Philipp Mainlnder

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THE PHILOSOPHY OF THE RESOLUTION
Contents of the first volume

Preface. V
Analytics of Knowledge. 1
Physics. 47
Aesthetics. 113
Ethics. 167
Politics. 225
Metaphysics. 317
Attachment.
Criticism of the teachings of Kant and Schopenhauer. 359
Analytics of Knowledge. 363
Physics. 463
Aesthetics. 489
Ethics. 527
Politics. 583
Metaphysics. 601
Conclusion. 621

Table of contents of the second volume

Twelve philosophical essays

I. Realism and Idealism.
1. Essay: The realism 1
2. Essay: Pantheism 27
3. Essay: Idealism 37
4. Essay: The Budhaismus 71
1. The esoteric part of the Budhalehre 73
2. The exoteric part of the Budhalehre 95
3. The Legend of Budha's Life 115
4. The character image of Budha 176
5. Essay: The dogma of the Trinity 189
1. The esoteric part of the doctrine of Christ 191
2. The exoteric part of the doctrine of Christ 205
3. The character of Christ 219
 6. Essay: The philosophy of redemption 233
7. Essay: The true trust 243
II. Socialism.
8. Essay: The theoretical socialism 275
1 Introduction 277
2. Communism 280
3. Free love 305
4. The gradual realization of the ideals 329
5. Higher view 333
9. Essay: The practical socialism 339
Three speeches to the German workers 341
1. Speech: Ferdinand Lassalle's character 343
2. Speech: The social task of the present 372
3. Speech: Divine and Human Law 410
10. Essay: T he regulative principle of Socialism 427
foreword 429
Statute of the Grail Order 437
Motive 455
conclusion 460
----------
11. Essay: Aehrenlese 461
1. On Psychology 463
2. On Physics 464
3. On aesthetics 470
4. Ethics 477
5. About politics 489
6. On Metaphysics 506
A science satire 512
12. Essay: criticism of Hartmann's Philosophy of the Unconscious 529
foreword 531
1 Introduction 539
2. Psychology 553
3. Physics 567
4. Metaphysics 595
conclusion 651

THE LAST HIGHSTOPS

Table of contents of the third volume

A dramatic poem in three parts

King Enzo V
 King Manfred 87
Duke Conradino 205

THE POWER OF THE MOTIVE

Table of contents of the fourth volume

Literary estate 1857-1875

dramas
Tarik (1857-1858) 1
The power of motives (1867) 79
poetry
From the diary of a poet (1858-1863) 189
amendment
Rupertine del Fino (1875) 231
autobiography
Out of my life (1874-1875) 311
dramas fragments
Tiberius (1875) 437
Buddha (1875) 451

ADDITIONS TO BIOGRAPHY
From the life of Philipp Mainlnder. Messages from the hand-written self-biography of the philosopher (Fritz Sommerlad)
[Journal of Philosophy and Philosophical Criticism. 112-113. 1898] ZpK: 74-101
From the last years of life of Philipp Mainlnder. According to unpublished letters and notes by the philosopher (Walter
Rauschenberger)
[Sddeutsche Monatshefte. 9th year 1911/12] SM: 117-131
 The
Philosophy of salvation
i - I
----------
From
Philipp Mainland.

Who once tasted criticism, disgusts forever everything

Dogmatic litter.
Kant.
--------
Philosophy has its value and dignity in it
They reject all assumptions which are not justified
Their data only captures what appears in the vivid
External world, in our intellect
Forms for the conception of the same and in all
Common consciousness of one's own self
Proof.
Schopenhauer.
----------

Berlin
Publisher of Theobald Grieben.
1876.
 content
i -III
[FIRST VOLUME]
Preface. V
Analytics of Knowledge. 1
Physics. 47
Aesthetics. 113
Ethics. 167
Politics. 225
Metaphysics. 317
Attachment.
Criticism of the teachings of Kant and Schopenhauer. 359
Analytics of Knowledge. 363
Physics. 463
Aesthetics. 489
Ethics. 527
Politics. 583
Metaphysics. 601
Conclusion. 621
 Preface.
i -V

He who engages in the development of the human mind, from the beginning of civilization to our own days, will
have a remarkable result. For he will find that reason first conceived the indisputable power of nature, always
fragmented, and personified the individual expressions of power, Thus forming gods; Then these gods were melted
together into a single god; Then, by means of the most abstract thought, made this God into a being that was in no way
conceivable; But at last it became critical, tore apart its fine whip, and put the real individual on the throne, the fact of
the inner and outer experience.
The stations of this route are:
1) polytheism,
2) Monotheism - pantheism,
a. Religious pantheism,
b. Philosophical do.
3) Atheism.
Not all cultural peoples have traveled all the way. The spiritual life of most has remained at the first or second
developmental point, and only in
i-VI Two countries were reached: India and Judea.
The religion of the Indians was initially polytheism, then pantheism. (Des religious pantheism seized later very fine
and important heads and trained him for philosophical pantheism [Vedanta].) Since Budha, the magnificent King's son
entered, and founded in his great Karma -Teaching atheism to belief in the omnipotence of individual.
Likewise, the religion of the Jews was first crude polytheism, then strict monotheism. In him, as in pantheism, the
individual lost the last trace of independence. If, as Schopenhauer very aptly remarked, Jehovah had tormented his very
powerless creature sufficiently, he threw them on the dung. On the other hand, critical reason reacted with elemental
force in the sublime personality of Christ. Christ reintroduced the individual into his unchanging right, and based on it,
and based on the belief in the movement of the world from life to death (the downfall of the world), founded the
atheistic religion of redemption. That pure Christianity is, at bottom, genuine atheism (ie denial of a personal God
coexisting with the world, but affirmation of a vast atheism of a pre-worldly dead divinity that permeates the world)
and only on the surface is monotheism.
Exoteric Christianity became world religion, and |
i-VII According to his triumph, the above-mentioned mental development has not taken place in any individual nation.
In addition to the Christian religion, in the communion of the Western nations, the Western philosophy came, and
has now come near to the third station. It was connected with Aristotelian philosophy, which had been preceded by the
Ionic. In this, individual, visible individualities of the world (water, air, fire) have been made into principles of the
whole, similarly, as in every primitive religion, individual observed activities of nature have been designed to be gods.
The simple unity gained in the Aristotelian philosophy, by the combination of all forms, was then transformed into the
 philosophically justified God of the Christian Church in the Middle Ages (the pure Christianity had long since been
lost); Because scholasticism is nothing other than philosophical monotheism.
This was then transformed into philosophical pantheism by Scotus Erigena, Vanini, Bruno, and Spinoza, who, on
the one hand, led to pantheism without a process (Schopenhauer) under the influence of a particular philosophical
branch (the critical idealism: Locke, Berkeley, Hume, Kant) Pantheism with development (Schelling, Hegel) was
further developed, ie pushed to the top.
In this philosophical pantheism (it is no matter whether the simple unity in the world is called will or idea, or
absolute or matter) move
i-VIII Present, like the distinguished Indians in the time of Vedantaphilosophy, the most educated of civilized peoples whose
basis is Western civilization. But now the day of the reaction has come.
The individual demands, more loudly than ever, the restoration of his torn and crushed but undeliverable right.
The present work is the first attempt to give it to him fully.
The philosophy of redemption is the continuation of the teachings of Kant and Schopenhauer and confirmation of
Budhaism and pure Christianity. These philosophical systems are corrected and supplemented, and these religions are
reconciled with it by science.
It does not base atheism upon any belief, like these religions, but as philosophy, on knowledge, and therefore
atheism has been scientifically established by it for the first time.
He will also pass into the knowledge of mankind; For this is ripe for him: she has become mature.
PM
 Analytics of Knowledge.
i 1

----------
The more familiar the data are, the harder it is to get them
A new and yet correct way to combine, since already
An exceedingly large number of heads at them
And the possible combinations of the same
Has exhausted.
Schopenhauer.
i 3

1.
T he true philosophy must be purely immanent, that is, their material both as its limit must be the world. It must
explain the world of principles, which can be recognized by every human being, and can not help either out-of-the-
world powers, of which absolutely nothing can be known, or powers in the world, which, however, by their very nature
can not be recognized call.
True philosophy must also be idealistic, that is, it must not overthrow the knowing subject, and speak of things as
though they are the same as the eye, independent of an eye which she sees, a hand which she feels Sees the hand she
feels. Before she dares take a step to solve the enigma of the world, she must have carefully and precisely investigated
the ability to know. It may be that:
1. That the discerning subject produces the world entirely from his own means;
Second That the subject perceives the world just as it is;
Third That the world is a product, partly a subject, a part independent of the subject, of the phenomenon.
The output from the subject is thus the beginning of the only safe way to the truth. It is possible, as I may say here,
that the philosopher must also make a leap over the subject; But such a method, which gives everything to chance,
would be unworthy of a prudent thinker.
Second
The sources from which all experience, all knowledge, all our knowledge flows, are:
i 4 1) The senses,
2) The self-consciousness.
There is no third source.
Third
We first consider sensuous knowledge. - A tree standing in front of me throws straight back the beams of light
which strike him. Some of them fall into my eye and make an impression on the retina, which the excited optic nerve
transmits to the brain.
I touch a stone, and the sentient senses redirect the sensations received to the brain.
 A bird sings and thus produces a wave movement in the air. A few waves hit my ear, the eardrum trembled, and the
auditory nerve gave the impression of being brains.
I take the scent of a flower. It touches the mucous membranes of the nose and excites the nerve nerve, which brings
the impression to the brain.
A fruit arouses my taste-buds, and they take the impression of the brains.
The function of the senses is, therefore, the transmission of impressions to the brain.
Since, however, these impressions are of a very definite nature, and the product of a reaction, which is likewise a
function, it is advisable to separate the sense into the sense-organ and the apparatus of conduction. Accordingly, the
function of the organs of sense should simply be placed in the production of the specific impression, and the function of
the conduction apparatus, as above, in the transmission of the definite impression.
4th
The sensuous impressions transferred from the brain to the outside are ideas; The totality of this is the world as an
idea. It disintegrates into:
1) The intuitive idea, or briefly the intuition;
2) The non-intuitive perception.
The former is based on the facial sense and partly on the |
i 5 Sense of touch (feeling); The latter on the sense of hearing, smell, and taste, as well as partly on the feeling.
5th
We now have to see how the intuitive notion, the intuition, arises for us, and begin with the impression which the
tree has made in the eye. More has not yet happened. There has been a certain change in the retina, and this change has
affected my brain. If nothing else were done, the process would be ended, my eye would never see the tree; For how
could the weak change in my nerves be made into a tree in me, and in what wonderful way should I see it?
But the brain reacts to the impression, and the faculty of knowledge, which we call understanding, comes into
action. The understanding seeks the cause of change in the sense-organ, and this transition from the action in the sense-
organ to the cause is its sole function, is the law of causality. This function is congenital to the understanding, and lies
in its essence before all experience, as the stomach must have the ability to digest before the first food comes into it. If
the law of causation were not the a priori function of the understanding, we would never arrive at an intuition. The law
of causality is, according to the senses, the first condition for the possibility of conception and therefore is a priori in
us.
On the other hand, however, the intellect would never be able to function, and would be a dead, useless intelligence
if it were not aroused by causes. If the causes which lead to intuition lie in the senses, as are the effects, they must be
brought forth in us by an unknowable, omnipotent, alien hand, which must reject the immanent philosophy. It remains,
therefore, only the assumption that completely independent causes are produced by the subject in the organs of sense,
that is, independent things put into operation the understanding.
Thus certainly the law of causality lies in us, and indeed before all experience, so on the other hand is the existence
of things in themselves, independent of the subject, whose effectiveness first sets the mind into function.
i 6

6th
The mind searches for the sensation of the sense, and by following the direction of the incident beams of light, it
reaches it. He would, however, perceive nothing unless there were in him, before all experience, forms in which he
 poured the cause, as it were. One is the space.
When one speaks of space, one usually emphasizes that he has three dimensions: height, width, and depth, and is
infinite, that is, it is impossible to imagine that space has a limit, and the certainty of never being in its measurement To
come to an end is just his infinity.
That the infinite space exists independently of the subject, and that its limitation, the spatiality, belongs to the
essence of things, is a view which is surmounted by critical philosophy and which originates from the naive childhood
of mankind, which would be a useless work. There is neither an infinite space nor finite spaces outside of the observing
subject.
But the room is also not a pure a priori intuition of the subject, nor has this pure a priori intuition of finite space,
through whose concatenation it the perception of an all comprehensive and could reach some space, as I will prove in
the Appendix.
The space as a form of the intellect (of the mathematical space is now not the speech) is a point, ie the space as a
form of the understanding is to be thought only under the image of a point. This point has the ability (or almost the
ability of the subject) to limit the things which affect the sense organs in question in three directions. Thus the essence
of the room is the ability to interact in three dimensions in an indeterminate length apart (in indefinitum). Where a
thing in itself ceases to function, space sets its limits, and space does not have the power to extend it to its very first
extent. It is completely indifferent in respect of expansion. It is equally pleasing to give a palace like a quartz grain, a
horse like a bee the border. The thing in itself determines him to unfold as far as it does.
i 7 If on the one hand the (point) space is a condition of the possibility of experience, an a priori form of our knowledge,
then on the other hand it is certain that every thing in itself has a completely independent sphere of activity from the
subject. This is not determined by space, but it is intended to limit the space exactly where it ceases.
7th
The second form, which the understanding takes to help the found cause, is matter.
It is likewise to be thought of under the image of a point (the substance is not mentioned here). It is the ability to
accurately and faithfully objectify every property of things in themselves, any special efficacy, within the form drawn
by space; For the object is nothing other than the thing passed through the forms of the subject in itself. Without the
object no object, no objects no external world.
With the intention of the division of meaning in sense-organism and conduction-apparatus described above, matter
is to be defined as the point where the transmitted sense-impressions, which are the processed special effects of
intuitive things in themselves, unite. Matter is, therefore, the common form for all sensory impressions, or else the sum
of all the sensuous impressions of things in themselves of the intuitive world.
Matter is therefore a further condition of the possibility of experience, or an a priori form of our knowledge. It
stands, completely independently, the sum of the efficacies of a thing in itself, or, in a word, the force. Insofar as a force
is the object of the perception of a subject, it is matter (objective power); On the other hand, every force, independent
of a perceptive subject, is free of matter and only force.
Note well, therefore, that, as accurate and photographically faithful to the subjective form of matter reproduces the
specific modes of action of a thing in itself, the only use for rendering but toto genere of the force is different. The form
of an object is identical with the sphere of activity of the object underlying it, but the objectified by matter
i 8 The expressions of power of the thing in itself are not identical with these, in their essence. There is also no resemblance,
which is why one can only draw with the greatest reservation a picture for clarification and say that matter represents
 the qualities of things, as a colored mirror shows objects, or the object is related to the thing itself as one Marble floor
to a clay model. The essence of power is just the nature of matter toto genere different.
Certainly, the redness of an object points to a special property of the thing itself, but the redness does not have
equality with this property. It is quite clear that two objects, one of which is smooth and pliable, the other rough and
brittle, make distinctions appear in the essence of the two things in themselves; But the smoothness, the roughness, the
flexibility, and the brittleness of objects, with the respective properties of things, have in themselves no equality of
being.
We therefore have to explain here that the subject is a major factor in the production of the external world, although
it does not falsify the effect of a thing in itself, but only exactly reproduces what is working on it. It is here the object of
the thing-in-itself, the phenomenon different from that which appears in it. Thing in itself and subject make the object.
But it is not space which distinguishes the object from the thing in itself, nor is it the time, as I shall show immediately,
but matter alone produces the gulf between the appearing and its appearance, although matter is entirely Indifferent,
and can not, by his own means, place a property in the thing itself, or strengthen or weaken its effectiveness. It simply
objectivizes the given sense-impression, and it does not matter whether it has to render the fundamental property of the
thing, which is the basis of the most screaming red, or the softest blue, the greatest hardness, or the full softness; But it
can present the impression only by its nature, and here, therefore, the knife must be employed in order to make the
right, so exceedingly important, cut through the ideal and the real.
i 9

8th.
The work of the understanding is terminated with the discovery of the cause for the corresponding change in the
sense-organ, and with its infiltration into its two forms space and matter (objectification of the cause).
Both forms are equally important and support each other. I emphasize that without the space we would have no
successive objects, that space, on the other hand, can only apply its depth dimension to the tinted colors provided by
matter, to shadows and light.
The intellect alone, therefore, has to objectify the sense-impressions, and no other capacity of knowledge supports it
in its work. But the mind can not deliver finished objects.
9th
The sensuous impressions, which are objectivized by the understanding, are not whole but partial representations.
As long as the mind alone is active-which is never the case, since all our capacities of knowledge, the one and the other
less, always function together, but a separation is necessary here-only those parts of the tree which clearly represent the
center The retina, or such places as are very close to the center. For this reason we continually change the position of
our eyes during the observation of the object. Soon we move our eyes from the point of the root to the extreme point of
the crown, sometimes from right to left, sometimes reversed, and sometimes we let them glide over a small flower
countless times: only to bring every part into contact with the center of the retina. In this way we obtain a number of
distinct distinct representations, which, however, can not be joined by the mind to an object.
If this is to be done, they must be handed over by the intellect to another faculty of knowledge, reason.
10th
Reason is supported by three faculties: memory, judgment, and imagination. |
i 10 All the powers of knowledge, the human mind, are summarized:
 The function of reason is synthesis or conjunction as activity. From now on, whenever the function of reason is
used, I will use the word synthesis, and, on the other hand, establish a connection for the product, the connected one.
The form of reason is the present.
The function of memory is: to preserve the sensory impressions.
The function of the power of judgment is: the composition of the other.
The function of the imagination is: to hold the intuitions connected by reason as images.
But the function of the mind is, at all events, to accompany the activity of all faculties with consciousness, and to
link their knowledge to the point of self-consciousness.
11th
In communion with the power of judgment and imagination, reason stands in the most intimate relations with the
mind, for the preparation of the intuition with which we are still exclusively concerned.
To begin with, the judging power of reason gives the related representations. This, in turn, connects these (and, for
example, those which belong to a leaf, a branch, to the stem), by the fact that the imagination always keeps the
connected one a new piece, and that the whole can be held back by the imagination And so on. It then unites the
dissimilar, ie, the stem, the branches, the branches, the leaves, and the flowers in a similar manner, and repeats their
connections individually and as a whole, according as necessary.
i 11 Reason exercises its function on the almost continuous point of the present, and the time is unnecessary; But the
synthesis can also take place in this one: More details later. Imagination carries the respective connected from the
present to the present, and reason fits in a piece, always remaining in the present, that is, on the point of the present.
The ordinary view is that the understanding is the synthetic faculty; Indeed, there are many who maintain in good
faith that synthesis does not take place at all, that every object is immediately understood as a whole. Both views are
inaccurate. The mind can not connect because it has only one function: transition from the action in the sense-organ to
the cause. But the synthesis itself can never fail, even if one looks at the head of a pin, as a sharp self-observation will
show to each; For the eyes will move, albeit almost imperceptibly. The illusion arises chiefly from the fact that we are
conscious of finished connections, but are almost always unconsciously active in the synthesis: first, because of the
great rapidity with which both the most perfect organ of sense, the eye and impressions are received and the
understanding is objectively the same; Reason itself; Secondly, because we remember so little that we, as children, had
to learn to apply the synthesis gradually and with great difficulty, just as the depth of the space was at first quite
unknown to us. As we now, upon the opening of the eyelids, immediately perceive every object at the correct distance
and itself, in its extent, without flaw, while it is an undisputed fact that the newborn is the moon as well as the pictures
of the parlor and the face of the As the colors of a single surface, float close to our eyes, we now at once see the
objects, even the largest, as a whole, while we, as infants, certainly saw only parts of objects, and as a result of the
slight exercise Of our judgment and imagination, could neither judge the cohesion, nor hold back the vanished parts.
The illusion also arises from the fact that most objects, viewed from a suitable distance, take up their whole picture
i 12 The retina are drawn, and the synthesis is so relieved that it escapes the perception. To an attentive self-observer,
however, he compels himself irresistibly when he confronts an object in such a way that he does not entirely overlook
it, so that perceived parts disappear in the course of the synthesis. It appears even more distinctly, if we pass by a
mountain train closely and grasp its entire form. But it is most clearly recognized when we skip the facial sense, and
leave the sense of touch alone, as I will show in detail in an appendix.
The Synthesis is an a priori function of the faculty of knowledge and as such a condition a priori the possibility of
conception. It stands completely independent of it, the unity of the thing in itself, which forces it to connect in a very
 definite way.
12th
We have not yet fully measured the field of intuition, but must now leave it for a short time.
In this way the visible world arises. It is, however, to be noted that, by the synthesis of partial representations to
objects, thinking is by no means brought into intuition. The connection of a given manifold of intuition is, of course, a
work of reason, but not a work in terms or concepts, either by pure a priori (categories) or by ordinary concepts.
Reason, however, does not limit its activity to the synthesis of the partial presentations of the understanding to
objects. It exercises its function, which is always one and the same, in other fields of which we shall first consider the
abstract, the domain of the reflection of the world in concepts.
The representations of the understanding connected to whole objects or to whole parts of objects are compared with
the judgment. The same or the like is compiled by it, with the help of the imagination, and handed over to the reason
which connects it to a collective unity, the concept. The more similar is the summarized, the closer to the |
i 13 The concept stands as an example, and the more easily the transition to an intuitive representative is made. If, on the
other hand, the number of the features in the combined objects becomes ever smaller, and the concept is thus always
farther and farther, it is the further to the intuition. However, even the broadest concept of his mother's ground is not
quite detached, even though it is only a thin and very long thread that holds him.
In the same way as reason reflects visible objects in concepts, it also forms, with the aid of memory, concepts from
all our other perceptions, of which I shall speak in the following.
It is clear that the concepts which are drawn from intuitive representations are made more easily and more quickly
than those which originate in non- To have; For, as the eye is the most perfect organ of sense, the imagination is the
most powerful faculty of reason.
When the child learns the language, that is, acquires ready-made concepts, it has to perform the same operation
which was at all necessary to form concepts. It is only made easier by the finished concept. If it sees an object, it
compares it with what is known to it, and composes the like. It thus forms no concept, but subsumes only one concept.
If an object is unknown to him, it is without question, and the right concept must be given to him. -
Reason then combines the concepts themselves into judgments, that is, they combine concepts which compose the
power of judgment. Moreover, it combines judgments with premises from which a new judgment is drawn. Their
method is guided by the known four principles on which the logic is based.
In the abstract sphere, reason thinks, likewise on the point of the present, and not in time. But we must turn to this
now. In doing so, we enter an extraordinarily important domain, namely that of the connections of reason on the basis
of a priori forms and functions of the faculty of knowledge. Smmtliche compounds which we will get to know, are in
the hand of experience, so a posteriori emerged.
i 14

13th
Time is a conjunction of reason, and not, as one ordinarily assumes, an a priori form of cognition. The reason of the
child accomplishes this connection in the domain of the imagination, as well as on the way into the interior. We now
want to let the time arise in the light of consciousness, and choose the latter path, since it is the most suitable for the
philosophical investigation, although the inner source of experience has not yet been dealt with.
If we detach ourselves from the external world, and submerge ourselves in our inner being, we find ourselves in a
continuous elevation and reduction, briefly in an incessant movement. The place where this movement touches our
consciousness, I will call the point of movement. On it, the form of reason, the point of the present, floats (or sits as
 screwed). Where the point of movement is, there is also the point of the present, and this is always exactly above that
point. He can not advance ahead of him, and he can not stay behind: both are inextricably linked.
If we examine with attention the process, we find that we are always in the present, but always at the expense or by
the death of the present; In other words, we move from present to present.
Now, when the reason becomes conscious of this transition, the imagination keeps the vanishing present and
connects it with the evolving. It pushes, as it were, under the rolling, flowing, intimately connected points of movement
and presence a fixed surface on which it reads the path which has passed through, and acquires a series of fulfilled
moments, that is, a series of fulfilled transitions from present to present.
In this way it attains the essence and concept of the past. If it then rushes away in the present, for it can not separate
it from the point of motion, and advance it before the movement, and if it connects the coming present with the one
following it, it gains a series of moments which will be fulfilled Gains the essence and concept of the future. Is she now
connecting the past?
i 15 With the future to an ideal fixed line of indeterminate length, on which the point of the present advances, it has the time.
Just as the present is nothing without the point of the movement on which it floats, time is nothing without the
foundation of the real movement. The real movement is completely independent of time, or, in other words, the real
succession would also take place without the ideal succession. If there were no discerning beings in the world, the
existing uncritical things in themselves would nevertheless be in a restless movement. If knowledge emerges, time is
only the condition of the possibility of recognizing the movement, or also time is the subjective criterion of movement.
Above the point of the movement of the individual is the point of the present, in the case of knowing beings. The
point of the single motion stands next to the points of all other individual motions, that is, all the individual motions
form a general movement of uniform succession. The presence of the subject always indicates precisely the point of the
movement of all things in themselves.
14th
We go, the important a posteriori - Connection time in hand, back to view.
I have said above that the synthesis of partial representations is independent of the time when reason, on the moving
point of the present, accomplishes its connections, and the imagination keeps the connected. But the synthesis can also
take place in time when the subject draws his attention to it.
It is no different with changes which can be perceived on the point of the present.
There are two kinds of change. One is change of location and the other inner change (drive, development). Both
combine the higher concept of movement.
If the change in position is such that it can be perceived as a displacement of the moving object against stationary
objects, its perception does not depend on the time
i 16 But is recognized on the point of the present, as the movement of a branch, the flight of a bird.
For the reflective reason, however, all changes, without exception, like the intuition itself, do for a certain time; But,
like perception, the perception of such changes is not dependent on the consciousness of time; For the subject
recognizes it directly on the point of the present, which is to be noted. Time is an ideal connection; It does not flow, but
is an imaginary firm line. Every past moment is as it were frozen and can not be shifted by a hairline. Likewise, every
future moment has its definite fixed place on the ideal line. But what is continually moving is the point of the present: it
flows, not time.
It would also be quite wrong to say that it is precisely this flow of the present time, For if we pursue only the point
of the present, we never get to the idea of time: one always remains in the present. We must look backwards and
 forwards, and at the same time have fixed embankments, in order to gain the ideal connection time.
On the other hand, changes in the locality, which can not be directly perceived on the point of the present, and all
the developments are recognized only by means of time. The movement of the hands of a watch is beyond our
perception. If I now recognize that the same pointer was first at 6, then at seven, I must be aware of the succession, that
is, in order to be able to attach two contradictorily predicates to the same object, I need time.
This is the case with changes of location, which I might have noticed, but not perceived, in the present
(displacement of an object behind my back), and with developments. Our tree is blossoming. If we now move into the
autumn and give the tree fruit, we need the time to recognize the flowering and the early tree as the same object. The
same object can be hard and soft, red, and green, but it can always have only one of the two predicates in a present.
i 17

15th
We have now measured the whole field of intuition.
Is it, that is, the totality of spatial- Material objects, the whole world of our experience? No! It is only a part of the
world as an idea. We have sensory impressions, the cause of which the understanding, exercising its function, seeks,
but which can not be spatially and materially shaped. And yet we also have the notion of non- Intuitive objects and
thus, first and foremost, the idea of a collective unit, the universe. How do we get there?
Every mode of action of a thing in itself, in so far as it affects the senses for intuition (facial and tactile sense), is
objectivized by the form of matter, ie it becomes material for us. An exception does not take place in any way, and
therefore matter is the ideal substrate of all visible objects, which in itself is without quality, but in which all qualities
have to appear, similar to the space without expansions, but which traces all forces.
In consequence of this lack of quality of the ideal substratum of all visible objects, reason is offered a similar
manifold which links it to the unity of the substance.
The substance is, therefore, as the time to connect a posteriori the reason on the basis of an a priori shape. With the
help of these ideal connection now reason thinks about all those sensations, which can not be pour into the molds of
mind, matter and should come in this way to present non-physical objects. These and the physical properties make up a
coherent set of substantial objects. Only now the air, colorless gases, smells and sounds are us (vibrirende air) to
objects, if we can not make spatially and materially the same, and the sentence has now unconditional validity: that
everything that makes an impression on our senses, is necessarily substantial.
The unit of the ideal bonding substance is on real areas compared to the universe, the Collectiv unit of forces, which
is totally independent of that.
i 18
16th
This leaves the taste sensations. They do not lead to new objects, but to those which are already provided by
impressions on other senses. The mind seeks only the cause and then leaves to reason the more. These easy exercises
its function and connects the effect with the existing object, eg the taste of a pear with the substantive bite of it in our
mouth.
In general only reason can recognize the different emanating from an object effects than a single force sphere
entflieend; because the mind is not a synthetic assets. -
To sum it all together now, we see that the idea is neither sensual nor intellectual, nor rational, but spiritual. It is the
work of the spirit, that of all the faculty of cognition.
17th
As I have shown above, all sensations lead to objects that make up the objective world in its totality.
 The reason reflects this whole objective world in concepts and wins in addition to the world of immediate
perception, a world of abstraction.
Finally, they arrived at a third world, to the world of reproduction, which is located between the first two.
Reason reproduced, separated from the outside world, faded everything perceived by the aid of memory, namely
either accomplished entirely new compounds, or turns Entschwundenes accurate but weak and again before. The
process is quite the same as with immediate impressions on the senses. The reason quite remembers not complete
images, smells, taste sensations, words, sounds, but only of sensations. She calls, with the help of memory, in the
sensory nerves (and not what we have to think of as mind at their tips, but where they open into that part of the brain)
produces an impression and the mind objectifies him. we take our tree, the mind shapes the impressions that has
preserved the memory, to partial ideas that |
i 19 judgment, this together, reason connects the Collated that imagination holds the Related fixed and a pale reflection of the

tree stands before us. The extraordinary rapidity of the process should not blind us, as I said, lead to the false
assumption that an immediate recall of the objects takes place. The process is just as complicated as the emergence of
objects on the basis of real effects on the senses.
The dreams occur in a similar manner. They are perfect reproductions. Their objectivity they owe in general, the rest
of the sleeping individual and the specifics Dern full inactivity of the ends of the sensory nerves.
18th
We have now to consider the rest of the important compounds that, due to a priori functions and forms of the faculty
of knowledge, accomplished the reason.
The function of the mind is the transition from the action in the sense organ to the cause. He practices it
unconsciously, because the mind does not think. It can also its function not exercise reversed and go from cause to
effect, because only an effect puts it into action, and so long is an object for him, that as long as the mind is ever in
action, he can come up with nothing more employ, as with the found cause. Set, he could think and wanted to go from
cause to effect, would disappear the object at that moment and it could only be recovered, that the mind recently
investigated the cause to effect.
The mind can thus expand its function in any way. But reason can.
First, it recognizes the function itself that it recognizes that the function of the mind is to look for the cause of a
change in the sense organs. Then the reason sets back the way from cause to effect. So you see two causal
relationships:
1) the law of causality, ie the law, that any change in the sensory organs of the subject must have a cause;
2) that things seem to be on the subject.
i 20 In this way the causal relationships of undisputed validity are exhausted, because the knowing subject can not know

whether to recognize other beings in the same way, or whether they are subject to other laws. So, however praiseworthy
the careful management of critical reason is so reprehensible they would be if they gave up the further penetration into
the causal relationships here. You can also not be swayed and stamped first the body of the knowing subject to an
object among objects. Based on this knowledge, they arrived at an important third causal relation. Namely, it extends
the law of causality (relation between thing in itself and subject) for general causality that I bring into the following
formula:
It affects thing in itself on thing in itself and any change in an object must have a cause which precedes the effect in
time. (I think intentionally thing in itself and object here apart because although we know that thing works itself on
thing in itself, but things can be perceived by the subject only as objects in themselves.)
 So by means of general causality reason linked object with the object, ie the general causality is the condition of
possibility, the relation in which things in themselves are to each other, to recognize.
Now here is the place to establish the concept of cause. Since thing acts on to the thing in itself, so there is ever only
effective causes ( causae efficientes ), which can be one-heal
1) mechanical causes (pressure and shock),
2) stimulation,
3) motives.
The mechanical causes occur mainly in inorganic realms that stimuli mainly in the plant kingdom, the motives only
in the animal kingdom on.
Further, since the man who time the can look forward to come, he can set goals, that is for the people and for him
there are final causes (by virtue final causes ), or ideal causes. They are, like all other causes, acting, because they can
only act whenever they are on the point of the present.
The term accidental cause is to limit the effect that he |
i 21 designates only the occasion, which gives a thing in another, to act on a third. Draws a cloud that shrouded the sun,

continued and my hand warm, so is the withdrawal of the cloud exciting cause, not the cause itself, the heating of my
hand.
19th
The reason further extends the general causality which two things linked (the acting and suffering) to a fourth causal
relationships which comprises the validity of all things in themselves, to the Community or interaction. The same states
that every thing continuirlich, directly and indirectly, affects all other things in the world, and that at the same time to
the same all other continuirlich, directly and indirectly, act, which it follows that no thing may have to be an absolutely
independent efficacy.
As the law of causality to set an independent from the subject effectiveness and overall causality for setting the
independent from the subject action of things led to another, so the community is only a subjective link virtue
recognized what the real dynamic context of the universe becomes. The latter would also be present without a knowing
subject; but the subject could he not realize when it would be unable to accomplish the Association of Community in
itself, or in other words, the community is the condition of the possibility to capture the dynamic context of the
universe.
20th
Reason has now produce only one connection: the mathematical space.
The (point) space is different from the present thereby significantly that he entirely sufficient to bring the vision,
while the present is not sufficient to detect Smmtliche movements of things.
It would therefore appear at all as useless, for construction of a connection between the mathematical space, a
posteriori to proceed, as is the time. But this is not the |
i 22 the case; because mathematical space is essential to human knowledge, because mathematics is based on it, the high value

will also recognize one who willingly that her boyfriend is not. Not only is the mathematics, the unshakable basis of
various studies, including the all-important for the culture of the human race astronomy, but it is also the cornerstone of
art (architecture) and the foundation of art, which in its further development, the social conditions of the people is
totally redesign.
Mathematical space created by reason determines the point-space auseinanderzutreten, and then connects any pure
space into a whole of indefinite extension. It shall proceed in this case, as in the formation of entire objects from partial
 ideas.
Mathematical space is the only connection to a priori reason, which does not help determine the thing in itself.
Accordingly, it is on real areas not a thing in itself, nor a totality such but absolute nothingness against which we can
imagine in any other way than by the mathematical empty space.
21st
Among the manifold relations which has reason to understanding, finally enters this: the appearance, ie to correct
the mistake of the mind. So we see the moon on the horizon greater than in height, a stick broken in the water, a star
that is already extinguished, even all the stars in places where they actually not on (because the Earth's atmosphere
refracts all light and can search the understanding the cause of the sensory impression only in the direction of falling
into the eye rays); we mean also that the earth does not move, the planets sometimes stands still or moving back and so
what All rights the thinking reason.
22nd
We will now summarize the previous close.
The human faculty of cognition has:
i 23 a. various priori functions and forms, namely:
1) the law of causality,
2) the (point) area,
3) the matter,
4) the synthesis,
5) the presence,
faced by on real areas, completely independent, the following provisions of the thing itself:
1) the efficiency at all,
2) the efficacy sphere,
3) the pure force
4) The unit of each thing in itself,
5) the point of movement.
The human faculty of cognition has:
b. different due to a priori functions and forms, bewerkstelligte by reason, ideal connections, respectively.
Connections:
1) the time,
2) the general causality
3) the Community,
4) the substance,
5) the mathematical space.
The four former correspond to real areas following provisions of things in themselves:
1) the real succession,
2) the action of a thing in itself to another,
3) the dynamic context of the universe,
4) the Collectiv unit of space.
The mathematical space is absolute nothingness over.
 We have also found that the object is appearance of the thing in itself, and that matter alone produces the difference
between the two.
23rd
The thing in itself, as far as we have examined it so far is force. The world the totality of things in themselves, is a
whole of pure forces, which are the subject to objects. |
i 24 The object is appearance of the thing in itself, and although it depends on the subject, yet we have seen that in any way it

falsifies the thing in itself. We must therefore trust the experience. Now what is the strength in yourself, that has not
been dealing with us now. We initially remain still on the bottom of the world as representation and consider the force
in general, which we anticipate physics as little as possible. -
The law of causality, the function of the mind, always looking for only the cause of a change in the sense organs.
Changes in them nothing, so it rests entirely. the other hand, changes a sensory organ by a real effect, so the mind
occurs immediately in activity and seeks to effect the cause. Did he find it, the law of causality as it occurs to the side.
The mind, and this is well to remember, is not in a position to continue to apply the law of causality and ask about
the cause of the cause, for he does not think. So he will never abuse the law of causality; also is obvious that no other
faculty of cognition can do this. The law of causality conveys only the idea that the perception of the outside world.
Changed under my eyes the discovered object to the law of causality only serves to seek the cause of the new
change in the sensory organ, not the change in the object: it is as if a whole new thing would have exercised in itself an
effect on me.
So due to the causality law, we can never, for example, for the cause of the movement of a branch that was
previously motionless, wondering. We can only due to the movement thereof perceive and only because itself, in which
the movement has changed my sense organ by the transition of the branch from the state of rest.
Can we not ask for the cause of the movement of the branch now? Certainly we can do it, but only on the basis of
universal causality, a compound of the reason a posteriori ; because only through this we can see the influence of
object to object while the Cau | salittsgesetz
i 25 , only the threads between subject and object spins itself.

So we ask because quite rightly the cause of the movement of the branch. We find them in the wind. we like it so we
can ask first for the cause of the wind, then so on for the cause of this cause, that we can make causality ranks.
But what happened when I asked for the cause of the moving branch and found the same? I jumped as if from the
tree and took a different object, the wind. And what happened when I found the cause of the wind? I just left the wind
and stand for something completely different, such as when sunlight or heat.
It follows very clearly:
1) that the application of the general causality always derived from things in themselves,
2) that causality ranks only linking efficiencies of things in themselves, that is never self-contained things as
members in itself.
Let us try to pursue further (every man for himself) the broken up in the heat causality series further, it is clearly
apparent to everyone, that it
3) is also difficult to form proper Causalreihen, as it seems to be slightly in the first moments, so that it is for the
subject quite impossible, starting from any change, a proper causal series a parte ante produce which an
unimpeded progress in indefinitum would.
Things in themselves are therefore never in a causality row, and I can for the cause of being a thing in itself neither
by the hand of the causality law, to ask the hand of the general causality; because a thing changed about him that I
virtue of the causality law've found as an object, and I wonder virtue of the general causality of the cause of the change,
 the general causality leads me immediately from the thing itself from flat. The question: what is the cause of a thing in
itself in the world, must not only but they can not be made at all.
i 26 It is evident that never lead to the past of things in us the causal relationships, and it shows an incredible lack of
reflection, when one considers the so-called infinite causal series for the best weapon against the known three proofs of
God's existence. It is the dullest weapon that there can be, yes she is not holding a weapon: it is the Lichtenberg's knife.
And strange! Just what makes this weapon to nothing, which also makes the imaginary evidence untenable, namely the
causality. Opponents of the evidence claim frischweg: the chain of causality is endless, without even ever just trying to
make a series of fifty right limbs;and the originator of the evidence made easily, the things of this world to members of
a causal series and then ask extremely naive about the cause of the world. Two parties is as above to explain: The
general causality never leads into the past of things in themselves.
The seed is not the cause of a plant; for seed and plant are in no causal but in a genetic connection. In contrast, you
can ask for the causes which brought the seed in the ground to germinate, or the causes which made the fuhohe plant
to such six feet high. but you answered these questions, so everyone will find what we have found above, namely: that
each of these causes is derived from the plant. Finally, you will find the plant completely cocooned in members of
Causalreihen, but where they never appear as a member.
Is there now no means to be able to penetrate into the past of things? The aforementioned genetic relationship
between seed and plant answers the question in the affirmative. Reason can form series of developments, which are
something quite different from Causalreihen. These are created with the help of causality, those only with the help of
time. Causality rows are the concatenated effectiveness is not one but many things; Development series, however it
have to do with being a thing in itself and its modifications. This result is very important.
i 27
24th
Let us now, based on the natural science, in this single path, which leads into the past of the things on, so we must
reduce all rows organic forces on the chemical forces (carbon, hydrogen, nitrogen, oxygen, iron, phosphorus, etc.) ,
That we will succeed, even these simple chemical forces, the so-called simple substances, due to a few forces, is an
unshakable conviction of most naturalists. However, it is for our investigation quite immaterial whether this will
happen or not, because it is an irrefutable truth that we will never reach immanent areas on the multitude out of the
unit. It is therefore clear that we would not take only three simple chemical forces as hundreds or thousands.So let's
stop at the number, which still angiebt us the science of our day.
In contrast, we find in our thinking not only no obstacle, but even logical necessity to bring the multiplicity least on
their simplest expression, duality, because the reason is what is all objects to basically force, and what would be more
natural than that they, their function exercising, even for the present and valid all future associations the forces to a
metaphysical unity? Not the varied effectiveness of forces could prevent them, because it has only the general, the
effectiveness absolutely every thing is in itself, in the eye, that is the essential equality of all forces, and their function
but solely the fact that diverse Similar that bergiebt to her judgment, connect.
We must, however, their not give here, but must, speaking the truth glancing, preserve the sanity by strong curb in
front of a safe fall.
I repeat: we can on immanent field, in this world, never about the multiplicity addition. Even in the past, we must,
as a bona fide researchers who multiplicity not destroy, and must at least remain at the logical duality.
Nevertheless, the reason can not stop, over and over again to point out the necessity of a single unit. Their argument
is that already mentioned, that for all |
i 28 forces, which we consider separately, as forces are essentially identical to the deepest reason and therefore should not be

separated.
 What is to be done in this dilemma? This much is clear: the truth must not be denied and the immanent area must be
preserved in all its purity. There is only one way out. In the past, we are already. So we can because the last forces that
we were not allowed to touch it, if we did not want to be visionaries come together to transscendentem areas. There is a
past, Gewesenes, sunken area, and with it, the simple unity has passed and gone down.
25th
By fused multiplicity to unity, we have destroyed the power above all; because the force is only valid and meaning
on immanent regions in the world. Already from this it follows is that we can form no conception, let a term us of the
essence of a primeval unity. Clearly, however, the total unknowable this antediluvian unit when we all all a priori
functions and forms and a posteriori derived compounds of our mind, one after the other, before they lead. She is the
head of Medusa, before they solidify all.
First, the sense refuse to work; because they can react only to the effectiveness of a force and the unit does not act as
force. Then the mind remains completely inactive. Here, yes basically just here, has a saying: the mind stands still in
full force. Neither he can apply his law of causality because no sensation exists, nor can he use his shapes space and
matter, because it lacks a table of contents for these forms. Then the reason collapses unconscious. What should she
join? What you use is the synthesis? what their form, the present, which is missing the real point of the exercise? What
do you avails the time, to even be something that the real succession as support needs? What should the simple unit to
start over with the general causality, whose job it is,the effectiveness of a thing in itself, as the cause, with the action to
another to link the effect? can |
i 29 they use the important link community where simultaneous entanglement of various forces, a dynamic context does not

exist, but where a simple unit aligns the inscrutable Sphinx eyes on them? What should ultimately benefit the substance
that is the ideal substrate of various effectiveness of many powers?
And so they weaken all!
We can thus determine the simple unity only negative, and indeed, on our present positions, as: inactive,
ausdehnungslos indiscriminately, not cut fragmented (easy), motionless, timeless (forever).
But let's not forget, and we are sticking right that this mysterious, utterly unrecognizable simple unit has set with its
transcendental areas and no longer exists. At this knowledge, we want to raise us up and returned us go with fresh
courage to the existing area, which alone is valid, clear and distinct world.
26th
It follows from the foregoing that Smmtliche development series, we like to go out of whatever we want, a parte
ante in a transcendent unity lead which our knowledge completely closed, an X Nothing is the same, and we can
therefore say quite clearly that the world was created out of nothing. However, as we on the one hand this unit a
positive predicate, the need of existence attach, although we can not form the allerrmlichsten term us on the nature of
this existence, and our reason is simply impossible on the other hand, think of a creation out of nothing, so we are
dealing with a relative nothingness ( nihil privativum to do), which can be described as a past, incomprehensible
primordial, in which everything is contained in a us incomprehensible way.
From this it follows here:
1) that Smmtliche development series have a beginning, (which by the way already follows from the concept
development with logical necessity);
2) that it is therefore no infinite Causalreihen a parte ante can give;
i 30 3) that all forces are created; because what they transscendentem on areas in which simple unit were that eludes our

knowledge completely. Only we can say that they had the very existence. Furthermore, we can say categorically
 that they were not in the simple power unit; because the force is the nature, essentia , a thing in itself to
continuous performance areas. But what was the simple unit in which nevertheless Everything exists contain the
essence was to - that is, as we have seen clearly veiled our minds with an impenetrable veil for all time.
The transcendent area is in fact no longer exists. But if we go with the imagination back in time to the beginning of
the inherent territory, we can figuratively represent the transcendent next to the immanent field. But then both separates
a gap that can never be exceeded by any means of the Spirit. Only one thin filaments bridges the bottomless abyss: it is
the existence. We can do this on thin filaments all the forces of immanent domain to the transcendent over: this load
can wear it. But once the forces have arrived on the far field, they also listen to, to be forces for human thought, and
therefore the important theorem:
But although all that is, was not created out of nothing, but vorweltlich already existed, so is all that is, any force
just emerged as a force, that she had a definite beginning.
27th
So to these results we get when we go back from any current being in his past. Now we want to check the behavior
of things on the continued rolling points of the present.
First, we look into the inorganic realm, the realm of simple chemical forces, such as oxygen, chlorine, iodine,
copper etc. As far as our experience goes, the case has never occurred, that any one of these forces, shown in the same
circumstances, other properties have; well, no case be | known
i 31 where a chemical force had been destroyed. Do I come sulfur in all possible connections and come out of all possible

again, he shows his old properties again and his Quantum is neither increased, nor been reduced; at least everyone in
the latter regard, the unshakable certainty is that it is so, and rightly so: for nature is the only source of truth, and their
statements are to be considered alone. Never lie, and asked about the issue at hand, she answers every time that there is
no simple chemical force can pass.
Nevertheless, we must admit that this statement against skeptical attacks can be made. What they wanted to me then
respond when I generally attacking and without mentioning even a single feature in the matter, resulting in the
transience which objektivirenden force could be closed in it, as said: It is true that until now no case has become known
where a simple substance had been destroyed; but you are allowed to say that will teach the experience in the future of
all the same? Is it possible to a priori anything to say about the power? Not at all; because the force is, the real thing is
totally independent of the knowing subject in itself. The mathematician may well in the wild of limitations of the
mathematical space - pulling sets of unconditional validity of the formal of things in themselves, because of the
mathematical space underlying point room has the ability - whether it is equal only in our imagination
auseinanderzutreten in three dimensions, and because every thing is extended itself in three dimensions. It is also no
matter whether I speak of a certain real succession in the nature of a thing in itself, or whether I translate the same in
the ideal succession, that they bring in a Zeitverhltni; because the ideal Succession keeps pace with the real.But the
naturalist must Nothing from the nature of the ideal connection infer substance, which would affect the force; because I
can not repeat often enough that the essence of matter in every respect, toto genere , is different from the nature of the
force, although these until it pulls the trigger smallest their properties exactly in the matter. Where are touching the real
power and the ideal material, since it is precisely the important point, from where the |
i 32 border between the ideal and the real has to be drawn where the difference between object and thing in itself, between

appearance and cause of the phenomenon, between the world as representation and of the world as a force is evident.
As long as the world is, as long as things will be extended to her in three directions; as long as the world is, as long as
this power spheres will move; but you know because what new - (new for you, not emerging) - laws of nature you will
be discovered later experience that will make you appear in a whole new light the essence of power? For it is rock
 solid, that on the inner nature of the force never a priori But a statement is always possible only on the basis of
experience. but euere experience complete? Do you take already all laws of nature in your hand?
What did you answer me?
That now even those skeptical attacks on the above sentence can be made, should we agree very careful and
determine us, the question for physics, and especially for metaphysics in which the threads of all our investigations are
converging on purely immanent areas open to keep. But here, in the analysis, where we the thing is opposed to itself as
something very general, where we therefore take the lowest point of the thing in itself, we must unconditionally the
statement of the nature that a simple chemical force never fades cheap, ,
however, we take a chemical compound, such as hydrogen sulfide, this force is already transitory. It is neither sulfur
nor hydrogen, but a third, a fixed self-contained power sphere, but a destructible force. Dismantle I put them in the
ground forces, it is destroyed. Now where is this peculiar force a very specific, both as different impression made from
hydrogen to me from the sulfur? She's dead, and we can think that this compound at all, under certain circumstances,
from the appearance of always occur to us quite well.
In the organic realm consistently Same is the case. The difference between the chemical compound and the
organism will occupy us in physics; Here it does not concern us nothing. each |
i 33 -organism is composed of simple chemical forces, such as sulfur and hydrogen sulfide in a single higher, entirely closed

and uniform, force are canceled. We bring an organism in the chemical laboratory and examine it, we will always, he
was an animal or a plant found only simple chemical forces in it.
Now what does the nature when we ask them about living in an organism higher power? She says the power is
there, as long as the organism lives. he dissolves, so the power is dead. Another testimony she gives off not because
they can not. It is a testimony of the utmost importance, which can rotate only a darkened mind. The death of an
organism, the tied up in forces are free again without the slightest loss, but the force that dominated the chemical forces
since then, is dead. Should they still live apart from them? Where's the hydrogen sulfide destroyed? where the higher
power of the burned plant or animal slain? They float between heaven and earth? They flew on a star of the Milky
Way? The nature, the only source of truth alone can provide information,and nature says they are dead.
Impossible as it is for us to think of a creation out of nothing, so easily we can think destroys us all organisms and
all chemical compounds forever.
From these considerations, we draw the following results:
1) are all simple chemical forces, as far as our experience goes far, indestructible;
2) all chemical compounds and all organic forces, however, are destructible.
The confusion of substance with the chemical simple forces is as old as philosophy itself the law of the permanence
of substance is.:
"The substance is uncreated and eternal."
According to our investigations, the substance is an ideal link, due to the a priori form of the understanding of
matter, and the nature of a totality of forces. The intended law would read in our language:
All the forces in the world are uncreated and eternal.
We have however, found in good research:
i 34 1) that all forces are without exception, originated;

2) that only a few forces are immortal.

At the same time we made to reconsider this eternity of simple chemical forces in physics and metaphysics the
reservation.
28th
 We have seen that every thing has a force sphere itself, and that the same not a vain pretense is that the a priori form
of the understanding space conjures up its own resources. We have also, of extremely important means of linking
community recognized that these forces are at the deepest dynamic context, and thus arrived at a totality of forces in a
tightly closed Collectiv unit.
But hereby we maintained the finiteness of the universe, which is to establish closer now. Will we previously clear
about the importance of the matter. Not a closed finite intrinsic region which would be surrounded on all sides by an
infinite transcendental, it is; but because the transcendent area no longer exists in fact, a alone does existirendes
immanent, which is to be finite.
How can these seemingly audacious claim to be justified? We only have two paths before us. Either we provide
evidence with the help of imagination, or purely logical. -
The point room is, as I said above, the same complacent to give a grain of sand and a palace the border. The only
condition is that it such, will sollicitirt from a reproducirten sensation of a thing in itself, or, failing. Now we have a
present world: our earth among us, and the starry sky above us, and a naive mind it therefore may well seem that the
idea of a finite world is possible. Science, however, destroys this illusion. Every day it extends the power sphere of the
universe, or, more subjective, forcing daily point space of the mind to extend its three dimensions. The world is
therefore the time being immeasurably great, that the mind can you still put no limit. Whether it will reach it, we must
leave undecided.We must therefore refrain from outer space on a small scale in a similar manner |
i 35 to make clear how we can make by plastic replica of the earth's surface the design of our earth we comprehensible, and

there have even to say that we do not get in the way of presentation to the goal, so they can not prove clearly reflect the
finite nature of the world , Thus, we only the inexorable logic remains.
And, in fact, she finds it very easy to prove the finiteness of the world.
The universe is not a single power, a single entity but a totality of finite power spheres. Now I can not give to this
force spheres an infinite expansion; because first of all I would thus destroy the concept itself, then make the majority
of the singular, that is the experience hit in the face. In addition to a single infinite no other force sphere has more
space, and the essence of nature would simply be canceled. but a totality of finite power spheres must necessarily be
finite.
Against this objection would be that, although found only finite forces in the world, but that an infinite number of
finite forces are present, therefore, the world is no totality, but it is infinite.
Then must be answered: All forces of the world are either simple chemical forces, or combinations of such. The
former are to include organizations and all connections are due to these few simple forces. Infinite, can not be a simple
force as set forth above, if we may use any summarily described as immensely large. Consequently, the world,
basically, the sum of the basic forces that finally all, that the world is finite.
Why now something over and over again leans forward to against this outcome? Because reason with the mind
molding space drives abuse. The space is only significant for the experience; he's just a condition a priori the
possibility of experience, a means to detect the outside world. The reason is, as we have seen, only entitled to enter on
its own space apart (as you press the pen of a stick sword) if it reproduces or for mathematics pure intuition of space |
i 36 has to produce. It is clear that the mathematician has such a space necessary only in the smallest dimensions to

demonstriren his Smtliche evidence; but it is also clear that just making the mathematical space for the mathematician
is the rock on which the reason is perverse and commits the abuse. Because if we logically secure finiteness of the
world (like so well it go up) to capture the image of endeavor us and let come to room for this purpose apart so
immediately perverse reason causes the space, its dimensions beyond the borders of the world beyond to expand. Then
the lawsuit is heard: we do have a finite world, but in a space that we can never finish because the dimensions extend
constantly (or rather, although we have a finite worldbut in absolute nothingness).
 Against this there is only one agent. We have to base ourselves firmly on the logical finite nature of the world and to
the knowledge that is a thing of thought to a limitless mathematical space with positive advanced point-space exists in
our heads alone and has no reality. In this way, we are like immune and resist with critical prudence to the temptation to
exaggerate lonely lust with our spirit and to betray the truth there.
29th
Likewise, only critical prudence can keep us ahead of other great dangers, which I will explain now.
As it is in the nature of the dot space that he zero in indefinitum occurs in three dimensions apart, so it is also in his
nature to be any any pure (mathematical) space are becoming smaller, until he point space, that is zero. As the worm
their feelers, he pulls his dimensions in back and is again unthtige mind form. This subjective ability, called space, can
not be thought of differently constituted, because it is a condition of the possibility of experience alone predisposed to
the outside world, without which it has no meaning. Now, however, sees a even the stupidest that a form of knowledge,
on the one hand (the most diverse things the largest and the smallest and soon |
i 37 den grten, bald den kleinsten) als Objekten die Grenze setzen, andererseits auch helfen soll, die Totalitt aller Dinge

an sich, das Weltall, zu erfassen, im Fortschreiten sowohl als im Rckschreiten bis Null, unbeschrnkt sein mu; denn
htte sie eine Grenze fr das Auseinandertreten, so knnte sie eine reale Kraftsphre jenseits dieser Grenze nicht
gestalten; und htte sie fr das Zurcktreten eine Grenze vor Null, so wrden alle diejenigen Kraftsphren fr unsere
Erkenntni ausfallen, welche zwischen Null und dieser Grenze lgen.
In the last section we saw that reason with the immensity of the point-space drift abuse in divergence and could
reach a finite universe in an infinite space. Now we have to light the abuse, the reason drives with the limitlessness of
space in the back falls to zero, or in other words, we stand before the infinite divisibility of mathematical space.
Let us imagine a pure space, such as a cubic inch, we can use this in indefinitum share, ie the recession of
dimensions in the zero point is always prevented. We may share many years, centuries, millennia - always, we are
faced with a remaining space that can be divided again and so on ad infinitum . This is the basis of the so-called infinite
divisibility mathematical space, as on the divergence in infinitum of the dot space the infinity of the mathematical space
based.
But what we do, by starting from a certain space and they divide restless? We play with fire, we are big kids, each
Prudent to beat on the fingers. Or is not comparable to that of children who, handle futile in the absence of parents, a
loaded pistol that has a very specific purpose, our method? The space is intended only for the knowledge of the outside
world; he should limit each thing in itself, it was as big as the Mont Blanc, or as small as a infusoria: that is his purpose
as that of the loaded gun to stretch a burglar to the ground. Now we solve the room from the outside world and make
him |
i 38 by a dangerous toy, or as I have above, according Pckler, said: We drive with our spirit "lonely lust."

30th
The division in indefinitum a given pure space, incidentally, has so far an innocent side as a thought-entity, a space
which is located in the head of the part ends and has no reality, is divided. Its danger is, however, doubled if the infinite
divisibility of mathematical space, almost sacrilegious, is transferred to the force, the thing in itself. The punishment
follows the nonsensical begin immediately on the heels: the logical contradiction.
Each chemical force is divisible; against this nothing can be objected, because that experience teaches. But it does
not consist of parts before the division is not an aggregate of parts, because the parts are only really in the division
itself. The chemical force is a homogeneous simple force of quite the same intensity and then based its divisibility, ie
each detached portion is , by its nature, not the whole of the at least different.
 Now we see the real division from which both the nature its laws, and the man in plan of work accomplished to
practischem benefits, and their results are always certain force sphere, so remains the idle frivolous division.
The perverse reason some take a portion of a chemical force, such as a cubic inch iron, and informs him continually
in thought, constantly in indefinitum , and finally gaining the conviction that they never, they want to share even
trillions of years, came to an end. At the same time you say the logic that a cubic inch of iron, so a finite force sphere
that could not possibly be composed of an infinite number of parts, so that it is completely inadmissible at all to speak
of infinitely many parts of an object; because only in the unfettered activity in indefinitum a faculty of knowledge is the
support for the concept of infinity, |
i 39 here so the unimpeded progressus the division, never, never on real areas.

So into the cave the perverse reason can at the hands of the restless division, but, once in, it must also always
forward. Back to the finite power sphere from which they went out, they can not. In this desperate situation she breaks
away from their leader violently off and postulated the atom, that is a force sphere that should no longer be divisible.
Of course, they can now, through concatenation of such atoms, for cubic inch iron back, but at what cost: it has set
itself in contradiction with itself!
Will the thinker remain honest, he must be prudent. The prudence is the only weapon against the abuse that feels
like driving a perverse reason with our faculty of knowledge. In the present case is therefore not provided by us on real
areas of the divisibility of the chemical forces in question. But we balk us with all his might, first, of the infinite
divisibility of forces because such a can be claimed only if, in the most amazing way to the thing in the (also abused)
being a faculty of knowledge is transmitted; secondly, the composition of the force from parts. So we reject the infinite
divisibility of the force and the atom.
As I said above, a faculty of knowledge, which will put all the forces that can occur in an experience that borders
must necessarily be such that it can come apart without restriction and on the way back to zero, no border encounters.
Let it, however, on one side, ie detached from the experience for which it is determined alone, and make conclusions
which we drew from its nature, binding on the thing in itself, we fall into contradiction with the pure reason: one great
evil!
31st
We have finally to escape even with a critical spirit a danger that rises out of time.
The time is, as we know, an ideal combination , a posteriori , won on the basis of a priori form of presence |
i 40 and is nothing without the basis of the real succession. With their powerful leadership, we reached the top of the world, to

the border of a lost antediluvian existence of the transcendent area. Here she passes out, here it ends in a past eternity,
which word is merely a subjective term for the lack of any and all real succession.
The critical reason is content; not so perverse reason. This calls time again into life back and goads them into
indefinitum weiterzueilen without real support, regardless of the prevailing eternity.
Here lies naked than anywhere abuse to light, which can be made with a faculty of cognition. Empty moments are
constantly connected and a line continues, which until transcendent areas probably had a solid, reliable basis, the real
development, but now hovers in the air.
We have to do here nothing else than to rely on pure reason and simply prohibit the foolish goings.
Now if a parte ante real movement whose subjective scale is the time alone, had a beginning, it is therefore by no
means to say that they a parte post must have an end. The solution to this problem depends on the answer to the
question: the simple chemical forces are indestructible? For it is clear that the real movement must be endless if the
simple chemical forces are indestructible.
So it follows:
 1) that the real movement has taken an initial;
2) that the real movement is endless. The latter judgment we make with the reservation of a revision in physics and
metaphysics.
32nd
These studies and the earlier of our faculty of knowledge justify I am convinced the real transcendental or critical
idealism, not alone but really can with words to things in their empirical reality, that they stretch and movement,
independent of the subject, of space and time, grants. His main | point
i 41 is located in the material Objektivirung force, and it is transcendental in this respect, which word denotes the dependence

of the object from the subject.

He is critical idealism against it because he perverted reason ( perversa ratio curbs) and does not allow her
a. to misuse the causality for the preparation of infinite series;
b. the time of their indispensable basis, the real development to replace and turn them into a line of empty
moments that come from infinity and hurries into infinity;
c . the mathematical space and the substance for keeping things as mere thoughts more, and
d . In addition to impute absolute insistence that real space infinity and this real substance.
Furthermore, the critical idealism even less the perverse reason allows the arbitrary transmission of such chimeras to
things in themselves and annulled their bold statements:
a. the pure existence of things fall into the endless Causalreihen;
b. the universe is infinite and chemical forces are divisible in infinitum, or they are an aggregate of atoms;
c . the World Development had no beginning;
d . All forces are indestructible.
The two propositions which we had to make:
1) the simple chemical forces are indestructible,
2) the development of the world has no end,
we declared in need of revision.
As an important positive result we have then to lead that brought us the transcendental idealism to a transcendent
areas that can not harass the researchers, because it no longer exists.
In this way the critical idealism freed every honest and loyal nature observation of inconsistencies and fluctuations
and makes the nature again the only source of all truth that no one, attracted by deception shapes and mirages, impunity
leaves: for he must perish in the desert.
i 42
A guy who speculated,
Is like an animal on barren heath,
led by an evil spirit around in circles,
And all around is beautiful green pasture.
(Goethe.)
33rd
The most important for our further investigations result of the previous is that things in themselves for the subject
substantial objects, independent of the subject, moving forces with a certain effectiveness sphere are. We acquired it
through careful analysis of the outward faculty of cognition, so completely on the ground of the objective world;
because we had the extra time on the way to the inside as well have produced in our consciousness of other things in
our body or.
 but more than the knowledge that the thing the object underlying itself is a force of a certain extent and having a
certain mobility can not be obtained on the way to the outside. What the force and is in itself as Am working as they
move up - this all we can not see outside. The inherent philosophy would have to conclude here, if we were only
knowing subject; because what they would testify due to this one-sided truth about the art, about the actions of men and
the movement of all mankind, would be of doubtful value: it could be and could not be so short it would lose the safe
ground below and all courage, and, therefore, would have to cancel their research.
But the way out is not the only one who is open to us. We can penetrate into the very heart of power; because every
person belongs to nature, is itself a force and that a self-conscious force. The essence of the force must be recognized in
self-consciousness.
So we want to draw from the second source of experience, self-confidence because now.
We immerse ourselves in our inner being, so listen to the senses and the mind, the outward faculty of knowledge, |
i 43 entirely to function on irish; they will be posted as it were, and only the upper faculty of cognition remain in action. We

have no impressions to which we would have to look for a different cause of them only in the interior; we can also
internally not make space and are completely immaterial, that is in us the law of causality does not apply and we are
free from space and matter.
Although we are completely non-spatial now, that can not get to view a form of our interior, we are therefore not a
mathematical point. We feel our effectiveness sphere just as far as she goes, just missing us to make it the means. Until
the very tips of our body the common feeling of force is sufficient, and we are not concentrated in one point, nor
deliquescent in indefinitum , but in a certain sphere. This sphere I shall call from now on the real individuality: it is the
first cornerstone of a purely immanent philosophy.
we examine ourselves further, we find ourselves, as stated above, in perpetual motion. Our strength is essential
resting and restless. Never, not even for the duration of the smallest part, of a moment, we are in absolute peace;
because silence is death, and the smallest possible interruption of life would Verlschung the flame of life. We are so
much restless; However, we feel only in motion in self-consciousness.
The state of our innermost being touched as it always, as a real point of the movement, consciousness, or floats, as I
said earlier, the presence at the point of the movement. Our inner life, we are always conscious in the present. If,
however, the presence of the main thing and stands therefore the point of movement on it, so my being would have
during each intermittency of my self-consciousness (in blackouts during sleep) total rest, that death would hit it and it
could not re-ignite his life. The assumption that really the point of the movement of the present (the real movement of
the time) is dependent, how that space things lend expansion, as absurd as it necessary for the |
i 44 was course of development of philosophy, which I want to express that it can not give a higher degree of absurdity.

By now the reason of transition from present is aware of the present, she wins the earlier discussed ways that time
and at the same time the real succession, which I by now, in relation to the real individuality, will call the real
movement: it is the second pillars of the inherent philosophy.
It is the greatest deception in which one can be biased if one believes, on the way to the inside, we would like on the
way to the outside, knowing and the knower would be a Detected opposite. We are in the middle of things in
themselves, from an object can no longer be any question, and we immediately grasp the core of our being, by self-
consciousness, the feeling. It is an immediate awareness of our being by the Spirit, or rather by the sensitivity.
So what is the core of our Inside there entschleiernde force? It is the will to live.
Whenever we enter also the way in - we may find ourselves in apparent calm and indifference, we may be saved
tremble under the kiss of beauty, we may rush and run around in the wildest passion or melt into pity, we like "sky high
shout" or "be sad" to death - we are always will to live. We want to be there, always be there; because we want to
existence, we are and because we want to existence, we remain in existence. The will to live is the innermost core of
 our being; he is always active, though often not on the surface. To be convinced of this, to bring the ermattetste
individual in real danger of death and the will to live will reveal themselves, carrying on all trains with terrible clarity
the desire for existence: his hunger for life is insatiable.
But if man really do not want this life, he annihilated immediately by deeds. Most wish for death, they do not want
him.
This desire is a developing individuality, which is identical to the found external moving effectiveness sphere. But
he is thoroughly devoid of matter. |
i 45 This immediate apprehension of the force on his way to the inside and free of matter I consider to seal that expresses the

nature under my Erkenntnitheorie. Not the space, not the time to distinguish the thing in itself from the object, but the
matter alone makes the object to a mere phenomenon which is related to the knowing subject and falls.
As the most important outcome of the analysis, we consider the totally independent from the subject individual
moving will to live firmly in hand. He is the key that leads into the heart of physics, aesthetics, ethics, politics and
metaphysics.

----------
 Physics.
i 47

----------
Magnet's secret, tell me that!
No greater mystery than love and hate.
Goethe.
--------
Seek in you, and you will find and rejoice
To you, if out there, as you always mean, one
Nature, who says Yes and Amen to everything you have in you
Yourself.
Goethe.
i 49

1.
To the foundation of physics, I do not take the genus which is invisible between heaven and earth, the metaphysical
concept of nature, without mark and juice; Still less the so-called physical forces, such as gravity, electricity, etc., but
the real individual wills gained in analytics. We have grasped it in the innermost core of our essence as the foundation
of the (externally perceptible) power, and since everything works in nature without ceasing, but efficacy is power, we
are justified in concluding that every thing in itself is more individual Will to life.
Second
"Will to live" is a tautology and an explanation; For life is not to be separated from the will, even in the most
abstract thought. Where there is will, there is life and where life is the will.
On the other hand, life explains the will when explanation is the return of an unknown to an acquaintance; For we
perceive life as a continuous flow, upon whose impulses we can lay the finger at any moment, while the will clearly
stands out for us in arbitrary actions.
Moreover, life and movement are interchangeable concepts; For where life is, there is motion, and vice versa, and a
life that is not movement would not be conceived with human thought.
Also motion is the explanation of life; For movement is the recognized or felt feature of life.
Thus the movement is essential to the will to live; It is his only real predicate, and to it we must
i 50 Hold us in order to make the first step in physics.
A clear view into nature shows us the most diverse individual wills. Diversity must be grounded in its essence;
Because the object can only show what lies in the thing itself. The difference is now most evident in the movement. If
we examine these details more closely, we must gain the first general division of nature.
If the individual will has a uniform, undivided movement, because it is wholly and undivided, it is an object as an
inorganic individual. Here, of course, only the impulse, the inner movement, within a certain individuality, is spoken
of.
 If, on the other hand, the will has a resulting movement which results from its division, it is an object as an
organism. The excreted part is called organ.
The organisms then differ from one another in the following way:
If the movement of the organs is only irritability, which only reacts to external stimuli, the organism is a plant. The
resulting movement is growth.
Moreover, the individual will has thus manifested itself in itself in such a way that a part of its movement has split
into a moving and a moving one, into a steered and a guide, or, in other words, into irritability and sensibility, which
together again takes up the whole part of the movement As object, it is an animal. The sensibility (consequently also
the mind) is, therefore, nothing more than a part of the movement essential to the will, and as such a manifestation of
the will as well as irritability or the rest of the whole movement. There is only one principle in the world: individual
wills to life, and he has no other beside him.
The greater the intelligence, the higher is the stage on which the animal stands, and the more important is the guide
to the individual; And the more unfavorable the ratio of sensibility to the remaining uncleaved movement,
i 51 The greater is the rest of the whole movement, which here occurs as an instinct, from which the art drive is a diversion.
Finally, when a further division of the rest of the movement has led to thinking in terms of individual will, he is a
man.
The resulting movement is manifested in the animal, as in man, as growth and voluntary movement.
The driver, on the one hand, and the motion, as well as the uncleaved motion on the other, I present under the image
of a seeing rider and a blind horse, which are interwoven with each other. The horse is nothing without the rider, the
rider Nothing without the horse. It is, however, to be noted that the horseman has not the slightest direct influence on
the will, and can direct the horse as he possibly can. The rider proposes only the directions; The horse alone determines
the direction of his movement. On the other hand, the indirect influence of the mind on the will is of the utmost
importance.
Third
The mind stands in the will of the animal in a double, to that of man in a threefold relation. The Community
relations are the following. First, the mind directs, ie, it gives different directions and proposes the ones chosen by the
will. Then he chained to the will the feeling which he can increase to the greatest pain and the greatest lust.
The third relation, in man alone, is that the guide, through self-consciousness, gives the will the ability to look into
its innermost being.
The last two relations can give great influence to his influence, although he is an indirect one, and completely
transform his original relation to the will. From the slave, who has only to obey, becomes first a warner, then a berater,
finally a friend, in whose hands the will faithfully lays his fortunes.
4th
The essence of the will is, therefore, only motion, and not imagination, feeling, and self-consciousness, which are
manifestations
i 52 Are a particular split movement. - Consciousness is manifested in man
1) As a feeling,
2) As self-consciousness.
The idea in itself is an unconscious work of the mind and becomes conscious of it only through its relation to
feeling or self-consciousness.
 The will to live is thus to be defined as an originally blind, violent impulse or instinct, which becomes conscious,
conscious, and self-conscious by the division of its movement.
Insofar as the individual will to life is under the law of one of the modes of movement cited, he reveals his essence
in general, which I, as such, call his idea in general. So we have
1) The chemical idea,
2) The idea of the plant,
3) The idea of the animal,
4) The idea of man.
But as far as the particular nature of an individual will to life is concerned, of its peculiar character, the sum of its
qualities, I call it an idea par excellence, and so we have exactly as many ideas as there are individuals in the world.
The immanent philosophy places the center of gravity of the idea where nature places him, namely, the real individual,
not the genre, which is nothing but a concept, such as chair and window, or into an inconceivable dreamed transcendent
unity , Over or behind the world and coexisting with this.
5th
We now have to approach the ideas in general and the particular ideas, in reverse, in the order given above, because
we grasp the idea of man most directly. It would be "explaining the form of a thing from its shadow," we wanted to
make organic ideas understandable by the chemical.
The above separation of ideas according to the nature of their movement has been accomplished by the help of the
fact of the restless movement found in self-consciousness. If now also the inner
i 53 Experience, with a view to the immediate apprehension of the essence of things in themselves, and to the external ones,
the latter, on the other hand, falls before the latter, with the intention of ascertaining the factors of motion. In me, I
always find only the individual will to live in a certain movement, a particular state of which I am conscious. I receive
only the results of many activities; For I do not know within myself. Neither do I recognize my bones, my muscles, my
nerves, my vessels, and their viscera; nor do I perceive their individual functions as conscious: always I feel only a
state of my will.
For a perfect knowledge of nature, therefore, we need the idea of the idea, and we must draw from both sources of
experience; But we must not forget that on the way to the outside we never get into the nature of things, and that is
why, we should choose between the two sources of experience, the inner one deserved the privilege. I will make this
clear in a picture.
You can see a locomotive in three ways. The first kind is an exact investigation of all parts and their connexion. One
looks at the firebox, the boiler, the valves, the tubes, the cylinders, the pistons, the rods, the cranks, the wheels, etc. The
other kind is a much simpler one. One asks only: What is the total power of all these singular parts? And is wholly
satisfied with the answer: the simple motion of the complicated, puffing impetus forward or backward on straight rails.
Anyone who is content with the recognized connection of the parts, and surveys the movement of the whole, in
astonishment at the miraculous mechanism, stands for the one who considers the movement alone. But both surpasses
the one who first makes the movement and then the composition of the machine clear.
Thus, from a very general point of view, we will now supplemented by the idea of what we have found by the hand
of inner experience.
The human body is object, that is, it is the idea-man who has passed through the forms of knowledge. Regardless of
the subject, man is pure idea, individual will.
i 54 What we, therefore, only consider the movement in mind, called Lenker, is on the way outward function of the nerve
mass (the brain, spinal cord, the nerves and the knot nerves) and the hinged (irritability) function of the muscles. All
the organs are formed of blood, and have been excreted from it. In the blood there is therefore not the whole will, and
its motion is only a complete movement.
Every organ is, according to this, an objectification of a certain tendency of the will, which it can not exert as blood,
but can only act. Thus the brain is the objectification of the endeavor of the will to recognize, feel, and think the
external world; The digestive and reproductive organs are the objectification of their striving to maintain themselves in
existence, & c
But if the blood, considered in itself, is not the objectification of the whole will, yet it is in the organism the
principal thing, the Lord, the prince, that it is a true will to live, though weakened and limited.
On the other hand, the whole organism is the objectification of the whole will: it is the development of the whole
will. From this point of view, the whole organism is the objectified, objective sphere of the will, and every action of the
organism, that it is digestion, respiration, speaking, grasping, walking, is a whole movement. Thus the grasping of an
object is, first, the union of the nerve and the muscle into a whole part of the movement, but the combination of this
movement with the rest of the whole movement of the blood leads to a whole movement of the will. The unified
movement of the chemical force is a simple action, the movement of an organism a compound, resulting action.
Basically, both are identical, as is equal, whether ten people are united, or a strong one alone, a burden.
Just as we can separate the motion of the human will only in sensibility and irritability on the one hand, and the rest
of the whole movement on the other, the factors of movement in the organism also appear as nerves and muscles on the
one hand, and blood on the other. Everything else is secondary. And of these three factors, the blood is the principal
and the original, the nerve and the muscle has excreted. It is the one looked at
i 55 Uncleaved will to live, the objectification of our innermost being, the demon, which plays the same role in man as the
instinct in the animal.
6th
It is, however, to be remarked that although the nerve mass, like every other part of the body, is the objectification
of the will, it nevertheless occupies a very exceptional position in the organism. We have already seen above that she is
in very important relations with the demon and, albeit in total dependence on him, is alien to him. In any case, the
muscles are much closer to the blood, ie they contain the greater part of the divided movement, as is evident from the
color and chemical composition. To this end, no organ can function without nervous irritation, while the brain works
only with the help of the blood. For these reasons it is advisable, at this time, to find much more important reasons-at
least to emphasize this part of the nervous mass (the objective mind), and to place the idea of man in an inseparable
union of will and spirit; But always keeping in mind that all that belongs to the body is nothing but the objectification
of the will, the only principle in the world, which I can not sufficiently enmity.
7th
The idea of man is therefore an inseparable unity of will and spirit, or an inseparable conjunction of a particular will
with a particular mind.
I have already decomposed the mind in analytics: it comprises the power of knowledge united to an inseparable
unity.
It is a definite in every man, because his parts can be deficient, little, or highly developed. If we pass through the
fortunes, individual senses may at first be extinguished or weakened. The mind always exercises its function-transition
 from action to cause-and indeed, in all men, with the same rapidity, which is so incomparably great that a greater or
lesser degree must completely escape the perception. His forms, space, and matter also objectify to all men
i 56 evenly; For any imperfections, such as blurredness of the outlines and incorrect color determination, are due to the
defective nature of the sensory organs in question (myopia, the limited ability of the retina to the qualitative division of
its activity).
In the higher capacity of knowledge, therefore, one must seek what distinguishes the fool from genius. It can not lie
in reason alone, for its function, the synthesis, like the function of the understanding, can not be atrophied in any man,
but is united in reason with its aptitudes: memory, judgment, and imagination. For what helps me the synthesis, that is
to combine the assets in indefinitum when I arrived at the third thoughts have already forgotten the first, or if I want to
memorize a shape and, having reached the neck, missing his head, or if I Can not, with rapidity, make similar things to
similar things, to like to like? For this reason, the highly developed abilities of reason are indispensable conditions for a
genius; it is manifested as a thinker or an artist.
There are, on the other hand, people who can not speak three words together, because they can not think together,
and on the other, those who read a great work once and never forget their thought. There are men who long for an
object, and yet whose form can not be clearly impressed, but others, which slowly, clearly, allow the eye to glide over a
wide region, and from then on they carry it clearly forever. The one has a weak memory, the other a strong memory, the
one weak, this a gifted imagination. But it must be borne in mind that the mind is not always able to reveal itself purely
because its activity depends on the will, and it would be wrong to infer from the stifling speech of a timid, timid man
his lack of spirit.
It is also to be noted that geniality is a phenomenon of the brain, but is not based solely on a quantitatively and
qualitatively good brain. As a large heap of carbon metal can not melt, if only the conditions for a slow combustion are
given, but a powerful bellows quickly leads to the goal, the brain can only show great genius
i 57 When an energetic blood-stream is active, which, on its part, is essentially dependent on a powerful digestive system and
a strong lung.
8th.
If we turn to the will of man, we must first determine his individuality as a whole. It is a closed self-being or egoism
(selfishness, egoism). Where the ego ceases, the non-ego begins, and the sentences apply:
Omnis natura vult esse conservatrix sui. -
Pereat mundus, dum ego salvus sim. -
The human will, like everything else in the world, is at first the essence of existence. But then he wants it also in a
certain way, ie he has a character. The most general form of the character, which is, as it were, the inner side of egoism
(the skin of the will), is temperament. As is known, four temperaments are known:
1) The melancholy,
2) The sanguine,
3) The choleric,
4) The phlegmatic,
Which are fixed points between which many varieties lie.
Within the temperament are the will qualities. The main ones are:
envy - goodwill
greed - generosity
cruelty - compassion
 stinginess - extravagance
falsity - loyalty
arrogance - Demuth
Despite - despondency
bossiness - clemency
presumptuousness - modesty
meanness - generosity
rigidity - suppleness
cowardice - audacity
injustice - justice
i 58 obduracy - openness
insidiousness - conventionality
effrontery - modesty
voluptuousness - moderation
baseness - Ehrbegierde
vanity - holiness
And between each of these pairs there are gradations.
The will qualities are to be seen as designs of the will to life at all. They have all sprung from egoism, and since
every human being is the will to live, which egoism embraces, so is the germ of every will-quality in every human
being. The qualities of the will are to be compared with scoring, which can be extended to channels into which the will
flows at the slightest occasion. But it must already be remarked here that the human will enters life as a character. If we
remain in our picture, the infant shows, besides mere scorings, large depressions; The former can, however, be
broadened and deepened, the latter narrowed and flattened.
9th
The states of the will are strictly distinguishable from the will-qualities. In them, as I have often said, we grasp our
innermost being alone. We grasp it directly and do not recognize it. Only by bringing our states, which are nothing
other than sensed movements, into reflection, do we become self-conscious and the states at the same time objective for
us. Thus we first find in abstract thought that the will of our states is the basic will to live, and then, by drawing
attention to those motives which direct our will at any time into a certain movement, from the ever-recurring states The
nature of our character, the qualities of which I have called will-qualities. Thus we can only determine our
temperament from the abstract classification and compilation of many states.
We now have to recognize the principal states of our will, as we feel them on the way inward, and will, if necessary,
help the idea.
i 59 The basic condition we have to go out from is the normal way of life. We do not feel at all, the will is perfectly
satisfied: its clear mirror disturbs nothing, neither desire nor displeasure. If we look at the body, it is perfectly healthy:
all the organs function without disturbance; we nowhere feel either a slackening or an increase in our sense of life,
neither pain nor pleasure.
This state could also be seen in the mirror of the subject, the normally warm and mild- Shining; For the impression
of the body on our feeling objeces the matter (substance) as heat, and the impression of the eyes, in which the inner
movement so eloquently reveals itself, objeces the matter as light, mild light. The fact that light and warmth are
nothing but mere phenomena of motion is now an indisputable scientific truth. When we look at the chemical ideas, we
 shall approach the light and the warmth, and will then also show that they are not phenomena of the movement of a
mysterious ether, but of every known idea; For there is in the world only individual wills, and there is no place in it for
beings which are not perceptible to the senses, and whose logical definition speaks against all natural laws.
All other states of the will are based on this normal (which may also be called equanimity) and are only
modifications of the same.
The principal modifications are: joy and sorrow, courage and fear, hope and despair, love and hate. The latter are the
strongest; They are modifications of the highest degree. They are all due to the transformation of the normal state,
which the will, under the stimulus of a corresponding motive, provokes. Nothing mysterious, supernatural, foreign,
penetrates into its individuality, asserts itself and reigns in it: not the mighty spirit of a dreamed species, no god, no
devil; Because individuality is sovereign in their home. As the chemical force is impenetrable, man is a closed sphere
of force, which can be forced from the outside to show itself in this, now in that way, soon to pass into this, now into
that state; But the motive always causes only excitation
i 60 And the will only reacts to its nature, according to its character, by its own strength.
10th
If I now pass on to characterize the stated states of the will, it is clear that I can only represent the results of a self-
observation which makes no claim to infallibility; Because this type of self-observation is extremely difficult. It is
demanded that, for example, in the highest affection, which overflows the mind completely, one preserves so much
clarity and prudence in order to recognize its movement: an almost unfulfillable demand.
In the normal state, the will moves, as it were, as a calmly flowing current. If we imagine the will under the image
of a sphere, the motion would be a uniform, ring-shaped one around the center: a self-soothing circle.
All other movements mentioned, on the other hand, either flow from the center to the periphery, or vice versa. The
difference is in the way the way is covered.
Joy is a leaping, jerky excitement from the center, now strong, sometimes weak, in now broad, sometimes short
waves. It is said that the heart bounces, the heart jumps with joy, and often the movement also comes out in the outside:
we bounce, dance, laugh. His individuality is too narrow for the joyful; he calls:
"Be embraced, millions!"
The courage is a calm, calm outflow in short, regular waves. The courageous steadily and surely occurs.
The hope, on the other hand, always sets the path back in a wave. It is a blessed, light movement from the center.
They say: to the swing of hope, hopeful, and often the hopeful spread out the arms, as if he were already aiming and
put his hand on it.
I compare love with a violent surge from the center to the periphery; It is the strongest outflow: the waves rush and
form swirls. The will wants to break through his sphere, he wants to become the whole world.
Hate, on the other hand, is the most intense backflow of the
i 61 From the periphery to the center, as if every expansion was repugnant to him, and he could not concretize the dear I, be
compressed and compressed enough. Like an army on the run, the feeling twists together.
The despair, like a jump, leads the way back to the center. Man, abandoned by all, convinces that there is no longer
any salvation for him, escapes into his innermost core, to the last thing that he can clasp, and this last also breaks. It is
said that he gave himself up.
The fear is a trembling movement inside. The individual wants to be as small as possible, it wants to disappear. It is
said that fear drives a mouse hole.
 In grief, the will moves in large, regular waves to the center. One looks for oneself, one tries to find in the heart the
consolation, which one can not find anywhere. It is said that mourning gathers the mind; the heart is relieved by grief.
For state, one often puts mood and says: he is solemn, hopeful, courageous, sad; It is also said to be misunderstood
to indicate that the circling movement is no longer regular.
11th
Let us now take a brief look at the qualities of will, which, on the incentive of motives, provoke hatred and love.
In general, one can say that in love man is endeavoring to expand his individuality, but to strive to limit it in his
hatred. But since neither one nor the other is to be accomplished, the individual can only endeavor to increase or limit
his external sphere of action.
Man first expands his individuality demonically through the sex drive (voluptuousness) and here love emerges as
sexual love. It is the most excited state of the will, and in it, its vitality reaches the highest degree. The individual, who
is caught up in sexual love, endures the greatest pain with steadfastness, accomplishes unusual things, patiently
obscures obstacles, and even, under certain circumstances, does not shy away from certain death because it is purely
demonic
i 62 (Unconsciously), only in connection with a certain other will.
Through the love of love, man extends his individuality to the family.
He also expands his external sphere and places himself in the state of love by means of the will-quality of
domineering or ambition. He submits to other individuals and makes them his will to the law. Love occurs here as the
joy of the power. The man who is at the center of the greatest sphere speaks proudly: a sign of me and hundreds of
thousands overthrow themselves into death, or what I want is for the law of millions.
Then love shows itself as a love of money, on the basis of avarice.
Love, moreover, manifests itself as a joyous feeling of spiritual superiority, a glory of fame at the hand of the will-
to-be. The sphere is extended by the children of the Spirit, who submit to the spirit of the Father through all lands and
other spirits.
Here, too, the friendship is to be mentioned, which is based on the will-quality fidelity. When the ratio is true, it
produces a restricted expansion of the sphere.
After all, love still appears as a love for mankind, which I will treat in ethics.
The individual, on the other hand, narrows his outer sphere and moves into the state of hatred by envy. It feels
repelled by the apparent happiness of other individuals and thrown back upon itself.
The sphere then narrows by hatred towards individual parts of the world: against men at all, against certain classes,
against women and children, against priests, etc., on the basis of the qualities of will in question.
Hate then appears in a peculiar form, namely as the hatred of man against himself, and I shall touch it more closely
in ethics.
12th
There are many gradations between the above-mentioned principal states; Besides, there are many other conditions
which I, however,
i 63 Because I can not stay too long in the special. In aesthetic and ethics we shall also learn several important conditions.
On the other hand, we must consider a second kind of movements of the will which I shall call double movements,
as distinct from the simple movements which have since been investigated.
In hatred, the individual retreats to his innermost core. It is concentrated, it wants to be uncultivated. If hatred is
very great, he often jumps into the opposite movement; that is, the will suddenly flows to the periphery, but not to wrap
 around lovingly, but to destroy it. This movement is the anger, the rage, the furor brevis. In it, the individual annihilates
his opponent either with words: it floods him with a flood of insults, insults, curses; Or it may lead to violence that can
end with death and murder.
In aesthetics and ethics, we will learn several other double movements.
13th
There is no longer a word about the intoxication and sleep.
The intoxication is an increased blood-life, which becomes the more aware of the individual, the more the senses,
and with them, the understanding. The intoxication is complete in anesthesia by narcotics (nitric oxide, chloroform,
etc.). The senses are quite inactive, and the understanding is suspended; however, self-consciousness is a very reiner
Spiegel. The Stunned to the blood circulation is very clearly conscious; he feels it clear how the blood is racing and
raging and presses against its vessels, as if it would burst them. He thinks we reflect about it and all, but with
wonderful rapidity.
Sleep is first necessary for the organism. The force that so much is consumed in its dealings with the outside world
must be renewed and disorder in the organs repaid. Therefore, the sense of complete and the will, not limited to its
sphere and restless as ever, his house in order and |
i 64 prepares for new and Actions. Now it truce in the struggle for existence.

Then sleep for the daemon itself is necessary. He must be stateless from time to time in order not to despair; and
stateless it can only be in deep sleep.
Is not it, sleep is God himself who embraced the weary people?
Hebbel.
And:
It was like listening to 'I shout: Sleep no more!
Sleep murdered Macbeth, the unschuld'gen,
The innocent holy sleep, unprotected,
The sleep of the verworr'nen skein of worry
Unraveled, the every day pain and pleasure
Burying and re-awakens to new dawn,
The fresh bathroom sore full chest,
The linden oil for every heartache:
The best food on the life meal.
Shakespeare.

14th
All states of the will unites the immanent philosophy in terms pleasure and pain. Pleasure and pain are the
immediate conditions of the demon, there are whole, undivided movements of real will to live or, more objectively
states of the blood, heart.
Pain and pleasure, however, are indirect conditions of the will; because they are based on vivid sensations of the
organs which are secretions from the blood and maintain a certain independence of the blood against.
This difference is important and must be maintained. Sign me up thereto some observations on objective areas.
The states of pleasure are expansion that displeasure concentration of will. I hinted above, that the individual would
like to show in the former states of out and around the world, how blessed it is. It expresses for the whole body in its
state of gestures, movements (hugging, hopping, jumping, dancing) and especially by laughing, |
i 65 screaming, shouting, singing, and by language. All this is due to the efforts of one man to show his state and others - if it
were up around the world - to communicate.
In contrast, the individual is reflected in the states of pain up. The luster of the eyes goes out, the faces are serious,
the limbs are motionless or contract. The forehead skin wrinkles vertically, eyes shut, the mouth is silent, his hands
clench convulsively and man crouches, falls into it.
Even the wines is worthy of mention. It is as if the resigning blood ceases to perform the requisite pressure on the
lachrymal glands and these empty, therefore. Crying is a heart spasm ahead, and you almost feel the back flow of the
will towards the center. In impotent rage, however, the tears are squeezed out by force.
Finally, I'm on the peculiar phenomena of light in the eyes, caused carefully matt or violent inner movements, and
the heat and cold sensations. The poet rightly speak of glowing, glow full, glowing, phosphorescent eyes; of gloomy
fire in the eyes; Glitter of eerie thereof; of Zornesblitzen; from lighting up, flashing eyes. They also say that the eyes
sparks, it thunders in the eyes, etc. In addition, it gives many expressions denoting the cessation of symptoms, such as
the light went out of the eyes; his eyes lost their fire; tired souls, tired eyes; in the latter expression to skip the
appearance, emphasizing only its foundations.
However, it is to be noted that all these phenomena in the eye (including the darkening of the iris, namely the blue,
when the individual is angry, belongs) to changes of the organ based. The excitement of the will change the voltage of
the body part (cornea, iris, pupil, etc.) such that the light is substantially reflected differently than natural, or in other
words, the inner movements of people, as far as they reveal themselves in the eye , modify only the ordinary light, are
not independent light sources.
i 66 The heat and cold sensations are very diverse. We feel icy chills, shivers us; however, we glow, hot Lohen beat up on us,

we burn, we melt, it boils in our veins, boils the blood.

But not only do we have these inner feelings, but also our body shows a change in temperature. The extremities are
cold in the states of pain, they die; and on the other hand, the body has a higher thermal shows states of pleasure, or in
the effluent portion of the dual movement, such as in anger. Even the fever belongs here.
15th
We are now leaving the people and descend in the animal kingdom, and that we deal first with the higher, the people
standing closest to animals, his "under-age brothers."
The animal is, as a man, a compound of a certain intent with a specific spirit.
His mind has first of all, the same sense as man, which, however, many individuals are sharper, ie, a greater
susceptibility to impressions have than that of humans. His mind is the same. He examined on each impression the
cause and made it its forms space and matter in accordance. , The animal has also how the human reason that is, to the
ability to connect. It also has a more or less good memory, but a weak Einbildungs- and weak judgment, and in this
imperfection is due to the great difference that exists between man and animal.
This imperfection was the first consequence is that the animal connects the partial ideas of the mind usually only
parts of objects. Only those objects which completely reflected onto his retina, is regarded as whole objects; all others
are presented as whole objects do not exist for the same, as his imagination can not hold many vanished partial ideas.
So one can say that the wisest animal, closely standing in front of a tree, the whole picture will not win.
Then he lacks the important bewerkstelligten from reason to reason a priori forms and functions of connections. |
i 67 It can not construct the time and therefore, lives only in the present. hereby communicates that the animal recognizes
only those movements which are perceptible on the point of the present. The whole course of the change in location of
an object an imperceptible change in location and all internal movements (evolutions) escape his mind. The animal is
also the effect of an object with the change in another can not link, because it lacks the general causality. The
 knowledge of a dynamic relationship of things is quite impossible for him of course. Only the causal connection
between his body and such things, their action on this has already experienced it, so that mentioned in analytics second
causal relation, but significantly limited,it is seen by the aid of memory. Because it lacks the substance, his world is
flawed as an idea and fragmentary.
Finally, it can not form concepts. It can not think in terms, and his spirit lacks the crucial, erlangende just by
thinking about, tip: self-consciousness. His consciousness manifests itself:
1) as a feeling,
2) (as a self-esteem common sense of individuality).
If you now also the higher animals abstract thinking has not been resolved, we must contrast them thinking in
images, on the basis of judgments in pictures, go on. The trapped in a leg irons fox, which bit through his leg to free
himself, precipitated by addition to the other he held the free leg figuratively, two correct judgments and drew from
them a correct conclusion: Everything pictorially (without concepts) supported by direct observation.
The reason the animal is thus a one-sided educated and his spirit at all a much more limited. Since the Spirit is
nothing more than a part of a split movement, so it follows that to the rest of the whole movement of the animal will be
more intense, so the instinct significant must come to the fore in the animal as the demon in man. And in fact, the
driver of the beast is everywhere strongly supported by instincts, where he chained efficiencies and future |
i 68 , can not detect conditions upon which the preservation of the animal. So the instinct determines the time when the

migratory birds have left the north, and drives other animals in the autumn to collect food for the winter.
16th
Let us now turn to the will of the animal, so is his individuality, as a whole, like the man, a self-self or selfishness.
As man, the animal wants to live in a certain way also, that it has a character.
With regard now to the temperaments and will qualities of the animal, it is clear that the same must be less
numerous than those of the people; because his spirit is imperfect, and only in conjunction with a developed spirit of
the will can make in many ways, ie unwrap. It is therefore meet the right thing when, speaking of the higher animals, in
general, their temperaments two will qualities, vitality and inertia limits. Only a few domestic animals, whose
intelligence and character have been raised by the millennial dealing with people and designed to meet the human
temperaments, and has to be mentioned before all the horse.
How important is this dealing with people for the animal show feral horses and the prairie dogs. The latter often fall
as Humboldt says, bloodthirsty man to, for the defense of their fathers fought. In such feral animals regression has
taken place in such a way that the intelligence is reduced and thus the whole motion of the blood (the instinct) intense,
the character contrast was easier.
Of the will qualities all those who will be eliminated, which have the human mind to condition such as greed,
justice, determination, modesty, etc. Of the remaining, such as envy, falsehood, loyalty, patience, Sanftmthigkeit,
malice, etc. show the monkeys, elephants, dogs, foxes, horses, most of them. Often you can with a single will, quality
denote the whole character of an animal, often even this is not |
i 69 once and there is only the character of the individuality of all: selfishness.

The feeling of the animal is, because of the comparatively lower nerve mass and also because of their coarser
texture, weaker than the human. His pain and voluptuous sensations are therefore more subdued and less intense than
that of humans.
The states of pleasure and pain in animals are weaker and less numerous than those of the people; because their
depression and duration depends on the abstract thinking. Only the animals the highest level know the state of joy and
sorrow. mourn lasting and as intense as the man rejoice, may very likely only the dog.
 Furthermore, the despair turns out, and only a few animals will take the place of hope, which presupposes the
concept of the future, enter a state of expectation. however, the fear knows every animal, because the animals are
generally cowards. Brave the animal is only when it has instinctively chosen the extended individuality (Fight of males
to females, defense of brood). The dog itself is boldly out of loyalty and appears here as the noblest animal.
Hate and love all animals eventually show more or less clearly. The love appears as sexual love (lust) and because it
is rooted in the blood of life and the instinct is much more intense than the demon, a poacher and ausschlielicherer
state than in humans. The spirit reached its highest level. The body is bristling, the movements are lively and the inner
violent excitement propagates as sound. The birds sing, draw, whistle, gargle; bellows cattle; the cat cries; the fox
barks; the deer whistles; the reindeer lures; the rutting deer raises a loud, widely audible cry. The excitement is further
demonstrated in the sultry, rolling eyes; in the incessant movement of the ears; the stamping of feet and the churning of
the earth with the antlers, respectively. with the horns.The rutting animal hardly noticed the danger and often forgets
hunger, thirst and sleep.
Love then still occurs as a pleasurable feeling of power. Taurus |
i 70 and ram, Hahn and Drake move with a certain pride in their family.

The hatred manifests itself as dislike, even hatred of the sexes after mating and, because of selfishness (a single will,
quality rarely wears it) as a hatred of the whole environment or against individuals, when existence is at stake.
Like the man, so also the animal turns on its own the normal movement in Smmtliche other states. The heat is the
erregteste state.
appears the more you now descend in the animal kingdom, the more easier by the increasingly unfavorable to
formative relation of intelligence to will and always simple nascent spirit, the individual will. Whole sense missing,
wither the forms of the mind, its function is sollicitirt increasingly rare, and the higher faculty of cognition eventually
fall away completely.
17th
We now enter the hidden realm of plants. No sensitivity, that no idea, no sense, no sense of self, no self-
consciousness: these are the features, making the plant from the animal is different.
The plant has a resultant of movement. There are two whole part of movements that resultant of a merge. Not like
the animal, the one party movement has split again, but remained whole, and therefore the plant has no sensitivity, and
is devoid of all phenomena accompanying the sensitivity.
The herbal irritability and therefore under the still contains the sensitivity and is therefore essentially different from
the animal. It reacts directly to the external stimulus and is thereby actuirt from the original, remaining whole
movement.
Let's take the idea to the aid, as is the juice of genuine plants will. But he is not the objectification of the whole will.
Root, stem, leaves and reproductive organs are excretions from the juice and form, with this, the objectification of the
whole plants will. The big difference between plant and animal is that the juice immediately actuirt the organs |
i 71 as the blood, the brain, while the other organs of the animal could not function irish by the mere Actuirung of blood. There

is a need for these above all the concentration between nerve and muscle and only now can, as stated above, the blood
cause the whole movement.
18th
The plant is an individual will to live and is a closed-itself. You want life in a very specific way, that is, it has a
character. But this character is very simple. He does not enter into the will qualities apart, but for all plants recorded
from the inside, a blind urge growth of a certain intensity. Viewed from the outside, however, it shows salient own
character or, in other words, it shows us its character as an object: she wears it on display.
 One can distinguish only three states in the plant, which correspond to the normal state, the hatred and love of the
animal, namely growth, flowering and withering. Under withering I understand Concentration here.
In the state of flowering, the plant has reached its highest life. They "glows and lights," and most of the urge to
expand their sphere even more exhaliren fragrance. It is as if they wanted to give their happiness all over the world
customer; But is this comparison requires consciousness that we must deny decidedly the plant. What the language of
the people, the sound of the animal, this is the fragrance for the plant.
I hereby would like to mention that the deep emotion of the plant in the state of flowering very often kundgiebt in an
increase in its temperature, which is nothing short of astonishing in individual cases. Thus, the flower of shows Arum
cordifolium example at a temperature of the air of 21 degrees, a heat of 45 (Burdach I, 395).
In a state of withering the plant narrowed their sphere. (As an analogue of animal hatred after mating can view the
bending back the stamens of fertilization.) There wither the stamens, the petals, the leaves; the fruit drops and the idea
of the plant concentrates itself in the juice.
i 72 In the case of annual plants and other, as in the sago palm, Agave americana, Foucroya longaeva , withering is identical to

die. Here the idea of the plant is concentrated entirely in the fruit.
The states of the plant will be based, like all states of the individual at all, on the conversion of its normal movement
on their own.
The life of the plant, although, because of the lack of sensitivity, a dream life, but for that very reason an
extraordinarily intense. It's just a seemingly quiet and gentle. Consider the exuberant fertility, showing the intense drive
the plant to receive in existence, and the known attempt by Hales, after which the force of the flowing vine juice is five
times stronger than the force with which the blood is large in the femoral artery of the horse moves.
19th
We now enter the inorganic kingdom, the kingdom of inorganic or chemical ideas whose feature is the undivided
movement.
The chemical idea is how all the individual will, a closed-itself. The genuine individuality in the inorganic kingdom
is the whole idea. However, since each part has the same nature as the whole, so is each closed sphere of a
homogeneous chemical force, which is found in nature, an individual.
The chemical idea want life in a certain way, that it has a character. Is detected from within the same, a never-ending
simpler, blind urge. All Thtigkeiten chemical idea due to this an urge. He reveals himself as that of the plant,
significantly OUTDOOR: it is completely pushed off the property.
Nothing can be more wrong than to deny a chemical idea life. At the same moment, where a piece of iron, for
example, his inner movement, which is still the only feature of life would lose, it would not disintegrate around, but are
actually about nothing.
i 73
20th
Dry ideas are now first of all the so-called simple substances such as oxygen, nitrogen, iron, gold, potassium,
calcium etc pure, without admixture. Then Smmtliche pure compounds simple substances with each other ideas, such
as carbon dioxide, water, hydrogen sulfide, ammonia, iron oxide, manganous oxide, and the compounds of these with
each other as sulphate of lime, chrome potash, nitrate of soda; So Smmtliche simple Acids, bases and salts are simple
special ideas.
Special ideas are also those compounds which, at the same (procentischer) show composition, various properties,
and which has been called polymeric substances. Thus, the pentathionic (is S 5 O 5 ) from the lower sulfurous acid ( S 2 O
 2 ) is significantly different, although sulfur and oxygen in both compounds in the same proportion, according to
percentages and equivalents, are met.
Further, the organic chemical compounds independent idea, thus the radicals and their compounds such as ethyl ( C
4 H 5 = Ae ) and Ethyl ( EO ), ethyl iodide ( AEJ ), sulphate of ethyl ( AeO.SO 3 ), as well as the polymeric organic
substances such as aldehyde ( C 4 H 6 O 2 ) and ethyl ether ( C 8 H 8 O 4 ).
There are, after all double salts and conservirten remains of organisms, such as bone, wood, etc, special ideas
because they are special chemical compounds.
In contrast, Conglomerate, as such, no particular ideas.
In this context, we have given the inorganic kingdom, are not merely the chemical preparations; he is not a
framework for chemical formulas alone; but it encompasses all individuals inorganic nature. So it would be wrong for
example aragonite and calcite, which have a completely different Crystallbildung not be separated; because any
difference in object points to a difference in the thing in itself, and even after such differences the particular ideas are to
be determined.
I make this general part with the remark that it is quite indifferent to the immanent philosophy, whether the number
of simple chemical substances and their compounds, will be the progress of science, increased or diminished. The
philosopher should not constrict the natural sciences and tie. |
i 74 His task is merely: sift the collected by naturalists material and bring it under general points. He must define it only the

chemical ideas, worry about whether the under certain terms objects are increased or diminished.
21st
We have now to classify due to three very specific conditions, the objects of the inorganic kingdom and then to
investigate the character of the objects each division.
All bodies are either solid, liquid or gaseous.
All have in common is extension and impenetrability, which is nothing more states than that each individual
inorganic body will to live is. He has a force sphere and asserts itself in life that he wants.
The solids then show seriousness, that they have a main quest: to reach the center of the earth. Each individual of
the inorganic kingdom wants to be in the center of the earth: that is its general character. Its special character is the
intensity with which he makes his pursuit submits its cohesion, or its specific gravity (specific gravity).
In the exercise of this effort, which has the solid body forever and never loses, he reveals inertia.
Each fixed body is also more or less extendable or compressible. Thereafter determining its extensibility and
compressibility, determine its hardness, brittleness, elasticity and porosity short his so-called physical properties, which
in no way are ideas, independent forces, but only the nature of the chemical ideas in more detail. You will read on the
object (the previous by the subjective forms thing in itself) and rightly referred to the bottom of the phenomenon.
Regardless of a chemical idea they are not even imaginable: they stand or fall with it.
Some of these properties are based on a modification of the state of aggregation, which you can also call normal.
The expandability by heat only states that a body by foreign stimulus in a more excited state in a violent |
i 75 inner movement has passed, and is looking to expand her his sphere. Warmer it is not therefore become as a part of a

particular idea of heat called, penetrated to the wonderful way in his individuality, Lord would have been in it or even
entered into a connection with her, but has become warmer, because he his movement has to external stimulation,
however, but by very own power, changed and in this new movement now makes a different impression on the sense of
touch of the observer than before.
On the other hand, a body shrinks and becomes colder because either stopped the strange suggestion, or he, acting
on another body loses its erregtere movement. He goes from the more agitated state to the normal back, and now we
 say he has become colder, because he also makes a particular new impression in his new state. -
The gaseous bodies show a tendency, a movement which is the exact opposite of gravity. While the solid body seeks
only the center of the earth, or, in general terms, for an ideal, lying besides him certain points, wants the gaseous
incessantly spread in all directions. This movement is absolute expansion. It forms, as I said, the direct contrast to the
heaviness, and I must, therefore, the claim that the severity gases are subjected decided to reject. That they are heavy, I
do not deny; but this is due, first, to act precisely in all directions, so even where one determines their weight, then in
the context of everything that does not allow the rampant spread.
are the liquid between the solid and gaseous bodies. The liquid shows a single undivided movement which is to be
determined: as a flowing apart in the quest for an ideal lying except their center points. It is limited expansion or
modificirte severity.
The various efforts solid, liquid and gaseous bodies are most evident when it inhibits. So a stone only expresses his
support because he only has a direct pursuit of the Center of the Earth; a liquid contrast suppressed so far as it goes, all
the parts of the vessel, because of |
i 76 all directions acts that are below their mirror; a gas eventually fills a closed balloon completely out and makes it

consistently bursting because his pursuit urges all directions.

22nd
Comparing the so-called physical states according to its intensity with each other, so each one is immediately the
movement of the gaseous idea as the most violent and most powerful call. When speaking of riots, wars, revolutions,
one will rarely fail to weave into the speech words like storm, explosion, outbreak. Less often will use images, which
are borrowed from interaction of liquids and beaten by the violence of Wasserfluthen, mountain streams, cloudbursts
speak. The effectiveness of solid bodies is not used then. Likewise, it is called Wuthausbrchen, volcanic eruptions of
passion of the individual and also says, bursting with rage, burst.
Very thoughtfully comparing the persistent pursuit of a single goal with severity; the mobility of a character with the
waves; the demeanor of the individuality with the steam, and speaking of the soundness of an individual in the good
from its slowness in mkelnden sense of its versatility and moodiness. The French say: une femme vaporeuse and
Italians often apply the word vaporoso to a character who does not pursue certain objectives, sometimes this,
sometimes that wants, and nothing in truth.
The degree of the intensity is thus to the gaseous state, the first; is it follows the liquid and the least violent of the
firm.
23rd
The physical state is the normal one inorganic body. This normal state, any chemical idea on external cause, modify
without losing it completely. The state of a hot iron is substantially different than that of a iron from the ordinary
temperature, and yet the hot iron is not stepped out of its state of aggregation. In this |
i 77 but limit its movement more intense than before. The same is true of liquids and gases, such as boiling water and

compressed air.
In addition to these normal conditions and their modifications we find two inorganic kingdoms: the positive and the
negative- ELECTRICAL.
The chemical idea in the normal state is indifferent, that it is neither positive nor negative electricity. However, it is
stimulated in some manner, so it changes its state in the positive or negative ELECTRICAL.
Is it in the excitement an extension of individuality, the force is positive- electrisch, otherwise negative-electrisch,
and you therefore chemical compounds unjustly on affinity or affinity leads, in my view, back. The process resembles
 much more an act of Nothzucht as a loving union. The individuality wants a new movement, a new life in a third party;
the other struggles against with a vengeance, but is defeated. In any case the chemical compound is the product of
conception. In the begotten both individuals live on, but bound, so that very different properties shows. The simple
chemical compound is a Generated which can testify again. This creates the salts, namely the base is the real
convincing principle because they always electro-positive acts against the acid.
That something takes place when connecting chemical ideas of what we, it would be accompanied by
consciousness, would not call mutual longing Search Nothzucht and violent subjecting seems thus to find confirmation
that the same force soon positive- soon negative- me is electrisch, according as it plays the leading role in the
witnesses. Thus, sulfur acts in the positive-generating moments against oxygen, iron against negative- electrisch. If the
lime chalk combines with hydrochloric acid and the carbon dioxide escapes, one must not speak of an exemption
inappropriate well.
two metals and will touch her opposite electrisch, then this is of course not about procreation, but it shows only a
great excitement in each individual, as in dogs and cats.
i 78 that the chemical compound is possible only in the excited state ELECTRICAL the body, is clearly evident from this that

can be prevented by cooling, so destruction of the requisite stimulus, compounds. A force not obtained the power to
attack, so that others do not, the resistance and both remain indifferent.
The decomposition of chemical compounds by heat due to the fact that the external stimulus acts unevenly on the
bound forces. The suppressed comes in a more excited and more powerful state than the previously stronger and can
now free. The same takes place in the decomposition by electrische streams.
The three Hauptmodificationen of elective affinity, single, double and predisposing: 1) Fe + Cl H = FeCl + H ; 2)
FeO + ClH = FeCl + HO ; 3) Fe + HO + SO 3 = Fe . OSO 3 + H , explain just any electro- from the desire to have
positive power, a certain new movement or way of being. In the latter case the iron decomposes water because it wants
to connect as ferrous oxide with sulfuric acid and the sulfuric acid, it is irritating to decomposition.-
A distant extension of individuality finally takes place by simple attraction, ie the individual expresses adhesion.
The connection through adhesion, the inorganic analogue of the extended outer sphere of human beings.
24th
We look back on the far dialed in physics way, we see everywhere, we may turn to where we want, a single
principle, the fact of inner and outer experience: individual will to live and its states.
The individuals who are part of our world of experience, first separate into 4 large groups by the special nature of
their movement.
Then they differ in the groups from each other:
a. in inorganic and plant kingdom, from the inside, by analogy, detected by greater or lesser intensity of the drive,
the outwardly in physical properties, resp. a wide variety of forms disclosed;
i 79 b. in the animal kingdom and in humans by larger or smaller development of the will (the will qualities) and mind
(especially the Hlfsvermgen of reason).
Smmtliche individuals are in perpetual movement, and every movement causes a certain state. Smmtliche states
are modifications of a normal state, which accomplishes the will of its own, and only to external stimulation.
The members of the series:
Sex love - lust - bloom - Positive electricity; Human hatred - hatred of animal - withering - Negative electricity

are not identical, but probably very closely related to each other.
 25th
We now have the life of the chemical ideas, then look at the procreation and life and death of the organic.
The simple chemical ideas, and to all observations that have been made, they do not change their nature, nor can
they be destroyed. But because they can connect with each other, they are, as materialism says, engaged in a ceaseless
(not eternal) circuit. Connections come and go, re-emerge and disappear again: it is an endless change.
it summarizes compounds in the eye alone, one can very well speak in the inorganic realm of procreation, life and
death.
Combines a simple chemical idea with another, the result is a new idea with its own character. In turn, this new idea
has power of procreation; it can with others to whom it has affinity, form a new idea with its own character. Suppose an
acid, a base and a salt, such as SO 3 , FeO and FeO.SO 3 . The ferrous oxide is neither iron nor oxygen; The sulfuric
neither sulfur nor oxygen; the sulphate of iron neither sulfuric acid nor of iron; and yet the individual ideas in the
connection are all included. However, the salt has no procreative power.
In the inorganic kingdom procreation is merger and the individuals go entirely to the begotten. Only by |
i 80 they all sacrifice themselves temporarily, or rather, only by the one temporarily all sacrifices and the other is entirely

sacrificed to the former can vibrate at a higher level, that is, give yourself another movement, what is important for
procreation alone ,
The life of the chemical force is the insistence in a certain movement, or when circumstances are favorable,
according to a new movement, which desire the deed immediately follows in the manifestation of desire, if not stronger
individual it prevents (such as touching the that takes copper with iron in such a claim that it can not connect with the
carbon dioxide of the air to cupric carbonate). The insistence is made possible only through persistent defense, and
even here the truth clearly emerges that life is a struggle.
The death of the chemical compound appears finally as a return of, what has been in their bound, simple materials
for the original motion.
26th
In the organic realm is the sexual reproduction in general and the sexual reproduction of the most important people
in particular, and, therefore, let us consider the latter alone.
A man and a woman, each with a very specific character and a certain spirit, copulate. Fertilization takes place, the
result is an individual (or more) to the plant to a certain character and a specific spirit.
That the seed of the man fertilizes the egg of the woman, although it can not go directly to the ovaries, is a fact. The
egg and the seed are secretions from the innermost core of the individual and included his Smtliche qualities
nachbildlich. So everyone Convincing enters the copulation, which is in the greatest excitement going on. The state
now where everyone Convincing is determined in the second place, the type of fruit, and this is a very important
moment; because depending on the woman or the man passionate, solid and energetic acts in copulation, the new
individual is more reveal the individuality of the woman or the man. Also it should be noted that the woman, burned in
great love for the man whose time is significantly increased, and conversely |
i 81 the man who can be a free game from a great love for women, the decisive action of the woman.

In this way, the will qualities of generating individuals are strengthened, weakened or completely tied; others
unchanged transferred to the child and also determines its mental abilities. But the nature of the seed is not absolutely
immutable; for now the host in the body of the mother, the new individual is under the direct influence for a fairly long
period begins. What can not happen all in the meantime! Harder work or more careful care, aversion or increased
affection for the man, spiritual inspiration, love for another man, illness, violent transient arousal or a persistent fever
state by wars, revolutions: all this is, when necessary, not flow past without a trace on the embryo, but touch it easier or
 deeper. One may assumethat the German people, both gained more mental activity after the French tyranny and the
French after the great revolution and wars Napoleon'schen a modificirten in general character that more determination,
this even more volatility, and that it does not to the state stuff ends must be returned during copulation alone, but also
on factors during pregnancy of women.but must also be attributed to exposure during pregnancy of women.but must
also be attributed to exposure during pregnancy of women.
The new individual is nothing more than a narrowing of the parents, an afterlife, a new movement thereof. Nothing
can be in it, which was not in the parents, and the poet is right when he says of himself:
'I have the stature of the Father,
Serious conduct of life;
From the mother the Frohnatur
And fabuliren pleasure.
Urahnherr had hold of the most beautiful,
The haunted so every now and then;
Urahnfrau loved jewelry and gold,
The jerks probably through the limbs.
Now, if the elements do not
to separate from the Complex,
What is it about the whole Wicht
to name original?
(Goethe.)
i 82 That in children traits, stature, hair and eye color of the grandparents occasionally erupt there, his explanation is that a
bound will quality by favorable circumstances, be free again and can be revealed.
This so simple ratios that only who does not see that they do not want to see are violent by many to go through and
made by mysterious, so that one would exclaim indignantly with Goethe:
because the world is not already full of enigma enough that you also have to make riddles the simplest phenomena?
Soon the incomprehensible powerful genre should bethtigen the generation business, soon otherworldly principle is
to determine the nature of the child, sometimes the character of the newborn should be totally without quality. The
most superficial observation must lead to the rejection of all these chimeras and the knowledge that the parents live on
in the children.
On the diversity of the states of the parents in copulation, and also the age flows, based the diversity of the children.
One is violent and more alert, the other soft and dreamy, the One gescheidter, the other stupid, the selfish A, the other
liberal. It is not at all wonderful that children sometimes show very different properties than the parents because the
Neutralisirung and amendment of will qualities that can make very asserted in circumstances.
We enter the animal and vegetable kingdoms, we shall find that the farther we go, the less the difference between
the child and parents; because the individual will increasingly apart enters qualities, its number of states getting smaller
and the states themselves are becoming easier. Usually then said to the individual have only generic character, by which
is meant that the individuals of a species are all equal. That the begotten nothing else than the tapered parents, is clearly
evident in some insects that immediately after mating, respectively. Elimination of greed, die; then still very apparent in
the annual plants and in those perennial which die after seed formation.
i 83
27th
The individual thus appears as a particular individuality into life. As I said above, we need him next salient will
qualities also award the germs to everyone else. You can wither or flourish. We must also not give his mind a too tight
 metered trainability; because if it will never be possible to make it through the most careful education of a simpleton a
genius, yet it is no mistaking how powerful circumstances can affect the higher faculties verkmmernd or inspiring.
The world assumes the new individual, making it out. It is initially irrepressible will to live, violent urge easier; but
soon it expresses the innate individuality, show individual character, and instantly penetrate other individuals on
limiting it in. It has an insatiable thirst for existence and want it, according to its special nature, delete; but the others
have the same thirst and the same drive. From this stems from the struggle for existence in which develops
individuality, tempers or weakens, and either wins, or subject, ie a freer movement wins, or is bound. The innate
individuality turns into an acquired which may be identical to that under certain circumstances, and we, within narrow
limits, however, must admit the ability to further amendment,as I will demonstrate in ethics.
28th
Every organism dies, that is, the idea is destroyed. The type, which during life, insisting on change, the constituent
him simple chemical ideas assimilated and retired again disintegrates itself.
In front of a corpse standing, the immanent philosopher has to ask the question to nature: Is the idea destroyed or
lives her away? Nature will always answer: She's dead and she lives on. She is dead, if the individual has not been
rejuvenated through procreation, and she lives when it looked at children.
i 84 The answer not only satisfies him, but her first part is for some whose character we must accept as a fact, as that of

Domineering, or ambitious, or lustful, (which can not make three steps without falling into a to fall brothel), the
Trosteswort the words of comfort and it will be once for all.
29th
Our Earth is a small Collectiv unit in an immeasurably large but finite power sphere outer space. The probable
nature of our planet, the constitution of the universe and finally the movement of celestial bodies should occupy us
now.
The deeper one penetrates into the interior of the Earth, the greater the heat, ie the more intense is the movement of
chemical ideas that we encounter. So no metal can already at a depth of only 34 more miles get in the solid state and
becomes liquid. From this we may conclude that at a certain distance from the periphery and the liquid state can no
longer receive and the core of the earth of gases, namely, filled with extremely comprimirten gases to which all liquids
floats. The liquid would then be enclosed by the solid crust.
This hypothesis Franklin's must adoptiren the immanent philosophy as the best; because it is clear that our earth,
indeed the whole universe may only be a stock that the pursuit of each chemical idea never finds a perfect satisfaction.
Only an inch, a line from the ideal mathematical center of the earth removed, a solid or liquid body would still fall;
because he wants to be in this central point: that makes his whole being made. Now if it were possible such a body to
reach the center of the earth, he would have lost his desire, and therefore all his effectiveness, his whole being, and he
would be in fact at the moment of arrival to nothing.
In a very different relation on the other hand is the center of the earth to the gaseous ideas. These have no
relationship with him, because they are always striving in all directions, never for a single. So is a gas at the center |
i 85 of the earth as it continues to exercise its activity, because his desire is not satisfied.

From this it is that we had to create our earth with the existing material until we could meet no other means than the
existing, that we would have comprimirte gases into the interior of the sphere, solid bodies on their surface and
between both a put sea of molten chemical ideas.
This agreement of immanent philosophy that has a found in the innermost self-confidence and consistently
confirmed by nature single basic principle: the individual will to live, with the empirical fact on the one hand that the
 temperature grows, the deeper one penetrates into the interior of the earth, the Kant-Laplace theory on the other hand,
the Franklin's hypothesis gives a very great power of conviction.
30th
If we look at the universe, the infinitely large, but finite, so shows us a single force sphere, that we gain the notion
of a Collectiv unit of countless individual ideas, each of which affects all others and at the same time experiencing the
effectiveness of all others. This is the dynamic context, we recognize with the extended community for general
causality of the universe. Now, since on the one hand our experience so far could not exceed a certain circle and is
essential limitirt, on the other hand, the air surrounding our planet shows all the symptoms of inhibited activity, we
must assume a dynamic Continuum and chemical ideas, but whose nature we have no judgment, between set the single
world body.The best we summarize them under the common term ether together, but we decided verwahrend against
the assumption that he is imponderable.
We have already mentioned the heat and the electricity returned to the state of ideas and seen that they are only
phenomena of motion; because the movement is the only predicate of the individual will, and the most diverse states of
a particular will are only modifications of his nor | painting
i 86 movement. It is neither sensible heat still free electricity, no bound (latent) heat. Is a body warm and it loses its heat to

another, this means only that it increases the state of the other and lost in the pursuit of the stimulus force, that one's
condition has weakened. Latent heat is on one side only the expression of the ability (the intrinsic power) of the will to
change on corresponding appeal his condition, and on the other side of the expression for the return of the will from an
excited state to the normal. Such as heat and electricity, as well as the magnetism is not transcendent, lurking behind
things being who soon pounces on her and she subjugated soon cavalirement leaves and withdraws into her dwelling
(a dwelling that could only be described as a "Everywhere and Nowhere"), and the same is true of light.
The light is nothing else than the made visible, very violent movement of ideas or objectified by the subject
impression of a violent movement to the sense of sight. The knowledge that the light is not perceived vibrations of a
surrounding all bodies the ether, but the body itself, breaking more and more trains and will become an undisputed
scientific truth. Completely convincing this view must act on every one who the world than may otherwise finally think
and, to deepen in the dynamic context of numerous things with the diverse aspirations, recognizes all in incessant
action and reaction grasped and a universe of tremendous edge voltage Tension wins. Wherever takes place a
movement within the universe,- not a thing will remain unaffected by it: it will suffer the impression and react to it.
Now the sun is a Center for our system, where the most violent movement propagates in all directions, the sources
in the allerintensivsten combustion processen, in the vast poking, the cosmic masses, Dashing in the sun, exercise, and
in the contraction of the solar body to look for themselves.
But if a movement that propagates in all directions, the state of our air, at a distance of 20 Mil | lionen
i 87 miles, may modify such a way that it produces an impression on the sense of sight, which objectifies the white glare is that

they must also enter in the tropics an impression on the sense of touch, which, objectified, which is almost devastating
sun glow us - so it must be of a force, for their determination we lack all measure; because in the way our bodies react
to these stimuli, we find so little a measure stick, as in the playful ease our limbs movements for the immense air
pressure that our body suffers.
From this we see:
1) that the sunlight on earth only a perceived peculiar movement of air (perhaps only its oxygen) is that movement
in the end, if one skips the terms of the series, has its basis in the resultant of from processen on the sun
movement - similar to the sound is only a perceived by the ear peculiar movement of air;
 2) that the sunlight figuratively if you have only the violence in the eye with which the original movement
propagates, can call an extraordinarily large force.
31st
According to Newton's theory of the Earth from two different forces is moved around the sun: from an original, the
throwing power, and the attraction of the sun. the earth would push away in any straight line that alone, this alone they
pull in a straight line itself. But while both work together, the Earth describes a curved line around the sun.
These forces Newton has set simply postulates and when available. Its essence is completely unknown and we only
know the laws according to which they act. The law of inertia is:
A body which is even in motion, without the action of external forces, to continue its movement with fixed speed in
unmodified direction until it is canceled by external obstacles;
i 88 and the law of gravity is:
The attraction of each body behaves directly as its mass and indirectly as the square of its distance, or also: the attraction of
a body is equal to its mass, divided by the square of its distance.
It is subject to no doubt that can be explained all the movements of celestial bodies after these two laws the whole
celestial mechanics. Whatever may be the true causes of the movement forever, under these laws, they must act.
But what must exceptionally to interest us, these are precisely the causes of the movement, and it is an object of
immanent philosophy that they may not refuse to try at least to make the ultimate ground located. The trial itself will be
a merit if he fails. Posterity will hardly be able to believe that one has calmed down so long in the laws and not
researched the true forces. But when it is considering how everything unexplainable ado transcendent beings has been
blamed in the period, their astonishment will cease.
That the immanent philosophy is not in the two unknowable forces, attraction and repulsion, calm, clear. You must
reject it, like all the other alleged natural forces that will be everywhere and nowhere and, behufs revelation of their
nature, are intended to fight a so-called objective matter; they must reject them as the supernatural genre that live
behind the real individuals, and sometimes one, sometimes to meet the other with its overwhelming power; they must
reject them as any simple unit to exist in, alongside or behind nature, just like everything that cloud the view of the
world, confuse the judgment about them and can pick up the purity of the intrinsic region.
The "first pulse" of which the astronomers deduce the tangential force, must first raise the most serious concerns in
any clear head; because they put him on the external impetus of a foreign power. The inherent philosophy on the other
hand makes the first pulse no difficulty because they do not have to be attributed to a foreign force him but can derive it
from the first movement, from which all movements that were, |
i 89 will be and are, merely are sequels. - This first movement is the disintegration of the unit in the transcendental inherent
multiplicity, a transmutation of the essence. When the primeval simple unity, the absolute silence and the transcendent
area went down, the multiplicity, the motion and the inherent territory, the world was created. The movement, which
had each individual will then, was a first impulse, but no strange; because if we can never explain the nature of the
antediluvian unit from the nature of the individual will, it is certain that the nature of the unit, although changed, is
present in this world, and the movement, the only predicate of the individual will, sprung from the interior is not flown
from the outside. Having regard to this, you just go to the hands of the Kant-Laplace ''s theory on the movement of a
finished ground.
Not so the astronomers. , The first impulse is like saying to them, the effect of a foreign power. However, we use the
case we would have at this blatant begging calm, so we will immediately scare the question which summarizes Littrow
in the words:
 Because the body, as we assume, without the effect of an external force can not move, how they should nevertheless, the
same assumption as obtained in this movement without external force?
Here lies a difficulty which can only be lifted when you moved the momentum into the nature of the body itself and
makes him either themselves to a constant continuous acting force, or can be obtained continuirlich him by a detectable
foreign, equally constant force acting ,
As the first pulse by a foreign force, including gravity can not stand a critical examination. It is the extension of all
of us known severity of universal gravitation. As we have seen above, the severity is not to be sought outside the solid
and liquid bodies, but in them. It is their inner drive and only expresses the freedom of any solid and liquid body wants
to be in the center of the earth. The intensity of this drive, which objectively constitutes its specific gravity, is the
especial character of the body.
i 90 The physicists and astronomers say the exact opposite; They thereby provide the thing upside down and entangled in the

greatest contradictions, as I will show now.

First, they are forced to replace the severity of the bodies to make it a them foreign force acting on it from outside
and forces them to follow her. Furthermore, since it is inconceivable that at a distance of only a line from the center of
the earth this mystical force cease to act, the physicists have also the seat of power lay in the center of the earth, which
is necessary ausdehnungslos. "Who likes to receive it, let him receive it."
Now supposing that we were silent here so we could but the actual phenomena on Earth and explain the
hypothetical in their interior or in other words, for the simple gravity extends the seat of the attraction force at the
center of the Earth. However, immediately the thing changes when we pass on the severity of universal gravitation, that
the attraction force in our solar system. Now the mass of the attracting celestial body is a moment of attraction force,
which calls for a satisfactory explanation. Since the seat of power is no longer sufficient in the ideal center of a world
body. Astronomers reflect Also in this embarrassment not last long. Lift the seat of the attraction force outside the body
simply and embarrassed him in all the power sphere of the same.
It this is an act of desperation. On Earth, gravity is not inhere the body in the solar system, however, the severity
should lie in the bodies.
This apparent contradiction makes every thinking suspicious. Even Euler (letters to a princess) bemkelte gravity;
he tried a poking the ether to explain to the body, "what would be reasonable reasonable, and the people who love
bright and comprehensible principles." He also speaks of "a peculiar inclination and desire of the body", to which I will
come back.
Also Bessel could not reconcile, though not because it is self-contradictory, but because they could not explain his
actions in the light cone of Halley's comet with the gravity.
i 91 The core of the comet and its emanations granted the reputation of a burning rocket whose tail is deflected by drafts. "
(Humboldt, Cosmos I. band.)
Bessel closed from multiple measurements and theoretical considerations:
"That the cone of light emanating from the direction of the sun, both right and left, considerably distant: but always returned to
this direction to get to the other side of the same move."
From this he convinced himself:
"Of the existence of a polar force of the action of a force which is significantly different from the gravity or ordinary attractive
force of the sun, because those parts of the comet, which form the tail, experienced the effects of a repulsive force of the solar
body."
So while the laws of tangential and attraction force is accurate and very well explain all movements (even those of
Halley's comet, as arising), the forces must be themselves decided discarded from philosophy. But what can you
replace them with?
 I would remind you that the gravity of the engine, or how Euler says that "passion and desire" is the solid and liquid
body to be in the center of the earth. In contrast, the expansion of the inclination and desire of the gaseous body to
expand in all directions, or their disgust with any particular points. We had to explain Franklin's hypothesis about the
Constitution of the Earth compelling reasons for the best, and they have adoptirt. We attach to explain them our
experiments, the movement of the earth around the sun, as a basis, our earth is a Collectiv unit of individual will, which
have diametrically opposite tendencies. In addition, each individual exercises his quest with a special intensity. In such
a composition,in such diverse movements of individuals but must be a resultant of movement for the whole arise that
we want to characterize as a desire for the center of the sun at every moment.
On the other hand, we have seen that the sunlight is nothing other than the visible become violent movement of our
air, |
i 92 which is due to massive expansion of the surrounding gases, the sun, and we therefore called the light figuratively an

extraordinarily large force. It is clear that it can only be a repulsive force because we have to deal with the state of
gases whose essence consists precisely in the absolute expansion. You always want to spread, spread in all directions,
and we have to imagine the light as the appearance of a force that exerts the most intense repulsive pressure as in a
gunpowder explosion, the massive pursuit of ideal center points out.
To summarize these considerations, the elliptical motion of the Earth around the sun would be the result of two
movements: the movement of the earth towards the center of the sun and the repulsive force of the sun or figuratively
of light.
The roles were reversed so outright. While in Newtonian theory the Earth escapes in consequence of their tangential
force, the sun, and the sun will draw due to the attractive force of the earth itself, wants comes to our hypothesis, the
earth to the sun and the sun it off.
In addition, laws for the two movements would be as follows to formulate:
1) the pursuit of the earth to the sun behaves just like the intensity of their drive and indirectly, as the square of the
distance;
2) the rejection of the sun behaves just like the intensity of the caused of her expansion and indirectly as the square
of the distance.
The sameness of the law, according to which the light and the attraction effect, puts all that deal with nature, in
amazement. Now here is even a hypothesis which derives the movement of the heavenly bodies of two forces whose
effectiveness partly just finds expression in one and the same law, the law of light and gravity. At the same time all fall
paradoxes continue because these forces are not metaphysical mystical beings, just aspirations of the only real in the
world of the individual will, respectively. dynamically related individuals. The rotation of the Earth around itself and
the associated progressive movement of its center |
i 93 which movements are only natural sequences of the first pulse (the disintegration of the unit in the multiplicity) can be

easily obtained by the repulsive force of the sun: this is the constant continued acting tangential force; however, the
earth will simultaneously in the sun: this is the gravitation. Both cause the rotation of the earth around the sun in a
curved line.
The different types of speed at which the Earth moves around the sun, can be explained on the Zwangloseste
further: because the closer is the earth of the sun, the greater their eagerness towards the center of the same, but at the
same time the greater the repulsive force of the sun and vice versa. The larger but the sides of the parallelogram the
forces, the greater the size and vice versa.
In this way, the aforementioned strange movement of Halley's comet, without resorting to a new force, a polar force
also explains enough, because the power of the sun is much more repulsive, unattractive.
 We could drop the lust of the earth and simply replace them with the reaction to the repulsive action of the sun.
(Third Newton's law.)
I must leave the subject here. That in a physics that is consistently put on a new principle, the individual will to live,
and the all so comfortable transcendent Hlfsprincipien how the simple unity, the Absolute, the idea of the infinite, the
eternal, the eternal forces of nature, the "eternal allverbreitende force" etc. spurned, was not allowed to remain
unaffected, the movements of the heavenly bodies, that was my excuse for the above hypothesis. I do not deny their
weakness; I know that it would be very difficult for the perturbations of the planets with each other, the movement of
the satellites and with it around the planet. At the. to explain, although it is not about the light, but basically the
intensity of violent shocks in one, in continuous tension contained universe and the reactions are to it.And yet it seems
to me as if I had seen in that direction, but not long enough, the unveiled face of the truth. May one mightier than I,
whose special subjects are physics in the narrower sense and astronomy, reach the end of the road.
i 94
32nd
The first movement and the creation of the world are one and the same. The transformation of the simple unity into
the world of multiplicity, the transition of the transcendent into the immanent field was just the first move. It is not the
task of physics to explain the first movement; she has to accept as a fact that was already found in the analysis on
continuous performance areas, but on the border of the added imaginary transcendent. Therefore, the final expression
for this first exercise can also in physics not be won, and we must, in our current positions, just characterize as a
collapse of the simple unity in a world of multiplicity.
All subsequent movements were only sequels of this first, that they could be nothing more than re-decomposition or
further fragmentation of ideas.
This further decay could only express itself in the first periods of the world through real division of simple materials
and compounds. Each simple chemical force had the addiction to expand their individuality, ie to change their motion,
but met with each other in the same addiction, and so the most terrible battles of ideas against each other arose in
violent, most excited state. The result was always a chemical compound that is the victory of the stronger over a
weaker force and the entry of the new idea in the ceaseless struggle. The efforts of the compound was initially aimed to
get to, if possible, to expand their individuality again. But two efforts came from all sides towards other ideas to
initially connect to solvethen to connect with the separate ideas.
In the continuation of this incessant dispute the immortal ideas that were all connections to reason, were formed
world body, of which our earth was gradually ripe for organic life. We interrupt here the development and take the
existing individuals and their states as final products, so the question immediately forced upon us: What happened?
Smmtliche ideas from which our earth was composed at the time, were in the fiery nebula from which the Kant-
Laplace |
i 95 theory emanates. There fierce battle of gases, vapors, chaos, here's a closed world body with a solid crust whose

depressions filled a hot sea, and over all a steamy, misty, carbonated atmosphere.
What happened? or better: are the individual will from which these compulsory retirement becoming earth is
composed, the same which revolved in the fiery nebula? Certainly! The genetic connection is available. But is the
essence of any individuality not the same that it was in the beginning of the world? No! it changed. His power has lost
its intensity: it has become weaker.
This is the great truth which teaches geology. A gas, its essence, its drives to, more than one liquid, and this stronger
than a solid body. Let us not forget that the world has a finite force sphere, and that therefore an idea whose intensity
decreases, can not be strengthened again at some without another idea would lose momentum. Strengthening is
possible, however, but always at the expense of another force, or in other words, if, in the struggle of inorganic ideas,
 the same is weakened one, the objectified in space force sum is weakened, and for this failure there is no substitute,
because the world is flat at last and entered with a certain force in existence.
So if we assume that our earth once scored using as the planet between Mars and Jupiter has fallen apart so but can
melt all the solid crust again and all liquid to vapor, but at the expense of the ideas which deliver the stimuli for this
purpose. So anyway the soil in the intensive state in appearance, is reflected by such a revolution, it is nevertheless a
whole, as a certain force sum, become weaker.
And if today the violent processes stop on the Sun and all the bodies in our solar system, thereby re-unite with the
sun, and flare the sun and planets in a huge conflagration, so are, in appearance, but the solar system constituent forces
in a more excited state passed, but at the expense of the collective force that is included in our solar system.
i 96 no different, it is still in the inorganic realm. The ideas are fighting incessantly with each other. It created without

interruption new connections, and they are forcibly separated again, but the separate forces unite soon with other, partly
compulsory, partly forced. And the result is also weakening the force, although the same thing, is not slow because of
development open to day, and escapes of perception.
33rd
In the organic realm, barked at the moment of its formation and there continually, as a continuation of the first
movement, the decay into multiplicity. The pursuit of any organism is merely aimed to obtain in existence, and this
drives following, he is fighting for his individual existence as well, on the other hand it provides, by means of
procreation, for its preservation after death.
That this growing fragmentation on the one hand and the resulting more intense and horrific expectant struggle for
existence on the other hand must have the same result as the fight in the inorganic realm, namely weakening of
individuals is clear. Against this speaks only apparently the fact that the most powerful in the broadest sense individual
remains in the struggle for life winner and the weaker subject; as well usually always the stronger, but in each new
generation the stronger individuals are less strong, the weaker wins weaker than in the previous one.
As the geology of the inorganic kingdom, then the palaeontology of the organic the important document which,
beyond doubt, the truth is drawn that for existence individuals perfect in the struggle itself though and climb ever
higher levels of the organization, but it will be weaker. This truth forces itself upon anyone who browsed the document
while comparisons doing with our current plants and animals. The certificate can only teach so because they reported
an extremely long series of development or translated into's subjective, about the changes in undetectable long periods
of time because they hold final links to initial terms of very large series and can thus make the difference obvious. |
i 97 Watching the attenuation directly, is not possible. And yet the evidence of the weakening of the organisms can, even

without penetrating the primeval world and call paleontology to help, provide - but only in politics, as we shall see. In
physics, we can not provide direct evidence and must be content to have found an indirect way, in the stone document
of the earth's crust, the great law of the weakening of the organisms.
Thus we see in the organic realm, as in inorganic, a basic movement decay into multiplicity, and in both cases, as a
first consequence, the dispute, the fight, the war and, as the second episode, the weakening of the force. But both the
decay in the plurality, the same as the two sequences, are greater than in the inorganic in the organic Reich in every
respect.
34th
Here the questions arise for us: In what relation the two kingdoms are at each other? and really is a unausfllbare
gap between the two?
we have actually already answered at the beginning of physics both questions; However, we have to treat again in
more detail.
 We have seen that there is only one principle in the world, moving will be individual to life. If I have a piece of gold
or a plant, an animal, a man in front of me, is purposely look to their substance, in general, no matter. Each of them is
individual will, every living, aspires, wants. What separates them from each other is their character, that is the way how
they want the life or movement.
This must thank appear incorrect; because they represent a man next to a block of iron, so they see dead calm here,
there mobility; Here a similar mass, there the most wonderful complicated organism, and they look sharper, here a dull,
simpelen drive to center of the earth, there are many skills, many will qualities, constant change of conditions, a rich
Gemths-, a wonderful spiritual life, briefly delightful interplay of forces in one unit. Since they shrug their shoulders
and say: the inorganic kingdom could |
i 98 , after all, be nothing else than the solid, solid ground for the organic realm, the same as what is probably the timbered

stage for the actors. And they say, for the "organic realm," so they are very unprejudiced people, for the most part the
people and check the whole nature of this glorious masters of the world being alone.
But it is as that which, as I showed above, in the details of a Locomotive is lost and forget the main thing, their
resultant of movement about them. The stone, as man wants be there, want to live. If life there is a simple dark instinct
here is the result of many Thtigkeiten a deal entered into organs unified will, that is, in regard to the life alone, all the
same.
But is this the case, it seems certain that every organism is basically just a chemical compound. This must be
checked.
As I explained above, two simple chemical ideas which are in affinity, a third form, which is different from each of
them. They are totally committed and in their connection something new. Had the ammonia ( NH 3 ) self-consciousness,
it would feel neither nitrogen nor as hydrogen, but as a unified ammonia in a given state.
Simple compounds may testify again, and the product is again a third, one of all individual elements totally different
things. Had the ammonium chloride ( NH 3 . HCl .) Self-consciousness, it also would not feel as chlorine, nitrogen and
hydrogen, but simply as hydrochloric aueres ammonia.
Seen from here is no difference between a chemical compound and an organism. This and that one unit in which a
certain number of simple chemical ideas are merged.
But the chemical compound, considered in itself, as long as it exists, constant: it separates no constituent and takes
no new element, or in short, it is no so-called metabolic activity.
Furthermore, the generation in the inorganic kingdom is much limitirt; and not only this, but also the individual who
bears witness goes, |
i 99 under in the generated; the type of a connection based on the bound individuals, he stands or falls with them, he does not

hover over them.

An organism against it separates from the compound now this, now those materials and assimilated to the
replacement, with constant maintenance of the type; then he testifies, that is separate from it in any way part have his
type and unfold also under constant maintenance of the same.
This, the organism of the chemical compound outgoing movement growth in the broadest sense. So we have to say
that although every organism is basically a chemical compound, but with a completely different movement. but the
difference lies only in the movement and we have it here, as there, to do with individual will to live, so there is also no
gap between organic and inorganic ideas, but both kingdoms bordering hard together.
The organs are what usually dim the eye of the researcher. Here he sees organs, there is no; since he mean in good
faith, it is an immense gap between a rock and a plant. He simply takes too low point, from where, is not visible, the
main thing that motion. Each institution is there only for a specific movement. The stone does not need organs because
he has a single undivided movement, the plant on the other hand need organs because of their intended particular
 movement (resultant of movement) can only be achieved through organs. In the motion, not in the way of their
creation, is what matters.
In fact, there is no gap between the organic and inorganic world.
However, it would appear however that the difference itself is still a fundamental, if you look at the organs as
marginal and raises on the higher standpoint of pure movement.
but this is not the case in physics. From the standpoint of pure movement is initially no major difference between a
plant and hydrogen sulfide, as on the one hand (all within the inorganic realm) between water vapor and |
i 100 water between water and ice, or other hand (all within the organic empire) between a plant and an animal; an animal and a

human. The movement in all directions, the movement towards the center of the earth, growth, movement on
ideological motives, movement on abstract motifs - all these movements explain differences between the individual
will. For me at least, the difference between the movement of water vapor and ice can not be more wonderful than that
between the movement of the ice and the growth of the plants.
So, the thing from outside. From the inside, it simplifies even more. I could anticipate what follows, I could solve
the problem in a word. But we still occupy the lower point of view of physics, and so we must yearn also at every step
in it after a metaphysics, we may yet both disciplines not let flow into each other, which would cause hopeless
confusion.
In physics now arises, as we know, as a collapse of the transcendent unity is the first movement in the multiplicity.
All the movements that followed her, wearing the same character. - decay into multiplicity, life, movement - all these
terms refer to one and the same. The disintegration of the unit in the plurality is the constitution in inorganic both, as in
the organic kingdom. but in the latter it is a much broader application: it cuts much deeper, and its consequences, the
struggle for existence and the weakening of force are greater.
So we come back there from where we started, but with the result that no gap separates the inorganic body of the
organisms. The organic kingdom is only a higher level of inorganic, it is a more perfect shape for the struggle for
existence, that is, for the weakening of the force.
35th
As a deterrent, even as ridiculous as it may sound, that man is a chemical compound basically and the only way of it
differs in that it has a different movement - but this is so true result of physics. It loses its repulsive |
i 101 character if you keep firmly in mind that wherever you like by researching the nature, you always find only one principle,

the individual will, who wants only one thing: live, live. The essence of a stone is simpler than that of a lion, but only
on the surface, basically it is the same: an individual will to live.
By the immanent philosophy returning the organic realm to the inorganic, it teaches indeed the same as materialism,
but it is so different from him. The existing between both fundamental difference is this.
Materialism in no immanent philosophical system. The first thing he teaches is the eternal matter, a simple unit that
still no one has seen, and no one will ever see. Materialism was immanent, that is merely be honest in the
contemplation of nature, he would have to explain first of all the matter for an independent from the subject Collectiv
unit and say that it is the sum of so many simple substances. This he did not do, and although there is still no one has
managed to make oxygen, hydrogen, copper gold, materialism is but behind every simple substance mystical simple
entity that indiscriminate matter. Neither Zeus nor Jupiter, nor the God of Jews, Christians and Muslims, nor the Brahm
of Indians, just not unknowable,been transcendent entity is ever so fervently believed so from the heart, like the
mystical deity matter of the materialists; for because it is undeniable that everything organic can be attributed to the
inorganic kingdom is the materialists, the head of the bunch with the heart and inflames it.
 Meanwhile, despite the monstrous, all experience beating in his face assuming a simple matter, but it is not enough
to explain the world. So because materialism must deny the truth for the second time, be transcendent for the second
time and various mystical entities, the forces of nature, postulate, which are not identical with the matter, but for all
time associated with it. In this way, materialism is based on two fundamental principles, or in other words, it is
transcendent dogmatic dualism.
i 102 In the immanent philosophy, however, the matter is ideal, but an undifferentiated unity, but also ideal in our heads, a

subjective capability for the knowledge of the outside world, and the substance in our head, connect a posteriori , on
the basis of matter obtained from the synthetic reason, without recognizing the slightest reality and only available to all
objects.
Independent of the subject there is only power, only individual will in the world: a single principle.
So while materialism transcendent dogmatic dualism, is the immanent philosophy of pure immanent dynamism: a
difference in how he can not be thought bigger.
Materialism to name the most rational system, is quite wrong. Each transcendent system is eo ipso not rational.
Materialism, regarded only as a theoretical philosophical system is worse than its reputation. The truth is that the
simple chemical ideas are the sea from which everything organic has risen, making it is and where it sinks back, throws
a pure immanent light on materialism and thus gives him an impressive spell. But the critical reason can not be fooled.
They carefully examined, and so she finds the old chimera behind the dazzling certificates: the transcendent unit in or
above or below the world and coexistirend with her, which soon in this, now in those always occurs in fantastic shells.
36th
We now have the relation of the individual being the totality, to prove to the world.
Here, a great difficulty it follows. Namely, the individual will to live, the only principle in the world, it must be
quite independent. But if he is self-employed and quite independent, so a dynamic connection is not possible.
Experience now teaches precisely the opposite: it pushes every faithful observer of nature the dynamic context and at
the same time shows him the dependence of the individual from the | same.
i 103 result (it is trying to close) can not be the principle of the world of the individual will.

In the philosophical language of art, the problem is this: Either the individuals are independent substances, and then
is influxus physicus an impossibility; for how can another act on a quite independent being, changes can cause forced in
him? or individuals are not independent substances, then there must be a simple substance actuirt the individuals from
which to speak, the individuals have life only as a fief.
The problem is extremely important, yes, you can declare it the most important of all philosophy. The high-
handedness of the individual is in the greatest danger, and it seems, according to the above presentation, as if it were
irretrievably lost. failure by the immanent philosophy to rescue the individual that she has since protected so faithfully
here, the forced logic is there to explain it to a puppet and return unconditionally to the almighty hand of any
transcendent being. It just is: either monotheism or pantheism. Then lying nature and pushes us fool's gold, rather than
real, in their hands when they all show us only individuals and nowhere a simple unit; then we lie to ourselves when we
record our innermost self-consciousness as anxious or defiant,blessed or suffering I; then there is no purely immanent
field, and it can therefore also an immanent philosophy only be a Lug- and deceit work.
If we succeed, however, to save the individual will, the fact of inner and outer experience, - but then also the forced
logic is there, definitely, and to break forever with all transcendental Hirngespinnsten, whether they occur in the shell
of monotheism or Pantheismus or materialism; atheism scientifically justified - then - and for the first time.
You see, we are facing a very important issue.
 However, one must not forget that physics is not the place where the truth can make all their veils fall. Your face
will Edele us in all its gracious clear only later | standardize
i 104 and beauty show. In physics issues, such as Present can be, at best, solved only half. But this is just enough.

I'm going to be very brief. We have not surreptitiously us the transcendent area in the analysis. We have seen that no
causales relation, neither the law of causality, nor the general causality, can return to the past of things, but only time.
On her hand, we followed the developmental series a parte ante But found that we can never immanent in areas on the
multiplicity addition. How aeronauts never reach the boundary of the atmosphere, but they may not rise as high, will
always be enclosed in the air, never left us the fact of the inner and outer experience: the individual will. In contrast,
our reason demanded relentlessly the simple unity with law. individuals to coalesce beyond the immanent territory in
an incomprehensible Unit: In this distress was only one way out. We were not in the present, in which you never, never
can absolute being the object out, but in the past, and we therefore declared the found transcendent area for no more
existing, in but for vorweltlich and set,we carried no logical coup, but rather served faithfully to the truth.
Everything that is, was, therefore, in a simple premundane unit, before which, as we will recall, broke down all of
our faculty of knowledge. We could "neither a likeness, nor any to make a parable" by it, and therefore also gain no
idea of the way as the immanent world of plurality has once existed in the simple unit. But an indisputable certainty we
won, namely that this world of plurality had once been a simple unit, could exist beside which nothing else.
Here lies the key to the solution of the problem with which we are engaged.
Why and how the unit was divided into multiplicity, these are questions that may be asked in any physics. Only we
can say that, on whatever attributed the decay here |
i 105 may be, he was the act of a simple unit. If we therefore see an immanent areas only individual will and the world is

nothing more than a Collectiv unit of these individuals are the same but not quite on their own, as they were
vorweltlich a simple unit and the world has been the fact that unit. So is, almost like a reflex, about the world of
multiplicity, the primeval unity, as it embraces all individuals An invisible, unbreakable bond, and this reflex, this band
is the dynamic context of the world. Each will affect all other directly or indirectly, and all others will affect him
directly and indirectly, or all the ideas in "continuous interaction".
Thus we have the independent half individual, semi-activ on their own, half suffering through the other ideas. It
engages in the development of the world-handed, and the development of the world reaches into his individuality.
All fetishes, all gods, demons and spirits owe sided view of the dynamic relationship of the world their origin. Was
it the man in the gray antiquity, well, he was not thinking about fetishes, gods, demons and ghosts. Since the individual
felt his power and held, the never-resting influence of other ideas, his current linden action because, not sprend, just
for activ and donor finished himself like a god. Griffen, however, the other ideas in a terrible, terrible effectiveness of
the people, since disappeared his power completely from his mind as he looked at the effectiveness of the other ideas
that all crushing omnipotence of an angry transcendent essence and smashed his head in front of portraits of wood and
stone, trembling all over and in nameless agony.Today, it will probably be different.
Since then, before the transcendent area was separated from the immanent, namely such that the former alone
existirend for vorweltlich, this was declared alone now existing, in one precipitated rightly the disjunctive judgment:
either the individual is self-employed, then that is influxus physicus ( the dynamic context) impossible or it is not
independent, then that is influxus physicus the effectiveness of some simple Sub | punching.
i 106 now but this Either - or no longer justified. The individual will to live, saved the only principle in the world despite its

half independence.
However, the result of the half-handedness is unsatisfactory. Each clear, unprejudiced head asks for the supplement.
We will win us in metaphysics.
 37th
In the analysis we have tested negative by the character of the antediluvian simple unit of the faculty of cognition.
We have found that the unit inactive, ausdehnungslos indiscriminately, not cut fragmented (easy), motionless, timeless
was (ever). Now we have to determine it from the standpoint of physics.
What we like for an object in nature up in the eye, it is a gas, a liquid, a stone, a plant, an animal, a human, we
always find it in a relentless pursuit, in an incessant inner movement. The transcendent unity but the movement was
strange. The opposition movement is rest, which we can not in any way make us an idea; as is apparent from the
outward calm here the speech that we, however, the same in opposition to the change in location of an entire object or
of parts, very well imagine are able, but from the inner absolute immobility. So we have to the primeval unit ascribe
absolute peace.
Then we go into the dynamic context of the universe on the one hand and the specific character of the individuals on
the other hand, we recognize that everything in the world moving with necessity. What we may also consider: the stone
that our hand lets go, the growing plant, the moving animal, the man who has no resistance arising a sufficient motive
in a clear motives and inner urge - all are under the iron laws of necessity , In the world there is no room for freedom.
And, as we shall see clearly in ethics, it must be so, if the world is to have any meaning.
i 107 What freedom (in philosophical significance liberum arbitrium indifferentiae ) However, we can indeed determine with

words and about to say that she was the ability of a person of a certain character, a sufficient motive against wanting or
not wanting; but we think for a moment about this so easily bewerkstelligte combination of words after, we see at once
that we will never gain a real testament to this freedom, it would be also possible for us for thousands of years the
actions of all the people to the ground to consider. So we are concerned with freedom as the rest. we must include the
freedom precisely because it was a simple unit of simple unity but. At it forced the subject, one factor we know each
movement continued, as she was swallowed fragmented, all alone and lonely. Falls
The inherent scheme:
World of plurality - movement - necessity
is therefore the transcendent scheme:
Simple unity - peace - freedom
across from.
And now we have to make the final step.
Even in the analysis, we have found that the force once it has gone through the thin filaments of the existence of
inherent territory on the transcendent ceases to be force. It is completely unknown to us and unknowable as the unit in
which it sets. In the further progress of the section we found that what we call power, whether individual will, and in
physics we have finally seen that the spirit only the function of a segregated the will organ and on the very bottom
nothing more than a Theil was a divided movement.
The well-known forward to continuous performance areas such as intimate a fundamental principle, the will, and his
subordinate, secondary, we also so intimate principle, the spirit, lose, as the force as soon as we let them violate the
transcendent area, all and any meaning for us. Them their own nature completely and entirely beyond our knowledge.
Thus we are forced to declare that the simple unity neither will nor mind, nor a peculiar |
i 108 was interweaving of will and spirit. In this way, we lose the last clues. Nothing that we press the springs of our

ingenious, wonderful apparatus for the knowledge of the outside world: the meaning, understanding, reason, paralyzed.
In vain we keep within us, in self-consciousness, found principles, will and spirit as a mirror to the mysterious,
invisible beings on the otherworldly level of the gap counter, hoping it will be revealed in them: they radiate back no
likeness. But now we also have the right to give this being the familiar name The designated always what no
 imagination, no flight of the boldest imagination, not an abstract matter how deep thinking, not collected, reverent
mind, not enraptured, erdentrckter spirit has ever achieved: God.
38th
But this simple unit has been; it is no longer. It has, its nature changing, fully fragmented to a world of multiplicity.
God died and his death was the life of the world.
Herein are of prudent thinkers two truths that satisfy the spirit deep and raise the heart. First, we have a pure
immanent area, lives in or behind or above which no force can call it how you will, which, as the hidden director of a
puppet theater now this, now that'll do the dolls individuals. Then raises us the truth that all that is, existed before the
world in God. We existed in him no other word we can use. we wanted to say we lived and wove in him, this would be
wrong, because we would be transferred Thtigkeiten the things of this world to a being that was completely inactive
and motionless.
Furthermore, we are no longer in God; because the simple unity is destroyed and dead. However, we are in a world
of multiplicity, which individuals are connected to a fixed Collectiv unit.
From the original unit we have derived the Zwangloseste the dynamic context of the universe. In the same way we
derive from it now the usefulness in the world from which will deny no reasonable. we |
i 109 stop in front of the disintegration of unity in multiplicity, without now to ponder on why and how it took place. The fact is

sufficient. The disintegration was the fact of a simple unit, their first and last, their only deed. Everyone present will
give the nature and movement in this single fact, and therefore everything in the world meshes: it is universally
appropriate disposition.
Finally, we derive indirectly from the original unit, and directly from the first movement of the course of
development of the universe from. The disintegration into multiplicity was the first movement, and all the movements
that followed it, they may still diverge so far, intertwine, apparently confuse and unravel again, only their sequels. Over
and over, continuirlich, of all the standing from the actions in a dynamic context, individuals resultant of a movement
in the world is the fate of the universe.
So it was God who are world whose individuals in continuous interaction. But since the dynamic context is that
each individual will act on the whole and the effectiveness of the whole learns effectiveness but movement, fate is
nothing more than becoming the world, the movement of the Orphic Conjunktur, the resultant of from all individual
movements.
More I can not say here about the fate. Now, however, we have the questions kept open in analytics to connect with
destiny.
The propositions which we reserve to further study were:
1) The simple chemical forces are indestructible;
2) The real movement had a beginning, but it is endless.
From all the foregoing, it is evident that the physics is not able to overturn the sentences, or in other words: in
physics the two questions kept open can not be answered by the destruction of the simple chemical ideas and after the
associated end of the world. The fate of the world presents itself to us accordingly here initially appears as a continuous
movement in the world: in the inorganic kingdom |
i 110 we see an endless chain of connections and childbirth, in organic an endlessly progressive development from lower to

higher life forms (organisms).

But this has to be modified by the gained important moment of weakening the force. We THEREFORE above
section is summarized in one, which is:
 The world is indestructible, but the sum of force contained in it weakens, in the course of an endless movement,
continuirlich.
We will place only in metaphysics again to try, with the help definitively answer the important question of the end
of the world in the meantime gained on the exclusive domain of mankind results. This sentence
39th
I close here the physics with the repeated observation that it is the first attempt to explain the fact of the inner and
outer experience, the individual will to live alone (without the help of any supernatural force) nature. This probability is
also given that I have been in some places to zag and overlook important details.
Consider also what it wants to say in the present state of science: to master all disciplines. The load of the empirical
material is almost overwhelming, and the screening can be only with the magic wand of a clear, incontrovertible
philosophical principle reasonably accomplish how the chaotic stone masses downstream of the tones of the orphischen
Leyer to symmetrical structures.
Such incontrovertible principle is the individual will to live. I press him, as if a gift, every faithful and honest
naturalist with the wish in his hand, that he explain to him the phenomena on its defined field better than ever since. In
general, however, I hope that this principle of science opens up a new path on which she was so successful as to that
which you opened up Baco by its inductive method.
I also consider the pure, transcendent from the haunting entities totally freed immanent field as a second Ge | gift,
i 111 I'll do naturalists. Will be as quiet to work on it!

I see it ahead (and may I say it because the end result of my philosophy is the only light that fills my eyes and tied in
them all my will hold): the accomplished separation of the immanent from transcendent areas, the separation of God
from the world and the world of God will be the most beneficial effect on the course of development of mankind. She
can only be accomplished on the bottom of genuine transcendental idealism: the right section of the ideals and Reale
had to precede.
I see the dawn of a beautiful day.

----------
 Aesthetics.
i 113

----------
Est enim verum index sui et falsi.
Spinoza.
i 115

1.
Aesthetics is about a special state of the human will which is called for by a special mode of perception of ideas,
and is a science because it brings countless cases under certain points of view and fixed rules. By constructing them,
we shall always hold that there is only one principle in nature: the individual will to life, and that, independent of the
subject, thing-in-itself, depending on it, is object.
Second
Everyone wants life in a certain way, because he has a certain will and a certain spirit, ie a certain movement. If he
now takes up things in the ordinary way, they are either of equal importance to him, or they awaken in him a desire, or
they repel him, and his interest is the standard for them, and he judges them according to the relation They stand to his
will. There can be no question of a clear and clear reflection of the object; Neither does man recognize the full and
complete efficacy of a thing, or the sum of its relations, because he conceives only one of them, and falsifies them by
his interest, distorted, exaggerated, or underestimated.
If he is to mirror the object, the relation of which is to be grasped correctly, his relation to the object must undergo a
change; that is, he must enter into a completely uninteresting relation: it may only be interesting to him.
Thus in aesthetics, as noted, there is a very special relation of man to the world, which establishes a particular state
of his will. To call the relationship
i 116 I the aesthetic relation and the state the esthetic state or the aesthetic pleasure. It is essentially different from ordinary
joy.
Everyone has the ability to enter the aesthetic relation; But the transition to the one is easier in the one, the other in a
more severe manner, and what is offered is more complete and richer in the one, and more limited and poorer in the
other.
The peasant, who at night, when the work is at rest, throws a glance into nature and looks at the form, the colors,
and the train of the clouds, without thinking of the usefulness or injuriousness of the rain for his sowing; Or delights in
the waving of the cornfields, the radiant redness of the ears at sunset, without considering the yield of the harvest,
considers things aesthetically. The mower, who has cleared a lark's nest, and is now free to look at the beautifully-
shaped and dabbed eggs, or the piped boys, and the ancients, in their great anxiety, which is manifested in disturbed
gaze and restless fluttering, has the usual mode of knowledge And is located in the esthetic state. The huntsman, who
forgets to shoot at the sudden hint of a magnificent deer, because the attitude, the forms, the course of the game binds
his mind, has entered the aesthetic relation to the object.
 It is, however, a pure, surely free knowledge, but in no way an independent life of the mind which is detached from
the will. The will is always the only thing we find; We may seek where we will, we may rouse nature as deeply and so
often as we want: he is always there, and only his states change.
Third
The ideas reveal their essence in the object in very different ways. Let us take the highest idea known to us, man, so
he reveals his essence:
1) In form and shape;
2) In the limb movement;
i 117 3) In the mienenspiel and in the eyes;
4) In words and sounds.
In this order, the interior emerges more clearly in the external; In words and sounds it is most clearly objectified.
Because with objects, we always have to do it in the world and only ourselves are not in our interior object. This
distinction is also very important for aesthetics. Sound and word have the ground of their appearance in the vibrations
of the will, in its motion, which is communicated to the air. This peculiar continuation of the movement in an alien idea
is perceived by us sensually and is objectively objective.
Sounds and words are therefore objects, like everything else; And even though the state of an idea in them shows
itself in the lightest veil, it is never the thing-in-itself that immediately reveals itself to us. Only the one who moves into
the state of another idea by the fact that he creates it in himself arbitrarily, that is, the artist, grasps in his breast the
alien will directly as a thing in itself and not as an object.
The objectification of an idea in tones and words is, however, so complete that the will of the objectifying listener is
grasped by the movement and resonates, while the simple consideration of the form and form of an object does not
exert the same effect on the aesthetically determined subject.
We must therefore distinguish between two main types of esthetic state:
1) The aesthetic contemplation and
2) The aesthetic touch or esthetic compassion.
4th
In deep aesthetic contemplation it is the will, as if his ordinary movement had suddenly ceased and he had become
motionless. He is completely deceived, he rest fully, all desire, all urge, all pressure is taken from him, and he is only a
purely knowing being: to him is, as if he were bathing in an element of marvelous clarity, he is so Light, so
inexpressibly well.
i 118 In this real state of deep contemplation, we can only place completely quiet objects. Because they have no external
movement, we do not bring them into a relationship at the time. At the same time, we become timeless, because the
movement of our will has entirely disappeared from our consciousness, and we are sunk in the quiet object. We live, as
it were, in eternity: by deception we have the consciousness of absolute calmness and are unselfishly blessed. If we are
disturbed in the deepest contemplation, we awaken in a strange way; For our consciousness does not begin, just as after
sleep, but the movement only fulfills it: we return from eternity to time.
The calmest nature is most easily brought into the depths of contemplation, especially the sight of the smooth
southern sea from which the coasts or small islands are gathered, dreamlessly still, surrounded by the blue hint of the
distance, or the glow of the setting sun.
 The true expression of the deep contemplative state of the facial features and eyes has not been so praised by a
painter as Raphael in the two angelic heads at the feet of the Sistine Madonna. We must take our gaze from them: they
take us completely captive.
If, on the other hand, the objects are moved more or less, the contemplation is also less profound, because we bring
the objects into a temporal relation, and thereby notice the flow of the present within us. Thus, to a lesser degree, the
charms of the painless condition surround us.
In aesthetic feeling, as I said above, our will resonates with the moving will of the object. Thus we listen to the song
of a bird, or the expression of the feelings of other animals; Or the accompaniment of love-whispering, outbursts of
rage and anger, lamentations of mourning, sorrow, joyous rejoicing, with no more direct interest, with more or less
strong vibrations of our own will. We do not oscillate as strongly as the acting persons, for if this occurs often enough,
we become active individuals from aesthetically tuned listeners and fall from the aesthetic relation into the |
i 119 ordinary. In aesthetic sensibility, our will vibrates only softly, like the string, which lies beside a sounding sound.
To these two main types of the aesthetic condition, a double movement follows: the aesthetic enthusiasm. Their first
part is either aesthetic contemplation, or aesthetic compassion, but their second part either pleasure, joy, courage, hope,
longing, or a very passionate excitement of the will.
It rarely arises from contemplation and is then also the weakest movement. One would like to move with the clouds
over all countries, or, as the bird, weigh themselves easily in the air.
A bird sings: Witt, witt, witt!
Come with me, come with me! -
Oh, could I go with you, little birds,
We wanted to flee across the mountains,
Through the blue beautiful air,
To bathe in the warm sunbeam.
The earth is narrow, the sky wide,
The earth is poor, has nothing but suffering,
The sky is wide, has nothing but Freud! -
The bird has already swung itself,
Swirling the air with the sweet tone.
O birds, that God preserve thee!
I sit on the shore and can not go.
(Folk song.)
Or the longing desire in us emerges: always be contemplative, always to be able to linger in the salvation of
contemplation.
On the other hand, it often occurs as a connection of a state with the aesthetic compassion. The efficacy of the
nerves is clearly felt as cold passages; They, as it were, urge the will to rest, concentrating it; Then the spark sparkles
into him and he blazes up in hot glow: it is the inflammation to the bold deed. Thus speeches, wars, drumming, military
music.
i 120

5th
Just as every human being has the ability to be placed in the aesthetic state, every object can also be looked upon
aesthetically. However, one will invite more, the other less. For many people, it is an impossibility to look at a snake
calmly. They feel an insuperable abhorrence against this beast, and do not hold up, even if they have not to fear it.
 6th
Every human being can apprehend esthetically, and every object can be regarded aesthetically, but not every object
is beautiful. What is the meaning of an object?
We have to distinguish:
1) The subjective-beautiful;
2) The foundation of the beautiful in the thing-in-itself;
3) The beautiful object.
The subjective-beautiful, which can also be called the formal beauty, rests on a priori forms and functions of the
subject, resp. To connections of reason on the basis of a priori forms, and divide it into the beautiful:
1) Of the (mathematical) space;
2) The causality;
3) Of matter (of substance);
4) currently.
The formal beauty of space expresses itself in the form of the objects and in the relation in which the parts of an
object stand to the whole, in the regular form and symmetry.
The regular shape is initially a whole of lines. Beautiful lines are the straight line, the round line, the straight round
line (wave line), and the straight spiral line (spiral).
The beauty of the figure is then shown in the pure figures of geometry and its parts, especially in the equilateral
triangle, in the square, rectangle, hexagon, in the circle, semicircle, and ellipse.
Further, the beauty of the form in the bodies of the |
i 121 Stereometry, on which the pure figures of geometry are based, ie in the pyramid, the cube, the pillar, the sphere, the
cone, and the cylinder (column).
Symmetry finally appears in the harmonic arrangement of the parts of a whole, that is, in the correct proportion of
height to width and depth, at the correct distance, and in the exact repetition of the parts at the corresponding points.
The formal beauty of causality reveals itself in the uniform external movement, or in the flowing transition of a
movement into a more rapid or slower movement, and especially in the appropriateness of movement to its intended
purpose, as grace.
The formal beauty of matter, resp. Of the substance, emerges firstly in the colors and in the composition of them, in
the color harmony. The three primary colors are yellow, red, and blue, and the three pure blends of the same are orange,
green, and violet, the six colors being the fixed points of the long series of color nuances, and the poles white and
black. Even more pleasing is the case when the imaginary six colors are inherent in clear liquids.
It then reveals itself in the purity of the tone, in the harmony of the voice.
The formal beauty of the time finally manifests itself in the regular succession of the same or different moments, ie,
in a regular measure of time. A short connection of such moments is the beat and a connection of bars of the rhythm.
I shall have to touch the subjective-beauty more frequently in the course of this treatise, and then pursue its further
ramifications. Here I was concerned only with showing his main branches.
7th
The ground of the beautiful is now that which is inherent in the thing-in-itself, which corresponds to the subjective-
beauty, or which forces the subject to object it as beautiful.
From this the explanation of the beautiful object flows spontaneously. It is the product of the thing-in-itself and the
subjective-beautiful
i 122 Or the beautiful object is the appearance of the ground of the beautiful in the thing-in-itself.
The relation is the same as that of the thing itself to the object in the representation at all. The subject does not bring
anything forth in the thing-in-itself, expands or restricts his being in any way; But it only objectively, according to its
forms, faithfully and precisely the thing-in-itself. But as the sweetness of the sugar, or the red color of madness, though
pointing to certain definite qualities in things, can not be attributed to it, the beauty of an object has its ground in
things, but the thing itself Even may not be called beautiful. Only the object can be beautiful because only in it can the
ground of the beautiful (thing-in-itself) and the subjective-beautiful (subject) mingle.
Beauty, therefore, would exist so little without the spirit of man as without the subject the world as an imagination at
all. The beautiful object stands and falls with the subjective-beautiful in the head of man as the object stands and falls
with the subject. "Beautiful" is a predicate, which, as materially (substantively), belongs only to the object.
On the other hand, it is just as true that the foundation of the beautiful is independent of the subjective-beautiful;
Just as independently of the subject, the thing-in-itself, the ground of the phenomenon, exists. But as here the object
falls, so there the beautiful object.
If, as we remember, the thing-in-itself, independent of the subject, is immaterial, only force, will, what is the
foundation of the beautiful, independent of the subjective-beautiful?
There is only one answer to this: it is the harmonic movement.
We have seen in analysis that the individual will does not separate the movement, that it is his only predicate with
which he stands and falls. Because this is the case, I have so far spoken of the movement alone; For it was always self-
evident that the individual will to life, the idea, lay at the basis of it. Movement is par excellence, inner movement,
which manifests itself in the object as well as |
i 123 Form and form (objectivized forces of the will, which he has accomplished in an incessant movement), as well as in the
external movement, which is shown in the higher ideas as the movement of the limbs, the mienenspiel, the eye-life, the
language, and the singing.
All striving, all movement in the world, is due to the first movement, to the disintegration of simple unity into
multiplicity. This first movement, because it was the act of a simple unity, was necessarily uniform and harmonious,
and since all other movements were but continuations of it, every striving of a thing in itself must be harmonious in the
deepest sense, or how We want to say as a precaution, it should be harmonious in the deepest sense.
This is also revealed in the mechanics of heaven and in inorganic nature. If here a uniform striving, or a resultant of
uniformly acting efforts, can show itself pure, or at least essentially unhindered, we always have to do with harmonious
or, if objectively, with beautiful figures or beautiful external movements. Thus the bodies of the world move in ellipses
or parabolas around the sun; The crystals, if they can freely interfere, are quite beautiful; The snowflakes are six-sided
regular stars of various forms; A glass plate painted with a fiddle elbow arranges the sand lying on it to form splendid
figures; Falling or thrown bodies have a nice movement.
It is certainly significant that, according to Orphic Philosophy, the Dionysoscopus played with cones, balls, and
dice; For Dionysus was the artist of the world, the unity of God into the multiplicity, and this symbolically symbolized
the regular shape of the universe and its harmonious movement. Pythagorean philosophy also rests on the conformity
of the universe with the subjective and beautiful of space and time. -
But even in the inorganic kingdom, where the striving of the will is uniform and extraordinarily simple, it can be
seen that in the struggle of the individual with one another (partly in the struggle for existence) the harmonic inner
movement can rarely be expressed purely. In the organic realm, where the struggle for existence and much greater
intensity prevails throughout the world
i 124 Almost no effort can now be revealed. Soon this part, or part of it, is most frequently inflamed, and the consequence is
usually an inharmonic movement of the whole. To this end, every individual has a more or less stunted movement in
procreation; because the inner movement of the organism is not a uniform anymore, but a resultant of from many, and
as the organs are virtualiter contained in the fertilized egg, an organ but may be more or less at the expense of the other,
so many individuals are already with impaired harmonious Movement into the world.
In the organic kingdom, however, we find the most beautiful and most beautiful objects. This is because, partly by
natural means, partly by artificial means, harmful influences are prevented by the organism, when it is most sensitive
and in the most important formation. In the higher stages of the animal kingdom, especially, the new individual is, for a
more or less long time, quite distant from the struggle for existence because the parents lead him there. Then almost
everything rubs and thrusts itself in the inorganic kingdom, while the organisms can develop in yielding elements
(water and air).
Thus we always find beautiful individuals, where a deterioration did not take place in the formation of organisms,
and later injurious influences were hardly noticeable. Most plants grow like an artistic design, and the animals are, with
few exceptions, regularly built. On the other hand, we find very rarely very beautiful people, because the struggle for
existence is nowhere more bitterly led than in the state and occupation and way of life rarely permit the harmonious
formation of the whole.
Here, too, the artifice of animals is to be mentioned. In the products of art, which we are so astonished and admired,
we admire only the harmonious, in the true will (here instinct) remaining whole movement. Thus the bee builds regular
six-sided cells; Even the raw savage gives his hut, not the spirit, but the demonic drive, the circle, the square, or the
hexagon to the basic form.
This leads us back to the subjective-beauty.
i 125 The human mind, in which alone the subjective-beauty is present, is, as we know, only a split movement. It is a part of
the earlier whole movement, which was thoroughly harmonious. Thus we can say that the subjective-beauty is nothing
other than the one-sided harmonic movement developed according to a particular direction, developed for all
movements in the world as a norm and a mirror. Dieselbe has, as it were, been brought into a sanctuary, which, though
circulating, but in which they can not penetrate. Here she is enthroned in secure tranquility, and confidently determines
what is right and not according to what is beautiful, which is not.
8th.
If we look at the beautiful objects in nature a little closer, we find in the inorganic kingdom, for the reasons
mentioned, rarely beautiful solid bodies. The "well-grounded" earth is to be seen as a terrible stiff struggle. Pure and
perfectly formed crystals are found only in exceptional cases in nature. They show clearly that they have been pushed,
pushed, pushed, and their efforts have been impaired.
Particularly beautiful is the movement of thrown round body.
Individual mountains and mountain ranges are distinguished by their pure contours.
The water is almost always beautiful. The sea is particularly beautiful, in calm as in motion, with its main appeal in
the color, which moves between the deepest blue and the brightest emerald green. Also the beautiful form of the
waterfalls is to name, at least the flow.
Very beautiful is the air and many appearances in it: the blue vault of heaven; The manifold clouds; The colors of
the sky and of the vault at sunset; The glow of the Alps and the blue scent of the distance; The train of the clouds; the
Rainbow; The northern light.
 In organic nature we first encounter the various regular cells of the plants; Then single trees, such as palm trees,
pines and firs; Then those plants, which are especially distinct, in the state of the leaves and branches, symmetrical
i 126 To show; Then many leaves and the flowers. Almost every flower is beautiful by the arrangement of its leaves, by its
regular shape and its colors. So also all fruits, which could develop undisturbed.
In the Thierreich the objects are beautiful by their symmetrical structure. The animal, divided in the middle, almost
always forms two equal halves. The face has two eyes, which are equidistant from the center. The nose is in the middle,
the mouth likewise, etc. The legs, fins, wings are always present in pairs.
Then some figures or parts of the body are excellently beautiful, as individual horses, deer, dogs, like the neck of the
swan, etc
We must also pay attention to the colors of the fur, the plumage, the armor, the eyes, and the graceful movement of
many animals, as well as the pure forms of birds.
Beautiful, above all, is the beautiful man. At the sight of a perfectly beautiful human being, the delight of a rosary
bursts in our heart. It works through the flow of the lines, the color of the skin, the hair and the eyes, the purity of the
form, the grace of its movements, and the harmony of the voice.
9th
If we sum up, then the subject is the judge and, according to his forms, what is beautiful, what is not. The question
now is: Does every person have to find a beautiful object beautiful? Without doubt! Even though the subject is a
sovereign judge of beauty, it is wholly under the necessity of its nature, and must objectify every foundation of beauty
in the thing itself as beautiful: it can not be otherwise. The condition is only that the will of the judgmental subject is in
the esthetic state, that is to say, it is completely unrelated to the object. If the will modifies this relation, for example,
when judging the forms of a woman, the sexual impulse is behind the discerning subject, a generally valid judgment is
no longer possible. If, on the other hand, the will is in the purity of the aesthetic relation, the subject can only be wrong
if
i 127 It is deficiently organized. Such men, however, have no right to vote.
What is important here is the formation of the so-called beauty sense (a modification of the power of judgment),
which falls uncritically, according to the laws of the subjective-beautiful, its verdict. Like the power of judgment, it
occurs in innumerable gradations and can, like these, be perfected, which alterations are inherited. It can occur
unilaterally as form, sense of color, musical hearing; But what he declares in a perfect state is beautiful, though a
multitude of individuals with weak beauty, or with a heart of interest, rebel against his judgment. As a man who,
according to his will, judges his inclination, I can prefer the Rhine to Lake Como; As a purely esthetic judge, on the
other hand, I must give preference to the latter.
True beauty is never mistaken. He must judge the circle over the triangle, the rectangle over the square, the
Mediterranean sea over the North Sea, the handsome man over the fair woman, he can not otherwise judge; For he
judges according to clear and unchangeable laws.
10th
We have seen that the foundation of the beautiful in the thing-in-itself, independent of the subject, is the inner
harmonic movement, which can not be called beautiful, but only harmonious, uniform. Only one object can be
beautiful. If we apprehend directly in self-consciousness, as a thing-in-itself, or if we apprehend the will of another
man as a harmonious movement, which here appears as a very peculiar interaction of will and spirit, , When, as a soul,
we comprehend the will and the spirit, according to the use of language, of a harmonious soul. For this, however, the
 term "beautiful soul" is usually used. This expression is false. Nevertheless, we want to keep it, since it is once
naturalized. With a beautiful soul, we designate the idea of man, whose will to the mind is in a very special relation, so
that it always moves moderately. If she loses her focus
i 128 Depression, or passion, she soon finds it again and not in a bump, but in a fluid way.
11th
I can very easily define the ugly. Ugliness is all that does not correspond to the laws of the subjectively beautiful.
An ugly object, like a beautiful object, can be regarded aesthetically as any object.
12th
The sublime is ordinarily placed next to the beautiful as something similar to it, which is related to it, which is
inaccurate. It is a special condition of man, and therefore one should always speak of the sublime condition of a man. It
is a double movement. At first the will varies between fear of death and contempt for death, with a decided
preponderance of the latter, and has succeeded in the latter, he enters into aesthetic contemplation. The individual is
repulsed by an object, pushed back on itself, then flows out into admiration.
It is peculiar to the sublime state that in most cases it is always produced anew, that is, its parts pass through, or, in
other words, we find it difficult to reach its final part. Again and again, from Contemplation, we sink back into the
struggle between fear of death and contempt for death, and we are continually, for a longer or shorter time,
contemplative.
The object that raises us above ourselves is never sublime. However, if we hold this firmly, and designates only
certain objects as sublime, because they are easily sublime to us, there is no objection to the name.
From this point of view, the objects are very properly divided into:
1) Dynamic-sublime and
2) Mathematics and sublime.
All phenomena of nature are dynamically sublime, threatening the core of man, his will to live. In the wilderness, in
wildernesses, which can offer no food, on the bank of the stormy sea, before enormous waterfalls, during
thunderstorms, etc., man is easily absorbed in the sublime
i 129 Because he is staring at death, but he knows in great or full security. He clearly recognizes the danger in which he
hovers; But in him, on the basis of his security, the illusion arises that he would defy the danger when it came to him. It
is quite indifferent from what convictions he draws the imagined power, whether he believes in his immortality,
whether he is held by the hand of an all-gracious God, whether he despises life and longs for death, or whether in him
there is no reasoning And unconsciously rises above the danger.
The fact that most people are exalted only by deception is easy to see. To many, it must first be demonstrated that no
danger is to be imagined, and yet they have not the power to go into the contemplative state for a very short time, but
are in constant anxiety, and are compelled to proceed. How few can give themselves entirely to the enjoyment of a
powerful thunderstorm! They make it, like the greedy lottery player, who is constantly contemplating the most unlikely
event. In the same way, very rarely will a man in the open sea perceive a storm in a sublime atmosphere. If, on the
other hand, the storm has ended happily, man will assemble the individual, which he has glimpsed in the most
consuming anxiety, and then rise above himself with satisfaction.
Mathematically sublime are those objects which reduce us to nothing, show us our insignificance compared with the
universe and how Cabanis tells us on the brevity and transience of life, as opposed to so-called eternity of the world, or,
to ternelle jeunesse de la nature to draw attention. From this state of humiliation, fear, even of despair, we rise above
ourselves, according to our education, through the diverse considerations and be contemplativ. The idealist from the
 school of Kant directed at the thought, time and space are in me, the universe is so vast in size only in my head, the
thing ausdehnungslos in itself, and the flowing of appearance in time is an illusion; pantheist thinks I'm even this
immense universe and immortal: hae omnes creaturae in totum |
i 130 ego sum et praeter me aliud ens non est ; the pious Christian thinks: all my hair on his head are numbered, I am in a

faithful father hand.

13th
The raised state is based on the imaginary will strength or quality boldness and is produced by self-deception. But
there's a will really fearless and strong, so is inherent in the grandeur of which is here simply to define it as a defiance
of death, the thing in itself and you talk to law of raised characters.
I distinguish three types of raised characters:
1) the hero,
2) The Wise,
3) the wise hero.
The hero is clearly understood in serious documents that his life is really threatened, and although he loves it, he is
not yet at, necessary to make it when. A hero is so every soldier in the fire, which has overcome the fear of death, and
anyone who puts his life on the game in order to save another.
The wise man has recognized the worthlessness of life, which summarizes Jesus Sirach so aptly in the words:
It's a miserable lamentation to all human life from the womb until they are buried in the earth, and she is our mother. There
is always worry, fear, hope, and finally death;
and this knowledge) has kindled his will. The latter is a condition sine qua non for the ways that we have in mind,
because the thatschliche survey of life is the only criterion of grandeur. The mere knowledge that life is worthless, the
sweet fruit of resignation may not timely.
The sublime character is the wise hero. He is on the point of view of ways, but do not expect like this, resigned to
death, but regarded his life as a valuable weapon to fight for the good of humanity. He dies by the sword in his hand (in
a figurative sense or real) for the ideals of humanity, and every minute of his existence is |
i 131 he prepared to life and property for the realization of the same surrender. The wise hero is the purest manifestation on

earth, his very sight elevates the other people, because they are caught up in the illusion that they had, precisely
because they are also people who suffer the same qualifications and die for others like him. It is owned by the sweetest
personality and live the genuine, blessed life:
Because if it was large han misfortune
What does it matter?
14th
The exalted state most closely related is the humor. However, before we determine it, we want to immerse ourselves
in the essence of humorists.
We found above that the genuine way to be actually superior to the life that his will be must have ignited on the
knowledge of the worthlessness of life. If only this knowledge exists, without being as it were, passed into the blood,
the demon, or also: recognize the will, as a spirit, that he will never find satisfaction in life, he is looking for, but he
embraces the next moment covetousness full of life with a thousand arms, the genuine way will never come into
existence.
This strange relation between will and spirit is now the essence of humorists basis. The humorist can not get on the
clear summit, where the way is, permanently located.
 The ordinary man is completely on in life; he did not rack their brains about the world, he wonders neither: where
do I come from? still, where do I go? he has his earthly objectives always firmly in mind. The way on the other side,
lives in a narrow sphere, which he himself has drawn around him, and herself - in what way is quite indifferent -
become clear about himself and the world. Each of both rests firmly on themselves. Not so the humorist. He has tasted
the peace of ways; he felt the bliss of aesthetic state; he has been a guest at the table of the gods; he lived in an ether of
transparent clarity. Yet an irresistible force pulls him back into the mud of the world. He escapes him because he can
only one pursuit, the pursuit of peace of the grave cheap, and |
i 132 everything has to discard other than folly; But again and again the sirens lure him back into the vortex, and he dances and

leaps in the sweltering hall, deep longing for peace and quiet in the heart; because you can call him the child of an
angel and a daughter of the people. He belongs to two worlds, because he lacks the strength to renounce one of them.
In the fixed hall of the gods his pure joy disrupts a call from below, and he throws himself down the lust in his arms,
denatured him longing for up to pure enjoyment. So his demon is tossed and feels like torn. The mood of the humorist's
displeasure.
But what is not soaked in it and staggers, which firmly stands that he has taken, and not let go, that is the knowledge
that death is preferable to life, "that the day of death better than the day of birth is." He is not a wise man, much less a
wise hero, but he is sure that which the size of these men, the majesty of her character fully recognizes and the blissful
feeling that they met, whole and fully feel the effect. He carries her as an ideal in itself and knows that he, because he is
a person who can realize the ideal in itself, if - yes if "the sun is low in greeting the planet."
Thereto and to the solid knowledge that death is preferable to life, he directed from his displeasure and rises above
himself. Now he is free from the discomfort and now what is very aware he is of his own state , which he has escaped,
representational. He measures it to the state of his ideal and ridiculed the folly of his indecision: because the laughter
arises always when we discover a discrepancy, that is when we measure something on a spiritual scale and find it too
short or too long. entered into the brilliant relation to his own state, he did not lose sight of the fact that he will fall back
into the ridiculed folly again soon, because he knows the power of his love to the world, and so only the laughs one
eye, the other weeps now kids of mouth,bleeding while the heart and want to break now hidden under the mask of
serenity of the deepest seriousness.
The humor is therefore a very strange and very peculiar double movement. My first part is an unpleasant full |
i 133 vacillation between two worlds, and its second part is not a purely contemplative state. In him the will between the full

freedom of displeasure and sadness thrnenvoller fluctuates.

The same is the case if the comedian looks to the world. At every phenomenon in it he shuts down his ideal and no
covers the same. Since he can not help smiling. But immediately he remembers how powerful attracts life as
unspeakably hard it is to renounce it, as we are all thoroughly hungry will to live. Now thinks, speaks or writes about
others just as delicious mild, as he judged, and with tears in his eyes, smiling, joking with quivering lips, almost breaks
his heart with pity for the people:
"The whole mankind Jammer understood him." (Goethe).
Since the humor in each character, each temperament can occur, he will always be of individual coloring. I recall the
sentimental star, the torn Heine, the dry Shakespeare, the gemthvollen Jean Paul and the gallant Cervantes.
It is clear that the humorist than another mortal is capable of more some to be a true sage. fires once the captive
knowledge in any way in the will, the joke will flee from the smiling lips and both eyes are serious. Then comes the
humorist, like the hero, the wise and the wise hero, the aesthetic areas entirely on the ethical.
15th
The funny thing has several points of contact with the beautiful and with humor.
 I share the funny one in:
1) the sensory-comic,
2) the abstract-comic.
When sensual and Komische we have to distinguish:
1) the subjective scale,
2) the strange object, and
3) the funny state of the will.
The subjective scale, the indispensable condition of the comic at all, for the Sensual-comic one |
i 134 normal shape with certain movements (the limbs, faces, eyes), or if only, as it were detached from the object motions:

words and sounds, be judged, a mean normal way of speaking or singing.

Both standards hanging from although they have a game room in fairly wide limits, but not on the whim. They are a
liquid median, which is not derived in a mechanical way, but by a "dynamic effect" from all kinds of people and the
natural way to give of their individuals. Herein lies already the condemnation of each yardstick gained unilateral
manner. but it also lies the big difference between the subjective measure of sensory-comic and makes up for the
beautiful. That is liquid, this sampling. A circle that only very insignificant from the exits at one point a certain form
and for all, is no longer beautiful. However, the fairly wide margin for the standards of the comic is compensated for by
an object is only comicalif it follows a fairly large discrepancy in the measurement with the standards that must
obviously fall beyond the margin.
The beauty, resp. the ugly, is in no relation to the comic. It can be very beautiful and at the same time comical an
object; it can be very ugly and not funny; finally, it may be ugly and funny. It is also noted that major physical
deformities but be funny (as laughter and ridicule of Raw shows a day), but the funny thing is then smothered in finer
natures immediately from pity.
16th
Comic is now any object that does not match the subjective scale, ie, which is held to it, either such short or such
projects beyond it, that a significant discrepancy is it follows.
As the subjective scale of beauty, with intent to certainty differs substantially from that of the comic, so also the
subject is in a completely different way, the object funny when it is the same beautiful. Beautiful is an object if it
corresponds to the subjective-Fine; is funny, however, a |
i 135 object if it does not match the subjective scale. The funny thing is, therefore, in its relation to the scale, negative as the

ugly, which is why I must also refrain to determine the subjective scale. The Sensual-funny thing is read the best of the
comic objects themselves.
I share the sense-comical how subjective-Nice, one in the comic:
1) of the room,
2) of causality,
3) the substance (the material),
4) time.
The funny thing of the room is initially in large variations in shape from the normal type of man: so in inordinately
long, small, spindly and thick individuals; then in parts of the body, such as in long or plates, shapeless thick or thin,
pointed noses; in their mouths; in too long or too small ears, feet, hands, legs, arms, necks, etc. The extraordinary
delicacy of small hands, feet and ears always admired with a smile. Just think about the very strange impression that
make the hands and feet of infants, because we (here, however, quite inappropriate) compare with our hands and feet.
The funny of the space is further demonstrated in tower-like hair braiding and those in costumes of women who either
 the individual give a colossal circumferential (hoop skirts)should show developed or individual parts of the body as
unnatural: wasp waist, false breasts,cul de Paris . Finally, I mention the grimaces, the faces, the masks and caricatures.
The funny thing of causality emerges in cumbersome transition from effect to cause, so in ignorance; in improper or
unnecessary movement: violent Gestikuliren, stiff wandering about with the poor, affektirte hand movements, splayed,
wooden aisle, waggling, awkward bows at all awkward manners, Chinese ceremonial, fussiness, pedantry; in crashed
movements: slipping, tripping, unsuccessful jumps; in unverhltnimigen expenditure of force to achieve one
purpose: hammering open doors as Ado About Nothing, massive preparations and a tiny result |
i 136 large discharges, fab ado; in the use of false means to an intended purpose: Incorrect use of foreign words, false

quotations, incorrect phrase in a foreign language both, as in the mother tongue, stuck in the speech; in imitation which
does not match the essence of Imitative: all affectation, European court, Hofceremoniell, etc. titles were in the
Sandwich Islands, men in women, women in men's clothes; finally in the inappropriateness of the costume.
The funny thing of the time comes out too quickly or in the slow pace of language: precipitancy of words, unctuous
stretching the words; in stuttering; in Herauspoltern; the abrupt emergence Slotting words; in churn out melodies.
The funny thing of the matter is shown by the screaming compilation striking colors in clothing; in grunting, nasal,
dull, hollow or very thin, fine tone of voices.
17th
The odd state is a double movement, the first part is the aesthetic contemplation; because the individual is not in a
disinterested relation to the comic object, the discrepancy on subjective scale will only annoy or alienate it. The second
part is a cheerful expansion of the will, externally, depending on their intensity, moved to the gradations from slight
smile to spasmodic, dwarf fell shattering laughter. This is also the point of contact of the comic with the humor;
because here, as there, gives the perception of a discrepancy joy in us.
18th
When abstractness Komische must be distinguished:
1) the subjective scale;
2) attached to it is displayed incongruity.
The term plays the abstractness starring comic, although here only more or less clearly realisirte terms are compared
with each other, so ideas, one of which is the benchmark, the other is the Measured.
i 137 The Abstract-funny thing is divided into:

1) the irony
2) the satire,
3) the joke,
4) the foolish act
5) the pun.
In the irony of a man as he really is, is taken to scale. In addition to the same features of the scoffers, in all
seriousness, with words, a copy of which is now, whether in the form or character, much different from the original,
and that decision is different in his favor. Each Attentive immediately recognizes the scorn, respectively. the
discrepancy between original and copy, and can not help laughing. Those will want when they are of course the most
challenging the irony that hold either really better than they are, or at least better, more beautiful, noble, talented seem.
The scoffers going to their imagination an embellished or refines them skilfully, seemingly innocuous way until finally
an ideal addition to a dreary reality is: two ideas which, with the possible exception of the mocking,no man can be
reconciled.
 Also, opinions, views, assumptions, prejudices and so a good ground for the development of the irony. The mocker
is apparently the view of to a mocking, develops them in every direction and pulls the consequences. Since she sinks
into the swamp of logical contradiction and absurdity, to the great delight of all present.
In the satire are rotten political or social conditions of a nation, a province, a city, even rotten conditions in families,
measured against an ideal, whether this be the good old days or the life of another people or even the distant future of
the people borrowed and then the discrepancy is ruthlessly exposed by the satirist. Here, too, laughed, but it's an angry
jeers that resounds.
In Jokes either two ideas by matching comparison are first brought under a term or two under terms already
standing ideas together in the eye. Then the term realizes, and testified the same from each of the two performances,
which but both at once |
i 138 diverge. The discrepancy is a total: the scale and the measured touch only at the end points.

In the very funny grave signature of a doctor: "Here he is, like a hero, slain lie about him" is brought by striking
comparison, first the doctor with the brave military leader under the term "hero". Then, however, the same thing
predicated of both, namely that they should rest among of them slain, which both completely separated again; because
the slain redound to the One to honor the others to shame. (Scale: the hero in the narrower sense).
In the well-known anecdote of the Gascon in summer clothes at great winter cold, on the laughs of the king, and
what it responds: "Would you put what I put on, that your whole wardrobe, so you would not laugh," already two are
very different objects under a concept: whole wardrobe. Then both of the same thing is said, and immediately go the
objects apart. (Scale: the large wardrobe of the king).
In the foolish act of the actor goes from a given terms of like Don Quixote from the general maxim: a good
Christian is to help all afflicted. After this he is, intentionally or unintentionally, in such cases, which are no longer
entirely under the rule. Thus freed Don Quixote galley slaves, although they were afflicted, but not those which a
Christian should help. Here is the standard of reasonable thought: Harried should be freed from their oppressive
situation, but not criminal.
In pun finally equal or similar sounding terms are reversed (in perfect pun only identical) with different meanings
on your mood. Here is the word in its ordinary sense of the scale and the word in its more distant meaning the
Measured. The discrepancy is a total.
19th
We have, behufs determination of the comic, have put on the highest point of view. There we found the
philosophical standards for Sensual-comic and can rest easy. but we do not want to close but without |
i 139 to take a look at the already mentioned false standards which cours irish in everyday life and to assert it.

The basis of the comic: Measurement and Measured, of course, must not be touched. The discrepancy that can only
indicate a certain measure rod is conditio sine qua non of the comic. The arbitrariness now can not claim to the object,
because as it appears, it is. So there are the standards alone, which can be changed.
For their production in the nation now the ordinary is the rule. What occurs in people unusual weird he calls easily.
So you say, you come to me today before so weird, that you give yourself differently today as usual. Yes, I've often
need to hear: the wine tastes funny, the clock strikes weird, leaving only an existing discrepancy should be indicated.
Sun is also a farmer who comes for the first time in a big city, everything there comical, ie find unusual and when,
standing in the aesthetic relation, discovered a large discrepancy, laughing heartily. A Chinese is found to still funny in
Europe, San Francisco anymore because with us he breaks through the narrow circle of the ordinary, there he stands in
the same.
 Furthermore, we speak often of comic characters and understands eccentric people, characters whose doings is just
another than that of ordinary people. Such individuals rarely meet judged because you do not exist the effort to
penetrate its essence, but usually also because you have not the ability to do it. Thus the same short scale is then always
applied to all those who have left the great highway and convert their own way. The philistines will find some,
ridiculous, which has a fine, free character, even the dreary spirits do not die out, holding a wise man or a wise hero for
a fool.
The false standards when they are created by the individual in the aesthetic relation, of course, evoke the same
weird state as the right ones. Therefore, but more and less laughed at in the world, should be considered laughed.
i 140 It is clear that almost all humans can be strange object. There is very little funny animals (such as a used as a riding horse

cab-horse). They are mainly only funny when you deliberately into human situations brings (Reynard the Fox), or it
must be compared with the people almost like the monkey.
20th
we look back from here, we find absolutely confirms what I said at the beginning, namely, that the aesthetics is only
one special condition of the people in the places him a special conception of ideas. The state of the aesthetic state,
showed us two main types: the contemplation and aesthetic compassion.
All other states which we touched, are composite, emerged from the compound of aesthetic state with the treated in
physics, which I, for brevity, will call physical here. Only in the humor we found a moral state of the will, the
compassion (pity for yourself, compassion for others), we will have to look more closely at the ethics. The aesthetic
enthusiasm, the sublime and ridiculous state are so physical- aesthetic double movement and humor, a physical-
aesthetic- ethical movement of the will.
The aesthetic condition is not due to a liberation of the spirit of the will, which is absurd and impossible, but on the
desirelessness of the demon that is always present when expressed physiologically, the blood flows calmly. Then there
actuirt preferably the brain, the will, as it were sunk completely in one of its bodies and embraces him here because the
organ can feel all the movements, but not their own, the deception, may he rest completely. easier for the demon of
entry into the aesthetic relation, and he will get into it by an object not incite him. Met him in the aesthetic relation an
object that arouses his desire, all the collection is gone immediately.
If the will is not quite satisfied, it is very difficult contemplativ, so most people are then the Get used | Liche
i 141 can not place of contemplation of things. Bring someone that it freezes, has the pain or his stomach growls, before the

most beautiful picture in the most glorious nature - his spirit is may be not a reiner Spiegel.
On the other hand that the more developed the mind applies, in particular, depending trained sense of beauty, the
more often the will enjoy the aesthetic pleasure; is because the mind is born from the will of counselor of the same, and
the greater his face circle is, the greater the number of powerful opposing motives, which he may submit to the will
until he finally gives him a motive him when glow fully grasped, all tied holds and all other desires choked in it, of
which the ethics act.
21st
So we would be reached because prior art and the artist. However, before we the same our attention, we want to
enter a field where the human esthetic, acts that the laws of the subjective-beauty according to natural objects and
educates as it aesthetically.
First we meet there the gardener. He first takes care, by holding all harmful influences and increase the stimuli that
the plants develop freely and develop their inner harmonic motion powerful. He refines the natural growth in this way.
Then he finished, by acting on the fertilization, the flowers and the fruits.
 Then he designed the floor area. Here he places small hills, valleys there to; he shares the terrain by straight or well
curved paths and records to the individual sections beds which regular figures: forming circles, ellipses, stars.
He also uses the water by now he collects it in ponds, sometimes falling from rocks, can soon rise as a fountain.
Then he planted the prepared terrain. Here he conjures juicy, beautiful lawns out there it forms avenues here groves
whose foliage displays all shades of green color, there probably manicured hedges. He occupied the beds of flowers
and foliage plants for pattern (flower beds) and brings on the lawn here |
i 142 and then to a rare and noble tree or a group of larger plants. He also draws from tree to tree garlands of creepers on which

the eye dwells with pleasure. -

Few animals can be embellished. At Agree beautification can be achieved indirectly by finishing, then directly,
within narrow limits, however, by Dressage, like the horse whose movements you can do decided graceful.
In contrast, the human is that natural object, which, in different directions, is very capable of embellishment. Man
can be educated aesthetically.
By cleanliness and care of the skin, as well as temperance, you can start by giving a freshness to the body that
brings pleasure. Then the tasteful arrangement of the hair in both sexes and of the beard in man is an important
improvement agent; because often gives a small change in hairstyle that changed position of Locke, face a different,
much more appealing expression.
but the main emphasis should be on training the body and to the beautification of his movements. That is achieved
through diligent exercise, jumping, running, riding, fencing, swimming, these through dance and education in the strict
sense. Grace, however, is innate, but they can learn also, at least angular movements can be sanded and useless habit.
The physical exercises give the body except the suppleness, often a change in shape because they cause him strong and
muscular fullness, solid round off the fleshy parts. also the face often gets a profit whose expression: man has learned
his forces know and trust them.
An important institution for the aesthetic education of man is the army. Not only the body of the soldier is formed
by the aforementioned means, but it is also his sense of beauty in the regular, beautiful movements of individuals and
troops parts; because strapping Exerciren and running maneuvering are beautiful.
Man may further include the sound of his voice ( a soft, gentle and low voice - an excellent thing in woman
Shakespeare..) And language ever embellish; the latter, by avoiding all mindless chatter, trains himself to speak fluently
|
i 143 without falling into verbiage, and imparts a certain needle his address.

Furthermore, people embellish simple manners.

Also heard a distinct handwriting here.
Finally, I mention a simple but tasteful and well-fitting clothes, which brings out the beauty of the body, sometimes
even increased. The color of clothing is also important, especially for the woman. It is said that this color clothes a lady
who becomes her to face. -
22nd
Art is the transfigured reflected image in the world, and the one who accomplishes this reflected image, is an artist.
The requirements for the artist are: first, the ability to easily transition to the aesthetic state; secondly the creation
Reproductions- or impulse; thirdly, a developed sense of beauty; fourthly, a vivid imagination, a sharp judgment and a
good memory, that is, the reason must be very Hlfsvermgen formed.
With this feature, it detects the ideas as appearances (objects) and the idea of man and its innermost essence, as a
thing in itself, and makes its ideals.
 The ideas (the individual will to live) are engaged in a constant river of becoming. Movement is life, and since we
can imagine the will without movement not even so we always have, we may still lose ourselves so far into the past of
the world, or even the very anticipiren their future, the flow of becoming. In it, the individuals fight incessantly, dive
under and rise to the surface again as the same or subtly modified. These modifications can be inherited in organic
beings, can dig deeper into the essence of the idea and press on it a special character. The deeper the idea of standing
on the ladder, the simpler its nature is, the more constant it will be; But the higher they organized is,the less they can
assert their individuality in the struggle, the more it has to give the most varied influences.
i 144 Nowhere does the crowd and the friction is larger than in the state of man. There is always severe distress and a death of

the other life. Where one may look towards grins us at the shameless selfishness and the full whole ruthlessness. It says
be careful and shocks, giving right and left, with caulked arms so they would not torn to the ground, trampled. And so
it is that no two people are alike, and each has a special character.
Nevertheless, everything in nature only individual will to live, and although each person has a peculiar character, yet
the general idea of the people is expressed in each. But it is a big mistake - a mistake that umwindet the judgment with
a veil and she sunk into a fantastic dream life - assuming that, hidden, resting behind the similar individuals a unit, and
that this unity the true and genuine idea be. It is this: take shade for real things. The species or genus is a conceptual
unit which in the real reality corresponds to a multitude of more or less equal real individuals - nothing more. Going
back to the hand of science and interrupt arbitrarily the flow of becoming, we can arrive at an original form,in which all
now living individuals of a species praeexistirten virtualiter. But this archetype was shattered, she is no more, none of
the now living individuals is their equal.
The ideal of the artist is now but a single form, but not the scientific archetype which an imaginative naturalists, on
the basis of paleontology, for a genre, more or less accurately, would be able to design well, but a shape in the middle
of the living now hovering individuals of a species. The artist observes the individuals exactly grasped the essence and
characteristic, the unessential can withdraw, in short, judges, combines and allows the Related of the imagination hold.
This all is done by a "dynamic effect", not by a mechanical superposition of individuals to obtain a middle, and connect
even the sense of beauty is active. So the artist wins a half-finished ideal which he then, in the reproduction,if he is a
great artist, remakes according to the laws of the subjective-Fine, it totally |
i 145 is submerged in the cleansing tide of the formal-beauty, from which he takes out the same transfigured and thaufrisch.

Now here is the root point in where the art in two large trunks occurs apart:
1) the ideal of art,
2) the realistic art.
The knowing subject must, adapt themselves in ordinary life, the outside world, ie it must objectively irish what it
presents itself, precisely and without the slightest amendment arbitrary: it can not help. It can not see an object that is
dirty green pure green; can not see an irregular figure regularly; can not see a stiff graceful movement; it must listen to
the presentation of a talking, singing, musicirenden man as he is; it can not be heard as a series of rhythmic structure,
the chains of unequal, irregular following on each time parts; it must objectively irish, as they are also the outbursts of
passion, and may they not be so daunting. In a word, the subject must reflect the outside world as it is: ugly as
beautiful, repulsive as attractive objects,buzzing, squeaking, as well sounding tones.
Not so the artist. His mind is not the slave of the outside world, but creates a new world: a world of grace, the pure
forms, pure colors; He reveals the inside of people in states which are moderate, and combines sounds and melodious
words rows that dominated the rhythm: in short, he takes us to the wonderful paradise that is formed under the laws of
the subjective-Fine alone.
Now the artist makes only beautiful individual objects or groups of such, in a harmonious arrangement around a
center point; He reveals to us the beautiful soul, he is at the service of the ideal art and is an ideal artist.
 But the art would not reflect the whole world, what is their job but if they only wiedergbe beauty. You should the
nature of all living things reveal the bitter fruit of the tree of knowledge, he only rarely and reluctantly takes from the
hand of religion and philosophy, saccharified in her peculiar magical manner, that they should man |
i 146 and proffer thoroughly sweetened, so he liked to enjoy and then open his eyes, or, as the poet says:

Cos all'egro fanciul porgiamo aspersi

Di soave licor gli orli del vaso;
Succhi amari inga nato intanto beve ei
E dall 'inganno suo vita riceve.
Tasso .
(So we pass drug to the sick child,
The cup edge wetted with sweet wet;
It now drinking so deceived the bitter juices,
And deception brings him new life forces.)
What the sober notion and dry doctrine is not capable of causing the captivating image and the insinuating melody.
Now the artist shows the world as it is the terrible struggle of their individuals for existence; the malice, malice and
wickedness of a, mildness, gentleness and grandeur of others; the agony of a, the desire of others, the restlessness of
all; the different characters and their cross certificates in corporeality, where the reflex of insatiable lust for life, there of
renunciation - he is the realistic artists and serves the realistic art.
Each of these genres has fully justified. While the products of ideal art put us much easier than real objects in the
aesthetic mood and let us enjoy the bliss of peace after which we always long to return heartfelt and intimate, the shells
and bustle of the world, - allow us the works of realistic Art in the moving aesthetic state: we know what we are, and
we rocked back away. What a field of art, we also enter, - always we see the blue haze of distance, longing inspiring
heights of the ethical area, and here clearly shows the close relationship between art and morality.
The esthetician requires only one thing from realistic artists, namely that he idealisire and not be pure naturalist, that
he should glorify reality, not copiren photographically faithful. Does it the latter, so have his works only by chance
appeal because by chance, as so often with landscapes that reality already |
i 147 is full whole ideal; usually they will be flat and repulsive. He is to mitigate this increase there, damp here, strengthen

there, without blurring the character. In particular it is intended to cover an event where it is most interesting is the
expression of a face then, when it shows the character most clearly, and do not deal folding groups.
23rd
next to the ideal and realistic art, you can still make a third type: the fantastic art. In their structures are not the
world reflected from, but only parts of it, which the artist can either, as they are, or arbitrarily changed, and which he
then combines into a whole.
Such structures can be of extraordinary beauty; but usually they have understood only a cultural and historical value
and are presented as whole objects, mostly ugly and repulsive.
The fantastic art is rooted in the rich soil of religion and must as the mother of the other two types of art are
considered; because in the youth of humanity, where the individual was still completely in the bonds of nature and from
the trembling before the sovereignty and omnipotence of the whole, it could not understand, did not come out, the man
struggled afterwards to make the supernatural imaginary powers and to bring them by his feeling closer. He wanted to
see his gods and, trembling with them standing, can sacrifice them his dearest to reconcile them. Since he now nothing
else for the design of idols was faced with than the visible world, he had to make in their forms; but because he was not
allowed to put on a level with the gods on the other side, so it was no other way out but the forms in 'increase s
 Colossale and also to make the whole thing so that it corresponded to no being in nature. So the idols originated with
many heads, countless eyes, many arms (which also omniscience and omnipotence was indicated symbolically), the
winged bulls and lions, sphinxes, etc. Later, when the religion had become pure and spiritualized, the artists knew it
beautiful people with wings (Amor, Nike, etc.). The Christian artists were the most fantastic |as the religion had
become pure and spiritualized, the artists knew it beautiful people with wings (Amor, Nike, etc.). The Christian artists
were the most fantastic |as the religion had become pure and spiritualized, the artists knew it beautiful people with
wings (Amor, Nike, etc.). The Christian artists were the most fantastic |
i 148 characters (wonderful lovely children with wings), but also the ugliest (devil with horns, horse and goat legs, bat wings

and thaler large glass eyes).

Here also those structures which are not sprung religion, but the legend and the tales to the ground have, as drakes,
centaurs, mermaids, goblins belong etc
24th
The art includes five individual arts:
1) the architecture (Architecture),
2) the Bildnerkunst (sculpture),
3) painting,
4) poetry (poetry),
5) the art of music (music) -
which is generally called the fine arts, to distinguish between the useful, which occur in the wake of the former.
The three former arts have to do with visible objects, and their products are thus spatially and materially, but free of
the time. Poetry and music against (former describes and depicts only incidentally objects) deal directly with the thing
in itself, by the sound artist in his own breast Smmtliche states and the poet Smmtliche states and will qualities of the
people, more or less clearly detected; because the genius just has the ability to temporarily generate the will qualities
that leave him and to put themselves in each state. but found is deposited in substantial objects, in words and sounds,
and the works of poets and Musicians are therefore free of space and matter, but in time. (The substance, the vessel will
disappear before the content.)
25th
Architecture is the most subjective of all arts, that is, the most independent of the objects; for they reproduced
objects, but creating such completely free. The architect does not put the chemical ideas, but rather it forms only in
them; they are mere material to which he discloses Formal Beautiful the room clean. A beautiful building is nothing
more than the visible |
i 149 become Formal Beautiful of the room in a certain direction.

The ideas of the material are, as I said, a minor matter. They are only important in so far as a material to another can
be more than the formal Beautiful in the matter, by its color, its luster and so correct, but this is important. A temple of
white marble will be much more beautiful than another, of the same form of red sandstone. Emphasizes one but the
nature of the material, gravity and impenetrability, and sets the purpose of the beautiful architecture in the
representation of the game of these forces to do, in other words, load and support the main proceedings and can
withdraw the mold so it pays homage to a great error.
The architecture reveals therefore almost exclusively the subjective-Nice of the room by presentation and
juxtaposition of the discussed already above beautiful figures and body or its parts.
All regular figures and body are beautiful, but her beauty has degrees.
 In view of the floor plan, the circle is the most perfect figure. According to him, the rectangle composed of two
squares coming; This is followed by the rectangles in different ratios of length to width, the square, etc.
In elevation, the vertical straight line prevails, and arise Cylinder, pillars, cubes. Determines the inclined straight
line the building, so arise cones, pyramids.
Let us turn finally to the roof, we find the more or less high pitched roof, the dome etc. and inside the horizontal,
gabled, barrel-vaulted, pointed arches and hollow spherical ceiling.
All ratios and outlines a beautiful Bauwerkes dominated with relentless rigor, symmetry and formal-Beautiful of
causality, occurring in architecture as a scarce practicality. Every part should correspond to its purpose in the simplest
way, nothing will be overweight or useless wound. How disturbing a violation of the beauty of causality works, you
can clearly see the spiral columns.
The freest scope, within the laws of the subjective-beautiful, the architect in executing the company threads. One
can call this the flowers of a building.
i 150 The main styles of architecture are, as is known, Greek, Roman, Moorish, the Gothic and Renaissance style. The Greek is

the most noble simplicity and reveals the subjective-Beautiful architectural most glory. It is called the classical or ideal
style.
In the wake of the beautiful architecture are: useful architecture, the naval architecture, mechanical engineering art,
the technical architecture (bridges, viaducts, aqueducts, etc.), the carpentry and pottery industry (furnaces). The
gemstone is mentioned.
26th
In the Bildnerkunst it is no longer a question of realizing the Formal Beautiful completely free, but the
representation of ideas in pure forms. The artist makes them either as ideals, or he only idealizes them.
The subjective-Nice of the space reveals itself in the field of sculpture in the pure flow of lines in proportioned
physique and in rounding off the fleshy parts; the matter in the color and purity of the material; the causality as grace.
Every movement, every position must be the intention of the simplest relation, and the act of the will must be pure and
clear voice in it. All stiffness, woods awareness, pomposity, they still kick so wrapped up, cometh of evil.
The main object of the sculptor is man. However, the same in the representation it is much more limited.
First, the inner life of man can express only imperfectly OUTDOOR: it occurs heavily veiled to the surface. It is
reflected, as far as considered here, at least accurate in shape, clearly in the position, and most clearly in the face,
especially in the eyes.
In the presentation of these externals, the sculptor is also very limited. In the form we miss the warm tints of the
flesh that is unable to replace the finest material. This lack felt the subtle Greeks very well and they tried him aside by
they formed the artwork from different materials: the fleshy parts of ivory, the Ge | wnder
i 151 of gold. Yes, they went so far as to dye your hair and use colored eyes. The defect but not to pay, and a plastic plant,

formed from a single colored, beautiful material, always to be preferred. A painting of the figure is quite inadmissible
because the contrast between the rigid image and pulsating reality would be too great. Front of a painting we know that
we have to do it only with a certificate bodies, and disappointment is not possible. In plastic but the lifelike statue
would only deceive, then disappointed, and all collections in the subject would be lost.
Then the sculptor can show the object only in one position. Is this now the expression of a violent movement, the
danger lies close (as it is frozen, while the natural man claiming never one and the same position a long time) that they
are not true contemplativ the viewer long. usually so it makes the artist the people in the state of tranquility in which
we can imagine an individual for a considerable time, and therefore does not affect the contrast with life disturbing.
 For the same reason a passionate movement in the facial features is not to advise. The passionate states, they may
still occur as often, are always temporary. It is therefore advisable, in the features only the collection of the outbreak,
not to set this yourself; but the voltage must be expressed clearly and as speaking.
Finally, the sculptor nor limited by the brittleness of the material and the difficulty is to make easily clear groups.
The Farnese bull, as a group, a failed art. The single figure and groups of no more than two or three people is therefore
usually form the artist.
Free it can move in relief, which, to say the plastic so transgresses to the field of painting. The movement in relief
may be passionate, because the eye does not linger long with the individual.
In contrast, the sculptor can represent the shape, the outline of corporeality, perfect.
The ideal of the human form is not one. In every race there will be another. But the human ideal of the Greeks will
be the most beautiful through all times and |
i 152 claiming noblest. The Greek people was a beautiful race of men, and it is likely that some individuals have been so

outstandingly beautiful that the artist had only to recognize this beauty and replicate. To this end, entered public and
private life, which allowed the development of corporeality for most flourishing. From an early age on the body of the
nobles of the people was practiced in the gym; the joints were made supple and able to show the greatest expression of
power effortlessly and with grace. Due to the social facilities were all rough work, forcing the body to develop on one
side, the removed make Greeks, while on the other hand, the passion which can act on the organism so destructive, by
natural conditioning and custom in the flowering of the people,only moderately expressed. Will and mind were, in the
trendsetting individuals this gifted people, in the most favorable relation to each other.
And so those always valid pattern of the noblest human physicality, which, although for the most part available to us
only in copies, delight our hearts and so easily rise to the aesthetic contemplation emerged. As there were no people in
front of the ancient Greeks, which, it is not a second act the idea of man as pure in the form in which she expressed, in
the development of the human race, which, in itself and its civilized life, the conditions for such services were wearing.
Among the Greeks Everything came together: Beautiful objects in abundance, consummate sense of beauty, youth of
the nation, rising of the whole ego harmoniously noble sensuality, serene nature, free public life, a mild religion, mild
but strictly Wielding customs.
the face Let's go now to the details of the ideal closer to a so firstly shows a noble oval. The forehead is moderately
high and smooth curved. The eyes are calm and clear. The nose is the direct continuation of the forehead, its head is a
little rounded and the nostrils can be seen in that they will move in the excitement. The mouth is not too small and
made up of graceful swollen lips. The chin protrudes noble. The magnificently domed skull covered full curls.
The not too short neck rests freely on a broad chest, and so |
i 153 the rest of the body flows into radiant beauty more than slender body, narrow pelvis, strong legs, full calves, until shapely

foot.
In this common ideal was now wearing of artists young and old, or the specific character of the god or hero,
continued here taking, there auftragend.
The female body was formed in a similar manner. The chest is narrower shoulders falling inclined from the pelvis is
wider and the whole figure is more delicate, feeble, self-sacrificing than that of man.
If the figure is wholly or partly clothed, then offers the artist ample opportunity to present the subjective-Beautiful
of space in the flow of the garments in the folds etc..
27th
Hellenic sculpture and ideal sculpture are interchangeable concepts.
 In the realistic sculpture it is now not a question, to represent ideal structures in which the individual peculiarities
are wiped out, but highlighting and idealization of individuality. Especially to the big important man who towered
above his contemporaries, will receive the coming generations in the picture. The object is gone by the subjective
forms thing in itself, and this imprinted in him faithfully in as far as it is perceived. The artist has, therefore, to keep in
the realistic plastic, preferably to the given phenomenon, but it has a sufficient scope to glorify them. The individual is
reflected in various moods that change the trains. This considered the artist and selects that expression which is the
most beautiful.One then likes to say, the artist had captured the individual in his best moments. Further, it may, without
compromising the resemblance mitigate an ugly train here can have a lovely emerge.
The finest works of realistic plastic are, in the 13th century, built on the base of the Christian religion. They are
good, pious, holy people who are completely penetrated |
i 154 borne by the belief in the redemptive power of the gospel and the stamp of longing for the eternal, painless kingdom of

God. The whole figure is broken and full of humility; the head gracefully inclined; the transfigured features speak from
clear that this desire is completely extinguished to the earthly life, and, where the plastic can show it at all out of sight,
lights chastity and love and the peace that surpasses all reason.
In the wake of the sculpture, gold and silver work, the stone carving, wood carving art and the commercial occur
which manufacture the manifold objects from bronze and other metal, made of baked clay, glass, porcelain, etc. lava.
The Steingravirkunst be mentioned.
28th
The painting, like the Bildnerkunst, the presentation of ideas, as phenomena, to an end. but they can do more than
this, and is a more perfect art, first because they, by means of color, reality can ever and reflect the inner life of the idea
in particular that so wonderfully reflected in the eyes and facial expressions, faithful and better ; secondly, because they
hampered by any difficulty in the material that attracts whole nature and also the works of architecture and sculpture in
the region of their representation. The lack of physicality finished replacing enough by appearances.
Depending on the ideas with which they preferably concerned, it is landscape, the animal, portrait, genre and history
painting, which branches considered the especial aesthetics closer.
The subjective-Beautiful sculpture is also in painting; but because the representation of ideas through the painting is
a more perfect, so new laws still emerging. The beauty of the room calls for a proper perspective; the causality the
effective grouping of individuals to a real or ideal focal point, the clear expression of the action in its most significant
moment and speaking nature of the relationship in which the actors relate to each other: in short, a sophisticated
composition; the consummate matter coloring, live warm flesh tones, harmonious color collocation, pure effectiveness
of Light |
i 155 and properly tinted Far (center, background) in the landscape.

Although the Greek sculpture has found the ideal of the human form, so formed and still painting independently
forms the pure beautiful corporeality where the mind has free play: in the realm of legend, mythology and religion.
Like a rother Faden, the ideal history painting runs through the history of art, and I remember the Galatea of Raphael,
his Madonnas and Venus Pictures of Titian.
The ideal history painting, the ideal landscape painting joins. The ideal landscape is nature in its highest
transfiguration: the sky without clouds or with such delicate shape with golden fringes, clear and longing awakening:
"It's as if he would open;"
the sea in a glassy blue stain; the mountains of beautiful curved lines to rest in the scent of distant lands; the trees in the
foreground, the finest of its kind and wonderful fantasy, dream of quiet rest; among them there is a couple or a
 shepherd with his flock or a cheerful group. Pan sleeps, and all is saved, light drunk and breathes peace and comfort.
There are the landscapes of Claude Lorrain unforgettable.
But the ideal direction is difficult outweighed by the real world. Because the painter can easily work, he likes to
look for the individuality and sunk in its particularity. It shows the nature in most ardent tropical splendor and in icy
torpor, in rain or shine; it shows men and animals individually and in groups, at rest and in the most ardent movement;
it represents the quiet happiness of family and destroyed peace, as the horrors of the battles and the most important
events in the civilized life of mankind. Even the weird phenomena and the ugly to the limit, beyond which it would act
disgusting, he treats. Where he can, he idealizes and gives its structures the purifying bath in Subjectively-famous.
Even at the sculpture we have seen how the time of the most flourishing of Christian faith sculptor tried to express
in face and figure that blessed inwardness of religious people. Also, they succeeded within the boundaries of their art |
i 156 completely. The Holy painters of the Middle Ages now approached on the same idea and revealed them in the most

glorious consummation. In the eyes of these poignant figures glowing an unearthly fire, and from her lips read off the
most beautiful prayer: "Thy will be done" She of illustrating the profound words of the Savior: "Behold, the kingdom
of God is within you."
Especially tried the most brilliant painter of all time, Christ himself, the God-Man, his idea to fully capture all and
to make objective. In all important moments of his life sublime tried to capture him and reveal his character. Among
the many relevant images of Titian's Tribute Money, highlight Leonardo's studies head to communion and Correggio's
Veil of Veronica. They show the intellectual superiority, the chaste holiness, the consummate humility and
overwhelming acting steadfastness in all sufferings of the wise hero. They are the most precious pearls of Fine Arts.
What is held against them, the Zeus of Otricoli, the Venus de Milo? So much higher, the overcoming of life over the
desire for life, or the ethics of physics is,so much higher they are above these structures from the fun-loving, best time
of the Greeks. -
In the wake of the painting, the mosaic art, the copper piercing art, xylography, lithography, the ornamentation, the
Musterzeichnerei (for wallpaper, fabrics, embroidery) is located.
The architecture and visual arts support each other, because basically it is a question, prepare the homes of gods and
men according to the laws of beauty.
We can not leave without having thought of pantomime, the ballet and the tableaux painting and sculpture. In them
these arts unite with real life; the artists form, as in living matter and put in it the beauty perfectly represents.
29th
By now move on to poetry, we keep at this stage that we have to do immediately on the merits, not with objects but
with the thing in itself.
We like each other inside us whenever we want and when |
i 157 always sinking, always we will feel in a particular state. We have examined the main conditions of the people in physics,

have from barely noticeable normal state to the passionate hatred, and, in the beginning of this aesthetic, yet others
come to know. Each state is due to a special internal movement, either a single or a double movement.
These sensed with the self-consciousness movements are thus immediately given us and guide us to the naked core
of our being. Because by first on the look out for what ever moves us what we want tirelessly, we come to that which
we are, insatiable will to live, and by we remember those states in which we pass the easiest and Topics put together
that move us most easily, we recognize the canals into which our will preferably flows and call the same traits, the sum
of which is our peculiar character, our demon.
It now belongs to the nature of man that first push out its expansive movements beyond the sphere of individuality,
that he has the desire to communicate to yourself and to proclaim his condition. So the sounds that are otherwise arise
 when the now audible inner movements: they are continuations of the inner vibrations in a foreign substance.
As with the developed and trained higher mental faculties, the terms entered into human life, seized feel the same
and made the sounds of nature to carriers thereof. So the language is the most perfect means of people to communicate
and to reveal conditions arose.
In words and in its characteristic timbre so man shows off its interiors, and are therefore the material of poetry,
which, almost exclusively concerned with the highest idea of man; because it makes use of the other ideas just to give
the feelings of the people a background from which they stand out more clearly, and the schwrmerischeste description
of nature is nothing else than the expression of the sensation of moving the human heart.
I said that it is particularly the expansive movements that want to impart. | And indeed by the be
i 158 peripheral walking to the center movements usually not accompanied by sounds and words. Only in the greatest sorrow of

the natural man sobbing in the highest fear he shouts. Meanwhile, we have become by civilization Gernkogel and
frequent speaker; most people are talkative, listen to with pleasure and are happy when they communicate to their
hatred, their grief, their concerns, etc: can short out their hearts.
30th
The poetry is the highest form of art because it reveals the one hand, the whole thing in itself, its states and its
qualities, and on the other hand the object abspiegelt by describing it and forcing the listener to figure it with the
imagination. So it includes in the true sense the whole world, nature, and reflects them in various terms.
From this, the first law of subjective-Fine for poetry it follows. The terms are epitomes and most of them epitomes
of the same or very similar objects. The narrower the sphere of a concept of the latter type, the easier it is realizes, that
the easier the mind finds a vivid representative for it, and the tighter turn, such a term is a qualifier, the clearer will be
the representative. The transition from concept horse to present a horse is easily accomplished; It is, however, the A
one black, the other a white, of a an old, the other a young, the one imagine a lazy, the other a fiery etc. the poet says
now: a fiery black horse;he forces the reader or listener to a particular idea, which has no big game length for more
modifications. Thus, the subjective-Beautiful causality demands a poetic language that is above all terms that make the
transition easily in the image.
Furthermore, the beauty of causality, in the compounds of terms in the sets, as clarity and emerges. The longer the
period is, the more intermediate elements it contains, the less beautiful is the style. What is clear thought or purely felt,
is also spoken clear and pure and written. No style empes but concise diction, "a chaste style."
i 159 Reflects the poet merely moods, shall invite the beauty of causality noble, concise representation of the same and a real

relation of effect to cause. Whining about nothing, or accesses the poet after the gold of the sun to decorate his mistress
so, then the Beautiful loses without a trace, because it is always moderate.
In contrast, shows the poet acts of will, so the beauty of causality appears as a strict law of motivation, which can
never be impunity violated. It is impossible for someone without zureichendes motif handle, than a stone can remain in
the air, and as impossible as it is that he was acting against his character without compelling motive. So every action
requires a detailed justification, and the intelligible is the motive for the action, the more beautiful it is. If the accident
in the narrowest sense into play, he must not come out of the blue, but must have already shown in the distance;
because in real life are soon reconciled with surprising coincidences, but in the art of tune every improbability because
it insinuates her intention and every deus ex machina is ugly.
The beauty of causality appears finally in the crowded development. The ordinary flow of life is all too often
uninteresting, the moods are distributed on an hourly, effects often show up only after days, months. The poet
concentrated all and gives it were in a drop of rose oil the scent of thousands of roses. The events follow each other
quickly, the effects are moved closer to the causes, and the connection is thus clear, that is beautiful.
 The beauty of time is the meter in poetry. The terms are simple syllables or compositions of such of unequal length
and different emphasis. Are now the words regardless of this quantity and quality combined, the whole does not flow
easily out but can be compared with a current ice sheets that rub and bump. It is not necessary that the speech was
perfectly measured, even in prose an elegant flow is possible if the masses are at least rhythmically structured, but of
course the beauty of time revealed completely in the bound speech. Each meter is |
i 160 beautiful, one more, the other less, and the Sapphic stanza eg

-----
-----
-----
--
enjoys as a mere scheme.
As I explained above, and the Formal Beauty of the substance occurs in poetry (and music) because the
communication of feelings, is possible only through substantial objects, words, and sounds. It is shown here in the
change of vowels (avoid hard Consonantenhufungen, melodic vocalization), and especially in rhymes, which is often
magical effect; the spoken word, it is revealed in the melodious sound of the voice.
31st
It is clear that the discussed here Subjectively-Nice can not justify the difference between ideal and realistic poetry;
because poetry has the revelation of the thing in itself for the main purpose, and this is independent of the subjective-
famous. The subjective-Nice, after its various directions, lies just to the expressions of the inner man.
The ideal poetry is based on the beautiful soul that is the true ideal of poetry; because it is essential to the ideal that
it is a middle, and the beautiful soul is equidistant from the sublime character that has wiped out all human desire in
itself and no longer rooted in this world, as from pure natural person who is not his individuality has formed a
personality.
Therefore, if we follow the usual division of poetry in lyrical, epic and dramatic poetry, we will put the ideal poetry
the purpose of the moods of the beautiful soul that stays away from all extremes to reveal in an impeccable manner,
their deeds to praise and praise and to sing her pure relation to divinity. The beautiful soul is not cold in itself, but
rather in comparison with the passionate individuality; because this is a fiercely moving flame, that a quiet |
i 161 clear light. Besides, it is indeed in the nature of the beautiful soul, as I have already pointed out that it is the passionate

excitement than capable, but in a way which gives the salutary certainty that the return to equilibrium will occur soon.
Your sensation may therefore be an upbeat.
The realistic poet contrast will let go more and glide on the waves of the most diverse sensations.
As the epic poetry presents the characters, moods and actions of many people in her larger works us, the field for the
epic must be further defined. Can be given the task of drawing the plurality of characters free from crudeness one hand,
and free from a marked individuality other hand, their only. The songs of Homer will always mustergiltig in this regard.
His heroes are not exuberant noble and not common; they pursue real purpose, consistently supported by a strong
youthful belief; they fear the gods without trembling; they honor their leaders without Sclavensinn and develop their
individuality within the limits of custom.
The realistic epic hand, leads all the characters without exception before: Wise and fools, both good and bad, just
and unjust, passionate and passive natures, and the realistic epic is any individuality justice.
Most perfect, man is reflected in the drama. In this talk and act the persons themselves and reveal their most hidden
traits. should not be as thought, felt and acted, but as actually traded in the world, is felt and thought - that is to show
the good drama: the triumph of the wicked and the fall of the righteous; the friction of the individuals, their distress,
 their anguish and their alleged happiness; the gear of the general fate, which generates from the actions of all
individuals, and the gear of the single fate, which is formed from the random one hand and the shoots of the demon
other. Shakespeare will remain for all time most realistic playwright.
The ideal contrast playwright chooses from those persons who are not too far from the ideal of the beautiful soul.
He shows us the rest and in motion, to blame | full
i 162 and innocent, but always glorified, not lifeless and senseless frantic, not eccentric and extravagant. Among the older

dramatists especially Sophocles presented to us such people. Among the younger ideal dramatists our great Goethe to
name alone. One can not read the Tasso and Iphigenia, without feeling the deepest satisfaction. The Princess and
Iphigenie are the true and genuine archetypes of the beautiful soul. And how did the poet, within the limits of the ideal
poetry, lift the other characters so clearly from each other. Where the A or wanted Others, like Tasso and Orestes, step
out, as he held the magical web of beauty over the flame, and she stepped back. -
It is clear that the laws of the subjective-pretty for the realistic poets apply to both, as for the ideal; they are binding
on both and can not be violated.
In the wake of poetry we find the Deklamations- and acting, which breathe an increased life the works of poetry and
substantially enhance their appearance.
32nd
As we have seen, poetry shows us the idea of man on the one hand as a thing complete in itself and also as an
object, by, by apt description, forcing the subject to draw a picture of her, and I said, therefore, that they the Reflect
whole idea, the interior and exterior; also draws by describing the Smtliche other ideas in their area, and I said,
therefore, that they abspiegele all of nature and the highest art must be mentioned. The music now has to do only with
the people Smmtliche other ideas are alien to her, and that it treats only the interior of man and of which only the
states. Accordingly, it is a much more imperfect art than poetry. But because their material is the sound, not the audible
Word,so it speaks an understandable for all language and is the one art that puts us most easily in the aesthetic state,
which is why it must be called the most powerful art.
We realized earlier that the sounds are nothing more than the now audible internal movements of people or Fort |
subsidence
i 163 of the inner vibration in a foreign substances. However, one must probably notice that the sound is not identical to the

emotion, but the object, as well as the color of an object, is not identical with the nature of the thing in itself that causes
it.
The seelenbestrickende magic of the human singing now is that the sounds, put the will of the listener in the same
state from which they sprang, but so that we mourn and not grieve, rejoice and not cheer, hate and yet not hate, love
and not love, and this can not be explained otherwise than that the sounds only partially take the own movement and
give us theirs for it. We turn to speak only on the surface of our movement, like the sea in violent storm is quiet at
depth. The same effect also the sounds of instruments exert on us when to tell them the artist to his soul, his will-state
breathed, because otherwise its effect is more mechanical and not heated.
33rd
The material of the musical artist is so the sound. The tone sounds and fades away. Accordingly, it has a duration
and a distinction is made whole, half, quarter, eighth, etc. sounds. The Formal Beauty of the time is now to the rhythm,
which includes the clock, the accent, the break and the pace of related sounds. The clock is the periodicity of a time
segment in which a tone or more, which summarizes the duration of a tone have to move. To mark the irish regular
recurrence significantly, use is made of the accent, that it is always the first sound of a clock highlighted. The whole
movement affiliated tones can be a slow, fast, stretched, sluggish, fiery etc and is called Tempo.
 From the powerful effect of the rhythm alone convinces most of the drumbeat.
The Formal Beauty of the substance is reflected in the pure sound of the tone, the timbre and harmony.
The height and depth of sound is rooted in the number of oscillations. The above middle c is twice as many
oscillations | conditions
9 5 4 3 5 15
i 164 as the c of the small Octave, the second / 8 , the third / 4 , the fourth / 3 , the fifth / 2 , the sixth / 3 , the seventh / 8 times
as many, or in expressed simple figures makes
c d e f G a H c
24 27 30 32 36 40 45 48
Vibrations in the same time. If now the sound on the move, respectively. time based, so its vibrations but do not fall
into the consciousness, they are called objectifies a unit that comes to rest only by their time under the time, hence part
of the rhythm. The sound as such and its purity covered by the Formal Beauty of the substance.
The harmony is the simultaneous sounding of several tones, that sounds as if giving her individuality, and there is,
as with the chemical compound, a new individuality, a higher unity. The harmony is completely pure in consonance. If
the individual sounds not entirely abolished in it, but denies even one or the other with it, the dissonance is created.
Consonance and dissonance are facing each other as satisfaction and desire which states should be so well represented
by the music, and must necessarily alternately emerge as a result of consonant chords would be unbearable.
The Formal Beauty of the substance still occurs then in major and minor forth.
34th
The music can, apart from ideal and realistic music, only divided into instrumental and vocal music, since, from a
philosophical point of view, only the states of the people revealed and therefore indivisible in itself. If I hear a simple
song or polyphonic singing, duets, trios, or a sonata, cantata, Missa, motet great hymn, a requiem, Oratory, a symphony
over and over told me the music from the weal and woe of the sadness , love, longing, joy, despair, the peace of the
people.
The ideal or classical music, preferably covers the states of the beautiful soul: the measured joy, the bound
jubilation, the moderate passion. Because all held these voluntary movements without precipitancy, the ideal Musicians
can |
i 165 bring Formal Beautiful completely advantage. His compositions are transparent, clear, simple, full of nobility and mostly

in major , which is strong and healthy, be.

The realistic Musicians contrast, portrays all the states of the people: the fear, the despair, the powerless fatigue, the
ungemessensten cheers, the sudden transitions from pleasure to pain, the unbridled passion that torn feeling. In order to
do this perfectly, it must also highlight the limits of the formal-Fine very far, but it is the brilliant realistic composer as
Beethoven, as often as he can move back closer. It is not often destroy the rhythm by long breaks, too many Syncopen,
by excessive enduring sounds, through continued robbery of the pace; it will obtain inexpensive effect by frequent
contrasts, let the whole storm of the orchestra suddenly fall into the sounds of a harp,produce by lingering on a few
tunes in the highest regions downright physical pain, it is also the clarity of harmony not obscure incessantly by
accumulating seventh, and ninth chords and the resolution of dissonance not always postpone again and again, but over
the wogendsten sea of sensation quiet and transfiguring let the beautiful, on creeping weave.
In the opera, the music comes decidedly into the service of poetry, as the sounds illuminate it were the heart of the
characters, reveal to us the sources from which the actions flow, and let the emotions flow stronger for us than mere
words it assets ,
35th
 We look back on the art, then shows us first of all that it easy for people to unspeakably happy and blessed, placed
in the aesthetic state. She makes him the cost of bread and wine of the purest sensory knowledge and awakened in him
the desire for a life of undisturbed rest. And the ribbon that ties him to the world of restlessness, worry and anguish
loosened.
then she awakens in him love for the measure and hatred of the boundlessness of passion for what he sees and hears
what so delighted him in pictures, words and sound, that's all just |
i 166 vain measure and harmony. The formal-Nice is evolving in it until it unfolds purely on the flower of the perfect sense of

beauty.
She tells him finally to the true nature of ideas by ushers him leveled, strewn with flowers paths, with sweet talk
into it and let the veil of its core fall before him. She holds him smiling tightly when he wants to flee in horror from
hell, and lead him to the very edge of the abyss, it whispering: they are the depths of your soul, you poor man; did not
you know?
And he knows it from then on. Well the tide of daily life is poured out again over the knowledge and again raise the
desire for life defiantly the main, but the knowledge has left an indelible mark in his heart; they burn like wounds and
give him no rest. He asks anxiously for a different life; But where should he find it? The art can not give him. You can
do it only from time to time, put in the blessed aesthetic state in which is not a permanent stay. As the ethics of his
takes.
36th
The mental activity of man, which is in the aesthetic relation to the ideas that can be called aesthetic cognition, and
since this is not only the mother of art, but also of science, it is probably best objective or ingenious recognition.
The art prepares the human heart to salvation before, but science alone can deliver: for it alone has the word that
satisfies all the pain because the philosopher, in the objective knowledge which continuirlich the association of ideas
and of their effectiveness is generating fate of the world, the world's course, detected.

----------
 Ethics.
i 167

----------
To expect that some one does something, for which no one can
Interest is like expecting a piece of wood to be
To move to me without a rope that would move.
Schopenhauer.
--------
Simplex sigillum veri: the naked truth must be as simple
And to be comprehended, that in their true form they are given to all
Must be able to teach them without myths and fables
offset.
Schopenhauer.
i 169

1.
Ethics is eudemonics or the doctrine of bliss: an explanation that has been shaken for thousands of years without
shattering it. The task of ethics is to examine happiness, that is to say the state of the satisfaction of the human heart, in
all its phases, to grasp it in its most perfect form, and to set it on a firm foundation, that is to say, Full heart peace, to
the highest happiness.
Second
It is nothing else in the world, as an individual will, which has a main striving: to live and to maintain itself in
existence. This striving occurs in man as egoism, which is the covering of his character, that is, the way in which he
lives and wants to be preserved in existence.
The character is innate. Man comes into the life with very definite qualities of will, that is, the canals are indicated,
into which his will in the development will preferably pour. In addition, all the other will qualities of the general idea
human being are present as germs, with the ability to unfold.
Man is the connection of a particular demon with a particular mind; For if there is only one principle, the individual
will, the individuals differ from each other by their movement. In man, the movement is not a simple one, but a
resultant one, and we are therefore compelled to speak of a connection of the principal- Movement factors. But this
connection is essentially inseparable, and the movement is therefore only one; For what expresses this particular
character and this particular mind as something other than this particular movement of the will?
i 170

Third
The egoism of man is manifested not only as a preservation drive, but also as a stroke of happiness, that is, man will
not only remain in life, according to his character, but also, at every moment of life, the full satisfaction of his desires,
 his inclinations , Of his desires into which he places his greatest happiness. Desire - immediate pacification; New
desire - instant gratification: these are the limbs of a life chain, as natural egoism wants.
Such a life, which would be an incessant tumbling of desire to pleasure, is nowhere to be found and practically
impossible. No idea is completely independent and independent; It works incessantly and wants to bring out its
individuality, it is a chemical force or a human being, but the whole rest of the world is equally unceasing. If we take a
large part of these influences, and remain only among those who are exercised by man upon man, we are already
acquainted with the image of the highest struggle, the result of which is that only one is satisfied among a hundred
wishes, Whose satisfaction is least longed for; For every human being wants the full satisfaction of his particular
desires, and because he is disputed with him, he must fight for it, and therefore there is nowhere to be found a life
which would have arisen from the smooth contrasts of fulfilled desires, even where the individual is not Of unrestricted
violence is clothed over millions. For precisely in this position, indeed in the individual itself, there are unshakable
limitations, in which the will is always fired and thrown back unsatisfiedly.
4th
Since the natural egoism of man can not have such a life, which he most willing to do, he endeavors to obtain
enjoyment (softened desire) as often as possible, or, since he can also come into situations where he is Is no longer
concerned with enjoyment, but with pain, which, according to the nature of the struggle, is the ordinary, the least pain.
If, then, man is conjoined to two pleasures, he will both of them; But if he has only the choice between the two, he
wants the larger one. |
i 171 And if he stand before two evils, he will not want any; If he has to choose, he chooses the smaller one.
Thus man acts before present evils or pleasures, provided that his mind can correctly weigh. But since, as a result of
his higher powers of knowledge, he is not confined to the present, but the consequences of what actions will have in the
future, he still has the choice in twelve other cases, namely,
1) a pleasure in the present and a greater enjoyment in the future
2) ,, ,, ,, ,, ,, ,, ,, Smaller enjoyment id Z.
3) ,, ,, ,, ,, ,, ,, ,, equal ,, ,,
4) ,, ,, ,, ,, ,, ,, ,, Greater suffering ,,
5) ,, ,, ,, ,, ,, ,, ,, smaller ,, ,,
6) ,, ,, ,, ,, ,, ,, ,, equal ,, ,,
7) ,, suffering ,, ,, ,, ,, ,, larger ,, ,,
8th) ,, ,, ,, ,, ,, ,, ,, smaller ,, ,,
9) ,, ,, ,, ,, ,, ,, ,, equal ,, ,,
10) ,, ,, ,, ,, ,, ,, ,, Greater enjoyment ,,
11) ,, ,, ,, ,, ,, ,, ,, smaller ,, ,,
12) ,, ,, ,, ,, ,, ,, ,, equal ,, ,,
There will be a fight in the cases
2, 3, 5, 6, 8, 9, 11, 12,
In 8 cases, do not come, for the will must
1) In cases 2 and 3, a pleasure in the present is preferred to a smaller or equal enjoyment in the future;
2) In cases 5 and 6, enjoy a pleasure in the present, even if in the future a small or equal sorrow befalls him;
3) In cases 8 and 9, a suffering in the present is preferable to a less or the same suffering in the future;
 4) In cases 11 and 12, to renounce a pleasure in the future, if in the present there should be greater or equal
suffering.
The will would have to act in such a way, if it were certain that he would be able to cope with the suffering, The
enjoyment, in the future. But since no man can know how the future will be shaped
i 172 Whether the pleasure, resp. The suffering, and whether he will at any time still live at the time when the pleasure is to
be at his disposal, or the suffering is to befall him, the necessity is even more compelling in man's life, in the manner
indicated, in practical life act.
On the other hand, the will will fluctuate violently in cases 1, 4, 7, 10. If he now places himself at the standpoint of
the complete uncertainty of the future, the will is very often used for the enjoyable, Painless present; For who can give
him
1) In cases 1 and 10, to guarantee the greater pleasure which he acquires in case 1 by renouncing pleasure in the
present, and in the case of the mortal suffering of a present in the present? And who can assert
2) That in Case No. 4 he does not escape from the suffering which he is to suffer by a pleasure in the present, and
that, in case 7, he has really escaped from a greater suffering in the future by being a sorrow in The present?
If, however, the will of the future is certain in any way, and there are actions whose consequences in the future will
certainly meet man, he will indeed fight a violent struggle, but finally, in all four cases, Is prudent, decide for the
future. Then he must
1) In cases 1 and 4, to renounce a pleasure in the present, in order to buy a greater pleasure in the future, in case 1,
and, in case 4, to escape a greater suffering in the future;
2) In cases 7 and 10, suffer a suffering in the present, in order to escape a greater suffering in the future, in case 7,
and, in case of 10, a greater enjoyment in the future.
I will here point out that, because the power of the present is so important to the future, certain delights in the future
will attract the individual only in the future, and safe evils in the future can only be effective if they are significant The
pleasure in the present, resp. The suffering to be endured in the present, in size. |
i 173 The individual must clearly see his advantage, otherwise he will be infallibly inferior to the magic of the present.
From this it follows that man has a perfect capacity for deliberation, resp. Has a complete choice of choice, and,
under certain circumstances, must act against his character, namely, if an action were opposed to his welfare, as a
whole, or to his general welfare.
5th
It is the mind which determines this general well-being in every single case, or once and for all; For, although it is
the will itself who thinks how it digests, grasps, passes, etc., We may, for the reason given above, keep the capacity of
knowledge apart from the will. We are always conscious of the fact that we are dealing with an inseparable connection
and, basically, with a single principle, and also that, as we have seen in physics, an antagonism between will and spirit
can never take place. It is only pictorially that one can say that the mind gives advice to the will, or struggles with it,
etc., for it is always the will itself, who, by virtue of one of its organs, is able to consult with itself. But completely
inadmissible, even in the image, is to speak of the compulsion of reason and of a possible dominion over the will; For
even if we had really to do with a fusion of two independent principles, the spirit would never enter into the relation of
a master to the servant, but could at most be his powerless adviser.
As we know, the spirit, though it enters into life with certain attachments, is now very capable of training. The
faculties of reason upon which the degree of intelligence alone depends, may, as a result of the treatment, become
stunted, so that nonsense occurs, or be brought to a development called geniality. To develop the mind is the only task
 of education when one ignores the physical training; For the character can only be influenced by the mind, and so that
the disadvantages and advantages which are the consequences of actions are clearly shown to the pupil;
i 174 In other words, to show clearly where his true good is.
Good education strengthens judgment and memory, and awakens either the imagination, or restrains it. At the same
time, it allows the mind to absorb a greater or lesser amount of knowledge, which is based on experience, and is always
confirmed by it. All the other insights with which she makes him acquainted, she puts it with the stamp of uncertainty.
In addition to this good education, the bad ones, both in school and in the family, are the ones who fill the head of
man with brain spins, prejudices and prejudices, thereby rendering him incapable of giving a clear view into the world.
Later experience, however, will examine him and remove much of the imagined and false, but often also reinforce this
imagined and falsely, and let him be more prominent when the individual has the misfortune to come into circles where
all the absurd in him is receiving gracious care.
According as the mind of a man is a more or less educated or educated, developed, or stunted, the will will be more
or less capable of recognizing his true good in general, and of judging in each particular case what action Is best suited
to his interest, and this is the decision.
6th
The character of man is innate, but not invariable; Its variability, however, moves within very narrow limits, since
the temperament and the individual qualities of the will can only undergo a change in so far as the early impressions of
doctrines and examples, or the strokes of fate, by great misfortune and severe suffering Everything depends on
knowledge, since it can flow only through the mind to the will-a striking will-quality can once again be reduced to a
mere germ, another can be awakened and unfolded.
If the human will were not recognizing, it would be absolutely invariable, as would be the nature of the chemical
force, or rather the incessant effects of the climate
i 175 Struggle for the existence of thousands of years, in order to produce a slight change, as has been demonstrated in plants
and animals. But by means of his mind, he is exposed to influences that penetrate much deeper into him than the
imagined influences that choke him and shake him. As we shall see later, knowledge may inflame him in such a way
that he melts and must be regarded as totally different from his deeds. Then it is as if a thornbush suddenly took figs,
and yet no miracle has occurred.
7th
At every moment of his life, however, man is the connection of a particular demon and a particular spirit, in short,
he shows a very definite individuality, like every thing in nature. Each of his actions is the product of this momentary
character and a sufficient motive, and must be done with the same necessity with which a stone falls to the ground. If
several motifs act upon him at the same time, whether they stand vividly before him, or lie in the past and future, a
struggle takes place from which the victorious emerges, which is the strongest. Then also the act follows as if from the
outset only a sufficient motive had existed.
8th.
It is evident from what has so far been that the deeds of man do not always arise in the same way: either the will
follows only its inclination in the present without taking the future into account, without paying any attention to its
knowledge in the widest sense According to his general welfare. In the latter case he acts either in accordance with the
nature of his will, or against it.
 If he now acts, under the magic of the present, according to his inclination, but against his better knowledge, he will,
according to his deed, feel violent or slight consciences, ie the same voice in him, In view of his general welfare,
i 176 To-day enjoyment, is, according to deed, made loud again, and accuses him of his insolence. She tells him that you
knew that the omission was in your true interest, and did the deed nevertheless.
The consciences of conscience increase to the point of conscience, either for fear of the discovery of a punitive act,
or for fear of a certain punishment after death.
Different from the conscience, but very close to him, repentance; Because repentance comes from a subsequent
knowledge. If I have acted in the agitation, that is, if my conscience had no time to warn me, or if I acted under the
influence of a motive which I considered to be genuine, which turned out to be false afterwards, I have deplored the
fact that I have dealt with my conscience in no way; For the voice which speaks to me in repentance has not spoken of
the deed.
Censure, conscience, and repentance are the ethical states of the will, and the unpleasure.
This is also the hallucination. Tortured by pangs of conscience, the demon (objectively expressed, the blood) comes
into such great excitement that he compels the mind to deal only with one object, whereby the impressions of the
external world are suppressed by the increased activity of the brain And now the murdered person, for example, points
clearly and purely objectively out of the darkness and faces the terrifying demon.
9th
It would now seem that man is the liberum arbitrium indifferentiae have, ie that his will is free, because, as we have
seen, can perform deeds which by no means his character as, but its nature is completely contrary. But this is not the
case: the will is never free, and everything in the world is done with necessity.
Every person has, at the time when a motive approaches him, a certain character, which is sufficient for the motive.
The motif occurs with necessity (for every motif
i 177 Is always the link of a causal series, which governs necessity), and the character must follow it with necessity, for it is a
definite and the motive is sufficient.
Now I set the case: the motive is sufficient for my character, but insufficient for my whole ego, because my mind is
my general good, as a countermotiv, and this is stronger than that. Have I acted freely since I did not yield to a motive
sufficient for my character? In no way! For my spirit is by nature a definite, and its formation, in any direction, was
necessary, because I was a member of this family, was born in this city, had these teachers, used these relations, made
these definite experiences, and so on Spirit, which has become necessary, can give me, at the moment of temptation, a
counter-motive which is stronger than all others, does not necessarily break through the necessity. The cat, too, acts
against its character, under the influence of a countermotif, when it is not naked in the presence of the cook, and yet no
one has yet given free will to an animal.
I also point to the fact that the will, by knowing its true well-being, can be brought so far as to deny its innermost
core and no longer want to live, that is, to place itself in complete contradiction with itself. But, if he does so, is he
free? No! For, then, knowledge has necessarily arose in him, and with necessity he must follow it. He can not help
himself, as little as the water can flow uphill.
If, therefore, we see a man not acting according to his well-known character, yet we are faced with an action which
must be as necessary as that of another man who followed only his inclination; For in the former case it arose from a
definite will and a definite mind capable of deliberation, which both combined with necessity. To conclude from the
deliberative capacity of the mind to the freedom of the will is the greatest fallacy that can be made.
In the world we always have to do with the necessary movements of the individual will;
i 178 Or resulting movements. It is not because the will in man is connected with a spirit capable of deliberation that it is
free, but for this reason it has a different movement from the animal. And here is also the focus of the whole
investigation. The plant has a different movement from a gas or fluid or a solid body, the animal a different from the
plant, the man a different from the animal. The latter is the case because in man the one-sided reason has developed
into a perfect one. Through this new instrument born of the will, man looks over the past and looks to the future. Now,
in any given case, his well-being can generally move, to renounce a pleasure, or to suffer a sorrow, that is, to force a
deed , Which are not in accordance with his will. The will has not become free, but it has made a tremendously great
gain: it has acquired a new movement, a movement whose great significance we shall fully recognize below.
Man is thus never free, whether he has in himself a principle which can enable him to act against his character; For
this principle has become necessary, belongs necessarily to its essence, since it is a part of the movement inherent in it,
and works with necessity.
10th
In the past we have spoken of the actions of men in general and found:
1) That the will of man is not free;
2) That all his acts be done with necessity;
3) That he can form a general good, on the basis of the impulse to happiness, and by virtue of the spirit;
4) That this well-being can occasion him, under certain circumstances, to act against his character.
These results stand, as it were, in the vestibule of ethics. Now we enter their temple, that is, we have to examine the
actions of man moving in certain circumstances and forms, and to examine his happiness.
The first relation we encounter is the state of nature. We have only to define it in ethics as simple
i 179 Negation of the state, or as the form of life of the people who have preceded the state.
If we now regard man as independent of the state, free from his power, that is, merely as a part of nature, like every
other individual will, he is under no other force than that of nature. It is a self-contained individuality which, like every
other individual, is a chemical force, a plant or an animal, wants life in a very definite way, and constantly strives to
maintain itself in existence. In this endeavor, however, it is confined by all other individuals who have the same
striving.
This creates the struggle for existence, from which the most powerful or covetous emerges victorious. Every man
struggles to keep himself in existence: this is his whole striving, and no voice, either from the heights, nor from the
depths, nor in him, restricts him in the means which can serve him. Everything is permitted to his egoism, to all the acts
which we call murder, robbery, theft, lug, deceit, desecration, & c. For what other power does it stand in the state of
nature, as an individual will, like him, who, like him, want to be preserved in existence?
Neither does he commit injustice in this struggle, nor does he have a right: only power decides or cunning. He has
neither a right to himself nor any possession, nor has he a right to other beings or their possessions. He is simple and is
seeking to preserve himself in existence. If he can do so only by murder and robbery, he will murder and rob without
injustice, and if he can not defend himself or his possessions, he will be robbed and destroyed, without injustice; For
who should hinder him? Who should hinder the others? A mighty, earthly judge? There is no judge in the state of
nature. A God-Consciousness? In the state of nature, man is no more a God-consciousness than the animal.
Right and wrong are concepts which are of no importance in the state of nature: they have only a meaning in the
state to which we now wish to pass.
i 180

11th
 Every act of man, the highest and the lowest, is selfish; For it flows out of a certain individuality, a particular ego,
with a sufficient motive, and can in no way be omitted. To enter into the cause of the diversity of the characters is not
the place; We simply have to take it as a fact. It is just as impossible for the merciful to leave his neighbor as the hard-
hearted, to help the needy. Each one of the two is selfish in character, nature, self, and happiness; For if the Merciful
did not dry the tears of others, would he be happy? And if the hard-hearted helped the sufferings of others, would he be
satisfied?
As a result, the irrefutable truth that every action is selfish is clearly expressed. I have mentioned them at this point,
since we can not do without them from now on.
In the state of nature, the strongest or most cunning is usually the victor, the weak or the stupid usually the
vanquished. But there may also be instances where the most powerful is overcome and the most cunning is outwitted;
For who protects the strong in sleep? Or when he is old or sick? Or how will he be victorious if he is attacked by
afflicted weaknesses? These easily displaceable relations of power in the state of nature led all the weak, as well as the
strong, to recognize that there was a mutual limitation of power in the interest of each.
It is not my task here to investigate how the transition from the state of nature to the state took place, whether on
purely demonic impulse, or by the rational choice of the smaller of two evils. We assume in ethics that the state is a
work of reason, and is based on a treaty which men have concluded with reluctance: out of necessity, in order to
prevent a greater evil than that of the limitation of their individual power.
The basic character of the true state, even in its most imperfect form, is that it gives its citizens more than he does
i 181 That he should give them all, in general, an advantage which prevails over the sacrifice; For if the advantage had been
as great as the sacrifice, the state would never have arisen.
Thus men, guided by the knowledge that a certain life in a state of nature would not be possible, that an uncertain
life was an evil founded on the constitution of nature and not to be destroyed in the ordinary way, came together,
saying, "We are all men of violence; Everyone is enclosed in his egoism and sees himself as the only reality in the
world; Where we can harm the other to our advantage, we do it; But our welfare is not encouraged. We must sleep, we
must get away from our hut, because otherwise we will starve, we may get sick, and our strength will fade in old age.
Our power is therefore soon great, sometimes small, and all the advantages which we obtain when it is great
disintegrate in a minute when it is small. We will never be glad of our possessions because they are not secured. What
then does the satisfaction of our desires help us if we lose all in all only by doing so? Henceforth we shall leave the
possession of every one of us unchallenged. "And now the concept of theft arose, which in the natural state was not
possible at all, for it stands and falls with a guaranteed possession.
They also said, "We are all violent men; When one is placed between us and our advantage, we only think how we
can destroy him, and strive after his life. But our strength or cunning is not always the same. Today we can be
victorious and defeated tomorrow. We can never be glad of our lives, because we are constantly in the danger of life.
Let us, therefore, sacrifice a part of our power so that our welfare grows as a whole, and we declare that henceforth the
life of every one of us shall be assured. "And now the concept of murder was born;
In this way people were restricted by the primal laws:
1) No one is allowed to steal;
2) No one is allowed to murder.
i 182 Thus, a treaty was concluded, the contract of the state, and now every one who had conquered him had duties and rights
which he could not have in a pure state of nature, for they stood and fell with a treaty. Everyone now had the duty of
leaving the lives and possessions of all others untouched, and he had a right to his possessions and his life. This right
 was violated if he was stolen and threatened in his life, and he was wrong in doing so, which was quite impossible in
the natural state.
The immediate consequence of these laws was that each individual placed the ceded power in the hands of a judge,
thus creating a force greater than that of the individual. Now every one could be compelled to do justice, for the
transgression of the law followed the punishment, which is nothing but a countermotiv for a forbidden action. By
enforcing it, the law is only preserved in effect.
If in the State an individual is threatened in his possession or life, an injustice shall be done to him, which the state
can not keep from the danger, at the moment of danger, then, in opposition to the law-transgressor, it enters the state of
emergency. The law-transgressor has arbitrarily moved into the natural state, and the attacked individual may follow
him. Now all means, as in the state of nature, are permitted, and it can expel the aggressor with violence or cunning,
with deception and deception, and even kill him without injustice if his own life is threatened.
The state is, therefore, that institution which protects the individuality of the individual, whether it be so extended
(woman, child, property), and requires it to leave the individuality of all others untouched. He therefore demands, first,
every citizen as the first duty: submission to the law, obedience. Then he demands the granting of the means of
exercising his protective office, whether against the transgressors, or against external enemies, ie victims of good and
blood or, in general terms, as a second duty: the protection of the state.
i 183

12th
The knowledge of man has been increased by the primal laws of the state. He now knows that if he does not want to
put his general good at risk, he must abandon his actions, and his mind, in moments of temptation, presents him with a
punishment as counter-motive.
Let us examine first the general well-being of man in the State, -we regard the state here in its original form, as a
pure compulsory institution, with the imagined laws, -so it can not be doubtful that it is much greater than in the natural
state; for man is now taken out of the constant concern for property and life. Both are guaranteed to him by a force that
can actually fulfill their obligations:
And every house, every throne
Floats the contract as a Cherubswaffe.
(Schiller).
But what about the happiness of the people?
Now here is the place a little closer to deal with happiness at all. The will is, as we know, engaged in perpetual
motion, because he wants the life continuirlich. He heard only for a moment, wanting it, he would be dead. This basic
need is objectified in the blood of life, which is independent of our will, which is a will, which is composed of
sensibility, irritability and blood action. The demon, the genuine will to live, it must first be satisfied if he has life in
general, and then he comes, if we do not draw attention to him, only weakly in's consciousness. But, as we have seen,
the man wants secondarily an increased life: he wants with the help of the mind, a heightened awareness of life, and
thus the will to live to lust for life,the desire for a certain life. Every desire now is basically a deficiency, because as
long as it lasts, it does not have what they desire. It is therefore a lively feeling of displeasure. But if she be satisfied,
the satisfaction expressed also as an increased awareness of life, as a benefit, that is, as a lively feeling of pleasure. In
this way there will be a stabilization.
i 184 Each lively feeling of pleasure must therefore be paid for with a lively sense of pain, and, basically, the will has won

nothing with everyone such purchases. Yes, because the craving lasts much longer than the feeling of satisfying them,
the will is even all male when he interrupts his peace, in order to get through a craving pleasure cheated.
 Happy therefore is the man under normal conditions, we have further defined in physics, and the more excited states
of pleasure. So the characteristic of happiness is always the satisfaction of the heart. We are happy when the smooth
mirror of the heart is not moved, and we are also happy for the stilling of desire.
From this definition of happiness, the misfortune of the flows by itself. Unfortunate we are in the states of
displeasure. However, it would seem that we can not be unhappy in the desire that in the lively movement already lies a
great pleasure after goals. But this is not the case; because we feel the desire already inclined, we escomptiren how the
merchant would say satisfying, and this oscillation between desire and ahead of perceived appeasement puts us in a
mixed state, which does not feel the pure deficiency. Then enters a satisfying, it is also much weaker.
Unhappy we are also then, and very unhappy if we inhibit and suppress with regard to our general well-being, a
desire or tolerate an evil, a moment when we must act against our character.
Now we can ask ourselves again the question: Is man happy in the state than in the state of nature? However, we can
not have the same answer in ethics, because this would require that the course of development of mankind would be
clear to us above all. We will take care of the issue in policy and content ourselves with the simple examination of
whether the person is above the state laws against overjoyed.
Here jump immediately in the eye that can not be the case. His character after the person wants for itself the
blessings of the legal status, the loads but he detests and carries them with great reluctance. It is located |
i 185 under the pressure of a stronger motive, just as in a natural state when he went to the stronger opponent out of the way;
he feels bound and not at all satisfied. Will he offended, he wants to avenge wildly; he insults the other hand, he wants
to can stand under the protection of the authorities. Furthermore, he wants to have a judge who awards him in disputes
within his rights, he wants ingleichen know protected his property and his life before the desire of foreign power, on
the other hand he holds the hand frantically on his money, if he is to pay the judges, and on the other hand resists with
all his might to defend his country with the weapon. He meditates constantly, like him, circumvent the law without
receiving punishment as to shift the burden to other shoulders while to enjoy the advantages of the Community.His
overall well has grown through the law, but for the laws he feels miserable.
13th
The state, in the imaginary form, not more than he has himself bound by the treaty binds the individual. He only
asks that he help protect the community and does not violate its citizens. He punishes him when he steals a citizen or
murdered, he however, does not punish him if he sucks a citizens without violating the law, makes brodlos and can
starve.
However, it has located in the necessaries of development of the humanity that man, stepping out from the state of
nature even further limited in that his natural egoism will even more bound than the state was able to do. The violence,
which fell this task was the religion.
When the animal-man had become the people at the lowest level by the fact that the higher mental faculties linked
the past with the present, and this with the Future, the individual is looked helpless in the hands of a hostile power that
his property and his life could destroy at any time. The man realized that neither he nor the organization to align
anything against this omnipotence was able and fell in front of her, bleak and feelings of complete helplessness in the
dust. Thus arose in the raw primitive man, the first relationship with a transcendent incomprehensible violence in the |
i 186 was natural terrible destructive and devastating, reveal, and they made themselves gods. They could not do otherwise,

because on one hand the superiority was not to be denied, on the other hand, their intelligence is so weak that they
could understand the nature and its true context in any way.
It is not the place to follow the course of development of religion. We will get closer to him in politics, and make us
right now to an end, namely on the ground of the Christian religion, which must be recognized as the most complete
 and best of all understanding. It teaches one all-wise, all-good, omnipotent and omniscient otherworldly God and
proclaimed his will. First confirmed the laws of the state, by command the people in the name of God: you shall be
subject unto the authorities. Then she says, but you shall not hurt, so do not steal not only the laws, adultery,
nothzchtigen, murder, but love your neighbor as yourself.
Outrageous demand! The cold, raw egoist, whose motto is: Pereat mundus, dum ego salvus sim , should love his
neighbor as himself, as himself.! Oh, he knows exactly what that means; he knows the full weight of the victim, that he
should bring. He should forget about being hated sake, which he may well concede to exist no authorization. He can
not be reconciled with the unreasonable demand and squirms like a worm. He rebels against this commandment with
all his, immediately captured individuality and summon the priests not to demand the impossible from him. But they
always have to repeat: You shall love your neighbor as yourself.
We assume here, of course, only temporary, in that all the people standing on the basics of Christianity. They believe
in God, in the immortality of their souls and to a court after death. Any violation of state laws, like any transgression of
the commandments of God, is a sin and no escapes the all-knowing God. And every sin is punished and any legal
action will be rewarded. They believe in a heavenly kingdom, the abode of the blessed, and a hell, the abode of the
damned.
i 187
14th
But the Christian religion does not stop at the commandment of charity. First gives this commandment tightening in
that it demands of man that he should love his neighbor without exception, even his enemies.
For if ye love them which love you, what reward have ye?
And if ye salute does only euern brothers, what does it more than others?
Love your enemies, bless them that curse you, do good to them that hate you.
(Matt. 5)
Then she asks poverty and temperance in every allowable enjoyment. It does not require the suppression of the
sexual impulse, but the virginity she promises the highest reward: the immediate entrance into the kingdom of God.
It is clear that the natural egoism of the faithful is bound by all these commandments. Religion has taken possession
of the whole and partly by the state left something, and captivated him. Now the voice of conscience is much more
troublesome. The man can do as no longer act as good without the conscience speaks before. He must now refrain
Smmtliche actions that would flow from his character, if he does not want to endanger his general well-being; because
the eye of God escapes nothing. People he can deceive the authorities, he can deceive, but to God his art today.
In the corrupted currents of this world,
Offense's gilded hand may shove by justice,
And often 't is seen, the wicked prize itself
Buys out the law, but 't is not above this:
There is no shuffling, there the action lies
In his true nature. ( Shakespeare .)
(In the corrupted currents of this world
Can the vergold'te hand of iniquity
push away the right and a vile bag
Bought often the law. above not there!
Since no artifice is because the action appears
In their true nature.)
i 188 It is possible also no escape. Death must come, and then either an eternal life of bliss, or such agony begins. An eternal
life! What is held against eternity, the short time of life? Be eternally happy; suffer forever! And the kingdom of heaven
is believed and hell is believed: that is the focus.
The true good of man can not be on this earth, therefore. It is an eternal life of bliss after death, and whether the
essence of smart people rebelling against the commandments of religion - they are still followed: the hard-hearted
helping his neighbor, the miser gives to the poor, it is indeed Everything one day be a hundredfold and thousandfold
repaid.
So lives the natural egoist according to the precepts of religion, no doubt subject that his well-being, all in all
considered has grown; because he believes in the immortality of his soul, and has to think of eternal life. But he's
happy? In no way! He struggles with God: "why I can not be saved without having tamed my instincts? why can not I
be happy here and there? Why do I have my blessed life, buy beyond the grave, so dear? "Although he detects the
lesser evil, he buys the greater good, but with thunderous, with ripped the heart. He is unhappy on earth to be happy
after death.
15th
If we look from here to the state and religion back and consider the actions that can be enforced against the
character of the people, by the set stronger motives, they bear the stamp of legality, but they have no moral worth.
Now the question is: what is a moral act? That it must comply with the primordial laws of the state and the precepts
of religion, or in other words, that it must be legal, the state and divine laws as, it has never been disputed. All moralists
agree that it one or the other part of the set:
Neminem laede; imo omnes, quantum potes, Juva,
must comply. This is an irrefutable criterion. it |
i 189 but of course is not enough, and there must be another join him in order to recognize a moral act.
The absence of any selfish motivation can never be the second criterion of a moral act. All actions are selfish, and it
is an exception unthinkable, because either I handle my inclination according to, or against my character: in the first
case I act absolutely selfish and in the latter no different, as I must have an interest if I my character wants to force,
because I could so little else move as a resting stone. So not because an act is selfish, not because the hope forward to
pay (including the satisfaction with myself heard) or the fear of punishment (including the dissatisfaction of my heart
belongs) drove them it has no moral worth: this can never cancel their ethical significance.
A measure is of moral worth, if they:
1) as already noted, conforms to the laws of the State or the precepts of religion, that is legal;
2) liked happens, that when it results in the state of deep satisfaction, of pure luck in acting.
It is clear that hereafter all those act morally, whose character is honest and compassionate, because of such
character flow the moral actions of yourself and give the individual the satisfaction which Everyone feels that can act
according to his character. But what about To those who have no innate good will? Are they not capable of moral
action and can only act legally they at best? No! Their actions can have moral worth; but you will must find a
temporary or permanent transformation: he must catch fire on the knowledge, the knowledge must fertilize, inflame
him.
16th
I would remind you that we still find ourselves on the floor of the state and of Christianity.
All actions of man flow of necessity from his idea, and it does not matter whether they are in accordance with or
against his character, but his general welfare according to his character. They are always the product of his idea and one
 suffice | to
i 190 subject. Act against the character, without having any advantage from it has absolutely no one: it is a Baare impossibility.
But probably can Each suppress his nature when he has an advantage from it, and then act as necessary as any other.
She only has a more complicated origin, as the reason shall analyze the motives, considering the will and the strongest
follows.
Now suppose initially an illiterate citizen who fulfilled his duty to the state with reluctance, for fear of punishment.
This should not be surprising, for he has no clear knowledge of the nature of the state. He never thought about it, and
yet never Someone has taken the trouble to tell him about it. However, he has heard from his youth complain of the
burdens of the state, and then learn to yourself, how painful it is to bring an institution heavy sacrifices whose benefits
you can not see. Nevertheless, he obeys because he need to do is feel too weak to deal with the authorities.
Now we put that knowledge of this man in any way has been purified. He felt the fear of man in the state of nature,
he us imagine the horrors of an entering anarchy, or a war with a foreign power on the native soil: he sees the fruits of
his many years of diligence in an instant destroyed, sees the desecration of his wife, which mortal danger of his
children, his parents, his siblings, short of loved ones, what he has. He also recognize the value of the people to which
it belongs, and respect it enjoys among other nations: he feels pride and sincerely desires that never lose this respect
that he never would in a foreign land, treated with contempt when he calls his country. After all, he still revel in the
viewing,like all Culturfortschritt of humanity depends on the rivalry between the folk-and how his people a very
special mission has fallen in this competition. At the same time he recognized quite clear that all just achieved this, or
is avoided if every citizen his duty fully met.
This knowledge then on working on his will. Probably the natural egoism is speaking out and say: it is better if you
dost toil the others and yet |
i 191 theilst fruits with them. But the knowledge does not rest and has repeatedly point out that everything can be achieved only

if each does his duty. In this struggle with himself the will can ignite and give birth to patriotism. The knowledge which
swam to speak, only as a piece of wood on the surface, can be heavy and sink to the bottom of the will. Now the
required sacrifices are willingly made and the actor met a great satisfaction. He also feels in keeping with the law, in
short, he acts morally.
Now we want to make a man who grudgingly, out of fear of punishment, to each his own gives. In a convenient
hour once he recognized quite clearly how the restriction imposed by the State to individuals, one is quite necessary;
what it would be pleasant indeed to be able to enrich themselves at the expense of others, but that if everyone wanted
this, the relapse would take place in the natural state; at the same time he vividly represent to the war of all against all
and the advantages which the law granted him so plentiful. He also linger with pleasure at the idea of a totality, of
which each term, in the smallest and in the greatest, honest concerns. Despite all the objections of the natural egoism,
the will can ignite on this knowledge, and summarize the virtue of justice in it root.It descends as if the maxim: I will
always act honestly and in good faith, to the heart and every action since then accompanied the feeling of pure
satisfaction. He also feels in keeping with the law, that he acts morally.
Finally, we think of a believing Christian who relieves the distress of his neighbor, where it can, but not from innate
compassion, but out of fear of hell and to the wages in the kingdom of heaven's sake.
Any disaster: a serious illness, a great loss, a resist extended his bitter injustice have, quite repulsed him and he was
looking for because he can never find comfort, solace with God. He thought of his past life and to see with pain that is
mixed with astonishment, as he has never been in such a recollection and therefore never giving him the most mundane
circumstances in such a bright light | seemed
i 192 are that his life has been nothing but a chain of misery and hardship, fear and pain, suffering and great short fleeting

pleasures. He also let the lives of acquaintances go by his spirit; He put together what he had heard in the sounds of the
 day and soon lost sight of in the maze of things, and be astonished, on the grouping: what amount of unhappiness on
the one that meager pleasures on the other side!
It is a miserable miserable thing to all people life; from the womb until they are buried in the earth, which is our mother
Aller.
There is always worry, fear, hope, and finally death; both the one who sits in high esteem, than in the least on earth. In both
the carrying Seiden and crown than in the one who has a rough smock; there is always anger, zeal, adversity, strife and danger
of death, envy and strife.
(Jesus Sirach. 40. Cap.)
And now he represent to the hour of death, which must come sooner or later. Does not he think of hell, but it float
him in full contrast with the just-considered painful earthly life, eternal life in the bosom of God before. He thinks it is
free from worry, free from sorrow, misery, strife, envy, strife, free of discomfort and physical pain, free of movement,
free from birth and death, and then, full of bliss. He remembers the unspeakably happy condition of his heart when he
was completely absorbed in of aesthetic contemplation and now thinks such a state, without interruption, at the sight of
God and the glories of his kingdom, whereas even the best part has to be unclean and ugly in this world , Eternal,
blissful contemplation!
Since a huge longing, a craving, as he perceived not have one, take and his will can it ignite. The heart has taken the
idea and does not let go of him: the idea has become a way of thinking. Only one desire is henceforth directed: eternal
life and peace. And in proportion as this desire is ardent, he dies more and more from the world. All motives that could
attract his character be, from one motive: to be blessed after death, defeated, and the mandrel | bush
i 193 transmits actually apricots, without a miracle or a character would have happened. It is as if the deeds flowed from a good

will and they bear the stamp of morality. Man acts in keeping with the commandments of God, in whom he firmly
believes he has the kingdom of heaven already on earth; because what is the kingdom of heaven else than peace of
mind?
"See the kingdom of God is within you."

17th
The conversion of the will by knowledge is a fact to which the philosophy can not pass; yes, it is the most important
and significant phenomenon in this world. but it is rare. It takes place on individuals in silence and sometimes noisily
Several at the same time, always with necessity.
The knowledge is a condition, namely the clear knowledge of safe, large Vortheils which outweighs all other
advantages. This we must hold as a fundamental truth of ethics. The holiest action is only seemingly selfless; it is, as
the meanest and most despicable, selfish, because no one can act against his ego, his self: it is simply impossible.
but it is a distinction to be drawn, as illegal, legal and moral actions can be strictly maintained by the philosophy
apart if they are all the same selfish, and I say, therefore, that all illegal (forbidden by law) and all legal (with reluctance
,) exported from fear of punishment acts the natural selfishness and all moral actions (they like from an innate good or
an inflamed will arise) entflieen the refined egoism. In this way are Smmtliche human actions which to interest the
ethicist, classed. Your necessarily selfish character is preserved and still set an important difference. One can also say
that selfishness is the common root of two tribes: the natural (raw) and of the refined egoism,and any of these strains
every action belongs.
i 194
18th
The greater the advantage is, the safer it is, the faster the will ignited at a clear knowledge thereof; yes it is certain
that the will must ignite when the advantage outweighs all other heavy and is not questioned by that individual. Here, it
is quite immaterial whether the advantage is really a great and safe, or whether it exists as such only in the imagination.
 May all others condemn him and laugh at, if only the individual in question does not doubt it, and is permeated by its
size.
The story is the fact of moral inflammation of the will incontrovertibly. One the one hand, not at the time of the
Persian wars, on the other hand, does not doubt the true and genuine patriotism of the Greeks in mind that just had to
appear their lives particularly valuable; because what was missing this gifted people? It was the only branch of
humanity, who had a beautiful happy youth; all others fared as the individuals who, by any circumstances, do not come
to consciousness of their youth and they get over withheld luck until dying. And precisely because the Greeks knew
how to appreciate life in their country, they had to exercise their civic duty in full glow of patriotism; for they were a
small people, when they were attacked by the colossal superiority of the Persians,Everyone had to be convinced that
only if each acquisition with his life, the victory would be possible, and each knew what fate brought him a defeat:
Fortschleppung into slavery. Since the will had to ignite, as each mouth had to say: prefer death!
How different, incidentally, the situation is today. Certainly not a defeated Culturvolk loses much; but the
disadvantage is much smaller than before, and most individuals do not come to see him. Here affects the corrosive
poison of cosmopolitanism that, in the present circumstances, a nation may be entered only with the greatest caution, if
it is to have a beneficial effect. "All men are brothers; we do not fight against our brothers; the world is our country ";
so call the immature minds that not even the history of their country, much less the hassle-filled destruction of mankind
by a |
i 195 know only great, immutable laws, which reveals itself in various forms. And that is why we so rarely now applies to the

real perennial patriotism, which should not be confused with rowdiness or with the rapidly verfliegenden patriotic
frenzy. -
Furthermore, the real rock-solid faith caused the most sudden conversions. You remember the uplifting effects of the
first three centuries of Christianity. People who were disposed on the same day prior to their conversion thoroughly
secular reveled, and praten, thought at once of nothing else more than to the salvation of their immortal soul and liked
breathy their lives under the most horrible tortures. Was a miracle happen? In no way! They had clearly seen where
their salvation lay; they realized that years of torment are nothing held against an agonizing eternity; that the happiest
life of this world is nothing against the eternal bliss. And the immortality of the soul, as well as a court, as the Church
taught, was believed. Since the man had in the rebirth,because the will had to ignite as the stone to the earth must. As
they feast before and had to be anxious, every pain of himself, he now had the arms give his belongings and go to
confess: "I am a Christian"; because it was simply resigned overnight an irresistibly strong motive in his knowledge:
Whoever acknowledges me before men, him will I confess also before my Father in heaven.
(Matt. 10.)
Blessed are they which are persecuted for righteousness' sake, for the kingdom of heaven.
(Matt. 5)
The atmosphere was so filled with the new doctrine, that it even caused a spiritual epidemic. It huddled masses all
around the Tribunal of the Roman governor and implored the most agonizing death. As Tertullian says, called a Praetor
such an amount to "wretch! If you want to die, so you have even ropes and precipices. " He did not know that it came
to the Kingdom of Heaven and this easiest of promise as was obtained by martyrdom.
We see, however, on the martyrs and consider the simpler phenomena, the pure genuine charity shines us from all
sides in people meet, from whose character she |
i 196 could not flow. They were all transformed, but - we want to hold - of necessity, in a natural way.

19th
 The moral inflammation of the will is a fact that I tried to explain purely immanent above. It is a fact, such as the
conversion of the normal state of a chemical in the idea ELECTRICAL, such as the conversion of the normal condition
of the people in the affect. I will call the moral enthusiasm. It is, as the aesthetic, a double movement, but essentially
different from her. First, it is not like this, a coherent movement, because its parts are in time far apart. The first part,
moved together, is an evoked by ingenious detecting violent fluctuation of the will between pleasure and pain, while
the first part of the aesthetic enthusiasm is the painless aesthetic condition.Her second part, however, is not a violent
outflow of will but of pure heart peace. This heart peace is capable of an increase, which is very strange. It can in fact,
under the continuing influence of the clear knowledge (ie not by the displeasure of a desire), increase to:
1) the moral Muth,
2) the moral joy
3) the moral love.
The individual who is in the moral enthusiasm, whether it be temporary or lasting, it was built on the pure soil of the
state, or with the help of faith, or by faith alone, has only one goal in mind, to be where real or perceived advantage is,
and everything else is dead. Thus the superior man who has been sparked in the mission of his country, his wife and
child comes back with the words: "begging when you're hungry"; if the righteous rather breaks down along the way
and starve in silence, as he defile its pure, light-filled soul with evil; so the Holy leaves his mother, his brothers and
sisters, yes, he denied it, saying, "Who is my mother and my brothers," because all |?
i 197 ties that bound took him to the world, torn, and only his eternal life keeps his whole being caught.

20th
We have seen that a moral act is that it coincides with the statutes of the state and of Christianity and gladly done,
and that employees took no difference whether it springs from an originally good, or an inflamed will. We have also
seen that the will may ignite only in the clear knowledge of a large Vortheils. This is very important and must be
maintained.
It is clear at last from the foregoing that a true Christian, whose will was sparked by and through the teaching of
mild Savior - that is a saint - the conceivable happiest person is; because his will is to compare a clear water level that
is so low that the strongest storm can not curl it. He has the full and complete inner peace that nothing can do more
worry in the world, and about what people view as the greatest misfortune and murky. Here, we also want to note that
although the conversion can be done only by the clear knowledge of the great Vortheils that but after it has taken place,
the hope of the kingdom of heaven after death can disappear, as the testimony of "deified" man ( as the mystics say)
clearly demonstrates. The reason is to light.They are in such inner joy, peace and invulnerability that they Everything is
indifferent: the life, death and life after death. They have on their condition, the certainty that he can not pass away, and
the kingdom of heaven that is in them, closing the kingdom of heaven, which is to come only perfect in itself. They live
unspeakably happy in the present alone, ie in the sense of constant inner immobility, although this is only an illusion; or
in other words: the volatile state of the deepest aesthetic contemplation has become permanently to the Holy, he always
continues, because nothing in the world is able to move the innermost core of the individual. And the subject both
when the object is lifted out of time as in the aesthetic contemplation,so also the Holy lives timeless; |
i 198 him is indescribably happy, feel in this apparent calm, that continual inner immobility, whether equal still move the

external man and must suffer. And he would not let this life:
if he wants to have an angel for life.
(The Franck Forter.)
This is also the ecstasy or the intellectual delight find a place. It is substantially different from the smooth, quiet
peace of the saints. It springs to see in this world of fierce desire the kingdom of God. The will, brought by
 mortification and solitude in the most terrible excitement, concentrated all his energy in a single organ. He withdraws
from the peripheral nervous systems and flees to speak in the brain. The nervous life is thereby driven to the highest
possible level, the impressions of the senses are completely overcome, and the Spirit draws into the void, as in sleep,
what demands so much to see the will. But while the vision of the eyes are open and ecstatic consciousness is clearer
and brighter than ever.In the rapture of the man must feel the highest conceivable bliss, why one has the state also very
aptly called the intellectual delight; But how dear it is bought! The displeasure before and after the terrible relaxation
make it the most expensive pleasure.
21st
The inherent philosophy must recognize the condition of the Saints as the happiest; but it can include ethics, after
having lit the greatest happiness of the people and showed how a lack of goodwill, although it the liberum arbitrium
missing, his may be partakers? Not at all. For even if the true saints:
is in a prison, so that he has lost the fear of pain or hell and hope of the salary or the kingdom of heaven,
(The Franck Forter.)
so only his will could be ignited by this hope of the salary or the kingdom of heaven but because it is a fundamental
principle of immanent ethics, the always always confirms the experience and that man no advantage so little to his
character |
i 199 can act as the water can run uphill without corresponding pressure.

Thus faith is the sine qua non the blissful state, while the immanent philosophy temporarily, to develop the ethics, as
it stake out their territory, could place on the ground of Christianity. , The result of our research to date is therefore that
we have probably found the happiest state of man, but on one condition, that we can not recognize, and ethics can not
be more complete, until we have investigated whether this blessed state can flow from an immanent Erkenntnigrunde,
or whether he is absolutely anyone who can not believe closed, that we face the major problem of ethics. Usually one
considers the same in the question of the scientific basis of morality, ie whether morality can be justified without
dogmas,without the assumption of a disclosed divine will. Had St. John right when he wrote:
Who is he that overcomes the world, but he that believes that Jesus is the Son of God?
(1 Epist. 5, 5)
22nd
The inherent philosophy which can not recognize any other sources than the exposed before the eyes Aller nature
and our inner being, rejects the assumption of a hidden unit in simple, above or behind the world. It only knows
countless ideas, that individual will to live, which, in their totality, a fixed form closed Collectiv-contained unit.
We recognize, therefore, on our present standpoint no other authority initially, as if built by the people of the state. It
came with necessity in the phenomenon because the gifted with reason will, according to real knowledge of the nature
of two evils, which must choose smaller. He can not do otherwise; because we see a man of two evils choose the larger,
so we were wrong either in the judgment, because we could not sink into the individuality of voters us, or he did not
recognize that the chosen evil was the greater. he had in the latter case our |
i 200 had spirit, wondering about the choice, he could not choose how he has chosen. This law is as tight as this, that every

effect must have a cause.

The insightful man can not want the state to be destroyed. Who wants to sincerely wants only a temporary
suspension of the law, namely as long as he needs time to gain a favorable situation. Did he acquired it, so he wants
with the same fervor the protection of the laws, with whom he previously wanted the suspension.
 The state is thus the natural egotists a necessary evil, which they need to take, because it is the lesser of two. They
encountered it again in a way they would have more of this in hands.
The state only requires maintaining the treaty, strict fulfillment of its commitment, namely to respect the law and to
maintain the state. We may assume that almost nobody liked fulfills these obligations; because even a person with a
good heart is not always act in good faith towards his fellow men and mostly reluctant to pay to the state, and unwilling
satisfy his military obligation if it attracts not insurmountable inclination for soldiering. We want, however, concede
careful that there are people who are, and by nature of unswerving honesty love their country honestly and from the
heart. They give each his own likes and bring the state like the sacrifices that he must call for its preservation of
them.Their peace - their happiness - is therefore not disturbed by all these actions. We excrete it and now concern
ourselves with those that state law only subject for fear of punishment and with the greatest reluctance to. You do not
have peace in themselves and are unhappy over the laws. Her character, she moved to this direction and the violence
after that. So they are back and hergezerrt and are available from torment. If they fall on the side of violence, so they
sacrifice with thunderous heart; follow however, their tendency because the threatened evil is powerless by reflection
(chance to avoid detection), so they float, after an accomplished fact, in fear of discovery and their profits not happy.
When it detects even the crime and makes it the penalty, tortures |We excrete it and now concern ourselves with those
that state law only subject for fear of punishment and with the greatest reluctance to. You do not have peace in
themselves and are unhappy over the laws. Her character, she moved to this direction and the violence after that. So
they are back and hergezerrt and are available from torment. If they fall on the side of violence, so they sacrifice with
thunderous heart; follow however, their tendency because the threatened evil is powerless by reflection (chance to
avoid detection), so they float, after an accomplished fact, in fear of discovery and their profits not happy. When it
detects even the crime and makes it the penalty, tortures |We excrete it and now concern ourselves with those that state
law only subject for fear of punishment and with the greatest reluctance to. You do not have peace in themselves and
are unhappy over the laws. Her character, she moved to this direction and the violence after that. So they are back and
hergezerrt and are available from torment. If they fall on the side of violence, so they sacrifice with thunderous heart;
follow however, their tendency because the threatened evil is powerless by reflection (chance to avoid detection), so
they float, after an accomplished fact, in fear of discovery and their profits not happy. When it detects even the crime
and makes it the penalty, tortures |which state law to submit out of fear of punishment and with the greatest reluctance.
You do not have peace in themselves and are unhappy over the laws. Her character, she moved to this direction and the
violence after that. So they are back and hergezerrt and are available from torment. If they fall on the side of violence,
so they sacrifice with thunderous heart; follow however, their tendency because the threatened evil is powerless by
reflection (chance to avoid detection), so they float, after an accomplished fact, in fear of discovery and their profits not
happy. When it detects even the crime and makes it the penalty, tortures |which state law to submit out of fear of
punishment and with the greatest reluctance. You do not have peace in themselves and are unhappy over the laws. Her
character, she moved to this direction and the violence after that. So they are back and hergezerrt and are available from
torment. If they fall on the side of violence, so they sacrifice with thunderous heart; follow however, their tendency
because the threatened evil is powerless by reflection (chance to avoid detection), so they float, after an accomplished
fact, in fear of discovery and their profits not happy. When it detects even the crime and makes it the penalty, tortures
|Her character, she moved to this direction and the violence after that. So they are back and hergezerrt and are available
from torment. If they fall on the side of violence, so they sacrifice with thunderous heart; follow however, their
tendency because the threatened evil is powerless by reflection (chance to avoid detection), so they float, after an
accomplished fact, in fear of discovery and their profits not happy. When it detects even the crime and makes it the
penalty, tortures |Her character, she moved to this direction and the violence after that. So they are back and hergezerrt
and are available from torment. If they fall on the side of violence, so they sacrifice with thunderous heart; follow
 however, their tendency because the threatened evil is powerless by reflection (chance to avoid detection), so they float,
after an accomplished fact, in fear of discovery and their profits not happy. When it detects even the crime and makes it
the penalty, tortures |in fear of discovery and their profits will not be happy. When it detects even the crime and makes
it the penalty, tortures |in fear of discovery and their profits will not be happy. When it detects even the crime and
makes it the penalty, tortures |
i 201 the conscience in an intolerable manner, and against the coercion and the endless chain of deprivations that freedom

needy heart fantastic without rest to: unsuccessful and unhappy.

Now we go further and imagine that many such people who are obedient out of fear of punishment, ignite in the
clear knowledge of their Vortheils. We see time being on the fact that the recognized advantage of probity, as he can not
work as from consideration as that could well jump up employees, so good. Very nice this St. Paul expresses in the
sentence:
The law works wrath; for where no law is, neither is there transgression. justice must Wherefore come by faith.
(Rom. 4, 15, 16.)
We also refrain from that recognized advantage of state security nowadays also can the will seldom ignite and
assume that the inflammation ever come to pass.
In this way, we have, on purpose to the law, happy people in the state: Accessible by natural conditioning and
accessible by enlightened will. Yes, we want to go so far as to assume there were only accessible in our state. In this
state, therefore, all citizens live in harmony with the laws and are not unhappy with the requirements of state authority.
Each gives each his own, but nothing more. There is full honesty in all traffic; Nobody is cheating; All are honest. but
comes a hungry pauper to them and demanded a piece of bread, so they hit the door to front of him, with the exception
of those who are merciful; because this would not give, they would indeed act against their character and be unhappy.
We have, therefore, in our state, only a limited morality; because all actions that are in keeping with the laws and
you're welcome to have moral worth and are not merely legal. but the Merciful is not moral, when he straightens the
needy, as little as the hard-hearted is illegal if it can starve the poor at his door; because there is no law exists which
charity |
i 202 orders and it is one of the conditions for a moral act that they agree with the law. Of course, the Merciful can not act

illegally when he supported the poor. His act has absolutely no special character but carries only the general selfish. He
merely follows his refined egoism, does not violate any law and is happy.
Against this dispute, our inner leaning on, and we feel that it must be wrong. However, this is on our current
positions far from the case. What works in our feeling is either mercy or spook out of our formative years; because if
we even so much emancipated seem to us from all prejudices, we wear but all more or less, chains of faith, chains dear
memories chains loving words from verehrtem mouth. In our present positions but only cold reason may speak and
must speak above. It may later turn out a different solution: now it is impossible. The authority of religion does not
exist for us, and in its place is no other resigned. Would not it be an obvious follywhen the hard-hearted limited in favor
of the poor, that was acting against his character, without zureichendes motive? Yes, it would, anyway possible? And
how should a charitable deed be moral without the will of an omnipotent God who commands the works of charity?
For this reason, we would follow a wrong path, we wanted the mercy, or offset the merciful will of the suffering of
others the state: the compassion, made the basis of morality. For how could we presume to decree irish: merciful deeds,
deeds of compassion are moral deeds? Their independence from a commanding authority would just avoid that they
can be. Would not have any right to overturn our outrageous decree? And what we wanted to respond to the hard-
hearted or cruel when he frge with all the defiance of his rebellious individuality us, "as you can, without the
assumption of Almighty God say that I act immorally? I maintain the same rights that charitable deeds are immoral.
"Be sincere! could |
i 203 you answer him without putting you on the bottom of the Christian or even a religion which enjoins charity on behalf of a
recognized power?
So we need the time being maintain that in our imaginary state charitable deeds, can not be moral because no power
it commands and actions only have moral worth when they're welcome and agree with a law.
The citizens of our state are imaginary, as assumed all justice, that they never come in conflict with itself, if the
State makes a claim to their performance they committed themselves by contract to them. They like to obey and it is
therefore impossible that the laws can make them unhappy.
Now we go further and say: good; we consider the lives of these citizens only in its relationship to the state and its
basic laws, so it is a happy one. But life's not a chain of nothing else than fulfilling obligations to the state: from
unterlassenem theft, murder unterlassenem, tax payments and conscientious; the other relationships outweigh decided
against it. And so we ask: Are our righteous else happy?
This question is very important, and before it is answered, we can not take a step forward in ethics. Our next task is
therefore to express an opinion as to the value of human life itself.
23rd
I am well aware that all those who have been thinking only once purely objective about the value of existence, no
longer require the judgment of the philosopher; because either they come to the conviction that all human progress only
be apparent, or the other, that the human race always move actually through better conditions for better: in both cases,
but was painfully aware that human life in its present forms one was much more unhappy.
Also, I would not be able to understand me, the current |
i 204 to consider life. Others have done this and have done so masterfully that for each of understanding the Acten are closed

about it. Only those who have no overview of life in all its forms, or those whose judgment yet to be violent urge forges
for life, can exclaim, it is a pleasure to live and every one must consider themselves fortunate that he breathes and
emotional. With them is one to engage in any discussion, remembering the words of Scotus Erigena:
Adversus stultitiam pugnare nil est laboriosius. Nulla enim auctoritate vinci fatetur, nulla ratione suadetur.
You have not suffered enough and their knowledge in disarray. They are, if not, then at least awaken in their
individual lives in their offspring once, and their awakening will be a terrible.
Not with the life as it then flows now in the freest and best state, so we will deal us - for it is condemned - but we
take up the position of the aforementioned rational optimists who look to the future and of all humanity one day a
happy ascribe life because the real trend towards ever more perfect conditions can not be denied. We are therefore to
construct an ideal state and have to judge the life in it. We have quite an open question whether the same could ever be
in the development of things; but it is clear that we must construct it, because we are anxious to see life in a favorable
light.
We face the same in the middle of this ideal state without dealing with its becoming.
He "includes everything that has a human face," it includes all mankind. There are no more wars and no revolutions.
The political power no longer rests in certain classes, but mankind is a nation that lives under laws have participated in
the drafting of all. The social misery is extinguished. The work is organized and not pressing any. The inventiveness
has passed Smmtliche heavy work on machines and line them robbing the citizens a few hours of the day. Anyone
who awoke can say the day is mine.
i 205 The whips and scorns of time,
The oppressor's wrong, the proud man 's contumely,
- - - -, the law's delay,
The insolence of office, and the spurns
 That patient merit of the unworthy takes.
( Shakespeare .)
(The Times ridicule and scourge
The Mcht'gen pressure, the Proud mistreatment
- - - - of the right delay,
The arrogance of the offices, and the shame,
The Unwerth silent merit proves -)
This is all repaid.
Poverty is of the earth, where they dished terrible misfortune for thousands of years, fled. Everyone lives without
worrying about the body Nothdurft. The apartments are healthy and comfortable. No one can exploit the others,
because to the stronger barriers are down, and the weaker protects the totality.
We therefore assume that the awkward political and social conditions, the consideration of so many resulted in the
conviction that the life of toil it was not worthy smmtlich for the benefit of every man are ordered. Little work, a lot of
pleasure: that is the signature of life in our state.
We also assume that the people who have been through suffering, knowledge and gradual removal of all bad
motives, moderate and harmonious beings over time, in short, that we have to deal only with beautiful souls. Should
really be anything more in our state, which could excite the passion or the anguish, the aroused individual soon finds
his balance and harmonic motion is restored. The great misfortune, can not escape the passionate characters:
The heart-ache, and the thousand natural shocks
That flesh is heir to ,
( Shakespeare .)
(The heartache and the thousand natural shocks,
The uns'res flesh inheritance -)
This also is gone from the earth.
The most tense over worshipers of the will to live will have to admit that, given that man not entirely free |
i 206 can be of work since he eat, dress and live has a better social order and beings who deceive the conditions for a better life

in it, are not possible; because we have given everyone a noble personality and life all taken away from what may be
regarded as immaterial connected with it.
consequently, there remain only four evils that can be separated from life by any human power: pains of childbirth
and illness, old age and death of each individual. Man in the most perfect state must be born with pain, he has to go
through a smaller or larger number of diseases, it must, if not him
in youth power
The Norne streamlined, (Uhland)
old, that are physically infirm and mentally dull; Finally, he must die.
The smaller the existence associated evils we expect nothing; but we will mention some of them. First we have to
sleep, robs a third of lifetime (life is a joy, so sleep is of course an evil); then the first childhood, which only serves to
make the people with the ideas and their context so familiar to find his way in the world (life is a joy, the first
childhood is of course an evil); then the work that is very properly portrayed in the Old Testament as a result of a divine
curse; . Finally various evils which Pope Innocent III, as follows, compiled:
Impure generation, disgusting diet in the womb, wickedness of the substance, from which man develops, horrible stench,
secretion of saliva, urine and faeces.
These evils do not you think too small. Anyone who has reached a certain stage of nervous refinement, takes offense
at law more thereof. But could Byron Countess Guiccioli not even see eat what the reason was much deeper than the
 English spleen is.
We pass over, as I said, these evils and remain with the mentioned four main evils. But of these we put three on the
side. We assume that the birth of the people in |
i 207 go future without pain from Equip, that would succeed the science to protect people from any illness, finally, that the age

of such shedded people a fresh and powerful was, which a gentle painless death suddenly put an end (euthanasia).
we can only death not take away, and we therefore have a short life suffering loose in front of us. Is it a happy? we
see it exactly.
The citizens of our ideal state are people of gentle character and developed intelligence. A, so to speak, ready
knowledge, free of perversity and error, has been inculcated, and how they like to think about it too, they always find it
confirmed. There are no effects, the causes of which were enigmatical. Science has reached the summit in fact, and
every citizen is saturated with their milk. The sense of beauty is powerful unfolds in all. we must also accept that all
artists are, they still have all the ability to easily enter the aesthetic relation.
All worries are taken away from them, because the work is organized in an unsurpassable way, and each governs
itself.
Are you happy? They would be if they empfnden not a terrible desolation and emptiness in itself. They are rescued
from distress, they are really no worries and suffering, but boredom has detected them. You have paradise on earth, but
its air is stifling humid.
It must be something to be desired to spare, not to be unhappy with happiness. The body wants to breathe and seek the
mind.
(Gracian.)
If they do not have enough energy really to endure such a life until natural death, they certainly have not the courage
again when tapered beings to go through it. Necessity is a terrible evil, boredom but the most terrible of all. Better a life
of misery, as a life of boredom, and that even that is preferable to total destruction, I do not have to prove a certainty.
And we would also indirectly pointed to the abundance that life in the best state of our time is worthless. Life in
general is a "miserable Jm | merliches
i 208 thing ": it has always been wretched and miserable and always will be wretched, and miserable, and non-being is better

than reality.
24th
Now one could say: we give to all, just not that life in this ideal state is really boring. You've drawn the civil wrong
and your conclusions from his character and relationships are therefore wrong.
By direct evidence, I can not lift this doubt; but rather by an indirect.
I'm not going to rely on the generally accepted empirical proposition that people who have escaped the misery
happy to know nothing to begin with existence; because you can here to argue rightly that they not only knew to deal
for lack of spirit or education. Even less I will call the poet's words to his aid:
Everything in the world can endure,
Just not a series of beautiful days.
(Goethe.)
although it pronounce an irrefutable truth. I rely only that, if there has been on this earth is not an ideal state, but have
lived many citizens as I described above. They were free of trouble and led a pleasant industrious life. They had a
noble character and a sophisticated spirit, that they had their own thoughts and took foreign NOT BE RELIED in to.
All of these individuals had the great advantage over the imaginary citizens of an ideal state that their surroundings
one was much juicier and more interesting. Wherever they looked, they found distinct individualities, a wealth of pithy
 characters. The company had not yet leveled and even nature was only the smallest part under the dominion of man.
They lived under the charms of opposites; their comfortable position eximirte waned rarely out of their consciousness,
because they stood out wherever they might see how a bright image of a dark background, from the other forms of life
from. Science was also not yet reached the peak of perfection; nor was there enigma in quantity effects enough of their
causes |
i 209 we broke the head. And who has already experienced that pure joy in searching for the truth lies in the pursuit of their

track being admitted that those individuals were actually in advantage; because had not Lessing right when he
exclaimed:
If God in his right hand all truth, and in his left hand would consider the only inner rain instinct for truth, though with the
additives to be wrong forever closed and say to me: Vote! I fell to him with humility in his left hand.
And yet all of these outstanding individuals that form a chain ranging from prehistoric times of mankind to this day,
made life as a much hapless condemned, and the non-existence on the same. I will not dwell so to call them all and
repeat their most relevant sayings. I limit myself to make two of them designated that are closer to us than Budha and
Solomon, and know the all educated: the greatest poets and the greatest naturalists of the Germans, Goethe and
Humboldt.
Is it necessary that I tell her happy life circumstances, their spirit and character prices? I just wish that all people be
in possession of such a noble individuality and want to be in the more favorable position as they had one. And what did
Goethe?
"We suffer all alive."
"They always praised me as a particularly favored by fortune; I also will not complain and do not scold the course of my life
me. basically alone it's been nothing but trouble and work, and I can say that I have not had four weeks real pleasure in my
seventy-five years. It was the eternal rolling a stone that always wanted to be raised again. "
(Conversations with Eckermann.)
And what does Humboldt?
"I'm not cut out to be a family man. Moreover, I consider marrying a sin, the begetting of children a crime.
It is also my conviction that one a fool, even more is a sinner who accepts the yoke of marriage itself. a |
i 210 fool, because he throws so his freedom of himself to win without a corresponding compensation; a sinner because it gives children's
lives without being able to give them the certainty of happiness. I despise humanity in its layers; I see it requires that our
descendants will still be far more unhappy than we -; should not be a sinner if I cared, despite this view for offspring, ie for
unfortunates? -
All of life is the biggest nonsense. And if one seeks eighty years, researches, so one must at last confess that strives for
nothing and nothing has researched. we know only at least, why are we in this world. But everything is and remains the thinker
enigmatical, and happiness is still the one to be born as a flat head.
(Memoirs.)
"If we knew only least, why are we in this world!" So throughout the rich life of this gifted man Nothing, Nothing
he could have been understood as an end of life. Not the joy of creation, not the delicious moments of genius cognition:
Nothing!
And in our ideal state, citizens should be happy? -
25th
Now we can bring ethics to an end.
We first encounter our ideal state to return. He was a fantasy and will never come into existence.
 but what can not be denied, that is the real development of the human species and that a time will come when not
construirte by us, but an ideal state is established. It will be my task in politics, to show how all lineages, as their
destination, indicate the beginning of history on him. In ethics we must stand him without proof. The Company will be
actually leveled in the same and every citizen to know the blessings of a high intellectual culture. All of humanity will
live less painful than now than ever.
From this, it follows a necessary, with unwidersteh | Licher
i 211 Violence is executive movement of humanity which can stop or divert any power. She pushes the wills and the non-

wishers relentlessly on the path further, leading to the ideal state, and he must enter into the phenomenon. This real,
immutable movement is a part of the continuirlich from the movements of all individual property in the dynamic
context, ideas can be generated course of the world, revealing here as a necessary fate of humanity. It is as strong as
any individuals on power and might think - because it, too, the effectiveness of any particular individual being contains
within itself - as the will of a simple unit, above or behind the world, and if the immanent philosophy in place is this
simple unit, it fills the space from perfect.But while the simple unity must be believed and always temptations and
doubts exposed and will be, is the essence of fate, by virtue of the enlarged Community to general causality, clearly
recognized by the people and therefore can never be denied.
If it was now a commandment of God for the people to be just and merciful, shall invite the fate of humanity with
the same authority by each person strictest justice and human love; for though the movement to the ideal state will take
place in spite of dishonesty and callousness of many, they demanded but by everyone loudly justice and human love, so
that she could take place more quickly.
Now the difficulty is solved, we had to leave abruptly above, and while our heart rebelled, namely, that a charitable
deed, in the state without religion, could have no moral worth; for now she also bears the stamp of morality because it
coincides with the demand of fate and willingly done.
The state is the form in which the imaginary movement is taking place, the fate of mankind unfolds. Its basic form
as we discovered above and used, it has expanded already almost everywhere: he's, best possible from a coercive
institution, so not stolen, not murder and that he would get himself into a wide shape for the progress of mankind for
Community trained. His |
i 212 to approach citizens and institutions and they remodel until they have become suitable for the ideal community, ie until

the ideal community become real, - that is the meaning, which is the required virtues of patriotism, justice and
philanthropy basis , or in other words: the inexorable fate of humanity calls from any citizen that the great Heraclitus
already having deep into the heart burrowing words taught devotion to the universal, almost a love for the state. It is to
everyone having the ideal state as a model in mind, lay vigorous hand to the current Real and help it transform.
The commandment is thus present and a power it is flowed from that, because of their terrible violence, it receives
each individual against upright and is unchangeable always get upright. The only question is: how does the individual
bids the opposite?
Let us recall here the already above deep saying of the Apostle Paul:
The law works wrath; for where no law is, neither is there transgression. justice must Wherefore come by faith.
The inherent philosophy changes the last sentence there from:
the devotion must Wherefore come to the General by the knowledge.
By natural conditioning the just and merciful has a lighter level before bids than the natural egoist. He gives,
according to his character, like to each his own, or rather, he likes leaves him to his own, and his neighbor in harried
position, he will support him to the forces. But you can see immediately that this behavior the requirement of fate can
not quite match. Each to make his own, not to cheat him is not enough. The nothdrftigen fellow man when my path
just goes past him to give up, is not enough. I, as a righteous man should act to him that is all he can ask as a citizen, to
 act so that every citizen will all blessings of the state to part, and I, as a philanthropist, should thus act with all other
Merciful .that the necessity of the state disappears.
i 213. Such a way of thinking can in man, which is justified by natural conditioning and charitable, only under the stimulus of

knowledge, a knowledge arise as the bud can only open under the stimulus of the light. Or, in other words, the original
good will of both, than the poor can only be ignited, that is, the general completely and fully indulge, likes to make in
the direction of the movement of humanity, if them the knowledge of a great advantage of it promises.
Is this possible?
The natural egoist, whose motto is: Pereat mundus, dum ego salvus sim , takes place against a bid entirely on back
and turns the real movement hostile counter. He thinks only of his personal advantage, and it can only him (but to come
up with the laws in Conflikt) gain at the expense of peace and prosperity of many, the complaints and pain of many in
no way troubling him. He can slip through the fingers of the gold pieces, and the tears of robbed his senses are as dead.
Furthermore: by natural conditioning righteous and merciful is indeed each like to be his own, and now and then
relieve the distress of his fellow men; but set themselves such in the movement of humanity that he sacrifices all his
possessions, his wife and child leave and his blood spilled for the good of humanity: he will not.
Christianity threatened his confessors with hell and promised them the kingdom of heaven, but the immanent ethics
knows no court after death, no reward, no punishment of an immortal soul. In contrast, she knows the hell of the
current state and the kingdom of heaven of the ideal state, and by pointing to both, it is clear on the physics.
So it detects any where it is rooted in humanity and in life and calls out to him, you live on in your children, in your
children you celebrate your rebirth, and what they will hit that hits you in them. but as long as the ideal state has not
become real, so long switch positions and positions in life. The rich man is poor, and the poor will be rich; the Mighty
is low and the Low powerful; the Strong |
i 214 becomes weak and the weak strong. In such a scheme of things you are today anvil, hammer tomorrow, today hammer,

anvil tomorrow. So you act against your overall well when you're anxious to get this order of things upright. This is the
threat of immanent ethics; but its promise is the ideal state, that is an order of things in which everything is separated
from life, which is not significantly associated with it: misery and distress She whispers the poor man to:. there will be
no fear and no more screaming, it will be because of distress and misery no tears and no more tired eyes.
This knowledge of man, rooted in life - because this is a condition: he must be unbroken will to live, must live and
want to get in life beyond death - that knowledge of man, I say,
1) that he lives on in his children, or, in general terms, that it is rooted in humanity, can get in life only in her and
through her;
2) that the present order of things the change of documents necessary conditions (Hamburg say the money bag and
the bag begging not hang a hundred years before one and the same door);
3) that in the ideal state, the best possible life is guaranteed to all;
4) Finally, the movement of the human, in spite of the non-wool ends and recalcitrant has and reach the ideal state to
the targets;
this knowledge, this all-minded intrusive knowledge can ignite the will: gradually or quickly. Then he enters
completely into the movement of the whole, then it floats with the stream. Now he is fighting courageously, joyfully
and lovingly in the state and, as long as the movement of humanity even in the Great generated mainly from the
cooperation and conflict work great folk-, big states, with his state (and possibly its allies) against other States the ideal
state. Now the real patriotism, real justice, real love glows through him to mankind: it is in the movement of fate, it is
in keeping with its bid and gladly, that his actions are eminently moral |
i 215 and his reward is: peace with yourself, pure bright happiness. Now he gives willingly, if need be, his individual life in

moral enthusiasm towards; because of the better condition of humanity for which he fought, he rises a new and better
 individual lives in his children.
26th
But the mood of the hero, a deep peace, that is pure luck rarely so it glows but almost only in great moments, his
chest; because life is an uphill battle for everyone, and who still firmly rooted in the world - even if the eyes are all
drunk with the light of the ideal state - will never be free from distress, pain and heartache. The pure ongoing heart
peace of Christian saints has no hero. Should he be without, really not to reach the faith? -
The movement of the mankind for the ideal state is a fact; but it only takes a short reflection, to see that in the life of
the whole so little as in the lives of individuals can ever a stoppage occur. The movement must be a restless to the point
where can not be spoken at all of life. mankind is therefore in an ideal state, so no peace can occur. But where should
they also be able to move? There is but a single movement even for them: it is the movement after the total
annihilation, the movement from being into non-being. And humanity (ie all single people then living) will execute the
movement, in irresistible longing for the peace of absolute death.
The movement of humanity for the ideal state is thus the other, from being in non-being, follow, or, in other words,
the movement of humanity in general, the movement from being into non-being. from the latter, however, we consider
both motions separately, occurs as the former from the requirement of full dedication to the General entered, the order
of virginity, which, however, not required in the Christian religion, but as a commended the highest and most perfect
virtue has been; because if the movement will take place despite thierischem sex drive and despite lust, so |
i 216 it occurs but to be chaste in order to get to destinations more quickly to each individual with the serious demand

approach.
Before this demand just and the unjust, merciful and hard-hearted, heroes and criminals cringe, and except for the
few who were as Christ said, born out of the womb blended, no one can like meet without experience a total
transformation of his will to to have. All conversions, all inflammations of the will, which we have since seen, were
alterations of a will, who also also wanted the life, and the hero, like the Christian saint, offered it only, that he despised
death, because he's a better life it received. Now the will is no longer merely despise death; but he shall love him,
because chastity is love to death. Outrageous demand! The will to live wants life and existence, existence and life.He
wants to live forever and he can only remain in existence through procreation, then its fundamental will concentrated in
sex drive, which is the most perfect affirmation of the will to live and significantly exceeds all other impulses and
desires in intensity and strength.
How to meet the demand now man, how he can use the sex drive of any honest observer of nature presents itself
almost insurmountable overcome? Only the fear of a large penalty in connection with all the advantages overwhelming
advantage, can give man the power to defeat him, that is, the will has to be ignited by a clear and very certain
knowledge. It is the already mentioned above knowledge that non-being is better than being or the knowledge that life
is hell, and the sweet silent night of absolute death is the destruction of hell.
And the man who first recognized clearly that all life is suffering, that it, step into whatever is for a form, much
unhappy and painful (even in the ideal state), so that he, like the Christ Child on the arms of the Sistine Madonna, can
only look back with horror-filled eyes in the world yet, and then considering the deep rest, the ineffable happiness in
the aesthetic contemplation and, in contrast to the waking state, perceived by reflection happiness of stateless sleep,
whose elevation to the eternity of |
i 217 absolute death just is - such a person must be ignited by the proffered advantage - he can not help. The idea: to be

reborn, that is, having to move on resting and restless in unhappy children on the thorny and stony road of existence, it
is both the scariest and most desperate, he may have; on the other hand is the idea: to cancel the long, long line of
development, in which he always pushed, tormented and afflicted with bleeding feet, languishing for peace, had to
 forward, the sweetest and erquickendste. And he is just only on the right track so troubled him every step of the sex
drive less, with each step it will be easier to's heart until his heart last, blissful serenity and full immobility is to him the
same joy,like the real Christian saints. He feels in keeping with the movement of humanity from being into non-being,
from the anguish of life in the absolute death, he willingly enters into this movement of the whole, he is eminently
moral, and his reward is the undisturbed heart peace, the "Calm sea of mind," the peace that surpasses all reason. And
this all can take place without faith in a unit in, above or behind the world without fear of hell or hope of a kingdom of
heaven after death, without mystical intellectual intuition without incomprehensible grace effect without contradiction
with nature and our consciousness of one's self: the only sources from which we can draw with certainty - only as a
result of unprejudiced, pure,cold knowledge of our reason, "of man supreme power".
27th
So we had the happiness of the saints what we had described as the largest and highest happiness, found
independently of any religion. At the same time we have found the immanent foundation of morality: it is recognized
by the subject real movement of humanity that the exercise of virtues: love of country demands justice, charity and
chastity.
From this, it follows the important consequence that the movement of humanity is no more a moral way things are
beautiful in themselves. | No concerns from the standpoint of nature
i 218 Man morally; He who loves his neighbor, not meritorious than the one who hates him, tortures and torments. Mankind
has only one curve that the moral agents accelerated. From the standpoint of the subject however, every action is moral
which is consciously or unconsciously, in keeping with the basic movement of humanity and willingly done. The call to
act morally, draws its strength from the fact that they, therefore assuring the advantage of the individual, either
temporary peace of mind and a better life in the world, or the permanent peace in this life and the utter destruction in
death, redeemed earlier are considered the totality. And this latter advantage outweighs so much all earthly advantages
that he irresistibly draws the individual who recognizes him in the alley,where he is, as the iron to the magnet must.
At those people who have an innate merciful will, the conversion takes place most easily; because there are will, the
way of the world already weakened, has already converted their natural selfishness of the world run in the refined. The
suffering of their neighbor brings them forth the ethical, extremely important state of compassion, whose fruits are truly
moral deeds. We feel a positive suffering in our compassion; it is a deep sense of pain, the tears our heart, and we can
only pick up by making the suffering neighbor leidlos.
28th
The inflammation of the will of the knowledge that mankind is moving out of being in the non-existence, and on the
other, that non-existence is better than being, or to the latter alone, which, independent of that, by a clear view in the
world can be obtained - is the philosophical negation of the individual will to live. The so inflamed will wills to death
the happy condition of the heart peace, without interruption, and in death the complete destruction, the full and
complete deliverance from himself. He wants to be coated from the book of life forever, he wants the extinct motion
life and lose with life the very core of his being complete. This particular idea |
i 219 will be destroyed, this particular type, this particular form will be shattered forever.

The inherent philosophy knows no miracles and know nothing of events in a different world unknowable to tell
what the consequences of actions in this world would be. Therefore, there is only a perfectly safe negation of the will to
life for them; it is by virginity. As we have seen in physics, man finds absolute annihilation in death; yet he is only
apparently destroyed if he lives on in children; because in these children, he has already risen from the dead: he has
recently taken in their lives and it affirmed for a period that is indeterminable. This feels Everyone instinctively. The
 insurmountable aversion gender after mating, in the animal kingdom, occurs in humans as a deep sadness. In it laments
a soft voice, as Proserpina:
How engages's at once
Through these pleasures,
This open delight
With excruciating pain,
With iron hands
Hell by! - -
What have I done wrong,
I enjoyed?
And scornfully calls the world:
You are ours!
Fasting should recur
And the bite of the apple makes upon us!
(Goethe.)
Therefore, the immanent philosophy of the hour of death can not settle the slightest importance and significance. In
it, the man is no decision more about it if he wants to life again, or will be dead forever. Remorse for bad deeds, which
is why so often occurs on the deathbed, because the knowledge suddenly changes and it sees clearly and realize how
useless but was all earthly pursuit - Everything what the heart was to be abandoned - is the thrichteste self-torture. The
dying man should forget everything in Hin | view
i 220 that he suffered enough in this life and everything has already served alive, and should only be directed to his offspring,

they urgently exhorting to drain the life, the suffering is essential. And in the hope that his words have fallen on fertile
ground, that he will soon be redeemed in his children, he should calmly exhale his life.
In contrast, puts the immanent philosophy of the hour in which a new life to be inflamed, the greatest importance in;
for in it man has the full decision on whether to continue living, or really want to be destroyed in death. Not the
struggle of life with death on his death-bed, in the triumph of death, but the fight of death with life during copulation,
in the victorious life is meaningful. If the individual is reflected in violent passion his teeth into the existence and
clutching with steely arms: in the frenzy of lust salvation is forfeited. In the great boisterous cheers of the poor
infatuated does not notice that the most precious treasure is wound from his hands. For the short bliss he has changed
not endless, but perhaps long, long suffering, severe Daseinspein,and rejoice the Fates:
You are ours!
while his genius covers herself.
29th
Although, therefore, the denial of the will only really cuts the thread of life of the individual in death if it is taking
place at the bottom of perfect chastity, yet it can take even those people who already live on in children. but it causes
then only the happiness of the individual for the rest of life. But should the imperfect and consequences of denial will
not disturb the individual in such cases. It will try to awaken in children the true knowledge and guide them gently to
the path of salvation. Then it will draw full comfort from the certainty that in addition to individual salvation general
herschreitet that the ideal state sooner or later include the whole humanity and this is then the "great sacrifices", as the
Indians say bring.Yes, he is |
i 221 thereto take the initiative, is fully in line with general surrender, making it the ideal state would real as soon as possible.

30th
 While those who look towards certainly of salvation through the death are uprooted in the world and have only one
desire: soon from their deep peace of heart over into the full destruction, but their original character is not dead. He has
emerged only in the background; and if he can not lead us to deeds also the individual who would be him in accordance
so he will still give the remaining life of the negation parties a special color.
For this reason, Those who are in the certainty of individual salvation, not present one and the same phenomenon.
Nothing would be more mistaken than to assume this. The one who was proud and silent, will not be talkative and
affable, the other whose loving nature wherever he came, spread the wohlthuendste heat will not be shy and dark, a
third party who was melancholy, is not left out cheerful be.
Likewise, the activity and employment will not be the same at all. The One will conclude completely from the
world, escape into solitude and how the religious penitents, afflict, because it starts from the knowledge that only a
constantly gedemthigter will in the renounced order can be obtained; Another will still remain in his profession; Mom
is still the tears of unfortunate quiet word and deed; a fourth is fighting for his people and for all mankind, will be quite
use his worthless life, so that the movement for the ideal state in which alone held the redemption of all, would a
beschleunigtere.
Those who completely withdraws in the denial of the will to be, deserves the admiration of the world's children; for
he is a "child of light" and turns on the right track. Only the ignorant or evil dare to pelt him with mud. But more must
and should be appreciated Those, who can move immobile inside, the outer man violently and suffering to his darkened
brothers |
i 222 help: tireless, stumbling, bleeding again raising the flag of redemption never leaving out of his hand until he collapses in

the struggle for humanity and the magnificent gentle light in his eyes goes out. He is the purest manifestation on this
earth: a Sage, a savior, a winner, a martyr, a wise hero. -
Only it will all agree that she died of vulgarity and are immune to all that they can move the natural selfishness that
they despise the life and love death. - And a sign of recognition will carry all his forgiveness. "You're not jealous, it
does not swell up, they endure all that they tolerate everything," they do not and stony condemn not, they always
apologize and only friendly commend the way in which they have found such delicious silence and the glorious peace.
-
I mention here is the strange condition that can precede the denial of the will: the hatred of self He is to compare a
transition state, and the muggy spring night in which the buds open..
31st
In conclusion, I still want to say a word about the religion of redemption.
By Christ only to the promised Kingdom of Heaven, which is not only just and merciful, but also bear injustices and
tortures without bitterness:
But I tell you that you should not resist the evil, but if anyone gives you a trick on the right cheek, turn to him the other also.
(Matthew, 5, 39.)
he demanded almost complete self-denial by humans. But while he also the One who suppress the sex drive, promised
a special reward, he urged the people to completely abandon its individuality to ertdten its natural egoism altogether.
Why does he put these heavy demands? The answer lies precisely in the promise of the kingdom of heaven; because
only he who its original individuality lost in Adam |
i 223 died and Christ is risen, can be truly happy and attain inner peace.

Because this is a truth that can never be overturned, yes because it is the highest truth, the philosophy can not set
others in their place. And therefore the core of Christianity is an indestructible and contains the flower of all human
 wisdom. Because the irrevocable movement of humanity is the basis of Christianity, his ethics resting on unshakable
base and can go only when humanity itself goes down.
Now, if the immanent philosophy must confirm the claims of the mild Savior easy, it may on the other hand, of
course, the dogmatic reasons for it not recognize. The educated our time, it is equally impossible to believe the dogmas
of the Church, as it was impossible for the faithful Christians of the Middle Ages in against his Savior the gods of
Greece and Rome or the angry God of Judaism. Thus the indestructible core of Christian doctrine now will not be
thrown away with the belief and thus vanish the possibility for humans, in the very heart peace to partake, it is the task
of philosophy to establish the truth of salvation in harmony with nature.
This ethic is the first attempt to solve this problem in a purely immanent areas with purely immanent means. He
could only be made after the transcendent area had been completely separated from the immanent and proved that both
areas are not next to each other, or each other, but that one went down, as the other was. The immanent followed the
transcendent and consists alone. The simple premundane unit has set in multiplicity, and this made the origin of a
simple unit to a fixed self-contained Collectiv unit with a single movement which, as it relates to humanity, the
movement out of being in the absolute death is.
32nd
The Mohammedanism and Christianity: the former is the best of all bad religions, the latter the best of all great
ethical religions behave the immanent philosophy in |
i 224 Intention to what is promised after the death of morality of the mind, as the two eldest daughters Lear's his latest,
Cordelia. During Mohammedanism the virtuous a life full of promises intoxication and lust, so an increased blood life
and Christianity promises him the state of eternal contemplation and intellectual delight, so a geschwundenes out of
consciousness blood life can give him the immanent ethics only to sleep, "the best food on the life meal "offer. But as
the physically exhausted all deflects and only sleep willing, will also tired of life only death, the absolute annihilation
in death, and grateful he took the certainty out of the hand of the philosopher that no new state awaits him, neither of
bliss nor the agonybut that all states disappear by themselves with the destruction of his innermost being.

----------
 Politics.
i 225

----------
In the life of humanity everything is common, everything
Only one development; The individual belongs to the whole,
But also the whole to the individual.
Varnhagen.
--------
Who knows the natural law also in the history and
Acknowledges, can prophesy; Who does not, do not know what
Tomorrow, and he would be minister.
Boerne.
--------
Who is not from three thousand years
Knowing to give account,
Stay inexperienced in the dark,
May live from day to day.
Goethe.
--------
i 227

1.
Politics is about the movement of all humanity. This movement results from the aspirations of all individuals and, as
we had to show in ethics without proof, viewed from a lower point of view, the movement toward the ideal state, the
highest of which is the movement from life to absolute death, Since a standstill in the ideal state is not possible.
This movement can not bear any moral imprint; For morality is based on the subject, and only the actions of the
individual, contrary to the movement of the totality, can be moral.
It is carried out only by irresistible force, and is, as a general rule, the omnipotent destiny of mankind, all that
opposes it, be it an army of millions, crushed and broken like glass; But from then on, when it flows into the state, it is
called civilization.
The general form of civilization is therefore the state; Its special forms: economic, political and spiritual, I call
historical forms. The main law according to which it is carried out is the law of suffering, which causes the weakening
of the will and the strengthening of the mind. It is divided into several separate laws, which I call historical laws.
Second
Our task is, first, to show the course of civilization at the chief events which history has handed down to us, and to
read off the forms and laws in which mankind has developed into our own time, on the basis of the turmoil of
phenomena; Then the currents
i 228 In our period of history, and finally to consider the point to which all the series of developments present point. We shall
at all times, especially in the latter work, avoid losing ourselves in detail; Because it would be almost presumptuous to
ask in detail how the future will be shaped.
Third
In ethics, we have briefly led the state back to a treaty that brought an end to the natural state. We were allowed to
do so, because in ethics, for the time being, only the fundamental laws of the state are important. Now, however, it is up
to us to examine more closely the conditions which gave rise to the state.
The assumption that the human race has a single origin is by no means in contradiction with the results of natural
science, while on the other hand it gives an excellent foundation in every respect to philosophical politics. Moreover,
the set of full-bodied truth flows from it, freely and convincingly for all, that all men are brethren, and one must not, in
order to win them, believe in an incomprehensible unity concealed behind the individuals, By intellectual intuition.
The primordial man can only have moved very gradually from the animal to which he had sprung. The gap between
the two can not have been great at first. What they called forth at all was, as it were, the breaking up of the germs, in
which the faculties of reason were still completely closed, or, in physiological terms, a small increase in the mass of the
brain. From the point of view of my philosophy, however, it was the division of another part of the movement of the
will to life in the guide and the steered, as an expression of the deep longing of the will for a new mode of movement.
The new facilities were fortified and inherited. There can be no question of a rapid growth; It must rather be
assumed that after several generations a halt has taken place in this direction. The development lay entirely in the
development of the individuals, or, in other words, the law of the development of individuality prevailed
i 229 But the first period of mankind. It was only when the individuals had increased in such a way that they had to attack
and suppress animals, did the distress put on the intellect, and further developed it. There is no doubt that the
imagination was that which unfolded the earliest. With his help reason was able to think in pictures, to link the past
with the present, to fix causal connections in pictorial connexion, and thus to first construct raw weapons and kill them
intentionally. In the further development of the development, the tender germ of the power of judgment, probably in a
few privileged individuals, strengthened, and the first concepts were formed, from whose composition inflexible, crude
natural languages arose. Reason, as it were, drove coastal shipping; She could not yet go to the wide sea of abstraction,
but had to keep an eye on the individual things of the intuitive world.
4th
The multiplication of men, favored by a very strong sexual impulse on the one hand, and on the other by the
favorable conditions of the country which inhabited the first people, aroused an ever-increasing spread. The people
were still divided into groups, on the other hand, in the contiguous fields with which they were concerned, and with the
animal world.
The gap between these herds of animals and the primitive peoples can not be filled with certainty. The long period
of time was governed by the laws of development and friction. The former weakened the intensity of the will
decisively, if only gradually, so that a great difference between generation and generation could not take place. In most
of the documents of the human race there are reports of gigantic individuals, and there is still less reason to doubt them
than all the living beasts of prey have preceded more powerful species, and even the course of mankind known to us
teaches a diminution of the vital force, Whereas the increase in life-time proves nothing.
i 230 The law of friction, on the other hand, strengthened the intelligence, but very little in this period, since the necessity
could not have been great.
 5th
Thus we enter the porch of civilization, where we find the true natural peoples: hunting, cattle-raising, Driving
tribes. Since we can not determine in any way whether the course of development of prehistoric mankind has always
taken place in groups, or in decay, in families which reunited only later, it remains at the discretion of every one to
think of the process want. We proceed best from families into which the groups disintegrated, and which feed on tree-
bred and slaughtered animals; For man is essentially unsociable, and only the utmost noth or its contrast, the boredom,
can make him sociable. It is, therefore, much more probable that the powerful primal man, when he could rely on arms
and his small, but superior, intelligence, the animal, followed his independence, and singled out for a continuous
training in the group.
If we were to look at such a huntsman only according to his idea, he was a simple will to live, that is, his natural
egoism did not encompass any will, which had been diverted in different directions, no will-qualities. He only wanted
to be there according to his certain simple character and to maintain himself in life. The cause of this is to be found in
the simple way of life and in the limited spirit of the savage. To the intellect lay only to find the few objects which
satisfied hunger, thirst, and sex. If the need was lifted, man sank into laziness and laziness.
To the simple will, which is not to be thought of as wild and unruly, corresponded to the small number of its states.
Apart from the usual state of dull indifference and that of instinctive fear, he was capable only of passionate hatred and
passionate love. He hated everything that was obstinately in his way, and sought to destroy it;
i 231 On the other hand, he embraced everything that his individuality could expand with love and sought to preserve it.
He lived with a woman who might have accompanied him on his expeditions, perhaps working only in the hut, and
taking care of the fire as well as the children. The character of the family was raw and still quite animal. The woman
was the man's beast-of-burden, and when the children were great, they moved on and founded their own family.
Opposed to the nature powers, the huntsman was scarcely different from the animal. He did not think further about
the elementary powers. However, here and there his dependence on nature and his impotence may have entered his
consciousness, and, as a lightning, illuminate the night of his carelessness.
Out of this monotonous way of life, people were thrown out of food. They had in the meantime grown again in such
a way that the hunting grounds of the individual had suffered a serious diminution and did not offer enough game. The
evil could not be lifted by a simple move, for the places of the earth favorable to the hunts were all inhabited, and the
love of his hunting ground, which held him there, stepped into the inclination of each.
Then those who were nearer to each other gathered together temporarily, in order not only to push back the
intruders, but also to destroy them. If the danger was averted, they disappeared again. Meanwhile, the character of the
family also changed. In the first place, the sons were no longer able to procure an abode; secondly, it was in the father's
interest to use the power of the sons to strengthen themselves by the same. The family band was tightened up, and now
real hunters emerged, whose limbs penetrated the consciousness that they belonged together, which was not possible
before. Since the same conditions prevailed, all the families were gradually to be united into huntsmen, who no longer
came out of the war with each other. From then on he belonged to their occupation, and in the constant friction which
he produced, he again raised man's spiritual power to a higher level.
i 232 The war, as well as the now common peaceful occupation, demanded a strong upper leadership, which stood above the
power of the family leaders. The strongest or most cunning was chosen as leader in the war and the arbitrator in peace.
Now the immense following difference between law and injustice also entered the consciousness of man, which binds
and tightens the will of the individual as the enmity of the whole nature. Now certain acts (theft and murder) were
 forbidden within the cooperative, which were permitted outside them, and an iron compulsion for the will ensued,
while the spirit of every one arose, no longer under the main line of the demon, but with the Prudence and reflection.
In this way, however, Noth threw men into the legal co-operative, the first crude form of the state, but their
organization was a work of reason and based on a contract, in view of all circumstances. On the one hand, the family
members of the family recognized that the cooperative could not be dissolved, but on the other hand that they could
only exist on certain bases, and agreed that these foundations should henceforth be unshakable. Whatever may be said,
the laws against murder and theft are the product of an original treaty which had to be concluded. State constitutions,
social conditions, and other laws may have been established in a one-sided manner, but these two laws, on which the
most perfect and the most imperfect state must be founded. They came into appearance only by means of a convention,
with logical force, and if they were removed today, all of them would again conclude the same original treaty. There
was by no means a far-reaching glance, no profound wisdom necessary to establish these two necessary legal barriers.
When the cohabitation, which was not to be circumvented, was given in an endangered co-operative society, they had
to be done with necessity.
6th
Mankind made a very important advance when, by the help of chance, the benefit was recognized, which was
derived from the
i 233 Domestication of certain animals, and cattle-raising entered the appearance. From the hunts' tribes, shepherd tribes
branched off, which could cover all the areas which had been unused since then, as a result of which the development
of individuals and the spread of mankind increased.
The new way of life brought about great changes. At first a gradual transformation of the character took place. Not
that the will had already been divided into individual qualities: to this the conditions were still too simple, the
intelligence too weak; But the whole will experienced a moderation, as the place of the exciting hunting and of the
most destructive destruction had been a peaceful, monotonous occupation.
At the same time, man became aware of his relation to the visible world, and the first nature religion emerged. On
the one hand, the causal connection of the sun with the seasons, with the fertile pasture, was recognized; On the other
hand, the precious herds, on whose preservation life depended, were often exposed to wild beasts or to devastating
elemental administrations. In contemplating these relations, one came to the ideas of good and evil powers, friendly to
the man, or hostile, and to the conviction that by worship and sacrifice the one was to be reconciled, and the others to
be preserved in a benevolent disposition.
According as the nomads, spreading ever further, came in regions of milder or rugged climates, this simple natural
religion received a friendlier or gloomy color. Where the blessing sun prevailed, the evil principle was very much in the
background, while the good was approached with reverence and confidence. On the other hand, where men were in
constant struggle with nature, where wild beasts, in large numbers, were destroying the herds, and forest fires, glowing
deserts, drove men and beasts into destruction, the frightened man lost sight of the good principle: all his poetry And
costumes was directed only to soothe and graciously to condemn the cruel, wrathful deity, embittered with the
imagination, by sacrificing the beloved, which he had.
The form in which the nomads moved was patriarchal
i 234 Cooperative. The head of the tribe was prince, judge, and priest, and a reflection of this threefold violence fell upon
every father of the family, whereby the character of the family became much more serious and firmer than among the
youths.
7th
 In these simple forms and ways of life, mankind may have been moving for thousands of years. The law of habit
dominated all, and its product, the custom, laid itself ever more firmly around the will. The germs of will-qualities may
have already formed in individuals, but they could not develop, since all conditions were still lacking. Life was too
monotonous. All were free; Everyone could become a father of a family, that is to say, violence, and the supreme
power was essentially limited. In short, there was a lack of great contrasts, which intersect the mind and stir up the will.
On the other hand, the mind worked quietly on the higher level gained; He became more contemplative, more
objective, in the regions of a mild, even climate, and could thus sink into the nature of things more easily. On this
course he had to go to many small but important inventions and discoveries, until he finally recognized the usefulness
of the stalks, and gradually began to grow the grasses concerned.
Now a solid ground had been gained on which civilization could settle and begin its triumph; Only now could their
supreme law, the law of suffering, manifest itself in the ever-increasing friction, improve the will, and enlighten the
mind.
8th.
The next consequence of agriculture was a great development of individuals. The number of people had to be
greatly increased because, on the one hand, this land could now feed ten times more people than before, and on the
other hand fewer people were destroyed in the war.
In the course of time, however, overpopulation arose, a great evil, which could only be remedied by massive
emigration. It may be assumed that in the Asian regions
i 235 North of the Hindu and Himalayan mountains, the first transition from the nomadic life into agriculture took place and
the complication first appeared. From the strong, tenacious, and brave people of the Aryan, great parts separated,
which, equipped with domestic animals, plow and grain, made their way to the west, and found a new home on various
points of Europe. Finally, the whole tribe decided, probably in recognition of the fact that the land he inhabited was not
suitable for agriculture, and that the only way to secure a permanent and secure existence was by an industrious
treatment of the soil, perhaps also heavily impelled by Mongolian nomads Residences. They moved southward, and
while a part turned to the present Persia, another of the valleys of the Indus took possession. Here the Indians remained
so long, till overpopulation began; Then they undertook a great campaign against half-savage hunter and nomad
peoples, who inhabited the northern half of the peninsula, and brought it to a successful end. They did not, however,
merge with the vanquished, but erected a caste-state, one of the most important and necessary forms for the beginning
of civilization, in which we shall note various new laws.
It is clear that the ancient Indians had already left the patriarchal organization in the Indus Valley, when they had
been chiefly devoted to farming, and had become a settled nation, and had to give themselves another. Above all, the
work had changed. It was more difficult and laborious, and limited the individual more than the maintenance and
cultivation of cattle. In addition, the nomadic life has a very special charm. It is well known that Tatar, tamed by the
Russians, is indifferent to the employment of his fathers, and that even the German steppes are nomadic with body and
soul, and gladly turn away from plowing and gardening. No wonder! The only one who was allowed to take a look at
the steppe once was the irresistible power of magic. As she lay in the ornament of Spring: gently waving, surging,
lonely, still, endless! How well the man feels that flies over her on a fiery horse! How free, how free! - You will
therefore
i 236 Will not fail if dissatisfaction and rebellion are accepted in a large part of the people, which must be countered with
decisiveness and energy.
 Farming also required a division of labor. Forests had to be cleansed, wild beasts were combated, equipment had
been built, houses were built, roads and canals were laid, and the field was regularly ordered and cattle were bred.
Also, the adjacent semi-wilds had to be kept from the conquered territory. The population grew steadily. The villages
became larger, and new settlements arose, which soon became villages and kept in close contact with the mother-
village. After all, the property conditions had also changed considerably, since the movable property had been the
property of the land, which became the source of frequent disputes. These had to be decided according to fixed norms,
which were to be established, and then demanded men who had an exact knowledge of the law.
All this commanded the establishment of a tighter force than that of the family leaders, chiefs, and leaders, and led
into the despotic kingdoms with army, officials, traders, etc. In the further development, the divorce of the priesthood
took place from the kingdom Who had occupied their whole time, and the simple natural religion had become a
religion with regular worship.
It is, therefore, to be assumed that the Indians, before they advanced as far as the mouths of the Ganges, were
already a people divided into states, but had no casings because there were no slaves. The strict caste-state came into
being only when a half-armed, unrestrained, and numerous people of the vanquished were taken into the frame of
society, and slavery had been established, and then only gradually.
The fact that a fusion did not take place is easy to explain. To the semi-savages of rude manners, ugly form, and
dark color, the proud, beautiful Aryan had to feel as a being of a higher kind, and to have a disgust with him before a
sexual intercourse with him. Then it would seem to be dishonorable to deal with those whom the most probable
i 237 And the lowest works, and which, in consequence of their obstinacy and obstinacy, had to be pressed into the dust with
an iron fist. Thus, in addition to the natural abhorrence, disdain, and both made a fusion impossible.
If we look at the foundation of the caste-state, we are first shown the law of the formation of the part, one of the
most important laws of civilization. We could have already seen that parts of tribes emigrated, and by a better soil
structure, a more favorable climate, and a more noble occupation, changed and reached a higher stage. In the civilized
state, however, it shows much more clearly, and shows all its might.
It was only by the fact that a part of the people had taken away every concern for the daily bread at the beginning of
civilization. For only "idle hands give active heads." In the struggle for existence, Noth can make an invention, but art
and science can flourish only in the air of carelessness and produce ripe, juicy fruits.
Then we are faced with the law of the unfolding of the simple will. I am now making this law too, for the contrasts
in the caste state reached their climax; For it is clear that, even in the first period of a sedentary tribe, divided into
states, there were motives in abundance which had to extract the will from its simplicity.
In the individuals came pride, ambition, fame, vanity, covetousness, enjoyment, envy, obstinacy, folly, wickedness,
malice, cruelty, etc. But also the germs of noble willpower, such as mercy, valor, temperance, justice, benevolence,
benevolence, fidelity, Attachment, & c.
At the same time the states of the will had to be more varied. Fear, grief, joy, hope, despair, compassion, loss of
pain, repentance, conscience, aesthetic delight, etc. took turns alternately of the heart and made it more visual and
supple.
It is self-evident that (and still is) carried out
i 238 Under the influence of the motifs grasped by the mind, the transformation of the character is only gradual. A slight
change, like everything that takes hold of the will, passes into the blood as it were, enters into the power of procreation,
transcends into the new individual according to the law of heredity of properties as a germ, and develops according to
the law of habit.
 We also have to remember the law of binding the new individuality. The simple natural religion could no longer
suffice for the researching, objective spirit of the priests. They deepened into the context of nature, and the short,
painful life, between birth and death, became their main problem. Nasci, laborare, mori. Could they praise it? They
had to condemn it and brand it as an aberration, a defeat. The knowledge that life is worthless is the flower of all
wisdom. The worthlessness of life is the simplest truth, but at the same time that which is most difficult to recognize,
because it appears in innumerable veils. We lie as it were upon her; How should we find them?
The Brahmins, however, had to find them because they were completely removed from the struggle for existence,
could lead a pure contemplative life, and be able to use all the strength of their minds to solve the world treason. They
also took the first position in the State: no one could be happier than they (happily employed in the popular sense of the
word), and therefore the truth of the shadows which does not cast down the judgment of the lower ones, That fortune is
gilded in the heights, and can not penetrate the valleys, but that it is really so in the world, but not everywhere. As they
dived into their inner being, they explored the world and their empty hands directed the world.
But the knowledge, grasped by the will, that life was worthless, indeed essentially unhappy, had to produce the
longing for liberation from existence, and the direction in which it was to be achieved gave the absolutely necessary
limitation of natural egoism by the fundamental laws of the state , "Limit the instincts released by the state, limit
natural selfishness entirely, and you will be liberated," reason had to close, and she concluded correctly.
i 239 The pantheism of the Brahmans, into which the Indian nature religion had been transformed, served merely to support
the pessimism: it was only the version for the precious gem. The disintegration of unity into multiplicity was conceived
as a failure, and it is taught, as is clear from a Vedah, that three parts of the fallen primal being had already been raised
out of the world, and that only a part of the world was represented. On these redeemed parts the wisdom of the
Brahmins transmitted what every brethren of humanity so deeply desired and was not to be found in the world: peace,
peace, and salvation, and taught that only through the killing of individual will man could be united with the primordial
being , Otherwise the immortal ray, which is contaminated in every human being, from the primal being, so long, by
means of the wandering of the soul, must remain in the agony of existence until purified and ripe for salvation.
This gave the caste state a holy consecration. It was not a human work, but a divine arrangement with the imprint of
the greatest possible justice, which had to reconcile all with its fate; For through the higher castes there flowed a stream
of beings who had earned the higher position, and it was given to the power of every low-born to be taken into this
stream after death.
According to the whole doctrine, the Brahmins now forced themselves into the strictest ceremonial, which stifled
every emotion of their will. They went completely under the law, leaving nothing to their own discretion so that they
would be completely secured against excesses. For every hour of the day special actions, such as ablutions, prayers,
meditations, sacrifices, were prescribed, and no one was left to fill even one minute. They went even further, and added
to very heavy fasting the greatest possible self-tendencies, which aimed to untangle man completely from the world,
and to render the will and the spirit completely indifferent to all.
In a similar way, they regulated life in the other case, and were singing inseparable bonds around each individual.
To the fear of the most severe punishments in this life, the |
i 240 Others after terrible agony after death, and under the influence of these powerful motifs the most tenacious and wild
will had to succumb to life.
What therefore took place in the despotic caste-states of the ancient Indians was the removal of man from the
animal kingdom, and the binding of the simple character which had separated in the will of the will by political and
religious compulsion. The same took place in all other despotic states of the Orient with necessity. It was a question of
instigating people, in whom the demon alone ruled, who were still completely sunk into a dreamlike natural life, still
 full of wildness and laziness, to restrain, and to drive with the whip and sword on the way of civilization To whom
alone salvation is to be found.
9th
The history of Babylon, Assyria, and Persia shows two new laws of civilization: the law of rot, and the law of the
merging by conquest.
It is essential to civilization, that it begins according to the law of education of the part, in small circles and these
then expanded. Civilization is not opposed to the movement of indigenous peoples; because both types of movement
have a direction. The former is only an accelerated movement. The movement of a natural people is that of a ball on an
almost horizontal surface, the movement of a Culturvolks other hand, to compare the fall of the ball into the chasm.
Figuratively spoken, now civilization has to draw all people into their circle the endeavor; it has all of humanity in
mind and is not even the smallest cooperative in the hidden corners of the earth.
Among the laws which provide that it shall proceed in this case, including the two mentioned. Each Culturstaat
seeks to get in his individuality and strengthen the same as much as possible. Thus, the imaginary States were initially
against them made by other states separating nomadic hordes and hunting peoples who disturbed their limits incursions
into their territory, robbed and murdered, turn and try to make them harmless. They subdued them and added them as
slaves in their community one. Once countries had moved together in this way |
i 241 sought to weaken each other, or as soon as it allowed his power and his interest is labor-time required, is the same all

incorporate.
In the former case, in the lower classes of the state found by conquest, a fusion of wild peoples with those which
were already sealed under laws, instead, whereby also at times different peoples Race (Aryan, Semites etc.) were
mixed; in the latter case the members of the higher classes were pushed down to the lower classes. Through these
confusions and mergers, the character of many underwent a transformation.
The movement, which takes place according to the law of the conquest is a strong from the interior of the state to
the outside, that, however, which is the law of putrefaction basis, is a strong from the outside into the interior of the
state. but the result of both is the same, namely fusion of peoples, transformation of individuals, or even in general
terms, expansion of Civilizations circle.
In the imaginary kingdoms took time undisciplined individuals of the higher classes. The highly trained
individuality slipped gradually all the rings on what had set custom, law, and religious obligation to her, and her,
directed only to sensual pleasure for happiness she gave to a state of relaxation and softness. Now found strong
mountain peoples or nomads who were either out of state or were tied with a thin thread to him, no resistance. They
broke, attracted by the accumulated treasures of culture, in the limp ruled communities and rushed either the marshy in
the common people down, or merged with them through sexual mixing.
10th
The circle of civilization expanded further, and still expands, according to the laws of colonization and the spiritual
fertilization. Among the ancient Oriental peoples, it was especially the Phoenicians, who spread through trading
culture. Overpopulation, dispute in the noble families and other causes brought about the building of colonies in distant
|
i 242 areas which continue to be formed independent states and remained closely linked to the mother country.

Then the Phoenicians went from one nation to threads and mediated thereby not only the exchange of excess
products, so that the wealth of states significantly increased, but also brought anywhere in the intellectual life of fresh
movement by igniting sparks from the found of preferred peoples truths threw those peoples who did not have the
strength to become self-oscillate at a higher level of knowledge. In this regard, the merchants of antiquity are to be
 compared to those insects, which are determined in the economy of nature to fertilize female with hanging on their
wings remained dove male flowers.
11th
I said above that the main law of civilization is suffering, which the will weakened and the spirit may be
strengthened. It represents the people continuirlich around and makes him more susceptible to the disease. At the same
time it can continually flow through the Spirit powerful motives to him which give him no rest and increase his
suffering. In this, offered by the spirit generated from the Spirit motifs well designed in the Orient, we need to take a
quick look now.
Every nation that entered the Culturstaat, could not stop at his natural religion: there she had to deepen speculative;
because the intelligence grows with necessity in the state and its fruits must therefore be other than in the non-
cooperative.
Who can keep his eye free of confusion and is not blinded by the multiplicity of phenomena, will find nothing else
in every natural religion and in every purified religion than the more or less clear expression of the dependence feeling
which feels every person the universe over. Not the philosophical knowledge of the dynamic relationship in the world
is in religion, but about reconciliation of the individual with the inferred from the phenomena of nature omnipotent will
of a deity.
i 243 In Asian nature religions which shattered the omnipotence of the world and personified the splitter, the trembling

individual reconciling the angry gods by external sacrifices. In the refined religions other hand, it offered the deity by
limiting his inner being. The outer sacrifice which was maintained, was only an indication of the actually completed
inner limitation.
It is extremely significant that such a restriction of the inner man, which, as mentioned, until the complete
separation of the individual from the world went with the Indians, could even be required and has been almost
demanded everywhere. What could you, as I said, knowing of the Godhead? Only their will as revealed in nature. He
was clear enough, namely almighty and merciful soon, soon devastating. But how to grasp its purpose? Why not stay at
the outer victims and went so far beyond? I have already given up the answer. The spirit of individuals had developed
in such a way that human life be judged in itself and not because of the standpoint of Urtheilenden by favorable
conditions, had the necessary height,could be judged correct. Now the intention of the deity was interpreted as meaning
that the individual should bring her his whole being victimized.
After all, there is an ever-admirable fact of history that only such a great and deep religion, like the Indian
pantheism, could build on the correct judgment about human life. You can not be explained otherwise than that,
exceptionally, the demon powerful people in the knowledge starred and sent up hunches from the depth of his feeling
on the occasion of given by the spirit proper subject (contempt of life), which took the mind in terms.
Oh, I saw floating above the world's like a dove that seeks a nest for breeding, and the first soul glowing with rose in the
solidification had received the idea of redemption.
(Hebbel.)
For the main truth of Indian pantheism is located between a start and end points uniform Ent | winding gear,
i 244 not only of humanity but of the universe. Could not find him except the Spirit? Impossible! What could you know about
this movement at the time of the Indians? They only had the survey of their own history, which a beginning, still
showed neither an end. They looked into nature, they saw the sun and the stars rise and set regularly follow regularly
on the day, the night and the night the day, finally tend organic life to graves and rise again from graves. All this was a
circle, not spiral, and the core of the Indian pantheism but that the world is out of a simple primary being that lives in it,
lost in it, cleans and finally return the world annihilated, in the pure primordial becomes.
 The Indian sage had only a solid base: people. They felt the contrast of its purity with the meanness of the savage
and the contrast of their hearts with peace of unrest and agony of life hungry. This gave them a development with a
beginning and end, but the development of the world they could only by a brilliant flight on the wings of the demon,
reach divination.
Meanwhile, this truth of the uniform movement of the world, which was not to prove and therefore had to be
believed, was also heavily bought with a simple unit in the world. Here lies the weakness of the Indian pantheism. With
a simple unit in the world is the over and over again intrusive fact of inner and outer experience, the real individuality
incompatible. The religious pantheism and after him the philosophical (Vedanta) resolved the contradiction by force, at
the expense of truth. They denied the reality of the individual and the reality of the world, or more precisely, the Indian
Pantheism is pure empirical idealism.
This had to be. From the uniform process of development could not be left: it was based on the redemption. He
related a simple unit in the world, because otherwise a uniform movement of the universe would not have to explain,
and the simple unity of the world asked themselves imperiously reducing the whole real world to a world of illusion, a
mirage | fancy
i 245 (veil of Maya); because when a unit acts in the world, no individual may be real; it is only todtes tool, not thinking

champions.
Against the Sankhya doctrine, which denied the unity and advocated the reality of the individual rose. the
Budhaismus: From it the main religion in Asia developed.
The core of the Budhaismus is the teaching of Karma: everything else is fantastic Ausputz, which is to rely on the
statements of the successor to the great man. This all praise sublime, albeit one-sided teaching I will come closer in
metaphysics and in the Appendix, to which I refer. Here I must be brief.
Also Budha went from the worthlessness of existence as pantheism, but he stopped at the individual whose course
of development was the main thing to him. He put all reality to the individual, Karma, and made this all-powerful. , His
fate ie its course of development: it creates, just under its specific character (under the direction of the sum of evil and
the sum of good, flowed from the character in earlier biographies deeds better). None other than the individual lying
power has the slightest influence on his fate.
The process of development itself the individual being determined Budha as a movement from an incomprehensible
primordial being in non-being.
Hence it appears clear that even Budha's atheism had to be believed as the uniform movement of the universe and
the hidden simple unity in it which taught pantheism. In addition, the full autonomy of the individual was hard bought
with the denial of the actually existing in the world, totally independent from the individual rule of chance. Everything
we call chance, is indeed the individual, bewerkstelligte from his karma out scenery. So Budha denied at the expense of
truth, the reality of the effectiveness of all other things in the world, that is almost the reality of everything else, and
there was only one reality remains: which in its skin feeling and sensing in self-consciousness self.
The Budhaismus is therefore, like the Indian pantheism Crasser absolute idealism.
i 246 This had to be. Budha presented with right to the reality of the individual, the fact of inner and outer experience. But he

had to make the individual completely autonomously, ie denying a uniform process of development in the world,
because he would otherwise have been led to a unit in the world, which taught pantheism of necessity: an assumption
against which he, like any clear empirical head bristled. However, the high-handedness of the I demanded necessarily
reducing the rest of the world, the non-ego, a world of illusion and deceit; because if only the ego is real in the world,
the non-ego may be only an illusion: it's decoration, Coulisse, scenery, phantasmagoria in the hands of the only real,
autocratic individual.
 The Budhaismus bears as pantheism, the poison of contradiction with the experience in itself. That denies the reality
of all things, other than that of the individual, and also the dynamic context of the world and a uniform movement of
the Collectiv unit; This denies the reality of all things and knows only a simple unit in the world with a single motion.
The Budhaismus however, is the human heart much closer than pantheism because the unknowable unit can take
root in our mind never while us nothing is more real than our knowledge and our feeling, just our ego, the Budha rose
to the throne of the world.
In addition, taught by Budha individual movement from the primordial being by the being (resistant becoming,
rebirth) in the non-existence is unmistakable properly while in the movement, which teaches the Indian pantheism, the
incomprehensible blunder of the original being must take into purchasing: a heavy load.
Both teachings make the enemies love their confessors possible; because the world is only appearance of a simple
unit and flows each individual fact from this unit directly, so the one who insults me, haunts me and torments, just my
enemy, entirely innocent of all, I added is indeed evil. Not he gives me pain, but God does it directly. I wanted to hate
the enemy, I would hate the whip, not my tormentors, which would be absurd.
i 247 And Everything hits me, my work, so has me very well, do not be offended my enemy, but I have even insulted me by

him. I wanted to be angry with him, I would just act stupid like I was beating my foot because he slipped and took me
to the case.
By Budha taught the equality and brotherhood of all people exoteric, breaking the caste system, he was also political
of social reformer; However, this movement came not in India. The Budhaismus was gradually suppressed all over the
large peninsula and had the islands and to other countries (behind India, China, etc.) escape. In India proper it remained
in the box means and pantheism.
12th
In Persian Zend religion the evil forces of nature religion into a single evil spirit and melted the good to a single
good spirit are. All the individual from the outside limited: darkness, drought, earthquakes, harmful animals, storms etc
went out of Ahriman, everything against what promoted the effectiveness of the individual to the outside of Ormuzd.
but inside it was just the opposite. The more man limited his natural egoism, the more powerful manifested itself in him
the pure light of God, but the more he followed his natural impulses, the deeper he sank into the nets of evil. This could
only be taught based on the knowledge that life on earth was void. The Zend religion has a movement of the whole
universe, namely the union of Ahriman 's with Ormuzd and the establishment of the kingdom of light by the gradual
destruction of all evil on earth. -
These three excellent ancient religions had to be on the development of its adherents in ancient times from the
biggest influence. They set up the looks of the people in his heart and caused him due to each intrusive certainty that an
incomprehensible omnipotence determine the destiny, to ignite on the frescoed from fantasy benefit.
Brahmanism threatened the recalcitrant with the transmigration of souls, the Budhaismus with rebirth, the Zend |
Religion
i 248 with the misfortune that flashes through man's chest as he lies in the embrace of Ahriman; however, the former attracted

the waverers with the reunification with God, the second with the total liberation of the existence and the Zend religion
with peace in the bosom of the light of God.
the Budhaismus particularly powerful has taken the souls and made the wild, defiant, strrigen characters gentle and
mild. Spence Hardy, by all the inhabitants of Ceylon speaking, says:
The carelessness and indifference of the people among whom the system is professed are the most powerful Means of its
conservation. It is almost impossible to move them, even to wrath.
( Eastern Monachism 430.)
 (The carelessness and indifference of the people, which is committed to teaching Budha's, are the most powerful means for
the preservation of doctrine. It is almost impossible to attract these people, they can not be put into a rage itself.)

13th
The Semitic peoples of Asia, with the exception of the Jews, so Babylonians, Assyrians, Phoenicians, not have the
strength to deepen their natural religion to ethics. They remained at the outer victims are, which, however, had to affect
individuals by extremely painful, but did not work consistently on the character. The mothers who put their children in
the red-hot arms of Moloch, and the young women who, could be dishonor to the festivals of Mylitta brought the
Godhead most dear, what they had to the victim; then, must to the deep pain of the mother who had burned their child
not be doubted, and Herodotus says explicitly that the disgraced Virgin no longer surrendered, one you might not have
as much. But what bought the individual with that horrific sacrificeswas well-being in this life. The religions are not
distracted the will of this life and did not give him a fixed target at the end of the track. In addition, the cruel victims
were bad motives, and it so happened that the people gradually lost all support and forth between boundless sensual
pleasure and boundless contrition and herschwankte and agonized.
The ancient Jews, however came to a purer religion |
i 249 which is all the more remarkable when Christianity entsprote from it. She was rigid monotheism. God, the unknowable
otherworldly beings, the Creator of heaven and earth, holding the creature in his almighty hand. His verkndigter of
enthusiastic prophets will demanded unconditional obedience, devotion to the law, strict justice, constant fear of God.
The Godly was rewarded in this world, the violator terribly punished in this world. But these half independence of the
individual to Jehovah against was only an illusion. The correct relation of God to the individual was the same as in
pantheism of the Indians. The Fall of Man, the Zendlehre borrowed, won only in Christianity, as original sin, prestige
and importance. The man was nothing but a toy in the hand of Jehovah;for if God did not look directly at him, so he
had theEssentia from which the deeds flow created: it was his work alone.
The Jews were also precisely because of their monotheism, no movement of the universe.
One generation passeth away, and another generation cometh; but the earth abideth for ever.
(Solomon).
The universe has no goal.
14th
The ingenious objective recognition then bethtigte still among the ancient Oriental peoples, including the
Egyptians belong, in the field of science and art.
Mathematics, mechanics and astronomy were compassionate care with the Indians, Chaldeans and Egyptians, and
although the results obtained were poor in itself, but they gave other nations, notably the Greeks, spur end stimulation.
The judgment, this important and magnificent power of the human mind which, produced on the basis of the
research drive, which practically so extraordinarily effective and theoretically so deep ethical religions of the Orient,
also revealed itself very clearly as a sense of beauty and created, in conjunction with the reproductive instinct, very
significant works of art. But, as the powerful imagination in science significantly limited the judgment, |
i 250 so she lay down and, like a nightmare, the sense of beauty, and beauty could rarely pure and noble unfold.

In architecture, the formal-Nice the room was, especially in Egypt, a serious and dignified expression. The temples,
palaces, tombs, etc. were colossal, but symmetrically arranged masses that form the eye and had to tune the mind
sublime. By contrast, were the works of sculpture, what art was all in the service of religion, fantastic, excessive and
rather calculated to meet the people with fear and throw in the dust but to stand. In the blissful state of simple aesthetic
contemplation they could convict him in any way.
 A very high degree of perfection climbed the poetry. The religious hymns, especially the magnificent Vedahymnen
had to tune the worshipers solemnly seize powerful and give a purer pursuit in them, while the war songs and epic
poems inflamed to bold deeds, courage in supporting the souls.
In general, the tightness of the individual is reflected in the Oriental art by the omnipotence of nature: the individual
still could not get a word because it had not yet recognized its power. This rush from the outside looked sparking the
speculative, depressing the forming spirit, and we can say that already floated high in oriental antiquity the genius of
philosophy above the clouds, while the genius of art with the tips of its wings nor the earth grazed.
15th
We now turn to the ancient Greeks, which generated fertilized by oriental art and science, a very peculiar culture.
The same brought great transformations in simultaneous and subsequent States produced and still acts as a powerful
ferment in the life of civilized nations.
I have already pointed out above the great influence exercise which climate and soil on the religious beliefs of a
people and thus on his character. As long as man only contrite and trembling of the Godhead, the embodied fate to
approach dares him the consciousness of his That force will not rise and his consciousness of other things a cloudy |
i 251 and be defective. If they have the superior force of nature known mostly gracious voted as him, he will see her entering

the eye, trust her and thereby gain to themselves and courageously and soothes occur.
So mainly based the entire political and intellectual life of the Greeks on the influence of the beautiful country that
they inhabited. Such a rich soil, so mild, sunny climate could people do not make slaves but had to favor the
maintenance of a serene nature religion and place the individual in a dignified relation to divinity. This but the
character of the Greeks was gradually harmonious; the natural indestructible individuality did not, so they do not
gerathe out of control and fall into regression, be fully bound by laws, but was allowed to leave a margin in which they
trained themselves to noble personality.
The first consequence of this free personality that the Greek nation never came to political unity. They broke up into
a number of independent urban and rural communities, which were initially only in a loose Bundesverhltni and later
the supremacy of the most powerful state subordinated themselves. Only the common religion and the National
resistant strains linked to an ideal whole.
This state fragmentation in a small ground, under the protection of a kind of international law, favored significantly
the development of all investments of the rich talented people; because according to the law of nations rivalry, which
clearly meets us here for the first time, every state has sought to project over the other by force, and therefore had to
bring all forces its citizens to develop and Bethtigung.
was the further consequence of the free personality of the Greeks, that the constitution of the state has been so long
subjected to alterations, until all the people came to actually rule. In all Greek states ruled Initially kings who sacrificed
as chief judge, the laws did manage the gods on behalf of the people and had the lead in the war. Their power was
limited by a council whose members were drawn from the nobility. To you the people, which was coming no influence
on the direction of public affairs was. |
i 252 However, this situation changed gradually by internal upheavals, after which also were taking us for the first time meet

ends laws of merger by the revolution.

First, the nobility put the monarchy contrary, rushed there and erected in its place the aristocratic Republic. but then
it was the common people, which struggled for political freedom. His efforts, however, were fruitless so long until
disputes among aristocrats broke even and the lower footwall of the people made thing to theirs in order to take
revenge. In this way, the bond between rulers and ruled loosened more and more until it finally tore completely and
reached the people in possession of the autocratic power.
 This inner Verschmelzungsproce was extremely important for the refinement of the people. Every now had his
highest good with the public weal coincide, and next to a glowing patriotism which enabled the small people to the
highest deeds, was a general education, beneficial for the individual and for the totality.
But as the distinct personality of the Greeks was the cause of the elevation of the people to rule and the demolition
of barriers between the stands, it was also the cause that after the Persian Wars, the individual came off more and more
of the whole. Each overestimated himself, thought best to know everything and to understand and sought to shine. The
personality has become overripe individuality in which restless man, as in a fever dream, back and herwlzt. Soon the
life force flares up high, she soon falls, the extinction close, back, a sure sign that the will to live has exceeded the
height of his existence and the beginning of the end has approached. The individual is doomed to destruction! The
sunny way of fine, soft feeling,mobile Greeks seem incalculably far from the muddy abzuliegen the Asian Schlemmer,
and in fact they are quite different; because on the one smoky vitality in lust and sense tumble, on the other man loses
the quiet and safety comes into ever greater sway - but both methods have a goal: the absolute death.
i 253 The result of this drop of the individual from the totality was the disintegration of the latter. The friction between the

parties grew, until the putrefaction was so common that the law of fusion could reappear by conquest. This is reached
in old age Greek people was subject to strong, hardy Macedonians. - In the life of mankind always act the same laws,
but the circle of civilization is always bigger.
16th
The motives which produced the Greek genius for all humanity, let us now devote a brief consideration.
The natural religion of the Greeks, a cheerful polytheism was not recessed speculative, but artistically transfigured.
While the old Pelasgians had, before its merger with the Greeks, made a start under Egyptian influence, religion
educate (Eleusinian Mysteries), what was a favorable ground in the closed caste of priests, but stopped the movement
than the old caste system below and the priesthood passed to the kings. The only speculative thought which emerged
and was dogmatic, was the concept of fate. It did not melt the gods together to a deity, which determined the Loose of
mortals, but sat on the gods and men the iron fate as a fact. They had gained an excellent unit, which was certainly not
recognized by their nature,but to which all occurrences in human life could be traced back casually. One must pay
tribute to the austerity of the Greeks here the greatest admiration. They had recognized quite correctly that they were
purely of something abstract and their all formative, artistic spirit stepped modestly, but with love them so close
gerckten Olympian gathering. (The Furies are personified moral anxiety, the Fates only picturing the human life
course.) But this fear of the mysterious power clouded the judgment of the Greeks over the same. the fate of not one
introduced himself as one in any way resulting movement of the world, but as rigid about their walt forming fatality, it
was absolutely impossible to fathom.
i 254 Now, as the religion of nature, first, able in this way, no development, was second, untouchable because they constituted

one of the foundations of the state, while on the other hand, the progressive intelligentsia had the necessity to penetrate
the relation of man to nature as a whole, so built next religion philosophy.
It can not be our task to subdue the many Greek philosophical systems a consideration. There must be enough for us
to take some of them briefly in the eye.
Heraclitus, which I am convinced the most important philosopher of antiquity is, cast a very clear view in the
context of nature. He was careful not to hit the truth in the face and to blur the real individuals in favor of a dreamed-
unit, and taught that all was conceived in a river of becoming, have a perpetual motion. This, however, that he saw
arising life again where death had occurred, he was tempted to detect the movement of the whole as an aimless. He
construirte with the members of Being Not To Be and Not-Its an endless chain or rather a ceaseless cycle. By canceling
 a determination, a determination is again set, and the way up (dissolution of individuality) immediately becomes the
way down (forming a new individuality).
Heraclitus, however was not mistaken as to the value of life, and so he taught also, that there could be no greater
happiness for the people, when fiery add this endless becoming, the General, and no greater pain as in the special in
their own self-existence, to withdraw, to buck against the abolition of a particular way of being, "to fatten like cattle
and to assess our true welfare of the stomach and the saddle Office healing, the most contemptible to us."
So what he demanded was that the individual can put into the movement of the whole through total dedication to the
general, but endless process, that is the natural egoism in the purified rebuke and moral act.
His teaching is a high and pure; but it suffers from the endless becoming.
As Heraclitus, Plato taught an endless cycle. He seized |
i 255 as a composition of images of, behind the world in eternal rest, painless and happy living ideas to the world. The human

soul comes from this pure world of ideas, but can not return in the long run in them. The soul leaves the body, in
connection with which it can only lead an impure life, so she goes, she did not succumb to the sensuality, but the
virtues of wisdom, courage, temperance and justice exercised in a state of quiet bliss one, otherwise, they must migrate
so long in other bodies, until it has won their original purity again, and thereby the imaginary state can partake. In this
state, but the mind can not stay, they must, after a certain time (after a thousand years De Rep . X.) again choose an
earthly Loos. Then the cycle begins again.
The mere acceptance of a divine pure soul, which is chained to a reprehensible sensuous faculty of desire, the
condemnation of human life was.
Apart from the circuit, as Heraclitus and Plato have thrown through their teachings motives in the world which had
to bring in some hearts longing for a purer state and horror of a life of injustice and lawlessness. thus they refined the
mind and stimulated at the same time the thirst for knowledge of which is a valuable asset as it withdraws man from the
common pace of this despicable world.
Aristotle I mention only because he was the first turning to the individual in nature and thus laid the foundation of
the natural sciences, without which the philosophy would never come out of the mine, and to have a pure knowledge
can continue form.
I also Herodotus, the father of history, to mention; because the story is so necessary for philosophy as science. The
latter extend the knowledge of the dynamic relationship in the world, but can only be unsteady on one end of
becoming, what does matter All show. The survey, however on the past life of mankind leads to the main circuits;
because the story confirms what remains subjective experience and must therefore always doubted (namely the
individual from the clearly recognized |
i 256 fate resulting truth that everything has a specific goal) by the fate of humanity in a way that no one can doubt it: a large

profit.
17th
If it was therefore only granted the Greek genius in the field of science to bear separate from the philosophy of
religion, science and history, which, as had to be handed over to the coming generations to care for infants, it has
however, on the realm of art reaches the highest.
As the nature of the country was the cause of it, that the individuality of the Greeks was trained as a free personality,
it was they who developed the indispensable for art sense of beauty and ripened rapidly to completion. It formed the
eye: the splendor of the sea, the splendor of the sky, the phenomena of clear air, the shape of the coasts and islands, the
lines of the mountains, the rich vegetation, the luminous beauty of human figures that grace of her movements; It was
the ear of the euphony of the language. The reason of beauty in things was scattered lavishly about the glorious land.
 Where the eye might look, everywhere there had objectively irish harmonious movements. What magic lay in the
movement of individuals in wrestling, fencing,and in the movement of masses on festive elevators! What great
difference was the life of the people against the Orientals. Here strict solemnity and anxious reticence, yes, if you will,
produced by constriction stiffness, rigid ceremonial, deep seriousness - where moderate mobility of, swelling zest for
life by the hand of the Graces, simple dignity, alternating with anmuthsvoller serenity.
Then, when the souls of the immortal visual artists and poets of creation engine was awake; as the songs of Homer
to bold deeds enthusiastic and the dramas of Sophocles showed the power of fate and the interior of the human spirit
has become an objective; as a gentle Ionian music accompanied the sweeping anthems Pindar; as well the marble
temple shining and the gods themselves in transfigured |
i 257 descended human bodies to take up residence under the delighted people, - there was indeed only proven that lived in

each, as had so compacted only in individuals, which filled all. As in one night the buds were cracked and the flowers
of the formal-Fine had unfolded in everlasting splendor and glory.
had henceforth the Greeks, and the whole of humanity, in addition to the conceptual law a pictorial through it. While
the former enters with chains and swords on the individual and throws himself against the forced defiantly revolting
individuality to the ground and gags, is approaching the latter with a friendly face, the wild animal caresses in us and
binds us, our unspeakable comfort benutzend, with unbreakable flower wreaths. It raises the aesthetic dimension about
us and thus makes us feel disgust for violence and brutality that were previously indifferent, if not amused.
The art in this way weakens the will directly; indirectly but by how I showed in the aesthetics that they same,
instructs the science in people awakened after the brief intoxication of pure joy, longing for peace and blessed him
behufs lasting satisfaction. She pushes him over to the moral field. Here now he binds himself through knowledge,
without force of law.
It also lets the people through the dramatic poetry a look at yourself and at the inexorable fate toss and tells him
about the unfortunate beings on which acts in all that is and fights.
18th
When Alexander the Great Greece had subdued, he appeared as a victorious conqueror in the East and carried
Hellenic culture in the realms of despotic constitution: to Egypt, Persia and India. There was a great fusion of
Orientalism and Hellenism; the rigid formality, the crushing ceremonial was broken, and a pure breath of fresh air
flowed into the closed gloomy countries. By contrast, oriental wisdom flowed abundantly than before in the West, and
fertilized the spirits.
i 258 In addition to this intellectual Befruchtungsproce physical Verschmelzungsproce walked. Both met the specific

intentions of the young hero. He married a daughter of the Persian king and let in Susa unite in wedlock 10,000
Macedonians with Persian women.
Although the great empire founded by him fell apart after his death, but remained in the various parts of the
Hellenic culture, as the strongest and noblest of all, predominant and modeled the people around gradually. The great
mass of the people had decided won. The Greek was a mild Lord, and humanity became the strict custom, in which
also the oriental master had to bend. The pressure of the iron hand subsided, and the raw, wild individuality wore down
by the law could be to aspiring personality; at least she had gained the requisite to greater mobility, the ability to be
allocated from the mass.
19th
Similarly, as in Greece also prevented in Italy's benevolent nature, that the religion of immigrant peoples Aryan
stock caught an all-buying and crippling power was. It was the outdoors as there, win the personality and thereby create
states of great vitality and with civilisatorischem professions.
 The struggle of the lower multitude about rights, which corresponded to the duties, a struggle that is taking place
according to the law of the merger by circulation in the interior, was stubborn to the Romans as the Greeks, because
those had a more rugged and tougher character than this. Piecewise the plebeians had to gain the share in the
government of the state and it took almost five centuries until they finally all offices were accessible. When the
constitutional disputes were over who had the most beneficial effects on both sides, because the intelligence has been
sharpened, the flowering of the Roman state, the age of true civic virtue began.
Now together the good of the individual coincided with the good of the whole, and this line had to give great inner
peace and extraordinary bravery the citizens. Obedience |
i 259 against the laws rose to the warmest patriotism; Each had only one ambition: the power of the community to strong and
maintain the state at its height. In this way, according to the law of nations had rivalry, Rome into the path of conquest,
it was not likely to leave with necessity, as was until it comes to world domination; because every new appreciation for
the kingdom brought the state with new elements into contact, whose power he could not tolerate the presence from
self-preservation. And so gradually emerged the great Roman Empire, which almost Smmtliche civilized states of
antiquity united in itself. In the vast state the most diverse peoples with diverse customs and religious beliefs and
diverse Culturzustand surged confused.Now reappeared the laws of intellectual fertilization and the merger in the
foreground and partly generated new characters, partly abrasion and transformation of the old, under the influence of
little by little formative general culture.
This and the growing up heaping riches then caused the greatest Fulniproce from which the story reported. The
customs of the old Republicans: Breeding, Simplicity, moderation and Resilience disappeared more and more, and
laziness, self-indulgence and self-indulgence took their place. From then on there was no subordination of the
individual to the whole.
The life in large
Joint elements want to
Not mutually more with the power of love
embrace to constantly renewed unity.
They flee, and individually now entering Each
Cold reset itself.
(Goethe).
Everyone thought only of himself and his lowest advantage and was not satisfied with his share in the sum of goods
as produced in a beehive, the devotion of the individual to the totality. The increased intelligence had also the safe
movement of people destroyed, because the more whole movement splits, ie the greater sensibility and irritability, the
fluctuating is the will. The safest movement of the flat head.
i 260 There was nothing more holy: neither the will of the deity that was ridiculed, nor the country, the protection of which
was left to the mercenaries, was still sacred. Everybody believed to be able to pick up the venerable contracts for his
person. there was only one goal yet, which could bring a few Romans to the inner collection and her heart to
incandescence: the rule. Most taken soon so soon that would soon this, soon that and snatched after all. They had lost
all seriousness and arrived on the slope that leads to destruction. The friction reached its peak and wore down their iron
hands in the greatest passion is austobenden people. The bloodiest civil wars broke out; the same was followed by total
exhaustion of the people, which led to the establishment of despotic empire.
20th
Those who are absorbed in the putrefaction and Absterbungsproce Asian Militrdespotieen, Greece, and Rome's
and only has the movement at the bottom of the eye that wins the captive knowledge that the course of mankind is not
 the appearance of a so-called moral world order, but the bare movement is from the life in the absolute death, which,
everywhere and always, alone arises quite naturally from the efficient causes. In physics, we could come to no other
result than one the that emerge from the struggle for existence always highly organized beings, that the organized life to
renew again and again, and it was an end to the movement not to be discovered. We were in the valley. In politics,
however, we are on a clear peak and see an end.However, we see not yet clear that end in the period of the downfall of
the Roman republic. Still, the morning fog the day of mankind have not completely cleared and the golden sign of
salvation Aller flashes here and there from the veil that hides it; because not all of humanity was in the form of the
Babylonian, Assyrian and Persian state, not even in the Greek and Roman state. Not even Smmtliche peoples of these
empires have died. It was as if only the tips of branches of the great tree which withered. but |because not all of
humanity was in the form of the Babylonian, Assyrian and Persian state, not even in the Greek and Roman state. Not
even Smmtliche peoples of these empires have died. It was as if only the tips of branches of the great tree which
withered. but |because not all of humanity was in the form of the Babylonian, Assyrian and Persian state, not even in
the Greek and Roman state. Not even Smmtliche peoples of these empires have died. It was as if only the tips of
branches of the great tree which withered. but |
i 261 we see clearly in the operations, the important truth: that the civilization kills. Each people entering the civilization, that

merges with a faster movement, falls and is shattered in depth. None can get in his masculine force Each must be
decrepit, degenerate and live it.
It does not matter how his consecrated the absolute death individuals fall into destruction; whether according to the
law of putrefaction: ratty, wallowing in the mud and mire raffinirter lust; or according to the law of individualism:
because they give disgust throwing away all the delicious fruits no more satisfying, is consuming in weariness and
boredom, back and herschwankend because they have lost the firm will and clear objectives,
Not choked and lifeless;
Not despair, not given.
(Goethe).
or morality: in the ether of bliss verhauchend their lives. Civilization seizes and kills them. Such as bleached bones of
the way through the desert, so refer to the monuments crumbled Culturreiche, the death of millions announcing the path
of civilization.
But salvation found all Shattered and they deserve it. For what sensible would have the courage to say: salvation is
only the One to part which it has acquired through philanthropy or chastity? All that rushes down the fate in the night
of utter destruction, the liberation of themselves have dearly purchased by suffering alone. Until the last penny they
have thus paid the ausbedungene ransom that they ever lived: for life is spoiled by thousands of centuries they had
when hungry will to live, now in this, now in that shape, restless forward, always the whip. feeling in the neck, pushed,
kicked, mangled; because they lacked the liberating principle: the thinking reason. When they finally came into
possession of the precious good,there grew even more the friction and distress with the growing intelligence. And
getting smaller was the blazing will heat until they sank into a restless flickering will-o'-the extinguished the slightest
breath of wind. The hearts were quiet, |
i 262 they were redeemed. Pure genuine happiness had found them on their long track for a short time the most, then that is

when they gave themselves completely to the state and their patriotism everything congregation tied them down threw
to the bottom of her soul. Her whole life was the rest of blind urge and, in the consciousness of the mind, forced,
hardship and heartache.
21st
 In these Auslsungs- and Absterbungsproce that ran in the historical form of the Empire fell, like oil into the fire,
first the good news of the kingdom of God.
What Christ taught?
The ancient Greeks and Romans knew no higher virtue than justice. Moreover, their efforts went on in the state.
They clung to life in this world. When they thought of the immortality of their souls and the kingdom of the shadows,
his eyes were cloudy. What was the most beautiful life in the underworld against the bustle in the light of the sun?
But Christ taught charity and love of enemy and demanded the unconditional rejection of the people of life: hatred
of one's life. He therefore called for the lifting of the innermost being of man, which is insatiable will to live, he had
nothing more in man-free; he bound and tied to the natural egoism from all, or, in other words, he demanded slow
suicide.
But as man, precisely because he is hungry will to live, praising life as the highest good, then Christ had to give the
impulse after earthly life is a counter-motive, which had the power to withdraw from the world, and this massive
counter motive was the kingdom of God, eternal life full of peace and bliss. The effectiveness of this counter-subject
was raised by the threat of hell; but hell came into the background: she had only the determination to terrify the
allerrohesten minds to furrow the heart so that the hope of a pure light lives for ever and ever could take root.
There can be no traffic Teres thought of as the assertion that Christ does not require the full and complete separation
of the individual from the world. The Gospels make about his |
i 263 demand pay no doubt. First I will give indirect evidence of the hand of the preached virtues.

You have heard that it was said, Thou shalt love thy neighbor as thyself, and hate your enemy.
But I tell you: Love your enemies, does good to them that hate you, and pray for them which despitefully use you, and
persecute you.
(Matt. 5, 43-44.)
Can the love his enemy, in which the will to live is even more powerful?
Then:
The word does not grasp everyone but whom it is given.
For there are some eunuchs, which were so born from their mother's womb, and are blended Many who made eunuchs by
men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake. He that is able to grasp it.
(Matt. 19, 11-12.)
The can exercise the virtue of virginity, which also captures only a single thin filaments of the world?
Direct evidence appears from the following locations:
So even every man among you, not absaget all that he has can not be my disciple.
(Luc. 14, 33.)
Want to be perfect, go, sell what you have,, and give it to the poor, and thou shalt have treasure in heaven; and come, follow
me.
(Matt. 19, 21.)
It is easier for a hawser to go through a needle's eye, than for a rich man to enter the kingdom of God.
( Ib . 19, 24.)
In these places, the separation of man is first of all outward possession, ties him up so much of the world requires.
The severity of the claim gave the disciples of Christ the most naive and most eloquent expression as they perfect, with
respect to the latter statement, asked in horror:
Yes, who can be saved?
But Christ demands much, much more.
And someone else said, Lord, I will follow you, but |
i 264 permit before me that I make a farewell to those who are at my house.
Jesus said unto him, No man having put his hand to the plow and looking back, is fit for the kingdom of God.
(Luc. 9, 61-62.)
If any man comes to me, and hate not his father, mother, wife, children, brothers, sisters, even his own life, he can not be my
disciple.
( Ib . 14, 26)
Whoever loves his life will lose it, and whoever hates his life in this world, it will keep it for eternal life.
(Joh. 12, 24-25.)
Here, then, Christ asks further: first, the rupture of all sweet heart ties; then from now all alone and completely free
and single people standing there hatred against himself, against his own life.
Who wants to be a true Christian, must not and can finish with life no Compromise. Either - or: tertium non datur . -
The reward for the full resignation was the kingdom of heaven, that is, the heart peace.
Take my yoke upon you and learn of me; for I am meek and lowly in heart; and ye shall find rest unto your souls.
(Matthew, 11, 29)
The kingdom of heaven is peace of mind and absolutely nothing beyond the world Lying, such as a city of peace, a
new Jerusalem.
For behold, the kingdom of God is within you.
(Luc. 17, 21.)
The true followers of Christ passes through death into paradise, that is, in absolute nothingness: it is free of itself, is
completely redeemed.
From this it is also that hell is nothing but heartache, Daseinspein. The world child goes only apparent death out of
hell: it had gone already again completely under their control.
These things have I spoken unto you, that ye might have peace in me. In the world you have tribulation.
(Joh. 16, 33.)
i 265 The relation of the individual to nature, of man to God, can not profound, and are the true as shown in Christianity. It
occurs only veiled, and deduct this veil is the task of philosophy.
As we have seen, the gods emerged only in that individual Thtigkeiten non abzuleugnenden force of nature were
personified. The unity, God, was created by the merger of the gods. but still was the fate resulting from the movement
of all individuals in the world resulting unified movement, either recorded partially or completely, and the personified
accordingly. This configuration of an abstract ratio was in the direction of the mind in which the imagination of the
judgment predominated.
And always the deity was given all the violence: the individual recognized in total dependence and therefore
considered himself nothing.
In pantheism the Indians this relation of the individual to unit comes completely naked to light. But even in the
monotheism of the Jews, it is unmistakable. Fate is a much more ruthless, terrible power, and the Jews had absolutely
right that they imagined God as an angry, zealous spirit they feared.
This proportion now changed Christ with a firm hand.
Following on from the fall, he taught the original sin. Man is born sinful.
From the heart of man proceed evil thoughts, adulteries, fornication, murders, thefts, covetousness, wickedness, deceit,
lasciviousness, an evil eye, blasphemy, pride, foolishness.
(Marc. 7, 21-22.)
Accordingly, his individual fate initially designed from himself out, and all the evil that strikes him, all the distress
and pain, falls solely of Adam's sin, in which all people have sinned, too.
 In this way, Christ took from God all the cruelty and ruthlessness and made him a God of love and mercy, a faithful
father of the person to whom you trust, without fear, can approach.
i 266 And this pure God now directs the people so that they are redeemed all.

For God did not send his Son into the world to condemn the world; but that the world might be saved through him.
(Jn. 3, 17)
And I, if I be lifted up from the earth, I will draw them all to me.
(John, 12, 32.)
This redemption Aller will take place throughout the course of the world, we are touching the same, and that
gradually, by God will gradually bring mercy to the hearts of all individuals. This direct intervention of God in the
hardened by original sin mind is Providence.
Are not two sparrows sold for a penny? Still the same shall not fall to the ground without your Father.
But the very hairs of the head are all numbered.
(Matt. 10, 29-30.)
Providential grace effect is a cut, as if the flower.
There no one can come to me unless that draws him to the Father who sent me.
(Joh. 6, 44.)
we stay here for a moment. What happened? Was that fate itself, the world movement, suddenly become gentle and
peaceful? Trat henceforth in the world no more evil on: no epidemics, no diseases, no earthquakes, no floods, no wars?
the people had all become peaceful? the fight was stopped in society? No! all this remained. Continues to be the
world's course carried the terrible character. But the position of the individual to God had totally changed. The course
of the world was no longer the emanation of a single power; He now arose from factors, and these factors from which
he produced himself, had been strictly separated. On one side stood the sinful creature who is to blame for their
misfortune alone, is by his own will,and on the other side stood the merciful God the Father who guides everything for
the best.
The individual fate was henceforth the product of original sin and of Providence (of grace): the individual
concerned to |
i 267 half independent and half it was directed by God. A large, beautiful truth.

So is Christianity between Brahmanism and Budhaismus in the right middle, and all three are based on the correct
judgment about the value of life.
But not only Christ taught the movement of the individual from the earthly life in paradise, but also a unified
movement of the universe from being into non-being.
And it will be preaching the gospel of the kingdom in the world, a witness over the nations; and then the end will come.
(Matt. 24, 14.)
Heaven and earth will pass away, but my words shall not pass away. But of that day and hour no one knows not even the
angels in heaven, nor the Son, but the Father.
(Marc. 13, 32.)
Here, too, Christianity united the two-sided truths of pantheism and Budhaismus: it links the real movement of the
individual (individual fate), which recognized Budha alone, with the real movement throughout the world
(Weltallschicksal), which was considered alone pantheism.
Thus Christ had the deepest look that is at all possible, thrown into the dynamic context of the universe, and this
puts him high above the exhibit pantheist of India and Budha.
That he knew Brahmanism and Budhaismus one hand, and the elapsed history of mankind on the other hand, rinse,
no doubt may be subject. After all, this important knowledge is not enough out to explain the origin of the greatest and
 best religion. One must take the mighty demon of the Savior for help, who supported his mind in the form of hunches.
To determine the individual fate of the people all the requisite evidence lay in the pure, wonderful personality of Christ,
but not for the determination of Weltallsschicksals, the course of which it finds nevertheless unhesitatingly when he
confesses his ignorance in regard to the time of the end, open ,
But of that day and hour no one knows - - neither the Son, but the Father.
i 268 Who apodictic certainty he speaks against it from that factor of fate, which helps independent of the people who make the
individual fate!
I speak that which I have seen with my Father.
(John, 8, 38.)
and then the wonderful place:
but I know him. And so I would say I do not know him, I would be a liar, just as you are. But I know him, and keep his
saying. (Joh. 8, 55.)
hereby Compare the judgment of the pantheistic poet about the unknowable, hidden unity in the world:
Who can call him?
And who confess:
I believe him?
who feel
And under squirm
To say: I do not believe him?
The All-Enfolder,
The All,
Summarizes and he does not get
You, me, himself?
(Goethe.)
Who unprejudiced examines the doctrine of Christ, is only immanent Material: peace of heart and heartache;
Individual wills and dynamic context of the world; Single movement and Weltallsbewegung. - Kingdom of Heaven and
Hell; Soul, Satan and God; Original sin, providence and of grace; Father, Son and Holy Spirit; - this all is only
dogmatic cover for recognizable truths.
But these truths were the time of Christ not recognizable, and therefore they had to be believed and occur in such
cases that were in effect. So was the question of John:
Who is he that overcomes the world, but he that believes that Jesus is the Son of God?
full authorization.
22nd
The new doctrine seemed enormous. The beautiful, poignant words of the Savior:
i 269 I have come that I have set a fire on the earth; I wish that it were already kindled!
But I must be baptized before with a baptism, and how am I straitened until it be accomplished.
Suppose ye that I am come to give peace on earth? I say no, but rather division.
(Luc. 12, 49-51.)
came true. "Every great idea, as soon as it enters into the phenomenon affects tyrannical," says Goethe. therefore their
truth has the extraordinary power because it goes immediately to the conscience. Man henceforth know a greater good;
It clutching his heart and how he may also shake, it does not let go of him. And so was the teaching of Christ, once
thrown as a new subject in the world, not to destroy. First took the lower, the despised, the outcast. "All men are
brothers, are children of a loving Father in Heaven and everyone is called to participate in God's glory part." For the
first time the equality of all was taught before God in the Occident, solemnly declared for the first time that before God
no partiality person applies,and for the first time, the religion tended to each individual down, took it lovingly in her
arms and comforted it. She turned his gaze from the rapidly developing life in this world of eternal life and sat clearly
and definitely set the price at which it was to acquire, "Love your neighbor as yourself; But will you certainly get the
imperishable crown of life, so never touch a woman. "The longing for the kingdom of heaven had chest of becoming
larger in chains languishing than no chance existed that by internal upheavals personal , civil and political freedom of
all would ever be a truth. But why should they be the truth at all? How soon the short life is over and then freedom is
indeed saved forever!took it lovingly in her arms and comforted it. She turned his gaze from the rapidly developing life
in this world of eternal life and sat clearly and definitely set the price at which it was to acquire, "Love your neighbor
as yourself; But will you certainly get the imperishable crown of life, so never touch a woman. "The longing for the
kingdom of heaven had chest of becoming larger in chains languishing than no chance existed that by internal
upheavals personal , civil and political freedom of all would ever be a truth. But why should they be the truth at all?
How soon the short life is over and then freedom is indeed saved forever!took it lovingly in her arms and comforted it.
She turned his gaze from the rapidly developing life in this world of eternal life and sat clearly and definitely set the
price at which it was to acquire, "Love your neighbor as yourself; But will you certainly get the imperishable crown of
life, so never touch a woman. "The longing for the kingdom of heaven had chest of becoming larger in chains
languishing than no chance existed that by internal upheavals personal , civil and political freedom of all would ever be
a truth. But why should they be the truth at all? How soon the short life is over and then freedom is indeed saved
forever!She turned his gaze from the rapidly developing life in this world of eternal life and sat clearly and definitely
set the price at which it was to acquire, "Love your neighbor as yourself; But will you certainly get the imperishable
crown of life, so never touch a woman. "The longing for the kingdom of heaven had chest of becoming larger in chains
languishing than no chance existed that by internal upheavals personal , civil and political freedom of all would ever be
a truth. But why should they be the truth at all? How soon the short life is over and then freedom is indeed saved
forever!She turned his gaze from the rapidly developing life in this world of eternal life and sat clearly and definitely
set the price at which it was to acquire, "Love your neighbor as yourself; But will you certainly get the imperishable
crown of life, so never touch a woman. "The longing for the kingdom of heaven had chest of becoming larger in chains
languishing than no chance existed that by internal upheavals personal , civil and political freedom of all would ever be
a truth. But why should they be the truth at all? How soon the short life is over and then freedom is indeed saved
forever!But will you certainly get the imperishable crown of life, so never touch a woman. "The longing for the
kingdom of heaven had chest of becoming larger in chains languishing than no chance existed that by internal
upheavals personal , civil and political freedom of all would ever be a truth. But why should they be the truth at all?
How soon the short life is over and then freedom is indeed saved forever!But will you certainly get the imperishable
crown of life, so never touch a woman. "The longing for the kingdom of heaven had chest of becoming larger in chains
languishing than no chance existed that by internal upheavals personal , civil and political freedom of all would ever be
a truth. But why should they be the truth at all? How soon the short life is over and then freedom is indeed saved
forever!But why should they be the truth at all? How soon the short life is over and then freedom is indeed saved
forever!But why should they be the truth at all? How soon the short life is over and then freedom is indeed saved
forever!
The new doctrine then took especially the women. The character of the woman is by constant oppression for
millennia, even in part, by pampering in civilization, a much milder than that of the man. Woman is preferably
merciful. The religion of love now had to speak about the prdisponirte mind the greatest violence in their circle a |
kicking
i 270 women exercise. They were the main propagators of Christianity. Their example, their way of life was contagious. And
how would the new generation show the nobility of their souls. Just think of Macrina and Emmelia, grandmother and
mother of Basil, at Nonna, mother of Gregory Nazianzen to Anthusa, the mother of Chrysostom, to Monica, mother of
Augustine and the shout of the Hellenists Libanius: What Women but which the Christians!
Finally, they took the educated who felt a terrible emptiness in themselves and must have been unspeakably
miserable. They threw themselves to sink not quite in the mud, and because the spirit requires food, like the body, the
most crass superstition in his arms, let her imagination free rein and snatched by phantoms in great fear and trepidation.
Christianity gave them a firm goal and thus a certain direction. It sat in the place of endless developments of Heraclitus
and the endless walks of Plato, in the consideration of the people feeleth like a stricken from the burning thirst hikers in
the desert, one conclusion: the heartening quietude in God's kingdom. The ignorant, der Rohe, can be like a dead leaf
from the autumn winds,drive ever forward and his pain rarely brings to consciousness. But who of necessity is snatched
and recognized the restlessness significantly associated with life and has felt painfully in which awakens and becomes
more intense longing for peace, after dismissal from the flat, disgusting and bustle of the world. but the philosophy of
Greece could not quench the thirst. She flung the languishing, the consolation was looking at her again and again in the
process of the whole, which it was able to set a target. Christianity however, gave the weary traveler a rest point of
bliss. Who does not like taking as the incomprehensible dogmas in the purchase?in the wakes and the longing for
peace, to be relieved from the flat, disgusting and bustle of the world is becoming more violent. but the philosophy of
Greece could not quench the thirst. She flung the languishing, the consolation was looking at her again and again in the
process of the whole, which it was able to set a target. Christianity however, gave the weary traveler a rest point of
bliss. Who does not like taking as the incomprehensible dogmas in the purchase?in the wakes and the longing for
peace, to be relieved from the flat, disgusting and bustle of the world is becoming more violent. but the philosophy of
Greece could not quench the thirst. She flung the languishing, the consolation was looking at her again and again in the
process of the whole, which it was able to set a target. Christianity however, gave the weary traveler a rest point of
bliss. Who does not like taking as the incomprehensible dogmas in the purchase?Christianity however, gave the weary
traveler a rest point of bliss. Who does not like taking as the incomprehensible dogmas in the purchase?Christianity
however, gave the weary traveler a rest point of bliss. Who does not like taking as the incomprehensible dogmas in the
purchase?
At all taken but it proved itself as a great power that can make people really happy. In the best time of Greece and
Rome's only a moral inflammation of the will of the knowledge was possible, namely patriotism. Who had recognized
the goods and come to appreciate that the state offered him, who had to inflame, and dedication |
i 271 to the state gave him great satisfaction. Another, higher motive than the welfare of the state, which could have taken the

will did not exist. But now internalized the belief in the blessed eternal life the minds, glowed and purged them, let
them accomplish works of pure philanthropy and made them already blessed in this life.
23rd
The Absterbungsproce the Romans then accelerated the re-Platonism. He is due to Brahmanical wisdom. He taught
entirely Indian, a great unit, the efflux is the world, but contaminated by matter. So that the soul of man deliver from
their sensual admixtures, but not the exercise of the four Platonic virtues, but the sensuality must be ertdtet through
asceticism enough. So a purified soul must now not again, as in Plato, back into the world, but sinks into the pure part
of the divinity and lost in unconscious potentiality. The New-Platonism, which has a certain resemblance to the
Christian doctrine, is the completion of the philosophy of antiquity and held against Plato and Heraclitus systems, an
immense progress.The law of mental insemination is never ever more significant and momentous emerged, as in the
first centuries after Christ.
 The New-Platonism seized those educated, which questioned the philosophy of religion, and accelerated her death.
He later worked on the Church Fathers and in the dogmatic development of the doctrine of Christ. The truth is very
simple. They can be summed up in these few words: "For to live chaste and you will complete happiness on earth and
after death redemption" But how hard she remembers the victory.! How often she had already change the shape! as
masked they had to occur in order to ever gain a foothold in the world.
24th
New Platonism and Christianity used the look of its adherents from the earth, which is why I said above that it not
only did not stop the decline of the Roman Empire, but it |
i 272 induce subjected. "My kingdom is not of this world," Christ had said. The Christians of the first centuries took to heart

the saying well. They settled slaughtered by the thousands rather before they gave themselves to the state. Everyone
was only concerned about his soul and that of his co-religionists. Earthly things might make as they wanted - which
could lose the Christian? But most life: and particularly the death was his profit; since the end of the short earthly life
was the beginning of eternal blessed life. This way of thinking was all penetrated so that one generally celebrated the
anniversary of the death of the martyr as his birthday.
was also raised when Christianity became the state religion, the Christians did not change their attitude. The bishops
used only their influence to abolish the bloody gladiator fights to let almshouses and hospitals everywhere arise and to
be able to convert more easily to those living on the borders of the empire barbarians.
So taken place at last the fate of the Roman Empire, and the greatest rot followed the greatest merger of telling the
story.
As early as the second century BC. Chr. Parts had the living to the north of the Roman Empire vigorous peoples
Germanic tribe, the Cimbri and Teutons, trying to destroy the kingdom. But the time had not yet come when fresh, wild
blood, healthy, fragrant air of the steppe in the living, should regenerate the ailing Romans. The imaginary troops were
defeated by Marius and the most part destroyed. But 500 years later, the current could no longer insulate. Vandals,
Visigoths, Ostrogoths, Lombards, Burgundians, Suevi, Alans, Franks, Saxons, etc. broke from all sides in the state,
which had previously been divided into Eastern and Western Roman Empire. The horrors of the Great Migration defy
description. Where the wild tribes came, they destroyed the works of art,for they had no understanding, let the cities go
up in flames, murdered the greater part of the population, making the country a desolation. The fate showed unveiled
its destination and confirmed the Christian doctrine, the louder and more insistent the departure from the horrific battle
|
i 273 for existence and the separation of the individual from the world demanded.

Gradually, however, the raw troops sat firmly and mingled with the leftover civilized of the Western Roman Empire.
It sprung up everywhere new peculiar characters and strong mixed peoples who were more independent states. Only
those Germans who partly remained in Germany, were partly thrown back there, got to full strength into full original
force. Christianity was gradually succumbed in all new States, the dominant religion, and under its influence the crude
behavior, softened the hearts and were tamed.
In the abandoned residences of the Germans the Slaves which have been partly, peaceful drawn into contact with the
adjacent Germans and mixing peoples, partly subjugated by the same in the engaged civilization.
25th
A short time after the offense caused by powerful nations from the north mixing had retired somewhat clarified and
new kingdoms, invaded from the south semi-wild people into the circle of civilization. The Arab Muhammed had met
on trading journeys Christianity and the Jewish religion, and it formed a worldview that inflamed him. The fate enters
her out very much and is properly marked: but only from the periphery, where it appears as a relentless, unstoppable,
 running with necessity world movement. It hovers over the world, as with the Greeks, and helps no individual in the
world, from its very nature, make it by every being has in Allah's drive to run, what to do;while the correct view of the
fate of which is that it is from the movements of all individuals, the Sonnenstubchens both, as man, resultant of
movement throughout the world, and that there were out of the world alone, and here by the engagement of all the
necessaries actions of all individuals arises.
It urged the prophets to communicate the salvation found his people and at the same time in the higher forms of life |
i 274 of civilization, which he had learned to appreciate to introduce. He founded a new religion, Mohammedanism, with the

alluring paradise inspired the imaginative nomads of Arabia and gave them motives that drove them into the distance,
to the dying peoples of Asia Minor's, Egypt's, Persia's and North India's. As the Germanic peoples they conquered, in
hot fanaticism, all countries in which they entered until the new Romanesque Germanic kingdoms in Spain and France
came and found a dam on them. However, they established themselves in southern Spain. Here, and everywhere else,
they mixed in part with the old inhabitants, partly let them fertilize of the found high culture. So gradually developed a
very peculiar, so-called Moorish culture, which exerted great influence on the peoples of the West. The Moors
cultivated the sciences, especially mathematics, astronomy, philosophy, pharmacology, brought forth outstanding works
of poetry and formed from a delicate style that revealed the Formal Beautiful of space for a new direction to the
noblest.
26th
The law of mental insemination is quite evident in the simple Christian doctrine. It has its roots in the Jewish
religion, which is a purified under Egyptian and Persian influence natural religion, and in the Indian religions (probably
through Egyptian mediation).
In her training alongside that law entered the mental friction. For the first time, a religion was left up in the West;
she was not a firm foundation of the state, but hovering over it entirely free and turned to the individuals without
worldly help, now this, now another poignant. Now the professors with childlike sense would have kept to the simple
truth of salvation, which is to be misunderstood in any way, they would sects can not arise. But the brooding spirit sank
with delight into the secrets of God, the double nature of Christ, the relation of the Holy Spirit of God and Christ, etc in
the nature of sin and grace, and of course, the opinions had to go far apart here because the Holy writings |
i 275 are ambiguous in this regard. To this end, joined the efforts of the scholars (the superficial "Good guy" as they

contemptuously called the gloomy Heraclitus) to merge all the good elements of the philosophical knowledge of that
time with the revelation of God through Christ. So one-sided teachings were made for; a unified Christianity no longer
existed and the various schools of thought faced each other harshly.
The danger for Christianity was great. They aroused men who aufboten All to summon them. She championed the
single faith with skill, and their efforts finally succeeded, as the doctrine became the state religion and therefore was
necessary to make them an integral, inalienable fundamental for the community on councils to fine ethical scent of
Christianity in the fixed containers include dogmas. The heretics were persecuted, and even though the sects were not
eradicate completely, so they lost all but influence on the fate of mankind.
Later, however, resulted Rank disputes between the Bishop of Rome and the Patriarch of Constantinople Opel,
mainly exacerbated by the various interpretation of the Trinity to a split in the church in a Roman Catholic and a Greek
Catholic branch.
In order to successfully complete the fight with the Greek Church, which was protected by the Byzantine emperor
powerful, the Roman Church revived the Roman Empire again, and held first Charlemagne to the imperial dignity. The
emperor should be the representative of God on earth, a supreme arbiter in earthly things, and make this world a
reflection of God's kingdom. "Glory to God in the highest and peace on earth." The church paid homage to this view,
 however, only as long as she felt weak. When she saw subjected to the Christian faith by the victories of their devoted
princes and the self-sacrificing action god avid wandering teacher, the greater part of the European countries, they
made the Pope the sole representative of God on earth.The Pope was wearing only his power to the emperor and only
as long as this concerned the instructions according to. Now came the long strife |
i 276 between papacy and empire, between secular and spiritual power, which is not yet settled today.

27th
We have to look briefly now the states of the Middle Ages in the political, economic and spiritual sphere. -
Western Christendom was divided into a large number of independent states which recognized the emperor in
principle as the supreme Lord. In him was apparent, in fact, but in the Pope embodies an unwritten law, so that wars of
extermination against Christians were impossible and a lively political life could take hold according to the law of
nations rivalry.
The shape of the States was the feudal state. The king was regarded as the owner of all the conquered country. He
gave part of it to the high nobility, the high clergy and cities from, that he enfeoffed them with it, and received in return
military service and certain taxes. The mortgaged gave in turn part of the fief of their men and to the farmers, who were
at the service owe them for it.
For this general Lehnsverbande separated in time from the highest nobility, the church princes and the free cities.
They used their power to make their fiefs to free property, and on the other hand to strengthen the
Abhngigkeitsverhltni down. Most farmers have been pushed down to serfs and fell into distress and misery.
In this way the power of the king was paralyzed. He could almost only still serve the good of the state, when it
coincided with the private interests of men.
The feudal state was thus the breeding ground of the most excessive fragmentation. The Law of Education of the
part, which is called here the best law of particularism, came mightily in him. Each separated himself from his notes
and formed his personality from one side. There was an abundance of genuine defiant characters that have been
preserved from putrefaction because wealth was not available and the high in such a state of affairs friction forces
constantly received in voltage and protected them from sagging. Square, perverse, iron people who broke prefer tasks
than their personal sense! But they WUR | the
i 277 is not forgotten by the civilization! She let appear the same on its side and separate themselves to prepare yourself and

others great pain. Then came the Hochfluth which she tore into the stream of becoming, they schmelzte and let shoot
new Crystallen of softer nature.
28th
If we now enter the economic territory of the Middle Ages, we have first to look at the work in ancient times.
The economic character of the old world is slavery. The ruling classes of the priests and nobles, those in possession
of the secret science, this sword in hand, leaving the lower classes work for them and became rich. While the people
starved because it was just so much allotted him sparingly as was necessary to continue a laborious life, the rulers
reveled in abundance. The wirthschaftliche focus in agriculture, which employs most of the slaves. The rest was used
to necessary items, such as clothes, weapons, implements etc to customize. The surplus of such products replaced the
ancient country, by means of merchants, opposed the luxury products of other countries.
Similarly, the wirth-Community relations in the Middle Ages designed. Slavery had been abolished by Christianity,
but their place was serfdom and bondage. The freer farmers had to do the Lord Natural services and etc. cede part of
their crops, their livestock at him.
 The trades when they were not in the service of feudal lords, could the prevailing spirit of the age not escape and
were divided according to strictly closed guilds. For each location, the trades and for each trade were determined the
number of masters; also was precisely established in what way was the one Master, what number of journeymen he
keep what he was allowed production went.
29th
In the intellectual sphere, the church prevailed. Your comment on the vigorous mixing peoples and pure Germans
was a |
i 278 other than the Christian doctrine of the Roman people. This had to lead fractions of a dying nation down to guide those

individuals Smmtliche uphill and dampen its vitality and mitigate.

Their effectiveness was initially extremely beneficial. It was the teaching of their exalted founder never unfaithful in
the main, but, like him, she turned directly to the individual whose meaning she did not lose sight of. All they preached
the saving truth, each was the way to her always free, each gave what she had any, each accompanied them from the
cradle to the grave. In the rude people wore the dichotomy between the natural selfishness and the clear commands of
God, gave them a more rigorous conscience and with it the moral anxiety, fear and terror: the best Bndigungsmittel for
wild blood. but on the ground wore down they threw handfuls the truth that life is worthless, and the seeds of hope,
love and faith in eternal bliss.
She turned to look at an imperishable good and was on the right track on which the creature can make peace with
their Creator. She forbade, supported by genuine Christian spirit, their priests marriage and as genuine Christian spirit,
they favored the establishment of monasteries that were a necessity and received in purity long. The being who put it in
the monasteries was, is and will always be present. The large community, the invisible Order of Renunciants grows
daily.
Since the church had to fear nothing as yet of science, it has gained in those times the merit of having rescued by the
literature of antiquity as much as she could. She buried the treasures in the monasteries where they were written, and
thereby preserve the people. With the monasteries she combined schools where, though protected only as a small
flame, science, better times could await. The priests were convinced of the truth of religion and its invincible strength.
This made them tolerant. They sat the efforts of the Church Fathers to maintain Hellenic science, continued. Later ver |
kncherte
i 279 the church, and the view that what was not in the Bible is wrong and dangerous, gained the upper hand.

However, they favored the art by any means. The result was the so very important, very peculiar Christian art,
which, as it turned a significant training element, in addition to religion. The animated by genuine faith artists exhibited
the effects of divine grace in man is, and the minds of their works inflamed. The art led her deeper into the religious
one, approaching them to the embodied in Christ liberating principle and gave them inner peace through faith.
Similarly impacted the emerging everywhere magnificent Dome. The tall, sky aspiring vaults voted the soul
sublime, and she could be single all pressure bearing on the wings of an increasing number of the forming church
music, before the throne of God. The heart humbled, and the knowledge that all earthly joy, happiness, compared with
the pure life in the kingdom of Christ, nothing was struck igniting one in the same.
The church worked through the dramatic Passion Play, which penetrated with concussive power in the audience and
urged him seriously and with success that he was a stranger on this earth.
At the greatest and clearest strength of the Church in the Crusades from which we draw the important
Civilisationsgesetz of mental contagion revealed. High and low, hundreds of thousands to hundreds of thousands, took
the cross and went into the distance, to certain death in order to free the grave of the Redeemer. An electric current
passed through the whole of Christendom and enabled to brave all the difficulties the people to endure all hardships.
 The Crusades are a very remarkable phenomenon. Those who are absorbed in it, which is, as put up his pledge in his
hands, that the whole humanity will redeem one day in a similar mood. It took the people not sensuous, but an ideal
subject and raised them about themselves. The spirit,prevailed in the first three centuries of the church, was revived and
brought that one, threw life with lust, like a heavy burden. -
In no period of history the bondage in all areas has been greater than in the Middle Ages. All life moved |
i 280 in rigid pressing forms. People went constricted from head to foot. The Spirit was bound, the will and the work were tied.

The apparently open, the clergy and knights, were slaves, like the others, because she tied the mutual restriction and
overall mental bondage.
This bondage in all directions has great resemblance which also only the natural rawness and wildness broken with
the Oriental in the old States to despotism, "the animal man had to be made from nothing to something." The will was
prepared in the new rich to be able to follow a great spiritual impetus, so that humanity had to make a big step ahead in
the registry.
30th
In this solid organization of the peoples in the Middle Ages in the political, economic and spiritual sphere, the
invention of gunpowder first broke a large breach and led the transformation of the feudal state in the
Landesfrstenthum, later in the absolute state.
The power of the large and small men was broken and the nobility forced to join the since more and more coming
into receiving standing armies and in the administration of the prince. In the legal status of the privileged classes,
however, nothing has changed. Law were the nobility and clergy, the two ruling classes, but individuals had lost its
independence and gravitirte how the planets to the Sun, after the state supreme head. The movement culminated in an
absolute state in which the prince identificirte with the state ( l'tat c'est moi ). The Prince, the whole state summed up
by him alone depended the weal and woe of subjects off and the needle as the clergy, was only tool (in his hand to
execute his ideas, plans, ideas and whims tel est mon plaisir ). The shape of the absolute State was the same as that of
the despotic in antiquity; but the big difference between the two is that the latter is necessary for the beginnings of
civilization, who was appointed the former, however, which until very possible limit of particular training came in part |
i 281 withdraw stream of becoming. It was revealed here the law of Nivellirung.

31st
The solid forms in the economic areas were the great discoveries and inventions: blown up, the invention of the
compass, the discovery of the sea route to the East Indies and America. It has been totally redesigned the production of
goods. Like the waves of the sea for as long wash out a rock to the summit can not hold and falls down, then pushed
powerfully and incessantly of the newly formed World Trade against the guild constitution. Now awakened in the new
countries needs had: clothes, implements, etc., and meets the needs of the ever-increasing in European countries
population. The requirements for the guilds were getting bigger; but how they should be able to meet them,if the
number of masters remained determined and no one was allowed production went a greater quantity of objects of the
same, was established as law? Since the band had to loosen. It stood beside the ongoing workshops of the guild masters
who worked for the local demand, the factories that were always loose linked to the guilds, and there was the historical
form of industry.
Your next consequence was that the law of the unfolding of individuality could lead to new power phenomena
again. The marriage was extremely limited in the Middle Ages. The journeyman almost never came to marriage, and to
the marriage, hampered by the difficult diet, witnessed only a few children. But the civilization wants all people to deal
put as much as possible in new individuals, so that the will is weakened directly and indirectly: directly through the
 fragmentation, indirectly, by the greater friction. The beneficial consequences of the struggle for existence only then
pour out abundant over the combatants when they are pressed together in the tightest spaces and take of toes.
Anyway here attention to the impact made which produced the introduction of the potato in Europe. The People's
number |
i 282 rose rapidly; they quadrupled in Ireland, for example through the new foods. Which increase the friction!

Another consequence of the industry, which manifested itself in the political areas - the most important - was the
strengthening of the Third Estate, the burgher. Trade and industry had led the flower of cities from the earliest Middle
Ages and its citizens empowered to make the nobility of the environment and then also by the nobility in their midst
independent. But now the power of citizens grew with each day because they were daily richer, so that the nobility even
condescended to contact the armies of the established trade Compagnieen and serve the middle class to have a share in
the moveable property of hardworking and skilful businessman, as if by magic, brought forth.
32nd
In the intellectual sphere there was still unlimited the church. Science has staked her the room in which they had to
move, and they wore clear traces of iron pressure. What stunted flower was scholasticism!
At this domination but long ago shook before the Reformation sects and brought the first jumps on the large, steel-
hard historical form. The reason for this was the Fulniproce which had occurred in the uppermost layers of the
priesthood. While the lower clergy was in very tenuous situation, reveled princes of the Church, and especially the
waste of magnificence and immorality of most popes had no bounds. They used the church to achieve personal and
family purposes and profaned shamelessly Christ teaching. First spoke out against this degeneracy Peter Waldo, who
founded the congregation of the Waldensian. They renounced the pope and chose their pastor. In the bloody
Albigensian wars they were indeed almost completely destroyed,But the first impulse was given and had to create new
movements. A new good motive was given again and lit in detail. There were Wycliffe, Huss, Savonarola. The latter
two were rendered harmless by the Church and the tracks |
i 283 extinguished their effectiveness; but the fire was no longer dampen it glowed, apparently trampled to continue and

suggested at last as a light tan up when Luther published his theses against Rome in Wittenberg (31 October 1517).
Favored by the political position of the princes of Germany to the other, he hewed the form of the papacy, liberated
a large part Of those which the rigid walls had long since made the swelling life a misery, and sat next to the broken
form of another which the spirits afforded a wide margin.
The Reformation brought about two major transformations. Once she had the spiritual life of a healthy soil,
replacing the science of religion; they internalized the mind, by fanning the faith to new glow and looked back to a
higher better life than the earthly.
A spring labor went through the civilized world. Shortly before the Turks had destroyed the Byzantine Empire and
many learned Greeks had fled to the West, where they aroused the enthusiasm for ancient culture. There was a new
conception of the spirits; you delved into the works of the ancients, and grafted the noble Greek rice to the strong
Germanic tribe: classical antiquity married the gemthstiefen Middle Ages. Sun joined the new religion a new art and a
new independent science, which took on the many universities founded a sheltered, fertile soil.
The spiritual movement grew with every day, accelerated by the invented art of printing. The philosophy took a
completely different direction. Had since been martyred useless only in metaphysical musings, we now began to study
how the mind to all these wonderful words had come. It was the only right way. They doubted everything, left the
"boundless Ocean" and stood on the safe ground of experience and nature. the British were particularly worked in this
direction and are here Baco, Locke, Berkeley, Hume, Hobbes to name.
 In the field of pure science the great men brought: Copernicus, Kepler, Galileo and Newton produced the well-
known large revolutions.
i 284 It also created a new art. The Renaissance ushered in the art of building fresh surging life, and everywhere, especially in

Italy, created the most magnificent churches and palaces. - The sculpture drove a magnificent Nachblthe under the
influence of again came to the light of day ancient masterpieces, and the painting reached for the first time the clear
height of perfection (Leonardo da Vinci, Michelangelo, Raphael, Titian, Correggio).
Like the painting, also the realistic poetry swung to the highest level (Shakespeare), and powerful, as never before,
the music came into existence: from now on a true great power of the mind (Bach, Handel, Haydn, Gluck, Mozart,
Beethoven).
Under the influence of the large sum of these new designs, the spiritual life in the middle class designed always free
and deeper, and the life of the demon always noble. The development of the mind weakens the will directly, because
the mind can strengthen itself only at the expense of the will (change in movement factors). but it weakens him even
more indirectly through increased suffering (increasing the sensibility and irritability: passion) and born in the
frequently recurring state of pure contemplation longing for peace.
Also, the process of development of humanity revealed itself more clearly. Excellent heads saw all movements
pursuing an ideal destination: the rule of law and a more perfect international law, and stood, aufglhend moral
enthusiasm in the movement, this accelerating.
33rd
Protestantism against the Catholic Church collected and made enormous efforts to overcome the schism (creation of
the Jesuit order, religious wars). But she did not succeed, although the opponents were divided into himself (Reformed,
Lutheran, etc.). The bloodiest, most destructive fights only had the consequence that was eradicated in some countries,
such as France, Austria, Hungary, the new doctrine.
The friction in the intellectual sphere was a great, and the movement in the States was always fresh and lively. All
the fruits of the new age were the middle class in her lap, |
i 285 the all belonged, which protruded through wealth, heart and mind training. And this third stand was as good as political
rights in the State, as the nobility and clergy held together firmly, to secure their privileges. This state of affairs was
untenable. First, the middle class won in the Netherlands and England greater freedom and a decisive influence on the
management of the state. Then the movement seized the citizens of France. The ablest and most brilliant men like
Voltaire, Montesquieu, Rousseau, Helvetius, attacked the status quo in all areas on relentlessly. The Third Estate did his
job to the cause of all mankind; the seed of Christianity: "All men are brothers" had developed powerful, and all life in
the state urged with compelling force after a Points:full legal recognition of the third estate.
34th
Now the time had come when the law of the merger within, by Einreiung the political class distinctions, was
brought into action again, and the storm strengthened by the free air that blew from the gloriously built American state
over the sea broke with suddenly going on. He swept all the burdens of the feudal state: serfdom, Natural service, in
kind, church tithes, guilds, branch restriction etc continued. all were stripped these bonds by the people of the
unforgettable 4 August 1789 and explains the human rights. Later, the church property and the wealth of all those
nobles who wanted to be the new order of things do not add, fed and a free peasantry were justified. At his side stood
the free working class.
35th
 The achievements of the great revolution could not remain enclosed in France; because civilization has all of
humanity in mind, and purer than ever had revealed this, especially in the French Revolution. The exciting cause of the
spread was the expedition of many princes, who feared the consequences of the revolution and tried to suffocate. The
real propagators of the new facilities was Napoleon. He wore |
i 286 the sacred fire on the tip of his sword through a sea of blood in most countries of Europe. Once again, the people

circulating through each other, but this time hovered in a lighter form of the genius of humanity above the immense
clutter.
The general Umrttelung aimed, however, at first only the loosening of the soil and sowing. The seed was at peace,
and gradually the people of all civilized states have taken the shackles of the feudal state.
36th
While these transformations spread in the political and economic areas, took a German man, Kant, the greatest
revolution in the intellectual sphere. His immortal deed, the writing of the Critique of Pure Reason (completed on
March 29, 1781), was larger and more consequential than the fact of Luther. He referred to the inquiring mind once and
for all on the ground of experience; he quit in fact, for all of understanding the struggle of people with phantoms in,
above or behind the world, and smashed the remnants of all nature religions that generated fear.
Only by Kant the revolution was complete. In the economic field was the freedom of labor, the political to the
personal, civil and political freedom of all, built on intellectual independence from all superstition and faith. For those
of understanding, the last form of a church had been destroyed and built the foundation of the temple of the true pure
science, once all humanity will enter the.
37th
The French Revolution and the Napoleon'schen wars, with their wailing on one, their achievements on the other
hand, are among the historical events where temporarily the basic movement of the human species, are demonstrating
life in the absolute death, where the genius of humanity as it were his face, unveiled with the serious mysterious eyes
and pronounce the promise comforting:
i 287 by a red sea of blood and war, we wade towards the promised land and our desert is long.
(Jean Paul).
After the massive action a reaction necessarily entered, which used the state of exhaustion in which all were to
curtail the freedoms gained. Completely destroyed they could not be; because the bourgeoisie was too powerful. Also it
offered even the hand for returning the concessions to a level that was in their interest. She had only temporarily their
cause of humanity; Now, in peace, they carried out the divorce and closed the common people completely by the
government from.
the constitutional monarchy was in most countries, following the example of England, established whereby the
power was distributed in the state under middle class, the nobility and clergy and the princes. The second chamber,
which should represent the people represented only a small portion of the same, namely the rich middle class, because
a strict Census was introduced, which made the armen Mann political rights again.
In the economic field, however, the worker and his power was free, but the yield of the work was a limited, and
therefore the workers again became de facto unfree. In place of the Lord in some form, for which one, against collateral
in the necessities of life, work, the Capital had entered, the coldest and most terrible of all tyrants. The legally declared
free serfs, serfs and journeymen were actually penniless and had, in spite of their freedom again enter into the relation
of slaves to the Lord, so as not to starve. they did not get more. Every excess, the work of the worker on this job also
sheds flows normally into the bag less detail, the immense riches, as the ancient slaveholder, heap. Only is the new
 relation of maladministration,that the modern slave, is left to the entrepreneur without mercy to his fate in commercial
crises and pushed into the pangs of hunger and misery, while the ancient slave owners had to get his slave, in times of
famine and misery by crop failure, as before. The punishment which the employers just in |
i 288 such crises for their heartlessness and, taken as a whole, is also narrow-mindedness to part, and the fact that the workers

in good times temporarily achieve a higher wage the terrible basic relationship does not change from.
In this state, the large Civilisationsgesetz of social misery shows. "Heart" is made better through trouble. The social
misery wears down the will, more and more, glows him out, melts it, making it softer and forming more slowly and
prepares it to be sensitive to those motives which will provide an enlightened science him.
Furthermore, the social misery affects awakening and exacerbating the mental powers: it increases the spiritual
strength. They look only to the countrymen and to the inhabitants of large cities. The difference in the body is because
the body is nothing more than justifies the previous by the subjective forms thing in itself, in the idea. The proletarian
shows up as a weak individual with a comparatively large brain that appearance is the embodied action of the main law
of politics. The proletarian is a product of the ever growing friction in the state that prepares only for salvation, then
redeemed. While the indulgence weakens the higher classes, weakens the lower the misery and all individuals are
thereby capable of quite where to seek their fortune otherwise than in this life and his empty, inflated,poor stimuli.
That the greater intelligence many proletarians makes criminals by their lively spirit would in the will, glows
through neglected education and lack of education, for motives that he usually did not see or loathe, is only the law of
friction. The necessary aberration brought on the other hand, people love and to lift the lower ones to a higher level of
knowledge the effort. Complaints of increasing depravation can only Phantast; the Noble will help. For one must seek
the reason of the disease not only; it is open to light and requires only strong hands to make it harmless.
The law of social misery and the law of Luxury (under which one can make a major movement of the upper
classes), are the expression of the damage around the |
i 289 Company, its unreasonable Productions- and lifestyle. One can also both from a particular point of view, call the law of

nervousness. The search for other large Civilisationsgesetzen constant increasing sensitivity is stimulated artificially by
this law, or in other words, a movement of the factors is set to a more intense action, and the entire movement of the
individual is another thereby, a much more intensive and faster. Subheadings cover the under the laws of the infection
and habit of the necessity for all become toxic stimulants such as alcohol, tobacco, opium, spices, tea, coffee etc
weaken the vitality in general, by directly increasing the sensitivity and indirectly irritability ,The consumirten in the
United States of North America in 1870 spirituous beverages for example represent a value of 1,487,000,000 dollars. It
was calculated that the liquid mass of a channel 80 Engl. would fill miles in length, 4 feet deep, and 14 feet wide!
In the intellectual sphere, unfolded after the revolution, above all the natural sciences. It finally went without
preconditions and impartially to nature, she asked sincerely and avoided anxious to tie the physics at a metaphysics.
Kant's moral theology, in which an otherworldly power experienced the highest conceivable purification, was soon laid
on its side and materialism took its place, which is a quite untenable philosophical system. Its main affliction I have
already illuminated in physics; here I have to lead the other, that although he knows changes in the world, but no
history of the world. He can therefore bring no ethics.
By contrast materialism is a very important and beneficial historical form in the spiritual field. He is to compare an
acid that destroys all the rubble of thousands of years, all the remains zersprungener forms, all superstition, makes the
heart of man, although unhappy, but purifies the mind for it. He is what was Johannes der Tufer for Christ, the
forerunner of the true philosophy of the the brilliant successor of Kant, Schopenhauer, laid the foundation has. Because
it can do no other task for philosophy be established than that the |
i 290 to build the core of Christianity on reason, or as expressed spruce:

What is the highest and final task of philosophy than to explore the Christian doctrine right, or correct them also?
 but this has first tried with success Schopenhauer.
Science then reached deeper and deeper into the practical life and designed it to. What changes have the two
important inventions: the steam engine and the telegraph electrische, produced in the world! The movement of
humanity has gone through the same in a tenfold faster pace, the struggle for life ten times more intense, the lives of
individuals become ten times more restless than ever since.
38th
The states in the economic areas increased the gap between the three upper classes and the new fourth estate every
day, until the latter, the class consciousness awoke. The workers demanded electoral reform in France, because the
chamber is not the appropriate expression of popular will. The king's refusal aroused the storm, and on 24 February
1848, the Revolution broke out. Was appointed a worker in the Provisional Government, made the state to improve the
situation of the lower working class compulsory and proclaimed direct and universal suffrage, thus, got a hold on the
state will any respectable citizen who was older than 21 years.
However, the Republic was destroyed, both in the division of socialistic parties as to the intrigues of the
bourgeoisie, which had recognized that the reforms threatened their power. But the people had seen in a hellen Osten,
and has since lived in him the certainty that the sun burst forth and shine is a nivellirte society, which is the whole of
humanity.
Goethe says very true:
The world is not so surprising to the goal than we think and want. Always the retardirenden demons are there, the |
i 291 everywhere in between and face everywhere, so that there is indeed a whole forward, but very slowly.
How to stand star still, indeed, seem to be declining, including the sunken into the individual spirit seems to stand
still humanity soon, soon falling. But the philosopher sees everywhere only resultant of movement, namely a steady
forward movement of humanity.
39th
We now have to throw caution and circumspection, a look into the future of humanity, as we the direction of on the
purely political, economic (social- pursue ruling political) and purely spiritual areas of present trends.
In Europe are the purely political phenomena at the time under three major laws: under the nationality laws, the
laws of humanism and the law of separation of the state from the church, that is, the destruction of the church.
are the former laws in accordance with all the small states, which originate either from the Middle Ages and have
received artificial separation itself, or were created by the wars Napoleon'schen whim, drawn into the general stream of
becoming half pulled, half of itself driven into him. Search the nations with a common language, customs and culture,
with irresistible force, national unity, so that they for political existence is not subject to the terrible struggle of nations
and be raped. This quest is also pushing against the walls of large states, which include people of different nationalities
in it.
The second law is manifested in very different phenomena. First inside the civilized states: every man, whatever is
his position and is considered the most valuable, important and unantastbarste beings in the world.
Mais qu'est-ce donc que l'association humaine, si l'un de ses membres peut disparatre, comme une feuille emporte par le
vent?
(Souvestre.)
Is somewhere a person afflicted in a manner that the very incomplete and extremely unclear worded un | written
i 292 contradicts Codex of humanity, so trembles all mankind formed and yells loudly. So it must be, if the redemption is to
take place. The more loses his life in value in the eyes of the individual, the higher its importance must rise in the eyes
of the community. In ancient times it was just the opposite: because the individual knew nothing more precious than his
 life that did not appreciate the totality higher than that of a tree leaf or a rat. In this law, the emancipation of the Jews is
mainly due, which was a world-historical event of the greatest importance. The Jews contact their extraordinarily
developed through the long press anywhere in spirit and make the movement where they come from, intense.
The law then is reflected in the effectiveness of States to the outside. Everywhere, where the leaders of major
nations will come, called the personal freedom of the individual. It should be in the world any more without personal
freedom; slavery to stop all the earth.
In addition, all civilized States looking gradually from the state of nature in which they stand to each other to get
out. Already, several light Conflikte between states by referee arbitrated been (Alabama question, etc.), and several
powerful clubs ensure that will be gone in the direction indicated ever onwards. In this way is an international legal
code; and the movement is not by currents on social- distracted the political field, it will, there can be no doubt
eventually bring about the "United States of Europe."
The most effective means of humanity, the good press. It covers all damage relentlessly and calls constantly, the
secondment of evil.
The struggle between the state and the church is now broken out in a manner which makes a healthy peace
impossible: he can be compared to a duel in which one must remain. That the state will prevail, is in the process of
development of mankind. In winning the state in the intellectual sphere now blossomed absolute philosophy will
eventually take the place of religion. -
i 293 In Asia, the ancient laws of the merger by conquest and the spiritual fertilization will lead the operations. The matter is to

gradually win all the peoples of the great part of the world entirely for European civilization.
Russia and England are called to prepare the work. The former moves constantly present in the vast steppes and
tames the last remnants of the troubled force which is so often broken devastating in the Culturreiche in the Middle
Ages.
England is limited for the time being in India. It raises about the great empire, headed by a narrow-minded, but still
beneficial policy, a network of railways, roads, canals and telegraph and spread European culture everywhere.
What will be the situation when the Asian possessions of England and Russia are adjacent to each other is to
determine in any way and the way indifferent. China will be then already emerged from his seclusion and powerful
interfere with the course of events, which will also be under the influence of all the great nations of the world.
It is very likely that will arise as to the time of the migration, but without the terrible atrocities, enters a fusion and
new realms of vigorous mixing peoples; for a complete death of the remains of the old Oriental civilized one may deem
impossible. -
In America, the youthful mixed people that inhabited the United States, expands on and on. The law of the merger
has been and is still ongoing in the Union, the largest application. Who can trace the intersections etc caused by the
sexual mixing of French, Germans, Englishmen, Irishmen, Italians, etc., and also by the whites with blacks, Chinese,
Indians? How will qualities are as bound awakened, strengthened and weakened, and every generation has a
significantly different.
The Americans of the Union will flood and by the time all over North America may also spread through the south.
A growing number of the half-savage aborigines die in America and Australia. You do not have the force of contact
|
i 294 of the higher culture to bear, and the civilization it plunges cold in death. -

The one country that is drawing the most difficult in the sphere of culture and will last to enter the same, is Africa.
In the meantime, it is surrounded by a belt of colonies that will gradually widen more and more until the whole country
is developed. Perhaps the Republic of Liberia is destined to become the main base of civilization in Africa at a later
 date. It would be strange if among the educated blacks of the Union not aufstnden apostles to compile their poor
brothers in a more humane way of life.
Also, Egypt appears to be appointed to redesign the interior of the part of the world.
Furthermore, the noble Africa travelers are to be mentioned, which are eager to explore the mysterious lands of the
interior. Your efforts it may succeed in time to throw such motives in the old world that flows of emigrants in the
central Africa spill and colonize it. Finally, we must mention the Christian missionaries who are in Africa quite out of
place. As much as you have to blame their effectiveness in India, where they want to put the Christian religion in the
place coequal ethical systems, so are their aspirations recognize in the raw negro tribes. -
Is now the circle of civilization is not closed, it is clear to see from the now efficient causes that he will close one
day. That it expands more and more, which cause daily proliferating railways and shipping lines. Emigration is in the
course and is growing. Soon lure shimmering gold and diamond fields, sometimes the freer forms of life. The laws of
the merger and the unfolding of individuality are facing and accelerate their pace of movement.
40th
In the economic (social- political) areas, the so-called social question confronts us alone. It is based on the law of
the merger by internal upheaval basis that once the issue is resolved, no more appearance in the life of |
i 295 will guide humanity: because then the beginning of the end is at hand.

The social question is nothing more than a question of education, if it has an entirely different like appearance and
on the surface; for in it is merely a matter of bringing all people to that Erkenntnihhe on which life can be judged
properly alone. But as the way to this height is locked by purely political and economic obstacles, there is the social
question in the present is not as a pure question of education, but for the time being as a political, then as an economic
one.
It must therefore, in the next periods of the future, the obstacles in the way of humanity first of all be taken away.
The obstacle to purely political field is the exclusion of the landless people Classen from the government of the
state. It is eliminated by the provision of universal and direct voting right.
The requirement of this option has already been granted in several states, and all others will follow over time the
examples: they can not be left behind.
The requirement could be met by the conservative elements in the state, first, because, owing to the existing division
of state power, the will of the people is not absolute, decisions therefore does not always have to be carried out;
Second, just because of the ignorance of the masses makes the right provisionally to a blunt weapon. The danger that
now the people would overthrow all state institutions by law immediately so was not present. One satisfied on the other
side the people completely, because in fact no higher purely political right may be required, and could quietly leave the
rest of the course of events. Each legislative assembly, which is based on the direct universal suffrage, is the adequate
expression of the popular will, for it is evenwhen their majority is disposed towards the people hostile because voters
fear, lack of insight and so betrayed and testify that they have a clouded mind.
A better electoral law can therefore not given to the people |
i 296 become. But its use may be more extensive. we adhere to Germany, only the elections be brought to the Diet of the law.

but it should Smmtliche elections take place afterwards: the elections for the provincial assemblies, the provincial and
district assemblies, for community leaders, for trial by jury, etc. Such expansion but depends on the formation of the
individual.
Here we face the economic obstacle through which is already very clearly recognized the true nature of the social
question. The common man should be able to manage his political offices.
 For this purpose he must gain time. He must have time to form. Here lies the source point of the whole question.
The worker has now in fact not the time to train themselves. He must, because it is not the whole product of his labor
falls by the ruling Capital takes the lion's share of it, work long hours in order to live at all, so long that he, evening
returning, has no power to cultivate his mind. The task of the worker is: to achieve a shorter working at auskmmlicher
existence. In this way, but not only increases the price of the products it produces, but also the price of all commodities,
as in the economic chain, a member from the other dependent, and must therefore, of necessity wage increase, while
shortening of working hoursdemand; because the wage increase is absorbed by the general rise in prices, and it remains
to him only the shortened working hours is the only profit.
On this knowledge all strikes our time based. One must not be misled by the fact that the extra time as the right to
vote granted, is not used by most correct. The recognized advantage is gradually pushing each to collect, as now, many
whose names (as read in the catacombs Naples's is) God alone knows to use the extra time properly. (The beautiful and
at the same time raised inscription: vote solvimus nos quorum nomina Deus scit .)
i 297 Suppose now on, the workers had all alone without solving their task any help, so the result of everything would be that

young and old gewnnen a clear insight into their interests and so gradually there came a strong to send minority in the
legislature that would have to make two demands over and over again:
1) free school;
2) Regulatory reconciliation between capital and labor.
By the time gained the individual can not obtain now a comprehensive intellectual culture. Only now and then he
can einheimsen a grain. The main thing is and remains that he is sparked by his interest is going to examine the social
conditions, Other educates about sticking to the totality and so by worthy representatives receives determining
influence on the state's will. These representatives now have the obligation first to touch the evil at its roots and to
demand, according to the free school, that is gratuitous science education for everyone. There is no greater prejudice
than the assumption that someone is not a good farmer, artisan, soldier could be etc who speaks English and French, or
read Homer in the original.
But that this demand, if granted, be feasible, parents must be put in their acquisition so that they not only do without
the work of the children, but also able to earn up to complete training the maintenance of the same, that is, the wage
conditions must be modified by cross ,
Lassalle, this, in theoretical and practical, great talent, but without a trace of genius, has proposed to allow the
giving of government credit Arbeiterassociationen by trade, which could occur with the Capital in competition. The
existing capital remains untouched, and let only the competition with the same permitted by the fact that the workers
could put through the credit in the possession of the necessaries essential working tools.
So it is undeniable that the agent would help, so be sure that the state does not hand it (as above: "the world is not so
fast to the goal than we think and wish") is sufficient. |
i 298 What could we ask other by the state, which is in any case obliged to grant equitable claims of its taxpayers?

The merging of the small workshops in large factories is a consequence of the great capital. It is in the course of our
time, which is amplified by the small capital (the crisis of 1873 and its aftermath have this train only temporarily
weakened) that the factories are transformed into joint-stock companies. It is now to demand first by the state, but that
he favors this transformation of the factories, the condition stellend that the worker will taken part in the profits of the
business. Furthermore, you can request from the state that it compels independent manufacturers, also to take part, the
workers in the profits. (Several manufacturers, in the proper knowledge of their Vortheils, have already done so.) The
Actien Capital will earn interest at the customary rate of interest and also paid the wages of workers according to
merit.The net profit would then divide into equal halves under capital and workers; the distribution among the workers
was to be done on the basis of their wages.
 One could then gradually after certain periods, the return of capital increasingly lower; increasingly favorable notice
also Vertheilungsmodus of net profit gradually for the workers; yes, completely in the hands bring by gradual
amortization of the Actien with a specific part of the net profit, the factory of all parties interested in the business.
would Ingleichen banks and trading companies and agriculture similar to organize, always according to the law of
education of the part, proceeding, because at one stroke the social conditions can not be altered.
That the present Bewirthschaftungsmethode the soil is untenable, to give all of understanding of all parties. Just
think of the excellent Riehl, who wants to have conservirt the forms of the Middle Ages, but remodeled. He says:
It has raised the question, how long would probably remain the country wirth-scientific conditions such that a state of the
small landowners, the situation described by us peasants, be possible? Because the imperfect, weary and heavy little Extensive
the Bewirthschaftungsmethode - - - must surely at the huge advances in Agriculturchemie, the ratio | tional
i 299 farming and in which to still superficial exploitation of the soil soon in any proper proportions more standing growth of the
population, sooner or later, give way to a quasi original producer, worked in it Large farming, which then dry the small farming
community in the same way would place as the industrial factory system has already laid the small commercial stand the most
part dry. That this eventuality should occur again, we certainly do not doubt.
If this were achieved, the joint-stock companies of a working branch in conjunction with each other could occur for
specific purposes; it could group their cooperative bank, their insurance company for the diverse cases (illness,
disability, death, loss of all kinds, etc.) have, etc.
Furthermore, could Smmtliche retail shops of a city, a city partly, along similar lines are organized, in short, the
current traffic would remain the same as a whole and only extremely simplified. but the main thing would be that a
thatschliche reconciliation between Capital and Labor occur and the formation of life Aller would greatly ennoble.
Another good result of this simplification would be a change in tax laws; because the state would now have a clear
insight into the income of all, and as he taxed the companies, he would have taxed the individual.
41st
In this way the social question in a peaceful, slow development course of things could be solved if the workers
pursued their goals persistently and without excesses. But this is to assume? To the social conditions that bear the
stamp of the capital, the workers shake furiously and eager to have shaken as the semi-captive Germanic peoples on the
borders of the Roman Empire. The impatience lies down, like a veil over the clear eye of the spirit, and unfettered lust
surging for a richer enjoyment of life.
Stands the workers thus alone, would with certainty |
i 300 to predict that a peaceful solution of the social question is not possible. This but we have now alone in mind, and we

therefore make those elements identify which are, as a counterweight to the impatience of the lower classes and can
affect such social movement that their gear remains a constant.
These elements provide the higher classes.
We have recognized the movement of humanity, civilization, compared with the fall of a ball into the abyss, and
who is attentive followed the above, is that the struggle and strife, in the progression of humanity is becoming more
intense. The initial disintegration of unity in the multiplicity were all following movements tendency and so the
contradictions increased continuirlich in all fields. Consider only superficially intellectual field of the present. While
only believed in the first Middle Ages and an attempt by a courageous, free individuals was made extremely rare to
attack the status quo, is now available wherever you look, one opinion against. In no field of intellectual area there is
peace. In the religious field, one finds thousands of sects;of philosophy thousand different flags; natural science
thousand hypotheses on aesthetic thousand systems; the political parties thousand; on mercantile thousand opinions; in
the economic thousand theories.
 Each party now purely political field examines the social question to their advantage to exploit and joins forces with
the workers soon to this and now to that sought by their purpose. This makes the social movement is first brought into a
rapid river.
Then ambition, desire for fame and lust for power have led always important men from the upper classes to abandon
their rotten lives and to make the cause of the people of theirs. The material is extremely brittle: fingers bleed, and
often exhausted arms fall down - but does not roll there the luck holding up a laurel wreath, or the signs of power?
But the immanent philosophy for their hopes mainly on the realization of the reasonable employer and the |
i 301 good and just from the upper classes. The unsustainability of the social condition forces itself upon every thinking and

unprejudiced. It is even recognized strata of society in the "highest" and I lead to evidence the words of the unfortunate
Maximilian of Habsburg to:
To which I still can not get used to is to see how the rich aussaugende factory owner produces in bulk, which satisfies the
immoderate luxury of the rich and their magnificence tickles, while the workers, enslaved by his gold, pale shadows are real
people, the, in utter stupefaction soul, sacrificing her body his money sack, to staunch the needs of the stomach, in machine-
moderate strokes.
(Out of my life.)
From the solution of the social question the salvation of humanity depends on: this is a truth on which a noble heart
must ignite. The social movement is the movement of humanity, is a part of the destiny of humanity, forcing the wills
and recalcitrant with equal force in its unalterable gear. Herein lies the invitation for anyone who is not completely
banned in the narrow, barren circle of natural egoism, with their wealth and to offer with all his might to fate as a tool
to set in motion and for the greatest happiness on this to gain ground: the peace of mind that springs from the conscious
agreement of the individual will with the progress of the community, which, taking the place of the holy will of God
course of development of mankind.Verily, he who feels this happiness only temporary in itself that must to glow in
moral enthusiasm which the clear head must ignite the beating heart that irresistible breaks out the flames of
philanthropy from him because
the fruit of the Spirit is love.
(Galatians 5: 22)
Sursum Corda! You Arise and stand down from the luminous height, from where you saw the promised land of
eternal rest with drunken eyes; you had to where you realize that life is much more unfortunate; where the binding had
to fall from your eyes; - transgress down into the dark valley, through which the turbid stream of the disinherited
circulated and submit your tender, but |
i 302 loyal, pure, brave hands callused your brothers. "They're raw." So they give motives which they refine. "Your manners
come from." So they changed. "They think have life value. Do you think the rich happier because they eat better, drink
because they give parties and make noise. You mean, the heart beat quietly under silk as under the rough coat "So let
them down. but not with speeches, but by deeds. Let them learn, taste even whether to do neither wealth, honor, glory,
yet comfortable life happy. Tear down the barriers that separate the deluded by the alleged happiness; then the
disappointed attracts your chest and opens them to the treasure of your wisdom; because now there is nothing else more
on this wide, wide world, what they still covet and want could,as redemption of themselves. -
If this happens when the good and just regulate the social movement, then, and only then the march of civilization,
the necessary, specific, unstoppable, not mountains of corpses and rivers of blood can take place.
42nd
we look back from here, we see that the Nationalittsprincip, the battle between the state and the church and the
social movement will bring about significant changes, which can smmtlich take a bloodless course.
 Is it likely, however, that the conditions einreten this? Is it likely that smashed through Congress and arbitration
courts, states and nations are united, which want to be connected? Is it likely that the struggle between the state and the
church by law is settled alone? Is the supreme power in every state on the side of the pure idea of the state? Finally, is it
likely that the capitalists will have a day like August 4, 1789 was one of the feudal lords?
No! all this is not likely. , However, is probably that the upheavals will all be violent. Humanity can throw into
existence only in violent throes, under thunder and lightning, in a fully air Fulnigeruchs and blood haze, the shape
and the law of a new era. |
i 303 is how the story, "teaches the self-consciousness of mankind" But the upheavals will take place more quickly and be

accompanied by less atrocities. make sure the good and just, or, in other words, has become a great power of humanity.
It is the task of philosophical politics, the destruction of mankind to design under wide point of view, in general
terms, because they can alone. But it would be presumptuous to try to determine the individual events.
In this direction, it may, if it wishes to do their dignity no entry, give only general indications and, countless acting
causes of anosognosia looking denote groupings as probable.
First, it is clear that none of the upheavals in question in the near future will take place entirely pure. In the struggle
between the state and the church are efforts that are rooted in Nationalittsprincip, intervene, and at the same time the
banner of social democracy will be deployed.
In the foreground, however, is the struggle between the state and the Church, between reason and ignorance, science
with faith, philosophy and religion, the light with the darkness, and he will give the signature of the next period of
history.
Therefore, we have to take him for the time being in the eye.
Which European nations will face each other in this struggle, nobody can predict. By contrast, it is certain that
Germany represented the state thoughts, France will be on the side of the church.
Who will win is questionable; But as well as the war may turn out - humanity will make a very big step forward.
This we have to be justified.
Performs France a pure revenge war under the banner of Rome, supported by all who, among the shards
zersprungener historical categories, perform a light-shy, dogged, vindictive, pathetic and bornirtes life, can be predicted
with certainty, that it, it stands alone or there were powerful allies, finally, must be subject; for how could it |
i 304 can triumph over a power that, because it is under the given conditions, in the movement of humanity, their strength

thousandfold by the moral enthusiasm, are in which glow their hosts? How it will roar in Germany when the ignition
watchword is displayed: Last and final settlement with Rome, with Pfaffenlug and Pfaff deceit? Would there be a single
understanding Social Democrat who will not ergriffe the sword and say: Only Rome, then my business !? Oh, what
would that one day!
however, writes France the solution of the social question on its flag, also supported by Rome and all the scheming
romantics who are caught up in the illusion that they can, after the victory, which lay the ghosts which they evoked - so
it is not certain but very likely that Germany will not be successful; for then is France in the movement of humanity,
while Germany will not be a tightly held power.
In the latter, as in the first case but Rome is doomed; because a France that has prevailed among social-democratic
banner must throw the fragile molded on the ground that it shatters into fragments that can never be glued together.
The great, vast historical form of the Roman Catholic Church is ready for the absolute death. That they should go
drives himself and is not driven in that it has pressed with his own hands the mark of destruction on her forehead,
which makes her case so deeply tragic and poignant. She has what one might also say very beneficial worked for
humanity. She has increased as a political power, the battle, a great merit, and especially acted successfully to the will
 part. The mind not clouded: she let him only darkened, but the heart, the defiant, wild and rebellious, broke them with
their iron hands and dashing weapons.-
We consider both cases to the attention, we shall find that the former is the more likely; for how could France may
go into battle among social-democratic flag against Germany? The ratios of torn country in the present give no reason.
i 305
43rd
As now may also precipitate the inevitable, lying in the development of things new war with France, it is certain that
not only the power of the church destroyed, but also the social question their solution will be brought very close.
France wins, it must resolve the issue. however, victorious Germany, two cases are possible.
Either it is the social movement powerfully developed from the fully self-torn France: it arises in him a fire that will
take all civilized nations, or Germany would like to thank generous those whose sons have identified the greater part of
his victorious army by the heaviest shackles of the Capitals of them stripping. Germany should only be called to solve
intellectual problems? Is it impotent in the economic areas and can it here subsidence others only getting? Why should
the people that Luther, Kant and Schopenhauer, Copernicus, Kepler, and Humboldt, Lessing, Schiller and Goethe was
born, not to have beaten to the glory wreath Rome for the second time and this time smashed, can not also add the
others who to have solved social question? -
Here is also the place cosmopolitanism and modern patriotism to illuminate and detect the healthy combination of
the two. The former is to hold in our time, only in principle, that it should not lose sight of the fact that brothers and all
people are called to be redeemed. But now it rule nor the laws of formation of the part and the peoples rivalry. The
basic movement is not, as a uniform, come to the surface, but lies down here or in various movements apart. These
have to be combined to give the image of those, that is, those must be produced from the various efforts of individual
nations. the will of the individual, the whole of humanity it keeping in mind is, therefore, to ignite in the mission of his
country.In every nation the belief in such a mission there, but they will soon be higher, sometimes a deeper; because the
next necessity decides, and the present is right. So the mission of a people, which still lacks the unit, initially to achieve
unity and its citizens |
i 306 like for further occur with confidence that a favorable situirtes sister nation now reached the higher goal and then

fertilization is inevitable.
It applies to the period of history in which we live, the word: From cosmopolitanism is any one-sacrificing patriot.
44th
I can not repeat often enough, and each of insight that tracks the threads which rich and out of the darkness of
antiquity to the present day showing the direction of its course in the future clearly will agree: that the social movement
in the movement of humanity lies, and that they now fully draw up halbfriedlich, or, as the French revolution, under the
most appalling atrocities and the moaning of, is forced from the tree of life in the night of death repelled unstoppable.
As the Marius managed to destroy the Cimbri and Teutons, so it was possible the middle class to fight back and the
workers in 1848 to suppress other Socialist surveys, which are now taking place in several countries. But can at least 4 /
5 of the people in the long run through today's Productions way be excluded from the treasures of science? Certainly
not; any more than the plebeians of Rome were to hold for the duration of the employments away, any more than the
middle class itself could be excluded in the long run by the government of the state.
Civilization kills I said above. Naturally, it weakens the higher strata of society more than the bottom because the
individual that can live more quickly. It is under the influence of many motives which inspire many desires, and these
consume the life force.
Karger lack is the best ground for the human plant, says the conservative statesman.
 Greenhouse heat must have people plant, says the philosopher immanent.
The oldest Urgeschlechter the high nobility are towards the end of the Middle Ages almost all extinct. As the individual |
i 307 people from here go when he has accomplished his mission, as well as the gender and families will take effect from when the measure
of their work is full. The proudest House, the numerous offspring still seem to promise many centuries of time, often goes out
suddenly.
(Riehl.)
The Corruption and corruption in the upper classes of society today is great. The Attentive found in them all
Fulnierscheinungen again, which I have shown the dying Roman people.
Everywhere now where putrefaction occurs in society, the law of the merger revealed; as has the civilization, as I
expressed it figuratively, the desire to expand their circle, and it creates as it were the putrefaction so wild primitive
people, lured to give up their slow movement and interchange with the rapid civilization.
but where are the wild primitive peoples that could penetrate the States now?
It's true: the vitality of the Latin nations is smaller than that of the Germanic, and the power of these weakened than
that of the Slavic peoples. But a mass migration can not take place; for all these nations are as good as in France
already in a closed circle of civilization, and in each of these countries, in Russia, the rot is present.
The regeneration can therefore only take place from the bottom up, according to the law of the merger in the
interior, whose consequences will this time be different from those were in Greece and Rome. First, no personally
unfree exist more, the walls between the stands are already half destroyed. The law will therefore seek the Nivellirung
the whole society.
When the midday sun of civilization has already singed the plains, then, is the culturarmen mountains and highlands of the
breath of an unbroken, natural fresh national spirit as forest air again neubelebend drag on them.
(Riehl.)
But not only the farmers but also the workers who hectic, but also unbroken, are irresistible |
i 308 driven by the genius of humanity, tear down the artificial dams, and it will be available in every state a single nivellirte
society.
45th
It is clear that the social question is not available, a solution of the same would be not to strive for, would be if all
people way (or even good Christians); but just because people want to see all manner because they can only be used as
such redemption, the social question exists and must be solved.
Now we occupy the highest position.
It is to say the greatest folly that the social condition of any radical improvement are capable. But equally foolish it
is to say that a Radical change in the same would create a paradise life.
Work must always be, but the organization of work must be such that each all the pleasures that can offer the world,
are accessible.
In Wohlleben no luck and no satisfaction lies; hence it is not a misfortune to have to give up the good life. But it is a
great misfortune to put a fortune in the good life and not being able to know that no luck in that.
And this evil that nagging and the heart by twitching, is the driving force in the lives of common people groups that
whips to the path of salvation. the poor it aflame with longing for the houses, the gardens, the goods, the riding horses,
the Carossen, the champagne, the diamonds and daughters of the rich.
Now give them all these trinkets, and they will fall like the clouds. Then they will complain: we have believed to be
so happy, and it has nothing much changed in us.
 Tired of all the pleasures that can offer the world must first be any man, before mankind can be ripe for salvation,
and since their salvation is their destiny, so people need to be fed, and saturation only leads the dissolved sociale
question brought.
i 309 Thus, the success of the social movement from the Justice (humanity), from the purely political rivalry between the

nations, from the rottenness in the state itself and from the general fate of humanity can be derived. The modern social
movement is a necessary move, and how it has performed with necessity, they will also come to the goal of necessity:
the ideal state.
46th
In has gone before we have generally sought to determine the changes that will occur in the political and economic
areas; now we want to follow the development of purely spiritual life in the future.
We take the art first.
Art can award only a limited education. In architecture, the formal-Nice of the room, by Oriental, Greek, Roman,
Moorish and Gothic art, almost, if not quite exhausted. Only the combination of the forms and the shift of proportions
provide a small margin.
The beauty of the human form has been formed by Greek sculptors and great Italian painters and unsurpassable
completed. The human race takes a day of beauty from, and it can therefore never another better Ideal are situated. But
insofar as the innermost part of the human being lit in the phenomenon can not go beyond the Christian sculpture and
painting. Only the realistic visual art leaves room for highlighting great historical moments and the presentation of
great men.
In music one must cheap, by Bach, Handel, Gluck, Haydn, Mozart and Beethoven, add a development only within
narrow limits.
Only poetry remains a lofty goal. She has in addition to the optimistic Faust, who, active and creating, found
apparent satisfaction in life in:
The past, poor, empty moment
The poor man wants to hold on to it!
i 310 to provide the pessimistic, who fought his real peace of mind. The brilliant master will find this. -
The natural sciences still have a wide field in front of him; but they must and will come to a Abschlusse. Nature can
be explored, for it is purely immanent and nothing Transscendentes what had always been his name, picks, coexistirend
with her, in her.
Religion is, to the extent grows as the science will find fewer and fewer adherents. The combination of rationalism
and religion (German Catholicism, Old Catholicism, new Protestantism, Reform Judaism etc.) accelerated their
downfall and leads to disbelief as materialism.
In contrast, the pure knowledge does not destroy the faith, but is its metamorphosis; because pure philosophy is
purified by reason, basically but only confirmed the religion of love. Pure knowledge is therefore not the opposite of
faith. Previously, you had to, because of immature knowledge, believe in the redemption of humanity; now we know
that humanity is redeemed.
It is also the movement of humanity on purpose to the main action of thought on the will determine the motion by
the superstition (fear) to faith (blessed internalization) through this to unbelief (bleak desolation) and unbelief finally to
pure knowledge (moral love).
Philosophy itself finally will also find a conclusion. Your final member will be the absolute philosophy.
Once the absolute philosophy is found, then the right time for the judgment day has come
Riehl calls from jokeful. We highlight the bold word in truth.
 So all tendirt also in the intellectual sphere after completion, after the completion, by pure work.
But in the following periods are different from the past that art and science are getting deeper into the people until
all of humanity is permeated with them. The understanding of the works of the brilliant artist will always be developed.
This is the esthetic | tables
i 311 joy frequently occur in the life of every person and his character are becoming increasingly measure. Science will be also

common, and educating the masses to the fact.

47th
In this way, the ideal state will finally enter into the phenomenon.
What is the ideal state?
He will be the historical form which includes all mankind. However, we will determine unspecified this form,
because it is quite a minor matter: the main thing is the citizens of the ideal state.
He will be what individuals have been since the beginning of history: a perfectly free man. He is completely
outgrown the disciplinarian of historical laws and forms and is free from all political, economic and spiritual bondage,
above the law. Fragments are all external forms: man is completely emancipated.
All drivers have gradually disappeared from the life of humanity: power, property, fame, marriage; all emotional ties
have been gradually torn: man is dull.
His mind now judged properly life and his will is sparked by this judgment. Now the heart only fulfills the longing:
to be spread out forever from the great book of life. And the will achieve its goal: the absolute death.
48th
In the ideal state of humanity is the "great sacrifices" as the Indians say, bring die ie. The manner in which it will be
put, no one can determine. It may be due to a general moral decision, which will be executed immediately, or the
execution of which are left to nature. but it can also be accomplished in other ways. In any case, the law of mental
contagion that is so powerful on the occurrence of Christianity in the Crusades (and more recently in the pilgrimages in
France and in the Betseuche in America) revealed that last processes in the human | standardize
i 312 are derived. It will be like at the time of Dante, where the people marched through the streets of Florence with the cry:

Morte alla nostra vita! Evviva la nostra morte!

(Death to our lives Long live our death!) - - -
One could also raise the question of when the great sacrifice will be brought.
If we look only to the demonic power of the sex drive and the great love of life, showing almost all people, one is
tempted to set the date for the redemption of humanity into the farthest, most distant future.
however, one considers the strength of the currents in all areas of the state; the haste and impatience that makes
tremble each breast demonic; the longing for peace on the basis of the soul; It is also contemplated that unbreakable
threads are woven to all nations already that multiply daily, so that no more people can have a slow, concluded
Culturgang; that savages, driven into the vortex of civilization, come in a sapping the brand its strength excitement as it
will be sick with fever; finally one considers the tremendous power of mental contagion - that one gives civilization no
longer run as a platonic year that you v 5000th can be. Start Chr. But then, considering that thereafter mankind would
drag on still more than 3000 years is dropped even this provision,and it seems to be the biggest, the one may assume a
period of only a few centuries.
49th
If we look back, we find confirmed that the civilization is the movement of all humanity and the movement of life in
the absolute death. It takes place in a single form, the state, which takes various configurations, and after a single law,
 the law of suffering, the consequence is the weakening of the will and the growth of the mind (transformation of the
movement factors). The law sets itself apart in different laws, which I put together |
i 313 wants. The scheme is imposed, however, by no means exhaustive.

Law of the unfolding of individuality;

,, ,, intellectual friction;
,, ,, habit;
,, ,, forming of the part;
,, the Particularism;
,, of the Development of simple will;
,, ,, binding of will qualities;
,, ,, inheritance of properties;
,, ,, putrefaction;
,, the individuality;
,, of the Merger by conquest;
,, ,, merger by revolution;
,, ,, colonization (migration);
,, ,, intellectual fertilization;
,, ,, peoples rivalry;
,, the social misery;
,, ,, luxury;
,, of the Nervousness;
,, ,, Nivellirung;
,, ,, intellectual infection;
Nationality Act;
Law of humanism;
,, of the intellectual emancipation.
The historical forms are as follows:
Economy Political Spiritual
hunting family
Livestock Patriarchate Naturreligion
Agriculture, commerce, trade, slavery KastenstaatDespotische monarchy Greek State Roman Republic Roman Imperial
Purified natural religion Oriental Art Greek Art Science History Philosophy Jurisprudence

i 314
Bondage, serfdom absolute feudal state OOE ueo Christian Church ,, Art Scholastic philosophy Evangelical Church
Renaissance music Critical Philosophy
Capital - World Trade industry Constitutionelle monarchy LO Modern
NaturwissenschaftenStaatswissenschaftenRationalismusMaterialismus

Productive associations- General organization of labor United States Ideally State sound philosophy Absolute philosophy.

50th
Humanity is initially a term; in reality it corresponds to a totality of individuals who are alone real and, by means of
procreation, get in existence. The movement of the individual from the life gives to his death, in connection with its
movement from life to life, the movement of the life in the relative's death, which, however, since weakened in these
continous transitions will and strengthened the intelligence , at the bottom of the spiral motion of life in the absolute
death.
Mankind must have the same movement as they nothing's more than the sum total of the individuals. Any definition
of their movement, which does not contain the absolute death as a destination point, is too short, because it covers not
Smmtliche operations. If the true movement is not clearly visible, the immanent philosophy would have the absolute
death, as the target point, postulate.
All individual biographies: the short life of children by adults who destroyed death before they could testify, and the
long lifetime of such people, which overlook the children of their children's children, must, like all resumes |
i 315 of groups of people (from Indian tribes, South Sea Islanders) can be classified in the erected movement of humanity

casual. If this is not practicable in a single case, the definition is wrong.

The movement of humanity from being in the non-existence now covers all, all the special moves. The thinker who
has realized it is not read a page of history more surprised, nor will he complain. He will not ask what the inhabitants of
Sodom and Gomorrah's debt that they had to go down? what are culpable for 30,000 people who destroyed the
earthquake Riobomba in a few minutes? what the 40,000 people who found the Flame in the destruction of Sidon's?
nor will he complain about the millions of people who have joined the migration of peoples, the Crusades and all the
wars in the night of death. All mankind is doomed to destruction.
The movement itself of our species resultirt (if we disregard the other influences of nature) from the aspirations of
all people, as I said at the beginning of the policy. It arises from the movements of the good and the bad, the wise and
fool the fans and Cold, Bold and the fearful, and therefore carry no moral character. It produces in its course good and
bad, wise and foolish, moral and enthusiasts and Wicked, as heroes and villains, Erzschelme and saints, and produced
in turn from the movements of these. But at its end are just tired, exhausted, dead tired and lame wing.
And then the quiet night of absolute death to all cuts. How are they all, shake blessed at the moment of transition:
they are redeemed, redeemed forever!

----------
 Metaphysics.
i 317

----------
I thank gods,
That you can exterminate me without children
Have decided. - And let me guess
The sun not too dear and not the stars,
Come, follow me down into the dark realm.
As shown in Fig.
Come childless and without guilt with!
Goethe.
i 319

1.
The immanent philosophy, which in the past has only drawn from two sources: nature in the widest sense and self-
consciousness, does not enter into its final division, metaphysics, in order to "be able to race with reason" In
metaphysics, it simply stands at the highest immanent point of view. Since then it has occupied the highest observation
spot for every discipline, from which it was able to oversee the entire area covered; But if she wanted to look beyond
the boundaries, her higher mountains took the distant view. But now it stands on the highest peak: it stands above all
disciplines, ie, it looks over the whole world and comprehends everything in one aspect.
The righteousness of research, therefore, will not leave us in metaphysics either.
Because the immanent philosophy in the individual doctrines always took a correct, but one-sided standpoint, many
a result had to be one-sided. We therefore have to make the conclusion, not only in the metaphysics of the pyramid, but
also to give half the results of the addition and to smooth out angular protuberances. Or, more precisely, from the
highest immanent point of view, we have to look at the entire immanent territory, from its origin to the present, and to
judge its future coldly.
Second
We have stayed in the analysis, the developmental series of things (at the hand of time) a parte ante pursuing a
simple premundane unit found in front of which completely slackened our faculty of knowledge. We determined them,
according to the individual faculties of knowledge, negative as inactive: unbroken, indifferent,
i 320 Undisturbed, motionless, timeless. Then, in physics, we presented ourselves again to this unity, hoping to see them in
the mirror of the now found principles, will and spirit, but again our efforts were completely unsuccessful. Nothing
could be seen in our mirror. We therefore had to determine it only negatively here: as a simple unity in peace and
freedom, which was neither will nor spirit, nor an interplay of will and spirit.
On the other hand, we obtained three extraordinarily important positive results. We realized that this simple unity,
God, splintered into a world, completely disappeared and perished; Further, that the world born of God, because of its
 origin from a simple unity, is in a thoroughly dynamic context, and in connection with the fact that the movement
which is continually produced by the action of all individuals is destiny; And finally that the pre-worldly unity existed.
The existence was the thin thread which bridged the abyss between immanent and transcendent territory, and we
have to adhere to them at first.
The simple unity existed: we can not in any way predicate it. What kind of existence, this being, was, is completely
veiled to us. If we wish to determine it more closely, we must again take our refuge to negation, and testify that it has
no resemblance to any being known to us, for all being that we know is moved being is a becoming while the simple
Unity was motionless, in absolute calm. Their being was in harmony.
Our positive knowledge that the simple unity existed remains entirely unaffected; For the negation does not affect
existence itself but only the kind of existence which we can not grasp.
From this positive knowledge that the simple unity existed, now is implicit in another very important that the simple
unity must also have a certain nature, because every Existentia sets a Essentia and it is absolutely inconceivable that a
primeval unit have existed , But in itself was essentially nothing, that is, nothing.
i 321 But from the nature, Essentia God, we can us how not to make his Existentia the slightest idea. Everything that we
perceive and recognize in the world as the essence of singles is inseparable from movement, and God rested. If we
wish to determine its essence, this can only be done negatively, and we must say that the essence of God was an
incomprehensible supernatural being.
Even our positive knowledge that simple unity had a definite being remains unaffected by this negation.
So far everything is clear. But it also seems as if human wisdom has come to an end here, and the disintegration of
unity into multiplicity is unfathomable.
But we are not quite helpless. We have the disintegration of unity into the multiplicity, the transition of the
transcendental region into the immanent, the death of God and the birth of the world. We stand before a deed, the first
and only act of simple unity. The immanent region was followed by the immanent, something which had not been
before: did not the possibility exist here of investigating the deed itself without becoming fantastic, and in miserable
dreams? We want to be very careful.
Third
However, we are faced with a process which we can not conceive otherwise, for as a deed; We are also quite
justified in naming it, for we are still entirely in the immanent domain, which is nothing other than this very act.
If, however, we ask for the factors which led this action, we leave the immanent domain, and are forbidden to enter
the "unbounded ocean" of the transcendent, which is forbidden to us, because all our powers of knowledge diminish.
In the immanent sphere, in the world, the factors (in themselves) of any act are always known to us: we always
have, on the one hand, an individual will of a very definite character, and on the other hand a sufficient motive. If we
were to use this irrefutable fact in the present question, then
i 322 We simply designate the world as a deed which has sprung from a divine will and a divine intelligence, that is, we
would be in complete contradiction with the results of immanent philosophy; For we have found that simple unity was
neither will, nor spirit, nor an interdependence of will and spirit; or, in words of Kant, we would do immanent
principles to constitutive to the most arbitrary and sophistischeste manner in transscendentem areas which toto genere
from the immanent is different.
But here, too, we suddenly find a way out, which we can enter without any hesitation.
4th
 As we have said, we stand before an act of simple unity. If we wished to call this act a motivated act of will, like all
the deeds known to us in the world, we would be unfaithful to our vocation, betray the truth, and be simple dreamers;
For we can not attribute to God either will or spirit. The immanent principles, will and spirit, can not, in any case, be
transferred to the primordial being; we must not make them constitutive principles for the derivation of the deed.
On the other hand, we may make the same rules for "mere judgment," ie we may attempt to explain the origin of the
world by conceiving it as if it were a motivated act of will.
The difference immediately jumps into the eyes.
In the latter case, we judge only problematically, according to analogy with the deeds in this world, without giving
up any apodictic judgment, in great arrogance, over the nature of God. In the former case, on the other hand, it is
readily asserted that the essence of God, like that of man, was an inseparable combination of will and spirit. Whether
you say this, or is expressed veiled and God's potentia -Willen, dormant, unthtigen will, the Spirit of God potentia -
Geist, called dormant, unthtigen mind - whatever one proposes the results of honest research in the face: for if the will
The movement is set, and the mind is a departed will with a |
i 323 Special movement. A dormant will is a contradiction in terms and carries the stigma of the logical contradiction.
5th
We do not, therefore, enter into a forbidden way when we conceive of the act of God as if it were a motivated act of
will, and therefore, as a temporary measure of the essence of God, merely to judge the deed, the will and the spirit.
That we must give him will and spirit, and not will alone, is clear, for God was in absolute solitude, and nothing
existed beside him. From the outside, therefore, he could not be motivated, but only by himself. In his self-
consciousness only his being and his existence were reflected, nothing else.
From this it follows with logical constraint that the freedom of God (the liberum arbitrium indifferentiae) could
submit only a single choice: namely, to either remain as it was, or not to be. He was, of course, free to be different, but
in all directions of this otherness freedom must remain latent, because we can not imagine a more perfect and better
being than that of a simple unity.
It was therefore God only one fact possible, namely a free act, because he was under no compulsion, because he
also failed well, how could perform, namely to enter into absolute nothingness, into the nihil negativum, ie to fully
Annihilate, cease to exist.
But if this was his only possible deed, and we are faced with a completely different act, the world whose being is a
constant development, the question arises: why does not God, if he wanted to be non-being, crush immediately
Nothing? You must give God Almighty, for His power was limited by nothing; Consequently, if he did not want to be,
he must at once have been destroyed. Instead, a world of multiplicity arose, a world of struggle. This is an obvious
contradiction. How do you want to solve it?
To this we must first reply: It is, on the other hand, logically certain that simple unity is but a single act
i 324 Was possible: to destroy itself completely; On the other hand, the world proves that this act did not happen. But this
contradiction can only be an apparent one. Both acts, the logically possible and the real, must be united on their
ground. But how?
It is clear that they are only to be united if it can be shown that by any hindrance the immediate destruction of God
was impossible.
So we have the hindrance to look for.
In the above question, it was said, "You must grant omnipotence to God, for His power was limited by nothing." But
this proposition is false in its universality. God existed alone, in absolute solitude, and it is therefore true that he was
 not confined by anything external to him; His power was, therefore, an omnipotence in the sense that nothing but what
lay beyond it limited it. But it was not an omnipotence of its own power, or, in other words, its power was not to be
destroyed by itself, the simple unity could not cease to exist by itself.
God had the freedom to be as he liked, but he was not free from his particular being. God had the omnipotence, his
will, to be somehow; But he did not have the power not to be.
The simple unity had the power to be in any way different from what it was, but it did not have the power of
suddenly not being at all. In the former case it remained in the being, in the latter case it should not be, but it was itself
in the way; For if we can not fathom the nature of God, we know that it was a definite being, and this particular
supernaturity, resting in a certain union, could not be by itself, as a simple unity. This was the obstacle.
The theologians of all times have unquestionably given God the predicate of omnipotence, that is, they have given
him the power to be able to carry out whatever he wants. No one, however, thought of the possibility that God might
want to become self-nothing. No one has ever considered this possibility. If, however, they are seriously considered, it
is seen that in this one
i 325 The case of God's omnipotence, limited by itself, that she was not opposed to omnipotence.
The one act of God, the disintegration into multiplicity, presents itself as the execution of the logical deed, of the
decision not to be, or in other words, the world is the means for the purpose of not being, and the world is that Only
possible means for the purpose. God recognized that he could only enter into a real world of multiplicity, only through
the immanent realm, the world, from harmony into non-existence.
If, indeed, it were not clear that the essence of God was the obstacle for him to flow immediately into nothingness,
the ignorance of the obstacle could not in any way disturb us. We should then simply postulate an unrecognizable
obstacle in transcendental territory; For, in a purely immanent sphere, it will become completely convincing for all that
the universe actually moves from being to non-being. -
The questions which might be raised here, namely, why God did not want to be non-existent before, and why he had
preferred non-existence to all, are without significance; For, as to the former, "a former" is a concept of time, which in
eternity is without all or any sense, and the latter answers the facts of the world sufficiently. It must well have deserved
the non-existence before the agreement, otherwise God would not have chosen it in its perfect wisdom. And all the
more so when we consider the agony of the higher ideas we know, the animals nearest to us, and the human beings,
with what agony the non-existence alone can be bought.
6th
We have, for the time being, deliberately consigned the will and the spirit to the nature of God, and have conceived
the act of God, as if it were a motivated act of will, in order to obtain a regulative principle for the mere appraisal of the
deed. We have also attained this goal in this way, and speculative reason may be satisfied.
i 326 However, we must not abandon our peculiar standpoint between immanent and transcendent territory (we depend on
the thin thread of existence above the bottomless abyss, which separates both regions) in order to re-enter the solid
world, the secure ground of experience We once more loudly declared that the nature of God was neither a union of
will and spirit, like that of man, nor an interplay of will and spirit. The true origin of the world will therefore never be
able to fathom a human mind. The only thing we can do, and may, whatever authority we may have done, is to open up
to us the divine act according to analogy with the deeds of the world, but always remember the fact, and never lose
sight of it
We see through a mirror in a dark word
(1 Cor. 13)
 And, according to our preamble, an act which, as a unitary act of a simple unity, can never be grasped by the human
mind.
However, the result of the piecemeal composition satisfies. Let us not forget that we might also be satisfied if we
were not allowed to reflect the divine deed darkly; For the transcendent territory and its simple unity have disappeared
without a trace in our world, in which there are only individual wills, and besides or behind which nothing exists, just
as before the world only the simple unity existed. And this world is so rich, it answers so plainly, so clearly and clearly,
that the thoughtful thinker turns away lightly from the "endless ocean," joyfully devoting all his spiritual power to the
divine act, the book of nature Is always open before him.
7th
Before we proceed, let us summarize the results:
1) God wanted to be non-existent;
2) His being was the obstacle to the immediate entry into non-existence;
3) The being had to fall into a world of multiplicity
i 327 Whose individuality all have the striving for non-existence;
4) In this endeavor they prevent each other, they struggle with each other, and thereby weaken their strength;
5) The whole being of God entered into the world in a changed form, as a certain force;
6) The whole world, the universe, has a goal, non-existence, and attains it by continually weakening its strength;
7) Each individual, by weakening his power, is brought to his point of development, to the point where his striving
for destruction can be fulfilled.
8th.
Of these results, those which relate to the immanent region must now be subjected to a test.
In the inorganic kingdom we have gases, liquids, and solid bodies.
The gas has only one striving: to disperse on all sides. If this effort could be exercised unhindered, it would not be
destroyed, but weakened and weakened. It would approach ever more to destruction, but it never reach, or: the gas has
the striving for destruction, but it can not attain it.
In this sense, we must also think of the state of the world in its first periods. The individuals, as a fiery urn in the
fastest rotation, extended their sphere of force, which we can not determine, in the subjective sense, spatially, in the
absolute nothing, struggling incessantly with each other until the fatigue of individuals grew so great Could no longer
be obtained in the gaseous state and became dropable liquid. The physicists say: they lost a part of their warmth in the
cold space: what a meager explanation! They were so weakened by their aspirations themselves and by the struggle
that, if a knowing subject had been present, they could objectify their striving, their essence, only as a liquid. -
The fluid has only one aspiration: it wants, horizontally
i 328 Diverging on all sides, according to an ideal point, which lies outside it. But the striving for an ideal point is an entirely
open striving for non-existence, is clear; For any liquid which could reach the goal of their striving would be destroyed
at once.
In the periods of the world where gaseous individuals changed into liquid, the formation of the world body began.
All the fluids had only the pursuit of any definite center, but they could not reach it. If we consider our solar system
alone, a single immense gas ball was enveloped on all sides in a fire- Liquid sea (similar to a soap bubble). Every gas
in the interior had the striving to break through the sea and to separate it on all sides; The sea, on the other hand, had
the pursuit of the center of the gas-sphere. This resulted in an exceedingly great tension, a great pressure and counter-
 pressure, without any other result, than a gradual weakening of the individual forces, until finally a solid shell formed
around the whole. -
Every solid body has only one striving: after an ideal point outside it. On this earth, this point is the unstable center
point. If any solid body could reach unimpeded to the center of the earth, it would be completely and forever dead, at
the moment when it is concerned.
The next periods of the world, which followed those in which fixed shells were formed around the bodies of the
world, were filled with great transformations. Since the whole world, from the beginning, was in a revolving
movement, the bodies, which were probably very dense, detached themselves, and circled, as rings, around the central
part, until they were transformed into planets during further transformation The central body, in accordance with Kant-
Laplace's hypothesis, continued to condense itself in continuous further cooling and coalescence (weakening of the
force).
9th
The primordial state of the world presents itself to our thinking: as a fainting longing of the individuals after
absolute death, which was only partially fulfilled in the ever-increasing weakening of the determined force.
i 329 In the world of the time, as in every gaseous world, the transcendent obstacle which God found in his essence, when he
did not want to be, or the retarded moment, is reflected from every gas, the reflex of the transcendental doom, that God
did not want to be, but could not immediately find fulfillment.
In the succeeding periods, we find individual individuals who would probably have had the full and complete
satisfaction of their longing if they had been able to reach their goal unhindered.
The present universe, however, is not conceivable at all; for, as a finite sphere, immeasurably large for our mind,
with a liquid or extraordinarily light solid shell, within which every inorganic individual is inhibited, to reach the goal
of his striving, or with In other words, the universe is maintained by a powerful tension, which continually weakened
the determined strength.
10th
In the entire inorganic kingdom of the universe there is nothing else but an individual will with a certain striving
(movement). It is blind, that is, its goal lies in its striving, is contained in the movement by itself. His essence is pure
impulse, pure will, always following the impulse which he received in the decay of unity into multiplicity.
When we say, therefore: the gas will stand apart in indefinitum, the liquids and solids want for a lying besides them
ideal point, we are expressing only that a knowing subject, the direction of the pursuit tracing to a particular targets
comes. Regardless of a knowing subject, each inorganic body has only a certain movement, is pure genuine impulse, is
merely blind will.
And now I ask: how must the will of the chemical idea now be reflected in the mind of man? As a will to live? In no
way! After all, he is pure will to death.
This is a very important result. In the non-organic realm, life is not intended, but destruction; |
i 330 Death is wanted. We have to do with a will only at all because something is to be obtained which is not yet, because
there is a retarding moment which makes the immediate attainment impossible. Life is not wanted, but is only a
manifestation of the will to death, in the primordial state of the world, and in every gaseous present: the appearance of
the retarded moment in the individual, and in every fluid and solid body: appearance of an externally impeded striving ,
Therefore, even in the inorganic kingdom, the life of the individual is not a means to an end; The necessity of it. Life in
the inorganic kingdom is always only appearance, is the gradual movement of chemical ideas to death.
 As long as there are gaseous ideas in the world, (and they are still superior to all the others), the forces existing in
the world are not ripe for death. All the fluids and solids are ripe for death, but the universe is a solid whole, a
collective unity with a single goal: non-existence, and therefore the fluids and solids can not be the fulfillment of their
striving When all the gases are weakened to such an extent that they become solid or liquid; or, in other words, the
universe can not become nothing but the whole of the energy contained in it is ripe for death.
From here on, with the intention of the whole, the life of the fluids and solid bodies, that is, their externally inhibited
striving, appears as a means, as a means for the purpose of the whole.
In physics, therefore, we have taken too low a standpoint against the chemical ideas, and have attained only half a
result. We have correctly recognized the inhibited striving of all ideas as life, but, as we stood still, or rather, without
metaphysics, we were mistaken in the explanation of the will. The chemical idea wants death, but it can only reach it
through the struggle, and therefore it lives: it is in its innermost core will to death.
i 331

11th
We enter the organic realm. From physics we have to remember that it is nothing more than a form for the
weakening of the forces in the universe. Now we call it better: the most perfect form for killing the force. This is
sufficient for us at this point. We will also find a place where we can re-enter into the organization and understand its
full meaning.
The plant grows, testifies (in some way) and dies (after some lifetime). If we look at every particular thing, the great
fact of real death, which could never appear in the inorganic kingdom, is at first bright. Could the plant die if she did
not want to die in the deepest core of her being? It merely follows its foundation, which drew its entire striving out of
the longing of God for non-existence.
But the death of the plant is but a relative death; its striving finds only partial fulfillment. She begot, and by her
generation she liveth.
Since the procreation, the preservation in life, is occasioned externally and depends on other ideas, but springs from
the innermost idea of the plant itself, the life of the plant is quite different from that of the chemical idea. While in this
life life is only an inhibition of the will to death, caused and conditioned from the inside or outside, life is directly
wanted in the plant. The plant, therefore, shows us the will to live beside will to death, or, better, because it wants
absolute death but can not have it, it wants life directly as a means to absolute death, and the resultant is the relative
death.
This all is the manifestation of its impulse, which is not guided by knowledge, that is, in the knowing subject its
impulse is reflected in the manner indicated. The plant is pure will, pure impulse, following the impulse which the
simple chemical ideas which constituted it, in the disintegration of unity, were given to multiplicity.
In physics, we defined the plant as a will
i 332 Live with a certain movement (growth). This declaration is subject to correction. The plant is the will to death, like the
chemical idea, and the will to live, and the resultant of these endeavors is the relative death to which it is also a part.
12th
The animal is first a plant, and all that we have said of it also applies to it. As a plant, it is the will to death and the
will to live, and the result of these efforts is relative death. It wants life as a means to absolute death.
The animal is, however, a combination of will and spirit (at a certain stage). The will has partly divided itself, and
each part has a peculiar split movement. This modifies its plant life.
 The spirit of the animal perceives an object and instinctively feels the danger that threatens him. The animal has
instinctive death-fear in certain objects.
We are faced with a remarkably remarkable phenomenon. The animal wants destruction in the deepest interior of his
being, and yet he fears death by his spirit; For this is a condition, because the dangerous object must be perceived in
some way. If it is not perceived, the animal remains calm and does not fear death. How is the strange phenomenon to
be explained?
We have seen in physics that the individual is confined: it is not completely independent. It has only half a power
perfection. It affects all ideas directly and indirectly, but it also experiences the effects of all other ideas. It is the link of
a collective unit which is in the most dynamic connection, and therefore does not lead a completely independent, but a
cosmic life.
Thus we have already found above, in the inorganic kingdom, that individual individualities are ripe for death, and
would be extinguished if their path were given free rein. But they must live as a means for the purpose of the whole.
The same is the case with animals. The animal is a means for the purpose of the whole, just as the whole organic
realm only
i 333 A means for the purpose of the inorganic. And indeed, its nature corresponds to the definite purpose which it is to
fulfill.
We can now put this purpose into nothing more than a more effective mortification of the power, which can only be
achieved by fear of death (more intense will to live), and which in turn is a means for the purpose of the whole, the
absolute death.
Thus, while in the plant there is the will to live beside the will to death, the will of life stands before the will to
death in the animal, and completely conceals it: the means have entered the purpose. Sun wants on the surface of the
animal just life, is reiner Wille to life and fear death, which it wants in the depths of his being alone. Because, I ask
again, the animal could die if it did not want to die?
13th
Man is first animal, and what we said of this, which is also true of him. As the animal is in him the will to live for
the will to death, and life becomes demonic wanted and death demonic feared.
In humans, but further cleavage of the will, and thereby a further cleavage of the movement has taken place. To
reason that connects the manifold of perception, thinking came, the reflectirende reason that reflection. This makes his
animal life is essentially modified specifically for two very different directions.
First, the fear of death on the one hand and the love is increased to life on the other.
The fear of death is increased: the animal does not know the death and fear him instinctively when it perceives a
dangerous object. Humans on the other hand knows death and knows what he has to represent. Then he sees the past
and looks to the future. In this way he looks extraordinarily more, I would say infinitely more dangers than the animal.
The love of life is enhanced: the animal follows in the main his instincts, which are limited to hunger, thirst, and all
Schlafbedrfni to estrus Related. It lives in |
i 334 a narrow circle. However, occurs to that man by his reason, life in forms contrary, as wealth, women, honor, power, etc

fame which his will to live, to stir up lust for life. The reason reflektirende duplicated his instincts, increases it and
meditate on the means of satisfying them by: it makes the satisfaction of artificially raffinirtem enjoyment.
In this way, the death of all your soul and is hated at the mere word, the heart of the most excruciating cramping up,
and the fear of death is the fear of death and despair when people stare death in the eye; however, life is loved with
passion.
 In humans, thus the will to death, the instinct of his innermost being, no longer the will to live is simply hidden, as
in the animal, but it disappears completely in the depths where it is just, from time to time when deep desire expresses
peace. The will lose its purpose completely out of mind and eyes and just clings to the agent.
In the second direction but the animal life by reason, modified in a different way. Increases radiant and radiant with
the spirit of the thinker from the depth of the heart, the pure purpose of existence up, while the center disappears. Well
quite refreshing image meets his eyes and inflamed his will powerfully longing flares up after death, and without
hesitation takes the will, moral enthusiasm, the better means to recognize purpose virginity. Such a person is the only
idea in the world, which can reach the absolute death by want him too.
14th
To summarize, then everything in the world is the will to death, which in the organic realm, more or less veiled,
appears as a will to live. Life is made of pure plant engines, by instinct and finally demonic and consciously willed,
because the goal of the whole, and thus the goal of any individuality is achieved faster this way.
In the beginning the world was life phenomenon of the will |
i 335 to death, the pursuit of individuals to non-existence, which has been slowed by a retardirendes moment in them.

In designed, consistently obtained in intensive Tension universe can life with intention to chemical ideas simply call
inhibited pursuit of non-existence and say that it represented itself as a means to an end of the whole.
The organisms on the other hand want from his own life, wrap their will to death in will to live, that they want out
of itself the means that initially they will lead and through them the whole absolute death.
so we still eventually, on the surface, found a difference between the inorganic and organic kingdom, which is very
important.
But at the bottom sees the inherent philosopher in the whole universe only the deepest longing for absolute
destruction, and it is to him that he clearly hear the call, which permeates all spheres of heaven: salvation! Salvation!
Death our lives! and the comforting answer: you will find all the destruction and be redeemed.
15th
We have the advisability of nature, which can deny no reasonable in physics, for the first movement, the
disintegration of the unit returned to the multiplicity, of which the first movement all subsequent sequels just were and
are. This was enough perfectly. but now we make the advisability directly to the decision to contact the non-existence
of the Uebersein the antediluvian unit on.
The simple unit was denied the immediate attainment of the goal, but not the achievement at all. It was a process (a
process of development, a gradual weakening) necessary and the whole course of this process was virtualiter in decay.
Thus everything in the world has a goal or better for the human mind there is the nature so is as if it is moving
towards a single targets. But basically everything is, only the first blind impulses in which what we need to keep as
means and ends apart, inseparably united |
i 336 was. Everything in the world is not pulled in front or directed from above but driven out of himself.

In this way, all meshes, every thing depends on the other; force all individualities and be forced and the resultant of
movement from all individual movements is the same as if a single unit have a uniform movement.
Teleology is a merely regulative principle for the judging of the world gangs (the world is thought, as a will sprung
by the highest wisdom directed), but loses, even as such, only then everything Offensive, it empirical always for all
clear had heads when the world is attributed to a simple premundane unit which no longer exists. Since then, it had
been found only a choice between two ways in which the two no satisfaction. Either you had to deny the usefulness, ie
the experience to beat in the face in order to obtain a spukfreies purely immanent area; or you had to give the honor of
the truth, that the usefulness recognize, but also a unit take in, above or behind the world.
 The inherent philosophy has solved with its Radical section of immanent and transscendentes area, the problem in
an entirely satisfactory manner. The world is the uniform Act a simple unit that is no more, and therefore is in an
insoluble dynamic context from which a unified movement arises.
16th
We have now, to sink to the safe hands of the results obtained again in the organic life.
Naturalists lead the organic life in a spontaneous generation back, and the currently prevailing view is that a
aequivoca no longer taking place in nature.
As we will remember from physics, there is no gap for the immanent philosophy between inorganic bodies and
organisms. What distinguishes them from each other is their movement. If you wanted to take a gap, it would neither
be, nor should cause to greater astonishment than that between a gas and a liquid.
i 337 the movement of the organism's growth, that is, preservation and formation of a certain type, by continuous assimilation

and elimination of chemical forces constituiren the type.

Every organism is a completed idea how copper is. Like this, so he also simple chemical forces is bound, or better,
picks it up in a simple undifferentiated unity.
However, while the chemical can have no other desire than that from the nature of the connected, their underlying
forces Flowing, certain uniform, the organism enters those chemical ideas opposite of which parts form its type, with
an overwhelming assimilation and forces them in his type, this preserving and ausbildend, single and withdraw from
him. This is the essence of growth and, more broadly, of reproduction.
The basis of each organism is thus a type, a specific chemical compound which has a specific, untraceable in the
inorganic realm movement.
But any organic type is a member of a series of development and, as such, significantly different from the first
member of the series.
As has now emerged the first organism?
That it is caused by simple chemical compound ideas, or from existing compounds of such, is clear. But these ideas
or connections had to be in a certain state, and this state could be on earth only once in the course of development of
the general cosmic life. He has performed with necessity, and necessity was soon the first organism, ie in a new way
moving chemical compound there, just as the formation of the liquid and then the celebrations for the first time only in
the necessaries course of development of the universe could ,
Therefore, could aequivoca occur on our planet only once, because the further progress of the cosmic life no day
was more where the chemical ideas have had a condition which is necessary to allow them to meet in an organism.
This origin and the fact that the organic life |
i 338 can ignite only of themselves, provide any organism to the level limited independence, taking the simple chemical ideas,

and give it, so to speak, the dignity which have them, though he is only through them in existence can get.
In what quantity the first organisms appeared, does not matter. The organization, the new form, was present. She
had occurred with necessity, of necessity, she received in the existence of necessity it formed from the further course of
development of All's, and of necessity they will break one day and disappear when it has finished its work.
It is evident from our previous studies that the whole realm of organisms is a better form for the mortification of
thtigen in space force sum. Every organism follows his instincts, but by he does it, he is a serving member of the
whole. It is a form that leads their individual life and follows her instincts, but standing in the dynamic context of all
other individualities, taking in chemical ideas, she pulls into the vortex of their individual movement and then ejects no
more than the same, but weakened although the weakening of the observation escaped and only at the end of large
periods of development of the linking perception is revealed.
 Here it would appear as if the man who virginity glow fully grasped moral enthusiasm to attain the absolute death,
the full and complete deliverance from existence, lies in a regrettable delusion; also that he, in the whole or partial
denial of the will to life (affirmation of the will to death) standing, against nature, against the universe and its
movement from the handle being in non-being. But we can take comfort: it just seems like I'm going to show now.
17th
The the will to live effectively negating harvesting in death, the full and complete destruction of the type. He breaks
his form, and no power in the universe can reconstitute: it's forever, painted in its peculiarity and the associated pain
and Daseinspein, from the book of life. and |
i 339 more he can not ask more he also not required. By abstaining from sexual enjoyment he has freed himself from

reincarnation, before back shudders his will, as the Raw before death. His type is redeemed: that's his sweet reward.
In contrast, finds one who has effectively affirmed what his will to live, no redemption in death. But his type also
goes by and dissolves into its elements; but in reality he has already taken up his new arduous hike, on a path whose
length is indefinite.
The elements now make up the type composed remain, persist in his death. You lose the typical character, the
special procedure, engage in the general cosmic life anew a form chemical compounds or enter into other organisms
whose lives they talk. That they continue to exist, but can not disturb the wise; firstly because they can never meet his
individual type; he knows it on the safe path of redemption.
18th
Let us turn to the second objection. In the denial of the will to live standing to act against nature, by suppressing the
sex drive.
Then is in general first to respond to that in a universe that is in firm dynamic context and is quite dominated by the
necessity, absolutely nothing can be done, which would be against nature. The Holy came with a very specific
character and a certain spirit into life, and both were trained in the stream of the world. So came the moment of
necessity where his will ignite on the knowledge and had in the negation inside. Where is this whole individual course
of development even the slightest tick what you could hang the foolish objection? Far from acting against nature, the
Holy is indeed in the middle of the movement of the universe, and if its type is omitted in his death, the universe, this
has even, on purpose to the purpose of the whole,must happen.
Then we have to point out that he who suppressed the sex drive, fighting a battle, making the |
i 340 power sum in the universe is weakened effectively than by the most devotion to life. As Montaigne well remarked, it is

easier to wear a cuirass through life than to be chaste:

( Pucellage The trouve plus Ayse de porter une cuirasse toute sa vie, qu'un, et est le voeu de la virginit le plus noble de tous
les voeux comme le plus estang Aspre .)
( Sur of Vers de Virgile .)
and the Indians say it is easier to tear a tiger prey from the jaws than to have the sex drive unsatisfied. but if this is the
case, it is, in this respect, the Holy in the service of nature: he sacrifices her loyalty, thereby accelerating its course
most effectively.
During the life of drunken force for
Feed his passion makes,
(Hebbel, Judith.)
and
is the rider that his horses consume
( Ib ).
 the Chaste uses the strength to control himself.
The fight, which the child of the world with the world leads and then continues on in his descendants, ceaselessly
and Actions from outside reagirend, the laid humbly and proud at the same time, courageous like no other, the child of
light into his own chest and fights it off, bleeding from a thousand wounds. As the child of the world cries out in great
jubilation:
It is so beautiful to die only through life itself! to swell the stream that the vein will be hosting it shatters! to mix the highest
pleasure and the thrill of destruction in each other!
( Ib ).
the way selects the horror of annihilation only by considering absolute nothingness, and waives the lust; | Because after
the night of the day the pure Aethergewlbe whose shine a little cloud (the concern by the sex drive) comes after the
storm sweet heart peace after the stormy sky
i 341 rare and increasingly rare clouds, and then the absolute death: salvation from life, freedom from yourself!

The wise Hero, the purest and most glorious manifestation in the world, creates in this, the true and genuine
happiness, and as he does so, he promotes, like no other, the movement of the universe from being into non-being.
Because first he knows that its shape is broken in death, and "this secure treasure in the breast-supporting," fully
satisfied and nothing more searching for itself in the world, he dedicates his life to the life of humanity. In this way,
however, and by the victorious ending struggle in his breast, he also, when he once received from the kingdom of
heaven his heart peace in the destruction, gloriously accomplished the work he had to perform as an undertaking for the
universe.
19th
We recognized that the organic kingdom was the most perfect form for the mortification of it by circling chemical
ideas, and noted that it one day, break with the same necessity with which it was created and disappear will. This event
and then the destruction of the universe, the full and complete destruction of thtigen in the world force sum, we have
to put into the eye now.
We closed the physics of benefits arising from their conclusion:
The world is indestructible. The motion of the inorganic realm is an endless chain of links and childbirth; that of the organic
kingdom progressive endless development from lower to higher forms of life; but the power contained in the world weakens
continuous with this movement.
At the same time, we maintained the right to re-examine this result in metaphysics. We have already done indirectly
above and have to explain so that the result of physics was a much more one-sided. The whole universe, continuirlich
moves his strength weakening, out of being in the non-existence, and the developmental series, which we have had to
have a beginning in analysis, are also a |
i 342 have end: they are not endless, but will lead to the pure absolute nothingness, into the nihil negativum .

If we have not ventured into politics, where we followed the course of development of mankind, the safest part of
our experience, to determine in detail its course from the presence of the ideal targets in the future, but designated made
a few excellent forms through that he must go, we are now where we are to the further course of the world, of which
we are given as an experience only a very small portion construct, preceded with the greatest caution and logic based
only on the true thing.
Although we know very few events in the universe and our knowledge, on purpose to all of nature, is fragmentary
and only piecemeal, yet we have the unshakable certainty that everything in the world has happened to necessity, is
happening and will happen. Each event, whether known to us or unknown, entered with necessity and had necessary
consequences. but everything happened and happens to speak figuratively, of a single goal, for the sake of non-being.
 After this can give us our ignorance of the revolutions that have taken place on Smtliche stars, cause no pain. arose
whether on all or most or even to do any organic life at all, or whether it is already extinguished again, is indifferent.
We know the target of the world, and know that the means to achieve it, have been elected with the highest wisdom.
We therefore believe the time being from the universe entirely and turn our gaze solely on our planet.
It is humanity which gives us here the first stopping point. I have shown in the policy that they, standing under the
great laws of suffering that makes the will of individuals becoming weaker, her spirit mind getting brighter and more
comprehensive, must of necessity in the ideal state and then into non-existence. It is no different: it is inexorable,
immutable destiny of mankind, and probably her when she falls into the arms of death.
It is a matter of indifference, as I have noticed in politics, whether mankind say the "great sacrifices" as the Indians,
or |
i 343 "the manifestation of the sons of God, according to which all creatures to longs anxious," as Paul says, brings in moral

enthusiasm, or impotence, or in a wild, fanatical flare last vitality. Who can predict? Enough, the sacrifice will be
brought because there has to be brought because there is a passage point for the necessary development of the world.
But if it is taken, nothing will happen less than what is called in the theater a bang. Neither the sun nor the moon nor
any star will disappear, but nature is quietly continue its course, but under the influence of the change that has brought
death to mankind, and that was not there before.
Again, we are cautious and not rush with reason. Lichtenberg once said that a pea, thrown into the North Sea,
increasing the level of the sea at the coast Japanesischen, although the level of change is perceived by any human eye.
Similarly, there is certain logic that a pistol shot, fired on earth, will make its effect on Sirius, even at the extreme limits
of the vast universe asserted; because this universe is consistently in most enormous tension and is not a limp,
lppisches, pathetic so-called infinite. So we will probably take care not a hypothesis in which we see step by step the
consequences of the Great Sacrifice; because what we probably would bring to other ways than a fantasy, from the
values of a fairy tale,tells his comrades in sparkling star night the Bedouin? We are content with simply konstatiren that
the disposal of mankind will have effects on the world stage, which lie in the one and only direction of space.
However, we can pose as virtually certain that nature will bring out any new human-like beings from the remaining
animals; because what they intended with his humanity, that is the sum of individual beings who are therefore the
highest conceivable beings in the whole universe, because they can pick up their very core - (on other planets can
gleichwerthige, but no higher beings exist) - which finds |
i 344 in mankind's entire fulfillment. It will remain which would bring a new humanity to the end of work.

We can also say that the death of humanity will result in death of the whole organic life on our planet result.
Probably even before the entry of humanity in the ideal state, certainly in this, the same life of most animals (and
plants) hold in their hand, and they will not forget their "under-age brothers," including its loyal domestic animals, if
they redeemed himself. It will be the higher organisms. The lower but are identified by the induced change on the
planet, losing the conditions of their existence and go out.
we now look back on the whole world, so we first incorporate the effect on them, which has the extinction of all
organic life on earth to them, in all its parts exert, without presuming us to provide the "how". Then we stick to the fact
that we owe astronomers that Smmtliche world body, gradually narrowing by the resistance of the ether, their orbits
and finally all plunge into the real central sun are.
The growths, which are resulting from this partial world fires are not allowed to deal with. We introduce ourselves
immediately to the one link in the evolutionary sequence showing us only solid or liquid body. All gases have
disappeared from the universe, ie the tenacious force total has weakened such that only solid and liquid body
constituiren the universe. It is best to assume that all that still exists, only liquid.
 The redemption of these fluids now is absolutely nothing in the way. Each has free rein: each imaginary part of it
goes through the ideal point and its desire is fulfilled, ie it is destroyed in its essence.
And then?
Then God is actually converted from the Uebersein, by becoming, in the non-existence; he has found through the
world-process, which he prevented by its very nature, could not immediately reach: the non-existence.
i 345 was only the transcendent area went down, - now also passed the immanent (in our minds); and we look, according to our

belief, shocked or deeply satisfied, in absolute nothingness, the absolute void, into the nihil negativum .
It is finished!
20th
Herewith we added every half results of physics and can go ahead.
The aesthetics is apparent from the highest intrinsic point of view, just as we detected by lower. This is not
surprising: for the reason of beauty in the things in itself has indeed its magnificent ground of explanation solely in the
simple unit or its first harmonic motion. In the realm of beauty waiting for nothing more: there should not only get
something else! It is quite the adorable glory of primeval existence of God, yes, it is the adorable gloss even the calmed
quite contained nature of God, the simple unit (with intent to the contemplative subject) and the Objektivirung the
continuations of the wonderful, harmonious first movement died as God and the world was born.
21st
By contrast, the ethics on several very auxiliaryneedy results. Metaphysically supplements, but they present
themselves as solutions to the most serious philosophical problems. It lets the truth dropped her last veil and shows us
the real coexistence of freedom and necessity, the full autonomy of the individual and the pure essence of fate, from
whose knowledge of a consolation, a confidence, a confidence flows as even Christianity and the Budhaismus can not
offer their adherents; because the truth which recognizes the man who met him in a very different way than what he
must believe.
In ethics we took the will to live one against the rugged position. We condemned it and expressed his brow the
brand of madness. We shuddered with the struggle for life back, questioning the denial |
i 346 the will to live in full contrast to the assertion of the will.

By did so, we do not urtheilten rash and hasty, but only on one side because we lacked the right overview.
but now is the whole area immanent in the mild light of knowledge before us, which we have searchingly into the
middle of the gap between transscendentem and immanent areas, won for us. And here we must declare that the denial
of the will to live is not the affirmation contrary.
The true relation of one to the other will result from the following.
We have seen that one great law dominating nature from the beginning, dominated and will rule pending its
destruction: the law of weakening the force. Nature is old. Anyone from a ternelle (!) Jeunesse speaks of "eternal"
youth nature (at least one would like but, logically correct to say expressing "endless"!), Judges like the blind man of
colors and is at the lowest level of knowledge.
Under the rule of this great law is everything in the world, and therefore also humans. He is, at bottom will to death
because his type constituent and him through the inlet and outlet, sustaining chemical ideas like death. But since they
can achieve it only by weakening and there is no more effective means to this end, as the will of life, the middle occurs
demonically before the purpose of life before death, and it turns out the man as a pure will to live.
By now surrenders itself solely and life alone, always hungry and eagerness full of life, he acts in the interests of
nature and at the same time in his own; because it weakens the power sum of the universe, yet his type, his
 individuality, a particular idea has half-handedness. He is on the path of salvation: there can be no doubt; but it is a long
path whose end is not visible.
The one, however, who himself had to turn away from life with the same necessity with which the crude man
clutching life with a thousand arms, the through cold, clear knowledge of |
i 347 purpose, before the means of death came before the life - is also in the interest of nature and in his own; but it weakens

effective both the force sum of All's, and his type who enjoys in life the bliss of the heart peace and finds the absolute
annihilation in death, according to which everything in nature yearns. He goes far away from the great highway of
salvation, on the short path of redemption: in front of him in golden light up, he sees them and he will achieve them.
So those achieved by the affirmation of the will to live, on a dark, sultry ways where the crowd is terrible,
everything pushes and is pushed, the same goal that this, by the denial of the will, on a bright, only at the beginning
thorny and steep, then flat and beautiful paths where no crowds, no shouting, no whining is obtained. But only that
reached the goal after a indeterminate time, always unsatisfied, anxious, Kummer and painfully while it lays at the end
of his individual career, the hand on the target and is free from worry, grief and agony on the way there and in deepest
peace of mind, living in the most unshakable serenity.
That drags painfully on, always inhibited forward to, and shall not advance being able; this bear as it were angel
hosts up, and because he can not take his eyes off the clear height and is lost completely in the view, he is at the goal,
he did not know how. At first it seemed so far, now it has already been reached!
So it want both the same, and get both what they want; the difference lies only in the way of their movement. The
denial of the will to live is faster movement than that of affirmation. It is the same proportion as between civilization
and natural state that we identified in the policy. In civilization, mankind is moving more rapidly than in its natural
state: in both forms but it has the same goal.
One could also say that the key goes from major to minor over, and the pace of the life course changes from adagio
and andante in vivace and prestissimo .
i 348 Whoever denies life, only the means disdain of Him, which it affirms; and that is because he has a better way than this to

the common purpose found.

And with this, the position of the wise men of his fellow man is given. He will not complain, even arrogant, in the
conceit of his better knowledge, smile. He sees how they struggle away with tools that will take them weeks to come to
terms. Since he offers them another one that requires a bit more effort, but results in a few minutes to the goal. Harden
them against it, let him try to convince them. it is not possible, he shall let them go. You at least know the truth now,
and it works silently continue in them, for
Magna est vis veritatis et praevalebit!
So the time will come when even them the scales will fall from your eyes.
He will Ingleichen not roll his eyes when he looks funny people who enjoy themselves in great jubilation. He will
think Pauvre humanit! but then: Always! Dancing, jumping, freed and let yourselves free! The fatigue and depression
will set already; and then the end will come for you.
It is as bright as the sun's light. The optimism should be contrast of pessimism? How poor and wrong! The whole
life of the universe, before the appearance of a wise contemplative reason, should a meaningless game that tossing and
turning have been a fever? How great! Must when it comes up, a 5-6 pound brain to sit in judgment on a course of
development of the world in an unspeakably long period and reject him? That would be pure madness!
Who is an optimist? Optimist is of necessity He whose will is not yet ripe for death. His thoughts and maxims (his
world) are the flowers of his urge and hunger for life. He is given a better knowledge from the outside, but do not
bordered roots in his mind, or possession they are the same, but throws it from here only so-called cold flashes into the
heart |
i 349 because it is stubborn and hard - what to do? So always! His hour will come, because one goal all people, everything in
nature has.
And who is a pessimist? It must be? Those ready for death. It can take as little love life, like that of life can turn
away. He will if he does not realize that he would live on in his children, making the generation loses their cruel
character as Humboldt shocked shy away from a few minutes of pleasure to purchase with the anguish that must endure
a strange thing to possibly 80 years and will hold a right for a crime, the children create.
So let the weapons fall and no more fights; because your struggle has caused a misunderstanding: you want both the
same.
22nd
We then prcisiren nor the position of the immanent philosophy of the suicides and the criminals against.
How easy the stone falls from the hand to the grave of the suicide, how hard, however, was the struggle of the poor
people, who has as good a bed. First he threw from a distance an anxious glance at the death and turned in horror from;
then he treated him trembling widely; but every day they were closer and closer and finally he wrapped his weary arms
around the neck of death and looked into his eyes and there was peace, sweet peace.
Who is no longer able to bear the burden of life, let him throw it off. Those who can not stand in the carnival hall of
the world, or, as Jean Paul says, in large operating rooms in the world, the kick, from the "always open" door, out into
the quiet night.
Well, the immanent philosophy applies to their ethics and to the Disillusioned and seeks to withdraw them with
friendly words of persuasion, prompting to ignite the global response and speeding through pure work for others these
to help them -; But though this motive is not effective if it is insufficient for that character, then she pulls silently back
and bends the course of the world, the death of this be | agreed
i 350 has necessary individual and it must therefore extinguish with necessity; because take the most insignificant creatures

from the world, and the world will be running another, as if it had been.
The inherent philosophy must not condemn; they can not. Does not prompt you to commit suicide; but the truth
alone serving, she had to destroy opposing motives of terrible violence. For what does the poet?
Who would bear fardels
To grunt and sweat under a weary life,
But did the dread of something after death -
The undiscover'd country, from Whose bourn
No traveler returns - puzzles the will
And makes us rather bear Those ills we have
Than fly to others we know did not of?
Shakespeare.
(Who wore loads
And moans 'and sweat under a weary life'?
But that the dread of something after death -
The Undiscovered Country, of dess' district
No wanderer returns - wanders the will,
That we the evils that we have, dear
Bear than to flee unknown.)
This undiscovered country whose mysteries believed so many a opened the hand again, which had been the dagger
tightly - this country has with its horrors must completely destroy the immanent philosophy. There was once a
transscendentes area - it is no longer. The life Tired, which begs the question: To be or not to be? to the reasons for and
 against just out of this world draw (but from around the world: he should consider his gloomy brothers, whom he can
help, not by customizing shoes for her and cabbage planted for them, but by them gain a better position to help) - the
other side of the world is not a place of peace, nor a place of torment, but only nothingness. Whoever enters it, neither
rest nor movement, he is stateless as in sleep,only with the major difference that also what in sleep |
i 351 is stateless, no longer exists: the will is completely destroyed.

This may be a new counter-motif and a new motive: this truth can the One drift back into the affirmation of the will,
pull the other powerful in death. but the truth must never be denied. And if ever since the idea of an individual
existence after death, in a hell or a kingdom of heaven, many held by death, the immanent philosophy on the other hand
will lead many to their deaths - this shall henceforth be the way that should be before, because each motif that occurs in
the world, appears and acts of necessity.
23rd
In the state of the criminal is outlawed and this rightly; because the state is entered with necessity in the life of
humanity form in which the great law of weakening the force reveals itself as a law of suffering, and in which alone
man can be redeemed quickly. The movement of the universe sanctify him and his fundamental laws. It forces people
to legal actions, and who violated the basic laws aimed between himself and his fellow citizens on barriers that persist
until death. "He stole," "he has murdered": these are invisible chains with which the criminal is buried.
But in the state there is a free beautiful point where the criminal embrace faithful arms and faithful hands to lie
down on the stigma of his forehead and hide it: it is the standpoint of pure religion.
When Christ the adulteress should condemn, he called for the accuser to stone them if they felt pure, and when he
hung between two murderers on the cross, he promised a kingdom of heaven, the place where according to his promise
only the good should dwell.
The inherent philosophy maintains to this position in metaphysics.
If one overlooks the criminal from necessity, and only those sums in the eye, which, pushed by her daemon, despite
all the motives violated the law, we must confess that |
i 352 they have acted with the same necessity with a good will does works of justice and charity.

The criminal, as the Holy helps make only a necessary course of the world, which is not moral in itself. Both serve
the whole. This is the first thing that calls for clemency.
Then the criminals by the violence of his will, the unhappiness of his desire, not only divorced from the peace that
surpasses all understanding, but he is in agony, which are larger than the torments of hell, or the consequences of the
legal stigmatization. "Of Fools punishment is his folly."
And the immanent philosopher should encounter the wild, unhappy heart of it? How would he despise, if he did it!
He puts it to his chest and has only words of comfort and love for it.
24th
We turn to the fate.
It is, as we know, the continuirlich from the continuirlichen effectiveness of all individuals of the universe is
generating movement throughout the world. It is a power against which the individual does not arise because they are
located next to that of all other individuals including the effectiveness of any particular individual. So we are faced
with the fate of the highest positions of view. It is the general, the Weltalls- fate.
From the standpoint of a particular person, however the view changes. There is individual fate (individual CV) and
appears as a product of two factors gleichwerthigen: the particular individual (demon and spirit) and chance (sum of the
effectiveness of all individuals). Or, as we found in physics: the individual has only a half-handedness, because it
forces and is forced by the coincidence of a counter kicking him foreign, totally independent of his power.
 The limited, half the independence of the individual is a fact which can not be knocked over. Even at the highest
point of view, which we are taking now, we see the individual just as in physics. In the |
i 353 world is researching where and how you will, you will always individual, namely semi find independent will.

But it follows also that all doctrines which this middle position of the individual between the two poles: full-
handedness and total dependence move, but especially those that place the individual into one of the pole points
designated are false.
We'll see you out again before the pantheism and the exoteric Budhaismus in this way.
Pantheism as the individual is nothing, a poor puppet, a mere tool in the hands of a secret in the world simple unit.
From this it is that no act of an individual is his deed, but a divine, knitted in him That, and that it also does not have a
shadow of responsibility for his actions.
Pantheism is a great lesson in the truth reveals itself in half. There is a power which is not controlled by the
individual, in whose hands it is; but this power, the chance is limited by the individual himself, is half power.
The great teaching of Karma Budha's according to that theory, unfortunately, in the West as well as not yet known
(it usually sticks to the nonsense that spawns lush oriental imagination, overlooking the precious core), however, the
individual is everything. The individual fate is exclusively the work of the individual. Karma alone controls destiny
(karma alone determines the fate).
What a person does and what happens to him, be it good or bad luck, everything flows from its very nature, from its
merit and demerit ( merit and demerit ).
After Budha's teaching the essence of man created what we call chance, out of himself. I go on the road and hits me
a ball that was intended for someone else, my omnipotent being has led the bullet in my heart. Close in front of me all
the way out, so that I, despairing, must in death, and was not a foreign power, but I have so moved even the scenes and
found that I can not stay in life. Throws me a disease for years |
i 354 on a bed of pain, so I have everything that the disease had to bring, made effective through my full individual self glory

in this particular way. I'm rich, considered a master of millions, so I have all turned from me alone so that I could take
this particular position. In short, everything, even what we ascribe rightly a foreign power, the coincidence is my
exclusive work is emanation of my all-powerful being who only under the compulsion of its specific nature, that is all
good and bad deeds in previous resumes, stands. And what does the individual in his present life forms, together with
the remains of the unspent and unrewarded deeds from earlier forms of existence, the specific nature of a new resume
that what we would call chance,again puts together out of himself, grouped and makes effective.
The teaching of Karma is a great, profound lesson as pantheism, and in it, as in this, the truth revealed in half. The
individual has a real power that is not dominated by chance; but this power is limited by the coincidence is half power.
The Budhaismus exerts on the thinking man a disproportionately larger magic move, the pantheism, although it no
more and no less than this offended the experience and falsifies the truth; because while a hidden in the world all-
powerful unit always leave our hearts cold and will always remain unknown to him, the Budhaismus is solely on the
individuality, the real real, the only certainty for us, we immediately given and intimate acquaintances.
Then it is often downright maddening when you see in any major incident, such externals is grouped as suddenly
close the scenes or open when the time has come for the interior. At such moments, being a follower of splendid,
brilliant king's son and cries, yes, he is right, the individual makes his destiny alone. -
I repeat, however: half the autonomy is a fact on continuous performance areas that can not be knocked over.
Nevertheless, they can be supplemented, fully self-Herr | friendliness
i 355 of the individual, if one moves the past transcendental area to the real immanent.

25th
 Everything that is, was the simple premundane unit. Everything that is, thus, spoke figuratively, not to be the resolve
of God, taken part, has taken the decision in it to pass into non-existence. The retardirende moment, the nature of God,
made the immediate execution of the decision impossible. The world had to occur, the process in which the
retardirende torque is gradually canceled. This process, the general Weltallsschicksal certain divine wisdom, (we
always talk figuratively), and in it certain Anything, his individual resume.
Now Budha is right: Everything hits me all the blows and blessings of chance are my work: I have wanted. But not
in the world do I run it first with omnipotent, unknowable force brought about, but of the world in simple unity, I have
determined that they should meet me.
Now has only pantheism rights: the world's fate is a uniform movement around the world to one goal; but not a
simple unit in the world executes them by placing them in apparent acts individuals, soon after this, soon after that
direction, but a simple unity before the world determined the whole process, and in the world lead him only real
individuals out.
Now Plato is right, the ( De Rep . X) every man, before entering into life, its fate can even choose, but he did not
choose it immediately before birth, but of the world at all, on transscendentem areas, as that was not imminent, he has
to be himself Loos determined. -
Finally, now the freedom combined with the necessity. The world is the free act of an antediluvian unit; but in it
there is only the necessity, otherwise the goal may never be reached. Everything meshes with necessity, everything
conspires to a single goals.
And every action of the individual (not just the people |
i 356 but all the ideas in the world) is both free and necessary: free, because it was decided before the world in a free unit,

necessary because the decision in the world realized, is to act.

26th
It must be a real principle from which so effortless, casual and clear the solution of the greatest philosophical
problems it follows that made the most brilliant men ever to fall hopelessly after they had exhausted their thinking
power to the same. As Kant believed the co-existence of freedom and necessity to have detected by distinguishing an
intelligible from an empirical character, he could not help but notice:
The resolution presented here of the difficulties but it will be said, but much hardship in itself and is scarcely susceptible of
a bright display. Alone is because every other one has attempted or may attempt, lighter and more comprehensible?
All had to be wrong because they knew not to create pure immanent and not a pure transscendentes area. The
pantheist had to be wrong because they attributed the actually existing unified world movement to a unit in the world;
Budha had to be wrong because he concluded from the actually existing in the individual sense of full responsibility for
all his actions falsely to the full-handedness of the individual in the world; Kant had to be wrong because he wanted to
embrace a purely immanent areas of freedom and necessity with one hand.
however, we placed the simple unity of the pantheist to a past transscendentes area and declared the unified world
movement from the fact that antediluvian simple unit; We combined half the autonomy of the individual and the totally
independent of him power of chance in the world to go over to transcendentem areas in the single decision of God in
the non-existence, and run in the unified choice of means the decision. Finally, we combined freedom and Necessarily |
ness
i 357 is not in the world where there is no room for freedom, but in the middle of the gulf that separated the transcendent area

restored with our reason, vanished from the immanent.

The sunken transcendent area we have not surreptitiously us with sophistry. That it was, and is not that we have
demonstrated with logical rigor in the analysis.
 And now it was considering the consolation of the unshakable confidence, the blessed trust that must flow from the
metaphysically justified full autonomy of the individual. Anything that touches man: distress, misery, grief, worry,
illness, shame, contempt, despair, in short, everything tartness of life, not done him an unfathomable Providence,
intending his best to inscrutable way, but he suffers All this because he, all chosen as the best means to an end even
before the world. All calamities that hit him, he has chosen, because it can be redeemed only by them. Its essence
(demon and spirit) and the random lead him through pain and pleasure, through joy and sorrow, through good and bad
fortune, through life and death, faithful to the redemption that he wants.
Now the enemies love him is possible, as the pantheist, Budhaisten and Christians; because the person disappears
before their deed which was only able to take the hand of chance in the appearance because the sufferer she wanted
from the world.
So metaphysics my ethics gives the last and highest consecration.
27th
It has man's natural tendency to personify the fate and absolute nothingness that stares at him from every grave,
mystical recognized as a place of eternal peace, as a city of peace, nirvana : as a new Jerusalem.
And God shall wipe away all tears from their eyes, and death shall be no more, neither sorrow, nor crying, nor pain will be
more; because the first has passed.
(Jn. 21 Rev.., 4.)
There is no denying that the idea of a personal |
i 358 loving God the Father of the human heart, "the defiant and despondent thing," deeper grabs as the abstract fate, and that

the idea of a heavenly kingdom where bedrfnilose, glorified individuals blessed rest in eternal contemplation, brings
powerful longing as the absolute Nothing. The inherent philosophy is full of kindness, too. The main thing is that the
man has overcome the world through the knowledge. Whether he realized the fate can be as it is, or whether he again
gives him the traits of a true father; whether he can stand as absolute nothingness the recognized destination in the
world, or whether it converts to a lichtdurchflutheten Garden of Eternal Peace -: this is completely secondary. Those
who want to stop the innocent, safe game of fantasy?
A madness that makes me happy,
Is a truth worth that pushes me to the ground.
(Wieland).
but the wise man looks firmly and joyfully the absolute nothing in the eye.

----------
 Attachment.
i 359

----------
criticism
of the
Teachings of Kant and Schopenhauer.
----------
Whole, half, and quarter errors are very difficult and
Laboriously to arrange, to sift, and the truth of it
Wherever it belongs.
Goethe.
 Preface.
i 361

The attentive reader, familiar with the history of philosophy, will have found that the doctrine which I
have affirmed contains both important truths discovered by Kant and Schopenhauer unchanged, as well as
results which are due to brilliant ideas of these great men, while I am nowhere Neither on Kant nor on
Schopenhauer. I did it because I wanted to make my work like a cast: pure and simple; And this endeavor
also deprived me of supporting and decorating my own thoughts with citations from the works of other
philosophers, which led me to consider the fact that my own thoughts, which do not have the strength to
assert themselves independently, or not fiercely enough Are, to ignite, not to deserve to live: they may perish,
the sooner the better.
However, by avoiding my predecessors in my system, I quietly undertook the obligation, after the conclusion, to
give an account of what I owe to myself, what others owe, and I am rid of this obligation in the following pages.
The sacred fire of science, upon which the salvation of the human race depends, is passed from hand to hand. It
never extinguishes. It can only be getting bigger, its flame becoming more and more pure and smokeless. It follows,
however, that there can be no thoroughly original philosophical work. Someone has a predecessor, everyone stands on
any pre-scientific work.
But, instead of confessing this openly, some seek to conceal the relation, clothe great truths discovered by others in
new robes, and give them a different name
i 362 Indeed, some go so far as to ignore splendid achievements of the intellect, or even to suppress them with pathetic
sophisms, only to enjoy the sad glory of having produced a seemingly sparkling-branded system.
But he who diminishes the men whose wisdom lives and works in him resembles the miserable one who is beset
with the breast of his mother who has fed him.
I therefore confess that I am on the shoulders of Kant and Schopenhauer, and that my philosophy is merely a
continuation of the one and the other; For even if Schopenhauer had subjected the principal works of Kant to a careful
and very meritorious critique, and had destroyed very essential errors in them, he had not entirely cleansed them of
mistakes, and, moreover, had violently suppressed a truth found by Kant. He absolutely approves transcendental
aesthetics, while it contains the poison of a great contradiction; On the other hand, he carries out an extermination
struggle against transcendental analysis, which is unjustified, in the main, and can only be explained by the fact that
Schopenhauer, irritated by the glorification of reason on the part of his contemporaries, exaggerated intellect and
intuitive knowledge, and therefore no longer prejudice Was, when he judged analytic, which is no less than
transcendental aesthetics a testimony to Kant's marvelous prudence and astonishing power of thought.
My present task is to first investigate Kant's transcendental aesthetics and analysis, and to expose the threads to
which I attached, then to subject Schopenhauer's whole genius system to thorough criticism. I turn to this business in
the hope that I will succeed in rendering the achievements of the two greatest German thinkers so freed from all
contradictions and ancillary matters that even stupid eyes can recognize their invaluable value. At the same time, under
the charm of the revealed contradictions, I will once again develop the principal ideas of my philosophy and put them
into a new light.

----------
 Analytics of Knowledge.
i 363

----------
If you miss the first buttonhole,
Does not come to the edge with the button.
Goethe.
i 365

Kant's separation of space and time from the world has been the greatest deed in the field of critical philosophy and
will never be surpassed by any other. He displaced the enigmatic beings, true monsters, who threw themselves into the
way of every attempt to fathom the essence of the world out of the world into our head, and made them into forms of
our sensuality, principles of knowledge, of all experience Before, on conditions of possibility of experience. He has laid
down the justification of this method in his immortal transcendental aesthetics, and although there will always be
"savages" who reject the transcendental idealism of Kant and make time and space again into the forms of the thing, yet
the great achievement does not threaten any Serious danger: it belongs to the few truths which have passed into the
possession of human knowledge.
But Kant did not do more than to separate the monsters from the things themselves and to lay them within us, the
knowing subjects. Although he did not take it without criticism, and simply ascribed to the subject, as I would clearly
show, he had occasionally occupied himself with the way in which they could have come to their tormenting infinity,
which can not be measured by the imagination , He did not take any decency to lay them, as they were, in our
sensuality, as forms. The transcendental aesthetics leave no doubt. She decides:
One can never make an idea that no space is whether one can equal quite well think that no objects are found in * [1].
i 366 Space is a pure intuition. One can imagine only a single room, and when one speaks of many rooms, one understands only parts of
one and the same only space. Moreover, these parts can not precede the a few all-encompassing space, as it were, in its
constituent parts (from which its composition is possible), but only in it. It is essentially unified, the manifold in it, and
therefore also the general concept of spaces at all, is based solely on limitations.
The space is presented as an infinite given quantity.
Kk. 64th
In regard to the phenomena, the time itself can not be annulled, whether the phenomena can be taken away from time.
Time is a pure form of sensuous intuition. Different times are only parts of the same time.
The infinity of time means nothing but the fact that all the definite greatness of time is possible only through the limitations
of a certain time at the bottom. Therefore, the original time of presentation must be given as unrestricted.
Kk. 70th
Space and time lie, therefore, as two pure intuitions, before all experience, in us, space as a greatness whose three
dimensions are lost in the infinite, time as a line coming from the infinite and going on infinitely.
All the objects of a possible experience must be determined by these two pure a priori perceptions and are
determined by them as well as of space as of time,
 Because all ideas, whether or not they are external objects, belong in themselves to the inner state, as determinations of the
mind, but this inner state belongs, under the formal condition of inner intuition, consequently to time the time a condition a
priori from all phenomenon in general, namely the immediate condition of the inner (our souls) and precisely thereby indirectly
also of external phenomena. A priori if I can say that all outer appearances are in space and after the Ver | ratios
i 367 the space determined a priori, I can from the principle of the internal sense in general say, all phenomena in general, di all objects of
the senses are in time and stand necessarily in relations of time.
Kk. 72nd
In all these passages I shall return later, and show that they are based on a great contradiction, which Kant was
aware of, but whom he veiled vehemently. For as sure as it is that time and space do not inhere things in themselves, as
surely it is that space and time as they were characterizes above Kant, can not be an a priori forms and in fact are not.
----------
It will be a good thing to put it right here, which Kant understands, on the basis of imagined pure intuitions, by
empirical intuition. It is only the impressions of the senses, which lead to limitations of space, that is, to the outline of
external objects, which furnish views. He is, therefore, firmly opposed to it; "That, in addition to the space, yet another
subjective and based on something personal appearance notion that a priori could objectively say could give" (Kk. 67),
and prevents thus before the experiment, Locke's secondary properties of things, such as color, Smoothness, roughness,
taste, smell, coldness, warmth, etc., likewise to a common ground, a third form of sensibility. Without the above
essential limitation one would be tempted to suppose that Kant, by intuition, understood only that part of the sum of our
ideas, which is based on the faculty of the face. But it is more and less: more, because the gospel also gives intuitions;
Less because impressions of the facial sense, such as colors, mere sensations, not intuitions, give. Odors, feelings of
taste and sounds are completely excluded from it. He says (Kk. [I. Aufl.] 68.):
The well-being of a wine does not belong to the objective determinations of wine, consequently to an object even as a
phenomenon, but to the particular nature of the sense in the subject which enjoys it. The colors are |
i 368 Not the formations of the bodies to which they apprehend, but only modifications of the sense of the face, which is somewhat
affected by the light.
He wants to say: A certain book, for example, has the same extension for all men; Everyone defines his limits
precisely in the same way. But it can be gray for the one, gray for the other, rough for the one, the other rough, etc.
Such ideas
Does not correspond to the idea of space, that they belong merely to the subjective nature of the sense-type.
This distinction is very strange. I'll come back to that.
----------
The results of transcendental aesthetics are mainly two:
1) that we do not recognize things by themselves according to what they are, but only according to how they appear
to us, after passing through the a priori forms of our sensibility, space and time;
2) that these phenomena and space itself are only seemingly outside us, but in reality, in our head. Or in words of
Kant's:
Since the senses never reveal themselves to us in any way, but only their phenomena, but these are mere representations of
sensibility, so also all bodies, together with the space in which they are situated, As mere ideas are held in us, and exist nowhere
else than in our thoughts.
(Prolegomena, 204.)
 The excellent Locke, strictly adhering to the experience, came to the conclusion that the so-called primary
characteristics: extent, impenetrability, form, movement, rest, and number are essential to things, independently of the
subject are;
i 369 Solidity, extention, figure, motion and rest, would be really in the world, as They are, Whether there were any sensible being to
perceive them, or not.
(On human understanding. L. II.)
Kant went on decisively. The fact that he made space and time pure intuitions a priori, he could deny the things the
primary characteristics.
We can speak only of the standpoint of a man of space, of extended beings.
(Kk. 66.)
All the properties of things fall away with expansion; things then shrink into a single thing in itself, the rows of x to
be a x and that one x is zero, a mathematical point, of course without movement.
Kant shrank from this consistency, but his protests against it could not be made out of the world. What was the
reason why he declared it to be the greatest inconsistency when we did not grant any thing to ourselves? (Prog., 276),
which helped to tirelessly insinuate that transcendental idealism did not meet with the existence and essence of things,
But only the manner in which they appear to the subject: he had destroyed the appearing, the cause of the phenomenon,
at least for human thought. Kant can not speak of a better boundary between the ideal and the real than Locke's, a
divine divination of the world, valid for all time, into ideals and realities; For divorce does not take place where
everything is drawn to one side. We have only to do with Kant in Kant; , the real is as I said, not x, but zero.
----------
I turn to transcendental logic.
As we have seen above, sensibility, a capacity (receptivity) of our mind, gives us views, by means of its two forms,
space and time. These views are supplemented by the subjective sensations of one or more senses, especially of the
senses of the face (colors), and are thoroughly completed in themselves.
i 370 The intuition does not need the functions of thought in any way.
(Kk. 122).
But they are not a whole, but partial representations, which distinction is very important and to be held, since it is
the only key which opens the transcendental logic, this profound work, to the understanding.
Since every phenomenon contains a manifold, and therefore different perceptions in the mind are dispersed and individually
encountered, a conjunction of them is necessary, which they can not have in the sense of themselves.
(Kk. I. ed., 653.)
It was thought that the senses did not give us impressions alone, but even put them together, and brought about images of
the objects by means of which, beyond the receptivity of the impressions, a certain additional function, namely, a synthesis of
the same, is required.
(Ib. 654.)
In order that from the manifold unity of intuition, (as in the idea of space, for example), the passage of the manifoldness,
and then the concurrence of this, is necessary, which action I call the synthesis of apprehension.
(Ib. 640.)
The compound (conjunctio) a manifold can never come to us through the senses.
(Kk. 127.)
The same- The manifold and the coherent must therefore be connected by a cognitive force to the whole of an
object, if we are not merely isolated, alien, separate parts, which are unfit to knowledge. In order to reproduce the
 matter quite clearly in a picture, I say: the impressions which the senses present to us are, according to Kant, like
barrel-doves; If these impressions become a finished object, they need a connection, like the barrel-pots of maturity, to
form barrels. Now the faculty, whose function is this conjunction, synthesis, is, according to Kant, the imagination.
Synthesis at all is the mere effect of the induction,
i 371 A blind, though indispensable, function of the soul without which we would have no knowledge at all; But we are seldom conscious
of it.
(Kk. 109.)
There is no doubt that this synthesis of the manifold of intuitions is an a priori function in us, as the ability of the
hand to grasp has to precede the grasping of an object. Whether it is a function of the imagination, as Kant maintains,
or some other faculty of knowledge, I have occasionally set aside. If she had studied Kant at the head of transcendental
logic, and introduced the understanding with her twelve categories, the treatise of the great thinker would have been
less misunderstood and twisted, and it would not be right now, almost a hundred years after her first appearance To
restore their true meaning, especially to Schopenhauer.
----------
The conjunction of the manifold of intuition by the imagination would, however, be only a futile play, that is, the
connected manifold would immediately disintegrate into its individual parts, and the knowledge of an object would be
almost impossible if I were not conscious of the synthesis. The imagination can not accompany its synthesis with this
necessarily necessary consciousness, since it is a blind function of the soul, and a new faculty of knowledge must
therefore arise which is concatenated with the sensuousness by imagination. It is the mind.
The empirical consciousness, which accompanies various representations, is in itself scattered and without reference to the
identity of the subject. This relationship does not occur by the fact that I accompany every idea with consciousness, but that I
place one with the other, and that I am conscious of its synthesis.
(Kk. 130.)
Without consciousness that what we think is the same thing as we had a moment before, all reproduction in the series of
ideas would be in vain. For it would be
i 372 A new conception in the present state which did not belong to the actus, by which it was gradually to be produced, and the manifold
of them would never form a whole, because it lacked the unity which can only give it consciousness.
(Kk., 642, 1st ed.)
To bring the synthesis of the imagination into concepts is a function which belongs to the understanding, and by which, in
the first place, it gives us the knowledge in the real sense.
(Kk. 109.)
Kant has explained the understanding in many ways: as a faculty of thinking, a faculty of concepts, judgments,
rules, etc., and also as a faculty of knowledge, which, on our present standpoint, is the most suitable designation; For
he defines the findings as follows:
Insights exist in the particular relation of given representations to an object. Object, however, is that in the concept of which
the manifold of a given intuition is united.
(Kk. 132.)
These definitions are to be noted, since Schopenhauer, in regard to the object, has totally misunderstood Kant.
By the fact that we are connected with consciousness, which the senses and the imagination are not capable of
doing, all representations are our representations. This: "I think" accompanies all our ideas, binds to each individual a
thread, which threads then converge in a single point. This center of consciousness is self-consciousness, which Kant is
 the pure, the original apperception, even the original- Synthetic unity of apperception. If this union of all
representations does not take place in a self-consciousness,
I would have such a multitude of different selfs as I have ideas of which I am conscious.
(Kk. 130.)
The understanding, therefore, first of all, consciously accompanies the synthesis of the imagination, whereby the
partial representations are united to whole objects, and then brought
i 373 The manifold of given representations under the unity of apperception, which principle is the supreme knowledge in all human
knowledge.
(Kk. 131.)
It is best to recapitulate the former with Kant's words:
There are three original sources (abilities or faculties of the soul) which contain the conditions of the possibility of all
experience and can not be derived from any other faculties of the mind, namely,
Sense, imagination and apperception.
This is based on:
1) the synopsis of the manifold a priori by the sense;
2) The synthesis of this manifold through the imagination; Finally
3) The unity of this synthesis by original apperception.
(Kk. I. ed. 125.)
And now let us pass over to the categories or pure understanding.
----------
The explanation of the understanding, as a faculty of concepts, is present to us. The categories are now originally in
the understanding generated terms, a priori concepts that prior to all experience, as seeds are in our minds, on the one
hand the conditions of possibility of knowledge and experience (such as time and space, the conditions of the
possibility of intuition) , But on the other hand only meaning and content are preserved by the substance which
sensibility presents to them.
Kant has set up twelve pure concepts of the mind:
1. Second Third 4th
Of the quantity. Of quality. the reality. Of modality.
unit reality Inheritance & subsistence Possibility - impossibility
multiplicity negation Causation & dependence Existence
totality limitation community Necessity - contingency.
i 374 Which he drew from the table of all possible judgments. This is so composed:
Quantity of judgments. Quality. Relation. Modality.
General affirmative categorical problematic
Special negative hypothetical assertorical
Single infinity disjunctive Apodictic.
He justified his case by saying:
This function, which gives unity to the various ideas in one judgment, is also given to the mere synthesis of different ideas
in a unit of intuition, which, in general terms, is called the pure concept of the understanding.
(Pp. 110).
 We have seen above that the understanding constantly accompanies the synthesis of the imagination with
consciousness, and places the partial representations connected with objects in relation to the original apperception. In
so far as he exercises this activity, he is called the force of judgment. This gives to the pure understanding of the
understanding the necessary content from the impressions of sensibility, by directing the synthesis of the imagination
and subsuming the connected into the categories.
It will be good to take a look back from here, as short as the distance traveled.
We have at first a "turmoil of phenomena," a few partial representations which the sensuality, with the help of its
form, of space, presents to us. Under the guidance of the understanding, here called the force of judgment, the
imagination enters into action, the function of which is the union of the manifold. Without definite rules, however, the
imagination would combine what you are about to see: homogeneous, coherent, almost unequal. Judgment power has
these rules in the categories, and in this way, in the first place, whole ideas arise, which stand under certain categories.
But the business of judicial power is not yet ended. The objects brought under certain categories would be
"A rhapsody of connected perceptions,
If they could not be interlinked. The basic force
i 375 Does this; It connects the objects to one another and subsumes these links again under certain categories (the relation).
Now all our views, guided by the sensibility to the understanding, have passed through, arranged, connected, and
brought into relation; they are all placed under conception, and there remains only one step to the understanding;
Highest point in our entire faculty of knowledge, apperception, self-consciousness.
We have, as it were, tied threads to our ideas, which are connected to objects, and direct them directly into self-
consciousness. Through the now inserted categories, this direct running of the threads has been interrupted. They are
now first united in the categories and brought into relations with each other, and then linked in self-consciousness. And
now we have an intimate connexion of all phenomena; in a combination of general and necessary laws we have in a
word the knowledge and experience, a whole of compared and connected representations: the unity of self-
consciousness is opposed to nature, which through and through the work of our Reason.
Before we go on, I draw attention to the fact that, as we have just said, there is a different synthesis, the
understanding, besides the synthesis of the imagination. Kant calls them intellectual synthesis,
which would have thought as to the manifold of an intuition at all in the mere category and mind connection (synthesis
intellectualis) is called.
(Kk. 141).
The synthesis of the imagination is
As figuratively distinguished from the intellectual synthesis, without any imagination, merely by reason.
(Kk. 142.)
I also put forward one of the many definitions of the categories which, as we stand, are very intelligible, namely,
The pure synthesis, generally presented, gives the pure concept of the understanding of the understanding.
(Kk. 109.)
----------
i 376 And now let's take a brief look at the application of categories to appearances. Here we have to deal first with the
schematism of the pure concepts of the understanding. Schopenhauer mentions the treatise on it: "Whimsical and very
dark, because no man has ever been wise," and leaves them, however, the most diverse interpretations. Kant says:
Pure concepts of the understanding are quite dissimilar in comparison with empirical (indeed sensible) intuitions, and can
never be found in any intuition.
(Kk. 157.)
 Since, in all the subsumptions of an object, a concept of the former must be the same with the latter,
A third, which, on the one hand, is in the same category with the category, with the appearance in similarity, and makes possible
the application of the former to the last.
(Chk 158)
Kant this third-party intermediaries called transcendental schema and finds what he is looking for, in time, so that
each scheme of a conception of the understanding is a time determining a priori according to rules.
A transcendental determination of time is so far away with the category of the same kind as she is general and is based on a
rule a priori. But it is, on the other hand, the same with the phenomenon, as time is contained in every empirical idea of the
manifold.
(Chk 158)
The schemata now go, according to the order of the categories, to the time series, the time content, the order of time,
and finally to the time concept.
I can find nothing else in the "whimsical" piece, except that the synthesis of a manifold of an intuition would not be
possible without succession, that is, without time, which has modified something, has its full correctness, as I shall
show. But what great darkness and uncertainty Kant had to lay down on this simple relation, because his categories are
concepts which precede all experience. Of course an empirical term has similarity with the reprsentirten he objects as
this is only their reflected image, but an a priori concept |
i 377 Is, of course, quite unequal with empirical views, and a link is provided which, of course, can not satisfy anyone.
Let us, however, assume with Kant that it satisfies, and now proceed to the application of the categories.
----------
The rules of the objective use of the categories are the principles of the pure understanding, which in
1) Axioms of intuition,
2) Anticipations of perception,
3) Analogies of experience,
4) Postulates of the empirical mind.
Kant divides the principles into mathematical and dynamic, and calculates the former among the 1 and 2, the latter
the ones mentioned under 3 and 4, after having made the same section through the categories before. His thought is
remarkable:
All compound (conjunctio) is either composition (compositio) or link (nexus). The former is the synthesis of the manifold,
which is not necessarily part of one another, etc., etc., and the like is the synthesis of the like in all that can be mathematically
considered. ... The second compound is the synthesis of the diverse, provided that it necessarily belongs to one another, the
accident of at any substance, or the effect on the cause, for example - is presented thus connected as dissimilar but a priori,
which compound, Because it is arbitrary, I therefore call it dynamic because it relates to the connection of the existence of the
manifold.
(Kk., 174).
In the application of the pure concepts of the understanding to possible experience, the use of their synthesis is either
mathematical or dynamic; For it is concerned, in part, only with intuition, and partly with the existence of a phenomenon at all.
But the a priori conditions of the views are absolutely necessary in respect of a possible experience, that of the existence of the
objects of a possible empirical intuition in itself just happened. Therefore, the principles of mathematical |
i 378 Use absolutely necessary, ie apodictically loud, but the dynamic use while also the character of a necessity a priori, but only on the
condition of empirical thinking in an experience, consequently lead only indirectly and indirectly with them, hence not that
 immediate evidence (Although not without prejudice to their certainty, which is generally based on experience) which is
peculiar to them.
(Kk. 173.)
----------
The principle of axioms of intuition is now:
All views are extensive.
We are here again confronted with the partial representations, of which we have proceeded in the beginning of my
analysis of transcendental analysis. It is the composition of the similar partial intuitions and the consciousness of the
synthetic unity of this homogeneous (manifold).
Now the consciousness of the homogeneous manifold in intuition at all, provided that is first possible to the idea of an
object, the term size (quantify). Thus even the perception of an object, as a phenomenon, is possible only through the same
synthetic unity of the manifold of the given sensible intuition, whereby the unity of the composition of the manifold
homogenous is conceived in the concept of a magnitude; ie the phenomena are all magnitudes ,
(Kk.
The principle of the anticipations of perception is:
In all phenomena, the real, which is an object of sensation, is intense, ie, a degree.
As we have seen in transcendental aesthetics, Kant makes the most severe distinction between intuitions and mere
sensations. Those are limitations of all experience lies in us pure intuitions (space and time), so that we, without ever
having seen an object, a priori can say with full certainty that he had a shape and stand necessarily in proportion to the
time , On the other hand, mere sensations, such as color, temperature, odor, etc., lack a similar transcendental ground;
Because |
i 379 I can not determine the effectiveness of an object before all experience. Moreover, as experience daily teaches, the one
warmly calls what the other calls cold, the latter finds it hard to find what the former finds easy, and now taste and
color. The gots et des couleurs il ne faut jamais disputer.
Thus all these mere sensations are wandering homelessly in transcendental aesthetics, so to speak, as a bastard,
begotten in the unclean matrimony of sensuality, because Kant could not find any form of our sensibility which it
would have protected under its own protection, like the infinite space of all conceivable spaces Infinite time all
imaginable times.
But these sentiments, however diverse as they may be in different subjects, are inseparable from the phenomena,
and can not be denied. They are the chief object, since the efficacy which causes it is fulfilled, as such, only a part of
space and time; For it is clear that an object is not further extended than it acts. In the Transcendental Aesthetic Kant
still allowed clearing the mere sensations cavalirement, but no longer in the Transcendental Analytic, where there is a
continuous connection of phenomena, taking into account all its peculiarities, acted to then under the various pure
conceptions of the understanding, according to rules To subsume. Kant unites them among the categories of quality,
and names the rule according to which this happens, the anticipation of perception.
Now one would think that after all the least anticipiren (a priori recognize and determine) leave, which can be
perceived only in an empirical way, and that the axioms of intuition alone could rightly called anticipations of
perception. Or in words of Kant's:
There is something about the phenomena, which is never a priori is detected and which therefore also constitutes the actual
difference of the empirical from the knowledge a priori, namely the sensation (as matter of perception), it follows that this it
really is, what do Can not be anticipated. On the other hand, we should be able to call the pure determinations in space and
time, both in form, in size, in anticipations of phenomena,
i 380 imagine a priori what may always be given a posteriori in experience.
(179.)
But Kant is not embarrassed. Since he can not remove the difficulty with reasons, he skips it. He says:
The apprehension, merely means of sensation, met for a moment (if I do not prefer namely the succession of many
sensations into account). So when something in the phenomenon, whose apprehension is not a successive synthesis, which
departs from parts to the whole idea of it has no extensive magnitude; the lack of sensation in the same moment would imagine
it as empty, consequently = 0th Now what corresponded in empirical intuition of sensation is (reality phaenomenon realitas );
which corresponds to the same deficiency, negation = 0th Now, however, each of sensation reduction is capable, so as to
decrease and may disappear gradually. Therefore, between reality in appearance and negation a continuirlicher context of many
possible intermediate sensations, their difference from one another is always smaller than the difference between the existing
and the Zero or the utter negation. That is the real in appearance has always size.
(Kk. 180.)
Now I call that size that is apprehendirt as a unit and in which the multiplicity can be presented only by the approach to
negation = 0, the intensive quantity.
(Kk. 180.)
Kant thus requires that I, generating at each empirical sensation of the negation thereof, Zero, go out and first of all
in gradually increasing. In this way, a continuation in time and a synthesis of the different moments to the whole
sensation takes place, which now has only one intensive magnitude, that is only now I am aware that they have a
certain degree.
This is however only an empirical process; he does not explain how an anticipation was possible. Now here is the
explanation.
The quality of the sensation is always merely empirical and |
i 381 can a priori be not introduced (eg color, taste, etc.). But the real, which corresponded to the sensations at all, in contrast with the
negation = 0, is just something that incorporates the concept of a being and is nothing but the synthesis in an empirical
consciousness in general ..... all sensations are therefore , though as such, only a posteriori given, but the property of the same,
that they have a degree, can a priori be recognized.
(Kk. 185.)
The philosopher of kicks in,
And proves to you, it must be so. '
(Goethe.)
----------
We stop here for a moment and we orient irish us.
We have, in conformity with the axioms of intuition and anticipations of perception, extensive and intensive
quantities, ie whole, complete objects that we assist with awareness that we think as such. The part views are linked
and the world is spread out before us. We see houses, trees, fields, people, animals, etc. But here is to note two things.
First, these objects are pure creations of the mind. He alone has the data of sensibility connected and the objects created
are his work. The synthesis is only in the mind, by the mind, for the mind and nothing in what appears to combine
forces in a certain way the mind.
We can think of nothing but the objects connected without having it connected before itself and all events is the connection
the only one not given through objects, but can be done only by the subjects themselves.
(Kk. 128.)
The analysis uses the synthesis always ahead; For where the mind has nothing connected before because he can resolve
anything, because it is only through him as connected to the imagination has to be given.
(Kk. 128.)
 Second, are these objects insulated, isolated, strangers to each other over. Is to experience in the real sense arise,
these objects must be linked with each other. This |
i 382 accomplish the categories of relation, according to rules which Kant calls the analogies of experience.

The principle of the analogies of experience in general:

Experience is possible only by the imagination a necessary link between the perceptions. -
The principle of first analogy is:
In all change of experiences substance is permanent, and the quantum thereof is further reduced in nature neither increased.
I shall not dwell on this principle now that I'm going to discuss it at a later occasion. I only mention that it makes the
substance to a common substrate of all phenomena in which they are thus linked smmtlich. All changes, all rise and
fall not the substance, but only its the accidents, strikes di consequently their ways of being, to exist their particular
species. The corollaries of this principle are the known, that the substance is neither created nor can pass, or as the
ancients said: Gigni de nihilo nihil, in nihilum nil posse reverti . -
The principle of the second analogy is:
All changes done according to the law of the connection of cause and effect.
Did we see regulate by the understanding in the first analogy the existence of objects, we now have to consider the
law according to which the mind assigns its changes. I can here be brief, as I shall analyze all causality conditions in
the critique of Schopenhauer's philosophy. I will limit myself therefore to the simple reproduction of the Kantian proof
of the a priori nature of the concept of causality.
I perceive that phenomena follow one another, that is, that is a state of things at a time, was the opposite of the previous
state. So I link actually two perceptions in time. Now link is not a work of mere sense and respect, but here the product of a
synthetic assets of the imagination, which determines inner sense in respect of the time ratio. but these can imaginary two states
in two ways to connect, so that |
i 383 one or the other precedes in time; because time can not be perceived in themselves and as empirically in relation to them, which
previously go and what follow are determined on objects. I am therefore only aware that my imagination before the other set
one after, not that the object of a state before the other before going, or in other words, it remains by the mere perception of the
objective relation of consecutive appearances indefinite. So that they are now recognized as a particular, the relation between
the two states must be designed so that is determined to be necessary that the same before, which subsequently, and not vice
versa must be set. The term, however, who leads the necessity of synthetic unity with him,can only be a pure mind term that
does not lie in perception, and that is the concept of the relation of cause and effect here, of which the former is the latter in
time, as the result, and not as something more than a memory could precede determined.
(Kk. 196, 197.)
Therefore lies in the phenomena themselves not necessity for the mind, to put one before the other as a cause of an
effect, but the mind brings only the two phenomena in the Causalittsverhltni and finally determines which precedes
by two of the other in time, di which is the cause of the other. -
The principle of the third analogy is:
All substances, insofar as they can be perceived as the same time in space, are in continuous interaction.
This principle is aimed at expansion of causality to the whole of phenomena in such a way that every phenomenon
has a direct and indirect effect on all other of the universe, and all phenomena in turn act directly or indirectly to any
individual, always the same.
In this sense, the community or interaction has fully justified, and if the term interaction in any other related
language than in German, this only proves that the Germans think the deepest. Schopenhauer's |
i 384 position in this category compared to will be touched by me at the appropriate places. Kant had the links of phenomena to

a universe in mind, where no one can lead a thoroughly independent life, is clear to any unprejudiced. That which
 recognizes the category of community best expresses the poetic exclamation of admiration:
How Everything is woven into the whole!
One in the others works and lives!
(Goethe.)
----------
The categories of modality wear Nothing helps to complete the experience.
The categories of modality have that they express something special in itself, the term to which they are attached as
predicates not increase as a determination of the object in the least, but only the relation to the faculty of cognition.
(Kk. 217.)
Therefore I run only the sake of completeness, the postulates of empirical thought in its wording.
1) which agrees with the formal conditions of experience (the perception and the concepts of), is possible.
2) What is related to the material conditions of experience (sensation) is real.
3) its relationship with the real according to the general conditions of the experience is determined, is necessary
(exists).
----------
By now back turn to the analogies of experience, the question raises us first: what they teach us? They teach us that,
as the connection of the partial ideas is a work of the mind to objects, and the linking of these objects is achieved with
each of the understanding. The three dynamic conditions: the inherence, the consistency and composition, have by and
for the human mind only one meaning.
i 385 The consequences resulting therefrom pulls Kant coolly and calmly.

All appearances are in a continuous link of necessary laws and therefore in a transcendental affinity, from which the
empirical is the mere consequence.
(Kk. I. Ed. 649.)
The order and regularity in the phenomena that we call nature, we bring into it himself, and they would not be able to find it,
we would not have, the nature of our Gemths, originally put into it or not.
( Ib . 657.)
So exaggerated, so widersinnisch it is also to say that the mind is itself the source of the laws of nature, so right and the
object, namely the experience is appropriate nevertheless such a claim.
( Ib . 658.)
The understanding does not derive its laws from nature but prescribes them to this.
( Proleg . 240.)
And so we are, at the end of the Transcendental Analytic, nor dejected because, as at the close of the Transcendental
Aesthetic. This afforded the understanding the concepts of a part Appearing = 0, in that processed the understanding
this part needs to ghost objects, in a dummy Nexus. In the glow of sensuality of the mind carries, by connecting new
bill. The Gespensterhaftigkeit the outside world is unspeakably horrible. The fever free thinking subject, which is to be
the author of the whole phantasmagoria, braces himself with all his strength against the accusation, but already there
numb the siren calls of "Alleszermalmers" and it clings to the last straw, his self-confidence. Or is this only an illusion
and delusion?
The transcendental analysis should take as a motto the verse above the gate of hell:
Lasciate ogni speranza, voi ch'entrate.
But no! Schopenhauer said, "is perhaps the most original square head, has ever produced nature"; I stroke of full
conviction that "perhaps" and many will do the same. What such a man has written with such great effort of ingenuity
that can thoroughly, |
i 386 to the roots down, not be wrong. And so it is in fact. One may open any page of the transcendental analysis, one will
always find the synthesis of a manifold and the time they are the indestructible crown on the corpse of the categories,
as I will show.
Now my most pressing business, from points of the Transcendental Analytic that I have intentionally left untouched
to prove that infinite space and infinite time may be no forms of our sensibility.
----------
First, we have to call us back from the foregoing in the memory of that connection of a manifold can come through
the senses in us never that they contrast:
alone is a function of the understanding that nothing further will be, as the faculty, a priori, to connect and to bring the manifold
of given representations under unity of apperception.
(Kk. 131.)
Although I can prove with sentences of Kant that infinite space and infinite time some allbefassende, pure intuitions
are not originally considered essential in sensibility, but the products of an infinity in's progressive synthesis of the
understanding are now, it is not the rod about broken, that space and time do not get things in themselves - this brilliant
philosophical achievement! - well but are time Kant's room and Kant as pure intuitions a priori to take them out,
completely unsustainable, and the sooner out of our a priori forms, the better.
It is not difficult for me to provide evidence. I carry only the most striking points on, and I do not want to mention
that Kant has the first two eliminated in the second edition of the Critique: for good reasons and purpose.
Points from the first edition of the Critique.
The synthesis of apprehension must now also a priori , that is, be exercised in respect of performances that are not
empirically. Because without them we would neither
Representations of space nor time a priori have |
i 387 , since this can only be generated by the synthesis of the manifold, which presents the sensuality in their original receptivity.
(640)
It is obvious that if I draw a line in thought, or the time think of a lunch to another, or even a certain number will imagine
that I must first place necessarily take one of these varied ideas after another. but I would the previous (the first part of the line
that the previous part of the time, or the presented one after the other units), always lose the idea and they do not reproduce by I
go to the next, so would never be a whole idea and none of all the above thoughts, indeed, may not even arise the purest and
first basic notions of space and time.
(641.)
Passages from the second edition of the Critique.
Phenomena as intuitions in space or time must be presented by the same synthesis, ever be determined as making space and
time.
(175)
I think with everyone, even the smallest time only the successive progress where at last a certain amount of time is
generated from one moment to another, through all time parts and their addition Thun.
(175)
The most important point is this:
The space presented as an object (as you would really need in geometry) contains more than mere form of intuition, namely
combination of the manifold, after the form of sensibility given in a vivid imagination, so that the form of intuition gives only a
manifold however, the formal intuition gives unity of representation.
(147.)
 One believes to dream! I urge any who hold forth from the Transcendental Aesthetic next to these sentences,
especially those equipped with the character of the greatest certainty:
The room is a pure intuition. One can only imagine a few space, and if one of the many rooms |
i 388 talks, this is understood as only part of the same sole space. These parts can also not before (hence its composition is possible) some,
all-embracing space, as if its constituents precede but only be thought in it. -
They will happily admit to me that it is impossible to think of a purer, more complete contradiction. In the
Transcendental Aesthetic form of intuition is always the same as pure intuition; Here, however, they are presented
separately in the strongest terms, and Kant emphatically declares that the space as pure intuition, is more than the space
as a mere form, namely summary of a manifold, by means of the synthesis of the understanding, which is nothing more
than the assets , a priori, to connect.
Hence it appears first on the Unwiderleglichste that the infinite time and infinite space, as such, no forms of
sensibility, but connections are of a manifold, which, like all connections, a work of the mind, and therefore belong in
the transcendental analytics namely under the categories of quantity. This also speaks Kant covertly in the axioms of
the intuition of:
In this successive synthesis of the productive imagination in the production of the figures, the mathematics of extension
(geometry) with their axioms founded.
(Kk. 176.)
what he makes the application of pure mathematics in all its Prcision to objects of experience.
We want, however, refrain from anything Dem and examine how space and time, as intuitions arise. Kant said in
one of the listed locations of the first edition of the Critique:
Space and time can only by the synthesis of the manifold, which presents the sensuality in their original receptivity are
produced.
What is this diversity of the original receptivity of sensibility? That we have to deal with a connection to all
experience, is clear; because it would be the shock of the Kantian philosophy to its foundations if we want to consider
first the space, the connection of a posteriori |
i 389 would be given manifold. But how can it be possible, then, that it the connection of a manifold a priori be? Which space,

as a unit, as has a priori represent the sensuality of the imagination, so that the infinite space arises by incessant
composition? If this unit is one cubic inch? one cubic foot, a cubic Ruthe, cubic mile, cubic sun distance, cubic Sirius
size? Or is no unity and have it rather the diverse premises, composed the imagination?
Kant is silent about it!
A posteriori the compound has no difficulty. Since I first the vast sea of air, which presents itself to the imagination.
Anyone who thinks because the fact that a force is manifestire in him? It would be a clumsy objection! Air and space
are interchangeable concepts. The greatest thinkers, like the peasant bornirteste, speaks of the space which includes a
house, a room; Kant is at the forefront of his "Metaphysical Foundations of Natural Science": "the matter is the
movable in space"; the poet makes the Eagle "room drunk" draw his circles; and imagination alone should be of
concern? No! To the space that it presents to the air, it adds the premises of houses, trees, people all over the world, the
sun, the moon and all the stars, which from any she has cleaned fulfilling effectiveness the thinking subject before.Now
she is a similar, and so on ad infinitum to the acquired immense space; a stoppage is impossible, because there are no
limits in the progress.
A posteriori can thus be, construct with eyes open or closed, an infinite space, that we have never had a whole but
only the certainty that we will never encounter in the course of synthesis on an obstacle.
But are we entitled to this composition? Not the pure space of a cubic line can give us a posteriori that are supplied
by the experience. The smallest space as the biggest, just the fact that I they wegdenke fulfilling force is generated, and
 it is a product with which nature will never push their seal. Where a body ceases to function, another begins with its
effectiveness. My head is not in |
i 390 space, as Schopenhauer even noticed, but in the air, which is not identical with the space certainly. Likewise, the matter is

not the Moving in space, but moving materials into fabrics and the movement is at all possible only because of the
various so-called states of matter, the body, not because an infinite space embraces the world.
If the world were composed only of solid materials, such a movement would be possible in it only by simultaneous
displacement of all bodies, and the idea of a space would be created never in the head of a man. Even a motion in the
liquid elements bordered No one on as a movement in space. We do not say the fish swim in space, but they swim in
the water. The unlimited gaze into the distance and straighter dyslexic astray reason ( perversa ratio ), the producer of
infinite space. In the world only forces are no premises, and infinite space exists as little as the smallest space.
It is very strange that these facts of Scotus Erigena was quite correctly identified in the pre-Kantian era where was
awarded for the room without further things. Although his world is in infinite space, which includes everything that
does not move, but within the limits of the world there is no room: because there is only body in bodies. This is
followed by the fact Nothing that Scotus now and then brings the room back into the world is changing; he had just not
the critical head of Kant, and the difficulty of the investigation, even nowadays, no one will be mistaken. (By the way
raises Scotus even once the remark out that the space exists only in the mind of man.) He says in his work: De
Divisione Naturae :
Discipulus. Quid igitur dicendum est de his, qui dicunt, habitationes hominum ceterorumque animalium eat locos? similiter
istum communem aera, terram quoque, omnium habitantium in ice locos aestimant? Teal locum piscium dicunt, planetarum
aethera, spheram caelestem astrorum locum esse putant?
Magister. Nihil aliud, nisi ut aut suadeatur ice, si disciplinabiles sint et doceri voluerint, aut penitus dimittantur, si
contentiosi sint. Eos enim, qui talia dicunt, causing deridet ratio.
( Cap . 29)
i 391 itaque Videsne, quomodo praedictis rationibus confectum est, hunc mundum cum partibus suis non esse locum, sed loco contineri, hoc

est, certo definitionis suae ambitu?

( Cap. 33)
Quid Restat, nisi ut dicamus, verbi gratia, dum Videmus corpora nostra in hac terra constituta, vel hoc aere circumfusa, nil
nisi aliud corpora in corporibus eat? Eadem ratione pisces in Fluctibus, planetae in aethere, astra in firmamento, corpora in
corporibus sunt, minora in majoribus, crassiora in subtilioribus, levia in levioribus, pura in purioribus.
( Cap. 35)
The free unlimited view through the absolutely transparent element is therefore the cause, that whoever brilliant as
the most limited man,
never can make an idea that no space is, if he can equal quite well think that no objects are found in it.
Meanwhile, we do not want to judge prematurely. If the air and the perverse reason really suffice to generate the
infinite space? Certainly not! Only on the basis of an a priori form they can. But what is this? We will find them equal.
Now we need only return to the question whether the room the connection of a manifold a priori could be? We have
already seen that we can head completely in the dark as to which part of the room a priori to be connected. So we ask:
Can ever before all experience the idea of any space in us to be, or in other words, we can reach any one space before
we have seen objects or touches into view? The answer is: no! it is not possible. The space is infinite either as pure
intuition, prior to all experience, in me, or it is a posteriori , empirically found; for it is just as hard the smallest space
as pure intuition a priori , to place in the sensuality, as the infinite space. If this is the case, then it would be the
thrichteste cruelty to gain laboriously only through synthesis of similar parts, which I as a whole may have
immediately.
i 392 This is also the reason why Kant hinstellt the space in the Transcendental Aesthetic readily than pure intuition and can not
be only caused by a combination of rooms it, thereby also the synthesis would have come in the sensuality, while only
a function of the understanding, respectively. shall be the blind imagination.
Is now only by the synthesis of an infinite space a priori to produce given manifold; however, it is equally
impossible to be found a portion of space before all experience within us, like all the space, it follows that infinite
space a priori can not be created that there was no room as pure intuition a priori , gives.
To sum up: There is, according to our investigations, neither an infinite space outside my head, in which things
would be included, yet there is an infinite space in my head, of a pure intuition a priori would. Likewise, there are no
limitations of space, premises, outside my head. In contrast, there are an infinite space in my head (obtained by
synthesis of an a posteriori given manifold, has been abstracted from its effectiveness) which is moved to the outside.
So I have a derived empirically from the perverse reason infinite imagination space. I have also its limitations, so
rooms of any size, fancy rooms.
Kant, therefore, further done in the transcendental aesthetic, as I said on the very first page of this criticism nothing
but the laid outwards imagination space which is usually held for a-existing independent of the subject objective space,
definitely put in our head. In this way he freed the things in the space, which is precisely his immortal merit. His
mistake was that he denied the infinite space is empirical origin, and that he placed it as a pure intuition, prior to all
experience, in our sensibility. A second merit of different shape than the space from the space as an object (pure
intuition) in the transcendental analysis. He involved himself also be in an insoluble contradiction with the teachings of
Transcendental Aesthetic, thus showing |
i 393 he did, that he had seen through the problem of space to the bottom and gave eventual successors an invaluable reference

to the right path. We will now follow this instructions.

What is the space as a form of intuition that (we stay for the time being still in the train of thought of Kant) a priori
is our sensuality?
Negative the question is already answered: the space as a form of intuition is not infinite space. What is he now? It
is, in general terms, the form, thereby objects the limit of their effectiveness is set. Thus it is the condition of possibility
of perception and its priori established beyond all doubt. Where a body ceases to function because it is the space the
border. Although the especial effectiveness of a body could (its color) set his limit (the sense of touch I see down), but
this would have happened only after the height and width, and all bodies would be recognized only as surfaces, as well
as all those in would move contained my field next to each other and their distance from me = would 0th They lay as if
my eyes.By means of the depth dimension of the space but the mind is determined (by Schopenhauer masterful view),
due to the most minute data, the depth of the objects, their distance from each other, etc.
This form is to think under the image of a point which has the ability to look after the three dimensions in an
indeterminate length ( in indefinitum to extend). It is their matter whether the sensuality she puts or a grain of sand to
an elephant if their third dimension to determine the distance of 10 feet from me used stationary object or the moon if
all dimensions they are positioned equally or simultaneously, or otherwise applied. It is itself no intuition, but conveys
all intuition, like the eye itself does not see the hand itself can not take.
In this way, it becomes clear as we come to the imagination space. Through experience we learn the point-space use
- otherwise it would be like lying dead in us - and it is left to the discretion of the subject it to three dimensions, without
giving him an object, as far as it wants to have come apart , on |
i 394 this way, we climbed "infinite sky spaces" without content, and increasingly urgent unhindered on. The perverse reason

without this always lying ready form, would never be able to produce due to the unlimited gaze into the distance, the
infinite space. The possibility of unlimited gaze rests anyway already on the priori form of space (point-space). - I still
want to note that the correct application of space requires a long earnest study. Young children reach for all, for the
 moon, as for pictures on the wall. Everything is floating right in front of their eyes: they have just not yet learned the
use of the third dimension. The same one has, as is known, observed to operated on the man born blind.
The consequences, which allows the point-space, are extremely important. For if the infinite space a pure intuition a
priori , it is undoubtedly that the thing belongs to no extent. To see this, it requires only a very brief recollection;
because it is clear that in this case everything has its extension only on loan from solitary infinite space. If the room is,
however, no pure intuition, but only a form for the view, the extension is not based on the space, but only the
perception, the knowledge of expansion depends on the subjective form. So Is there any way to a thing in itself (which
we did not examine now), so it is certainly extensive, meaning it has an efficacy sphere, although the room a priori , is
a subjective form in us.
----------
With regard to the time the questions are the same.
1) If the time is generated by the synthesis of the manifold, which presents the sensuality in their original
receptivity,? or
2) it is produced by the synthesis of a manifold which the sensuality a posteriori presents?
Kant says:
The time determines the relation of representations in our internal state.
(Kk. 72.)
i 395 The internal state so it is that we have to take the points. We look to us, provided that we, the outside world was
completely unknown and make no impression on us, and also that our inner darbte us no change, we would as good as
dead, or in the deepest dreamless sleep caught be and an idea of the time would never arise in us. The original
receptivity of sensibility so can we not give the slightest date to generate the time, so the first question is answered in
the negative.
Let us now have a change of sensations in us, even just the perception of our respiration that regularly following the
withdrawal of the air expulsion, so we have a lot more fulfilled moments that we can connect with each other. So only a
fulfilled time is perceptible, and a fulfillment of the moments is possible only by data of experience. It will occur to no
one to say that our inner states not part of the experience and not a posteriori would be given.
But how does the infinite time that is thought so much of content? Similarly, as the infinite space. The thinking
subject abstracts of the contents of each moment. Of its contents deprived transition from the presence to the presence
of the unit which is passed to the imagination for Synthesis. However, since an empty moment is an object of intuition
in any way, so we borrow from space
and represent the time sequence by an infinite in's continuous solid line in front of which constitutes the manifold a number,
which is only one dimension, and close from the properties of that line on all the features of time, except for the few that the
parts of the former at the same time, that of the latter but at any time after one another.
(Kk. 72.)
A posteriori can accordingly construct an infinite time, that we have no particular view of the same, but that the
progress of the synthesis will be nowhere inhibited only the certainty. But we ask here, as in space, we are authorized to
make such a synthesis? Not the smallest possible time can |
i 396 are supplied unfulfilled us from the experience. Try it Every once to get an empty moment. You throw everything out of

the fastest transition from present to present, we have at least thinking meets these smallest amount of time.
We close now as in space. Is the infinite time only by the synthesis of an a priori to produce given manifold; but can
be found in our original sensuality even the smallest unfulfilled time, the infinite time can a priori not be generated, so
it can not, as a pure intuition a priori , lie in our sensibility.
 There are hereafter neither an infinite time out of my head that consumed the things that still there are an infinite
time in my head that a pure intuition a priori would. In contrast, there are an infinite time (consciousness of
unrestricted Synthesis) in my head, obtained by connection of a posteriori given filled moments that were robbed of
their contents by force.
So we have a surreptitious empirically infinite imagination time, the essence of which is through and through
succession, and all that lives, the objects both as our consciousness, swept along in a restless way with it.
Kant has captured this infinite time in our head, that he took things in themselves out of it, he delivered them on
time. This great merit is the debt to that he the time when pure intuition a priori put in our sensuality. A second merit
was that it was different time as a form of time as the object (infinite line).
And now we are back to the important question: What is the time as a form of intuition, which a priori is our
sensuality? Negative she's already answered. The time, as a form of intuition is not infinite time. What it is now? As a
form of sensibility it could be only the present, one point as the space, a point that is always and yet is always a
continuous rolling a smooth point.
As a pure present but time has no influence on the perception or, as Kant says,
i 397 Time can be no provision of external phenomena; it belongs neither to form nor location.
(Kk. 72.)
therefore I speak it also bluntly: the time is not a form of sensuality.
As we will remember, she brought Kant in a roundabout way then by declaring:
All ideas, whether they have external things the subject or not, but include, in themselves, as determinations of the mind, the
inner state,
which falls within the formal condition of time. but the internal state is never an intuition, but feeling and where it
touches the inner movement, the mind, as just, the point of the present.
Thereby falls a peculiar light on the whole transcendental analysis. In it, the sensuality is not dealt with; the worried
aesthetics. Only the manifold of sensibility, the material for the categories, wanders over to the analysis, to be
connected and linked. The analysis itself is only the mind, the categories, the synthesis, the imagination, the knowledge
of apperception and over and over again from the time. The transcendental schemes are time provisions, the generation
extensive and intensive variables happens in the course of time, the analogies of experience arranging Smmtliche
phenomena according to their relationships in time, their modes Perseverance, will be due and coexistence. That is why
I said above: we may constantly return to what a page of analysis, we are the synthesis of a manifold and the time
encounter, and called both the imperishable crown on the corpse of the categories. How is it that Kant could not get
without a form of sensibility, without the time to able analytics? Precisely because the time is not a form of sensibility,
no a priori original form, but only a connection of reason. Of this I will talk in detail later; because the place where we
are now, is the most appropriate to introduce Schopenhauer, the only spiritual heirs of Kant.
----------
i 398 Schopenhauer's position of the Transcendental Aesthetic and analytics across the street is: unconditional recognition of

those unconditional rejection of this. Both are not cheap.

The infinite space and infinite time, the pure intuitions a priori , he acceptirte uncritically, without further ado, as
forms of intuition, and the strict differentiation Kant the forms of the views in the analysis he ignorirte complete. It was
a foregone conclusion for him that space and time prior to all experience, as forms of intuition, in our faculty of
cognition are. He denied therefore, with Kant, the visibility of the thing in itself, between which and the knowing
subject are always these forms, which are processed according to the sensory impressions.
 Still, he has the highest human prudence, improving a part of Erkenntnitheorie Kant and irrefutable reasons for its
improvement. The first question that he presented himself was, "How can we ever come to ideas of external objects?
how does all this so real to us and important world within us "He took rightly offended by the vacuous expression of
Kant:"?. the empirical intuition is given from outside, "This question is very meritorious; because nothing seems more
natural than the creation of objects. They are at the same time the impact of the eyelids there; which complicated
process in us because to take place in order to generate first place.
Schopenhauer was undaunted by this simultaneity. Like Kant, he went out of the sensation, which is the first clue on
subjective ground for the development of ideas. He looked at it closely and found that it is, however, given, but the
view is not, as Kant wants can arise in the senses; because
is the sensation of any kind and remains a process in the organism itself, but limited as such to the area below the skin,
therefore, may contain something in yourself, never, that would be beyond the skin, so except us.
(4x W. 51st)
If the sensation is intuition, the mind must come into action and his one and only function, the law of causality
exercise:
i 399 he seizes namely, by virtue of its self-own form, that is , a priori , that is, prior to all experience (because it is not yet possible by
then), the given perception of the body as an effect on (a word which he understands alone) as such a cause must necessarily
have.
(4x W. 52nd)
The law of causality, the a priori function of the intellect that he needs so little to learn only how the stomach
digesting, so is nothing more than the transition from the action in the sense organ to the cause. I ask this well to
remember, as Schopenhauer, bend the simple law, as we shall see later in different directions and apparently anthut him
authority to be able to discard only Kant's transcendental entire analysis.
Schopenhauer continues:
At the same time he takes that also in the intellect, that is, in the brain, predisposes lying form of external sense to the aid of
the room to lay those causes outside the body for thereby arises only him outside.
However, this understanding operation is not a discursive, reflective, in the abstract , by means of concepts and words,
walking in front of him; but an intuitive and very immediate. Because by them alone, and consequently in the understanding
and for the understanding, itself represents the objective, real, filling the space in three dimensions body world which then
moved, in time, according to the same causality laws, is further changed and in space.
(4x W. 52nd)
Thus, the mind has to create the objective world, and our empirical intuition is a intellektuale, not merely sensuale.
In addition, Schopenhauer explains the intellectuality of intuition victorious (upright position of the located on the
retina reverse image, simply seeing the double-felt, as a result of taken the same locations; double vision by squinting;
Double-being of an object with crossed fingers) and performs masterfully how the understood the only planimetric
sensation, fashioning with the help of the third dimension of space for stereometric view by first, from the |
i 400 gradations of light and dark, the constructed single body and then them that their distances from each other, with use of

the marriage angle, Linearperspective and aerial perspective, determines its place.
According to Schopenhauer, then, are the Kantian pure intuitions, space and time, no forms of sensibility, but forms
of the mind, whose sole function is the law of causality. On this improvement in Erkenntnitheorie Kant's the other one
closes that it's intuitive knowledge of the abstract, separated the mind of reason; because that our knowledge was of the
pure conceptions a priori free, an extremely harmful and confusing, into driven without authorization wedge.
In Kant sensuality looks at, thinks the mind (faculty of concepts and judgments), reason includes (property of the
conclusions and ideas); Schopenhauer the senses provide only the substance into view (although he ascribes also the
 senses perception ability, of which later), looks at the mind that thinks the reason (faculty of concepts, judgments and
conclusions). The reason whose sole function of the formation of the concept, according to Schopenhauer, is wearing
nothing at to produce the phenomenal world. She repeats this only it reflects only and there is next to the intuitive
knowledge that quite different from her reflective.
The clear and, the substances according to empirical knowledge is that which processes the reason, the real reason to terms
that she sensually fixed by words and then to them the substance has their endless combinations, by means of judgments and
conclusions which the fabric of our intellectual world account. Reason has therefore absolutely no material, but merely a formal
content.
(4x W. 109.)
Their content has reason to take in their thinking, absolutely from the outside, from the philosophical ideas that the mind has
created. On these it exerts its functions by first making terms, drops Some of the different properties of things and keeps other
and now connects a household name. This |
i 401 but the ideas lose their clarity, but win for clarity and ease of handling. - So this, and this alone, is the activity of reason, however,

provide material from its own resources, it can never be.

(4x W. 110th)
----------
Before we go any further, I have to make a comment. Is apart from Schopenhauer, Kant, I am convinced, the
greatest philosopher of all time. He has broken the philosophy of a brand new track and vigorously continued to bring
animated by honest free pursuit, the human race closer to the truth. But in his system the irreconcilable contradictions
lie in such an amount that it is a big job on, to illuminate them only in passing. this work is the fact that it is not strictly
keeps to his own definitions and the same thing, then called only really wrong much more difficult. Since we now
know what he meant by intelligence and reason, and just at this faculty of knowledge, so it will be good, their functions
of its forms but,which Schopenhauer quite arbitrarily mixed.
Fourfold root side 51 is the understanding itself a function and the law of causality its single form; P. 57, however, is
the law of causality the simple function of the mind; W. a. W. u. VI 535 is the law of causality shape and function. is
right, that the law of causality, the function, space and time the molds are (Schopenhauer's teaching according to) the
understanding. He also makes it in the reason. W. a. W. u. VI 531 is the only function of the reason the formation of the
term as it is, ibid pp 539:
All reflective knowledge has only one main form and this is the abstract concept.
Only the former is true, the shape of the reason is missing in his system.
----------
The mind, then, by means of his function (law of causality) and its forms (space and time) brings, due to the
changes in the sensory organs, the world of perception appears |
i 402 and reason draws from these empirical intuitions their terms. Schopenhauer thereafter the whole analysis of Kant had to

discard. From the standpoint of the understanding he could not accept the synthesis of the manifold, because the mind,
brings to roads without the aid of reason, intuition; from the standpoint of reason he had to attack the categories
because terms are based only on empirical intuition and therefore a concept a priori a contradiction in terms is.
However, the synthesis and the categories form the content of the analysis.
The rejection of the categories as pure concepts a priori , I agree absolutely on: a term a priori is impossible;
however, it is wrong that the mind can construct without the aid of reason, the world of perception.
Before I can justify this view the irrevocable right part of the Transcendental Analytic, the synthesis of the manifold
of intuition, has on her side, I must explain the reason and at all Smmtliche faculty of cognition.
 Reason has a function and form. Schopenhauer gives her no form and a function which does not include its essence
entirely. He set up its function in the formation of the term; I say, however: the function of reason is Schlechtweg
Synthesis, shape the present.
She has three Hlfsvermgen. First, the remembrance. Its function is preservation of all impressions on the mind, as
long as possible. The second Hlfsvermgen is the judgment. Their function is: Assortment of a related. So we have 1)
Composition of the associated partial ideas of the mind, 2) compilation of similar objects, 3) compilation of terms, the
laws of thought under. The third Hlfsvermgen is the imagination. Their function is merely to hold the Descriptive
connected as an image.
Smmtliche faculty of knowledge, that sense, understanding, judgment, imagination, memory, and reason come
together in one center: the spirit (pure Kant original apperception and called by Schopenhauer subject of knowledge)
whose function is self-consciousness. Everything comes together in its center, and on the other hand he traverses all his
assets |
i 403 with its function, and gives them their actions consciousness. The panel of the Spirit is hereafter:

From the various gradations of mind, it follows that to the preparation of individual faculty of knowledge is by no
means idle process. Where sensitivity is, there is also the spirit, but how does he want denote the difference between
the spirit of an animal and a human being better than the fact that certain mental activities denies that? Without
disassembly of the mind into its individual Thtigkeiten (assets) would be limited to very bland general terms, such that
the intelligence of this animal is lower than that of another. Adoptirt to the decomposition, one can refer to the lack of
more accurate and, so to speak, put his finger on the source point of difference. Kant was thus right to disassemble the
spirit; the decomposition is absolutely necessary for the critical philosophy.
----------
The reason goes now in the realm of mind to two very different types of connections, which Schopenhauer has
entirely overlooked. He knows only one type Education of the term; he does not know the other: Connection of partial
ideas about objects and linking of objects among themselves.
The second type was originally the first, but let us consider the formation of the concept first.
That the formation of concepts based only on Synthesis, is any concede after a moment. The judgment is sufficient
reason is a similar manifold diagram summarizing these and designated by a single word. The judgment is only
together that belong together: in this process is the separation of even the reason united |.
i 404 now both the Collated, as the Dropped. All horses, for example, it unites about horse and the Separate (oxen, donkeys,

insects, snakes, people, houses, etc.) about non-horse. They always occurs synthetic.
Their process is always the same, whether it has to bring countless, or only a few objects or properties Thtigkeiten,
ratios, etc. the same under a concept. Only the spheres of the terms are different. Furthermore: ever more a term among
themselves, the more empty it is, despite the wealth, and the less contained in it, the fuller it is, despite the emptiness.
In this way, the whole experience of man, external and internal, reflektirt in terms. Reason then bethtigt continued
in the compound of items to judgments and in the connection of propositions (premises) to pull out a new, distributed
in them lying judgment, of which the logic and syllogistic is.
----------
By now accompany the reason on its other routes, we first come with her to an area that is quite removed from the
understanding, and which we, as long as want to call the area of the internal sense, according to Kant, until we get to
know it closer , We have touched already in the preliminary discussion of the time. We found there that filled moments
are connected. But what moves the reason it? Their own form, the present, it becomes a problem. She is a change in the
 internal sense, by the memory, conscious and yet has only the present, which is constantly, yet always is. Now it draws
more and more attention to as it continues rolling point of presence and lets the imagination hold the vanishing points:it
receives the first-filled transition from the presence to the presence, di first filled moment, then a second, third, etc.,
and thereby the consciousness of the succession, or the concept of time. The continuous rolling point of presence, as it
describes a line in the imagination. The reason connected with the moment right now, and the imagination always held
only the Related. This itself does not connect, as Kant wants.
i 405. The reason, which is aware of the unimpeded progress of their synthesis and continuously contacting the presence of

internal condition, also connects the moment of time passing with the next. A point in the midst of two moments, two
connected wings: in this way the archetype of the time arises.
The construirte by reason time is so clearly distinguished from the a priori form present. It is a compound a
posteriori . The unity underlying it is fulfilled now.
The synthesis of reason does not depend on time. Reason connects the rolling away of the present and leaves of the
imagination, the Related in each new present fully take over. That is why the time is not condition the perception of
objects that are always fully in the present. But time is a condition of the perception of movement.
How the world would be only one lying on our eyes colored surface without so would, without escape to space,
time, any development of our knowledge; then, with words of Kant, without the time would
a compound contradictorily opposite predicates in one and the same object not to make understandable.
(Kk. 71.)
But it would be a serious mistake to assume that the development itself stands under conditions of time: only the
knowledge of the development, not even this depends on the time.
Kant and Schopenhauer are respecting the time, first because of making the same a priori form, it is because they let
the real movement depend on it, caught up in the strangest deception.
Furthermore, Kant can elapse time soon, soon stand still:
The coexistence is not a modus of time itself, as in which no parts at once, but all are to each other.
(Kk. 191.)
i 406 The time, the continuity is usually described especially by the expression of flow (Verflieens).
(Kk. 181.)
On the other hand:
The time in which all change of phenomena to be thought remains, and does not change.
(Kk. 190.)
On this latter proposition Schopenhauer takes great offense; but he is the restless time in a better light by the fact
that he takes her their ground, the real succession with which it stands or falls? He says, following on from the last
point:
That this was fundamentally wrong, proving to us all indwelling firm certainty that, if all things in heaven and suddenly
silent stands on earth, but the time it undisturbed, would continue its course.
( Parerga . I. 108.)
And why it would continue its course in this case? But only because just one thing on earth that has this firm
conviction is not silent, but conceived in perpetual motion, continuirlich fills time.
In order to show in a picture the facts clear, the point of the present is to compare a cork granules, floating on an
evenly advancing stream. The wave that carries it is the inner state of a wave among countless others, who all have the
same run. we give the beads awareness and leave this here and disappear there, so it does not remain in the river now
back, but floats on. Geradeso man. In swoons and during sleep our consciousness is totally extinguished and the time
rests; but our heart does not rest but moves inexorably. At our civil midst of the general development, we only notice
 on awakening that some time has passed and construct it later. Let's assume,an individual slept 50 years continuously
and changed in the meantime, of course; but do not feel the infirmities of old age, and his room would be in the same
order as the time of the Dormition, it is, waking at first believe it was sleeping only one night. immediately but a glance
through the window, a look in the mirror changes its view. To his hair and gray-haired |
i 407 facial features, it is "about to" calculate the time that has now elapsed; better means there are going to say to the minute,

that is, the distance covered by the current world determines the time which has meanwhile passed.
However, time stands still. This is an imaginary fixed line whose points are adamant. The past year 1789 and future
year 3000 to take a certain course one on it. But what is flowing, always flowing, flowing restless, which is the present,
carried by the points of the movement.
----------
We now have to examine first of all whether the mind set that reason really wear nothing at the view, with its
function (law of causality) and its forms (space and time) alone can make the whole real world as it is before our eyes, :
according to the Schopenhauer's theory.
First of all, we come to the very unforgivable abuse, Schopenhauer drives with the law of causality. It's him, "a girl
for everything," a magic horse on whose back he jumps to ride into Blue's when the obstacles are insurmountable in
thinking.
We remember that the law of causality nothing more, referred to as the transition from sensation to its cause. It
merely expresses the causal relationship between the outside world and the subject, or rather the Schopenhauer's
"immediate object" of the body, from, and this limitation is still closer by the fact that the transition always, from effect
to cause can never take place vice versa. Has the intellect to change the sensory organ found the cause and he has
designed spatially, and taken to a proportion to the time (I am here still keep strictly in line of thought Schopenhauer's),
so his work is finished.
The knowledge of the process itself is not a work of the mind. It is based on the thinking and was a late ripe fruit of
reason, because only Schopenhauer she could pick them.
The above facts clearly now obscured Schopenhauer first, allowing the rally to the intellect and the transition from
cause to effect. He says:
i 408 The mind is all one simple form: knowledge of causality, transition from effect to cause and from cause to effect.
(W. a. W. u VI. 24.)
This is way wrong in two directions. First, the mind does not recognize, as I said above, the transition from effect to
cause, as this is exclusively a matter of thinking (the mind recognizes as little his function as the stomach realizes that
he digested); secondly, its function is only transition from effect to cause, never the reverse. Schopenhauer muthet here
the understanding impossible to, ie thinking and thereby acquires the heavy charge he has made Kant to have been put
on the thinking in the view.
In this darkening he does not stop, however; it is not him hard enough, there must be a total darkness occur. He
says:
The performance of the understanding consists in the direct apprehension of causal relationships between the first own body
and the other bodies; then between these objectively watched bodies among themselves.
(4x W. 72nd)
This is fundamentally wrong and the simple a priori law of causality the greatest possible force is than to make it to
the purposes of Schopenhauer subservient. It requires no special acumen to see the motives that led him going; because
it is clear that it is only based on the understanding alone the knowledge of the objective world and you do not need the
help of reason, when the mind conceives the whole causal network in which the world depends, "immediately." If the
 latter is not possible reason, it must be used. But this way would (as Schopenhauer for no reason assume), thinking in
the view and also the causality would not be through and through a priori, but only the causal relation between one's
own body and the other bodies would a priori,which would have the outlines of Schopenhauer's system wiped out.
There is every realize that Schopenhauer has actually brought here thinking in the view. The mind is only on the
effect in the sense organ to the cause. |
i 409 He attributes this transition without the aid of reason, for it is its function. But this transition is recognized only by

thinking, ie through reason. It further recognizes the transition from the cause and effect in the sense organ and finally
recognizes the body as an object among objects and thereby gaining only the knowledge of the causal relation between
the bodies among themselves.
Hence it is evident that the causality which expresses the causal relation between the object and the object, is not
identical to the law of causality. That is another term that has the law as closer to themselves. The causality in the
Kantian sense, which I have called general causality is, not to be confused with Schopenhauer law of causality. This
merely expresses the relationship of a specific object (of my body) to the other bodies of which cause changes in me,
and, as I have repeatedly emphasized: the one-sided relationship of effect to the cause.
The proof of the a priori nature of causality, which Kant is totally failed, as Schopenhauer executed brilliantly, was
therefore also not provided by Schopenhauer, as the law of causality is prior to all experience within us, but the
causality does not cover. Meanwhile, Schopenhauer does, as if he had really proved the a priori nature of causality;
Further, as if the mind Smmtliche causal relationships immediately conceive. The latter is, as we have seen, a devious
by these ratios can be recognized only by the thought and the mind can not think.
When we hear so hereafter Schopenhauer speak of causality, which I will touch on later again, we know first that it
is not identical with the law of causality, and second, that its priori can not give the same character it. It is a link a
posteriori .
----------
After this Vorerrterung I turn back to our actual examination whether really the shapes space and time are
sufficient to bring about the world of perception.
i 410 From the time we need not; for it is, as I have shown, any form of intuition, but a connection a posteriori of reason. Set

by the way, it is intuitive form, it is evident that they could bring the finished object in a proportion to only by its states
gives a duration. For abundance I recall Kant's striking remark:
The time can be no provision of external phenomena; it belongs neither to form nor location.
therefore, there remains only the space and although he gives the object shape and position by limiting exactly the
force sphere and their location determined. but the object is finished, if I have his bare outline, if I know that it is so
and so far extends the length, width and depth? Certainly not! The main thing: its color, hardness, smoothness or
roughness, etc. in short, the sum of the efficiencies of the space can still only set the limit can not be determined by the
space alone.
It is our memory, as Kant the body has grappled with these types of effects. In the Transcendental Aesthetic, he
made them contemptuously as mere sensations, which were based on any transcendental reason in sensibility, and in
analysis he brought them with tooth and nail under the categories of quality, according to the rule of the anticipations of
perception, for which he provided the whimsical evidence.
Schopenhauer treated them with even greater severity. In his first writings he calls them the specific sensations, the
particular and especially specific mode of action of the body, but from which he springs off again immediately to enter
into a mere abstract efficacy at all. It was only in his later essays, he comes closer to the thing. He says W. a. W. u. V. II
23rd:
 Do the nerves of the senses the objects appearing color, sound, taste, smell, temperature, etc., the brain gives the same
extension, shape, impenetrability, mobility, etc. In short everything that's only means of time, space and causality imaginable; -
-
i 411 further Parerga I. 93:
I almost said it, that those forms (space, time and causality) are the share of the brain on the perception of how the specific
sensations of the respective sense organs.
As our eyes it is, which produces green, red and blue; it is our brain which time, space and causality (whose objektivirtes
abstract matter is) produces. My vision of a body is the product of my Sinnen- and Brain Function with x .
Every friend of Schopenhauer's philosophy will fulfill these sentences with indignation; because by them
intellectuality of intuition receives a fatal wound. As we know, he can initially consist only in the function of the sense
of providing the understanding the poor material for contemplation; the senses are "stooges of the mind" and what they
proffer him, never, "Eben is" something objective. Therefore, our vision through and through intellectually, not sensual.
But how does change with time of the process if we take into account the above points! Now look partly the mind, and
partly see the sense organs: the view is so partly sensual, partly intellectually, and the pure intellectuality of intuition is
irretrievably lost. (To avoid misunderstandings, I notice that,after my Erkenntnitheorie, not intellectually intuition, but
spiritual: is the work of the whole mind. The merit of Schopenhauer is that he have the ability to look at the root 4
times, denying the senses.)
Why now Schopenhauer fell into this unfortunate contradiction with itself? Apparently because he was so little,
how, could find a form of the understanding Kant, to which the disputed special modes of action of the body, are all
due. He and Kant have left a big gap in the Erkenntnitheorie that has been granted to fill me. The mold that is, which
takes the mind to the aid of the matter.
They also we have to think ourselves as a point with the ability to objectively irish the specific mode of action of a
body (the sum of its effects). Without this a priori form of |
i 412 intellectual intuition would be impossible. Even the room would be without them useless in us, since he can only put a

certain effectiveness borders. As little as the inverse little picture of a house, for example, on our retina without the law
of causality and could become an upstanding object ever so little the blue color produced in the sensory organ could
ever be transferred to your object, the space without the mind and its second mold matter. The matter is therefore the
condition of the perception of objects and a priori as such.
----------
And now I must have a whole tissue of contradictions, in which Schopenhauer has involved in the subject matter.
The matter has been the serious philosopher-cross he had to bear during his long life, and its significant power of
thought to it is grated at times so complete that phrases emerged, in which absolutely nothing can think. is already
above us such encounters. There was the matter
"The most objective abstraction of space, time and causality"
which vividly recalls the Hegelian "idea in its otherness."
Schopenhauer accompany on his often convoluted Irrgang, we first find manifold explanations of matter on a
subjective ground. The main points are as follows:
1) time and space are not merely each assuming for itself from matter; but a union of the two makes up its essence.
(W. a. U W. VI. 10.)
2) Only to be met space and time are perceived. Your perception is matter.
(4ache W. 28)
3) The matter reveals its origins from the time the quality (accident of) without which they never appear, and what
absolutely always, work is a concept of time) causality to other matter, so change (.
 (W. a. W. u VI. 12.)
4) The shape is through the space, and the quality or efficacy, due to the causality.
(W. a. W. u. V. II. 351.)
i 413 5) Under the concept of matter we think that what is left of the bodies, if we divest it of its shape and its specifischen qualities that
very reason, no matter one and the same must be in all bodies. Those repealed by us forms and qualities but now are
nothing more than special, and especially certain mode of action of the body. Therefore, when we refrain from the then
Uebrigbleibende the mere effectiveness at all, the pure action as such, causality (!) Even thought objectively, so the
reflection of our own mind, the projicirte outward picture of his sole function (! ), and the matter is thoroughly pure
causality. Therefore, just the pure matter can not watch, but just think:it is a reality at all as its foundation Additionally
thought of.
(4x W. 77th)
6) Really we think under pure matter, the mere interaction in the abstract , that the pure causality itself: and as such it is not
an object but a condition of experience, just as space and time. This is the reason why the matter on the board of our pure
reason knowledge a priori can take has the place of causality, and next time and space as the third purely formal and
therefore our intellect figurated Attached.
(W. a. W. u. V. II 53rd.)
I will not dwell so, again to light the abuse, Schopenhauer is at it again in one place with the causality, which is
certainly not the function of the mind; but I have to protest against the new claim that the causality is identical with the
effectiveness. Just as a general law of nature is identical to the force acting according to the law, so little is the causality
and the effectiveness of one and the same. The causality only says: Every change in nature must have a cause. What
does this have to do with the effectiveness and of itself this formal law? The effectiveness of a body is its strength and
it has Schopenhauer attributed to the desire to which it is identical. He wants to merge two totally different concepts,
the formal with the |
i 414 mix materials to fish in muddy waters, but the method can not be tolerated. This way.

The matter is now, according to the above, firstly union of space and time. What does this mean? Space and time
are, according to Schopenhauer, simple forms of our faculty of knowledge, which a content must be given if they are to
be anything at all. Very clumsy presses Schopenhauer this latter in the second place with the words: matter is the
perception of space and time; because he has to say clearly: through matter space and time are perceived. Both sets are
quite different; for in the former little is said about the nature of matter, while the perception of space and time from
matter is made dependent on the second, the essence of it remains untouched.
The mere union of two pure empty views will now be the matter! How was it possible that an eminent head could
write down something. Even the extravagant imagination of the ancient Egyptian priests and Zarathustra has not
demanded of the space and time like virility.
In the 3rd and 4th place is determined that the matter auftrete never without quality and the space conditional their
shape. But in the 5th place we should just think under the concept of matter the contrary namely, that which is left of
the bodies, if they have been stripped of their form and quality! Furthermore, the matter easily of time and space is
separated, in their union they ought to have their being, and essence identical set with the causality alone, with the mere
effectiveness at all, the pure act as such.
Then, suddenly, their essence is no longer sought in space, time and causality, but not set in reason. The matter is a
Kantian category, a pure concept , a priori , something that we should think of it as a basis to any reality.
In the 6th place after all, they can Schopenhauer only one foot in reason, with the other she must return to the mind
to, in addition to time and space, as the third purely formal to figure irish our intellect Attached. In the intellect is now,
however, their only legitimate and ancestral seat |
i 415 but not because it is identical to the causality, but because could not be objectified without efficacy.
Her Schopenhauer did not instruct the square in earnest, as we shall soon see. He chased away soon, but not to give
her somewhere a lasting city, but to make it a second "eternal Jews". Only once more, he has a fit to accommodate
them in the intellect. He calls them
the visibility of the will,
which is identical to the Kant thing itself. Meanwhile, he also jumps from this statement again, which is a missed any
case, if only missed because a blind man could not thereafter move to the presentation of material things.
In the subject - we've seen - there is no room for that matter. Perhaps there is a hotel on the property.
This is, however, one sees closer to, not possible; as Schopenhauer says:
with a specific object in some manner immediately as the subject to provide such a manner is set recognizing. In this respect it
does not matter if I say the objects have such and such their pendant and peculiar provisions; or: the subject recognizes on such
and such ways.
(4x W. 135.)
Is thus the matter any form of intuition, it may not show up well on the property. Nevertheless, making the
impossible Schopenhauer, by a bold stroke possible. The matter that he can not get rid of that torments him incessantly
while decided impresses him, must surely because they can not find an apartment in the intellect and Schopenhauer
time being not yet dared to put them on the throne of the thing in itself, on any way be accommodated. so he splits the
world as representation and gives it two ball poles, namely:
the knowing subject par excellence, without the forms of his knowledge, and then the raw material without form and quality.
(. 18 W. a. W. u V. II.)
But this way, he had gone into the waters of materialism and the aim of his trip is already from here |
i 416 recognizable. One should read the entire first chapter of the imaginary band, wherein the alarming passage occurs:
It is equally true that the knower is a product of matter, as that matter is a mere representation of the knower,
and one will suspect the following.
And, in fact, it goes rapidly downhill. Also on the Kugelpol the world as representation matter he likes not last long.
He shoos them from this point on and places it between the world as representation, one of which Kugelpol it was
before, and the will, that is, between the appearance and that which appears, the thing in itself, which is a "deep chasm,
a radical difference" separates. It is the bond of world as will with the world as representation (W. a. W. u. V. II. 349).
Now two steps are only possible and Schopenhauer makes both of them. He explains the matter first for quasi -
identisch with the will, then it displaces the will entirely through matter.
That matter itself can not be viewed or presented, based on the fact that it is in itself, and as the pure Substantial body
actually the will itself.
(W. a. W. u. V. II. 351.)
and:
You gentlemen have absolutely something absolute, and I will give them one in his hand, which better meets all the
requirements for such as her erfaselten fog forms: there is the matter. It is uncreated and imperishable, that is truly independent
and quod per se est et per se concipitur : from her lap Everything comes and everything in him.
(W. a. W. u. VI 574.)
I am finished. If there were in philosophy unless subject, object and thing in itself something so Schopenhauer
would have brought in the matter. It begins in the subject with space and time; Then he puts the matter in the time and
causality; then in the room and the causality; then in the causality alone; then he puts it halfway into the intellect, half
in reason; then very reason; then all |
i 417 is the intellect; then, as correlative of the intellect, to this opposite pole of the world as idea, then between world as
representation and world as will; then he makes them with the will of quasi -identisch; Finally, he lifts her alone on the
throne of the thing in itself.
In any view of Schopenhauer remained; He often changes and pays homage to sometimes multiple views in a
chapter. Therefore, the matter is a restless and fleeting ghost wandering in his works, which always disappears when
you believe it to have detected and occurs in a new form. In his last years Schopenhauer, however, appears in the
explanation: the matter is to be frozen in the visibility of the will. I have already shown how untenable is this limitation
of matter to such Willensobjektivirungen which are based on the sense of sight. Completely questionable, however, is
how he introduces visibility. You'd think that the matter should go down as visibility of the will, not in the subject. But
no! she is
the visibility of the will, or the volume of the world as will with the world as representation.
so they do not fall in either's subject, or is a foot in the subject and the other in things in themselves. And here lies
the source of all false views of Schopenhauer from matter. He could so many attempts, he also took to never decide the
matter fully to place as a form of the understanding in the subject. Because he could not separate from the will of the
matter, but both independently made basically his thinking the knowing subject, obscure and distort each other, and
especially the will to never win a perfectly clear picture. Just read the 24TE chapter of the 2nd volume of W. a. W. u. V.
and you will agree with me. I know of no contradiction fuller script. Most explanations given by me reflected therein
and confusion is indescribable.He talks openly of the fact
that matter is not so completely and in every way belongs to the formal portion of our knowledge, like space and time, but also
only a posteriori has given element.
i 418 In this chapter he also says that the matter (!) was actually the will itself. How full of light his philosophy would have
become if he had done the right thing, namely matter and will totally separate from each other, those in our head, this
would set outside our head.
Kant, in regard to the matter, free from inconsistencies. Is the matter with him, no form of sensibility, like space and
time, it is quite in the subject. I will cite some beautiful passages from the First edition of the Critique:
Matter is not a thing in itself, but only a kind of idea in us.
(668)
Matter is nothing more than a mere form, or a certain conception of an unknown object, by that view which is called the
external sense.
(685)
It may well be something outside of us, which corresponded this phenomenon, which we call matter; but with the same
quality as a phenomenon, it is not outside of us, but merely as a thought in us, even though this idea through the sense named it
as outside of us imagines located.
(685)
Any difficulties that make the connection of thinking nature with the matter, arise without exception only of those
surreptitious dualistic idea: that matter as such not phenomenon, ie very idea of feeling that corresponds to an unknown object,
but the object in itself is as it exists outside us and independently of all sensibility.
(689)
Despite this particular declaration that the matter lies within us, Kant could not understand to make it a form of
sensibility, such as space and time. The reasons are to light. First, the forms of sensibility had to be pure intuitions. This
character can not be given but absolutely matter. Second, it would get a transcendental reason, the "mere sensations,"
that they would
have become necessary conditions under which the counter | stands
i 419 can be used alone for us objects of the senses. However, they are connected only by chance accompanying effects of the special
organization with the appearance.
(Kk. 68.)
However, this is wrong. It's the same as if I wanted to say, because there are maniacs and monsters, the idea of man
can not be found. First, consider the colors. All people with normal organization of the eye will call a red, green, blue
object as red, green, blue. That there are individuals who can not distinguish from each other which certain colors, so
the retina has not the ability to share high, is from no meaning; because in some way the surface of a body must always
produce an impression. Let's stay with a man are what really Everything looks colorless, yet his retina has at least the
ability to divide intensively, that he will distinguish light and dark, and the gradations between two extremes.An object
that appears a normally organized human yellow, is bright for him, a blue darker than etc have the yellow, but he will
always impressions have, which according attributing the objects specific properties, and the same object is necessary
to him, with the same lighting, always appear with the same surface. Not about is that all have the same from a colored
object idea, but the fact that they can perceive the surface at all, that it is visible to them, just that the subject matter is
material for them. but this can only be when the mind except the rooms - this is but an outline - can still take a second
form, matter to help. Only now the object is completed, that all its effectiveness as far as she makes impressions on the
sense of sight,is objectified.
we proceed to the touch, it comes also only that I get a certain impression of the object. The one might call hard,
which I think is soft; but that I ever Other finds the object of harsh him soft, based on the form of the understanding of
matter, without which certain impression in the sense could never be transferred to the object.
i 420. The same is true of the auditory, smell and taste. When these senses receive a particular impression as the subject matter

may him only by means of (resp. The substance of which I will talk later) is transferred to an object. Here, it is quite
immaterial whether, for example, tastes a wine me that disgusts a wine connoisseur.
Generally speaking, therefore, the matter is that form of the understanding which objectified the particular and
especially certain mode of action of a body. Without them we the outside world, despite sense law of causality and
space, always locked. All efficiencies, all forces must be (substantially) only material before they have any for us
something. Schopenhauer is right that the matter of the support of the forces and is the vehicle of the qualities and
forces of nature for our knowledge, but well understood: it is in the head, the force remains outside and independent of
the head. Every force is for our knowledge of material, and the object are both inseparable from each other. But the
force is independent of the subject, not material: it is only power, or the ingenious theory of Schopenhauer as just will.
Here should be noted that the excellent Locke was on the right path to truth, but they seeing in the distance, was
stunned to speak. Instead namely from him so perceptive summarize the things in themselves separate secondary
characteristics about matter and to determine the thing in itself as a pure force, he let them wander as mere sensations
and made the matter to things in themselves. He put the thing upside down.
----------
It is here the right place merit Schopenhauer's highlight what I will do so rather than by the embarrassing impression
is blurred at best, to be a fruitless battle with the matter had to do to us: to have in fact delivered the true theory of color
, He did so in his excellent writing: "About what ever written Sehn and the colors," I am one of the important of.
Goethe had to be well-founded basic phenomenon, namely the fact that the colors are not contained in the white
light (Newton |
i 421 theory), but the product of light and darkness, something shadowy are donated to the philosophers for further

investigation. Schopenhauer the beautiful legacy attended and gave the Goethe works most adequate supplementation,
by proving that the necessary for the production of color turbidity is being built on a subjective ground, is in fact
produced by the eye itself. It corresponds an objective skieron that I'll touch.
 It is not my intention to give an extract from the beautiful essay here. Only their main points I must highlight and
remove a big mistake from her.
Schopenhauer comes from the peculiar sight of Reaction to an environmental stimulus, which he calls the retina's
activity. The full effect of the light-receiving eye expresses the full activity of the retina. In the darkness, the retina is
inactive. but the full activity of the retina can be reduced by degrees, and Schopenhauer calls the possibility of such
degrees at all (between white and gray on the one hand, gray and black on the other) the intensive divisibility of the
retina's activity. In addition to this the extensive divisibility is because the retina is an extensive body and may receive
the most diverse impressions side by side.
These two species is a third, the qualitative divisibility, toto genere different, and are based on their colors. Namely,
it can affect a particular stimulus on the retina such that their full activity occurs in two halves apart, only one of which
is activ while the other rests. The rest of the one part, is now called for by Goethe skieron and the active half produces
the color. The closer this half of the full activity of the retina occurs, ie, the larger it is, the brighter closer to white, the
color will be, and the smaller it is, the darker closer to the black, the color will be.
Schopenhauer explains his theory to the physiological colors entirely convincing. The retina has always express
their activity throughout the impulse; Therefore, if any of the stimuli in question ceases, the condemned to rest half
pass by itself into action and produce a condition called Spectrum. Both the first color and the Spectrum, |
i 422 as the separate qualitative halves of the full activity of the retina are taken together, the same and in this sense, each the

complement of the other. Yellow calls violet, orange blue, red green. These six colors
strong and excellent points in the otherwise completely steady and infinitely nancirten Color circles.
As them, so each will Farbennance
after its appearance, follow her in the eye retarded complement to the full activity of the retina, as a physiological Spectrum.
The difference between intensive and qualitative divisibility of the retina's activity Schopenhauer compares very
aptly between mechanical and chemical conflation Association. He says:
As a result of the difference between merely intensive and qualitative activity of the retina, we can call gleichniweise the
penumbra and the gray a merely mechanical, although infinitely fine conflation of the light with the darkness all fitly; however,
the one in which high partial activity of the retina existing color, view as a chemical association and intimate penetration of
light and darkness: because both neutralize here to speak to each other and by gives up all his own nature, a new product that
with those two arises only distant resemblance, however, has outstanding, unique character.
(Page 38.)
Referring now to the full activity of the retina = 1 (white), each active half of the high getheilten activity must be a
fraction of of the first Schopenhauer determined these fractures and provides the following scheme to:
Black violet blue green Roth Orange yellow White
0 1 / 4 1 / 3 1 / 2 OB 1 / 2 2 / 3 3 / 4 1





Red and green share hereafter the full activity of the retina very evenly, orange is 2 / 3 and its complement blue 1 / 3 , |
3 1
i 423 Yellow is / 4 and its complement Violet / 4 full activity. Each of the three pairs of colors is one: the full activity of the

retina.
 These conditions can be sure, before hand not prove and have so far to put up to welcome hypothetically solely from the
perception they receive such a decisive, immediate probation and power of conviction that they hardly Someone seriously and
sincerely deny.
(30)
I must decidedly in regard of green and Roth do so, however; the other two pairs of colors I leave untouched.
It is immediately apparent to each that can be two so thoroughly different colors, such as red and green, not equal
halves of the retina's activity. Besides the fact that green is much darker than red, which is why it is Goethe, as well as
even Schopenhauer to the negative color page with blue and violet, it is absolutely unthinkable that exactly the same
change in the sensory organ that one time Roth, the second time should produce green. Would not it be something of a
miracle that I, for example, an object whose charm gives the red color in me, year after year always red see, never
green while yet, as causes a green, exactly the same changes in the retina? How is it supposed to pieces listed are
correct that Roth always a green spectrum,Green always has a red? Could not even have a red Spectrum Roth as Roth
and Roth, as well the full activity of the retina were as red and green?
I do not quite understand how Schopenhauer could overlook the Baare impossibility of thing but everyone must
immediately notice. The simple fractures must have enticed him.
The scheme can therefore not stand, and I put in its place the following:
Negative side positive side
Black violet blue green Roth Orange yellow White
0 3 / 12 4 / 12 5 / 12 7 / 12 8 / 12 9 / 12 1





i 424 With the exception of the new relationship between green and red, the scheme is exactly the same as that of
Schopenhauer. Only now it is clear why Roth and a green spectrum always necessarily reversed, and why the most
energetic green is always duller and less tiring than Roth. Now is green with right to the minus side to which it brought
Schopenhauer without any reason.
The rationality and simplicity of the results from the following considerations ratios may speak for the schema.
1) The plus side adds up to 36 / 12 = 3;
the minus side ,, ,, 12 / 12 =. 1
White, yellow, orange and red bring therefore, put together a three times stronger effect emerged as black, purple, blue
and green, which is certainly the case. Painters like the way decide.
2) The chemical three primary colors are red, yellow and blue.
Roth is equal to 7 / 12 activity of the retina and calls as a Complement, yellow and blue or + 9 / 12 and - 4 / 12 . The
positive break of the negative goes off and remain there
5
/ 12 = green;
Yellow = 9 / 12 calls for red and blue, or + 7 / 12 and - 4 / 12 . Remaining after deduction of the negative breakdown
3
/ 12 = violet;
 Blue = 4 / 12 calls for yellow and red or + 9 / 12 and + 7 / 12 . Since both colors are on the plus side, a subtraction is not
possible; so it must added together and the sum is divided by the second Total 16 / 12 divided by 2
= 8 / 12 = orange.
It should be noted: any color and its complement are in a polar opposition, as Schopenhauer has done very nicely.
They are just only by this contrast. They strive for unification, or rather the retina has to express its full activity the
engines. Therefore, each of the three pairs of colors, in the prismatic attempt, when a color is brought over the other,
producing white, that is, the retina is thereby returned to full activity. But what Schopenhauer |
i 425 has overlooked is, first, the strict antagonism exists between the negative primary color blue on the one hand and the

positive basic colors yellow and red on the other hand, secondly, the peculiar relation in which the color depending on
one side to each other are provided.
Schopenhauer cites to explain that Violet is the darkest of all colors, although two lighter than itself is created, on
the chemistry, where the quality of the connection will not let predicted from the constituents. The thing is, however,
easier.
Come Roth and blue together, the result is a struggle, ending with the fact that Blue rendered completely powerless
neutralized, as it is bound. To this end, just so much force necessary than blue, so Roth loses 4 / 12 decreases its free
energy, and it on
3
/ 12 = violet.
The same fight breaks when yellow occurs to blue. Yellow also loses 4 / 12 and its energy is only
5
/ 12 = green.
The composite colors of the minus side, purple and green, are not in the same antagonism to the positive colors. To
me a playful parable to use, they are like children who have over threw her father and have gone over to his opponents,
but long to return in the bottom of my heart always after the home; because in negative Violet is the positive Roth, in
the negative, the positive green yellow. Although blue is violet and green in the most intimate alliance, but this makes
up their origin weak. The negative side consists of only one color, the brave blue, and two, as it were produced in
Nothzucht composite colors; the positive contrast of two colors, yellow and red, and one that color as it legitimately
generated, composite, orange, what this page indicate the superiority (3:1) gives.
The scheme shall hereafter not be misused to carry any mix of plus - and minus any derived color -Farben probably
generate even the color blue themselves. It can only serve as above, the emergence of the three composite colors from
the three primary colors he | try them;
i 426 for absolute antagonism exists only between blue and red and yellow on the one hand on the other.

As for the peculiar relation in which the colors each side stand to each other, it is the mutual loving support. Unite,
so gives brighter, without a fight, the darker of their energy from one part and the new color is in the middle. This
proportion now dominates our scheme so invariably, even the color blue because it is on the negative side between
violet and green, can be generated from these two combined colors. One can convince by a very simple experiment
therefrom. Consider a green glass violet any one object (a silk ribbon, the back of a book, etc.) and you will see him
beautifully blue. The Green gives of his greater energy to the violet and the product is blue
( 5 / 12 + 3 / 12 2 = 4 / 12 = blue)
3) The three primary colors red, yellow and blue together constitute the full activity of the retina, because yellow
and blue = green, green and red = full activity. Roth is + 7 / 12 , Yellow + 9 / 12 , Blue - 4 / 12 , adds up to + 12 / 12 = 1.
Accordingly, the required of them complementary colors, green, purple and orange have to pick up what, in fact, the
case is green is - 5 / 12 , Violet - 3 / 12 , Orange + 8 / 12 = 0th
 forcing these striking results almost on the recognition of the schema. If you try the same compositions with
Schopenhauer fractures, one will encounter anywhere in irrational ratios, which is the best evidence against them.
But this tangirt in any way the great merit of Schopenhauer. He broke decided here railway and him alone deserves
the crown. But when I ask, finally, the Goethe find Schopenhauer theory recognition and Newton's ghost from physics
ignominiously be chased?
Schopenhauer has stood still in the process in the retina. Although starts and it ends the first chapter of his book
with the solemn declaration: all perception is an intel | lektuale,
i 427 but the perception of colors is actually a sensuale with him. It was left to me to give the colors an unshakable foundation

in intellects, by the form of the understanding of matter, and so to bring the theory until a conclusion.
The subjective nature of color and its origin in mind is thereafter determined. But what is their objective nature, ie
which cause causes the object that the activity of the retina must share qualitatively different; as a necessity by the
object takes place without doubt.
The objective cause physical colors Goethe called correctly. She is diminished light. Intimate chemical penetration
of light to the darkness, but not directly, but by means of interposing kicking a third party, the pulp, produces the
colors. Inhibits a slurry to the eye the light so arise, depending on the density of the slurry, yellow, orange, red; other
hand, sees the eye through an illuminated slurry into the darkness, then emerge green, blue, violet.
The objective nature of the chemical, which is the the bodies inhrirenden color is probably due to the same cause.
Schopenhauer says:
Light and heat are metamorphoses from one another. The sun's rays are cold, as long as they light: only when they cease
aptly give light on opaque body, her light transforms into heat ........ Those on the nature of a body, especially modificirte way
he the light falling on it light transforms into heat, is, to our eyes, its chemical color.
(74.)
But I do not think this is quite right. My view is rather that each body has a due to his being certain ability to
transform the incident light partly into heat, or rather to modify at the expense of the movement that we call light, his
condition. In this way the light is weakened, a part of its energy is extracted from it and we have, as in the physical
color, a diminished light which, set back from the body, just the specific stimulus that compels our retina, their activity
qualitatively in half to cleave. The less light a body transformed into heat, the brighter it will appear to us and vice
versa. The bodies |
i 428 independent of the subject to award color is absurd; But unquestionably, the ability alone to produce colors in the eye so

that a certain color gives decided on a specific, related to the essence of the body property statement is in them.
----------
After these necessary discussions between what has been, we turn back to the synthesis of reason. The a great
connection, the time which they, in the field of the internal sense, to the moving points of the present, took place, we in
the memory.
Suppose the subject of the investigation a blossoming apple tree at such a distance from us that he is emerging
entirely on the retina. According to Schopenhauer, he stands as the exclusive work of the mind completely finished
before us; According to Kant, we have no reason (in his mind), only a "rhapsody of perceptions", "a crowd of
individual phenomena," which would account never a whole. I will prove that Kant is right.
Schopenhauer looks elegant and cool hostile to the profound teachings of Kant from the connection of a manifold of
intuition down and complains that Kant explained never belong, have not shown what because this manifold of
intuition, prior to connection through the mind, either. The lawsuit is justified by nothing and it seems as if he
intentionally ignorire the clearest points of the Transcendental Analytic. I recall the above, particularly these:
 It was believed the senses provided us not only impressions but also put those together and would bring images of objects to
paths, including ... a little more, a function of synthesis of them is in fact required.
If Kant had only ever written so clearly: much Whimsical and Insane would not come on the market!
On the Synthesis detail closer, says Schopenhauer: All things are in space and time, the parts originally not
separated, but are connected. Consequently, each thing appears |
i 429 already originally called Continuum. But if one wanted to interpret the synthesis then,

I still refer to different sensations from one object only to this one ... this is rather a consequence of knowledge a priori the
causal connection, ... by virtue of which all the different influences on my various senses me but only to a common cause same
... led up.
(W. a. W. u. VI 530)
Both are wrong. We have already seen that the time is not originally Continuum, but must be connected by reason
only to such; mathematical space, which we will get to know the same is also composed. Furthermore, the sense, by
virtue of its function, searching only the cause of a change in the sensory organ; but he can not recognize that various
effects coming from an object, because he is not connecting and thinking power. Besides, it is now a completely
different connection.
The great prudence, which Schopenhauer thereby testified that he wondered: how do I get at all to seek the cause of
a sense impression not in me, but except me and they actually be laid out - what question made him find the a priori
law of causality - had completely abandoned him when he went to the construction of the outside world. Here he took
the objects as they present themselves to the adults and did not ask whether even this intuition must be learned as the
Child as the perception of the correct location of an article. But now to the point!
Consider our blossoming apple tree and note the exact our eyes, we shall find that they are in constant motion. We
move from bottom to top, top to bottom, from right to left and vice versa, we briefly touch the whole tree with our
eyes, which, as Schopenhauer aptly says to himself, use of the light beams as feeling rods.
We patterns ( perlustrare the subject matter), let his eyes slide back and forth on every point of the same successively with
the Centro of the retina, which sees most clearly to be contacted.
(4x W. 60th)
i 430 Before we do this at all, we have the tree all in front of us, he's been a linked object, and we just feel it because those parts
which lie to the side of the center of the retina, are not seen clearly by us. This is done quickly, so that we the
undoubtedly held Synthesis of gained distinct ideas only with the utmost attention be aware. Our imagination holds the
significant part determine which, as belonging to an object that combines the reason tirelessly and we will get in this
way to clear picture of the entire tree.
This synthesis is always done if we saw the same tree a thousand times. Relieved, but it is much the fact that we, as
adults, ever been out of the concept of whole objects and a new subject for us immediately, in a rapid survey, regarded
as a whole, the parts to take a close look at our discretion alone.
But if the child that the world must know only successively, already whole objects? Certainly not. we also have no
memory of how helpless we were in infancy, so we have to assume yet that we only gradually learned to connect the
parts of an object into a whole. But the child has only brought to an object the connection happy ways, so everything is
won. Now it is with this idea conquered all others, and its study is from then on almost a game.
I have preceded the most difficult example, to win the first sketch of the operation. Now we want to make only a
part of the tree the retina and head for this purpose, just in front of them. we direct the eyes straight on him, we see a
piece of the trunk. We know now that we have a tree in front of us, but we do not know its shape. Now let's start from
the bottom and go up to the top, look at it and to the right and left, and we always lose the considered part of the eyes.
 The notwithstanding we last the whole tree in the imagination. Why? Because our reason the parts association and
imagination the Related has always held. Here, the synthesis occurs already very evident.
i 431 but most clearly it is, if we let the eye completely out of the game and limit ourselves to the sense of touch; because the
eye is the most perfect sense organ and performs its functions with unparalleled speed, so that we grasp the process
with difficulty. Here is where the sense of touch; Here the wings are clipped us and the small font of synthesis in vision
will fracture. So we think that our eyes are closed and you giveth us an empty picture frame. We start at any corner, to
touch him; then slide a hand to the other corner, then down to the third corner and continue until we arrive back at the
starting points. So what is actually happening? The mind has taken the first impression in the nerves of the fingertips to
a cause, this cause, with the help of the room,the boundary is set and the extended cause, given with the aid of matter, a
certain mode of action (about perfect smoothness, specific temperature and strength). Next he could do nothing. This
business he repeated the second impression, the third and so on; He always begins anew: Relationship of the effect on a
cause and design the same, its forms, space and matter, according to. In this way he Produces partial ideas that, though
they was keeping the imagination without reason would be nothing but a "rhapsody of perceptions" that could never be
an object. But the reason was not now inactive. Your Function exercising, she joined the partial ideas and imagination
ensued when faithful servant, always looking for that Related cohesive.Finally, we raise the frame, the mind gives him
a certain severity and the object is ready.
The reason could not be processed, the mind does not combine the processed sensory impressions, the impressions
of the senses: first, both in the club could produce the object and Kant is right when he says:
Understanding and sensibility can determine objects only in conjunction with us;
(Kk. 252.)
However, I would add, without categories that are quite superfluous.
The reason the combined part ideas which the space on the depth (increases wells thickness), length and width |
i 432 were determined to shape the frame and the special effectiveness of partial ideas which objectified the matter, the quality

of the frame, and the object was finished, without the aid of categories of quantity and quality. Of terms in this type of
synthesis is not even mentioned.
Because Schopenhauer sensed the function of reason only at one end: Education of the term, and the other end:
Synthesis of a manifold of intuition, not overlooked to objects and also very true urtheilte that thought can contribute
nothing to intuition (as indeed Kant aptly: the vision requires the functions of thinking in any way), but only believed
to bring the thinking in intuition with reason, he rejected Kant's perceptive study of the synthesis of a manifold through
the mind (reason), ie he cut off the best part of Erkenntnitheorie Kant. Thinking, however, comes with the connection
of a manifold through reason in any way in the view.
----------
Let us return to our apple tree. The individual views occurred successively. Reason association and imagination held
the respective Related. This all took place on the continued rolling points of the present and the succession in the
compound was observed in any way. This, however, was by accident as the reason is already in possession of the time
and, while the Synthesis, her attention to the succession probably could draw. In this way, they would have the tree that
persisted during the observation, and brought the observation itself into a Zeitverhltni and given them a life.
Likewise, changes in location (such as the movement of a branch of our tree so) are recognized on the point of the
present, if they are such that they can be perceived as a shift from stationary objects. However, we can displacements,
where this is not the case, seen only by the aid of time. The same will take place in the development, which fills with
the terms of locomotion, the sphere of higher order concept of movement. We think that we step back before our apple
tree in autumn. Now he is bearing fruit. |
i 433 We have the same tree, and yet not the same. A compound of opposite predicates (flowering and fruit bearing) in this
same object is only by means of and possible in the time, that it is quite possible to watch the blooming tree at one and
the fruit-bearing tree to another time.
So we owe the time as we need not even from here, an extremely important addition to our knowledge. Without
them, we would be forever limited to the present.
Here is also the place to say a word about the faculty of knowledge of the top animals. Schopenhauer gives them
only mind and speaks to them the reason from. He had to do this because he just think the reason can not be connected,
and it is on the other hand certain that the animals have any terms yet. to accomplish my explanation of reason as an
estate, two very different types of connections, which are based on a single function (basically I released only the gold
of a brilliant idea of Kant from about dumped pile of worthless earth), proves to be very fruitful here , Daily give the
animals evidence from the fact that they are not entirely limited to the present, and they rack their brains about how
their actions would have arisen. Either one is now talking to them reason to,that is, as is generally supposed, the ability
to think in terms, or you push all in instinct. Both are wrong. They have only a one-sided reason. Connect; also
combine images on the continuous rolling points of the present, in short, can think in pictures.
----------
We look back! The visible world is ready. Object follows another object; they rest or move, all evolve and are in
conditions of time, which is not an infinite pure intuition a priori , but a connection a posteriori is due to the flowing
priori point of the present.
The next thing we have to discuss is the mathematical space.
As I showed above, is the space as form of the understanding, a point with the ability to force spheres of objects
after three |
i 434 to set directions the border. In itself, the room has no extension, although all expansion can be objectively irish only

through him. It is the reprehensible play a frivolous reason to take the room out of the hands of the mind (of him only
for the determination of objects used) to allow him to diverge and, (exist in unimpeded progress of their synthesis
empty space only in our imagination can) to unite to an empty objective space whose dimensions are extended to
infinity.
On the other hand, however, is true that each object acts in three directions. Not the scope of this effectiveness
depends on the point space - regardless of our heads it exists - but we never would be able to perceive it without the
point-space, which is located for this purpose in us and in a condition a priori is the possibility of all experience.
Because this agreement is, so I can from each body, before I know it, so a priori , say he acts in three directions. Is
now the separate of its content purely formal likely to expand human knowledge far, reason has the right to make it
synthetically.
This is the mathematical space of the case; for the benefit of mathematics will provide Nobody denied. So then
combines the reason, as it summarizes partial ideas about objects, imagination premises for mathematical space.
That it is a compound that is clear. As little as I have an object immediately as a whole, so little is me mathematical
space, as an illustration, ready given, or with words of Kant:
The phenomena are total of sizes, namely extensive quantities, because they must be presented as intuitions in space or time
by the same synthesis, as a result of which space and time are ever diagnosed.
(Kk. 175.)
It hardly seems necessary to note that mathematical space has only a scientific and practical value indirectly and the
perception of objects he is independent at all. This comes only with the help of mind mold space, the dot space to pass.
| Thereby differs
i 435 the time significantly by the mathematical space; because the knowledge of many displacements and all developments is
not possible without the time.
----------
Now let us consider the causal relationships.
It is clear for everyone as an incontrovertible fact that nothing happens in the world without cause. Meanwhile, it
has never lacked To those who have drawn the necessity of this supreme natural law of causality in doubt.
It is clear that the generality of the law is only protected from doubt if it can be shown that it is that is that, without
it, it would be either impossible to perceive an object at all, or at least one in us before all experience to accomplish
objectively valid connection of phenomena.
Kant sought the a priori nature of causality from the latter (low) to prove standpoint, what is it completely failed,
however. Schopenhauer has thoroughly refuted the "second analogy of experience" in 23 of the fourfold root
(especially to support that all successes one episodes, but not all of the following is a success), to which I am referring.
Even if Kant would contain proof of the a priori nature of causality no objection, he would still be wrong because it
is based on a pure conception of the understanding, and, as we know, pure conceptions a priori are not possible. So, it
was Schopenhauer whether to justify the a priori nature of causality in other ways. He stood on the higher point of
view, that is, it showed that we, without the law of causality, not even in a position were to perceive the world, that it
must be therefore given to us prior to all experience. He made the transition from the effect (change in sensory organ)
the cause for the exclusive function of the mind.
However, I have kept me up already decided against that simple and very specific function of mind experienced an
extension through the mind itself. The causal relationships, which are all under the terms of causality are, by
Schopenhauer law of causality not ge | covers.
i 436 can be determined only by reason, as I will show now.

First, the reason recognizes the causal relationship between the ideas and the direct object (my body). They are just
my ideas, because they are the causes of changes in my senses. The transition from its effects to them is of the
understanding, linking the effects with the causes and vice versa is a work of reason. Both conditions are linked by it
alone findings.
This a priori causal connection between me and the perceived objects determined Nothing more than that the objects
affect me. Whether they also act on other objects, is tentatively questionable. An unconditional direct certainty as can
not be given, because we are not able to leave our skin. However, it is equally clear that only a stray reason could hold
the critical concerns convulsively.
The reason now recognizes first of all that my body is not privilegirtes subject but an object among objects, and
transmits, on the basis of this knowledge, the relation of cause and effect to objects with each other. so she submits, by
this extension, Smmtliche symptoms of a possible experience of causality (the general causality), the Act now
receives the general version: Wherever there is a change in the nature, this is the effect of a cause which precedes in
time ,
By reason, because of the causality law subjects the changes in Smtliche objects of causality, it combines the
effectiveness of phenomena as they advance themselves composed these phenomena of partial ideas to whole objects,
and extended thereby significantly our knowledge. but hereby it is not over yet.
From the knowledge that all bodies, without exception, incessantly act (they might not otherwise be objects of
experience) she wins the other that they act in all directions that it therefore gives no separate herlaufenden side by side
Causalreihen, but that every body, directly and indirectly, affects all others and at the same time the effectiveness of all
other |
i 437 undergoes up. This new link (Community) reason gains the knowledge of a continuous nature.
 Kant, the Community dealt with in the third analogy of experience and had nothing but the dynamic context of the
objects in the eye. Schopenhauer but the interaction did not want to accept and opened a polemic against them that the
fight in this sense, Don Quixote's recalls with windmills and is quite petty. The interaction is not a concept a priori ;
and the Kantian proof is not enough; but the thing about it is, has its full accuracy. Schopenhauer held onto the word
interaction, which should express that two states of two bodies are at the same time cause and effect of each other. This,
however, has claimed no syllable Kant. He only says:
Any substance, the causality of certain provisions in the other and at the same time the effects of the causality of the other
must contain in itself,
(Kk. 213.)
about such two ring ends each suppressed and is pressed without the pressure of a is the cause of the pressure of the
other and vice versa.
----------
We are now confronted with the most important question of Erkenntnitheorie. The question is: Is the object of my
view the thing in itself, which was received in the form of the subject, or gives me the object does not have permission
to accept a lying at the basis of the thing in itself?
The question is solved by the prior question: Is the cause of a change in my sense organs independent of the subject,
or is itself the cause of subjective origin?
Kant causality made to a pure form of thought a priori , which has the sole purpose to put phenomena in a necessary
relation to each other. The Empirical intuition is, according to him, simply given and regardless of causality. The
causality which therefore can apply only to phenomena only has validity in the realm of phenomena is completely
misused if I at her hand this |
i 438 Trespassing area in order to capture with their help, a little behind the world as representation. Have anyway all critical

studies Kant's the clearly expressed purpose to stake out the limits of human knowledge, beyond which the "boundless
Ocean" begins with his "deceptive illusion." He never tires to warn All drivers Ocean, and explain in lots of twists that
the pure conceptions of the understanding can be of transcendentalism, but always only of empirical use never.
Nevertheless, he used the causality force to be able to take possession of the thing itself, by, according to concluded
this law from the appearance to an Appearing, a reason, an intelligible cause. He did so because he feared nothing more
than the accusation that his philosophy is the pure idealism, which makes the whole objective world to license and
takes her every reality. The three comments on the first book of the Prolegomena are, in this respect, very worth
reading. This large inconsistency I can not condemn. She was the lesser of two evils, and Kant took it heartily.
Meanwhile won Kant by these devious means the thing in itself nothing; because, as I have shown above, is a thing in
itself without expansion and without movement, just a mathematical point for human thinking nothing.
Now let's assume that Kant had found the thing in itself through a legal process and we only knew that it is not how
it is, so therefore the object would be nothing other than the thing in itself, as it shapes our appears knowledge
mutandis. Or as Kant says:
In fact, if we consider the objects of the senses, as cheap, regarded as mere appearances, we confess but by the same time
that they lay a thing in itself at the foundation, if we the same not the same as it was constituted in itself, but only its
appearance, di recognize the way in which our senses are affected by this unknown something.
( Prolegomena 234.)
This is the right bottom of the transcendental or critical idealism; But Kant had surreptitiously him up.
i 439 The imaginary inconsistency of Kant was revealed very early (GE Schulze). Schopenhauer discusses several times, most
extensively Parerga I. 97-102. He Kant makes the accusation that he was not, as demanded by the truth,
 simple and absolutely the object as conditioned reversed by the subject and; but only the way the appearance of the object as a
result of the forms of knowledge of the subject, which, therefore, a priori , to become conscious
(W. a. W. u. VI 596.)
have set, and declares that it would never come in the way of the idea of the idea of it. How is it to be explained that he
therefore turned decidedly to the standpoint of Fichte's idealism, whereas he can not find words enough to condemn
this? He had opened up the thing in itself in another way, as will, and therefore did not need to fear the accusation of
being an empirical idealist.
Is it really not possible to get in the way of imagination to things in themselves? I say, certainly it is possible, and
just at the hand of Schopenhauer causality law. The Kantian causality can never lead us, but rather that law.
The mind enters into action as soon as in any sense organ of a change has taken place; because its only function is
the transition of the change to its cause. Can now this cause, as the change lie in the subject? No! it must be apart from
him. Only by a miracle she might be subject; for there is no doubt to see an object a necessity instead of eg. I may want
a thousand other object than this particular, see, it will never succeed me. The cause is therefore entirely independent of
the subject. But if they still are in the subject, so just nothing else is left but to accept a single intelligible cause that
produces changes in invisible hand in my senses, that we have the Berkeley'schen idealism: the grave of all
philosophy.Then we act very smart, if we as soon as possible, all research in the words of Socrates renounce: I know
only one thing, namely, that I know nothing.
i 440 , we will not do this, but stop there, that any change in the sensory organ to a temperature but me effectiveness

(subjectively: Cause) gives instructions. Space is not there to create this "" First of all, except me (we belong to nature,
and nature does not play hide and seek with itself), but, as we know to the effectiveness sphere of a - should we say
now open - thing to set the border itself and determine its place among the other things in themselves.
Had Schopenhauer enter this path he has opened up to such level-headed manner, his ingenious system would not be
a fragmented, scantily dressed, ill forming incurable contradictions become, which you just can soon through research
with admiration with great indignation soon. By not entered it, he actually denied the truth, and that denies full
consciousness. However, he was not allowed to enter it, because, like Kant believed that space a pure intuition a priori
is; but it would have been more honorable for him, as Kant in the causality to be carried away to an inconsistency as to
set up the absurd claim that lies the cause of a phenomenon such as the sensation of the sensory organ, in the subject.
I said, Schopenhauer has denied the truth of consciousness. Each judge for itself four times root 76 to be read.:
That these sensations of the sense organs, also believed that external causes stimulating, yet with the nature of these may
well have no resemblance - the sugar is not with the sweetness of the rose not with the redness - Locke already extensively and
thoroughly dargethan. But even that they only ever need to have an external cause, based on a law whose origin lies in
demonstrably us in our brain, consequently last no less subjective than the sensation itself.
What apparent subtlety and deliberate confusion! On the law of causality only the perception of the acting thing
rests in itself, not its effectiveness itself, which would also be present without a subject. The law of causality is |
i 441 only the formal expression for the necessary, invariable, unvarying method of mind: to seek what changes a sensory

organ. Only the reflectirende reason linked under the general causality the change in the sensory organ as an effect with
what they caused, as the cause; that is, it brings the total independent of the real subject to the action of a thing to
another in a causales relation. The formal causal connection is thus indeed always purely subjectively (without a
subject no relation of cause and effect), but not of which it is based real dynamic.
So certainly it is that I would never come to a view without the law of causality - from which Schopenhauer very
rightly concluded its priori - as surely it that the mind could never come into function without any external influence,
from which I, good with the same is right, conclude that the effectiveness of things, that is their strength, regardless of
the subject is.
 ----------
Consider now the last link, which brings about the reason. This is the substance.
The matter, a form of the understanding, as we had the room and the present, think, under the image of a point. It is
only the ability to objectively irish accurate and true to itself to make perceptible the specific effectiveness of a thing.
Now, because the various activities of the things in that they are to be objects of intuition for us, a form of the
understanding must be included without exception in this, matter is the ideal substrate of all things is. In this way, the
reason is given a varied same type, which links them into a single substance by the action of all kinds are only the
accidents.
Reason linked in this direction so without exception and strict that even things in themselves, which may be forced
to speak, only by surprise, to make a weak impression on our senses immediately be substantial for us, such as pure
nitrogen, whose existence only could be closed because it is neither the breathing, nor burned to entertain able.
i 442 Due to this ideal connection we arrive only to present a complete world; because with it we also objectively irish all those

sensations which the mind can not pour into its forms, space and matter, such as sounds, smells, colorless gases, etc.
This compound holds as long as no danger to himself as I am aware that it is an ideal combination. Will it taken for
real, the clumsy and this transcendent materialism, its practical usefulness, I recognized in my works, but where the
door has to be pointed inexorably to theoretical areas arises. Schopenhauer's hand he soon withdrew, soon he stretched
it to him amicably contrary, according as he had the matter, just put in's subject, or in's object or's thing in itself, or
between one thing and another on his unfortunate odyssey. This unfortunate indecision we went not guilty.
What may now be out of the unity of substance, conclude this ideal, incurred due to the form of the understanding
of matter connection? The most that is objektivirenden forces, are essentially the same in a sense, and together form a
Collectiv unit. is of the nature of the substance that is only unity can only be something of that nature Contemporary,
when determining its counterpart are different modes of action of the body can be pulled out, as the nature of time
Succession, because in the real course of events is succession, and the room must have three dimensions, because every
force is expanded in three directions. What has been linked but always been as inseparable, with the substance? The
persistence, that is something that is not in it, a property which is not out of it,but was pulled from the effectiveness of
some things empirically.
So we do not see Kant the persistence of the substance from her, but from the a priori time and Schopenhauer
derived space call for help:
The immobility of the space, which is represented as the insistence of the substance.
but actually he discharges it from the causality which |
i 443 he for this purpose, to the most arbitrary manner identical makes with the matter and the nature of this turn (but only as
long as he was the persistence of the substance as a priori wants to prove certain), in the intimate union of space and
time sets.
Intimate union of space and time, causality, matter, reality - are thus one and the subjective correlative of this one is the
mind.
(W. a. W. u. VI 561)
As a variety of terms are lumped here! As Hamlet said, words, words, words!
The truth is that the permanence of substance , a priori can not be proved.
their origin and transience (the one just what is denied in principle of permanence of substance,) I have proved in
my philosophy stands on real area of the ideal bonding substance the Collectiv unit to the world.
----------
 The fact that Schopenhauer was a dynamic connection of things, regardless of the subject, do not apply, but knew
only one ideal causal connection, he fell in the severe error, the forces of nature, which he ascribed reality to remove
from the causal connection by force.
It is clear that all changes in the world can only be brought about by forces. But if, as Schopenhauer wants, can not
enter into the world of phenomena the forces, how can they bring about the changes in her? He solves the problem very
calmly.
The single change has always a just individual change, but not the power to cause whose manifestation it is.
(W. a. W. u. VI 155.)
A force of nature itself is not subject to causality; but it is precisely that which the causality, ie the ability to act gives any
cause.
(Ethics 47.)
Here's what does Schopenhauer? He slides between the nature of power and the effect of an incomprehensible
Third, some of the |
i 444 natural force quite different, the cause, that is detached from the force manifestation of the force. It's the same as if a

murderer said: Not my strength has committed murder, but the manifestation of my strength.
Schopenhauer goes so far as to boast this absurd distinction.
The confusion of the force of nature with the Ursach is as often as destructive to the clarity of thought. It even seems that
before me, these terms have never been separately pure, so very necessary it is.
(4x W. 45th)
The truth is that things seem to be without imaginary intermediate member on each other, and that their
effectiveness only by the subject, by virtue of ideal causality can be recognized. Only in relation to the subject is, the
force acting, cause and which caused her condition to another force action.
----------
The classification of the causes in: causes in the strict sense, stimuli and motives is not quite right. Schopenhauer
says:
The real and essential difference between unorganischem body, plants and animals based on the three different forms of
causality: Ursach in the narrowest sense, stimulus and motive.
(4x W. 45th)
The cause in the narrowest sense is the one according to which are exclusively the changes in the inorganic realm, ie those
effects which are the subject of mechanics, physics and chemistry. Her only the third Newton's basic law applies: action and
reaction are equal.
(4x W. 46th)
The second form of causality is the charm: it dominates the organic life itself, so that the plants and the vegetative, therefore
unconscious part of animal life, which indeed is just a plant life. ... action and reaction are not alike, and does not follow the
intensity of the effect, through all degrees, the intensity of the cause: rather can, by strengthening the cause, turning the effect
even in its opposite.
i 445 The third form of causality is the motive: under this directs actually animal life .... The mode of action of a subject is different evident
from a stimulus: the action of the same fact can be very short, so it only needs currently being ; while the stimulus is always the
contact, often even the intussusception, but all require a certain duration.
(4x W. 46th)
Against this, I have no objection, first, that the cause has not mastered the inorganic kingdom in the strictest sense
only. For very many phenomena which describes the physics and chemistry, action and reaction are not alike. Often,
two substances can unite only when they emerge from another compound and are as it were in a state of excited
 affinity, such as hydrogen and arsenic. Mercury is heated to 340 , so it combines with the oxygen to mercuric oxide;
but at 360 decomposition takes place again. The cause was strengthened here, but the effect turned into the opposite.
The heat makes wax soft, hard clay, etc. Only in the field of mechanics is action and reaction is always equal.
The subject is certainly secondly only an irritant. There is either a real acquatic, by the light, instead, or an ideal, by
means of the imagination or memory. Anyway affects the subject when it disappears after the perception immediately,
just as long as it is, and therefore has the same duration as the stimulus have.
That such a sharp difference between Ursach, irritable and subject, as stated above, by the way Schopenhauer has
revoked itself. He says:
What does the animal and man the knowledge as a medium of motives, does the same job the plant susceptibility to
stimulus, the inorganic bodies responsible for the causes of all kinds, and, strictly speaking, all this is merely in degree.
(W. id N. 65th)
----------
During our criticism has arisen everywhere that our faculty of cognition a priori forms and functions only to |
i 446 the purpose is to identify the independent from the subject Reale. The nature of which we are a part, is not driven by

unworthy game with us. Do not deceive us, they are not hidden; they just want to be honest interviewed. The bona fide
researchers always gives, so far as they can, a satisfactory answer.
Only one thing we have not yet tested, namely what the synthesis of a manifold of intuition confront on a real site?
Kant denies the emanating from the object forced to a specific synthesis. Here now the question immediately arises:
what should recognize that the partial ideas supplied by the sensuality of the intellect belong to an object, the synthetic
subject? How is it that I always associate the exact same parts to an object and never about'm in doubt about what
belongs together, what is not? Kant does not explain the process and we have to assume that the judgment, as it were
instinctively that properly selects an object corresponding parts, and it is composed to extensive quantities.
We stand on better ground than Kant. As I have shown, the space is the form of the understanding by virtue of
which the subject can perceive the limit of effectiveness of a thing in itself, which thus not only gives it the extension.
Each thing in itself is a self-contained power of a certain intensity, that every thing in itself has individuality and is
essentially a unit. Reason can therefore only connect to a size that as an individual whole it confronts; ie they can only
detect by Synthesis, which is independent of it, as a unit, as individuality exists. So you always know to the existing
continuity of the individual power to distinguish what belongs to it, what is not.
----------
We are nearing the end. I summarize. As we have seen, the world is through and through appearance, a perfect work
of art of the mind, from its own resources, through him, in him, for him, in a word in Kant: a miracle! They would be
even if he had succeeded to give her a real basis in the thing in itself. but he has the same |
i 447 have surreptitiously, because his philosophy opened a path to things in themselves.

The world as idea in Schopenhauer is also through and through a product of the subject, nothing but sham. Against
his better judgment and conscience, with palpable sophisms, he has made them violently to partly of real distress
because his philosophy is based on fragile pillars (in space and time as pure intuitions a priori ), partly from
carelessness, because he in the was able to face the ideal world as an idea a real world as will.
One would be mistaken, however, when it was believed that Schopenhauer had held to its end because the world is
as idea nothing more than a pure cocoon and tissues of the knowing subject. He was a genius, a great philosopher, but
no consequenter thinker. One and the same philosophical matter his restless spirit has presented countless times, he
always won them from him new pages, but he knew her, never to unite with rare exceptions, into a whole. From his
philosophy entirely of Goethe's remark in color theory applies:
 There is a continuing set or clear, an absolute utterance and instantaneous limit Irish, so that both everything and nothing is
true.
He has the Kantian Erkenntnitheorie a partly very perfected other part, much spoiled, and he was caught in a
peculiar delusion, when he ascribed the merit
to have completed the hazards arising from the most resolute materialism, but leading to idealism number of philosophers.
( Parerga II. 97.)
First, he says Parerga . I. 93:
The thing itself is actually (!) Neither expansion nor settle duration.
Here we meet for the second time the very characteristic "actually". it was already mentioned: matter is actually the
will. We are on this "actually" still often encounter, and I will take the liberty at the end of this criticism, "actually tie
up some" a bunch.
i 448 Then he says:

The organic body is nothing more than the idea came into the will, which intuited in the form of knowledge of the space will
itself.
(W. id N. 33.)
The will is Schopenhauer's thing in itself; so it will be known openly that the thing had been received in themselves
directly in the form of intuition of the subject area. Here sees any that it is just the way how the subject the thing
appears to be, is as yet Schopenhauer, as we know, angrily Kant accused that he had not as it demanded the truth,
simple and absolutely the object conditionally etc by the subject and set the other way around, just the way the
appearance of the object Where's here the object that otherwise completely concealed the thing in itself?
To this place to other like questions can socialize. Is the body really only intuited in the form of knowledge of the
space will? Where is the time? Where is the specific effectiveness of the idea of man? And takes the conclusion that the
body of gone by the subjective form of knowledge will is, not according to the law of causality? when yet W. a. W. u.
VI is 15 to read:
Care must be taken before the large misunderstanding in that, because the view is mediated by the knowledge of causality,
however between subject and object there is the relation of cause and effect; since the same always finds instead only between
objects.
The most important point is the following:
On the whole it can be said that in the objective world, that is the ideological idea at all Nothing can represent what is not in
the nature of things in themselves, that is where the phenomenon underlying will, one would have exactly the corresponding
modificirtes struts. For the world as an idea can deliver anything from its own resources, for that reason but also it can dish out
no vain, idle ersonnenes tale. The endless variety of forms and even the colors of the plants and their flowers must surely all the
expression of a well modificirten subjective |
i 449 his essence, that is the will as a thing in itself, which is in it must be accurately imaged through it.
( Parerga II. 188.)
What serious struggle must have struggled with Schopenhauer before he has written down this place! According to
her, the object is nothing more than that entered into the forms of the subject thing in itself, which he denied most
emphatically in his world as representation. On the other hand, it is very painful to see how this great man struggling
with the truth, the faithful and noble disciples he did, on the whole, it was common ground.
----------
Kant's section of the ideals and Reale was no cut. He misjudged the truth so completely that he even the most real,
the force moved on the subjective side, and did not even give her the dignity here a category: he counted them to
predicables of the pure understanding. He made the real simple for ideals and thus held only ideal in his hand.
 Schopenhauer's division of the world into a world as representation and a World as Will is also misguided, because the
real can and must already be in the world as a separate notion of ideals.
I think now that I have been able to put the knife in the right place. The focus of transcendental idealism, on my
philosophy is based, lies not in the subjective forms of space and time. Not by the width of a hair seems a thing in itself
more than it is extended to the space; not by the width of a hair preceded rushed se my presence the real movement of a
thing: my subjective cork granules is always just above the point of the world development. The focus is in the
subjective form of matter. Not that matter the nature of the thing is not to true in's smallest, photographically faithful,
abspiegelte - no! it reflects it exactly for this purpose it is precisely a form of the understanding; the difference is much
deeper in the nature of both.The essence of the matter is simply something other than that of force. The force is all that
is the sole real in the world is full | come
i 450 independent and autonomous; The matter, however, is ideal, is nothing without the power.

Kant said:
If I take away the thinking subject, the whole material world must fall, when nothing is as the appearance in the sensibility
of our subject and a kind of the same ideas.
And Schopenhauer said:
No object without a subject.
Both explanations are based on the pure intuitions a priori , space and time, and correct conclusions from false
premises. I take away the thinking subject, so I know very well that individual forces, engaged in real development, are
left, but they have lost the materiality: "The material world must fall," "no object more '.
----------
So we have:
on the subjective side on the real side
a. priori forms and functions:
the law of causality, the dot area, the material, the Synthesis, the present. the effectiveness at all, the effectiveness of sphere
power, the individuality, the point of the movement.

b. ideal connections:
the general causality, the Community, the substance, the time, the mathematical space. the action of a thing-in- itself to
another, the dynamic context of the universe, the Collectiv unit in the world, the real succession, absolute nothingness.

We will now briefly, in my Erkenntnitheorie (training of Kant Schopenhauer) leave the world of perception arise.
i 451 1) In the senses a change takes place.
 2) The understanding whose Function
the law of causality and whose shapes are space and matter, looking for the cause of the change, they
constructed spatially (sets the effectiveness limits on the length, width, depth), and makes them material
(Objektivirung of the specific nature of the force).
3) The ideas produced in this way are partial ideas. The mind passes them the
Represents reason, the Function Synthesis and whose shape is the present. The reason it connects to all objects
with the help of

Judgment whose function is to judge the belong together, and the

Imagination, whose function is to hold the Related.
So far, we have single, fully finished objects, in addition to above and behind each other without dynamic context
and standing at the point of the present. Smmtliche mentioned forms and functions have priori, that is, they are innate,
are all experience within us.
The reason now proceeds for preparing compounds and links on the basis of this a priori functions and shapes. It
combines:
a. the traversed by the continuous rolling points of the present and yet to be traversed points at the time, which
must be conceived under the form of a line of indeterminate length. With the help of the time we see:
1) Local changes which are not perceptible;
2) the development (inner movement) of things.
Reason combines:
b. due to the point-space arbitrarily large empty spaces to mathematical space. In his mathematics, which
significantly expands our knowledge is based.
It links:
i 452 c . due to the causality law

1) the change in the subject with the thing itself, which caused them;
2) any change in any things of the world to the things in themselves, it causes: general causality;
3) Smmtliche things among themselves by recognizing that each thing affects all others and all things act on
each individual: Community.
Reason finally linked:
d . Smmtliche various objektivirten through matter effect kinds of things one substance with which the subject
objectifies all those sensations that can not make the mind.
This Smtliche connections are a posteriori brought to paths. They are the formal network in which the subject
depends, and with them we to spell: the effectiveness, the real context and the real development of all individual forces.
So the empirical affinity of all things is not, as Kant wants a consequence of the transcendental, but both run side by
side.
From here until the transcendental aesthetic and transcendental analysis of Kant in all its great importance appear. In
them he has, with extraordinary ingenuity,
the Inventarium all our possessions through pure reason,
(Kk. 10.)
with the exception of the law of causality was added. He was wrong only in determining the true nature of space, time
and the categories and the fact that he faced the individual pieces subjective nothing real.
Parts we are the ideal connections to the table of categories, so belong in the Behltni
 the quantity of the quality of the relation
the time the substance , the general causality
mathematical space the community.
----------
i 453 I have yet standing in the field of world as idea, as it were the forms of the thing in itself: strictly separate individuality
and real development, found as well as the force of the matter and have the truth on my side. It is just as unfounded as
widespread opinion in philosophy since Kant that developing a concept of time, therefore, would only be possible by
the time (it's the same as if I was going to say: the rider wearing the horse, the ship carrying the current) ; ingleichen
that extent, therefore, is a concept of space is only possible through the room, which all boils down to putting the time
and space in a causal relation to the movement and individuality. All honest empiricists had to make opted front against
this doctrine,because only madmen can deny the real course of events and their strict self-existence, and science is
quite impossible due to the empirical idealism. On the other hand, has penetrated in Kant's doctrine thinker is no longer
able to believe in an absolutely independent from the subject world. To save himself from this dilemma, Schelling
invented the identity of the ideal and the real, which Schopenhauer duly handling services with the words:which
Schopenhauer duly handling services with the words:which Schopenhauer duly handling services with the words:
Schelling rushed to proclaim that boils down to the fact that everything that had separately rare spirits, as Locke and Kant
with incredible effort of discernment and reflection, once again his own invention, the absolute identity of subjective and
objective, or ideal and the real zusammenzugieen was in the porridge that absolute identity.
( Parerga , I. 104.)
The only way in which the real could be separate from the ideals, was the approach taken by me. What was
blocking access to it, was the mistaken assumption, space and time are pure intuitions a priori , that the nullity I had to
prove first.
My theory is now nothing less than a theory of identity. The separation of matter from the force proves this
sufficiently. But there is also a fundamental difference between the law of causality and the effectiveness of things;
between the space, these assets, according to three dimensions in unspecified |
i 454 to contact width apart, and a certain individuality. Is the time, this measure of all developments, the same as the

development itself a force? etc

the great teachings of Kant are space and time, according to ideal; Individuality and movement, however, without
their acceptance neither science, nor is a non-contradictory philosophy possible are real. Those only have to realize this
purpose. Without the subjective forms no perception of the outside world, but rather striving, living, willing individual
forces.
It is high time that the dispute between realism and idealism cease. Kant's insurance, his transcendental idealism not
lift the empirical reality of things, sprang from a perfect self-deception. A thing in itself, which has borrowed as a
phenomenon, its extension and movement avowedly from the pure intuitions of space and time, has no reality. This is
rock solid. This converted by me in its foundations Kant , however critical idealism Schopenhauer makes the expansion
and movement of things completely untouched, claiming only that the object differs by matter of things in themselves,
but by the way the appearance of a force by the subjective form of matter is related.
----------
As for Kant the thing in itself = a completely unknown x was with which he dealt almost not at all, so were the
absurd consequences of the pure intuitions of space and time, such as:
We can only from the standpoint of a man from the room, talking by vast beings
and
 The acting subject would stand by its intelligible character in no time conditions; for the time is only the condition of the
phenomena, but not the things in themselves. In it, no action would arise or pass away, therefore it would also not be subject to
the laws of all time determination, all variables.
(Kk. 421.)
i 455 less in the eye. However, they celebrate with Schopenhauer, who had to deal constantly with the things in themselves
(will), on almost every page of his works their Saturnalia. The denied individuality and denied real development of the
thing itself took revenge on the most terrible; because they broke the thoughts work of the genius man in a thousand
pieces and threw it to him scornfully at his feet. A philosophical building must be such that each partition on the 2nd,
3rd, 4th, 5th floors is based on an unshakeable cornerstone, otherwise it can defy any reasonably strong wind poking
and collapses. but the forms of the subject and the thing strictly held apart by themselves are the foundation of all
philosophy. Find here an error instead, the most magnificent building is worth nothing.Therefore, every honest system
has to begin with the sharp, though very laborious examination of the faculty of knowledge.
In this department my criticism I will the contradictions into which Schopenhauer had to enmeshed necessary by the
aforementioned denial, not touching. This will be done later and we will then also see how often he broke free of the
annoying chains of pure intuitions, space and time and stood entirely on real ground. Now I just want to show briefly
how Schopenhauer the expansion and motionless point of a thing in itself (will) to
objective, real, the space in three dimensions filling material world,
by virtue of the subjective forms are allowed.
I must first mention that he has made even the existence of the world depends on the subject. He says:
Under the many, which makes the world so enigmatical and disturbing, is the next and first this that so immense and
massive they may be their existence depends nevertheless on a single filaments: in which it and this is the all-time
consciousness, there it is.
(W. a. W. u. V. II. 4.)
Instead of existence appearance should be. He had forgotten that he had said four times root 87:
i 456 Man commits an abuse, as often as you which such changes are possible, the law of causality to something else than to changes in us
applying empirically given, the material world, for example, to the forces of nature, by virtue of the first place; or to matter on
which they operate; or to the world as a whole, as what this an absolutely objective, not contingent by our intellect existence
must be settled.
Thereto I tie the exposure of a screaming contradiction for the object. Schopenhauer says:
Where the object begins, the subject stops. The commonality of this boundary is shown in the fact that the essential and,
therefore, the general shapes of the object which time, space and causality are, even without the knowledge of the object itself,
starting from the subject, and found to be fully recognized.
(W. a. W. u VI. 6.)
In contrast, the older become philosopher teaches in the second band, also on page 6:
The objective is conditioned by the subject and, moreover, through the presentation forms than what the subject does not
attach to the object.
What can one say about this ?!
And now to business!
The body is like all objects of intuition in the forms of all knowledge, in space and time by which the multiplicity.
(W. a. W. u VI. 6.)
The time is the institution of our intellect, by virtue of which, what we perceive as the future, now does not seem to exist.
( Parerga II. 44.)
 In truth, the continual emergence of new creatures and annihilation is regarded existing as an illusion produced by the
apparatus of two ground glasses (brain functions) through which alone we can see something: they are called space and time
and in their Wechseldurchdringung causality (!).
( Ib . 287.)
i 457 With our optical glass as time is coming in the future and is what is right now and present.
( Ib . I. 281.)
Our lives are microscopic type: it is an indivisible point that we through the two strong lenses: pulled apart space and time
and therefore see in very considerable size.
( Ib . II. 309.)
If the forms of knowledge, such as the glass could move out of the kaleidoscope, so we would the thing in itself, to our
amazement, as a single and consistent have before us as imperishable, immutable and, of all apparent changes, perhaps even to
down to the very detailed provisions, identical.
( Ib . I. 91.)
Another conclusion which could be, drawn from the proposition that the time does not belong to the essence of the things
would be this, that, what was ever really and truly in some sense, the past was not passed, but all , basically also must be more
by the time yes resembles only a theater waterfall that seems herabzustrmen as it comes as a mere wheel not move; I analog
that, long ago, the room was compared to a cut in facets glass.
( Ib . I. 92.)
So it had to come! What Kant had only lightly sketched, had to be carried out by its largest successor to a significant
paintings, so that even Blde could recognize the enormity of the matter immediately. The process Let us recall. The
one thing in itself, which all multiplicity is strange, exists in Nunc Stans the scholastics. The opposite him standing, the
way to the One thing belonging itself subject opens his eyes. Now comes first in the intellect of the space, which is
comparable to a cut in facets glass, into action (by the law of causality is for a change out of the question, but by the
causality that is made to Wechseldurchdringung of space and time). This glass distorts a indivisible point of the thing in
itself rather than the millions figures of the same nature and size - no! to mountains, rivers, people, oxen, donkeys,
sheep, camels, etc. All |
i 458 own means putting into effect, because in a point is no place for differences. After this is done, the lens passes time in

action. This glass pulls the A deed of in eternal, absolute tranquility lying a thing in itself, namely to be in countless
successive acts of will and movement apart, but - well understood - from its own resources, it can be a part of it have
already been passed, while a another part completely hides the subject. Of these hidden files will now be the wonderful
magic lens moves obvious many are in the present, from where they will be hurled into the past.
How will a deceitful Circe made by the same man who never tired to explain here the nature:
Nature never lies: it does indeed all truth only to the truth.
( Parerga II. 51.)
But what is nature? Only individuals and real Will. Here one must not ask the way: how was it possible that an
excellent spirit was able to write such a thing? because the whole absurdity is only a natural consequence from the
Kantian pure intuitions, space and time, which are also Schopenhauer's philosophy is based.
So from its own resources, the subject provides the multiform world. Meanwhile, as I quoted above, the now older
idealists the matter presented but is in a different light, he had to confess.. "The world as representation can not from
their own resources provide, can dish out no vain, idle ersonnenes tale" The most significant but he has done with
regard to the so persistent abgeleugneten individuality revocation. To many places such as:
The derived from the shapes of the outer and objective view illusion of multiplicity.
(W. a. W. u. V. II 366th.)
The multiplicity of things is rooted in the Erkenntniweise the subject.
 ( Ib . 367.)
The individual is only appearance, is only there for the principle of sufficient reason, the top individuationis , self-conscious
knowledge.
( Ib . I. 324.)
i 459 The individuation is mere appearance, arising by means of space and time.
(Ethics 271.)
are crushing the other opposite:
Although the individuality is inherent in the first intellect, the appearance abspiegelnd, belonging to the phenomenon that
the principle of individuation has to form. But it is inherent in even the will, unless the character is individual.
(. 698 W. a. W. u V. II.)
Furthermore, one may ask how far to go in the nature of the world, the roots of individuality? what at best could still say
they go as deep as the affirmation of the will to live.
( Ib . 734.)
From this it follows further that the individuality not only on the top individuationis based and therefore not through and
through mere appearance; but that it in itself, in the will of the individual, rooted in things: because his character itself is
individual. How deep now but go their roots here, one of the questions whose answers I do not entrepreneurial.
( Parerga II. 243.)
I can only exclaim here:
Magna est vis veritatis et praevalebit!
----------
In conclusion, I must once again come to the injustice that Schopenhauer to Kant committed when he kritisirte the
transcendental analysis. He did not understand the synthesis of a manifold of intuition, or rather, he wanted and could
not understand them. Kant has clearly taught that the sensuality alone gives the material for intuition, which goes
through the mind, sifts, receives and connects, and that an object is constructed by the synthesis of Theil phenomena.
Now this twisted Schopenhauer as meaning that must be added in thought of their different object through the
categories to view, so first of intuition for the experience will.
Such an absolute object that is far from the perceived object is added in thought through the concept of intuition, |
i 460 as something of the same same. - - The addition of this thinking just not imaginable object into view is then the actual function of the
categories (!).
(W. a. W. u. V. II 524th.)
The object of the categories is in Kant, not the thing in itself, but its next kinsman: it is the object in itself, is an object that
no subject needs is an individual thing, but not in time and space, because not clearly, is the subject of thought, and yet not
abstract concept. Thus Kant distinguishes actually three (!): 1) the idea, 2) the object of the representation, 3) the thing in itself.
The former is a matter of sensibility, which sees in him, besides the sensation, and the pure forms of intuition of space and time.
The second is for the mind, which should think it through its 12 categories. The third is beyond all recognition.
( Ib . 526.)
Of all this in Kant is found nothing and Schopenhauer simply phantasirt analysis. He even goes so far, the profound
thinker, the greatest thinkers of all time, an incredible lack of reflection to blame because he had only through the mind
(reason) connection in the view can bring what just one of his immortal merits. Listen to this:
That incredible lack of reflection about the nature of intuitive and abstract idea brings edge to the monstrous assertion that
there is no thinking, without abstract concepts, no knowledge of an object.
(W. a. W. u. VI 562.)
Reason as we know, does not produce the thought, but connection to the intuition. Of course, we also think as we
look, the view reflektiren in concepts and elevate us to the knowledge of the universe, its dynamic relationship, its
 development and so on, but this is something quite different. The mere perception, the perception of objects, objects,
comes without concepts to |
i 461 able and yet with the help of reason. Because Schopenhauer form the reason only terms and can connect such, Kant had

to be wrong. But it is the most beautiful duty of directing posterity to bring forgotten merit back to light and cassiren
unjust judgments. In the present case, I thought I was called to fulfill this duty.

----------

* [1] I realize that I the works of Kant after issuing Hartenstein and Schopenhauer as follows citire:
World as Will and Representation. 3rd ed. 1859
On the Fourfold Root of the Principle of Sufficient Reason.
Second ,, 1847
Ethics. Second ,, 1860
On the Will in Nature. Second ,, 1854
Parerga and Paralipomena . Second ,, 1862
About the Vision and colors. Second ,, 1854
 Physics.
i 463

----------
Whoever puts the philosopher 's coat has the flag of the
Truth is sworn, and now, where it is their duty,
Any other consideration, whatever it may be,
Shameful treason.
Schopenhauer.
i 465

As I have shown in the preceding section, Schopenhauer, in his writings concerning the conception, partly improved
Kant's theory of knowledge (the afore-mentioned law of causality, the intellectuality of the conception, the destruction
of the categories) Of intuition). If, in this way, he were only following the footsteps of his great predecessor, we see
him in his works on the will to strike a new path in Western philosophy, the Schelling, let us be just! - had suggested.
The Kantian thing in itself stood like the disguised image of Sas in philosophy. Many tried to lift the veil, but without
success. Then Schopenhauer came and tore him off. If he has not succeeded in reproducing the features of the picture,
his copy of the picture is invaluable. And even if this were not the case, the mere deed-the descryption of the thing-
would suffice to make his name immortal. As Kant is the greatest philosopher who wrote over his head, Schopenhauer
is the greatest thinker who philosophized about the heart. The Germans may be proud.
Let us first consider the path that led Schopenhauer to the thing-in-itself. Still standing entirely under the influence
of Kant's idealism, he came to the conclusion that appearance does not in any way express the essence of the
manifesting in it. He therefore concluded that, as long as we are in the world as an idea, the thing-in-itself must remain
completely hidden from us. But, he said,
My body is, as such, an idea, like any other, an object under objects.
(W. a.W. and VI 118.)
i 466 Consequently the thing in itself also manifests itself in it, and it must therefore be accessible to me in my inner self-
consciousness.
This was a brilliant genius Aper u, and I am afraid not to make me guilty of exaggeration when I say that it has
launched a revolution in the intellectual sphere that similar transformations will cause in the world, such as caused by
Christianity.
I will not stop myself from discussing mistakes already reported. It is well known to us that Schopenhauer himself
was finally compelled to confess that the phenomenon was not so idle as the subject, but the expression of the thing
itself. And, indeed, we have seen that in the world as an imagination the forms can be given which belong to the thing
in itself, and that its essence itself, as a force, can be recognized. But what is the power itself can never be grasped from
without. We have to sink us to the bottom of our interior, in order to determine this x closer. Here it reveals itself to us
as a will to live.
Schopenhauer says very correctly:
 If we reintroduce the concept of force to that of the will, we have, in fact, led an unknown to an infinitely familiar, indeed, to
the only one directly and wholly known to us.
(See W. and VI, 133, respectively)
And the expression "will to live", which has been deliberately chosen, will no longer be ousted from philosophy.
We have already sunk into our inner being in the preceding section, and have now done so once more, in order to
observe precisely what is to be grasped in this way. If we close ourselves completely to the external world and look
attentively in ourselves, we immediately realize that the understanding is, as it were, suspended. He has only the sole
purpose of perceiving external things and objectifying them according to his forms. We feel directly, and do not look
for the cause, but only with the aid of the law of causation; Secondly, we can not shape our inner being according to
space; In the same way, we feel immaterial, for only causes of sensuous
i 467 We give impressions without exception, with necessity, materiality. Awake and active are only our higher capacities of
knowledge, and with them self-consciousness.
It is, however, to be noted that, although we can not shape our inner being directly, we are immediately conscious of
our individuality. We have it in common sense; We feel, as it were, our sphere of force, and do not perceive inwardly
the breadth of a hair, or more effectively, than our mind spatially expands the body. This is very important, because
Schopenhauer simply denies that "there is any extension, form, and efficacy in the sense of common sense or inner
self-consciousness" (W. In self-consciousness, but not the feeling of our expansion, that is, of our sphere of force.
This felt individuality continually touches the point of the present (form of reason), or, what is the same, gives to
every transition from present to present, which is connected by reason, a content. We are never conscious of an empty
moment. Our mind may concern itself with a matter so strange to us, always our feeling will accompany it; We do not
observe it very often, and fill the moment with thoughts, phantasy images, with the consideration of external objects,
which all have only a dependent existence, ie all are only because they are borne by the continually flowing, albeit
often terribly excited And boiling flood of our feeling.
On the point of the present, therefore, we always grasp each other unaffected, just as we are. What part of our being
should the point of the present cover us? But is not the time of our inner being a mere phenomenon? As Kant already
expressly teaches:
As far as the inner intuition is concerned, we recognize our own subject only as appearance, but not according to what it is
in itself.
(Kk.
Schopenhauer confirms this:
Inner perception is by no means an exhaustive one
i 468 And adequate knowledge of the thing itself. The inner knowledge of two forms, however, which are attached to the external,
namely, that of space and the form of causality mediating all sense-intuition, is free. On the other hand, there is still time, as
well as that of knowing and recognizing at all.
(W. W.W. and V.II. 220.)
I do not recognize my will as a whole, not as a unity, not entirely according to its essence, but I recognize it only in its
individual acts, that is, in time.
(Ib. I. 121.)
Apart from the fact that, from this point of view, the nature of the world could never be revealed, and philosophy
was nothing more than Danaiden work (for what does it help me to know that the inner knowledge of two forms is
free? To conceal it as such), it is, as I have proved, wrong at all to give time to the force of producing any change in the
phenomenal. Rather, it is only for the purpose of recognizing the thing in itself by its very nature; It does not exert the
 least influence on the nature itself. For this reason, I must place myself on the very positive point that we recognize the
thing in itself completely and unsealed in the inner way. It is will to live. I want life as such - here the innermost core of
my being is placed in the light: my will is here a whole, a unity. Because I want life, I am at all. I do not need time to
recognize this. I want life in every present and my whole life is only the addition of these points.
But on the other hand, I want life in a very specific way. To recognize this, I need the time; For only in the general
stream of things can I reveal how I want life. Without the development or development of my being, this would be
impossible; But time does not first bring about the development, but makes it only perceptible, and reason, as a result
of time, shows me the individual coloring of my will at all.
i 469 On the one hand, I consider the complicated, wonderful apparatus necessary to recognize, and, on the other hand, the
most important thing to be known to me: the core of my being (we do not recognize ourselves in self-consciousness;
Reason becomes directly apprehended objectively), it does not seem to me that such strikingly artistic means stand in
the right proportion to so poor a result. Will to live! Dasein want! An indelible burning thirst for life, an insatiable
hunger for life! And what brings life?
There is now nothing to be found but the satisfaction of hunger and of copulation, and, at any rate, still a little momentary
comfort, as every animal individual, between his endless need and effort, is now and then partly.
(W. W. W. and V. H. 404.)
How poor! And because our being is so terribly miserable, we can not believe that it really is quite obvious to us,
and that there is still something behind it, which the knowledge must find with great effort. In truth, however, it lies
before us in all its naked simplicity. It is, as Heracleitus said of the corpse, despicable as dung.
On the other hand, if we look at the terrible violence with which the will demands life, the consuming, glowing
passion, with which he only demands the one existence, existence and again existence, we recognize how appropriate
the capacity of knowledge is to the will; For without a comprehensive intellectual view of all real conditions there
would never be a different direction to this violent impulse, of which ethics is concerned.
The denied real development therefore appeared at the very beginning of Schopenhauer's physics (world as a will)
as a pus-bury. Let us now see how the denied individuality avenged itself.
----------
It can not be my intention to treat the philosophical system of Schopenhauer too extensively. I must confine myself
to discovering the errors and to briefly state the merits. The execution of the brilliant thoughts must take place in the |
i 470 Works of Schopenhauer, who should be thoroughly acquainted with everyone who counts for the educated, for they are
the most significant in the whole literature of the world since the appearance of the Critique of Pure Reason.
After Schopenhauer had found the will to live as the core of our being, which entered into the forms of the knowing
subject, represented as a body, he conferred the found with full right to everything in nature.
For what other kind of existence or reality should we give to the rest of the body? Where are the elements from which we
composed such a thing? Besides the will and the idea, nothing is known to us, nor conceivable. If we want to confine to the
body world, which stands directly in our imagination, the greatest reality known to us, we give it the reality which has its own
body for every one, for it is the most real to everyone. But when we are analyzing the reality of this body and its actions, we
meet with nothing more than the will, in addition, that it is our will: that is, even its reality is exhausted.
(W. and W., 125, respectively)
But in order to be able to do this, the nature of the will had to be subjected to an exact investigation, since it does
not express itself everywhere in the same way. Thus Schopenhauer found that the will is a blind, unconscious impulse,
to which knowledge and consciousness are not essential. He accordingly separated the will from the knowledge
 entirely, and made this dependent on that, and, on the other hand, the will independent from the knowledge. That was a
second shiny Aper u.
The fundamental feature of my doctrine, which contrasts it with all that has ever existed, is the total division of the will from
the knowledge, which both the philosophers, who have preceded me, are inseparable, indeed, the will as by the knowledge
which is the fundamental substance of our spiritual being , Conditioned, and even regarded as a mere function.
(W. id N. 19.)
He was, however, on a sloping path here, because he had not sufficiently grasped the nature of animal knowledge,
as I shall show at once.
i 471 Thus it is also stated in the same work, p. 3:
Knowledge and its substratum, the intellect, is a phenomenon which is entirely different from the will, and is merely
secondary, accompanying only the higher stages of the objectification of the will;
And W. & W. & V. II. 531.
Knowledge is a principle which is originally foreign to the will.
But here too the truth was stronger than the philosopher who struggled with her. He had to confess, only with
circumcision:
In the nervous system, the will only objectively and secondarily objectivates itself.
(W.W. and W.L. 289.)
Then almost:
So the will to recognize, objectively viewed, is the brain; How the will to go, objectively looked at, the foot is, the will to
digest, the stomach, the will to grab the hand, to testify the genitals, etc
(W.W. and W.L. 293.)
In itself, and outside of the imagination, the brain, like everything else, is also the will.
(W. W.W. and V.II. 309.)
Fatal contradiction! For on the first view, which in the last passages will be so absolutely recanted, Schopenhauer's
aesthetic is partly built up. Thus, by the contradiction, an almost fatal wound is made by him.
The true facts, as I have shown in my philosophy, are briefly the following. The movement (inner movement,
impulse, development) is essential to the will to live. It is shown as efficacy. A motionless will is a contradiction in
terms. Life and movement are the same and interchangeable. In the inorganic kingdom the movement of the individual
is wholly undivided, because the will is a more uniform one. In the organic realm, on the other hand, the movement is a
resultant one, because the will is divided, the organs have separated from itself. In the animal the cleavage is such that
the one part of the split movement has once more dispersed in
i 472 A moving and a moving one, in irritability and sensibility, which, combined, and then connected with the uncleaved
part movement, constitute the whole movement, as occurs uniformly in the inorganic kingdom. A part of sensibility,
that is, a phenomenon of motion, is the mind. According as a greater or lesser part of the movement is divided into a
moving one, or a moving one, according as a smaller or greater part of the movement is left behind as a whole
movement, an animal has a larger or smaller intellect.
The human mind, like the intellect of the smallest animal, is nothing more than a part of the movement essential to
the will. He is his steer out of him for the outside world. Here I form the explanation of the instinct, which is nothing
but the uncleaved part of the whole movement.
It is, therefore, the same whether I say that the stone presses its support, the iron binds itself with oxygen, the plant
grows, separates oxygen, and breathes in carbonic acid, the animal seizes its prey which man thinks, The individual
will is, lives or moves. All individual life is only an individual movement of the will.
 From this it is evident that the intellect belonging to the nature of the will (part of its movement) can not enter into
an antagonistic relation to it, or even attain power over it. Everywhere in the whole of nature, we have only to do with
one principle, the individual will, to whose nature, at a certain stage, belongs the intellect.
Schopenhauer did not grasp the intellect as much as the reason. Just as he was only able to formulate this function,
concepts, etc., he made the intellect a thing which had been added to the will, something wholly different from the will,
whereas in general he ought to have said that nature always only existed To develop nothing out of nothing. The
intellect was already in the movement of the fiery urn of Kant-Laplace's theory.
----------
i 473 With this error of Schopenhauer, two others are closely connected. One is the limitation of life to organisms, which is
all the more incomprehensible, since it is the will of life which is the foundation of all that is existing. With this he
perforated with his own hand this good expression. He says:
Only to the organic is the predicate life.
(W.a.W. and V.II. 336.)
Vibrant and organic are changing concepts.
(W.I., N. 77)
Whereas I protest with all my decisiveness. Everything that exists, without exception, has power, force is will, and will
lives.
The second mistake is the deliberate deprecation of the feeling, which, like matter, is wandering about in its system.
He says, feeling general,
The actual contrast of knowledge is the feeling.
(W. a.W. and VI 61.)
Under the one concept of feeling, reason deals with every modification of consciousness, which does not belong directly to
its mode of representation, that is, Is not an abstract concept.
(Ib. 62.)
Which explains the feeling of floating between heaven and earth.
Having thus made him unembarrassed, he fixed it, when it commanded an object, namely, in the highest degree, as a
feeling of voluptuousness and pain, quite arbitrarily directly to the will.
Immediately the body is given to me solely in the muscular action and in the pain or pleasure, which are both first and
immediate of the will.
(W. a.W. and V.II. 307.)
This is fundamentally wrong. The feeling is based solely on the nervous system, indirectly on the will. If we allow it
to be directly connected with the will, we must also give sensation to plants and chemical forces. In nature, it first
appeared when the will changed its movement, or in other words, when the first animal arose. The feeling belongs to
the entourage of the driver. The greater the part of the movement - objectively speaking - divorced from the will as a
nervous mass
i 474 The greater is the susceptibility to pleasure and displeasure, pain and pleasure. In the ingenious individual it reaches its
climax. Without nerves no feeling.
Schopenhauer had to obscure the facts so clear, because he detached the intellect from the will and left him
something entirely different. The spirit, stepping out of the will, is in man's threefold relation to the will. At first he
directs his movement to the outside, then lets his acts be accompanied with pleasure and pain, pain and voluptuousness;
finally, he allows him to look into himself. The latter relations are of the greatest importance. Figuratively expressed,
the will and the spirit is a blind horse with a rider who grew out of him and joined with him. Both are one and therefore
 have only one interest: the best movement. Nevertheless, a difference of opinion can arise between the two. The rider,
who is not capable of any movement at all, and depends entirely on the horse, says to him, "This way leads to that, that
man there, I regard this as the best. Nevertheless, the horse can decide for the other, because it has to determine alone
and the rider always has to steer according to the chosen direction. If the rider were only the handlebars, his influence
would be 0. But he is more, he is a pain-reliever for the will. In this way he becomes more and more a Berater, whose
voice can not be ignored with impunity. By this peculiar relation there are men whose will always coincides with
reason. From this rare phenomenon, however, it has been falsely inferred that reason can directly determine the will,
compel it precisely, which is never the case. The will itself always decides, but by experience is wise, he can come to
the conclusion that he always follows his counselor, with the imposition of violent desires. Thus answered the honestly
questioned nature, which never lies.
----------
After this digression, we return to the main camp. Schopenhauer, therefore, transferred to the phenomena found in
nature, but not necessarily connected with spirit, to all phenomena of nature. He was completely in favor of this
procedure
i 475 But the execution failed in part because he emanated from physics (in the narrower sense) rather than from chemistry.
If we consider the inorganic kingdom quite unprejudiced, it is composed of nothing but the simple chemical forces,
or, objectivized, the simple substances. According to my philosophy, these basic substances and their compounds are,
according to my philosophy, individuals, that is, every basic substance, as well as any combination of basic substances,
has, by special peculiar qualities, a definite individuality which completes itself from all others want. The individuality
is first given to the whole substance, or to the whole compound, ie to all sulfur, to all carbonic acid, and then to the
individual phenomenon, since the least part has the same properties as the whole.
The physical forces now belong to the nature of these individuals and have no independence at all. We have always
perceived only impenetrability, severity, stiffness, fluid, cohesion, elasticity, expansion, magnetism, electricity, heat,
etc., never separated from them. Schopenhauer, however, made these forces the principal object, and threw all chemical
substances and connections into the one pot, matter in which the external physical forces, for which they are constantly
struggling, struggle. A more obscure view of inorganic nature is not possible. Because he could not get on with matter,
he had to be wrong. The mistake, of course, produced many others, which, as we shall see, appear chiefly in aesthetics.
According to Schopenhauer the imagined physical forces are the lowest objectifications of the will to life.
They are joined by plants, animals, and humans, as higher grades. The plants and animals, however, are not
independent objectifications of the will, but only appearances: pure objectification is merely the genre. The higher
animals, on the other hand, Character, and man is "an object of the act of the will." (W. a. W. and VI 188). To all this,
which I do not allow in any way, I return at once.
i 476 The question which now must concern us above all is: What are these objectivations of the will?
Schopenhauer says:
I understand under lensation the visualization in the real body world. In the meantime, this is itself, absolutely conditioned
by the knowing subject, that is, the intellect, and consequently beyond its knowledge, is in any case unthinkable.
(W. W.W. and V.II. 277.)
I only mention here what has already been said. According to Schopenhauer, the multiplicity of individuals is not
only a semblance, but also the genre, in short every pure objectification. For Schopenhauer, objectification only pushes
Schopenhauer as something real between the numerous individuals and the point of the one thing in itself, since it
would have been too absurd, the optical lens space, not only the real individuals of a species, but also the genera itself
 Own resources. But with the reality of the objectification it is not serious to him, and it is only a momentary calming of
the attentive reader. In fact, space also produces the objectification of the will. If Schopenhauer had been consistent, he
would have had to lend a lens to the lens-space, the exclusive task of which was to multiply the objectation produced
by space into numerous individuals; But how do they take and how do they name it? There lay the difficulty.
Thus we have to deal with an undivided will, a point which space first of all splits into objectifications, in a
wonderful, completely inexplicable, mysterious way. Then the space tore these objectivities, in the same wonderful,
inexplicable, mysterious way, into countless individuals. From the passage quoted above, it is clear that the subject
produces the individuals and the objectifications out of themselves. This is even clearer from the following:
But even less so than the gradations of his objectification directly meet him (the will), the multiplicity of the phenomena
affects him at these different stages, ie the set
i 477 The individuals of each form, or the individual expressions of each force; Since this multiplicity is directly conditioned by time and
space, into which he himself never enters.
(W. W. W. and VI 152.)
How strange: even less! Where is the more or less to be found? Who brings it out? Is it to be said, for example, that
the objectification is free of space, time, and matter, but not free from the form of the object-being for a subject? Yes,
that is to be expressed! But we shall see in aesthetics how completely unsustainable, indeed, how nonsensical, is
precisely Schopenhauer's doctrine of ideas.
Let us, however, for a moment, ignore all this, and cling to the other explanation of the objectification, that it is an
act of will of the one thing in itself. Perhaps we will win her, in spite of everything and everything, a more favorable
side. The fact that such an act of will is not remotely comparable with an act of will of man is clear. The one will
wanted to be an oak, and the oak was there; He wanted to be a lion and the lion was there. It is, of course, only a matter
of the nature of the oak, of the lion, of objects as seen by the subject. Quite well! They were there. But what is living in
them? Has the will ever given a part of its essence to every objectification, and has the last objectification been the rest
of its power, so that it is complete in all the objectifications assembled? No, says Schopenhauer, certainly not.
There is not a smaller part of it in the stone, a larger one in man.
(W. W. W. and VI 152.)
The will to live is present in every being, even the least, completely and undivided, as complete as in all who have ever
been, are and are gathered together.
(Parerga II. 236.)
This is incomprehensible and contradicts our laws of thought. Schopenhauer also calls the subject a completely
transcendent one, after saying on page 368:
The unity of the will, beyond the appearance, is a metaphysical, and consequently the knowledge of it is transcendent
i 478 That is, not based on the functions of our intellect, and therefore not actually to be grasped with them.
This third head, actually, which occurs to us, we shall remark.
Schopenhauer, however, did not even think that the One Will is in the world. He says:
Metaphysics goes beyond the phenomenon, that is, beyond nature, to what is hidden in or behind it.
(W.a.W. and V.II. 203.)
The metaphysical, the existence behind the nature, its existence and existence, and therefore dominating it.
(W.I. N. 105.)
And, indeed, Schopenhauer is a transcendent philosopher, pure metaphysician. It is true that he often mentions his
philosophy with a great ostentation, but in a fourth remark "actually," he is able to recognize that he himself is not
convinced:
 My philosophy remains with the factual experience of the outer and inner experience, as they are accessible to every one, and
shows the true and deepest connexion of the same, but without actually going beyond any out-of-the-world things and their
relations to the world.
(W. W.W. and V.II., 733.)
The truth, as we shall see more and more clearly, is that he "always" travels the endless ocean, and "mist banks, and
soon melting away ice" (as Kant says) for new countries.
Thus the will is a unity which lives behind the world and which gives its existence and existence, to which I am to
believe, after I have so clearly recognized in myself the individual will. No! No way! If one is to believe at all, every
one who is intelligent believes the simpler and the more venerable. A simpler and more venerable than the
Schopenhauerian order of the world is without question the Jewish- Christian theism, which in itself is consistent and
not at all absurd. Schopenhauer demands the impossible. I should first believe that the objectifications of the one will
are without extension and movement;
i 479 The one will lie at the bottom of them, and yet they do not again meet the One Will directly, thirdly, that the one will

lies behind the world. A non-worldly unity may adorn a religion, a philosophical system is desecrated by it.
Thus the denied individuality revenged for the first time in the domain of the will. We will see them shattering even
more crushing blows.
----------
But what about a unity in the world? Not better! Nature, which never lies, shows everywhere only individual,
developing forces, which the ideal of space and time, as I have shown, in no way makes mere phenomena. In self-
consciousness, power unveils itself as an individual will. Only apparent violence this individual will be fused into one
indivisible, hidden transcendent will. Pantheism is unsustainable. Only materialism has contracted the world seemingly
in a simple unit. But I have shown that the same has no reason; and he can not hold in the long run.
I have taught an original unity; However, it is irretrievably lost. In a shattered transscendentes area the true
immanent philosophy must set a pure simple, resting, free unit. Our thinking can neither they, nor their peace, nor their
freedom to capture and comprehend. We can only lightly touch this unit and must start on an immanent areas with a
totality of individual, with strict necessity of developing will.
Der individuelle Wille ist eine Thatsache des inneren Bewutseins, die vom Bewutsein anderer Dinge zu jeder Zeit
besttigt wird. Ingleichen lehrt die Erfahrung immer und immer wieder den dynamischen Zusammenhang aller
individuellen Willen. Dieser findet seine volle Erklrung in der vorweltlichen Einheit. Diese Einheit erklrt ferner
durchaus gengend die Zweckmigkeit in der ganzen Natur und befreit von der verfhrerischen, einschmeichelnden,
aber grundlosen Teleologie: das Grab einer redlichen Naturforschung. |
i 480 The danger of adopting a gifted highest wisdom world agent perceiving the old Kant fought relentlessly teleology and

destroyed them for each of understanding. The usefulness of any organism further based on the unit of the appearing in
it individual will, as Schopenhauer performed excellently. A judgment of the world according to final causes is only to
the extent permitted, when (from the efficient causes causae efficientes ) It follows a certain direction, as it were, a
point in which they will merge in the future. However, in determining such points the greatest caution is necessary,
because the error of Thor and door is open. The first movement of the primeval unity, their decay into multiplicity has
determined all subsequent movements, because every move is just the continuation of a modificirte past.
----------
A second, minor, now still exist to unit, which is unsustainable and unfounded as a still existing simple unit in, over
or behind the world, is the genus. It is high time that this term ceases to drive its mischief in science, and that he is
 reported relentlessly. Schopenhauer, as a pure metaphysician who had him as the forces of nature, whose "ghost even
omnipresence" imponirte him welcome so heartily and with open arms, and we now want to see how he used it.
we see from above all the fact that the objectification does not apply to a will; otherwise an investigation from the
outset is quite out. So let us think a real objectification. It is a kicked into reality volition of a will to live. The real
objectification has no form, so it can at most only thought not to be looked at; because it is viewed, the room does not
give it shape, but he pulls it until many individuals apart, which he gives shape. But how is it that I simply see one
standing before me lion, for example - the gods know that alone! Meanwhile, it was! All living lions are basically just a
lion. Where is this objectification A lion? Where it adheres to? It is, according to Schopenhauer, in every single lion |
i 481 all included; but this is again not the case: it is after all the lions, in a word, it is everywhere and nowhere, or even the

matter is simply transcendent, incomprehensible to human thought.

Suppose, however, that it could be any as taken with thinking, so we find ourselves now in a new
incomprehensibility; because the objectification has no development. She sits in lonely silence, motionless, immutable,
on the emerging and disappearing individuals. It is, as Schopenhauer says that the rainbow over the waterfall. This is
also transcendent, because nature always and always expectant shows in the organic realm organisms.
In short, we like the objectification twist and turn as we want, we will never be able to grasp its essence, any more
than the a will. Everyone will see that the most zealous effort to recognize the objectification, must remain without
success because the Schopenhauer philosophy to the pure intuitions a priori , space and time, is based, which does not
allow the thing to itself movement and expansion give. Space and time in Kantian meaning an indivisible will,
objectification without shape and development, - all these principles are errors, each of which draws the other by
themselves, are a swamp of errors of.
This utterly transcendent objectification now also corresponds to the genre in Schopenhauer. He speaks of a life of
the species, of infinite duration of the species, in contrast to the transience of the individual being, from
Dienstverhltni where is the individual to the genus, etc. of generic power He says:
Not the individual but the species alone is what nature is located.
(W. a. W. u. VI 325.)
We find that nature has only an intention on the level of organic life to: the preservation of all genres.
( Ib . II. 401.)
The genus of which we are speaking is so well transcendent, as with her identical objectification of a will on organic
areas. What is true of this is also true of her, |
i 482 and i could therefore drop the subject to pick it up again only in ethics, where the species appears in a special light.

Meanwhile, the term genus has before term objectification the advantage that it is a very well-known and will always
be something very simple thought of each below. This Easy could not ignore Schopenhauer and so we see him because,
in spite of himself, giving honor the truth in the following two first places and in the end of the third:
The people are really (!) Mere abstractions that individuals alone really exist.
(. 676 W. a. W. u V. II.)
The peoples exist only in the abstract : the individuals are the real.
( Parerga I. 219.)
Accordingly, the essence lies in every living initially in its species; However, this has its existence again only in the
individuals.
(W. a. W. u. V. II. 582.)
However, the latter point, the whole is downright pathetic and defiles the spirit of Schopenhauer. How violent is in
her existentia of the essentia separately. Incidentally, it is a telling example of the way as Schopenhauer knew how to
put some deal that he must have. - The truth is that the species is nothing more than an ordinary phrase that summarizes
 much the same or similar Reale. As all fall within the definition of pins pin, so all fall within the definition of Tiger
Tiger. Will speak of the genus in another sense, is quite wrong.
today hear Smmtliche Tiger to be so well the species is Tiger out and located about sustaining term (like the bird
Dudu) can be occupied by no real Illustrative. The individual being has its existence and its essence is not a
metaphysical genus dreamed to Lehn. There are only individuals in the world and each one mosquito mosquito swarm
has full and complete reality.
so I suggest that you speak in science no longer from a life of the species, the genus infinity, etc., but the generic
term only, without any ulterior motives, Operating the.
----------
i 483 With all these errors of stands in the closest Connex the false claim of Schopenhauer: all causes were accidental causes.

We remember how violently he had to push the cause of Erkenntnitheorie between the force and effect as played by
appearances, as such, not a reality. This error in the foundation now also extends to the world as will.
Malebranche had taught that God is the only acting in the things, so that the physical causes it merely apparently,
causes occasionelles , be. The same is taught Schopenhauer, he just sat in the place of God the One indivisible will. Of
course he had to emphasize the remarkable harmony and W. a. W. u. VI 163/164 he can not find enough words of
praise for Malebranche.
Yes, I have to admire it as Malebranche, totally caught up in the positive dogmas which imposed him his age irresistible, yet
in such gangs, really hit the truth under such a burden, so happy and with those same dogmas, at least with the language the
same knew to unite.
However, Malebranche is right: any natural cause is but the opportunity to rise to appearance of that one and indivisible
will.
This phenomenon of a will vividly recalls the appearance of Jehovah on Mount Sinai, and in the fiery bush.
And now we read the truly hair-raising example W. a. W. u. VI 160/161. It is believed to dream. The simple effects
which etc from the nature of iron, copper, zinc, oxygen, these inorganic individuals of a certain character and with
changing conditions, shall flow to phenomena of gravity, impenetrability, of galvanism, the chemistry etc, which forces
allesammt behind the world are and the are to seize a matter alternately taken by force.
i 484 As we have seen above, shared Schopenhauer the causes in: causes in the narrowest sense, stimuli and motives. They are

all acting causes, but as such only incidental causes. Alongside then run the final causes which he, although he rejects
teleology, as Kant, nevertheless declared:
as motifs that act on a being who does not recognize what they.
(W. a. W. u. V. II. 379.)
The efficient cause ( causa efficiens ) is that which is little, the final cause ( final cause ) which is why it is.
( Ib . 378.)
In fact, we can have a final cause us otherwise clear thinking, because as an intended purpose, ie a motive.
(379.)
Against this I make a custody. Only man can by final causes, which has very pretty Kant called ideal causes, act,
and these are, basically, again only effective causes, in short, in the world there is only acting causes. Every movement
is only a consequence of a previous motion, and all the movements are thus a first movement that we do not grasp able
due (disintegration of unity in individuals, the first pulse). As a regulative principle, as Kant said, admirably, is the
teleology of great benefit; but it must be this principle operate with extreme caution.
There is - I repeat - only effective causes in the world and that affects things in themselves directly to the thing in
itself.
The term occasional cause I will apply only to that which is called innocent cause in ordinary life.
 ----------
I have to complain further that Schopenhauer not separated the will qualities (character traits, traits) of the
conditions of the will. As Spinoza ( Ethices pars III) he threw both messed motley. Anger, fear, hate, love, sadness, joy,
glee, etc. stand beside cruelty, envy, hardness of heart, injustice, etc.
This omission had bad consequences especially in the aesthetics in the treatment of music, stood out; because |
i 485 the music is based solely on the states of the human will.

----------
Schopenhauer's division of nature, as I have shown, through and through faulty because he could ascribe no reality
to appearances. The effects are extended, arise, pass, move, act on each other, just as the observation teaches it daily -
but they are only the product of the subject, from its own resources, with the help of his two spells lenses space and
time , perched behind appearances, in eternal peace, the one and indivisible will, which is a motionless point, but still,
in a totally incomprehensible way, that in the world acting, should be in it Manifestirende!
How had the big man beengen these self-forged chains and press. No wonder that his mind often broke free to
breathe free. But what sight then offers us Schopenhauer! has forgotten the ideality of space and time, forget that the
individual and the objectification does not meet the One motivation is to forget that the causes are only occasional
causes, forget the Critique of Pure Reason and the world as an idea: he takes the phenomena easy for things in
themselves, spread out in real space and real time.
Most striking, this process occurs in the following sections: (For the philosophy and science of nature Parerga II.
109-189) and comparative anatomy (Wille in nature) out. In the former Schopenhauer begins with the glowing nebula
of Laplace cosmogony and ends with today's world. It details dargethan as the will to live is "gradually", "little by
little", "objectified for adequate breaks", one step after another from distinguished itself until man locked the great
chain of mighty revolutions and the stage entered. Now and then stirs though his conscience and it is by the way, is
basically the whole execution only fun, it was indeed existed no knowing subject to perceive the processes - the truth,
however, reserves the victory and the idealist philosopher must admit :
i 486 that all the mentioned physical, cosmological, chemical and geological processes, as they necessarily had to go as conditions, the
occurrence of a consciousness long ago, even before this admission, that is, outside of a consciousness existed.
(Page 150)
But how eloquently this battle of the Kantian idealists with the real development. How mercy arousing the great
man to bring the real development, which he must be admitted, with the ideal time to which he clings rightly consistent
winds. But it was not because he believed that the time a pure infinite intuition a priori is.
The other section is even more interesting because Schopenhauer in attacking the great theory of evolution
Lamarck's, from which known Darwinism emerged.
Of course she does not find favor in his eyes. He smiled compassionately accepting de Lamarck that the species
have gradually emerged over time and by the continued generation and sets the "ingenious, absurd mistake," the
backward state of metaphysics in France to load:
Therefore de Lamarck could not think otherwise than in time, through its construction succession of beings.
(42.)
One would be wrong way, again, if it was thought Schopenhauer has stood still in his view. Already above, we have
seen that he had to recognize the real development. S. 163 of that section have been his occupation quite seriously with
an origin of species by real succession.
Their origin (namely the species of the higher animals) can only be thought of as generatio in utero heterogneo ,
consequently, so that from the uterus, or rather the egg, a particularly favored animal couple after by anything inhibited vitality
 of its species, especially in had amassed him and abnormally increased, now a time for happy hour at the right state of the
planet and the meeting of all favorable atmospheric, terrestrial and astral influences, exceptionally, not his peers, but he initially
related but a step higher standing shape |
i 487 would be evolved; so that this pair, this time, not a mere individual, but a species would have produced.

The most contradictory views are like lambs in the pasture, peacefully side by side in the works of Schopenhauer:
often it separates only a space of a few pages.
----------
The denied in Erkenntnitheorie real movement and the discarded individuality were as offended spirits, of which
tell our tales, in Schopenhauer's World as Will and made the brilliant, immortal Conception, that all that life has is will,
in the execution to a cartoon and caricature. In vain did Schopenhauer to summon the spirits: the magic word that space
one point, the time to connect posterior was the reason, was denied him.
And moved on unreconciled spirits to poison his aesthetics and his ethics.

----------
 Aesthetics.
i 489

----------
A lied hypothesis gives us lynx eyes for all of them
Confirming and blind to everything you do
Opponent.
Schopenhauer.
i 491

Schopenhauer's aesthetic is justified:

1) On the transcendent objectifications of the will to life,
2) On the intellect, which is wholly separate from the will, (pure, willless subject of cognition),
3) To the division of nature into physical forces and genera,
And it is evident from this that it is faulty. We shall, however, see that he very often forgets this foundation and places
himself on real ground, where he then usually recognizes the right thing. Above all praise, deeply affecting every friend
of nature and art, his descriptions of the aesthetic joy which proclaim that he has experienced the overwhelming power
of the beautiful fully and often in himself, and has been a high-spirited spirit.
----------
The objectifications of the one will known to us, in the aesthetics of Schopenhauer, take the names of ideas, and
they are to be the ideas of Plato, which we shall examine later. Even in the world as a will,
The stages of the objectification of the will are nothing but Plato's ideas.
(W. a.W. and VI 154.)
Through the criticism of the objectivations, I could now regard the doctrine of ideas as exaggerated; I will not,
however, omit it, since Schopenhauer is compelled, in aesthetics, to enter the nature of objectification much more
specifically than in his physics. He says:
Plato's idea is necessarily an object, an apprehension, an idea, and precisely thereby, but only by virtue of it, different from
the thing-in-itself. It has only the subordinate
i 492 Forms of the phenomena which we all conceive under the principle of the ground, or rather has not yet entered into them; But the
first and most general form has retained it, that of the conception of object at all for a subject. The subordinate forms (whose
general expression is the proposition of reason) are those which multiply the idea into individual and ephemeral individuals,
whose pallidity, in relation to the idea, is absolutely indifferent.
(W.a.W. and VI 206.)
What is this first form of phenomena, that of the conception, of the object, of a subject? Has Schopenhauer really
thought of something? Or do we have only one senseless phrase before us, a daring assortment of mere words? Thus it
is in fact:
For just where concepts are missing,
There is a word at the right time.
 (Goethe.)
There are only real things in itself; They become objects when they have passed through the forms of a subject. This
mirroring in a subject is their object-being for a subject: to separate the object-being from the subjective forms, space,
time, and matter is simply not possible. If I try to do it in my mind, I have no other result than that I, as an individual,
are not identical with the objects, or, in other words, I simply recognize that there are independent things from the
subject.
Object being for a subject thus means nothing else, as being entered into the forms of a subject, and being an object
for a subject without the subordinate forms of the phenomenon is meaningless. Q. ed
Let us now hear how Schopenhauer explains the object-being for a subject by means of examples.
When the clouds are drawn, the figures which form them are not essential to them, but are indifferent to them, but they are
driven, stretched, and torn as elastic haze, pushed by the force of the wind: this is their nature
i 493 The essence of the forces which objectivize themselves in them is the idea that the figures are always for the individual observer. As
shown in Fig.
The stream, which rolls down stones, are the whirls, waves, and foam-formations which he makes visible, indifferent and
insubstantial: that he follows the heaviness, behaves as an inelastic, completely displaceable, formless, transparent fluid, this is
his essence.
(W.W. and VI 214.)
The examples are well chosen inasmuch as a certain form does not belong to the essence of the vapors and fluids.
But do they somehow prove the object being questioned for a subject? Not at all. I can only perceive the elastic haze
and the transparent liquid, when they enter into the forms of the subject, that is, if they are any extended and any
material. By the artist's bare, conscious consciousness that he is not the cloud, not the stream, he never recognizes the
nature of water and haze. He only recognizes it in forms and returns it to forms.
In general I ask every thinking person whether a thing is conceivable differently to him, as an object, ie as a spatial
and material one, and in particular asks every landscape painter, whether he, for instance, in the representation of an
oak, Intuition recognized eminently and immaterial beings of the idea oak, or whether he merely intends to reproduce
the perceived form and color of the tribe, the leaves, the branches, in a certain way? The difference in the innermost
essence between a beech and an oak has not yet been comprehended; But this difference, as expressed in the external,
ie in space and matter, is the point of reference for the artist's imagination.
The first and most general form of the conception, that of the object-being for a subject, is, I repeat it, nothing but
the coming into the forms of the subject, nothing separate and independent from them.
Schopenhauer could also be found in the groundless assertion
i 494 do not stop. Already the example given by the Bach concludes with the words:
This is its essence, this is, if vividly recognized, the idea.
To which I add the following places:
The knowledge of the idea is necessarily vivid, not abstract.
(W. W.W. and VI. 219.)
The idea of man completely expressed in the looked at form.
(Ib. 260.)
The ideas are essentially an intuitive one.
(Ib. II. 464.)
The Platonic ideas can only be described as normal views, which would be valid not only as the mathematical ones, for the
formal, but also for the material of the complete representations, thus complete representations.
(4-fold W. 127.)
 And the extraordinarily characteristic place:
The idea is the root-point of all these relations, and thus the complete and perfect phenomenon .... Even form and color
which, in the intuitive conception of the Idea, are the immediate, do not belong to this, but are only The medium of their
expression; Since, as a matter of fact, the space is as foreign as time.
(W.a.W. and V.II. 415.)
I have nothing to do with it.
----------
Now we want to accompany Schopenhauer on other equally strange creeping paths.
The multiplicity of individuals is conceivable by time and space, the origin and the passing away by causality, in which
forms we all recognize only the different forms of the principle of the ground, which is the ultimate principle of all finitude, all
individuation, As they enter into the knowledge of the individual as such
i 495 Falls. The idea, on the other hand, does not enter into this principle: therefore you have no multiplicity or change.
(W. W.W. and VI. 199.)
How beautifully does he lead here only the multiplicity and the change to time and space and leave the figure out of
the play. Further:
The pure subject of knowledge and its correlate, the idea, have emerged from all those forms of the proposition of the
ground: the time, the place, the individual who knows, and the individual who is recognized have no meaning for them.
(Ib. 211.)
The place, how fine! There is no mention of the figure. It is, however, the same whether I see one and the same
Chinese in Hong Kong, or in Paris, or in London, but I can not see the intangible formless idea of a Chinese in Hong
Kong or somewhere in the world.
The conception of an idea requires that when I look at an object, really in its place, in space and time, and therefore by its
individuality, I abstract.
(Parerga II. 449.)
In the first part of this theorem Schopenhauer plays with space and time. The idea, as external, must be spatial, the
idea, as the deepest interior, in so far as it is accessible, can only be revealed by succession. This is the basis for the
great difference between the visual arts and music and poetry. It clings to the place in space and time, where only form
and real succession can be discussed. The second part of the passage, on the other hand, is completely false and absurd.
The individuality, which we have known as something thoroughly real, to the knowledge of which we have only been
given the subjective forms, will depend on the place in time and space. Unforgivable logic!
----------
Lets move on!
It is not only the time, but also the space that removes the idea, for not the spatial form, which is in front of me
i 496 But the expression, the pure meaning, its innermost being, which opens up to me and responds to me, is really the idea and can be
quite the same, with a great difference in the spatial relations of the form.
(W. a.W. and VI 247.)
In this sentence a confused thought is reflected. The exterior of the idea must be separated from the interior, as I
have already said. The individual will, the idea, enters into the forms of the mind space and matter and becomes an
object. If we take a human being, for example, an object of definite shape, of certain skin, hair, and eye color, stands
before me-in short, I have its outward appearance. The inner essence of man seems to enter into this external form in a
certain way. It is revealed in the figure. The form is its basis, which can not be separated from it. If we think of two
people of the same kind of heart, it is indifferent whether the difference in spatial relations is a great or small one,
 whether the one has a full-moon, the other a pure Greek face. The facial features of both will be benevolent, in the eyes
the mild light of kindness will radiate. But can I conceive her body, and look upon the good-will and the good-
heartedness alone? It is always the eyes that radiate, always the facial expressions, in which the benevolence expresses
itself.
From this external appearance and the appearance of the interior, the pure interior is totally different. There is only a
sinking of man into the interior, namely, into his own. If a man descends into his own depth, the understanding is
revealed as we know. There is no longer any question of being an object for a subject. We have the innermost core of
our being directly in self-consciousness. Here, man directly apprehends wickedness, wickedness, nobility, bravery,
envy, mercy, etc., the will qualities, and joy, grief, love, hate, peace, etc., the states of the will. The poet and the
musician of the poem invade this path, and since the core of their essence is the will of life, like that of all other men,
they have the capacity, by their objective observations in the world, to pass their will
i 497 To give the individual quality of a different character and to perceive its states. Shakespeare's heart, as in the poetry of
Richard III, was as gloomy as the heart of the living villain, and felt all the pain of Desdemona.
And yet the power of intuitive knowledge is so great that brilliant poets and musicians, who thus have to deal with
the shapeless innermost essence of the will, are always surrounded by figures and images. The real dramatic poet sees
his hero, under some phantasy painting, or cheerfully jubilate under the force of fate, as well as the composer, groups of
blessed or desperate people, innocent childhoods, sunny and stormy landscapes in a rarely interrupted series ,
----------
The result of this investigation is that the ideas are as untenable as the objectifications. I have demonstrated the
impossibility of a first form of the idea, the object-being for a subject independently of the lower subjective forms, and
showed that Schopenhauer himself had to confess that the idea was essentially an intuitive one. Every intuitive is
entered into the subjective forms, is object. The idea is, therefore, the same as the appearance of the individual will, and
therefore the Schopenhauer idea and object-change concepts.
Since the idea is a vivid one, it can, as such, serve the poet only by the way and not at all to the musician; For both
have to deal directly with the will. The idea, therefore, does not even suffice for the foundation of aesthetics in
Schopenhauer. I have also spoken above of an external and internal of the idea only in the sense of my philosophy; For
with me the idea is the same with the individual. The idea, perceived from the outside, is an object, an individual will
from the inside.
----------
i 498 Before we leave the ideas, let us briefly examine whether Schopenhauer rightly called Platonic ideas.
Plato's idea of ideas is not the natural primacy; For also artifacts are ideas, and Plato speaks of the ideas of the chair,
of the table, & c. It is also not the vividness, for Plato speaks of ideas of good, of justice, & c. In addition, they are also
the archetypes of all beings, the imperishable timeless original forms, of which the real things of the world are only
deficient, ephemeral afterimages. It is well to note here that Plato takes these ideas entirely from the real development.
To the space he partly relieves it (multiplicity): the form, the form leaves it to them.
Furthermore, Plato declares (De Rep. X) that the example of the art is not the idea, but the individual thing.
What has Schopenhauer made of this doctrine? He complains of the latter explanation of Plato and about the
conceptual (reason) ideas.
Some of his examples of ideas and his discussion of these are merely applicable to concepts.
(Ib. 276.)
 And only adheres to the original forms which are and always will never pass away. However, he does not allow these
forms to be as they are but modifies them as needed. Plato did not quite take her out of the room. He denied them only
multiplicity, as well as arising and passing away, and left them form. Schopenhauer now says:
In these two negating determinations, however, it is necessary, as a prerequisite, that time, space, and causality have no
meaning or validity for them, and they are not in them.
(W.a.W. and VI 202.)
Which is fundamentally wrong in relation to space. It is clear that Schopenhauer has taken from Plato's doctrine of
ideas what befits him, and has given a new meaning to this little, so that the Platonic ideas of Schopenhauer must not
be called Platonic ideas, but Schopenhauer's.
The Platonic ideas are usually conceived as concepts,
i 499 And in any case Plato, in his two explanations, proceeded from the fact that much is to be subsumed under one unity.
This, however, is only true in concepts, for every individual has full and complete reality. Schopenhauer's saying:
The idea is the unity of the time and space of our intuitive apprehension, the multiplication of unity, and the concept is the
unity which has been restored from multiplicity by means of the abstraction of our reason.
(W. W.W. and VI. 277.)
Is nothing but a hollow phrase, which at first glance blends, but does not sound.
Finally, I draw attention to a contradiction. W. a. W. & V. II. 414 can be read:
An idea thus conceived is, indeed, not yet the essence of the thing in itself, precisely because it has emerged from the
knowledge of mere relations; But, as the result of the sum of all relations, it is the actual character of the thing, and thereby the
complete expression of the being which presents itself to intuition as object.
Ten pages further on:
What we thus know is the ideas of things, but from these we now speak a higher wisdom than that which knows of mere
relations.
What Confusion!
----------
We are now faced with the pure, unwilling subject of knowledge.
The relation in which Schopenhauer sets the will to the intellect is known to us. The intellect is a will that has been
added to the will, which is fully serviceable for the will to preserve a "many-possessed essence."
The intellect, from the outset, is a sour work of the manufactory, which is occupied by his demanding lord, the will from
morning till night.
(Parerga II. 72.)
The objects of the world have only an interest
i 500 For the will, as they stand in some relation to its particular character.
For this reason the knowledge of objects, which serves the will, does not really know anything more than its relations,
recognizes the objects only if, at this time, in this place, under these circumstances, these causes have these effects Word, as
individual things.
(W. a.w. and VI 208.)
This knowledge is essentially deficient, superficial. If we have recovered from an object the side which may be
conducive to our personal ends, we will drop all the other sides: they have no interest in us.
The service of the will is, as a rule, always subject to the service of the will, as it has come forth to this service, as it were, as
it were, from the will to the trunk. In the case of animals this serviceability of knowledge is never to be abolished.
(Ib. 209.)
 On the contrary (I am still quite in the spirit of Schopenhauer's thought) such an abolition can occur among men,
since the ordinary way of looking at individual things is abandoned, and the intellect ascends to the knowledge of the
ideas which manifest themselves in the individual things.
If, in this way, things are removed from their relations, and
The whole power of his mind is immersed in intuition, immersed in it, and the whole consciousness filled by the quiet
contemplation of the present natural object, whether it be a landscape, a rock, a building, or whatever; In the sense of a
meaningful German speech, loses itself entirely in this object, that is, precisely its individual, forgets its will, and remains only
as a pure subject, as a clear mirror of the object; - - - then what is thus recognized is no longer the single thing as such; But it is
the idea, the eternal form, the immediate objective of the will at this stage, and precisely because of this, the conceptualized in
this intuition is not
i 501 More individual: for the individual has just lost himself in such intuition: but it is pure, willless, painless, timeless subject of
knowledge.
(W. W.W. and VI. 210.)
From this it is evident that, in aesthetic contemplation, the will is wholly eliminated from consciousness, and the
intellect has been completely detached from the will to lead an independent life. Schopenhauer expresses this relation
even sharperly in the sentence:
The idea concludes the object and the subject in the same way, since such are their only form, but both hold their
equilibrium: and as the object is here also nothing but the representation of the subject, so is the subject, too In the object which
has been aroused, has become this object itself, since the whole consciousness is nothing more than its clearest image.
(Ib. 211.)
It is in a word a mystical intellectual community.
From the standpoint of my philosophy, I must reject the above-described process, and can only find the point of
departure which Kant had already chosen:
Taste is the judgment of an object, or a mode of representation by a pleasure or displeasure, without any interest.
(Criticism of Judgment 52)
The condition of the possibility of an aesthetic conception is that the will of the knowing subject does not stand in
any interested relation to the object, ie has no interest in it, neither covets nor fears it. On the other hand, it is not
necessary for the object to emerge from its other relations. I hold the first explanation of Schopenhauer mentioned
above, which completely abolishes the second, namely, that the idea, as the result of the sum of all relations, is the
actual character of the thing. In its relations, the essence of a thing in itself reveals itself most clearly. The character of
a tiger, for example, is expressed in its dormant form, but only in part. I recognize him more perfectly when I see the
animal in his excitement, especially in the struggle with other animals, in short, in his relations with other things.
i 502 I have now to say the following in regard to the needless knowledge. I remember that the intellect, according to my
philosophy, is nothing other than the function of an organ, that is, a part of the movement essential to the will. The
whole movement of a thing is its life and is the essential predicate to the will. Will and life can not be separated, not
even in thought. Where life is, there is will, where there is life, there is life. The movement of the will is now
absolutely restless. He always wants existence in his individual way, but the straight direction is always distracted by
the influence of the other individuals, and each life of a higher individuality is a line in a zigzag. Every satisfied desire
produces a new desire; If the latter can not be satisfied, a new one is immediately created, to which, when satisfied,
another is followed. Thus each individual, in an insatiable desire for existence, rushes on, restlessly and restlessly,
thrown between satisfaction and desire, always willing, alive, moving.
 If there is never a standstill during life, there is a great difference between the movements; Not only between the
movement of one and the other individual, but also between the movements of one and the same individual. If no being
can advance to the universal course of the world, yet it transitions from present to present with a different intensity of
volition. Soon it is passionately excited, soon tired, limp, sluggish.
In these latter states, the movement of the will to the outside is almost zero, and only the internal progresses its
steady course. Nevertheless there is no happiness in such circumstances; For the weakened will continually engages in
its relations to the external world, in short, never fully emerges from its relations to the things which have any interest
in it.
But at once, the relation and the most glorious peace change, the purest joy permeates the quietly flowing wave of
the will, when the subject, caused by an inviting object, falls into the aesthetic view and sinks into the nature of the
object without any interest ,
It is the painless state that Epicuros praised as the supreme good and the state of the gods; Because we are, for |
i 503 That moment, the despicable will, we celebrate the Sabbath of the breed of will, the wheel of the Ixion stands still.
As Schopenhauer says beautifully. The will is not eliminated from consciousness; In the contrary, his blessed state,
proclaimed by the object, fully fulfills it. The will also does not rest: it lives, and consequently it moves, but all external
movement is inhibited, and the inner does not fall into consciousness. Thus, the will, rest, fully believes, and from this
illusion springs its unspeakably contented gratification: it is like the gods.
The intellect in and of itself can not lead an independent life, as Schopenhauer wants; He feels neither pleasure, nor
pain, but through him the will is only conscious of his condition. There is only one principle and this one is the
individual will. In the aesthetic contemplation, the will is just as much as in the highest anger, the passionate desire.
The difference lies in its states alone.
This happy state of the will in the aesthetic relation now has two stages.
The first is pure contemplation. The subject, which is not conscious of his progress in time, considers the object,
which is, as it were, emphasized from real development. The object is timeless for the subject and the subject itself,
through deception. On the other hand, the subject is neither object (as Schopenhauer teaches), nor is the object free of
space and matter. Pure Contemplation is most frequently evoked by nature. A glance into them, and if he only met
fields, woods and meadows, immediately raised an individual with delicate nerves over the sultry atmosphere of
ordinary life. A man of a more primitive kind will hardly forget his personal ends by such a glance; But I dare to say:
place the most rudest and most desirous man on the rocky shore of Sorrento, and the aesthetic delight will come upon
him like a beautiful dream. -
Secondly, the aesthetic contemplation is produced by the works of architecture, sculpture and painting, preferably
by monumental buildings, and by such images and sculptures
i 504 Works which, as a whole, can be quickly grasped and express no violent excitement. If the figures of an image or of a
sculptural group are numerous or dramatically moved, the subject of his synthesis becomes conscious, and thereby
himself easily restless, so that pure contemplation can not last long. The Zeus of Otricoli, the Venus of Milo, the
Danaids in the Braccio Nuovo of the Vaticans, or a Raphael's holy family, can be regarded for hours, the Laocoon not.
The will, in the state of pure contemplation, breathes as softly as the smooth, sunny sea.
In the second stage, the will is brought into corresponding vibrations by a process in the world, or by art: it is the
state of sympathy, of mitvibria. If we live in a disturbing scene in a family, without being directly touched by it, it is
interesting to us, but interesting, so we will feel the outbursts of passion, the intimate plea for care, etc.. Poetry and
music, however, are much more pure than the real processes, and one can say that in the case of contemplation, nature
takes precedence over aesthetic compassion.
 At this stage, the object (will qualities and states, represented in words and sounds) is removed from space and
matter, but quite in time, and sympathy is quite a succession.
I must, therefore, reject the willless knowledge as Schopenhauer's doctrine of ideas. The aesthetic state merely
concerns the will, which in this state recognizes the object, according to its individual nature.
This also solves a difficulty which Schopenhauer's own mind has not escaped, but which he could not escape.
To this postulated change in the subject and object, however, is the condition, not only that the power of knowledge is left to
its original servitude, and is left entirely to itself, but also that it nevertheless remains active with all its energy, but that the
natural spur Their activity, the impulse of the will, is now wanting.
(Parerga II. 449.)
i 505 He adds, "This is the difficulty and the rarity of the matter." If the will were not at all involved, aesthetic knowledge
would never be possible at all. I must deny the rarity of the matter. A well-equipped nature sinks easily and often into
aesthetic contemplation.
----------
The third infirmity of the aesthetics of Schopenhauer arises from the false division of nature, whose transfigured
reflection is the purpose of all art. As we know, he extinguished all the special modes of action of the inorganic forces,
thus creating an objective matter in which the lowest objectifications of the will reveal themselves. These change only
the name in aesthetics and are now called the lowest ideas. He speaks of the idea of heaviness, of stiffness, of cohesion,
of harshness, & c., And places no other purpose on architecture, as a fine art, than to bring some of those ideas to a
clear view.
I reject the one and the other. My philosophy knows only ideas of iron, marble, & c., And certainly has the truth on
its side. Secondly, the material of a building is not the main thing, but the form, as I will immediately do.
In the realm of plants and animals, Schopenhauer's ideas are identical with the generic concept which I have already
criticized. Only the higher animals, according to Schopenhauer, have peculiar qualities peculiar to the individual, and
are, in a certain sense, special ideas. On the other hand, every human being is a special idea.
The character of every individual human being, as far as he is individually and not quite in the nature of the species, can be
regarded as a special idea, according to a peculiar act of the objectification of the will.
(W. W.W. and VI, 188.)
In human individuality emerges powerfully: every one has its own character.
(W. a. W. u. VI 141.)
When he pulled the latter results of his observations, his look was free and clear.
----------
i 506 A fourth major ailments of the aesthetics of Schopenhauer, which did not emerge from his physics, but from its poor

Erkenntnitheorie, is the failure to divorce of beauty in

1) the subjective-Beautiful
2) the foundation of beauty in the thing in itself,
3) the beautiful object.
This separation I stated very sharp in my philosophy and I believe that only through my recycling the subjective-
beauty in an ideal, bewerkstelligte due priori forms and functions links of our mind the aesthetics has become a science
in the strict sense of Kant, which her known denied this character altogether. He says:
The Germans are the only ones who now make use of the word aesthetics to thereby designate what are called Other
criticism of taste. It is here the misguided hope for reasons that took the excellent analyst Baumgarten to bring the critical
judgment of the beautiful under rational principles and to bring the rules the same for science. But this effort is in vain. Because
 imaginary rules or criteria are their principal sources of merely empirical and can therefore never be certain laws a priori serve,
according to which should direct our judgment of taste.
(Kk. Of pure Vern. 61.)
Schopenhauer knows only the beautiful object and determined it as follows:
By what we call an object beautiful, we speak by the fact that he is the object of our aesthetic contemplation, which includes
two in himself, one hand namely that the sight makes us objectively, that is, that we in the viewing no longer the same of our as
individuals but as pure will-less subject of knowledge are conscious; and secondly, that we do not recognize the individual
thing, but an idea in the object.
(W. a. W. u. VI 247.)
i 507 would be The consequence of this that we must find every thing because an idea revealed in it, in our aesthetic
contemplation beautiful, and this speaks Schopenhauer outright from:
on the one hand because each existing thing can be considered purely objective and out of all relation; there also is also on
the other hand in everything the will, to any stage of its objectivity, appears, and the same THEREFORE expression of an idea;
as well as every thing is beautiful.
(W. a. W. u. VI 247.)
He also says:
but beautiful one than the others is the fact that it facilitates those purely objective consideration, it comes to meet, so that
forces were, where we call it beautiful.
( Ib ).
Schopenhauer fared in this analysis as Kant in causality. How This made the succession to the only criterion of
causality ratio while though all successes one episodes, but not all of the following is a success, as in Schopenhauer
everything is nice because it can be considered aesthetically while, read: The beauty can only aesthetic condition of the
subject to be recognized, but not all that is considered in this state, is beautiful.
Schopenhauer goes so far that he necessarily ascribes beauty and each artifact because an idea expression in his
material, which can make the subject objectively what is wrong. Let us imagine, for example, two objects of bronze,
about two weights, one of which is regular, polirter, the other is a rough one, inaccurate crafted cylinder. Both press,
according to Schopenhauer, the ideas of the rigidity, cohesion, seriousness, etc. and can make us objectively, therefore
they are both beautiful, but this is business to say no one. Only the shape, color, smoothness, etc., and all 'this is just the
subjective-Nice, does not know the Schopenhauer decides.
The subjective-Nice, which is based on
1) of causality,
2) the mathematical space,
i 508 3) of the time,

4) the material (substance)

based, I have dealt with in my work, and I would point out. It is the Formal Beauty and the unwavering priori reason
from where the subject determines what is beautiful, what is not. As the subject generally recognizes Nothing but what
does not make any impression on his mind, what it neither make its forms in accordance with, nor can remember, it
also can not see anything in nature as beautiful on, the not only from him the beauty has been awarded.
Man's ability to judge the formal beauty-as is the sense of beauty. , Each person has him like any judgment, any
reason has. But how many people can take only very short mental connections to routes and expand their horizons little
while some enclose the whole of nature and its relationship with its spirit as it were, so the sense of beauty in many is
fully developed only as a seed in others available. The Legislative sense of beauty can be purchased because it is innate
 as seed Allen and therefore merely requires care and education. Just look at the art-loving Italians and French, in a sea
of beauty, resp their minds daily. can swim from grace.
The One, an Andalusian countryside, a flat sea coast, the other, a third of the Bosphorus individually respond to
best. Because this is the case, said Kant, aesthetic judgments contained so little necessity in how Geschmacksurtheile.
but this is a very one-sided point of view. In terms of beauty only gifted with a developed sense of beauty judges can
be, and because the judgments of such judges are spoken by laws which have a priori reason in us, they are binding for
all. It is quite immaterial whether the protests One or the other against it and stiffens his personality that could not
agree. He only fancy from his sense of beauty, then we want to give him the right to vote.
Corresponds to an object of nature or of art all forms of the formal-Fine, it is completed beautiful. Man |
i 509 check, for example, Goethe's Iphigenia under the terms of the subjective-beauty that comes with a seal into account, so

the Fair of causality, time and substance, it is always immaculate. Or you can look over the Gulf of Naples, about
Camaldoli and San Martino, and check after the Formal beauty of the space and matter, and who would at the colors on
the lines of the coast, on the scent of the distance, at the to change the shape of the pine trees in the foreground, just
about anything even the slightest? Not the sense of beauty of the most brilliant painter would take away a little here,
there, want to add something.
The perfectly beautiful nature and art are very, very rare; however, meet a lot of one or two types of the formal-
famous. A drama, the time and substance comply with all laws of the subjective-beautiful, but his misses in terms of
the beauty of causality altogether.
Schopenhauer the necessity of subjective-Fine has felt since his fine head not easily escape something, but he tried
in vain to the thing to get to the bottom and sank (as is unfortunately so often!) In mysticism. He says:
How to recognize it (nature) successful and imitated work of the artists and find out, among unsuccessful; if he does not
anticipirt beauty before the experience? Has also also ever nature produced a perfectly beautiful in every part of people? - - -
Pure a posteriori and from mere experience is possible no knowledge of beauty: it is always, at least in part, a priori , though of
a very different way than us a priori conscious forms of the principle of sufficient reason.
(W. a. W. u. VI 261.)
That we recognize all human beauty when we see it, the real artists but this happens with such clarity that he shows her how
he's never seen it, and exceeds the natural in his account; this is only possible because of the will whose adequate
objectification, is to be judged here at its highest level, and found even ourselves.
( Ib . 262.)
i 510 This is followed he developed a completely false statement of the ideal.
This anticipation is the ideal: it is the idea, provided that, at least half, a priori is detected and by as such the a posteriori , in
addition accommodates by nature given, is practisch for art.
The ideal of the artist produced in other ways. He compares the living similar individuals, detects the characteristic,
is leaving the unessential and accidental and connects the essentials found. then the resulting individuals he dives into
the subjective-Nice, and it rises from this bath, as the foam-born goddess transfigured, and ideal beauty. The Greek
artist could not produce their ideal, exemplary for all times sculptures when good models were not in their people and
found but it is what Kant said:
It is quite different with those creatures (ideals) of the imagination, it is no one to explain and give an idea understandable,
can speak Monograms whether only individual, though by no alleged Rule certain traits which speak more of a variety in the
Middle experiences floating drawing as a particular image account.
(Kk. D. Vern. 442.)
The imagination can be an image as it falls to the other and knows by the congruence of several of the same type to elicit a
medium, which is used for all Community measures. - - - The imagination does this through a dynamic effect which arises from
the diverse view of such figures on the organ of the inner sense.
 (Kk. D. Urtheilsk. 80.)
Here also the following difficulty may come up for discussion. Already Kant had correctly noted that a Negro must
necessarily have a different normal idea of the beauty of form, as a white man, the Chinese another, as the Europeans
and Schopenhauer said (Kk d Urth 80th..):
The source of all good will is the homogeneity: already the sense of beauty is its own species, and in this again their own
race, the fairest harmless.
( Parerga II. 492.)
i 511 This is certain. But it proves nothing against the subjective-Nice. If ever a black Phidias in Africa are born, he will create
characters who carry the negro type; but can not help as to form within these limits, according to the valid for all men
subjective Beauty laws. He is the full calf, scarce, strong rounding of the body, the arched chest, the oval face, the
regular features, not a flat Wade, lean or puffy limbs, a full-moon face form etc.
How powerful do the subjective-Nice of the room, especially the symmetry that dominates plastic, proves more than
anything else, the fact that it has occurred to any Greek artist to form an amazon with only one breast, although every
Greek thought (whether Rightly or wrongly, I leave undecided) that the Amazons behufs easier handling of weapons, a
breast would be destroyed. an Amazon with a breast and aesthetic enjoyment Imagine will be significantly affected.
----------
So Schopenhauer was mystical, as if to the subjective-beauty that he saw from afar explain. Incidentally, it is strange
that he has not come up to the same, for his aesthetics contains pertinent beautiful thoughts lot belonging to the point. I
choose the following from:
We see any part in the good old style, whether it is pillar, column, sheets, beams or door, windows, stairs, balcony, achieve
its purpose on the straightest and easiest way it openly and naively placing him on the day.
(. 472 W. a. W. u V. II.)
The grace is that every movement and position in the easiest, most adequate and most convenient way will run and
THEREFORE the purely appropriate expression of their intention, or the act of will be without unnecessary, what is known as
end-retardant, meaningless hand animals without nothing lacking what is called Wood stiffness presents.
( Ib . II. 264.)
Lack of unity in the characters, the same contradiction |
i 512 against themselves or against the essence of mankind in general, as well as impossibility or her close as improbability in the events,
even if only in addition to circumstances, to offend in poetry as much as recorded figures or wrong perspective, or faulty
lighting in painting.
( Ib . I. 297.)
Human beauty is expressed through the form: and this is in the room alone, etc.
( Ib . 263.)
The rhythm is in time, what is the symmetry in space.
( Ib . II. 516.)
The meter or tempo, has, as a mere rhythm, his being alone in the time that a pure intuition a priori is heard, then, to use
Kant, just the pure sensibility to.
( Ib . 486.)
A very special expedients of poetry are rhythm and rhyme.
( Ib . I. 287.)
The melody composed of two elements, a rhythmic and a harmonic. Both are pure arithmetic ratios, so the time to reason:
the one hand, the relative duration of the notes, the other, the relative speed of their vibration.
( Ib . II. 516.)
The colors directly excite a lively delight, which, when they are transparent, reached the highest degree.
 ( Ib . I. 235.)
Painted Fruit is allowed because it presents as a further development of the flower and form and color as a beautiful natural
product itself.
( Ib . I. 245.)
The painting still plays a continuous in itself beauty, which is produced by the mere harmony of colors that are pleasing to
the grouping, the favorable distribution of light and shadow and the tone of the whole picture. This is enclosed with their
subordinate kind of beauty promoted the state of pure knowledge and in painting What is the diction, the meter and rhyme in
poetry.
( Ib . II. 480.)
i 513 , it can be found among all peoples, at all times, for red, green, orange, blue, yellow, purple, special names, which are widely
understood, as the same, very specific color characteristic; although they occur rarely pure and perfect in nature: they must
therefore it were a priori be recognized in a similar way as the regular geometric figures. - - So everyone must have a standard,
an ideal, a Epicurische Anticipation of yellow and every color, regardless of experience, bear within themselves with which he
compares any real color.
(Via the witches 33)
With these excellent places you can now see the following:
Causality form of the principle of sufficient reason is knowledge of the idea, however, includes much the content of that
record from.
(W. a. W. u. VI 251.)
For the architectural ideas of the lowest natural levels, ie gravity, rigidity, cohesion, the real issue is; and not, as previously
assumed, only the regular shape, proportion and symmetry can be used as what be a purely geometric, properties of space are
not ideas, and therefore not the subject of a fine art.
(. 470 W. a. W. u V. II.)
and you will find again not strange that Schopenhauer could not determine the subjective-Nice. There are over and over
again, the same old mistakes from the Erkenntnitheorie oppose charged him and pushed him on the wrong lines.
----------
I have said above, only be beautiful, which corresponds to the formal conditions of the subjective-famous. From this
it is that the thing in itself, independent of our perception, beauty can not be settled as such. Only one object can be
beautiful, that the commitment made in the subjective forms will. However, this should not be misunderstood designed
and about as meaning that the subject of its own funds producire the beauty of the object. This would of empirical
idealism - these absurd, but for the development of human |
i 514 knowledge most important and most significant philosophical direction - are carried into the aesthetics. We remember that

only through matter the object is different from things in themselves. Although the subjective form of matter expresses
very well the qualities of the thing in itself, but in a very peculiar way: the essence of the will of the matter toto genere
different. Therefore, I can not say the will is blue, red, heavy, light, smooth, rough, but I must really say in the nature of
the will is that which acts on the subject that blue object, red, hard , light, smooth, rough perceives. In exactly the same
way, the objective beauty can be explained. Not that which appears in the beautiful object of desire is beautiful, but the
essence of the will is that which is called the subject in the object beautiful. This is the easily comprehensible, clear
result of the real transcendental idealism, applied to the aesthetics.
Why we can still speak of a beautiful soul, I have explained in my aesthetics. We call a soul if only because of its
smooth movement, because of the harmonious relationship in which their will is for intellect. It is a modest, tactful
soul. She has no absolutely uniform, but a predominantly smooth motion, because the former is not possible. The
beautiful soul is the relaxation of both, as the passionate excitement capable, but it is always soon find the balance, the
 point where the will and intellect merge into the harmonic movement, which is directed by its mud, neither by the earth
from, nor ,
Schopenhauer says:
While others through her heart, Other excelliren through her mind, there are still other whose advantage lies merely in a
certain harmony and unity of the whole being, which arises from the fact that with them heart and head are so very appropriate
to each other that they mutually support and highlight.
(W. a. W. u. V. II 601.)
Schiller characterizes the beautiful soul as follows:
A beautiful soul you call it when the moral sense of all human feelings has finally assured to the degree that it may leave the
affect the line of the will without fear and never run the risk of the decision | applications
i 515 thereof to be in opposition. - In a beautiful soul, then, is where sensuality and reason, duty and inclination, harmonize, and grace is the

expression of the phenomenon.

(Via grace and dignity.)
This beautiful soul is now also shine in through the eyes and facial features, in the external form and even glorify
the ugliest face in a way that you only see the soul, but they, not the lack of form in which they must be revealed.
----------
Art is the transfigured reflection of nature. Now that the nature does not have a loud beautiful objects - if these can
all be considered equal aesthetic - it is already apparent from this that art must diverge in two directions. She goes out
only to reproducing beautiful objects and the emotions of the beautiful soul, it is the ideal art. Reflects her other hand,
preferably the protruding peculiarities, the characteristics of individuals, it is the realistic art, which stands next to the
ideal with the same rights, and that not an inch higher, an inch deep; because if the latter also significantly happier the
subject and quiet true than the other, so the other hand reveals the realistic art the true nature of the will, his insatiable
greed, his nameless shameits slopes and fear, his defiant arrogance and his wretched despair, and so his madness and
exuberance and the man speaks scared as Hamlet's mother:
Thou turn'st mine eyes into my very soul;
And there I see search black and grained spots,
As will not leave until tinct.
(You turn your eyes right in's inner being me
As I see stains, deeply colored and black,
let not of color.)
Both genres attract people to the ethical area over which a by Klarlegung of his nature, the other by generating the
desire: for whose fulfillment only ethics can provide the means always so happy, blessed and to be quiet. And herein
the high importance of art their intimate connection is ever, with morality.
i 516 only a requirement of aestheticians must provide to the realistic art, namely, that its works are immersed in the cleansing

flood of subjective-famous. You must idealize the characteristic. Otherwise it is no longer art, and each fine Sentient is
rather watch much real life just as losing his time in front unflthigen, meaningless, though diligently elaborated works
stray artists.
----------
We now turn to the sublime and the comic.
With regard to the sublime I first to speak of Kant. Kant took a very clear view of the nature of the sublime and has
recognized not only the two types correctly, but it also has limited right to the subject. According to him, the person
feels a sense of the sublime, when he feels reduced either by the size of an object to nothing, or is afraid of the power
 of a natural phenomenon, this state of humiliation but overcomes, as it were rises above himself and free the objective
contemplation occurs.
Then Kant bases his division of the sublime in
1) the Mathematics and sublime
2) the Dynamic sublime.
He also noticed that we express ourselves incorrect:
If we call any sublime an object of nature, whether we indeed quite right of them may call beautiful very many.
(Kk. D. U. 94.)
The true majesty has only in mind of Urtheilenden, not in natural objects whose judgment causes the same this mood, are
looking for.
( Ib . 106.)
Schopenhauer adoptirt the division and puts even the sublime only in the subject's, but he talks about the objects
which agree raised the subject beauty, which is not quite right. He says:
What distinguishes the feeling of the sublime from the beautiful, is this: When beauty just recognizing it without a fight has
gained the upper hand; however, the sublime that state of pure knowledge is obtained by first of all a deliberate and violent
breaking away from the unfavorable he | knew
i 517 relations of the same object to the will, through a free, accompanied by consciousness raising about the will and him relating

knowledge.
(W. a. W. u. VI 238)
In both properties are not essentially different: because in any case the object of aesthetic contemplation is not the single
thing but the striving in the same Revelation idea.
( Ib . 246.)
After this, as I said above, the object that puts us in the exalted state, every beautiful because everything is
recognized involuntarily, is beautiful. This requires the limitation as meaning that an object that makes me sublime, can
be beautiful, but need not be beautiful.
It is very indifferent expedients by which man rises above himself; the main thing is: he is voted sublime. Kant both,
as Schopenhauer, went much too far when they attached the possibility of bringing to a certain train of thought. They
did not consider that this would presuppose the knowledge of their works while but many feel the sublime in itself,
without ever even heard the name of Kant and Schopenhauer. Kant says in subject Mathematics and sublime:
That size of a natural object to which the imagination used all their property summary fruitless, introduces the concept of
nature on a supersensible substrate (which is and think you also our ability to reason) that is great about all the scale of the
senses.
(Kk. D. U. 106.)
and lets the humiliated subject to rise to the "ideas of reason." Schopenhauer, however, the survey attributes the
immediate consciousness,
that all worlds are only in our imagination there, just as a modification of the eternal subject of pure knowledge, which as we
find ourselves once we forget the individuality, and what the necessary, the conditional support of all worlds and all times.
(W. a. W. u. VI 242.)
Concerning the dynamic- sublime Kant says:
i 518 Nature is sublime, just because it raises the imagination to represent those cases in which the mind's own grandeur of his destiny, can
make itself over nature itself felt here.
(Kk. D. U. 113.)
and Schopenhauer:
 The unshaken audience also sees himself as an individual, as a frail appearance will helpless against the powerful nature,
dependent, given the random price, a vanishing nowhere immense powers over; while at the same time as an eternal resting
now subject of knowledge.
(W. a. W. u. VI 242.)
Of course, Schopenhauer looks sympathetically to the statements of Kant down, which is
to moral reflections and hypostases from scholastic philosophy
supported. The truth is that everyone has right (from his point of view), but that other explanations are correct. I refer to
my aesthetics and ask if not a believing faith in God does the same? A devout Christian who experienced a storm at sea
and contemplativ enjoying the spectacle, talking to himself: "I am in the Almighty hand, he will probably make it," is
certainly not in a less exalted mood when Schopenhauer ever in a has been.
----------
The sublime is therefore a condition that is brought about by the nature of the subject, and there is no sublime
object. however, the sublime been exhausted by the essays of Kant and Schopenhauer? Not at all! There are sublime
characters.
Although schopenhauer intends the raised character, but gives the same definition, which does not fill the whole
sphere of the concept; He also drops again the matter. Kant calls a person who is self-sufficient, sublime, but no
satisfactory reason.
I have in my aesthetic feeling of the sublime in |
i 519 the conviction of man, at the moment of collection, returned that it no fear of death, and it is a minor matter whether he is

mistaken or not. This statement includes all other possible in itself, because all lead to many winding paths to the one
goals: defiance of death. It does not matter whether one says man: my soul is immortal, the other: I am in God's hands,
a third party: the whole world is only an illusion, and the eternal subject of knowledge is the conditional support of all
worlds and times - always death is not feared: simplex sigillum veri .
This defiance of death almost always based on deception. It is known in full, at least as good as full security and
firmly believes it would remain contemplativ when the danger really threatened the life. But is it seriously, so the
individual crashes usually from his dreamed-height and only think of saving the precious love I.
will now remain in the will of contempt for death even when the risk occurs close, life will almost risked, then at
such a will and exalted itself. Those soldiers who overcome in battle the fear and make their observations in the dense
rain of bullets quiet, are not only in the exalted state, but her character is much more sublime: there are heroes.
Ingleichen are heroes all Those who propose readily her life in the hill to save a threatened another, whether in fires at
sea storms, floods, etc. Such individuals are temporarily raised, because you can not know if they are at a different time
be re-used, in another place, their lives. The grandeur is shown here as a will-quality,which is just as a seed in man, and
shall, on its Bethtigung again mere germ.
When real ways other hand, it remains unfolded. He has recognized the nothingness of life and longs for the hour
when he will enter into the rest of death. In his contempt for death, better life contempt for the mood of the will has
become and regulates its movement.
But is exalted in the highest degree the wise hero fighting man in the service of truth. He is also the one |
i 520 object that all other can move more easily than the subject in the raised mood; for he is, or was, a man, and everyone

thinks, for the highest goals of mankind his life as being able to use. This is the basis also of the deeper magic that
Christianity exerts on atheists: the image of the crucified, willing to mankind previous to his death Savior will shine
and the hearts rise up to the end of time.
Like the beautiful soul, so is the sublime will appear in the object. He reveals itself most clearly in the eyes. This
cross certificates has played no painter as completed when Correggio in his Veil of Veronica (Berlin Museum). The
 picture turns even on a raw mind a deep impression and can inflame the most daring deeds. I also believe that many a
Selbstgelbni has been laid before him.
----------
The funny thing Schopenhauer treated very poorly, and that in a place where it clearly does not belong, namely in
the Erkenntnitheorie. He knows only the abstract-funny thing, not the sensual and (graphicness) comic.
If the contemplative spirit, momentarily or permanently, from the dense people stream out and gazes down at him,
in him, will soon be a smile, soon dwarf fell shattering laughter take him. How is this possible? In general we can say
that he has applied to any appearance of a scale, and it is shorter or longer than this. This discrepancy, incongruity, the
funny thing arises.
It is clear that the scale can not have a certain length. It depends on education and experience of the individual, and
A is a phenomenon in order during the, the other a discrepancy discovered in her, which puts him in the greatest
serenity. The subjective condition of the comic is thus any scale; the comic itself is located on the property.
Schopenhauer claimed that in all kinds of ridicule always at least one term is necessary to the production of the
discrepancy, which is wrong. As Garrick about the dog in Par | terre
i 521 laughed, which his master had placed the wig, he went out not from the concept of audience, but by the shape of a man.

----------
In contrast, Schopenhauer's treatment of humor, albeit incomplete, excellent. The humor is a state, such as the
sublime, and connected very close. The humorist has realized that life at all, it kick under whatever for a shape that
worth nothing and not being decided was preferable to being. However, he does not have the strength to live according
to this knowledge. Always he is lured back into the world again. then he returned alone and he raises himself by the
contempt for life, he ironisirt be bustle and bustle of all people with the knowledge that he is but as it can not be - that
is, with a bleeding heart; and jokes and jokes is the most bitter earnest. Humorous in the extreme are the last words of
the unforgettable Rabelais:
Tirez le rideau, la farce est joue;
because he did not die like and yet so much.
----------
Passing to the arts, I can be very short. Because Schopenhauer zusprach own idea every man and man is preferably
object of art, it is rarely, on the floor of sculpture, painting and poetry, against the truth. What he said there is almost
always excellent, and part of the roof through testing and best that has ever been written about art.
By contrast, it had to have his false division of nature judge the architecture and music inaccurate.
I have already mentioned above, a location from which it appears that the architecture to disclose the ideas of the
lowest natural levels, ie stiffness, heaviness, cohesion, etc., and have also complained that the artifact expressing the
idea of his material. The building is the largest artifact; So what is the artifact that is true of all the works of
architecture. The shape is the artifact |
i 522 the main thing, the symmetry, the proportion of the parts, in short Formal Beautiful the room. The material is available in

the second place, not to reveal the impenetrability and severity, but the formal-Schoneberg of matter by color,
smoothness, grain etc. express. Let us imagine two identical Greek temples - such as the Temple of Theseus in Athens,
as he has been - and a copy of wood or iron, or sandstone. The latter show exactly the same color as Pentelikon marble.
It is now clear that both have the same good impression would produce. The impression would still exist if you were to
learn that the copy of wood and is painted, you would only give the other practical considerations preference.
From this it follows without coercion why both buildings whose main lines are illuminirt - as can be seen in Italy at
parties very often - and painted architecture, bring such a great aesthetic pleasure in us. The same is now significantly
 affected if some lights an enlightened building go out because we have not the whole form. Now I ask, how can
enlightened architecture reveal the ideas of gravity, etc.?
The explanation of Schopenhauer respecting painted architecture is completely missed. He thinks that with her we
sight
get a Mitempfindung and after feel the deep peace of mind and the utter silence of the will, which were necessary in order not
to sink the knowledge in those inanimate objects and to regard with such love that is here with such a degree of objectivity.
(W. a. W. u. VI 258.)
How screwed!
----------
Schopenhauer's writings on music are brilliant, witty and imaginative, but they lose the essence of this wonderful art
too often out of sight and be fantastic. The section in the second band of W. a music question. W. u. V. is very aptly:
"To overwrite Metaphysics of Music," for Schopenhauer flying over it all the experience and sailed through fresh and
alert the boundless transcendental Ocean.
i 523 , he says:

The music is not, like the other arts, the image of the ideas; but the image of the will itself.
(W. a. W. u. VI 304)
As it is now the same will, both in ideas than in music, but in each of both in very different ways, objectifies itself; it must,
though certainly no direct resemblance, but a parallelism be an analogy between music and (between) the ideas whose
appearance the visible world is the multiplicity and imperfection.
( Ib . 304.)
And now, the deepest tones of harmony, the ground bass, with the lowest grades of the objectification of a will,
(with inorganic nature, the mass of the planet); the higher notes of harmony with the ideas of the plant and animal
kingdom; the melody with the sober life and aspirations of the people compared. It also states:
The depth has a limit beyond which no sound is heard: this corresponds to the that no matter without shape and quality is
noticeable.
( Ib . 305.)
The impure discords that give no specific interval can be the monstrous abortions between two animal species, or compare
between man and beast.
( Ib ).
etc. I have, however, necessary to state that the music is only in a relation to the human individual will. Lets the
qualities of this will, as malice, envy, cruelty, compassion, etc., which are still the subject of poetry, not fall, and gives
only his states again, that its vibrations in the passion, joy, sadness, fear , peace etc. vibrated by the vibration of the
tones the will of the listener in similar vibrations, and generates in it, without that it was conceived in the expression of
an intent quality, the same state of well being or Wehs associated with it, and yet so different, so peculiar. Here, the
secret of her wonderful power is above the human heart and also about animals, especially horses.
i 524 Schopenhauer himself says very true:

It expresses not this or that individual, and certain joy, this or that sorrow, or pain, or horror, or jubilation, or merriment, or
peace of mind, but rather the joy that grief etc. itself.
(W. a. W. u. VI 309.)
but if he still says, the music immediately reveal the essence of the will, this is wrong. The essence of the will, its
qualities, revealed only the poetry completely. The music gives only its states again, that it deals with its essential
predicate of motion. Therefore, it is not the highest and most important, but the most poignant art. -
 I can not suppress a remark here. Goethe, of the joke words "architecture is frozen music 'speaking, calling the
architecture trailed musical art. Schopenhauer takes up the joke word and says the only analogy between two arts is the
that, as in architecture, the symmetry, so in the rhythm of music, the grading and cohesion was over. However, the
relationship goes deeper. The music is based, in form, not on the time whose succession it reveals beautiful by rhythm
and beat, the architecture of the space, whose proportions it shows nicely by the symmetry. I hold the transitions from
present to present, so I win a line of solidified moments, a succession, which is a spatial juxtaposition. The flowing
rhythm becomes the rigid symmetry,and therefore is in the bold witticism more sense to may assume as Schopenhauer
believed. (Schopenhauer asserts known that the time flowed, not stand still). One also should not forget that are united
in the number space and time, and that both music, based as architecture on numerical relationships, and it will be
appreciated that the formal part of an art is twinned with that of the other. One might compare them with light and
warmth, and call the formal part of the music, the metamorphosis of the formal partly architecture.and it will be
appreciated that the formal part of an art is twinned with the other. One might compare them with light and warmth,
and call the formal part of the music, the metamorphosis of the formal partly architecture.and it will be appreciated that
the formal part of an art is twinned with the other. One might compare them with light and warmth, and call the formal
part of the music, the metamorphosis of the formal partly architecture.
----------
Before leaving the aesthetics and ethics go, I must speak of the merit of the Schopenhauer of intuitive |
i 525 was (intuitive) knowledge before the abstract. This preference was a new source of errors of which helped ruin his ethics,

and is therefore very regrettable.

Only what is recognized clearly, he says, has a value, a true meaning.
All truth and wisdom is last in intuition,
(W. a. W. u. V. II 79th.)
in other words, the mind is the main thing, the reason is secondary.
Reason has any dripping: one gives him the premises, he is making a conclusion.
(4x W. 73rd)
He here quite forgot that the reason must also form the premises, and that
Close easy to judge is difficult.
(. 97 W. a. W. u V. II.)
This contempt of reason arose essentially from the fact that only form concepts and those he combine reason and let
restore the perception the mind alone; Further, the fact that he did not know the ideal compounds of reason (time,
mathematical space, substance, causality and joint); Finally, also from the fact that he put far too deep divide between
concepts and intuition. Smmtliche faculty of cognition are almost always in full activity and support each other.
Schopenhauer has very often give in. So he says:
Intellect and reason always mutually support each other.
(W. a. W. u VI. 27.)
The Platonic idea, which is made possible by the association of imagination and reason etc.
( Ib . I. 48.)
and I refer also to W. a. W. u. VI . 16, II. Chap. 16 where he must give the honor of the truth and provide the reason
very high. Nevertheless, it remains the intuitive knowledge of the higher and he says ibid
The most perfect development of practical reason, in the true and genuine sense of the word, the highest peak, |
i 526 to which the person can pass through the mere use of his reason, and on which its difference from the animal is most evident, the ideal
is shown in Stoical ways.
 I will prove that man can climb much higher peak with his reason, and that redemption is only possible at all by
reason, not by a dreamed, wonderful, ineffable intellectual intuition.

----------
 Ethics.
i 527

----------
The thinking man has the strange property,
That he likes at the place where the unsolved problem lies
A fancy picture that he can not get rid of if
The problem is also solved and the truth is in the day.
Goethe.
--------
One does not understand the language of nature, because it is too
Easy.
Schopenhauer.
i 529

It is the most difficult, but also the most beautiful, task for the philosopher to establish the strictest ethics in his
demands only on data of experience, on nature alone. The Stoics tried it, but could not continue half way; Kant also
tried, but ended with a moral theology; Schopenhauer also proceeded from facts of inner and outer experience, but at
the end of his journey he sank into a mystic sea.
It is clear that a philosophical system can only furnish an ethics without metaphysics if it has erected, in the theory
of knowledge and in physics, unshakable rock-solid pillars capable of carrying the heavy superstructure. The slightest
mistake in the foundation would bring the most splendid palace, sooner or later, to a collapse.
For this reason, we must begin by examining the fundamental principles of physics, which bear ethics, and gather
for this purpose the truths scattered in the works of Schopenhauer. In the near future we shall light up the errors of
Schopenhauer.
----------
Ethics has only to do with man and his mode of action, that is, with the human individual will and its movement. As
we know, Schopenhauer attributed a special idea to every human being, and at the same time allowed his individuality
to remain within the will. This must be our starting point.
Every human being is a closed whole, strict self-being of a very definite character. He is the will to live, as
everything in nature, but he wants life in a special
i 530 Way, ie it has its own original movement. Its principle is:
Pereat mundus, dum ego salvus sim!
And his individuality in the innermost core is egoism.
Egoism, in the animal as well as in man, is linked with the innermost core and essence to the most exact, indeed, actually
identical.
(Ethics 196.)
Egoism, by its very nature, is boundless: Man desires unconditionally to preserve his existence, if he wants it to be free from
pain, to which all want and deprivation belongs. He desires the greatest possible sum of wellbeing, and wants every enjoyment
 to which he Is capable, yes, is still looking for new abilities to enjoy in itself.
(Ib).
Everything that opposes the striving of his egoism arouses his anger, hatred, hatred: he will seek to destroy it as his enemy.
He will possibly enjoy all things, have all; But as this is impossible, at least to rule everything: "All for me, and nothing for the
others," is his motto. Egoism is colossal: it surpasses the world. For if every individual were given the choice between his own
and the rest of the world, I did not need to say where she would turn out, in the vast majority.
(Ib).
For the present, we only hold that man is bound to preserve his existence.
From whom does he have his existence? Of his parents, by mating them.
They feel the longing for a real union and fusion into a single being, in order then to continue only as this, and this attains its
fulfillment in the one produced by them, in which the inheriting qualities of both are fused and united into one being, live on.
(W. a.W. and V.II. 611.)
That this particular child is produced is the true, though unconscious, purpose of the whole love-romance for the
participants.
(Ib).
i 531 Already in the amalgamation of his (long-sighted) longing, his new life is kindled, and is manifested as a future harmonious, well-
composed individuality.
(Ib).
That which is decided by every love-hand is nothing less than the composition of the next generation.
(Ib. 609.)
The dramatis personae, which will occur when we are assigned, are here, their existence and their nature by, determined by
this so frivolous love affairs.
(Ib. 609.)
The most common experience teaches that during the generation the parents brought together by the parents not only
reproduce the peculiarities of the species, but also those of the individuals.
(Ib. 590.)
Why does the love-lover hang with the complete forgiveness in the eyes of his chosen ones, and is ready to bring her every
sacrifice? Because his immortal part is the one who asks for her.
(Ib. 640.)
The latter theorem has to be understood more precisely, and because it is preserved in existence because it is to be
immortal.
These passages are clear and pure and each bears the stamp of truth. Everyone has the Existentia and the Essentia
from his parents. These are obtained by the children in existence, who in turn are preserved exactly in the same way in
existence.
The lovers are the traitors, who secretly try to perpetuate all the distress and drudgery which would otherwise reach an early
ending, which they want to frustrate, as their peers have previously frustrated.
(W. W.W. and V.II. 641.)
There is no difference between parents and children. They are one and the same.
It is the same character, that is, the individual individual will, which lives in all the descendants of a tribe, from the ancestor
to the present master.
(Ib. 603.)
i 532 In the splendid, beautiful section, "Heredity of Qualities," Schopenhauer states that the child inheres from the father the
particular will, from the mother the particular intellect. On the basis of careful and many observations, I have to modify
this doctrine to the effect that usually the will qualities of the father and of the mother, while, on the other hand, the
 intellectual abilities are passed on to the child. The mixture depends essentially on the state of the witnesses. Wills'
qualities of the mother are, as it were, bounded (neutralized) and reversed, and others are weakened, and others are
simply transferred to the new individual. So much is certain that in the child lives what was in the parents. A new being
is not a new, but a rejuvenated old one.
On the lowest grades of the animal kingdom, death is very frequently followed by copulation, which very clearly
reveals the true relation between parents and children. Insects, which are kept away from the mating, live until the next
year. (Burdach, Physiologie, I., 285). In the higher animals, and especially in man, the relation is darkened because
the parents usually live on. It is, however, again bright when one considers that a child can only arise from an egg,
which is the quintessence of the female will; (2) that this egg is nothing, unless it is fertilized by the seed, which is the
quintessence of the male will. Fertilization at all gives the slumbering germs in the egg until the true Existentia; the
energy of fertilization gives the germs, the Essentia, the determined will qualities, according to the above rule.
In the Veda, the dying man gives his senses and his entire faculties individually to his son, in whom they are to live.
The truth is that he gave it to him already during the time of the confinement. The life of a man who can no longer
testify is, as the Indians say, the movement of a wheel, which still turns for a while after the moving force has left it.
From this it follows that the center of gravity of human life lies in sexual activity. He alone assures to the individual
the existence, which primarily wants it. Man is simply the will to live; Only in the second place does he want a certain
life. |
i 533 If he can not have it, he nearly always resigns himself and contented himself with life in any form. Thus every day
people are breathed to dozens in circumstances which in no way correspond to their character; But they want, first and
foremost, with existence, life, life, existence, with an insatiable desire, and they hope that this life will be given to them
in a form which appeals to them by fighting or happiness.
For this reason, no one devotes a matter to a cause more serious than the business of procreation, and concentrates
on the intensity of his will in the same way as in the act of procreation. It is as if his energy triples, tenfold. No wonder!
It is the continuity of his being, for the duration of the next generation, but for an indefinitely long time. Because the
expression of power in sexual love is so great, it was thought to have been assumed that the individual, but the whole
species, was active in procreation. The Power This, as it were, temporarily takes possession of the individual, fulfills it
with exuberant emotions, and almost breaks the weak vessel. But this is not the case. It's no wonder! One should only
look at man in the highest anger. Its power is tenfold. He lifts loads which he can not move in the quiet state. Perhaps,
in his anger, the spirit of the species, in a wonderful way, has come upon him? Dr. Schrader, Director of the N. .
Landesirrenanstalt, recently organized in Vienna an exhibition of such objects, which had been worked out by his poor
mental patients, in attacks of frenzy. One could see thick iron bars bent bent, thorns and clamps, torn from the walls,
metal implements and vessels, which had been crushed and flattened, and, among other things, a piece of Bessemer
steel in six parts. Had the spirit of the species been active in such a frenzy, or was it indeed the one undivided will
which produced here its "infinite" power? Unfortunately, the word is only too true:
One does not understand the language of nature because it is too simple. -
i 534 The copulation is the only means to preserve us in life.
The genitals are the real focal point of the will.
(W. W.W. and VI. 390.)
Sex drive is the core of the will to life, and consequently the concentration of all willingness.
(Ib. II. 586.)
Sex is the most perfect expression of the will to life, its most marked type.
(Ib. 587.)
 If the will to life presented itself only as a drive to self-preservation; This would only be an affirmation of the individual
phenomenon to the span of its natural duration. Because, on the other hand, the will wants life simply and for all time, it also
presents itself as a sex drive which has looked for an endless series of generations.
(W. W.W. and V.W. 649.)
From the summit of my philosophy, the affirmation of the will to life concentrates itself in the act of procreation, and this is
its most decided expression.
(Parerga II. 444.)
It is only through the continual exercise of such an action that the human race consists.
(W. a.W. and V.L. 651.)
This act is the core, the compendium, the quintessence of the world.
(Ib. 652.)
By the generation we are, through the generation we shall be. Let us now turn to death. Death is perfect destruction.
The chemical forces subjected to the type are released again: he himself extinguishes like a light, which no longer has
any oil. -
The end of the individual by death does not require any proof, but is recognized by the sound intellect as a fact, and as such
is confirmed by the confidence that nature lies as much as not lying, but errs, While only we ourselves
i 535 Through delusion, in order to elucidate what our limited view affirms.
(W. a.W. and VI 382.)
What we fear in death is in fact the perishing of the individual, as he reveals himself unceasingly, and since the individual is
the will to live himself in a single objectification, his whole being rebels against death.
(Ib. 334.)
That the most perfect manifestation of the will to life, which is represented in the so very artificially complexized
transmission of the human organism, must fall to dust, and in the end its whole essence and striving will be conspicuously
endowed with destruction Always true and sincere, that the whole striving of this will is essentially nothing.
(Parerga II. 308.)
Opinions change according to time and place: but the voice of nature is always the same and everywhere, so it is above all
to be considered. In the language of nature death means annihilation.
(W. W.W. and V.II. 529.)
I summarize:
1) The essence of man is the rejuvenated nature of his parents;
2) Man can only be preserved in his existence through procreation;
3) Death is absolute destruction;
4) The individual will, which is not rejuvenated in the child, has not secured itself in it the continuance, is lost in
death irreparably;
5) The center of gravity of life lies in the sex drive, and consequently only the period of attachment is important;
6) Death is without any meaning.
Let us now name Schopenhauer's striving to maintain himself in existence: affirmation of the will to life; His
striving to shake off existence, to destroy his type, that is, to free himself from himself, to deny the will to life, is so
affirmed
i 536 1) The human being most clearly and most certainly his will in the act of procreation;
2) He can only save himself from life, from himself, if he lets the sex drive unsatisfied. Virginity the conditio sine
qua non of salvation and the denial of the will to live is barren, if man only takes when he has already affirmed
its will in the generation of children.
 With that affirmation beyond one's own body, and until the appearance of a new one, suffering and death, as belonging to
the manifestation of life, are also affirmed, and the possibility of salvation brought about by the most perfect capacity of
knowledge is declared fruitless this time. Here lies the deep reason of shame about the business of procreation.
(W. a.W. and VI 388.)
----------
In this whole account, I have repeated the idea of my philosophy, and has shown it everywhere with passages from
the works of Schopenhauer. These passages are among others, which say precisely the contrary: according to Goethe's
already quoted word:
It is a perpetual setting and abolition, an unconditional utterance and instantaneous limitation, so that all and nothing is true at
the same time.
Schopenhauer has written it as a clear, sober, unobtrusive observer of nature; But the others, which I shall now
quote, as a transcendent philosopher, who clashed himself with the clenched hands, and then turned to the noble
goddess. There must have been a veil of veil in such moments, before his otherwise penetrating spiritual gaze, and his
condition appears in this state as that of a tinkling in the dark, which determines the colors of the objects from the data
of the sense of touch. His ingenious power is then manifested only in the admirable, artful contrasts of the
heterogeneous, and in the careful concealment of all cracks and jumps.
i 537 All the Errors, which we already know, arise in ethics as a gang of arsonists who destroy his work. But before I present
them individually, I will let him condemn him. He says (Parerga I. 202):
Nothing can be thought of as more unphilosophical than to always speak of something whose existence there is so far no
knowledge, and of whose nature one has no concept at all.
----------
At the head of the disturbances are the occasion. In ethics, they condense into the most crassest Occasionalism,
which Kant branded with the words:
One can presuppose that no one will accept this system, to which it is a matter of philosophy.
(No. 302)
Schopenhauer, however, ignored the warning and wrote:
Procurement is, in relation to the producer, only the expression, the symptom, his firm affirmation of the will to life; In
relation to what is produced, it is not the ground of the will which appears in it, since the will in itself has no ground or
consequence; But, like all its causes, it is only an occasion for the phenomenon of the will at this time, in this place.
(W.a.W. and VI 387.)
Death is manifestly undisclosed as the end of the individual, but in this individual lies the germ of a new being.
(Parerga II. 292.)
The dying man goes underneath, but a germ remains, from which a new being emerges, which now enters into existence,
without knowing where it comes from and why it is precisely as it is.
(Ib).
The fresh existence of every new-born being is paid for by the age and death of a deceased who has perished, but which
contained the indestructible germ from which this new one arose: they are a being.
(W. a.W. and V.II. 575.)
i 538 Afterwards, it is clear to us that all beings living at this moment contain the actual core of all future living beings, so that they are
already present.
(Parerga II. 292.)
 This means, in a dry voice, that in the death of any organism the essence of the organism is unaffected. It sinks back
into one will, and the latter places it, as an active force, in any seed or egg. What man was can become an oak, a worm,
a tiger, etc., or even the essence of a dying beggar becomes a king's son, the daughter of a bayadere, & c. It is
impossible to conceive that a man who is the brilliant chapter "On the inheritance of qualities," such thoughts might
have. It is as if a Brahman had a lecture on Metempsychosis, or a budhist priest would think of such a Palingenesie.
But no! Both doctrines are profound religious dogmas which are invented as a support for morality. Schopenhauer, on
the other hand, does not know retribution after death, and life in this world is the only possible punishment for the will.
It is true, indeed, that all beings who are to be lived in the future are already present; But this is to be understood only
as all the future oaks of present oaks, all future men of contemporary men, are derived in a very natural manner. I have
every reason to believe that Schopenhauer borrowed his absurd occasionalism from the extraordinarily important
Karma doctrine of Budha, which I will discuss in metaphysics. -
After the occasional causes, the real matter, which is wandering about in motion and fleeting, shakes its curls.
"How?" Will one say "the insistence of mere dust, the raw matter, should be regarded as a continuity of our being?" Do you
know this dust? Do you know what he is and what he can do? Get to know him before despising him.
(W. W.W. and V.II. 537.)
How miserable!
Matter follows the denied individuality.
I knew individuality as the property of every organic, and therefore, when this is a self-conscious, also of consciousness.
i 539 To conclude now that the same is inherent in the evacuated, life-giving principle, which is entirely unknown to me, there is no
occasion for this; The less so as I see that every single phenomenon in nature is the work of a general force, active in a thousand
like phenomena.
(W. W.W. and V.II. 536.)
That the will in us fears death comes from the fact that knowledge, in this case, is only presented to him by the individual
phenomenon, from which the illusion arises, that he sinks with it, like a picture in the mirror when one smashes it, Seems to be
destroyed.
(Ib. I. 569.)
After the denied individuality comes the denied real succession and the fatal interlacing of the real development
with the "infinite" time.
An entire infinity has come to an end when we have not yet been, but that does not sadden us. On the other hand, according
to the current intermezzo of an ephemeral existence, a second (!) Infinity, in which we shall no longer be, we find hard, even
unbearable.
(W. W.W. and V.II. 531.)
There is no greater contrast than that between the unstoppable flight of time, which carries away all its content, and the rigid
immobility of what is really present, which is the same at all times.
(Ib. 548.)
At any given time all the animal-sexes, from the mosquito to the elephant, are all together. They have already renewed
themselves a thousand times, and have remained the same.
(Ib. 546.)
Death is the temporal end of the temporal phenomenon: but as soon as we take away time, there is no end at all, and this
word has lost all meaning.
(Ib. 551.)
Beginnings, ends, and durations are concepts which borrow their meaning solely from the time, and thus apply only under
the assumption of these.
 (Ib. 562.)
Here one can only say: how naive!
i 540 Behind the time stands the genus.
The lions that are born and died are like the drops of the waterfall; but the leonitas, the idea or design of the lion, is like the
unshakable rainbow on it.
(W. a.W. and V.II. 550.)
The genera, that is, the individuals connected by the bond of procreation.
(Ib. 582.)
To the individual, the affairs of the species as such, that is to say the sex relations, the procreation and feeding of the brood,
are of an unequally more important and more advanced nature than anything else.
(Ib. 582.)
Through the genitals the individual is connected with the genus. (-)
The eternal idea of man, extended in time, to the human series, appears again as a whole through the bond of procreation
that binds it together.
(Ib. II. 719.)
What finally attracts two individuals of different sex with such force exclusively is the will of life, which is represented in
the whole species, and which here anticipates an objectification of its nature, corresponding to its ends, in the individual, which
these two can bear witness.
(Ib. II. 612.)
The individual is here, without knowing it, at the request of a higher, the genus.
(Ib. 627.)
This research and examination is the meditation of the genius of the genus about the individual possible through it and the
combination of its properties. (-)
The genus alone has infinite life and is therefore capable of infinite desires, infinite satisfaction, and infinite pain.
(Ib. 630.)
This is fundamentally wrong. The bond of procreation does not connect the parents with the children, that is, the
witnesses with themselves, not the individuals into a sensed genre. When individuals condone themselves, they stand in
their own ministry and do not act on behalf of a transcendent superior power. Through the |
i 541 Genitalia secures the individual's existence beyond death. So speaks
The world which is vividly present, the true and the true given, the unadulterated, and in itself not subject to error, through
which, therefore, we must penetrate into the essence of things.
(Parerga I. 177.)
Next to the species is the denied recognition of the thing itself.
It is impossible to recognize something according to what it is simply in itself. Inasmuch as I am a knowing being, I myself
have only one phenomenon in my own being: I am not recognizing, on the other hand, if I am this being myself directly.
(W. W.W. and V.II. 664.)
From which (because only the phenomenon in time, not the thing in itself) Schopenhauer concludes that death can not
meet our innermost being at all. Very clearly he speaks this Parerga II 334..:
Against certain silly objections, I note that the denial of the will to life is by no means the destruction of a substance, but the
mere act of non-volition: the same thing which has hitherto wanted no more.
It is therefore a will which no longer wants, that is, something
Of whose nature one can have no concept at all.
 I have defined above the negation of the will to life as the striving of the will to free oneself. In this world, the will
wants the purest life, the noblest movement, and death in death, and this will is his life until his last breath. Let us now
consider the denial of the will to live less sharp, and we define it it as the pursuit of the will to live, but in a form that
can only be determined negatively, as toto genere from the forms of life in the world different, He must always want
this life, which can not be imagined, since he must at all want something; For a will which does not want can not be
thought of at all
i 542 become. There is no question of an uninterrupted series of conscious acts of will, but of the will to life par excellence.
The above theorem is therefore all sense bar. Schopenhauer, moreover, speaks in other places quite boldly and
confidently of an existence which is not the existence of the One Will. So he says:
The horrors on the stage hold the spectator's bitterness and lack of value, that is, the voidness of all his striving: the effect of
this impression must be that, if only in the dark feeling, he perceives that it is better to keep his heart from the To break away
from his life, not to love the world and life; By which, in its deepest interior, the consciousness is stimulated that a different
kind of existence must exist for a different kind of will.
(W. W.W. and V.II. 495.)
The self-raising question, in which world such a different kind of existence can be led, answers barkily with the
words:
When I say, "in another world," it is a great disagreement to ask, "where is the other world?" For the space which first gives
meaning to all where belongs to this world: outside it There no Wo. Peace, peace, and bliss, dwells where there is no where and
no when.
(Parerga II. 47.)
The absurdity of this almost comic movement does not require any illumination.
How did Schopenhauer think of the One Will to Life? I believe (since one can not have any idea of a mathematical
point) as a sea, of which the one part is in endless motion, the other in eternal absolute rest. The waves, which no
longer want to be waves, fall back in the quiet part; Those who, in the affirmative, fall into the moving part in death,
who at once raise them again, as new waves, to the surface. It is the sea of mystics, divided into God as Godhead and
God as God.
i 543 Now comes the intellect, which is fundamentally different from the will.
The will is metaphysical, the intellect is physical.
(W. a.w. and V.II. 225.)
The intellect, as a mere function of the brain, is absorbed by the destruction of the body; But by no means the will.
(Ib. 306.)
The subject of knowledge is the lantern, which is extinguished after it has served its purpose.
(Ib. 570.)
It is certainly not necessary for me to clarify the relation between the will and the mind. I remember what was said
and that Schopenhauer himself had to revoke and confess that the intellect was the will to know how the stomach is the
will to digest, and so on. I simply want to ask: what does a corpse teach us? He teaches us that not only self-
consciousness, reason, reason, etc., are extinguished, but also the will. The whole idea man,
Ie this particular character with this particular intellect
(Parerga II. 246.)
Is dead. -
The intellect follows the intuitive intuition.
 The fact that only one phenomenon finds its end without the thing being in itself challenged by it is a direct, intuitive
knowledge of every human being.
(Parerga II. 287.)
Has Schopenhauer thought of anything definite? How can the most brilliant man intuitively recognize that he is
immortal? And even more: every human being can do it! Truly, the errors of Schopenhauer sometimes appear with an
audacity and impertinence, which put the gentlest blood in a flurry. In mystical ecstasy, caused by fasting and caste,
many pious holy penitents may have seen themselves in a glorified image, which vision may have inspired him with
the certainty that his soul is immortal; But that every human being can clearly recognize his immortality, but this
exceeds all concepts. Schopenhauer also hastened to trace this intuitive knowledge to feeling, for only four lines are to
be read:
i 544 Everyone feels that he is something other than a being created by nothing else.
Finally, the main flaw of Schopenhauer, may be metaphysical slope, ex tripode talk:
Behind our existence there is something else which becomes accessible to us only by shaking the world.
(W. W.W. and VI, 479.)
I believe we are at the moment of dying that a mere deception limited our existence to our person.
(Ib. II. 689.)
Death and birth are the constant refreshment of the consciousness of the self-ending and unprecedented will, which is, as it
were, the substance of existence (every such refreshment brings a new possibility of the negation of the will to life).
(Ib. II. 571.)
The vacillation of Schopenhauer between an immanent areas and a transcendent same also-existing (one oscillate,
which no philosopher could escape since then, and which only through my philosophy to an abrupt end has been
prepared), and his vain efforts in both areas to bring harmony to show up as clearly as in this in any point:
One can also say: The will to live is presented in mere phenomena which are totally to nothing. This nothing mitsammt
appearances but remains within the will to live, resting on its base.
( Parerga II. 310.)
He is at least as honest, add:
However, that's dark!
----------
Of course, the transcendent Schopenhauer not procreation hour but the hour of death, the most important thing in
life. From her he speaks in the same high-solemn, unctuous tone, as Kant conscience.
Death is the great opportunity not to be more Me: well to the one who uses it.
(W. a. W. u. V. II 580.)
i 545 In the hour of death will determine whether a person falls back into the bosom of nature, or it no longer belongs, but - - - - for this
contrast we lack image, phrase and word.
( Ib . 697.)
The death of the individual is the all-time and tirelessly repeated request of the nature of the will to live: Do you have
enough? Do you want out of me?
(-)
hence the Christian prayers for deliverance from an abrupt end: intended in this sense is the Christian caring for related use
of the hour of death, means of admonition, confession, communion and extreme unction.
(-)
Dying is, however, considered to be the real purpose of life is the same at the moment all decided what was only prepared
by the whole course of life and initiated.
 ( Ib . 730.)
In the hour of death all urge the mysterious (although actually within ourselves rooting) powers that determine the eternal
destiny of people get together and come into action. From her Conflikt the path he has to hike now it follows, that prepares its
palingenesis right alongside all the ups and downs, which conceived in her, is of the irrevocably determined. - - - Then the
highly serious, important, solemn and terrible character of the hour of death is based. It is a crisis in the strongest sense of the
word, a world court.
( Parerga I. 238.)
Plato would say: O thou strange one! - When the little kids are afraid, we must sing the nurse. If Schopenhauer - he really
should - - - - -
----------
It's the right place here to say a word about suicide. Schopenhauer, as a man, is the same over completely prejudice,
what I anrechne him high. Only cold, heartless, or dogmas prejudiced people can condemn a suicide. Probably all of us
that us a door has been opened by mild hand by which we, as the heat in the sweltering hall of life becomes unbearable
us in the |
i 546 can enter silent night of death. Only the crasseste despotism can punish the attempted suicide.

If the criminal justice frowned upon suicide, so this is not a valid reason in church and also decided ridiculous because what
punishment can deter him who seeks death? Punished to attempt suicide, it is the awkwardness by which he failed, the one
punished.
( Parerga II. 329.)
In contrast, stamping the philosopher Schopenhauer, without any valid reason to commit suicide at all to a pointless
act. He says:
A life Tired does not hope the death of liberation and can not save himself by suicide; only with a false appearance of dark,
cool Orcus attracts him as a haven of peace.
(W. a. W. u. VI 331)
The suicide denies only the individual, not the species.
( Ib . 472.)
Suicide is the wanton destruction of a single phenomenon in which the thing remains undisturbed in itself.
(-)
This is wrong. As Schopenhauer tripode ex declared the will is metaphysical, the intellect physically while us but
everyone's body clearly shows that the whole idea is destroyed, he also dealt with the suicide. He takes to the air, as if
he did exactly, learn from the safest source of what was going on with a suicide after death. The truth is that the suicide
is destroyed as a thing in itself in death, like any organism. He does not live on in another body, so death is his absolute
destruction; in the other case he flees with his weakest part of life. He holds a wheel, which otherwise would have
swung for a while after the moving force left it.
Just read the page 474 in the first Vol. Of W. a. W. u. V. where the elected in asceticism starvation to have another
hit when the ordinary suicide, and you will be astonished at the wanderings of a great mind. -
These studies in ethics I agree best with another good thoughts of Schopenhauer:
i 547 Philosophy should mittheilbare knowledge, therefore, must be rationalism.
( Parerga II. 11.)
----------
We now go before the major questions of ethics:
1) Is the will free?
2) What is the foundation of morality?
 That the will is not free, is a very old, but always contested truth. Christ said it, and Paul, Augustine, Luther, Calvin,
known to her. The greatest thinkers of all ages have worshiped her, and I call: Vanini, Hume, Hobbes, Spinoza,
Priestley, Kant and Schopenhauer.
We have now to consider the position which the latter two philosophers the libero arbitrio indifferentiae take over.
According to Kant, the world is a totality of phenomena. These phenomena both as their links with each other,
bringing the thinking subject, from its own resources, produce (through space, time and categories). Meanwhile, every
phenomenon is but a thing in itself is based. Kant, has as we know, gained the thing in itself, by he discovered it by the
hand of causality, which nevertheless should have only in the sphere of phenomena valid. On this fraudulently obtained
relation of appearance to something that appears in it, his famous distinction of intelligible character is now
substantiated by empirical that Schopenhauer
the most beautiful and deep Thought Estonians what this great spirit, so what people have ever produced
anticipates and
the greatest of all achievements of the human profundity
holds. Above all this, we now whether, to see if it deserves this praise or not.
First, it suffers from a begging for the reasons stated; because Kant puts the empirical character one intelligible
without More information: no evidence he even, according to his philosophy, was not able to teach. see |
i 548 , however, we accepted it and we will get clear about what Kant understands by the two characters. He says:

I call the one on an object of sense, which is not itself appearance, intelligible.
(V. Kk d. 420)
It must have a character each efficient cause, that is, a law of its causality, without which they would not be the cause. And
as we would in the first place have an empirical character on a subjects of the world of sense, which stands his actions as
appearances through and through with other phenomena of resistant natural laws in connection, and could be derived from them
as their conditions. - -
Second, one would have to give an intelligible character to him, making it the cause of those actions, although as
phenomena, but which is itself under any conditions of sensibility and is not itself appearance.
( Ib . 421.)
Although this intelligible character could never be immediately known because we can perceive nothing but so far it seems,
but he would still have to be designed according to the empirical character.
( Ib . 422.)
It is the specific type of the effectiveness of a subject of the sensible world: its nature, as it must always act. This
nature is its empirical character. but as such it is only appearance of X, an unextended, timeless thing in itself, when
robbed of all necessity, in full freedom is due to the appearance and can be thought of as only the empirical character.
we must adhere accordingly to the intelligible, as if to capture in a short Endchen to the empirical character; because
this is just unmistakable.
(. Kk 431) in the example of the liar says:
It is his empirical character through to the same to the sources that are in the bad education, bad company, and partly also in
the malignancy of a shame for |
i 549 insensitive temperament visits, and partly to the carelessness and giddiness pushes.

and other places shows that the empirical character is the receptivity of a given sensibility.
One might think of the above, that the intelligible character of the substrate coming into the appearance properties
Charaktereigenthmlichkeiten short, which always had the same texture of the heart; because the empirical character is
only the appearance of the intelligible and this is only the transcendental cause of that, and therefore can between the
two, though that is not immediately apparent intelligible its essence, be no absolute difference.
 Nevertheless, Kant lays the intelligible character in the head of man.
The man who knows the whole of nature otherwise only only sense knows himself also through mere apperception, in
actions and internal determinations, which he can not even count the impressions of the senses, and is of course a partly
phenomenon other part, however, namely in respect of certain assets, a mere intelligible object, because the action of the same
can not be counted in the receptivity of sensibility. We call these assets intellect and reason; especially the latter quite properly
and exquisite manner is distinguished from all empirically-related forces, as it is considering their items just for ideas.
( Ib . 426.)
So a faculty of knowledge is the transcendental ground of moral characteristics of a person, the particular type of his
will, his faculty of desire.
Against this I must protest emphatically; not only from the standpoint of my philosophy, but also on behalf of
Schopenhauer, who has proved brilliantly that do not belong to the essence of the thing in itself necessarily intellect
and self-consciousness, it therefore can never be the transcendental ground of a phenomenon.
Kant continues:
i 550 Pure reason as a purely intelligible faculty is tense, and therefore not subject to the conditions of the time sequence. The causality of
reason in the intelligible character does not arise or not raises about at a certain time in order to produce an effect. Otherwise
they would be subjected to even the natural law of phenomena, so far as it determines Causalreihen the aftermath, and the
causality would then nature, and not freedom. So we can say that if reason can have causality in respect of phenomena, it is a
fortune through which the sensible condition of an empirical series of effects first begins.
( Ib . 429.)
This is also false and springs from the pure intuition a priori Time that you want the sensuality. We know that, first,
the present is the form of reason, and secondly, that, lives regardless of the ideal time of the knowing subject, the thing
in itself in real motion. If I pick out the thing from the time, so I have thus taken from him in any way the real
movement and made it a lonely and motionless above the stream of development floating beings. The intelligible
character can therefore, we now put it in reason, or in Schopenhauer's will to live, absolutely begin no empirical series
of effects by themselves; because every act that produces a number of effects that itself is always the element of a
series whose members are linked by the strictest necessity.
We see, however, also accepted it and we think that intelligible character is free. As
might as well the action of the same hot-free, since it determines exactly the empirical character of the same (the disposition)
and is necessary?
(Kk. D. V. 429.)
Of two ways one only: either has the intelligible character (the mentality) once and for all the nature of the empirical
character (the disposition) is determined and the empirical character of a person is his life the same, only the exploded
into a series of individual acts intelligible , |
i 551 or the person takes in nature a special position, and is also available as publication dates, which has liberum arbtrium .

Kant avoids this alternative awards the intelligible character the ability to to determine the empirical anytime.
For as reason is itself subject to no appearance and no conditions of sensibility, the provisions in it, even in regard to their
causality, no timetable instead, and they can therefore dynamically law of nature, which determines the timing for rules not
applied become. -
In respect of the intelligible character, of which the empirical only the sensual scheme is no before or afterwards applies,
and every action is the immediate effect of the intelligible character of pure reason, which is therefore free ... and this freedom
can not be alone negative view as independence of empirical conditions, but also called positive by a fortune to begin a series of
events by themselves.
(430)
 And now follows the example of the liar, from which brightens clear that the intelligible character can determine the
empirical anytime.
The criticism is based on a law of reason, and this one looks to be a cause which the behavior of the people, without regard
all empirical conditions mentioned otherwise have been able to determine and should. - - -
The plot is attached to the intelligible character of the liar, he has now, in the moment when he lies entirely guilt, thus the
reason was notwithstanding all empirical conditions, indeed, completely free, and its omission this is completely attached.
Further, (Kk. D. Prac. V. 139.)
to make the categorical bids is Sufficient in Each violence at all time.
In other words, man is free at all times and the necessity of his actions is a sham, as he (as a body), the world,
everything is itself only appearance.
i 552 Another result was to be expected from the standpoint of nominally critical, empirical, in fact, but idealism. With the lips

Kant professes to necessity, with the heart of freedom of human actions. It is also not possible to encompass freedom
and necessity with one hand in the world. Either freedom or just necessity.
Kant himself must confess:
In the application, if they (freedom and necessity) as united in one and the same act and so this association wants to explain
himself, but great difficulty doing excelled that seem to make such a combination impracticable.
(Pract Kk. D., V. 211.)
and:
The resolution presented here of the difficulties but it will be said, but much hardship in itself, and is hardly susceptible of a
bright display. Alone, for any other operation that attempts have been made or might try lighter and more comprehensible?
( Ib . 220.)
The problem was the way, apart from everything, not yet ready to Kant's time for the solution. Everyone has a
certain sphere of activity; Kant's was the area of the faculty of knowledge on which he rendered immortal. In morals
only the task fell to him to valve irish Smmtliche einschlglichen questions. He has done so in the most
comprehensive way, but brought nothing permanent about routes. Another fresh force (Schopenhauer) it was reserved
to unveil the real thing in itself, which can still be alone is the source of all moral actions. Kant had the thing in itself in
the Erkenntnitheorie as x leave; in ethics, however, where it had to be touched in a decisive manner, he put it in human
reason, where it obviously does not belong. Schopenhauer unveiled, but as if his mental capacity had this almost
exhausted, he could not provide impeccable ethics and had to leave it up to me by the absolute separation of the
immanent from transcendent areas, the union of freedom and necessity in one and the same act clearly and for everyone
to explain convincingly.
i 553 Not the words, but rather their sense of Kant proceeded from a pure cognitive and an impure sensual soul. Man belongs to

two worlds: the world of sense and the intelligible world,

in which we are now, and in accordance continue our existence the highest reason determination, we can be instructed by
certain rules.
(Prac Kk d... Vern. 226.)
Soon, he gives a special desire of every soul, now he puts both only one available, and soon the will in itself is
nothing, now he's something. The following points are clearly suggest this.
Arbitrariness is merely brutish ( arbitrium brutum ) that di can not be determined pathologically except by sensible
impulses. But that which can be determined independently of sensual drives, thus by Bewegursachen which are presented solely
by reason, is called the free will ( arbitrium liberum ), and all that with this, either as a cause or consequence related, called
practisch. The practische freedom can be proved by experience. For it is not merely that which appeals to di immediately affects
 the senses, determines the human will, but we have a fortune by notions of that which is even on distant way beneficial or
harmful to overcome the impressions on our sensuous faculty of desire.
(Kk. D. V. 599.)
Only a rational being has the capacity to act on the idea of the law, that is, by principles, or will. As for the derivation of the
acts of legislation of reason is required, the will is nothing else than practische reason. When reason determines the will
inevitably, as are the actions of such a being, which are recognized as objectively necessary, subjectively necessary, ie the will
is a faculty to choose only that which reason independent of inclination than practisch necessary, ie recognizes as safe. but
certainly reason alone the will not |
i 554 well, this still subjective conditions (some drivers) is subject, which does not always agree with the objective, in a word, the will is not
entirely the reason in itself according to (as it really in humans), so are the actions which are objectively recognized as
necessary, subjectively random, and the determination of such a will, according to objective laws, is necessity.
(Kk. Dp V. 33.)
In addition to the conditions in the mind to objects is (in theoretical knowledge), he also has one for faculty of desire that it
is the will and the pure will, if the pure understanding (which in such a case reason is) by the very idea is practically a law. The
objective reality of a pure will, or which is the same thing, a pure practischen reason ....
( Ib . 162.)
So we have
1) a. an animal will,
b. a free will;
2) only one will.
This is a will
1) indifferent because he can soon be determined from the pure, now from the impure soul;
2) he is not indifferent, but
a. the will to be if he expresses the relation of the mind to the faculty of desire;
b. the pure will, if reason by the mere idea of a law is practisch.
It is not possible to give a term greater ambiguity, just to drive the Confusion on.
----------
Kant's distinction of intelligible character of empirical therefore does not deserve the praise that gave her
Schopenhauer so richly. Kant reached for the freedom and the necessity at the same time, and the consequence was that
he sensed neither the one nor the other: he sat down between two chairs.
i 555 Now why Schopenhauer known to this doctrine? Because they promised his metaphysical slope, and because it was so

pleasant, as needed, sometimes the necessity to provide freedom to the fore soon.
He has, however, Kant's not left untouched the doctrine, but as violent remodeled as Plato's theory of ideas. First, he
made Kant's intelligible character to the will, as a thing in itself, while Kant said quite unequivocally, clearly and
concisely, he was the reason; Second, he had the empirical character once been all determined by the intelligible to be,
while the Kant intelligible the ability zusprach any time to reveal itself on empirical character. Schopenhauer teaches:
The empirical character is how the whole man, as an object of experience, a mere appearance, therefore, bound to the forms
of all phenomenon, time, space and causality and subject to its laws: however, is independent as a thing in itself from these
forms and why subject any time differences, thus persisting and unchangeable condition and basis of this whole phenomenon,
its intelligible character, that his will as a thing in itself, which, in this capacity but also absolute freedom, ie independence
(from the law of causality as a mere form of phenomena ) belongs. But this freedom is a transcendental, that is not prominent in
appearance.
(Ethics 96.)
 Thus is the world of experience, the operari sequitur esse firmly without exception. Every thing acts according to its nature
and its success on forming causes interaction gives this quality made known. Every human act according to how he is, and
accordingly, each time necessary action will be determined in each individual case, only by the motives. The freedom which
therefore in operari can not be found, must in Esse are.
( Ib . 97.)
It is clear that Schopenhauer in his major writing: "As to the freedom of the will," which without question
belongs to the most beautiful and deep Thought Estonians what ever written,
i 556 the doctrine Kant's much improved - but its distinction of intelligible from the empirical character is not the Kant.
Bypassing the deep divide between the two explanations always studiously; only twice, carried away by anger, he
complains very briefly:
The will, which Kant highly inadmissible, reason entitled unforgivable breach all language use.
(W. a. W. u. VI 599.)
One sees in the Kantian ethics, especially in the Critique of practischen reason, always float the idea in the background that
the internal and eternal nature of man in reason stocks.
(Ethics 132.)
In the listed excellent writing Schopenhauer proves conclusively and irrefutably that the will never be free as an
empirical character. The matter was not new, yet he has the unquestionable merit of having definitely done away with
the controversy about freedom and unfreedom of human actions for all rational. The bondage of the will from now on
belongs to the few truths that philosophy has fought until now is. From the transcendental freedom I will speak the
same.
If, however, Schopenhauer really, at least this once, consequent to his opinion have stopped? Unfortunately, this is
not the case. He has also punctured the necessity of human acts of will; because he had the transcendental freedom of
the human will, which he nevertheless said above, that it has a
not prominent in appearance
was by the
Operari sequitur esse without exception in the world of experience
it was established, only in two cases, only in one than in the appearance, deus ex machina occur.
This freedom, this omnipotence - - - can now also, and where her gone up in their most perfect appearance, perfectly
adequate knowledge of their own being |
i 557 is again manifest themselves in that they had been here at the summit of reflection and self-consciousness, the same thing will either
what they blind themselves would not knowing where it is the knowledge, as described in detail, as a whole, for it always
remains subject; or vice versa, this knowledge is her a sedative which all willing appeased and picks. This is the affirmation and
negation of the will to live, which, as in terms of the transformation of the individual general, not individual volition, not
modified the development of character disturbing, but either through getting stronger emergence of the whole previous course
of action, or vice versa, by repeal the same, active pronounce the maxim which has taken freely by now received knowledge,
the will.
(W. a. W. u. VI 363.)
By contrast, it is 113 pages later (476):
In truth, the real freedom, ie independence from the principle of sufficient reason, only the will as a thing in itself occurs,
not its appearance, its essential form is everywhere the principle of sufficient reason, the element of necessity. But the only case
in which that freedom can be seen in the appearance and immediately, is where they that which appears, puts an end.
So here Schopenhauer clearly states that only in the negation of itself the will is free; in the first place, he was in the
affirmative.
Consequent to be, is the greatest duty of a philosopher, and yet found the rarest.
 (Kant, Kk. D. U. 122.)
----------
The decomposition of the individual will into an intelligible and empirical character is inadmissible, in my
philosophy.
The individual human will comes with a very specific character in life and remains until death in real development.
expressed subjectively, from one to another the presence of a point of the movement to another, or moves |
i 558 this character, I will give the immutability here as one. His every action is the product of its nature and a sufficient

motive. So what emerges in every action, is just a character. Will you call this empirically because you get to know his
character through experience, one might do so; but the assumption that the empirical character is only the apparently
exploded in time timeless intelligible, I must reject as absurd; because it would only make sense when the time is really
a pure intuition a priori would be what I believe I have refuted enough. however, is understood to be in real
development that thing and the time to track the real succession and only recognize ideal form which was given to us,
the subtle distinction has lost all meaning, and it may only spoken by a character be the one may call as you want.
As for the transcendental freedom which Schopenhauer in his beautiful writing: "As to the freedom of the will" in
the chimney down and the operari has agreed, so I have them also from Esse must take. I know neither a wonderful
Occasionalismus, yet a highly important terrible hour of death, in which the palingenesis of man prepares
alongside all the ups and downs, which is conceived in her and determined by the irrevocably.
In the procreation hour alone man's character is determined, with necessity. Occur two very specific people together
and testify to a certain third, which is regarded as a tapered old essence (a member of a series of developments). This
new individual is now developing in the words of the poet:
lent you the world as the day,
The sun was greeting the planets,
Are so soon and continually progressed,
According to the law, what you competed.
So you have to be, you can not escape you,
So already sibyls and prophets;
i 559 and dismembered no time and no power
Embossed form that develops as it lives.
(Goethe.)
Every being therefore has a texture (a Esse can) that it does not have to choose freedom. But every being gives
instruction to another, and we finally get to the pure Being a transcendent unity, we, before they fell apart, to adjudge
freedom, but which we can not comprehend any more than the absolute peace. But insofar Everything that is, was
originally in this simple unit Everything has be Esse chosen freedom, and every person is therefore responsible for his
actions, despite its specific character from which the actions flow with necessity.
This is the only possible, quite right and so long sought in vain solving one of the most difficult problems of
philosophy, namely the co-existence of freedom and necessity in one and the same act.
Kant gave man freedom at any time, Schopenhauer (of the inconsistency I disregard) freedom in the hour of death,
and I took it all and every freedom Referring true freedom to the transcendent area that has set and the clear world of
multiplicity, the movement and the necessity exceptionless place made: the source of all our knowledge and all truth.
----------
Before we can move on to the foundation of morality, we have to consider the immutability of the will.
 The most beautiful flower, or rather the most precious fruit of Schopenhauer's philosophy is the negation of the will
to live. It will be seen more and more that it can talk only on the basis of this doctrine seriously be the philosophy take
the place of religion, to let them penetrate into the deepest layers of the people. What philosophy before Schopenhauer
commanded for redemption loudly calling the human heart? Either miserable chimeras about God, immortality of the
soul, substance, the accidents, just a stone; or careful, very astute, quite necessary investigations |
i 560 of the faculty of knowledge. But what asks man in moments of wonder about themselves when consciousness gains the

upper hand and quietly sad voice speaks in him:

I live - and do not know how long;
I die '- and do not know when;
I drive - and do not know where;
according to the subjective forms of space and time, according to the law of causality and the synthesis of a manifold of
intuition? The heart wants something that can cling, an unshakable foundation in the storm of life, Brod and Brod again
for his hunger. Because Christianity stilled the hunger, had Greek philosophy, in the fight with him, subject, and
because Christianity was an unshakable foundation, when everything shook and trembled, while the philosophy of the
venue fruitless quarrels and furious struggle was often threw the eminent spirits, wings lame and dull, into the arms of
the Church. But you can no longer believe, and because you can not believe you throw the wonders and mysteries of
religion their indestructible core continued, the saving truth.Utter indifference to the public mind, which Kant aptly
"called the mother of chaos and night," seized. This indestructible core of the Christian religion has now Schopenhauer
taken with a strong hand and into the temple of science, as a sacred fire, brought that will erupt in a new light for
humanity and spread over all the earth, for it is such that it can inspire individuals and masses and put their hearts into
bright flames.which will erupt in a new light for humanity and spread over all the earth, for it is such that it can inspire
individuals and masses and put their hearts into bright flames.which will erupt in a new light for humanity and spread
over all the earth, for it is such that it can inspire individuals and masses and put their hearts into bright flames.
Then religion is fulfilled their profession and have completed their course: they can then release the up to maturity led sex,
but even pass away in peace. This will be the euthanasia of religion.
( Parerga II. 361.)
But the denial of the will to live, this glorious fruit of the philosophy of Schopenhauer must be brought to safety
before it itself, because he takes his child to resistant and threatened his life.
i 561 What at first throws at the denial of the will to live, is denied individuality.

If the individuality is only an appearance, when she stands with the knowing subject and falls, so the focus of the
human being is the species in which Schopenhauer Objectivation or idea person (undivided by a desire I will
completely refrain); Consequently, the individual can not be redeemed except by the species, ie otherwise than by the
will of all the people because
the species their existence again only in the individuals,
or in other words, the individual who only has one wish: to be expelled forever from the ranks of the living, must wait
until it popular all people to have the same desire. A philosophy which teaches this, can never replace the Christian
religion, which always singles out individuals from the masses, reviving him and feast with the hope of individual
liberation.
I have certainly not necessary to prove the basic falsity of thing again. The real individuality is as certain as any
proposition in mathematics.
Also one can, under any other explanation of Schopenhauer, say: If all included in each individual of an indivisible
will, one would have if a person really denies voluntarily go down the whole world. But although already Many denies
his will, the world is still tight and secure.
 The second fundamental error, which makes the denial of the will illusory, is denied real development.
Is the essence of the individual motionless, timeless, behind its appearance, the redemption is simply impossible.
Negation can only follow the affirmation. The state of the affirmative to the will can not be at the same time with the
state of negating itself will. The mystic says, "If the light is in, the darkness" must first addition Substituting the before
and after aside, bringing the individual in two opposite states in a present that can think no human brain.. Here, in this
important |
i 562 teaching philosophy (the negation of the will to live), proves more clearly than anywhere else the impossibility of a hand,

the Kantian pure intuitions, space and time, and also the fertility of my Erkenntnitheorie.
Closely linked to the real development is denied third, the doctrine of Schopenhauer of the immutability of the
empirical character.
The character of man is constant: it remains the same throughout life.
Man never changes.
(Ethics 50.)
However, he speaks to the people the ability to lift his character completely.
The key to the union of these contradictions is that the state in which the character of the power of motives is deprived not
proceeds immediately from the will, but of a changed Erkenntniweise. As long as that is the knowledge of none other than the
in individuationis top biased, the proposition is absolutely nachgehende from the ground, the force of the motives is irresistible:
but when the principle of individuation seen through the ideas, even the nature of things can be seen a general sedative of will
in itself, is immediately recognized as the same will in all, and from this knowledge; then the individual motifs are ineffective
because the appropriate Erkenntniweise them, eclipsed by an entirely different, has resigned. Therefore, the character can
indeed never change partly, but must run with the consequence of a natural law, specifically the will, whose appearance he is as
a whole: but this just whole, the character itself can be completely eliminated by the above mentioned change in knowledge.
(W. a. W. u. VI 477.)
Man in existence occurs with specific intent qualities. It's because he wants life in general; in the second place he
wants life in a certain form. That his will has very specific features, is not subject to doubt. Each clear head recognizes
this, even without philosophical education, and remember |
i 563 I only Nero's father, who, as Suetonius reports, explained with really great objectivity "of his and Agrippina character

have only a contemptuous and mean harmful beings can be born" But the will qualities exist only as germs in the
child.. This is important and therefore hold.
The particular character of a person, the knowledge is added, without which he could not move to the outside. All
designs that can move him must, before they get to him, by the knowledge.
Of these two basic truths we must start.
The germs firm will qualities are soft and can be influenced. On this rests the importance of education. A will can
be strengthened quality, another weakened, almost a third taken to wither, another wake up again, which was already
choking.
Which means the use of the tutor to achieve its purpose is, very generally speaking, the sensitivity, which, as we
know, is in a triple relations to the will. First, it is to be dependent steering, then accompanied his actions with the
feeling, third, it opens the human will to self-consciousness, its deepest interior.
The educator gives the child initially skills and a certain survey of real relationships. Thus he makes his mind to a
more or less skillful driver and gives the will of even the possibility of a freer movement. He then uses the sensitivity to
make punishment by the germs of will qualities in the manner indicated. Finally he clears the child by religion on the
value of life. Is he a thinker, he will say to him, "the highest good is the peace of the heart - everything else is nothing.
Above the peace of heart, however, is the complete destruction, their earthly image is dreamless sleep. As long you
 have to live, forget yourself and for others THAT CONDITION. Life is not to worry about a heavy burden and death
salvation. "He needsthat his pupil immediately plunges into the water and seek death. Youth wants life and existence,
but the words might come up with the man and become a motive for him.
i 564 The world itself completes the education. If a wild grown individual in them, they will be the first educators and essence

corresponds to the neglected subject; because, figuratively speaking, it's cold as ice and have no mercy. With an iron
fist hurls the inexperienced and wayward on its side and hammering on the solidified, hardly varying qualities will. The
individual is too brittle, it breaks; It is smart, from birth, it escapes and takes revenge; it is kind-hearted and limited, we
tolerate it and sucks it out.
The influence of knowledge on the will now gives Schopenhauer completely. He says:
Since the motives that determine the appearance of the character, or the action, acting through the medium of knowledge of
him, but the knowledge is variable between error and truth fluctuates often back and forth, but generally still in the progress of
life more will be corrected, though in very different degrees, the actions of a person can be changed significantly without one
would be entitled to deduce a change in its character.
(W. a. W. u. VI 347.)
All that the motives may be, that they change the direction of his efforts to make is, that he, seeking what he seeks
invariably in a different way than previously. Therefore, instruction, improved knowledge, so exposure to the outside, while
teaching him, that he was wrong in the media, and can thus make that he the target, which he, its essence according once
nachstrebt, in an entirely different way, even in a completely different object than before pursuing: but they never can do that he
wanted something really other than he has previously wanted.
( Ib ).
Only his knowledge can be corrected; Therefore, he can come to see that this or bring those means, he employed earlier, do
not lead to its purposes, or more injury than profit: he changes the means, not the ends. - - In general is the sole knowledge of
the sphere and the area of all improvement and refinement .... To this works all education. The training of reason |
i 565 by knowledge and understanding of all kinds, thus is morally important that they for which man would remain motives, without them

closed, opens the door. As long as he could not understand them, they were not present at his will.
(Ethics 52.)
Sometimes be passions, which we gave in his youth, later voluntarily restrained merely because the opposing motives are
only now entered into the knowledge.
(W. a. W. u. VI 349)
This granted by Schopenhauer powerful (indirect) influence of knowledge on the will of the Abnderlichkeit of
character now is implicitly included; because if the will, prompted by the knowledge, condemned one of his qualities
forever to inactivity, so it must be rudimentary gradually: it is as if they were not there.
One can also say in general: Each person's will to live, therefore, lies in every person the opportunity to express all
the qualities of the will. By heredity and training some are prominent in it, all the others are only available as seeds
with the ability to develop.
However, we must not put the Abnderlichkeit character in wide limits.
The Abnderlichkeit is a fact. Even the old tapered His is a modified His by two wills and two intelligences on each
other worked and brought forth a new combination of will and spirit. The new idea occurs later into life (in the broadest
sense) and forms. Can they keep you free from the influences of their respective environment? It is not possible.
We draw the following conclusions from this:
1) man enters with strong and weak germs to the will qualities into life;
2) weakened the strong can the weak are strengthened through education, example, the world;
3) However, at every moment of his life, man has a specific I that is, it is the combination of a specific intent with a
specific spirit, which |
i 566 I must act in zureichendem motive of necessity. Man always is of necessity and is never free, even if he denies his will.
Another proof of the Umbildungsfhigkeit character Schopenhauer supplied by the acquired character he stood next
to the intelligible and the empirical; because the acquired character occurs when a person maintains certain assets of
empirical especially, others can wither it. I have the way to point out that Schopenhauer's representation of the acquired
character is missed. He speaks namely generally from training natural properties without sift them from the standpoint
of ethics.
The necessary by our individual nature anyway actions we have now clearly conscious, always brought us current maxims
by which we perform so calmly as if it were a learned, without being used ever mistaken by the temporary influence of mood,
or impression of the present - - - without hesitation, without wavering, without inconsistencies. - - -
Have we explored where our strengths and where our weaknesses are, we will educate our outstanding natural abilities, use,
looking to capitalize on all the way, and we always turn to where they are good and valid; but avoid absolutely and with self-
control efforts to which we have low natural systems.
(W. a. W. u. VI 360)
Such general propositions do not fit into an ethic. They turn tentatively to a character whose prominent train's
penchant for theft: he should perform the same calmly and methodically, without hesitation, without wavering, without
inconsistencies, and if honesty dares to speak in him, he shall them with self-control to silence. Verily: Difficile est
satiram non scribere .
Finally, I will mention that Schopenhauer because he denied the real development and particularly so on |
i 567 stiffened immutability of will, had to say that the diversity of the characters can not be explained (W. a. W. u. V. II. 604).

But it is well to explain, as I have shown in my policy.

----------
We are now faced with the main question of ethics: the question of its foundation.
Again, I must speak first of Kant, but has destroyed the same in a few words, as Schopenhauer's excellent criticism
of Kantian ethics. Kant's method is this:
that he made it the result of what the principle or the requirement should have been (theology) and took to the requirement,
which would have as a result are to be derived (the bid).
(Ethics 126.)
and the main mistake of his foundation of morality
is lack of real content is utter lack of reality, and thus to possible efficacy.
( Ib . 143.)
In contrast, it will be useful to note three results of the Kantian ethics. One is that we have by reason, by significant
knowledge in terms that have an influence on our will.
We have a fortune by notions of that which is even on distant way beneficial or harmful to overcome the impressions on our
sensuous faculty of desire.
(Kk. D. V. 599.)
The second is that only full unselfishness of an action can give moral worth. Also comes remotely egoism into play,
as does the plot at best, legality, morality never. The third conclusion that therefore a truly moral action does not occur
in life.
In fact, it is absolutely impossible to make out by experience a single case with complete certainty, as the maxim of an
otherwise dutiful act only on |
i 568 moral grounds and on the notion of duty is based have.
It can be concluded with certainty never that really no secret drive of self-love, was among the mere pretense that idea, the
actual determining cause of the will.
 (V Kk. D. Prakt. 27)
And because this is the case, just Kant's so pure begun ethics had to terminate as moral theology.
Without a God and a world hoped the glorious ideas of morality are indeed objects of approval and admiration, but not
springs of intent and exercise.
(Kk. 607.)
----------
Schopenhauer blames Plato and the Stoics claim that virtue can be taught, and sets ethics only purpose
to interpret the most different from the moral point of action of the people, explain and due to their ultimate ground.
(Ethics 195.)
He, too, is based on the view that only unselfishness of an action grant moral worth and openly declared:
The absence of any selfish motivation is the criterion of an act of moral value.
(Ethics 204.)
we-is now the Schopenhauer foundation of morality.
Apparently it gives moral only a foundation; However one examines sharper, one finds two foundations, that
1) the compassion
2) the Durchschauung of principii individuationis ,
I have to prove. He says:
How is it possible, that the welfare of another, directly, that just as otherwise only my own, move my will, so will directly
my motive, and there |
i 569 sometimes even going to the extent that I same my own ups and downs, these otherwise sole source of my motives, more or less
nachsetze? - Apparently only because that is the ultimate purpose Other my will, just as I myself am otherwise it: So the fact
that I will be well very directly and his woe would not, immediately, as only mine. However, this presupposes necessary that I
should at his woe as such almost pities, feel his woe, as only mine, and therefore immediately wants to be good, as only mine.
This requires, however, that I was in any way identifies with him, that is, that those utter difference between me and each other,
on which rests precisely my selfishness, was lifted at least to some degree.Since I now but do not put in the skin of the other, so
alone by means of the knowledge that I have of him, that is the image of him in my mind, I am so far with him i dentificiren
that my deed announcing those differences to be revoked. This one analysirte operation - - - is the everyday phenomenon of
compassion.
(Ethics 208.)
This sentence one can not read without admiring the ingenuity that was necessary to produce the same. How fine it
is the knowledge of when the Durchschauung principii individuationis , Played into in the simple phenomenon of
compassion. The pity is hereafter not a pure state of the will, such as sadness, anxiety, like the reluctance at all, not the
emanation of a moving through a motive merciful will, but - - yes if I could give him a name: it is feeling and
supernatural knowledge at the same time. The process is quite different. At the sight of a great misery and suffering of
a human or animal, we feel within us an enormous woes that tears our hearts and in many cases, especially where an
animal is suffering, is greater than that of the sufferer. Neither recognize nor do we feel in any way identical to the
sufferer, but we feel only in us a very positive Woe from which we seek to free ourselves in that we make the sufferer
leidlos.| Consequently, the individual who is characterized by an acting
i 570 freed suffering, it will help another human being, quite selfish. It helps in the true sense of the word, even if it helps the

same as the others; for it is only by helping the others, it can help themselves.
It may me not think, the deeds that flow from a compassionate desire to deny moral worth; but if an action only in
morally that it is not based on egoism as Schopenhauer wants, then the actions of pity are not moral, one turn as one
wants.
 , Already from this follows that the compassion can not be the uppermost principle of morality. This I will
demonstrate in detail now. First, Schopenhauer, reason sees obliged to call the true Cinderella of his philosophy to help.
But is by no means necessary that the compassion'm really excited in every case where there is also often come too late: but
from a knowledge of the suffering of acquired once and for all that brings any unjust action necessary about others .... go in
noble minds the maxim: neminem laede forth, and the rational deliberation elevates them to the decision taken to make a once
and for all firm intention of the rights of everyone. -
For although principles and abstract knowledge did not have the original source, or first foundation of morality, they are still
(!) Essential to a moral lifestyle.
(Ethics 214.)
Without being broader principles we would the anti-moral motives when they are excited by external impressions to
emotions, be irresistible revealed.
( Ib . 215.)
Second, Schopenhauer admits to himself,
that the reprehensible nature of the unnatural Wollustsnden can not be derived from the same principle with the virtues of
justice and charity.
( Ib . Preface XIX).
Third, most acts of justice have no place on the foundation. Think of the many cases in which people can be cheated
without them to experience it ever |
i 571 are capable. Everyone knows bad in such cases that it produces no harm, how should it now be able to keep the

compassion to cheat? And now even if they are not fellow human beings, but to the state. A fraud perpetrated on the
state, a wild theft, Steuerdefraudation has been the verzeihlichste sin always in the eyes of the world. The state is
cheated daily and pity on the armen Staate held not make Hallunken from fraud. Schopenhauer has probably
considered the case, but he helped himself with a twist:
The mere infringement, as such, will be disapproved indeed also by conscience and by others, but only if the maxim every
right to look for, what makes the truly honest man who is broken by it.
(Ethics 236.)
Here is easy to ask: Is the reason, or pity the supreme principle of ethics? If the pity, then a poaching can not be an
immoral act.
Finally, the foundation is too narrow, because the sanctity can not stand it. But Schopenhauer is not embarrassed. He
has compassion violently to a series of Durchschauung the principii individuationis made and now can, as it were as
the last stage, the holiness, the denial of the will to live, come out of this Durchschauung. However, this is wrong and
there is nothing really is, as I said above, a second foundation of morality in addition to compassion, which is a state
will continue. The Mercy is with the knowledge of exactly the same connection as all other qualities: the knowledge
delivers her to comment on the subject.
So what is actually the Durchschauung the principii individuationis ?
Although the virtue arises from the knowledge, but not from the abstract, mittheilbaren by words.
(W. a. W. u. VI 434)
The genuine kindness of disposition, disinterested virtue and pure generosity do not expect abstract knowledge, but of
knowledge: that of an immediate and intuitive that do not wegzuraisonniren and should not be raison irish, from a knowledge
that just because they do not from | abstractly
i 572 is also can not impart, but each must rise itself, which therefore does not find its proper adequate expression in words but in deeds

alone, in the life of man.

( Ib . 437.)
 Who, of the Theologia German has read because not drop the words of the noble Franck Forter's one:
And what would revealed there, or what would live there, it sings and tells no one. It was never said, nor with the heart
never thought or recognized as in the truth with his mouth.
In fact, Schopenhauer is here right in the mystical waters: fort is all immanence and wiped out "of man supreme
power". It is a bitter irony in the fact that just one man who could not find words of derision and contempt enough for
the "post-Kantian After Wisdom," take the wisdom of the "charlatans and windbags," at the summit of his philosophy a
"intellektuale intuition ' had to be able to complete his work.
We see, however, on everything and we assume the sanctity springs from an intuitive knowledge: it is now free of
selfishness? Oh no! The Holy want to be good, he wants to be freed from life. He can also do not want different. He
could wish from the bottom of heart basically, that all men want to be saved, but the own salvation remains the main
thing. A holy Christian is initially concerned about the salvation of his soul, and you, by appropriate actions to secure
eternal life, is his main pursuit.
And so we see the Schopenhauer ethics, as Kant, in spite of all the energetic protests, erected on the selfishness, the
real individuality because it is not just different possible. The sentences:
The absence of any selfish motivation is the criterion of an act of moral value;
and
Only what happens from duty, has a moral worth;
are hollow, meaningless phrases, in the lonely quiet Studier | office
i 573 originated, but the life and nature, just the truth, not signs: there is only selfish actions.

----------
I want to just purely immanent, justify the morality now.
All virtue is either based on a now in the river of becoming good will: a noble intent quality has been raised in some
way, was inherited and then more firmly under favorable conditions, up to an individual a truly merciful Wille joined
the phenomenon; or it is based on the knowledge: a knowledge clears up any man about his true good and inflamed his
heart. So an originally good will is not a condition of moral action. Moral actions may flow out of the pity, but do not
need it.
The selfishness of the people, not only in that he wants to get in existence, but also the fact that he "wants the"
greatest sum of well-being, every benefit to which he is capable, but also in the fact that he pain of expressed he can
not handle that wants to smallest. From this, it follows the task of the intellect by itself: it has the general welfare of the
will alone in the eye and determined it through abstract knowledge, by reason. In this way the natural egoism is
transformed into the refined, that is the will bind his instincts as far as the well-recognized demands it. This well has
several stages. It is first virtually sought by the will, by failing to steal, to murder, to take revenge, lest he robbed,
murdered and revenge will put on him;then he is limited and on, until he finally recognizes his highest good in non-
existence and accordingly is. Everywhere reason is active here and acts on the basis of experience, through abstract
concepts. To this end, the blind, unconscious will has just split a part of his movement so that he could move in a
different way than before, just as he was plant and animal, because he wanted to move differently than as a chemical
force. But it would be to believe a delusion that these acts were free. Each transition into another movement was and is
the real noth | manoeuvrableunconscious will split a part of his movement so that he could move in a different way than
before, just as he plants and animals was because he wanted to move differently than as a chemical force. But it would
be to believe a delusion that these acts were free. Each transition into another movement was and is the real noth |
manoeuvrableunconscious will split a part of his movement so that he could move in a different way than before, just
as he plants and animals was because he wanted to move differently than as a chemical force. But it would be to
 believe a delusion that these acts were free. Each transition into another movement was and is the real noth |
manoeuvrable
i 574 conveys development. But all movements are consequences of the first movement we have described as a free. So the

reason that we can call a liberating principle, become of necessity and so it acts of necessity: nowhere place in the
world for freedom.
I'm not saying that the will, after installation of any limiting him general welfare, now whatever this must act in
accordance. Only one tasted knowledge, as the mystics say is fertile only an inflamed will can like to go against his
character. But if the will wants to redeem, he can. Only by reason, with their so contemptuously treated by
Schopenhauer terms
It is she who, lets through experience and science, man presents life in all its forms, test it, compare and connect and
finally leads him to the knowledge that not-all is preferable to being. And is the will disposes and urges this abstract
knowledge with irresistible force on him, such that out of him craving the beating of her, the healing work is done in
the most natural way, without intuitive knowledge without signs and wonders. Why was once the true faith and today is
the brilliant knowledge absolutely necessary in order to be saved. Not in moments of unearthly ecstasy, but sharply
observant and persistent thinking man in terms recognizes and does not look at a wonderful way that all individual will
to live is,does not in any form of life, be it the beggar or king, can be happy.
Light the aforementioned knowledge, the heart, the man must in the rebirth with the same necessity with which a
stone must fall to the ground. And therefore virtue can be taught, virtue must be taught; only I can not ask a
philosophical Raw that he recognized his highest good in non-being. This includes high education and comprehensive
mental horizon unless the heart has received an ascetic tendency already at conception. Der Rohe can recognize his
well only in the world's goods, in wealth, honor, fame, pleasure, etc.. Enables him through genuine education to look it
up, so you give him the opportunity to find it.
i 575 The inflamed by the knowledge that non-being is better than His will so is the supreme principle of all morality (a

subordinate principle is originally merciful will). Neither is it the compassion nor the mystical Durchschauung the
principium individuation , and the Danish Society of Sciences was absolutely right not to crown Schopenhauer's
writing.
From the so inflamed will flow virginity, holiness, love of enemies, justice, in short all virtue, and the reprehensible
nature of unnatural lust by itself, because the conscious will float to death over the world.
Always, however, the actions of the saints are selfish, because he is now his enlightened nature according to which
self is his, his self that can not be denied. Always his actions are necessary, because they flow from a specific character
and a certain spirit, under certain circumstances, at every moment of his life. - Now, is any action even selfish, we must
not overlook the very acts of acts, the degree of selfishness by being different. The man who has turned away from life
and wants only to death, is an egoist as He who wants to life with a vengeance; but the selfishness of the former is not
the natural, the one usually Schlechtweg called egoism or selfishness. -
The attentive reader will have found that I have not established here the morale like in my system. However, this
was deliberate. I introduced myself only to the knowledge that non-being is better than reality (of which there is a will
ignite) because the same is a purely immanent knowledge and not dependent on any metaphysics. In my philosophy on
the other hand I have this knowledge initially linked to the process of development of mankind from being in non-
being, and these, in turn, attributed to the transition of the whole universe, that is, the single fact was the world to God's
will. God wanted the not-just. Because we all, before the world, were in it, as is self-explanatory of the magnificent
harmony between the actions of a man who has only his highest good in mind, and the actions,requested by the major
religions. Therefore, the morale is up sufficiently substantiated, without metaphysics, notwithstanding that an action on
the deepest level, only |
i 576 can be called morally when they firstly like to happen and secondly with the requirement of a higher power (the
Weltallsschicksal with me) matches. - Morality is not an idle invention of men, but the very wisdom-filled glorification
of a better means to an end. The affirmation of the will to live, even if they bethtigt in theft and murder, is not
inconsistent with the denial of the will, because the fate arises from the effectiveness of all things. The difference is the
reward: here heart peace in life and the destruction in death; there Daseinspein, either in a life of an individual life, or
in an indefinitely long life.
----------
Repentance explains Schopenhauer quite correctly:
The man is conscious that he has done what was his will not actually under: this knowledge is repentance.
(. 679 W. a. W. u V. II.)
However, I can not agree with his statement of conscience me. He says:
The more completely becoming acquainted with ourselves, the more and more to filling protocol of deeds is the conscience.
(Ethics 256.)
Pangs of conscience about the committed is nothing short of sorrow, but sorrow for the knowledge of himself as such, ie as
will.
(W. a. W. u. VI 350)
Man acts either according to its character, or against his character, his general welfare in accordance. Did he not
acted in accordance with his character, he may feel remorse; He, however, has not acted according to his benefit, so
conscience can torment him. Because in consideration of his welfare man All he knows draws (which is also part of
what he believes) into consideration. He now leads the deed, despite everything that speaks against them, so the same
voice, which previously abrieth harass, now is it. It is the voice of conscience. it is moral anxiety only feel when he
believes a retribution after death, or for fear of discovery.
----------
i 577 I have to come back to losing again to the so extraordinarily important denial of the will to live. You must clear, bright

and visible stand for everyone.

It is based on the knowledge that non-being is better than reality. But this knowledge is infertile if they do not ignite
the will; for there is but one principle: the individual will. Schopenhauer the relation of the intellect to the will seized
all wrong. As in the aesthetics completely set apart the intellect from the will and those left to enjoy the aesthetic
pleasure alone, while it is yet to light that the will of all suffering is relieved, he is not in ethics, intellect an overriding
influence on award the will.
The last work of intelligence remains the abolition of the will, which she had served until then for his own purposes.
(. 699 W. a. W. u V. II.)
In another way, the intellect can even set against the will; by, in the phenomena of holiness, picks it up.
( Parerga II 452.)
This is wrong. To the knowledge that non-being is better than reality, which is dependent on high intellectual
culture, the key will must occur and not-want. For this to now the will can will the great advantage clearly recognized
the most violent longing must have awakened to the same gradually in him. The easiest this desire will break out of a
will, which is a gentle, mild, good will from home; Which easily passes then from him who is seriously impaired, or
from whom the aesthetic contemplation. the moral enthusiasm is supported by early impression of the motives
involved.
Now here is well to note that, as the knowledge is barren of itself, as an inflamed will is sterile if he has already
affirmed in the child. Schopenhauer himself this important point duly emphasized in the already quoted passage:
 With that affirmation over his own body out, and to the presentation of a new - - - redemption is time declared fruitless.
i 578 We will not allow ourselves to be swayed by the fact that he, tripode ex , following his metaphysical propensity, this clear
real statement recanted: nature confirmed over and over again. The point is, incidentally, since not isolated. It is said W.
a. W. u. VI 449:
Volunteers perfect chastity is the first step in asceticism or the denial of the will to live. thereby denies the above individual
life beyond affirmation of the will and thus gives the indication that, picking up with the life of this body and the will, whose
appearance he is. The nature, always true and naive, says that if this maxim, would generally ausstrbe the human race.
I have only to add that perfect chastity is the only step that leads to salvation sure.
That perfect chastity is the innermost core of Christian morality, no doubt subject.
And he said to them, the word can not receive everyone but whom it is given. For there are some eunuchs, which were so
born from their mother's womb, and are blended Many who made eunuchs by men, and there are eunuchs who have made
themselves eunuchs for the kingdom of heaven's sake.
(Matt. 19, 11-12.)
And Jesus answered and said to them, the children of this age marry and are given in marriage. but which be worthy to
obtain that world, and the resurrection from the dead, neither marry nor are given in marriage. For they can not die any more;
for they are like the angels, and God's children, because they are children of the resurrection.
(Luc. 20, 34-36.)
These are they which were not defiled with women; for they are virgins, and follow the Lamb wherever he goes. These were
redeemed from among men, being the firstfruits to God and the Lamb.
(Apocalypse 14, 4.)
It is good for a man not to touch a woman.
(1 Cor. 7 1)
Who is unmarried cares what belongs to the Lord, how he |
i 579 may please the Lord. But who marries who cares for the things of the world. There is a difference between a wife and a virgin.
(1 Cor. 7, 32-33.)
Even St. Augustine expresses it bluntly of:
Novi quosdam, qui murmurent: quid, si, inquiunt, omnes velint from omni concubitu abstinere, unde subsistet genus
humanum? Utinam omnes hoc vellent! dumtaxat in caritate, de corde puro, et conscientia bona, et fide non ficta: multo Citius
Dei civitas compleretur, ut acceleraretur terminus mundi.
( De Bono conjugali. )
Also to be read in the Book of Wisdom:
For blessed is the barren that is undefiled, which is as innocent of the sins of the bed; the same will enjoy the moment when
you will judge the souls.
And think of the same likes a Barren, who does nothing wrong with his hand, nor evil against the Lord, more will be given
for his faith a sonderliche gift, and a better part of the temple of the Lord.
(3. Cap. 13.14.)
It is better to not have children, so it is pious is; because the same bringeth eternal praise, because it is both renown with
God and man.
Where it is, because it takes it for an example; but who has not, who wants it yet, and pranget in eternal crown, and reserves
the victory of chaste struggle.
(4 Cap. 1, 2.)
But no blissful afterlife buys He that effectively denies life, but the full and complete destruction of his being. He
has wrung actually is dead and forever: it's done! -
 Nevertheless, the doctrine of the denial of the will to life applies to everyone at all times. First, therefore no longer
take place a further affirmation about the individual life also, and thus be given the opportunity to be released earlier.
Second, in order for the rest of the individual's life is proceeding in peace and quiet; Third, you order by instruction and
education, the seeds of salvation in the delicate children | hearts
i 580 scatter and can work on their own salvation that you have forfeited indirectly in this way.

It is wrong when Schopenhauer thinks that the denial of the will to live lift the whole character. The individual
character fades into the background and color the new nature. The one will flee to the solitude and quiet life, someone
else to afflict there, Mom will stay true to his calling, make a fourth only for the good of others and for humanity to
death Why go etc not?
Because many followers of Schopenhauer's philosophy feel any signs and wonders in themselves, they consume in
pain and believe they are not called. This is a very serious practical consequence of a theoretical Irrthums. The rapture
is not a feature of the redemption. is characteristic, and at the same time condition that without external constraint
chosen virginity.
----------
The state in general, of those who denied the will to live, Schopenhauer describes unsurpassable beautiful, and I can
not fail to cite a few passages.
Such a man, who, after many bitter struggles against his own nature, has finally completely overcome, is left only as pure
knowing being, as unclouded mirror of the world.
(W. a. W. u. VI 462.)
If the sex drive is suppressed, so the consciousness is reproduced those carelessness and serenity of the bare individual
existence, on an increased potency.
( Ib . II. 649.)
The good character lives in a homogeneous his nature outside world: the others are to him no not me, but "I again."
(Ethics 272.)
The one in which the denial of the will risen to life is so poor, joyless and full of deprivations, and his condition is seen from
the outside, full of inner joy and true peace sky. It is not the restless urge to live, the cheering joy that has violent sufferings to
previous or subsequent condition as the change |
i 581 fun-loving people make; but it is an unshakable peace, a deep peace and intimate serenity, a state to which we, when it is brought

before our eyes or the imagination, can not tell without the greatest longing.
(W. a. W. u. VI 461.)
But Turning to the views of our own poverty and embarrassment to those who overcame the world where the will to come to
full self-knowledge, found himself in everything and then himself denied free, and which then only his last track, wait for the
body, they revived disappear, to see; then shows us instead of the restless urge and bustle, instead of the constant transition from
desire to fear and from joy to sorrow, instead of the never satisfied and never dying hope that the result of life-long dream of the
willing man is, that peace that surpasses all reason, those utter calm sea of the soul, that profound silence, unshakable
confidence and serenity, whose mere reflection of the face, such as have shown him Raphael and Correggio,is a fair and safe
gospel.
( Ib . 486.)

----------
 Politics.
i 583

----------
Everyone, even the greatest genius, is in any sphere of the
Knowledge.
Schopenhauer.
i 585

One must call it a blessing that Schopenhauer did not try to solve a single problem of philosophy only from the
empirically idealistic point of view, but always, tired of the heavy chains, rejected it and regarded it as a realist. He did
it like Kant, who had, strictly speaking, had to stand by the thing-in-itself, as an X. Even if Schopenhauer's system has
been completely discolored by the contradiction, it offers, on the other hand, an abundance of sound, genuine, and true
judgments of the greatest importance. In the field of politics, too, we will find, besides the most absurd views, good and
excellent, but unfortunately the latter are in a frightening minority. The reason for this lies in the fact that, in this field,
the pretentious, well-disposed citizen of Schopenhauer was able to speak. The misery of the people is admirably
described, but only to give pessimism a foil. Otherwise Schopenhauer has only words of scorn and contempt for the
people and his aspirations, and with disgust of this perversity one turns to the mind of the great man.
----------
From pure a priori intuition, time, starting Schopenhauer denies first of the real development of the human race.
All historical philosophy, however pretentious it may be, takes the time for a determination of things as if Kant had never
been there.
(W. W. W. and VI. 322.)
The story is like the kaleidoscope, which shows a new configuration at every turn, while we actually (!) Always have the
same in mind.
(Ib. II. 545.)
All those who make such constructions of the course of the world, or, as they call it, of history, have the chief truth
i 586 Of all philosophy, that in all time, the same is true, all becoming and developing only seemingly, the ideas alone, the time ideal.
(Ib. 505.)
These historian philosophers and glorers are therefore simple-minded realists, as well as optimists, eudemonists, and
therefore clumsy companions and inveterate philistines, as well as really bad Christians.
(Ib).
This ample bile-discharge of the angry idealist has always given me great pleasure; For why was he to be angry?
But only because he did not understand the chief truth of all philosophy that time is indeed ideal, but the movement of
the will is real, and that the former is dependent on the latter, but not the latter, on the former.
As little as we shall pay attention to the above insults, let us also put aside his good advice:
The true philosophy of history is to recognize the identical in all processes, both the old and the new, the Orient and the
Occident, and, in spite of all the differences in the special circumstances of costume and morals, everywhere the same
 humanity. This identity, and among all the alternating, consists in the basic qualities of the human heart and head - many bad,
few good ones.
(W. a.W. and V.II. 506.)
From history itself he has the most quaint view.
History lacks the basic character of science, the subordination of what is known, instead of which it has mere coordination.
Hence there is no system of history, like any other science. It is, after all, a knowledge, but not a science; For nowhere does it
recognize the individual by means of the universal.
(W. W. and V. II, 500.)
Even the most general in history is in itself only a single and individual, namely, a long period of time, or a chief event. To
this the particular is, as the part is to the whole, but not as the case to the rule; As on the other hand, in all the actual sciences
i 587 Instead, because they convey notions, not mere facts.
(W. W. and V. II, 501.)
One can not think of a more wrong standpoint. Every science was as long as a knowledge, until the details, the
numerous cases, which were arranged in long rows, were brought together and regulated, and every science becomes
ever more scientific, the higher the unity is set, the last principle, In which all threads converge. To grasp, connect, and
connect the immense material of empiricism to ever higher points is the task of the philosopher. Now, if history had
been Schopenhauer's only knowledge, the most urgent demand would have been for him, the countless battles, attack
and defense, religious wars, discoveries and inventions, political, social and intellectual revolutions history under
general aspects and to bring them back under general until he had come to a final principle, and would have made the
history of science par excellence. He could have done so in spite of his idealism, for are the other sciences recognized
by him as classifications of things in themselves and their efficacies? Or is it not rather a division of phenomena,
without true value and reality, phenomena of eternally persistent ideas, which are quite incomprehensible to us?
But was the history of Schopenhauer a mere knowledge? In no way! Even before Kant, history had been conceived
as a history of civilization, that is, it had been recognized that the train of Alexander to Asia was something more than
the satisfaction of the ambition and glory of a brave youth that Luther's protest was something more than the
replacement of an honest one That the invention of gunpowder was something more than a fortuitous phenomenon in
the laboratory of an alchemist, and so on, in his small but ingenious writing: "Idea for a general history in a
cosmopolitan purpose," had attempted the movement of the From the very beginning, a goal: the ideal state, which will
embrace all humanity, and
i 588 Fichte, Schelling, and Hegel, had, with true enthusiasm, grasped Kant's thoughts in order to spread them out and to
penetrate them everywhere. Fichte, in particular, is to be emphasized, who, in his immortal works, "the principles of the
present age," and "speaking to the German nation" -that they contain equally untenable views and many palpable
errors-set the whole earthly life of our species:
That mankind, with freedom, established all its relations according to reason.
It would therefore have been the duty of the philosopher Schopenhauer not to ignore Kant, but to link it to his
philosophical treatises, and, supported by his spirit, to make history even more scientific than Kant had done. He
preferred, however, to deny the truth so as not to have to go with the three "post-Kantian sophists" in a cart.
I have shown in my policy that the ideal state of Kant and Fichte can not be the ultimate goal of the movement of
mankind. It is only the last point of the movement. Moreover, both Kant's and Fichte's remarks suffer from the fact that
there is too much of the cause and the plan of the world and too little of the effective causes. From a world plan which
presupposes a divine intelligence, there can be no question of a final cause only in so far as we are led up to our time
from the direction of the series of developments from where they clearly stand out from the mist of the oldest history
 An ideal point, in which they will all meet. Finally, there is a defect in the fact that the movement has been fixed, but
the factors from which it emerges every minute have not been brought into a higher expression.
I am convinced that I have given the history of science, as well as aesthetics and ethics, the character of a genuine
science and refer to my work for the sake of detail.
As the life of mankind may still be shaped, one thing is certain, namely, that the last generations will live in the
same state form: in the ideal
i 589 State: the dream of all good and righteous. But he will be only the precursor of the "final emancipation."
----------
Although Schopenhauer assured us above that all development was fundamentally mere illusion and fun, he did not
mean to speak of a natural state of mankind and of a state following it, as well as to look at a possible goal of mankind ,
We want to follow the realist now.
It is not possible to construct the state of nature in any other way than by ignoring all the institutions of the state,
and conceiving man merely as an animal. One must ignore the most innocuous co-operative, and may only adhere to
the animal. In this, however, there is neither right nor wrong, but only violence. One can not even speak of a right of
the strongest. Every human being acts according to his nature, and all means are valid. Property can only be possessed
by the human being as the animal has its nest, supplies, etc.: it is uncertain, pending, no legal property, and the stronger
can take it at any time without injustice. Here I stand on the standpoint of Hobbes, the man of "perfected empirical
mode of thought," who declared law and injustice only for conventional, arbitrarily accepted, and therefore, no
exceptions to the positive laws.
Schopenhauer denies this and says:
The concepts of right and wrong, as equally meaningful (!!) with injury and non-violation, to which the latter also belongs
the defense of the injury, are evidently independent of all positive legislation, and the latter is precedent, thus there is a purely
ethical right, or natural law And a pure legal doctrine independent of all positive statutes.
(Ethics 218.)
He has been so obstinate in his misunderstanding that he made the most unjust judgment, which can only be
imagined, over Spinoza. He says:
The obligatory optimism compels the Spinoza to some other false consequences, among which the absurd and very
i 590 often shocking movements of his Moralphilosophie pending above which its Tractatus Theologico-Politicus to actual Infamie
increase in the 16th chapter.
(Parerga. I. 79.)
And what sentences did he have in mind here? Sentences such as the following:
Nam certum est, naturam absolute consideratam jus summum habere ad omnia, quae potest, hoc est, jus naturae eo usque
se extendere, quo usque ejus potentia se extendit.
Sed quia universalis potentia totius naturae nihil est praeter potentiam omnium individuorum simul, hinc sequitur
unumquodque individual jus summum habere ad omnia, quae potest, sive, jus uniuscujusque eo usque se extendere, quo usque
ejus determinata potentia se extendit.
Jus itaque naturale uniuscujusque homine non sana ratione, sed cupiditate et potentia determinatur.
That is, propositions which (if the word "right" are properly understood), as indeed the whole of Chapter 16, belong to
the best that has ever been written. They express high truths that can be fought, but can not be defeated, and which
pessimism, like optimism, has to recognize.
Schopenhauer points to the empiricists, who defend these truths, to the savages (ethics, 218), but evidently lacked
any justification; For the savages, though living in the most miserable co-operative, are no longer in the state of nature,
 and have an unwritten customary law which, as human reason is but one, separates as much as mine the best law of
civilized states.
----------
Regarding the origin of the state, one of them is of the opinion that he is due to the instinct, the others to the fact that
he entered into appearance by contract. The former view also represents our Schiller:
Nature does not begin with people better than with her other works. It acts for him, where he can not act as a free
intelligence yet. He comes to
i 591 From his sensual slumber, recognizes himself as a man, looks around him and finds himself in the state. The compulsion of
necessities threw him into it, before he could choose this state in his freedom; The necessity of the law was based on mere laws
of nature, before he could put it to reason.
(On the aesthetic education of man.)
Schopenhauer, by contrast, adopts the theory of contract.
However pleasing the egoism of the individual, in cases which occur, is the injustice, it is, however, a necessary correlate in
the injustice of another individual, to whom this is a great pain. And as the reason, rethinking the whole, from the one-sided
standpoint of the individual to which it belonged, arose from the attachment of the individual to the moment, she saw the
enjoyment of the wrongdoing in an individual each time by a comparatively greater pain in the unrighteousness of the And
found further that because everything had been left to chance, everyone would have to fear that the enjoyment of the occasional
injustice, as the pain of the injustice, would be much less frequent. Reason, therefore, recognized that both to reduce the spread
of all the widespread suffering, and to distribute it as uniformly as possible, was the best and the only means of avoiding the
pain of injustice to all; Of their enjoyment. This means, which is easily conceived of by egoism, and gradually perfected, is the
contract of state, or the law.
(W. W.W. and VI, 405.)
I have also become acquainted with the theory of contracts.
Schopenhauer speaks of the state itself only with contempt. He is nothing but a forcible institution.
Because the demand of justice is merely negative, it can be forced: for the neminem laede can be practiced by all at the same
time. The compulsory institution for this purpose is the state, whose sole purpose is to protect the individuals before each other
and the whole from external enemies. Some German philosophers of this time of the past would like to turn him into a
morality-educational institution: in the background
i 592 The Jesuit purpose lurks, the personal freedom and the individual development of the individual.
(Ethics 217).
How was it possible to ask involuntarily that such an eminent thinker of the State could have had such an idea of the
night-watchman (as Lassalle excellently said)? Who taught him to read and write? Who gave him his ancient
education? Who provided libraries with his researching spirit? Who has done all this, and protected him from thieves
and murderers and, as a part of the whole, from foreign arrogance, who is different from the state? Could he ever have
written a single page of his immortal works, without the state? How great is the great man!
The state is the historical form in which alone the human species can be redeemed, and will only be broken at the
moment of the death of mankind. It first forces people to act legally, and this constraint restricts the natural egoism of
most citizens. It is also not possible to say that Fichte is right, who says:
Through its mere existence, the state promotes the possibility of a general development of virtue among human beings by
bringing out good manners and morality, which is far from being a virtue.... Lease the nation only through a series of human
ages Peace and tranquility under this constitution; New generations, and the generations that spring from them, are born in it,
and are growing up into them. Gradually the fashion will gradually go out, to be tried inwardly for injustice.
 (General Works, 7, 168.)
It is undoubtedly certain that fierce, tenacious wills, by the constant compulsion, are modified and weakened. Second,
the state protects religions, which, as long as not all men are ripe for philosophy, are necessary for the awakening of
charity and charity in man, that is, of virtues which the state can not compel. Thirdly, as I said, the possibility is only
possible in the state
i 593 That humanity should be redeemed; For not only does the individual, through education, be able to gain an overview of
what is necessary to recognize that non-being is better than being, but also prepares the masses for the denial of the will
to life by the fact that in him suffering is The tip is driven.
Humanity must, by a red sea of blood and war, wade up to the promised land, and its desert is long.
Jean Paul.
It is only in the state that man can unravel his will and his mental faculties, and therefore the friction necessary for
salvation can arise only in the state. The suffering grows and the sensitivity for it. But it must be so, if ever the ideal
state should enter into existence; because wild people can not be its citizens, and man in his natural egoism is a beast of
prey, is l'animal mchant par excellence. To tame him, glowing iron bars must be thrust into his flesh: the social misery
must come upon him, physical and mental agony, boredom, and all other restraining means. The growth of the spirit
goes hand in hand with the change of the raw will, and the refined demon rises to the objective knowledge and moral
enthusiasm of the ever-increasing swing of the intellect.
Schopenhauer was well aware of the power and good fortune of the severe and persistent suffering, but he did not
want to see that the condition of the state was the same. He says very correctly:
Suffering at all, as is inflicted by destiny, is a second way to reach the negation of the will: yes, we can assume that most of
them only come to this, and that it is self-perceived, not merely recognized suffering Is most frequently the result of complete
resignation, often only at the proximity of death. In most cases, the will must be broken by the greatest own suffering, before
the self-negation occurs. Then, after he has been brought to the brink of despair by all the steps of the growing distress, under
the most violent resistance, we see man suddenly, in himself, recognize himself and the world, his whole being
i 594 And, as purified and sanctified by this same, willingly renounce all that he wanted with the greatest vehemence, and joyfully
receive death, in unassailable rest, salvation, and sublime.
(W. and W. 463, respectively)
I can not repeat here how the states, by the development of the society enclosed by them, develop into the ideal
state. Only one thing I will say. At the time of Kant, the ideal state was merely a dream image of the philanthropists.
The reality gave only an uncertain indication to him. Since then, the fog has fallen, which have enveloped him, and
whether he may be in a far distant place, he is already throwing his shadow over mankind. What the body of the fourth
class stands through is the longing for education, that is, the longing for a better guide, for another movement, for a
movement that brings about the end of all movement, in short the redemption. This longing lies with necessity in the
general movement of the universe from being to non-being. Only Thors can think that the movement of the world can
be stopped, and only Thors can be led astray by the dirty foam which lies on the lower classes, and the clumsy crystals,
which point to something quite different, to which, on the surface, The great longing for education. When the mean
man opens his innermost heart, one will almost always hear: "I will get out of my misery; I will be able to eat and
drink, as the rich and noble: it must be the best; They are the fortunate, we are the unfortunate, the deserted, the
disinherited. "The knowledge of the educated in the true sense of the word, that the higher the spirit is developed, the
less life can satisfy the will to life in all forms of life Must be a much more unhappy one-does not soothe the crude man
who can not be persuaded that he alone is unhappy. "You want to see me, you lie, you stand in the solace of the
bourgeoisie," he cries to the philosopher. "Well," he says, "you'll know."
 And he will, he must know it in a new order of things. -
i 595 And who does not recognize the shadow of the ideal state in the political arbitrations of our time, in the Peace League,
in the slogan "the united states of Europe," in the awakening of the Asiatic peoples, in the abolition of physical and
slavery? Words of the head of one of the most powerful countries in the world:
Since trade, instruction, and the speedy transportation of thought and matter by telegraph and steam have changed
everything, I believe that God prepares the world, becomes a nation, speaks a language, reaches a state of perfection in which
Armies and war fleets are no longer necessary.
(Grant).
Not that the summer is already at the door, but the cold of the winter escapes from the valleys, and mankind is in the
spring. -
How did Schopenhauer imagine a development of mankind?
If the state achieves its purpose perfectly, it is certain that, by the human forces united in it, the rest of nature can become
more and more subservient to duty, and finally, by the abolition of all kinds of evils, come. But, in part, he has still been very
far from this end; And there are still numerous innumerable evils which are essential to life, among whom, though they have all
been carried away, at last boredom occupies every place abandoned by the others, it is still preserved in suffering; And even the
quarreling of individuals is never to be wholly abolished by the state, since he teases in small things, where he is grossly
condemned; And finally, the Eris, who had been happily expelled from the interior, turned his last outward-as a war of the
peoples. If all this had been finally overcome by a cleverness based on the experience of thousands of years, the real
overpopulation of the whole planet would ultimately be the result, whose dreadful evil can now only be imagined by a bold
imagination.
(W.a.W. and VI, 413.)
i 596 You have to laugh. Economical works seem to have been quite unknown to Schopenhauer; For otherwise he would
have had to know from the polemics of Carey against Malthus, which enormous numbers of people can still receive
and nourish our planet. Who knows at all how man's diet can still be shaped? But, quite apart from this, it can be said
with certainty that, if a perfect population of the earth should come, its entry will also coincide with the salvation of
mankind; For mankind is a part of the universe, and this has the movement from being to non-being. -
In any case, our philosopher had a great lack of understanding for political questions. He says:
The whole of mankind, with the exception of a very small part, was always raw and must remain, because many physical
work, which is indispensable for the whole, does not permit the formation of the mind.
(Ethics 246).
The monarchical form of government is natural to man. There is a monarchical instinct in man.
(Parerga II. 271/272).
The jury is the worst of all criminal courts.
(Ib. 274.)
It is absurd to give the Jew a share in the government or administration of any state.
(Ib. 279.)
Parerga II. 274 he made in all seriousness the proposal
The imperial crown should pass alternately to Austria and Prussia for life.
In the wars he sees nothing but robbery and murder, and with heartfelt satisfaction, as often as an opportunity
presents itself to him, he introduces Voltaire's saying:
Dans toutes les guerres il ne s'agit que de voler.
The exemption from military service he demands Parerga II. 524 as a reward (!) For hardworking students while
but everyone Prudent and high-hearted joyfully and gladly fulfilled his Militairpflicht.
i 597 And even the sentences:
The clean sex, without spirit, without love of truth, without righteousness, without taste, without an upsurge to anything
noble, to anything about the material interests to which the political belong.
(Parerga I. 187.)
The common being remains a common being.
(Parerga II. 73.)
One can only exclaim with indignation: "Pooh!" and proh pudor!
----------
Here is also the place to blame for its injustice against the Jews. The reason for the enmity lies in the immanence of
the Jewish religion. That the transcendent philosopher could never forgive her for having no doctrine of immortality.
As far as the Jews themselves are concerned, it can not be denied that the freedom given to them suddenly gave rise
to singular phenomena. Many of them, supported by their mammon, are bold, presumptuous, cheeky, and some do
what Schopenhauer says of all,
The National Character of the Jews (the Race Mauschel he calls them once) attached known bugs, among which a
miraculous absence of all which verecundia the word expresses. - -
(Parerga II. 280.)
But it should not be forgotten that it is precisely the imperturbability which followed 18 centuries of the most
revolting pressure and the most contemptuous contempt that produces such fruits. Now the Jews avenge themselves
with their cold, dead mammon: to the destruction of individuals, for the sake of mankind.
The money, a thing, only made harmless to the comfort of men, a hollow, insignificant representative of the true goods, then
gently growing in importance, granting unspeakable benefits, mixing things and peoples in increasing intercourse, the finest
nerve-spirit of the national union; Finally a demon, changing his color, instead of picture of things becoming becoming thing,
yes
i 598 The only thing that engulfed all the others-a glare which we, as if fortunate, chase, an enigmatic abyss from which all the senses of
the world emanate, and in which we have thrown the highest good of this earth: brotherly love , And so peoples, and almost the
whole of mankind, are chasing hustle and bustle for the change-of-mothers: to acquire and to consume, while man's only
happiness falls from his hands: to play joyfully and happily in the sunshine of the goodness of God, as the bird in The air. But it
must be so, as surely as it will be otherwise; In the gigantic plan of human development, it will be well that he also makes this
experience and rescues it from one to the other, until it has been advanced to the still humanity, to its moral freedom.
(Adalbert founder.)
If, however, one departs from the ardent impulse of some, one will encounter in this people a mercy, especially
among the women (whether it is often expressed tactlessly), which is above all praise, and to an innate prudence, to one
Sagacity, which, when trained, grows to the highest spiritual power. Truly, if the truth, that the movement of mankind is
produced by the ever weakening will and the ever-strengthening intelligence of the individual, is not documented by
the general history, the Jews would be called forth by the unbridled suffering Will and spirit modifications.
----------
The only truly pleasing thing Schopenhauer's works offer concerning politics are the reflections on fate. Although
Schopenhauer, hesitant, giving, and retiring, assertive and reviving, always makes the point of being heard, he must
confess that the whole world is a fixed, closed whole with a fundamental movement. He says:
Here, therefore, the demand, or the metaphysical-moral postulate, is a pressing unity of necessity and acceptance
i 599 Irresistible. It is impossible, however, to obtain a definite conception of this uniform root.
(Parerga I. 225.)
 Accordingly, all those cords, advancing in the direction of time, form a great, common, often intertwined net, which
likewise, with its whole breadth, moves in the direction of time, and precisely constitutes the course of the world.
(Ib. 230.)
Thus everything is reflected in everything, every one in each one resounds.
(Ib. 231.)
In the great dream of life, all life-spaces are so artificially intertwined that each one experiences what is prosperous and at
the same time accomplishes what is necessary to others; According to which a great event in the world is adapted to the fate of
many thousands, each in an individual way.
(Ib. 235.)
Would not it be narrow-chested pusillanimity to consider it impossible that the CVs of all people in their mesh, should have
as much concentus and harmony as the composer to give the many, seemingly confused raging voices of his symphony knows?
Our fear of that colossal thoughts will mitigate if we remember that the subject of the great life's dream in a sense (!) Only One
is the will to live.
( Ib ).
Taking a simple unit coexistirend with the world of plurality, so everything in the world is dark, confused,
contradictory, mysterious. Assuming, however, a simple unity to the world, which splintered into a world of
multiplicity, which latter still exists alone, dissolve as I have shown, the most difficult philosophical problems with
consummate ease. The disintegration of the original unit that we can not see into multiplicity was the first movement.
All other movements are necessary consequences of this first. Destiny is no longer a secret, and from the common root
of the necessity and randomness can gain a clear idea of what Schopenhauer, who always blended the transcendent to
the immanent, had to deny.
----------
i 600 we look from here to the ethics and politics of Schopenhauer and my ethics and politics, then the difference is in its full

size.
A philosophy which will take the place of religion must, above all, the consolation of religion, can impart uplifting,
heart-strengthening that each his sins can be forgiven, and that a kind Providence directs humanity for their own good.
Gives him the Schopenhauer philosophy? No! As Mephistopheles, Schopenhauer sits on the bank of the stream and
people calling taunting the pain in itself Wind ends for redemption screaming about: your reason helps you nothing.
Only the intellectual intuition can save you, but only to him who is predestined by a mysterious power to do so, they
can become part of. Many are called but few are chosen. All others are condemned to languish "eternal" in hell of
existence. And woe to the poor, who supposes,he could be saved in the totality; they can not die because their idea is
out of time, without which is nothing can change.
Although all want to be freed from a state of suffering and death: they want to, as they say, go to eternal bliss, come into the
kingdom of heaven: but not on their own feet; but carried in they want to be the course of nature. But that is impossible.
(. 692 W. a. W. u V. II.)
I say, however, by the hand of nature. Who wants to redeem it at any time "by reason and science, man's highest
power" The infallible means to account for the world as a whole, is for the real individuality, their development in
depends any way by the time virginity. But those who already live on in children, for that is the way of salvation is in
this generation forfeited, and those who could still take the means, but do not have the strength to do - they all may be
getrosten courage and continue to fight honestly: sooner or later they will be redeemed, whether before of the
community, or in totality, because the universe is the movement from being into non-being.

----------
 Metaphysics.
i 601

----------
A drop that trembles on the lotus leaf:
Thus the volatile life is quickly weathered.
Eight primitive mountains, together with the seven seas,
The sun, like the gods themselves, the honorable,
You, me, the world - time will smash everything:
Why do you care about anything? -
Sankara Atscharja to Hfer.
i 603

This part of my criticism of Schopenhauer's philosophy would be the most extensive, if not all the people here had
already been treated; For I must repeat that Schopenhauer was not an immanent philosopher, but a transcendent
philosopher. He watched, in good time, faithfully and honestly, and laid down the results of these observations in his
works; But, immediately afterwards, he betrayed what false idealism had whispered to him, creating the greatest
confusion, the most tangible contradictions. I will not recite Goethe's word again; On the other hand, I will point out an
appearance in Schopenhauer's lecture. His two modes of observation in the world: the realistic and the empirical-
Idealistic, had, if they were to follow one another directly, had to render their thoughts completely vacillating. This to-
and-fro wavering must then be reflected more clearly in his style than is clear and pure. And indeed, an attentive reader
will soon realize that the philosopher, who was always strong and stubborn, coarse, and stubborn, was not firmly
established in himself. This insecurity of the train of thought in the treatises "on death and its relation to the
indestructibility of our being" is very perceptible and immediately perceptible to everyone. But it is most palpable in
the chapter on fate, especially on pages 221 and 222, where a thought is set, but at once limited; The limitation is
justified, however, to be immediately reversed, and this game is repeated several times. The skeleton of the sentences,
or the footprints of the tumultuous philosopher, are expressed grammatically:
i 604 But - but - in the meantime - although - but - indeed - alone - but - but - meanwhile - alone -
Which scheme is extremely eloquent.
Here I will, as promised, wind up the bouquet "Actually," which will clearly show Schopenhauer's uncertainty.
1) Matter is actually the will;
2) The thing-in-itself is neither to be extended nor extended;
3) The unity of the will is not really to be grasped with our intellect;
4) The peoples are really mere abstractions;
5) Form and color do not actually belong to the idea;
6) The idea is (as a matter of fact) the space as foreign as time;
7) Not the form but the expression is actually the idea;
8th) The person who knows has only the appearance of his own being;
 9) In history, we always have the same thing in mind;
10) Dying is actually the purpose of life;
11) The subject of the great life-life is, in a sense, only one thing: the will to live;
12) Actually, my philosophy does not go to any extraterrestrial things, but is actually immanent.
A beautiful dozen!
----------
Schopenhauer, on the other hand, appears as an honest natural scientist and, on the other hand, an amphibian, a
semi-transcendental philosopher, he also appears in a third form, a pure metaphysician, especially in the field of animal
magnetism. Here he can be with heartfelt joy, con amore go, and follows the course of his heart without prudence.
The inadequate
This is the event;
The indescribable
Here it is done.
(Goethe.)
i 605 He teaches us that the phenomena of animal magnetism
At least from the philosophical point of view, among all the facts which the whole experience presents to us, without the
comparison being the most important,
(Parerga I. 284.)
And claims freshly:
As there is in the somnambulistic clairvoyance the abolition of the individual isolation of the knowledge, there may also be
an abolition of the individual isolation of the will.
(W.I. N. 102.)
He does not hesitate to say:
It can not be foreseen why a being, which still exists in some way, should not be able to manifest itself, or to act upon
another, although in a different state,
(Parerga I. 313.)
And has the courage to try to explain spirits:
It can be a priori not outright deny the possibility that a magical effect not should be able to start from an already dead.
(Parerga I. 325.)
We would have to explain the matter in such a way that in such cases the will of the deceased was still passionately directed
to earthly matters, and now, in the absence of all physical means of action on the same, now takes refuge in the place of his
original, Metaphysical property, consequently, in magical power, as in life, as in life.
(Ib. 326.)
However, he "takes up the most extreme of the incidents reported by so many and different sides", and, as if they
were not at all possible, but at the bottom of his soul, clearly for anyone who wants to see , The steadfast faith in the
supreme powers. The fact that he did not openly acknowledge his faith was due to the fact that he was well aware of
his scientific reputation, and the strongest motive, as always, was the victor.
----------
Schopenhauer's transcendent (not, as it pleases, immanent) dogmatism rests on three incomprehensible brain spins
i 606 1) The real matter,
2) The one indivisible will in or behind the world;
3) The ideas,
 Similar to the triad: father, son, and holy spirit, or the Indian Trimurti. The resemblance with the Christian triad is
especially great, since the Holy Spirit is supposed to emanate from the Father and the Son, and, according to
Schopenhauer, the Idea must represent itself in matter, as the quality of it. Let us surrender these errors to the genius of
oblivion.
----------
All the religions of the world, all past and still effective cosmogonies and secret doctrines, all philosophical systems
contain only what man has found in and in himself. Either the first principle time and space (Zend religion), or matter
and force (Kong-fu-tse), or mind, matter, time and space (Egyptians), or Being (Brahmanism, Eleatics, Plato), or If
(Heraclitus), or the substance (pantheists), or the power, the spirit (Judaism), or the will (mystic, Schopenhauer), or the
individuality (Budha), etc., man always entered the world, Or over it, an element of his person, which, however, he
often so magnificently expanded, inflated, embellished, purified, generalized, that he could scarcely be recognized.
Among all religions, two distinguished by the fact that its center of gravity falls in the center of truth in the
individuality: the real Christianity and the teachings of the Indian king's son Sidhrtta (Budha). These so different
doctrines agree in the principal, and confirm the Schopenhauer philosophical system which I have purged, which is
why we shall now take a brief look at the same; namely to the former in the form which gave him the noble Franck
Forter in the Theologia German (Stuttgart 1853), because in the same individuality is much purer than mirrored in the
Gospel.
First, the Franckforter distinguishes God from God as God.
God as a deity does not belong to it, neither will, nor knowledge, or revelation, nor that which is called
i 607 Or speak, or think. But God as God belongs that He speaks Himself, confessing and loving Himself, and revealing Himself to
Himself, and all this without Creation. And all this is still in God as a being, and not as a working, for it is without creature;
And in this utterance and manifestation becomes the personal difference.
(117)
And now, the huge jump from the potentia -His in the actu -His making, he says:
God wants that what is essentially without creature in him is worked and practiced. What else? Should it be idle? Why
would it be useful? So it would be just as good, it would not, and better, for what is good for nothing is free, and God and
nature will not. Well! God wants this to have worked and exercised, and this can not happen without creature, that it should be.
Yes, neither this nor that should be, or would it be neither this nor that and no work or efficacy, or the like, what would or
should God himself, or measure God be he?
(119)
To the admirable man there is fear and fear. He stares down into the abyss and trembles with the words before the
depths:
We must return here and remain; For one would like to imitate him so much, and to inquire that one would not know where
to go or how to turn back.
(-)
From now on he remains on real soil and the most important part of his doctrine begins. It is true that he has an
idealistic approach (all pantheism is necessarily empirical idealism), explaining the creatures to mere semblance:
What has now flowed out is not a true being, and has no essence different, for in the perfect, but it is a coincidence, or a
glow, and a semblance, which is not a being, or no being has any other than in the fire The luster, or in the sun, or in a light,
(7.)
But he does not pursue the wrong way and immediately turns back to the right one. In him he now finds the One, which
can only be found in Nature at all, the main thing,
i 608 The core of all beings: the real individuality, or the individual.
In all that is, there is nothing forbidden, and is nothing that is contrary to God, except for one thing alone: that is one's own
will, or that one will desire otherwise than the eternal will.
(203)
What else was the devil doing, or what was his fall or his departure, for he assumed that he was something, and that
something was something, and that he belonged to him? This acceptance and his ego and his Me, his Me and his Me, that was
his repentance and his fall.
(9.)
What was Adam doing differently? It is said, "If Adam ate the apple, he would be lost or fallen." I speak: it was because of
his acceptance and his ego, his me, his mine and his me and the like. If he had eaten seven apples and had not been accepted, he
would not have fallen.
(9.)
He who lives in his own self, and after the old man, is and is Adam's child.
(57.)
All who follow Adam in pride, in lust of the body, and in disobedience, are all dead in the soul.
(-)
The more self-reliance and self-respect, the more sin and wickedness.
(61.)
Nothing burns in hell as a will.
(129)
Adam, selfhood, self-reliance, self-will, sin or the old man, the turning away and departing from God, is all-one.
(137)
All the wills without God's will (that is, all their own will) are sin and all that is done by their own will.
(189.)
Were not his own will, there would be no hell, no evil spirit.
(201)
Were not his own will, no property would be. |
i 609 There is nothing peculiar in heaven: therefore there is enough, true peace, and all salvation.
(217)
He who owns or wants to have or would like to have something of his own is himself; And whoever does not have or wants
to have anything of his own, and desires nothing, is free and free.
(-)
Man, however, should be free and self-sufficient, that is, without self-reliance, egyma, Me, Me, Me and the like, so that he
sought so little for himself and his own, and thought in all things as if it were not , And should therefore hold little of himself,
as if he were not.
(51.)
Man is to die in himself, that is, to human pleasure, consolation, joy, desire, selfishness, self-reliance, and the like in the man
to whom he is attached, or on which he still rests in frugality or something upon it The man himself, or other creatures,
whatever that is, all things must be taken away, and dying shall be done to man in truth.
(57.)
If, then, a reunion with God should take place, the individual will must be completely killed; because
Egoism and self-reliance have been divorced from God, and it is not his own, but only so much that is necessary to the
personality.
(123)
 The latter theorem is a good testimony to the prudent reasonableness of the mystic, which did not allow perverse
reason to allow the world-organism to flow into a frayed, slender, sagging infinity.
How then can man come to self-extinguishment, how can he destroy the self-will? The mystic, above all, expresses
the truth that every one can be saved.
That man is not, or is, ready, is truly his fault, for man would not have to create and respect others, for he alone perceived
the need in all things, and he thought with all his diligence on how he was prepared to do so God, in truth, would prepare him
well
i 610 And God therefore has great diligence and earnestness and love for the preparation as to pouring, if the man were ready.
(79.)
And passing over to execution, he says:
The most precious and loveliest thing in all creatures is knowledge, reason, and will, and these two are together when one is,
there is also the other; And if these two were not, there would be no rational creature, but only beast and beast, and that would
be a great affliction, and God would never get his own and his property now, in a real way, which is to be and belongs to
perfection.
(207)
With its reason, man first recognizes himself, and thus comes into a very peculiar state, aptly called the "lust of
hell," from which God, however, redeems him.
For whoever actually recognizes himself in truth, is above all art, for it is the highest art; If you know yourself well, you are
better and more laudable than God, if you have not known yourself, and have known the course of the heavens and all the
planets and stars, and all the power of herbs and all the complexion and affection of all men and the nature of all animals And
had therein also all the art of all those who are in heaven and on earth.
(31)
When man himself recognizes in truth, and he discovers who and what he is, and finds himself so scornful, evil, and
unworthy of all the consolation and goodness that has ever been, or can be, done to him by God and by the Creatures He is so
profoundly humble and distasteful to himself that he thinks he is unworthy, that the earth should bear him, and also means that
it is fair that all creatures in heaven and on earth should stand up against him and avenge their creator And cause him all
suffering, and torment him; Of which he thinks worthy.
(39.)
And that is why he does not want or desire any consolation or salvation, either from God or from all creatures
i 611 In heaven and on earth, but he will be unsatisfied and unresolved, and he is not sorry for his damnation.
(-)
Now God does not allow man to be in this hell, but he takes him to himself, so that man desires nothing, or respects only the
eternal good, and recognizes that the eternal good is so noble and so good that his bliss, Joy, peace, peace, and sufficiency. And
if a man does not look for other things, he is still sought, for the eternal good alone, and himself, still seeking nothing for his
own, but the glory of God alone, will be joy, peace, bliss, peace and consolation, and what is the same All man's part, and so
man is in heaven.
(41.)
Our mystic also knows a second, more natural way.
But one should know that light or knowledge is nothing or is good without love.
(165)
It is true that love must be guided and taught by knowledge; But if love does not follow knowledge, then nothing becomes
of it.
(167.)
 Every love must be taught and guided by a light or knowledge. Now the true light makes true love and the false light makes
false love; For what holds the light for the best, it is of love for the best, and says that it should love it, and love follows it, and
fulfills its commandment.
(169)
True love is guided and taught by the true light and knowledge, and the true, eternal and divine light teaches love to have
nothing to love but the true simple and perfect good, and for nothing but good and not that one Wages from him, or something
else, but for the sake of good, and because it is good, and that it is to be loved by judgments.
(175)
And it is only then that a true inner life is lifted, and then God himself becomes man, so that there is nothing more that is not
God or God, and also that there is nothing that is acceptable.
(229)
i 612 The mystic describes the behavior of such a "deceived" man as follows:
But whoever wants and is to suffer God must and shall suffer all things, that is, God, himself and all creation, except
nothing; And whoever ought to be obedient, submissive, submissive, submissive, submissive, submissive, submissive,
submissive, submissive, submissive, and submissive, submissive and submissive, and all this in a silent state within the internal
ground of his soul A secret, hidden patience, to bear and suffer all things or repugnance.
(83.)
It follows, then, that man can neither ask nor desire or desire, neither from God nor from the Creatures, except for mere
necessity, and all things by fear, and by grace, and not by right, and does not leave his body and all his nature To be more than a
good and a pleasure, for the mere necessity, and does not allow any one to help or serve him except in a louder necessity, and
that all things with fear.
(95.)
And so the Franckforter describes the state of such a deified man:
What is the union? In that one is pure and simple, and wholly pure in the truth, with the simple eternal will of God, and
especially without will, and that the created will has flowed into the eternal will, and has merged in it, and has become none so
that the eternal That is, will be done and left there alone.
(105)
These people also stand in a liberty, so that they have lost fear of torment or of hell and hope of wages or of heaven, but in
complete freedom of fervent love.
(35.)
And where the union is made in truth and in essence, the inner man stands immovable in unification, and God causes the
external man to be moved back and forth from him to the. This must and must be the case, and that the external man should
speak, and also in truth,
i 613 I will neither be nor be neither living nor dying, knowing or not knowing, doing or leaving, and all that is equal to it, but all that
must and shall be and be done, I am ready and obedient to it Be in a painful manner or in an active manner.
(107)
There is, and is, a contentment and resting, nothing to desire, to know less, to know, to have, to live, to die, to be or not to
be, and what that is will be all-one and equal and there Nothing is wrong but sin alone.
(179.)
In spite of the fact that the deified man is to suffer and suffer all things, his will rises with power and total energy
against the one impulse: falling back into the world, and the mystic here naively expresses the truth that the individual
wants to the last breath That the ego, the self, can never be denied. One can deny the natural self, the original self,
"Adam", but never the self in itself.
 And from the eternal love which God loves as good and good, the true, noble life is so much loved that it is never left or
thrown away. Where it is in a man, man should live until the last day, so it is impossible for him to leave it; And if the same
man should die a thousand deaths, and all the suffering upon him fall upon him, which could ever fall or fall upon all creatures,
one would rather suffer everything than to leave the noble life, and whether one has an angel's life for it Would not take it.
(141)
And whoever is a true, virtuous man, take not the whole world, that he should become impotent, or rather die a miserable
death.
(165)
----------
The core of the teaching of the great, mild Indian Budha is the karma.
The essential constituents of the people are the 5 Khandas: 1) the body, 2) feeling, 3) Introduction, 4) judging
(thinking) |
i 614 5) Consciousness. The 5 Khandas are held together and are the product of Karma.
Karma is effective, exercise, moral force, omnipotence (action, moral action, supreme power).
Karma is in the body, like the fruit in the tree: you can not say in what part of the tree it is; It is everywhere.
Karma surrounds kusala (merit) and akusala (guilt).
Akusala consists of klesha - Kama (cleaving to existence, will to live) and wastu-Kama (cleaving to existing
objects, determined will, demon).
The karma is individual.
All sentient beings have their own individual Karma, or the most essential property of all beings is their karma; Karma comes
from inheritance, or that which is inherited (not from parentage, but from previous births) is Karma; Karma is the cause of all good and
evil; Karma is a kinsman, but all his power is from kusala and akusala; Karma is an assistant, or that which promotes the prosperity of
any one is his good Karma; It is the difference in the karma, it is the difference in the karma, it is the difference in the karma.
(Spence Hardy. A Manual of Budhism. 446th) All sentient beings have their own individual karma, or the innermost core of all beings is
their karma. Karma is an inheritance, or what is inherited (but not by parents but by previous CVs), is karma. Karma is the source of all
good and woe or weal and woe occur by means or by karma in the appearance. Karma is a brother, but all 'its power flows from merit and
demerit. Karma is a helper, or what favors the welfare of a man is his karma. Depending on the karma of good or bad quality, is the fate
of the people designed so that, others are a low high, the miserable, the others are a happy.
(Words of Budha.)
i 615 The karma is so individual, certain moral force. At birth, an individual's karma as it is (as the merchants say would) a
double balance. The merit balance is the sum of all good deeds in earlier modes of life, after deduction of the rewarded;
The debt balance is calculated as the sum of all the bad deeds in previous lives, minus the expended ones. On the death
of an individual is his karma karma at birth, plus its good and bad in the finished resume the happened deeds and less
were serving in this CV guilt and rewarded merit from earlier times.
The specific nature of the Karma is therefore not a transferred from parent to child individual character, but the
karma of an individual is something all parents Independent. The mating of the parents is only occasional cause for the
appearance of the karma that alone, forms his new body without outside Beihlfe. Or in other words, -Teaching Karma
is Occasionalismus. If a karma of a particular quality by the death freely, it causes because Conception, where its
essence corresponds to the product to be individual, ie it wraps itself in those new body, which is most suitable for its
combination of certain debt with certain merits , Thus, either a Brahman, or a king, or a beggar, or a woman, or a man,
or a lion, or a dog, or a pig, or a worm, etc
 "With the exception of those beings who have entered into one of the four paths leading to nirvana, there may be an interchange
of condition between the highest and lowest. He who is now the most degraded of the demons, may one day rule the highest of the
heavens; He who is at the end of the celestial Except those beings who walk in one of four ways to nirvana, the highest and lowest its
position can change. He who is now the lowest demon can once dominate the supreme heaven, and who now sits on the most venerable
heavenly throne may one day be wriggling under the greatest torments of hell; And the worm we
i 616 Thrones may one day writhe amidst the agonies of a place of torment; And the worm, that we crush under our feet, become a

supreme budha.
(36.) Now trampled, may become a teacher of mankind in the course of time.
A woman or a man takes life; The blood of that which they have slain is continually upon their hands; They live by murder; They
have no compassion on any living thing; (The five Khandas), will be born in one of the hells; Or if, on the account of the merit received in
some former birth, they are born as men, it will be of some inferior caste, or if of a high caste, they will be the young, and this shortness of
life is on account of the former cruelties. But if any one is in a state of the world, then the world is in a state of disrepair If he is in this
world, it will be as a brahman, or some other high caste, and he will live to see old age.
(446) A woman or a man murdered; The blood of the slain remains on their hands; They live by murder; They have no mercy on any
living being. Such persons are, in the dissolution of their bodies, reborn in a hell, or as men of a lower caste, when they have earned
themselves in an earlier existence. If they are reborn as men of a higher caste, they die young, and this early death flows from past
cruelties. But if a man destroy no life, take no weapon in his hand to shed blood, and be kind and merciful to all, he is born after death in
heaven, or, when he appears again in this world, he will As Brahman, or as a member of another high caste, and will reach a great age.
(Words of Budha.)
The karma works in the world, sangsara; But it goes under and is destroyed when entering the nirvana.
What is nirvana? Four paths lead to the same:
1) the way sowan,
i 617 2) the way Sakradgami,
3) the way Anagami,
4) the path Arya.
Nagasena, a budhaistischer priest with a very fine dialectical spirit, the essence describes the four paths as follows:
1) There is the being, who has Entered de sowan path. He is a very good teacher. He also rejects the error called sakkya -
drishti, which teaches, I am, this is mine; It is necessary to do the same. Thus, in three degrees his mind is pure; But in all others it is still
under the influence of impurity. 1. The nature which has taken the path sowan, committed entirely to the teachings of Budha's; It also
rejects the error, sakkaya-drishti called, which teaches: I am, this is mine; it recognizes that nirwana can be obtained only by obeying the
anempfohlenen of the ways regulations. His mind is therefore free in three directions; after all, it is under the influence of impurity.
2) There is the being did has Entered the path Sakradgami. He has rejected the three errors, and has been saved from the evils
of Kama-raga (evil desire, sensuous passion) and the wishing evil to others. Thus in five degrees his mind is pure; But as the rest is is
entangled, slow. 2. The essence of the way Sakradgami has the three errors discarded as the sowan on the way, and is further free of
Kma-raga (bad desire, sensual passion); It does not want any harm to others. His mind is thus pure in five directions, but after all else he
is confused and careless.
3. There is a fact that has entered the path angami. He is free from the five errors. By the man who has entered Sakradagami,
and also from evil 3. The nature in the path Anagami is free from the errors of five as the on the way Sakradgami and free from lusts,
ignorance, Two |, fel
i 618 Desire, ignorance, doubt, the precept of the sceptics and hatred. Hates and rejects the statutes of the skeptics.
 4. There is the rahat. He has vomited up klesha, as if it were an indigested mass; He has arrived from the sight of nirvana; His
mind is light, free and quick to the rahatship.
(Spence Hardy. Eastern Monachism. 289.) 4. The rahat has all the love for other things like an undigested mass vomited; he lives in
bliss that brings the sight nirvana's. His mind is pure, free and moving rapidly towards redemption.
The agreement of the following description of the state of rahat with that of Franck's Forter, the state of a deified
man on is amazing.
The rahats are subject to the endurance of pain of body, color: such as proceeds from famine, disease; But They are entirely free from
sorrow or pain of mind. The rahats have entirely overcome fear. Were a 100,000 men, armed with various weapons, to assault a single
rahat, he would be unmoved, and entirely free from fear. (287.) The rahats physical ailments are subject arising from hunger and diseases;
but they are free from worries and heartache. The rahats have completely defeated the fear. If hundreds of thousands of armed men on a
single rahat enter, he would remain unmoved and unafraid.

Seriyut, a rahat, knowing neither desire nor aversion declared: I am like a servant awaiting the command of the master, ready to obey it,
whatever it may be; I await the appointed time for the cessation of existence; I have no wish to live; I have no wish to die; desire is
extinct. (287) Seriyut , a rahat free from likes and dislikes, said: I am like a servant who expects his master's orders, ready to carry out
everything that is told. I expect certain time when my life is entirely cease; I will neither live, nor do I want to die: Every wish is dead in
me.

Nirvana itself is not to be:

i 619Nirvana is the destruction of all the elements of existence. The being who is purified, perceiving the evils Arising from the sensual
organs, does not rejoice Therein; by the destruction of the 108 modes of evil desire he has released himself from birth, as from the jaws of
an alligator; he has overcome all attachment to outward objects; he is released from birth; and all the afflictions connected with the
repetition of existence are overcome. THUS all the principles of existence are annihilated, and did annihilation is nirvana. (292) Nirwana
is the destruction of all life elements. The purified essence no longer enjoys by lust after it has recognized the evils that flow from it.
Through the destruction of the 108 kinds of evil desires, it broke free from rebirth, as from the jaws of an alligator; it has overcome all
attachment to other creatures; it is completely free from life, and all the pain, which are linked to the rebirth are over. In this way life is
destroyed down to the roots and this destruction is nirvana .
----------
Nirvana is actually the non-existence, absolute destruction, although the successor Budha's tried it as something real
in the world, sangsara to face and to teach a life of it, the life of rahats and Budha. Nirvana should be no place, yet the
blessed shall dwell therein; the death of the redeemed every principle of life is to be destroyed, yet want rahats live.
The union with God, who speaks of Franck Forter, is, as we have seen already in the world take place and that is
what the kingdom of heaven. The Himmelreich after death, as Nirwana , the non-existence; because if you skip this
world and life in it, and of a world that is not this world and of a life that was not this life, speaks - where is there any
clue?
If we compare the teaching of Franck's Forter, the teaching Budha's and purified from me Schopenhauer doctrine
with each other, it will be found that, in the main, the |
i 620 have greatest possible agreement; because individual will, karma and individual will to live are one and the same. All

three systems also teach that life is a much more unhappy, of which one must be exempted by knowledge and might;
Finally, the kingdom of heaven after death, Nirvana and absolute nothingness One and the same.

----------
 Conclusion.
i 621

Schopenhauer, in his critique of Kantian philosophy, made the following statement in Voltaire:
C'est le privilge du vrai gnie, et surtout du gnie qui ouvre une carrire, de faire impunment de grandes fautes.
This word must also be applied to himself: for he was not only a genuine genius, but also a groundbreaking genius
whose achievements could never be forgotten, and indeed, he had to make great mistakes as such. I have endeavored to
discover the same (it was not an easy job), supported by sincere reverence and unspeakable gratitude to Master, whose
influence on me I will not speak of. For how could I better prove my gratitude to the great dead than by lighting his
doctrine, by freeing myself from excesses and absurdities, for everyone, as I hope? Schopenhauer's works are hardly
known at all. Of the few whom they know, most of them repel the child with their baths, repelled by their mistakes. It
was necessary to act! The most beautiful fruit of all philosophical thought, the negation of the individual will to life,
had to be saved, brought to an unshakable ground, and made visible to all. May the new cross lead all those who lead to
salvation, who want to be redeemed and yet can not believe. Four names will survive all the storms and upheavals of
the coming times and will only be lost with mankind, the names of Budha, Christ, Kant and Schopenhauer. -
I can not close without saying a few words about Schopenhauer's style. It is consistently clear, clear, and
transparent, even where trancested questions are dealt with
i 622 And one can call it the philosophical pattern style. La clart est la bonne foi des philosophes.
A great ornament of the works of Schopenhauer are the always striking parables, often of an enchanting effect. They
express the vivacity of his spirit, the very great ability to combine, and the artistic view into the vivid world. Thus he
compares the will and the intellect with the seeing lame, carried by the strong blind; The intellect, which is influenced
by a fearful or hopeful will, with a torch, to be read, during the aftertwind; Writings, which deal with questions of time
and on which the stream of development has gone, with old calendars; He who is satisfied with himself, with the
bright, warm, funny Christmas room in the middle of the snow and ice of the December night (real German!); The
enjoyments of a bad individuality with delicious wines in a mouth tied with gall; The riches and fame with sea water:
the more you drink of it, the thirstier one becomes; The normal reflex movements with the legitimate autocracy of
subordinate officials, etc .;
Here also belong the striking expressions such as: the brain must bite; The bourgeois persons in the drama are
lacking in pitch; The morning is the youth of the day; The majority do not write how the architect builds, according to
a plan, but how to play dominoes; Fate mixes the cards and we play; All cramps are a rebellion of the nerves of the
limbs against the sovereignty of the brain; All things are splendid to see, but to be terrible, etc
His aphorisms of life, his pareneses, and maxims are full of striking images, and each side expresses the fine head,
the rich, ingenious, superior mind.
I also mention his humorous and sarcastic vein. As bitingly, in the introduction to Scripture, "On the Will in Nature"
(1835), the Kantian system cites the latest of all the past!
 I will also refer to Schopenhauer's failures against the "three Sophists to Kant," and the philosophy- Professors.
Their tone is poisonous and coarse at the same time; But they are basically more harmless than they are. When I read it,
i 623 My head always with a smiling mouth and cheerful eyes. He must have looked as well, when he confided to the patient
paper the gallant words and - with pleasure scolded.
And now I ask the conclusion: when will the German nation be the "insolent verse" of its second-greatest thinker:
"A poster will be a monument to me!"
Materialize?
----------
The
Philosophy of salvation
ii -IV

----------
From
Philipp Mainland.

----------
Second volume.
----------
Twelve philosophical essays.

Go and preach, and say, the kingdom of heaven

Is close by.
Make the sick healthy, cleanse the lepers,
Awaken the dead, drive the devil out.
Matt. 10, 7. 8.
----------

Frankfurt a. M.
Publisher of C. Koenitzer.
1886th
Twelve philosophical essays.
ii -V

----------
I. Realism and Idealism.
Seven essays.
1. Essay: The realism.
Second Essay: Pantheism.
Third Essay: The idealism.
4th Essay: The Budhaismus.
5th Essay: The dogma of the Trinity.
6th Essay: The philosophy of redemption.
7th Essay: The true confidence.

II. Socialism.
Three essays.
8th. Essay: The theoretical socialism.
9th Essay: The practical socialism.
10th Essay: The regulative principle of socialism.
----------
11th Essay: Aehrenlese.
----------
12th Essay: criticism of Hartmann's philosophy of the unconscious.
----------
Content.
ii -VII
SECOND VOLUME.
I. Realism and Idealism.
1. Essay: The realism 1
2. Essay: Pantheism 27
3. Essay: Idealism 37
4. Essay: The Budhaismus 71
1. The esoteric part of the Budhalehre 73
2. The exoteric part of the Budhalehre 95
3. The Legend of Budha's Life 115
4. The character image of Budha 176
5. Essay: The dogma of the Trinity 189
1. The esoteric part of the doctrine of Christ 191
2. The exoteric part of the doctrine of Christ 205
3. The character of Christ 219
6. Essay: The philosophy of redemption 233
7. Essay: The true trust 243
II. Socialism.
8. Essay: The theoretical socialism 275
1 Introduction 277
2. Communism 280
3. Free love 305
4. The gradual realization of the ideals 329
5. Higher view 333
9. Essay: The practical socialism 339
Three speeches to the German workers 341
1. Speech: Ferdinand Lassalle's character 343
2. Speech: The social task of the present 372
3. Speech: Divine and Human Law 410
10. Essay: The regulative principle of Socialism 427
foreword 429
Statute of the Grail Order 437
Motive 455
conclusion 460
 ----------
ii -VIII

11. Essay: Aehrenlese 461

1. On Psychology 463
2. On Physics 464
3. On aesthetics 470
4. Ethics 477
5. About politics 489
6. On Metaphysics 506
A science satire 512
12. Essay: criticism of Hartmann's Philosophy of the Unconscious 529
foreword 531
1 Introduction 539
2. Psychology 553
3. Physics 567
4. Metaphysics 595
conclusion 651
 I.
Realism and Idealism.
ii -IX
Seven essays.
----------
If anything in the world is desirable, so
It is desirable that even the raw and dull heaps,
His prudent moments, would appreciate it more than
Silver, and gold, it is so that a beam of light falls upon it
Darkness of our existence, and any opening up to us
About this enigmatic existence in which nothing is clear than you
Misery and its nullity.
Schopenhauer.
ii -XI

I.
Realism and Idealism.
Seven essays.
1. Essay: Realism.
Second Essay: The Pantheism.
Third Essay: Idealism.
4th Essay: The Budhaism.
1. The esoteric part of the Budhalehre.
2. The exoteric part of the Budhalehre.
3. The Legend of Budha's Life.
4. The character image of Budha.
5th Essay: The Dogma of Trinity.
1. The esoteric part of the doctrine of Christ.
2. The exoteric part of the doctrine of Christ.
3. The character of Christ.
6th Essay: The philosophy of redemption.
7th Essay: The true confidence.
 First essay.
Realism.
ii 1

----------
Primus in orbe Deos fecit timor.
Petronius.
--------
The gods fear it
The human race!
They hold the rule
In eternal hands,
And they may need
How they like it.
Goethe.
ii 3

W hen the first objectively tuned human nature had been thinking for the first time about himself and the world, no
mirage hovering in his mind: he had seen the truth with a very thin veil.
On the one hand he had seen himself and his strength, his often victorious, defiant, glorious ego; - on the other hand,
powers, not a uniform force, which decisively interfered with his individual power, powers, towards which he
sometimes felt completely impotent.
The belief, which was formed on this quite right Aper was polytheism: the raw truth.
To these two points, so to speak the two focal points of an ellipse, that is, the self contained in his selfishness, and
the sum of all the other individuals of this world, which is confronting this self, all religions and all philosophies,
Religions and great ethical religions, all philosophical systems.
That which separates the individual religions and the individual philosophical systems from one another is only the
nature of the relationship in which the individual has been placed with the rest of the world. Soon the greater power
was given to the ego, now to the rest of the world; now all power was placed in the ego, now all power in the rest of the
world, and soon the power of the rest of the world, which always seemed to be the unprejudiced clear eye of the thinker
The resultant of many forces shows, as such, but raw, but soon became a hidden, holy, omnipotent unity. And this unity
was then soon set back outside the world and these only dominant, now within the world and this invigorating
(Weltseele).
ii 4 The proper relation of the individual to the world, and the correct determination of the nature of each of these members
of the relation, form the truth, the glorious light, whose trace the noble pursues, the shell of the grail, according to
whose sweet fluid alone every parcivalal desire can bear , After having, with disgust, disguised himself from the table
of life.
And all, all who sought the truth, all the wise, all the great religious founders, prophets, and geniuses, saw the light
of truth, the one pure only than the others, few entirely pure. And why have all seen the light of truth? Because it is
 essentially something extraordinarily simple: only two limbs, which recognize the stupidest human eye, are
contemplated comtemplatively and put into a relation to each other. Moreover, the real proper relation requires only a
free judgment, because it is shown rightly by nature at all times. The Sphinx, the enigma of the world, has spoken from
the moment when a man stood before her for the first time and looked into her eyes:
In my opinion lies the key to the world council. If you remain calm and free from confusion, you will recognize
him and solve the riddle!
And she repeated these words since that moment, to every parcival who came before them, and she will repeat them to
the end of the human race to every one who visits them.
What has now been recognized in this search for truth from the beginning of culture to our own day in the eyes of
the sphinx, is now to concern us with what is termed "realism." We shall come to the surprising conclusion that the
Indian pantheism, in spite of its idealism, is the pure, naked, the realism, which is driven to the extreme, and which is
overlapping.
Above all, we must define exactly the concept of realism.
Since Kant, realism (naive realism, uncritical realism) has been understood as a way of looking at nature, which is
accomplished without a prior, detailed investigation of the human faculty of knowledge. The world becomes of realism
for exactly
ii 5 As seen by the eye, hears the ear, briefly, as the senses perceive it. One can therefore also say that realism skips the
knowing self.
Critical idealism, on the other hand, is any consideration of nature, which presents the world as a picture, a
reflection in the spirit of the ego, and emphasizes the dependence of this mirror image on the mirror of the cognitive
power. One can therefore also say that critical idealism makes the knowing ego, its base, the principal object.
Naive realism and critical idealism, however, do not fulfill the whole spheres of the terms realism and idealism
because they are based only on the knowing ego. To them are still the absolute realism and the absolute idealism.
We have, therefore, deliberately directed to the purely knowing self:
1) The naive realism,
2) Critical Idealism,
And with intent on the whole ego:
1) The absolute realism,
2) The absolute idealism, which I also thing-in-itself- Idealism.
Absolute realism skips the whole, the knowing and the willing ego.
Absolute idealism elevates the knowing and willing ego, the individual individual, to the throne of the world.
It is clear from these explanations that the phenomenality of the world can be very well connected with absolute
realism. The individual is an absolutely dead Marionette: his mind and his will, his whole being is phenomenal.
The statements above are very firm.
What is the core of all the religions of the primitive peoples who were in the shadow of the dawn of civilization?
Its core is the extraordinarily loose individual associated with the world.
The single person ate, drank and begotten. He killed animals, bred animals, and ordered the field. If a poisonous
snake wounded him fiercely on the hunt, or a lion broke his arm with a huge paw, he fought with a fellow man
ii 6 And when he was defeated, he saw nothing remarkable in anything, nothing astonishing, nothing terrible, nothing
wonderful. The serpent, the lion, the sub-man had exercised a power which was confined, and which he fully
recognized. He knew that, under favorable circumstances, he might kill the next man, the lion, the serpent. What were
they then? They were dead, and there was no trace of them.
 Man went quietly to his business, and did not ponder. He clung to his defiant ego, which, as long as he was able to
do it with the utmost strength, fully satisfied him. He rested upon himself, on his rock-solid individual basis of life,
which he recognized as a narrow, but limited, peculiar, solid, powerful, and peculiar character of others.
But if a devastating plague were to be found in his flocks, the heavens did not fertilize his seed, or the glowing sun
sucked all the strength out of the stalks, and drowned them as mown grass, the firmament fell black, and the celestial
fire fell upon him, Wife and his children, trembled the earth, and, without a trace, swallowed up his hut, his
possessions, and blew scorching deserts over his fields, he had to escape from the fires of burning forests and steppes
with wild beasts running in his case like peaceful lambs, And the rivers and streams came out, and swallowed in their
floods the most precious things which he possessed, made him sick and helpless, and made him look with horror into
the cold night of death Earth and licked dust, his whole body trembled, then his individual, defiant ground of life
wavered, then he lost his i The power and meaning of the whole of consciousness, he contestingly contrasted the
invisible power, which in the wind of desolation, the floods, the plague, the celestial fire, the scorching glow of the sun,
and his sickness with terrible and omnipotent clarity Revealed, he gave her all, even his strength, and felt himself, in
nameless fear, as pure nothingness.
He could kill the serpent, the lion, the neighbor, but the celestial fire, the sun, the flood of water
ii 7 The powers were totally independent of him, while he was totally dependent on them.
But when the thunderstorm was over, the earth no longer swayed under its feet, the waters were running, in short,
nature again showed its normal activity. Then he stiffened again on his defiant self, then he rested on himself Rock-
solid individual basis of life.
His relation to the world was still the old, primitive, loose, when he began to form gods and revered them from time
to time (usually when he made clear signs of the soon-to-be-revealed revelation of the supernatural forces) , It also
remained the same, as a priest-box had arisen and the worship of the gods on the basis of a regular worship took place.
The fear of the gods was still struggling with the consciousness of individual power and power, and soon, then, this was
at the top and the victor.
The polytheism of the peoples of nature shows a great truth, a great one-sidedness, and a very remarkable obscurity.
The great truth is:
1) That the individual is equal to the rest of the world, is a power like this.
2) That this rest of the world is composed of individuals, is a collective unit, not a simple unit.
The important one-sidedness is:
That the individual soon gave himself the whole power to himself, to the rest of the world.
The remarkable uncertainty is:
That while the individual was quite correct in recognizing the power of the rest of the world as the activities of
individual individuals, he did not interfere with the knowledge that these individual activities are connected and
connected, and so intimate as if they escaped a simple unity.
That is why I called polytheism the raw truth.
To this crude truth some individual geniuses, who were placed in the favorable position by social institutions, took
the view into the eyes of the Sphinx to their task of life
ii 8 : They were relieved of the hard work of daily bread by privileges.
That no one should think of throwing up the despotism of the old Oriental states and the caste-making of the old
Indians with Koth in incredible blindness. He would only reveal to the thinker the deepest ignorance and greatest
limitation. The despotism of the old military- Monarchies can be compared to a giant, who protected the most glorious
appearance of mankind, the spiritual flower, as a rosenknospe, from being crushed by human beings, and the caste state
was the right ground; In order to open up with an exhilarating scent.
 These geniuses, "whose names alone are known to God," now began to firmer the loose bond between the
individual and the world, but remaining in polytheism. They also extended the activity of the gods to the human heart.
There was no god, no fetish, no demon power over the human heart in the original raw polytheism. Their power
extended, as it were, only to the skin of the individual. The substance and life of man depended on the powers of the
pagan, but his deeds in life flowed from his sovereign heart alone.
This relation altered the reformers of crude polytheism with a firm hand, and they thus entered into the path, at the
end of which absolute realism necessarily had to stand; For, as I have said above, the great truth of crude polytheism is
that:
That the individual is equal to the rest of the world, is a power like this.
But now the reformers delivered a part of the heart of individuals, not the whole heart, the pinnacle of power, by
teaching that certain good or evil actions of man did not flow directly from the will of the individual, but only
indirectly on alien demonic or divine Cause, that is, they expanded the cohesion of the universe, which was opposed to
the individual, at the expense of the power of the individual.
ii 9 This change was decidedly an improvement of crude polytheism, but a dangerous one. It was an improvement because it
expresses the high truth,
That the individual can not act without a foreign motive which is totally independent of him;
But it was a dangerous improvement because it was made without philosophical clarity, and thereby the proper
fundamental relation of the individual to the world was postponed. She lowered the individual man down a step deeper
on that fatal ladder, at the end of which he stands as a dead Marionette, entirely in the power of a simple unity.
In the further course of the Reformation of polytheism, a new and equally dangerous improvement appeared. Here,
for the first time, an immortal name shines forth from the darkness of antiquity: Zarathustra (Zoroaster).
Recognizing the fact that the sun, the air, the fire, the water, the earth, were soon annihilating, now blessing, but
individual, yet an invisible connection between all these individuals and their activities, he taught the great truth
From the dynamic context of things,
But at the expense of the above-described fundamental truth,
That the rest of the world is composed of individuals.
He did not keep these two truths apart because he could not. Like everything on earth, philosophy had to go through
a course of development. At that time, the human mind was not yet clear enough to deal with this extraordinarily
important division of the world composed of individuals only, and of the dynamic connexion that surrounded them in
an invisible fashion.
This improvement was dangerous, too, when she again lowered the individual one step deeper, gave him the deeper
impression of a powerless creature, a marionette. To the whole Marionette, Zarathustra did not yet. He also kept
himself within the limits of polytheism by bringing it to his simplest expression, the dualism. It fights the Light God
(Ormuzd), assisted by flocks of good angels with the god of darkness (Ahriman, Satan, Devil)
ii 10 Of hosts of faithful demons. They struggle, as it were, in the air, and the reflex of this struggle in the mirror of the
human breast is the driving force for good and evil deeds, the execution of which is still dependent on the individual
will. As I said, the individual is not a pure Marionette in the beautiful doctrine of the genius of the genius, but still has
the power of self-control. But the reason for this force is very narrow.
Now there was only one step left to make, and the human spirit had to make him. When he was done, the whole
path of realism had passed. It was then just as in the song of the Erlknig:
In his arms the child was dead,
 That is, in the arms of absolute realism lay the dead individual, a lifeless Marionette, which was activated by an
omnipotent uniform being, as if galvanized.
What had happened first in Jewish monotheism and in Indian pantheism?
Above all, the high truth was
From the dynamic context of things
With unparalleled clarity. The dualism of Zarathustra had been crushed with a bold hand, and in its place the
strictest monism had been set. The course of the world was no longer conditioned by the changing warfare of two
mighty deities, which were in constant conflict with each other, but was the efflux of a single god, beside whom
there were no other gods. In place of a sudden development of the world, a capricious play of good and evil
spirits, a necessary progress according to unchanging laws had entered upon a wise plan of the world.
How one thought of this unity was quite an incident. Whether she was not imagined, or imagined as a spirit, a
massless infinite power, or whether a manlike being, with kind eyes, delicate features, and a long white beard, was
painted in the imagination, this was of no importance. The main object remained the knowledge of a dynamic
connexion of the world, of a unified leadership of the world, and of a course of the world which bore the stamp of
unrelenting necessity.
ii 11 This truth, however, was dearly, famously, at the expense of other truths.
The great truth of polytheism,
1) That the individual is equal to the rest of the world, is a power like this,
2) That the whole world is composed of individuals, and that there is no simple being in or above this world,
Received the death blow from her. The basic relation of the individual to the world, which nature always shows true,
never lying, without any obscurity to every attentive and honest person, had been made completely confused and
unnatural. All power had been taken from the individual and given to unity. The individual had no power, was a pure
zero, a dead Marionette; On the other hand, God had all power, the inexhaustible fullness, the source of all life.
What distinguishes monotheism from pantheism, indeed, the ramifications of these two great systems of religion,
whose profoundness the researcher always and with admiration is fulfilling, all this has no value for our investigation.
For us, the main thing is what is common to both. They have a common root: absolute realism, and both have exactly
the same top: the dead individual lying in the arms of an omnipotent God.
But how is it possible to ask that truth can argue with truth? How is it possible that in the course of the development
of the human mind the truth has always been recognized only at the cost of truth?
These are the questions which the world council makes at the point where the veils must all fall and unveil, similar
to a shot in the center of a figure which is behind the shooting-wheel.
I will sum up the world council in these words:
The world, as nature shows, consists only of individuals; Nowhere is the trace of a simple unit visible. The
course of the world is the result of the efficacy of all these individuals.
ii 12 And yet this world of the world is such, that the relation of the world is such that every attention must lead it back to a
simple unity.
The latter movement takes place in the radiant garb of poetry, as follows:
Where were you, when I founded the earth?
Do you know who put her the measure? Or who has drawn a guideline?
Or what are their feet sunk? Or who put her a cornerstone?
Who hath shut up the sea with its doors, as it hath broken out as from the mother's body?
As I clothed it with clouds and wrapped in darkness, as in diapers?
 As I broke the barrel with my dam, and set the door and door,
And he said, "Come to this place, and go no further; Here shall thy proud waves be laid.
Can you tie the ties of the seven stars together? Or dissolve Orion's ribbon?
Can you bring forth the dawn in his time? Or lead the car in the sky over his children?
Do you know how heaven is to be governed? Or can you master it on earth?
(Job, 38.)
Every sentence of the world treason lifts the other. Everyone negates what the other sets. Every one expresses a high
truth, and each of these truths disputes with the other: they stand in an absolute, hostile opposition to one another.
The world revolution is a logical and at the same time a real dilemma: it is the most bitter dilemma that can exist,
but at the same time a glowing, pointed spur to the mind, to gather all its forces together and to achieve the
reconciliation of the contradiction.
Let us look back now and follow the evolution of the mind again.
His first outlook was a true but crude one. He established the foundation of truth for all time:
ii 13 On the one hand the individual; On the other hand the world: each is a real power, each acts on the other and limits it.
On this foundation, the spirit established the first floor of truth, but without building on the walls of the foundation.
He erected the walls of the storey, as it were, between the foundation walls, not to the same, against all the rules of
architecture. Its floor was quite right, but it floated in the air: it had no solid underlay. He ignored the plan and taught
the truth
That the individual can not act without a foreign motive which is totally independent of him.
The mind gravitates according to the one factor of the world movement, and expands its power in contradiction with
nature at the expense of the power of the other factor. Nevertheless, he had made an immeasurable achievement. He
had cast the first glance into the dynamic context of the world.
Then the spirit established the second floor of truth. He now fathomed the dynamic connection, hypostasized him,
and made him the lord of the world alone. He killed the individual to give God double power to give double life. He
taught a single God,
Creator of heaven and earth
Or a single God
In the world, a weltseele.
The dissolution of the world treason, a reconciliation of the contradiction shown by nature, was not all. All this was
one-sided nature-observation. From the image of the truth thick veils were drawn down, and at the same time it was
veiled by the same hand with new veils. The truth received deep festering wounds. But the new veils were less dense
than the torn ones, and the truth grew and prospered in spite of the festering wounds; For here too, in the pure domain
of the spirit, the fundamental laws of the whole world, progress, had to be revealed.
No document of the human genus from this burgeoning impulsive spring-time of the spirit shows us the wild ferry
of the research and truth-drive in such a splendid form
ii 14 Like the Old Testament. I will now show this in remarkable places from the book of Job, the Psalms, and the Koheleth.
At the same time one will see how beautifully and immediately the defiant individual rebelled against the omnipotence
of God. Why? It felt and recognized its power; The consciousness of his self-glorification, which was directly seized
within himself, could not always be obscured by the abstract doctrine of an omnipotent being who had created and kept
all that existed. We shall find an intense wavering of man between the two contradictory propositions of the world-
trebuchet, and then soon hear the words of the fully faint-hearted creature, now words of the fiery individuality, which
are almost like:
 Have not you done everything yourself,
Holy glowing heart?
As shown in Fig.
I honor you? For what?
As shown in Fig.
We shall also hear shattering complaints about the world-revolution, whose contradiction no one has so wonderfully
poetic as Goethe in the words:
The God who dwells in my breast,
Can deeply excite my innermost:
Who is above all my powers,
He can not move anything outwards.
Before this, however, a brief remark. One is in the most serious error, if one wants to give the monotheism a milder
impression from the contradictory passages of the Bible. Monotheism and dead creature are interchangeable concepts.
Creatur- Marionettes and omnipotent God are the immovable foundations of monotheism as well as of pantheism. The
contradictory passages in the Bible reflect, as I have said, the fluctuating of the individual, not the essence of
monotheism.
Only one difference can be made between monotheism and pantheism, if one ignores the immaterial. In the latter
the individual is a mere form in which
ii 15 The only God in the world. In the former, on the other hand, the individual is, as it were, a mouse which the cat has first
created, and then sometimes runs as it pleases, sometimes right, then left, then straight, then back. But the cat never
loses it from the eye. From time to time she slaps her claws into the flesh and reminds her that she is nothing. Finally,
she proves this to her, without any time for any reply: she just bites her head.
This difference, however, is only an apparent, a difference on the surface. God created this half-self-evident mouse,
gave it a certain being. All their actions, as in pantheism, are always, ultimately, divine actions. The poor theologians!
How, by the end of the millennium, they had to contend with the necessity of concealing this naked fact with the fall!
And never would the rag hang. He always fell back at the faintest wind. This made the inexorable basic principle of
monotheism:
Hie dead creature, Almighty God!
We find the defiant feeling of the individual at the time of the crude natural religions in the Bible most beautifully
expressed in those places where pious, like David, Solomon, Job, speak of the godless.
The gates speak in their heart: it is not a God.
(Psalm, 14, 1)
A useless man is blown, and a born man will be like a young beast.
(Job 11, 19.)
The godless has stretched out his hand against God, and has rebelled against the Almighty.
He runs his head against him and fights stiffly against him.
(Job 15, 25-26).
Has my heart secretly persuaded my hand to kiss my mouth?
(Job 31, 27.)
The godless is so proud and angry that he asks no one; In all his tricks he regards God as nothing.
He acts defiantly with all his enemies.
ii 16 He said in his heart, "I will never lie down, for there will be no need for me.
 (Psalm 10.)
The Lord would cut off all hypocrisy, and the tongue that speaks proudly.
They say, "Our tongue shall be overhanded, and we shall be entitled to speak; Who is our Lord?
(Psalm 12: 5)
The fear of man, on the contrary, in the wild struggle of elementary powers and his fervent worship of God, then
only then! - when, as it were, he felt himself gripped with an iron grip at his neck, they were unmistakably pure in the
naive, high-poetic heart of David in the eighteenth psalm.
When I am afraid, I call the Lord and cry to my God.
The earth trembled, and was moved, and the foundations of the mountains stirred, and trembled, when he was angry.
Steam came up from his nose, and devouring fire from his mouth, that it flashed away.
He bowed the heavens, and went down, and darkness was under his feet.
And he went on the cherub, and flew therefore; He hovered on the fittigen of the wind.
His trenches around him were dark, and black thick clouds, in which he was hidden.
From the splendor in front of him the clouds separated with hail and lightning.
And the Lord thundered in heaven, and the Most High gave his thunder with hail and lightning.
He shot his rays, and scattered them; He was very bright and frightened.
Then the waters were cast, and the ground of the ground was uncovered, O Lord, from your rebuke, from the breath and
snuffing of your nose.
The truth that no individual can act in the world without a motive, so that he has only a half-independence: this
beautiful truth of the reformed polytheism is reflected in the words of David:
The Lord guides them all to their hearts; He noted all their works.
(Psalm 33, 15.)
ii 17 And in the beautiful place which at the same time characterizes the real dynamic connection of the universe:
Where shall I go before thy spirit? And where shall I flee before thy face?
If I go up to heaven, you are there. I went to hell, behold, thou art also there.
If I take wings of the dawn, and remain in the extreme sea, your hand would guide me there, and your rights hold me.
(Psalm 139, 7-10).
Of the passages which express the pure rigid monotheism, "the dead individual, this omnipotent unity," I choose the
following:
Your hands have worked me, and made all I am around and around.
(Job 10: 8).
Who does not know all this, that the hand of the Lord has done this?
That in his hand the soul is all that doth live, and the spirit of all flesh of every one?
(Ibid. 12, 9-10.)
The man is born of woman, lives a short time, and is full of trouble;
Go up like a flower, and fall; Flees like a shadow and does not stay.
(Ibid. 14, 1-2.)
My corruption is my father, and the worms my mother and my sister.
(Ib. 17, 14.)
Behold, the moon does not yet appear, and the stars are not yet pure before his eyes: how much less a man, the maggot, and
a child of man, the worm? (Ibid. 25, 5-6.)
If God would subdue himself, he would gather up all spirit and breath.
(Ibid. 34, 14.)
 The sacrifices which God pleases are a fearful spirit; You will not despise a troubled and battered heart, God.
(Psalm 51, 19.)
But man is like nothing; His time is like a shadow.
(Psalm 144, 4.)
It is to man as to cattle; As this dies, so does he die, and all have the same breath, and man has nothing more, for the beast;
For it is all vanity.
ii 18 Everything goes to a place; It is all made of dust, and becomes dust again.
Who knows if the spirit of man that goeth upward, and the spirit of the beast down a steep ride to the earth?
(Ecclesiastes 3, 19-21.)
But more clearly than all these places is the sigh of David:
Oh, how nothing at're all people!
(Ps 39, 12)
consciousness and feeling of utter helplessness hopeless.
How wildly the other hand, the Pious glorified facing kicking him power in nature:
I know that thou canst do everything, and no thought is hid from thee.
(Job 42, 2.)
God spoke a word that I have heard several times that God alone is powerful.
(Ps 62, 12)
However, the individual with his real power (this fact the inner and outer experience) revolted as often as he could,
against God (this fact of external experience alone), both in complaints about the Weltrthsel than in violent oscillation
between individual power and God and in direct allegations.
Also you put your hand to the rocks, and undermines the mountains around.
Man, Break streams out of the rock, and all that is delicious, sees the eye.
They hinder the stream of water, and brings that is hidden therein, on the light.
But where shall wisdom be found? And where is the place of understanding?
No one knows where she is, and is not found in the land of the living.
You can not give gold to them, nor silver be weighed to pay them.
Gold and diamond may not be compared to it, nor change them golden treasure.
The wisdom is higher weigh than rubies.
Whence then cometh wisdom? And where is the place of understanding?
ii 19 It is Verholen before the eyes of all living, and concealed from the birds of the air.
God knows the way to it, and know their place.
For he shall stand the ends of the earth, and see all that is under heaven.
(Job 28)
But it does me waving in the heart, and stabs me in my kidneys,
That I must be a fool, and know nothing, and I was as a beast before you.
(Ps 73, 21-22.)
As you do not know the way of the wind, and how the bones are prepared from the womb; so you can not know that he does
everywhere else God's work.
(Ecclesiastes 11, 5.)
I was envious at the foolish, when I saw the prosperity of the wicked.
They are not in trouble as other men, neither are they plagued like other men.
Therefore you must be braving good thing, and her outrage must mean well done.
Their eyes stand out with fatness; they do whatever they commemorate.
 (Ps, 73.)
It meets a like others said, the righteous and the wicked, the good and pure as the unclean, to him who sacrifices, like the
one who does not sacrifice. As it is this good, so is he also a sinner. What is come upon the perjured, so is he also the one who
fears an oath.
Go and eat your bread with joy, and drink thy wine with courage.
(Pred. 9, 2 u. 7.)
I turned, and looked well to the ways under the sun, that running is not to the swift, nor the battle to the strong, food does
not help be sent, for wealth does not help to be smart. That one is pleasant, does not help that he probably could a thing; but
everything is on time and happiness.
( Ib . 9, 11)
That's why I realized that is nothing better in them, for his cheerful and amicably do in his life.
( Ib . 3, 12.)
Give ear but that God does me wrong, and has surrounded me with his trick.
(Job 19: 6)
What is the Almighty that we should serve him? Or what we are improved, so we call him?
( Ib . 21, 15.)
ii 20 I have said above that the difference between pantheism and monotheism no difference basically, but only one such is on
the surface, as in this last as in that system end every human act is a divine act. I have also said that the fundamental
principle of monotheism and pantheism (also of materialism) is the dead person in the arm of an omnipotent entity.
Nevertheless, this small difference weak to justify a very note worthy practical relationship between man and the
world, which is even more important than it, that is the foundation of absolute truth is the foundation of the Christian
religion in the shell of the dogma was enough. This practical relation is the religion of David and Solomon. One can
have the same name the purified truth, to distinguish it from polytheism, which I see as naive (raw) Truth designated;
because of this as that rests on the foundation of all truth on its two pillars: on the real power of the individual and the
real power of nature.
The practical religion of the Jews is different from the core of polytheism mainly in that it conceives opposed to the
individual power than a standard and the individual is in the strongest connection to it. She has not fathomed the true
context of the whole world and so deep, so very deep right relation between individuals and the universe - that was
Christ reserved - but we are facing a common religion that satisfies a thtigen practical people and large it satisfaction,
gives a firm hold in the storm of life.
I will briefly indicate the improvements that made energetic, efficient, David strong in faith the rigid, almost insane
theoretical monotheism to be part of.
He did not touch his relation to Jehovah than that of quite helpless creature to its Creator, but as the patriarchal to
the limited servant to the Lord, to the mighty princes. He did not, as he would have been allowed, to the same height
next to Jehovah, but many steps lower. He took a firm place here one: he not plunged into the abyss of nothingness.
ii 21 So he sang as enthusiastic:

Serve rejoice with trembling the Lord with fear, and.

(Psalm 2, 11)
I will love thee, O Lord, my strength!
Lord, my rock, my fortress and my deliverer; my God, my strength, in whom I take refuge, my shield and the horn of my
salvation, and my protection!
(Ps 18, 2-4.)
Lord, the king rejoices in your strength, and how happy he is about your help.
You give him his heart's desire, and have not withheld the request of his lips.
 (Psalm 21, 2-3.)
The Lord is my light and my salvation; whom shall I fear? The Lord is my life; of whom shall I be afraid?
(Ps 27, 1.)
Commit to the Lord your ways, and I hope for him that he will do it well.
(Ps 37, 5.)
As a father pitieth his children, so the Lord pities about them that fear him.
(Psalm 103: 13)
Give thanks to the Lord for he is good: for his mercy endureth for ever.
(Ps 106, 1.)
Before I was humbled I went astray; but now I keep your word.
(Ps 119, 67.)
It was, as I said, the practical relation of a very cramped feeling poor a powerful king. The omnipotence of God has
been lost from the face and when David came near to God in a gemthliche patriarchal relationship. Like a Lord
chastens the servant if he does not perform His will, God chastised David when he broke the law. But as a servant
Something to wheedle from the Lord knows so flattered David God - often quite naive good-natured - to gain
advantages by:
God help me; because the water goeth in unto my soul.
I sink in deep mire, where there is no standing I am in deep water, and the flood overflow me.
I am weary, my throat is hoarse: the eyes fail me, that I so long must wait for my God.
The hate me without Ursach, which are more than the hairs of my head the.
(Ps 69, 2-5.)
ii 22 "The hate me" without Ursach - this is very noteworthy. In these enemies David did not also recognize the effectiveness
of God, but he sums up his relationship with them on homespun realistic. The whole was as a man who is attacked by
robbers and a powerful patrons is now asking for help. All this is a far cry from quite necessaries world transition on
the one hand and the true connection of things on the other, but it's a hundred times better than the rigid theoretical
monotheism that the individual who is immediately given Reale that from everybody as accurately Gewute and
sensation, the only murdered Secure with cold hands. For it is an incontrovertible truth that the dynamic connection of
things on which monotheism is based, present and a great power isBut this truth can not be bought with the death of the
individual. David recovered to deny the individual without God. he gave also be a clear picture, neither the one nor the
other, he still led the errant mind back to the ground of the truth back and this was a great achievement.
The clearly present with David over-estimation of the effectiveness of all the other things in the world which
effectiveness he attributed to one God, found its natural balance that David actually, only thought like all the nations in
God and the same glorified when it him bad went. In ordinary life, he held his head quite high and the feeling of his
individual Werth, his will and ability filled him with pride and puffed him up. He also made no secret of this hidden
fold of his heart. I-quoted already above the open word:
When I am in distress, I call to the Lord.
Many other places are just as much and I choose nor the following:
In the time of my distress I sought the Lord.
When I'm troubled, I think of God.
(Ps 77.)
My God, my God, why hast thou forsaken me? I cry, but my help is distant.
ii 23 I am poured out like water, all my bones are out of joint: my heart is in my womb as is melted wax.
My strength is dried up like a potsherd, and my tongue cleaves to my jaws.
For dogs have surrounded me, and the wicked have made to me; They pierced my hands and feet.
 But thou, O Lord, be not far; my strength, make haste to help me.
Deliver my soul from the sword, my darling from the dogs.
I want your name to my brothers, I will praise you in the community.
(Psalm 22)
The closure of the site is very characteristic of the relation of David to God. In general, one must often laugh
heartily at his cunning, sly, subtle (real Jewish) communion with God. Can you little more naive in this direction Read
as:
O Lord, rebuke me not in your anger, and do not chastise me in your wrath.
Lord, have mercy on me, for I am weak: heal me, Lord, for my bones are troubled.
And my soul is very frightened. Oh Lord, how so long!
Turn thee, O Lord, and deliver my soul; save me for thy goodness' sake.
For in death you do not remember your; who wants to thank you in hell?
(Psalm 6)
Or:
What profit is there in my blood when I'm dead? Will thank you and the dust and proclaim your faithfulness?
(Ps 30, 10.)
David, indeed the whole practical religion of the Jews, that circumnavigated very eschickt the cliff of theoretical
monotheism. The reason for this lies in the character of the Jewish people, in the individuality of the Jews. The Jew has
namely, to the side of the will, great energy, a tenacious vitality; by the side of the mind, one developed at the expense
of all other mental faculties mind an admirable ingenuity, a |
ii 24 deep sagacity. As the haggling Jew of our time all flattery and speech phrases is inaccessible and directly reaching out to

rags, the value of which he immediately recognizes as a single look on the face of the seller schleierlos shows him his
state of mind, so the thinking Jew considered of antiquity with clear sharp eye and unimaginative the world and life.
About the value and worthlessness of the latter he had no illusions: he weighed it and found that it was a mixture of joy
and sorrow, pain and pleasure, with decided preponderance of grief and pain.
Man is born to trouble, as the birds are the chief to fly.
(Job 5: 7)
He also confided all his senses and his faculty of cognition: no trace of critical idealism is visible in the Old and
New Testament. Had an Indian David said, Jerusalem is just the way you see it in your imagination; without your eye,
it would be something quite different; He had told him: your body is a phenomenon associated with the mirror in you
and falls, - he would showered him with shame, being chased by the threshold of his hospitable house and thought he
was a fool have.
Bless the Lord, O my soul. O Lord my God, you are very great: you are beautiful and majesty.
Light is your dress you're wearing; you spread out the heavens like a carpet.
You wlbest it up with water: you ride in the clouds, like a car, and you go on the wings of the wind.
The thou make your angels winds and your servants flames of fire.
Thou the earth green least on its soil, it abideth forever and ever.
With the depth you coveredst it like standing in a robe and water over the mountains.
At thy rebuke they fled; of thy thunder they go there.
The mountains go up produce, and the widths sit down, to the place which thou hast founded for them.
You have set a bound that they can not, and must not again to cover the earth.
(Ps 104, 1-9.)
ii 25 David and the ancient Jews at all, were pure realists in that narrow sense, according to which the nature of the outside
world is the same as the image of it in our heads (naive realism). And it is this property which is based on the sharp
intellect alone, protecting them from the absolute realism, which, as I denned him the whole individual, his knowing
and willing part skips. but with her lips she drew the consequences of absolute realism: Almighty God and dead
creature; but their sharp penetrating spirit was in the heart of the real individual, the fact of the inner and outer
experience, not get rid of, any more than he could believe in immortality of the soul and to punish immoral or reward
moral deeds in other than the earthly life.In this respect, their sober mind stopped the testimony of nature, which allows
no ambiguity about the nature of death. Always and always says the same thing and her statement repeated Moses, Job,
David and Solomon in the following manner:
You turn man dost die, and sayest, Return sons of men.
Hast made them all go like a river, and are as a sleep: even as a grass which is wilted soon.
This morning it flourishes, and soon is withered, and the evening it is cut, and withered.
Moses.
but where is a man if he dead and perished, and is there?
As the waters of the lake, and a river versieget and dried up;
So man when he put away, and will not get up, and will not wake up, as long as the skies are still awakened abide by his
sleep;
Doth a dead man will live again?
Job.
For he knows what kind of genitals we are; He remembers that we are dust.
As for man, his days are like grass; he flourishes like a flower in the field;
When the wind goeth over it and it is gone; and the place thereof shall know it no more.
ii 26 Blessed is the man who fears the Lord and walketh in his ways.
You'll feed you work of your hands; probably you, you have it good.
Your wife shall be as a fruitful vine by the sides of thine house; thy children like Oelzweige about thy table.
Behold, thus shall be blessed the man who fears the Lord.
The Lord will bless you from Zion, that thou shalt see the good of Jerusalem all your life,
And thou shalt see thy children children.
David.
It leaves everything to one place; it is all dust made, and will return to dust.
Solomon.
Paradoxical as it sounds, so true it is, that the realism of the Jews saved her from the poison of realism; because you
have to Erkenntni- differ realism (naive realism) from absolute realism well, as I have shown at the beginning.

----------
 Second essay.
The Pantheism.
ii 27

----------
Who can call him?
And who confess:
I believe him?
Who feels
And subdue
To say: I do not believe him?
The all-
The Allerhalter
He does not grasp and get it
You, me, yourself?
Goethe.
ii 29

The pantheism is the flower of realism, the pure, naked, absolute realism balancing on a point of the needle.
What were the raw natural peoples, the raw polytheists? They feared the small number of chemical substances, or
rather a few basic substances, and a few compounds, Whose process.
Later, the efficacy of these foundations was fused and hypostatized, that is, a single force was thought to exist,
giving it personality and omnipotence.
At the same time, in the bite of a serpent, in the victory of an enemy no longer a simple natural process, but the
efficacy of the higher power, just as the heroes of the Iliad thought themselves supported or overwhelmed in the battle
of the gods. And not only that, but also the heart of the individual was handed over to the higher power. Man soon felt
irresistibly driven to evil deeds, which his spirit did not approve of, but a bright longing filled him with a longing to
accomplish deeds which his mind had not thought. These violent desires had sprung from a veiled depth which his eye
could not fathom. That is why he did not attribute it to the dark master in his breast, the blood, but to a strange spirit
which had risen to his heart and possessed possession of it.
After the law and the important distinction between right and wrong, good and evil, had entered the life of mankind,
good or evil spirits were burdened with great individual deeds. But then, in the further course of the Spirit's education,
God was made the sole cause of the actions that arose from the night-covered interior of man. Now God alone led to all
deeds, both good and evil.
ii 30 This is already evident from the Old Testament. Not Satan was the cause of Saul's melancholy, but God.
But the Spirit of the Lord departed from Saul, and an evil spirit from the Lord made him very restless.
And Saul's servants said unto him, Behold, an evil spirit from God makes you very restless.
Let our Lord tell his servants who stand before him, that they may seek a man to play on the harp; So that when the evil
spirit of God comes upon you, he will play with his hand, that it may be better with thee.
(1 Sam 16, 14-16).
 On the other day the evil spirit came upon God from Saul, and dwelt at home in the house, and David played on the strings
with his hand, as he used every day. And Saul had a spear in his hand.
And he shot him, and said, I will cast David on the wall.
(Ibid. 18, 10-11.)
In this case, God is accused, quite bluntly, of the rigorous theoretical monotheism, of causing a murder attempt.
I have pointed out above that monotheism and pantheism are not fundamentally different. They have the root and tip
of the crown in common, which confirms the above quote. I have also emphasized that it is only thanks to the sober
sense of the Jews that in the practical life of the people monotheism never took root, and in this way Christ was given a
purified truth which he could develop into pure absolute truth.
In India, on the other hand, all the consequences of pantheism were boldly drawn. This fact finds its natural
explanation in the essence of the ancient Indians. The character of the Indian was softer, softer, softer than that of the
Jew, and his mind dreamer, deeper, more imaginative. Both peoples, the Jews and the Indians, went exactly the same
way: the road of realism. Both proceeded from polytheism, both formed it and refined it, and both came to the abyss,
which at the end of the path of realism is referred to: to absolute realism. But while the Jews were terrified, and, as it
were, in their fear, a piece of the
ii 31 And then stopped, the Indians walked away, dreaming, and plunged into the depths, where their foot caught a needle-tip
on which they were balancing.
I do not have to shed light on pantheism in its entirety: I have done this thoroughly and exhaustively in my principal
work, though briefly, already. Here I will look at it only from the limited point of view of realism.
The Indian pantheism drew three consequences without hesitation in its fatal crash. The first was the dead
individual; The second: the unity in the world and the third: the phenomenality of the world, its apparent existence.
Each of them conditioned the others, and all conditioned the deep gaze into the iron connection of the things of this
world, controlled by the strictest necessity.
This connection is not to be denied. Although the world is composed of individuals, its motion is nevertheless a
uniform one, so that it can only be traced back to a simple unity. There can be no doubt about that. This unity is, as I
have said, a part of the world-treasure which, on the other hand, is an absolute antithesis to the individual, the
fundamental principle of the world. It was so irresistible to the contemplative spirit of the wise-genius Indians that he
so completely captured him that, in his despair of the agony of choice between unity and individual, he murdered
himself as it were, sinking into the arms of simple unity. One would be quite clear on the greatness of the sacrifice
brought about in the Old India of mystical unity; For otherwise it is not possible to understand the development of the
human mind, and we sink into the marshes of a thousand religious and philosophical systems.
What did the Indians do when they put into the world a simple unity, the mystic world? They sacrificed the only
secure reality, the directly given, the self-conscious individual I to the uncertain real, the indirectly given, the alien
world. What is more real in the world than the individual ego? Everyone swears, "As truly as I live," and only when
man transfers his real existence to the world does he give this one rock-solid foundation, making it real. |
ii 32 Or as Schopenhauer puts it:
If we want to confine to the body world, which stands directly in our imagination, the greatest reality known to us, we give
it the reality which has its own body for every one, for it is the most real to everyone. But when we analyze the reality of this
body and its actions, we also find, in addition, that it is our notion, nothing in it, but the will: with it, even its reality is
exhausted.
(W. and W., 125, respectively)
 What is more real, more secure than the individual, self-conscious and self-conscious, enclosed in his skin?
Everything that lies beyond its skin can and must be provided with the stamp of insecurity, possibility of appearance;
For he has only a mediate knowledge of everything besides him. It may be that there are other people, people who feel
and think as I am, and real as I am, but must this be? Who or what can give me security?
If, however, this whole external world is a semblance, its dynamic connexion may also be a semblance; And this
uncertainty, this simple unity, hanging from the thin thread of human consciousness from other things, of this world
view of doubtful value, the Indians sacrificed the only certain real thing, the individual, or in other words, they
sacrificed thought to the thought of thought ,
And why? Because they were realists because they were on the path of realism because there was no Kant among
them who had shaken the dream-catchers and told them,
Stop! Remember! This whole, apparently so solid, manifold world with its necessary connection out there in
front of your eyes is at first only a picture in your head. Before you dare to establish anything about them, first
examine your brain and the way you come to the view!
The Indians had to plunge into the abyss of pantheism, because they could not work through to critical idealism
because they overthrew the knowing ego. They smashed, as it were, their most precious possessions, their invaluable
treasure, their individuality, and threw one half into the jaws of the outer world; |
ii 33 Then, when they had arrived at the abyss, they threw in the other half too: the self-seeking. It was done. A dreamed
unity in the world, which no one has yet seen, which can only be foreseen on the basis of the recognized connection of
individuals in mystical glow and ecstasy of the heart, they sacrificed themselves. They took the crown from their head
and laid At the foot of a misty, unknown, inconceivable, incomprehensible being, they pressed themselves deeply into
the dust, and they pushed their own dagger into the heart, and made themselves a dead vessel, in which a single God
works in the world This action, now that action. They made themselves the dead tool in the hands of an omnipotent
artist.
And now we admire the subtle irony of the truth, which is in Indian pantheism, the reflex of the mischievous smile,
which appears on the lips of the truth of everything, when it looks upon a one-sided imitation of its kindness of
mankind. Without the light of critical idealism, the ancient Brahmins had entered the path of realism, and what were
they, then, at the end of the road, what were they to become? They became idealists, ie, not critical, but insane idealists:
illusionists.
If the individual is nothing, the pure zero, but the world, unrecognizable, mystical unity (worldly soul), all that is the
only reality, this world can not be as it is to the eye; For the eye sees only individuals, and the mind only recognizes
that they are connected in the same way; He never sees a simple unity; Consequently, to love the dreamed simple unity,
the world must be a semblance.
The Vedas and Puranas speak this openly in innumerable twists and turns. Soon they compare the world with a
dream, sometimes with the sun-shine on the sands, which one holds from afar for a water, now with a rope, which is
regarded as a snake: in short, the world is a mirage.
This idealism must be called illusionism; For he is neither a critical idealism, nor a thing-in-itself- Idealism, which
we will learn later as Budhaism. We must completely exclude it from the conceptual sphere of "idealism," because
ii 34 As I declare, idealism stands and falls with the reality of the individual (the cognitive or of the whole individual).
Despair is open, and the comic in the whole process is inexpressibly delightful. For what does Indian pantheism do?
After coming to his unity on the path of uncritical realism, he just explains this path, which led him to it, to appear and
unreal. Pantheism has really taken the path which Baron Mnchhausen had vainly attempted to get rid of: he got
himself into the air by his own braid.
 It is clear here how important it is how extraordinarily important the exact definition of a philosophical concept is.
If we had not precisely stated the content of the terms idealism and realism at the very beginning of these essays, we
would now be confronted with Indian pantheism, and finally cling to the phenomenal world, ie, to an idealist system, in
our confusion to explain. In this great error there are almost all the historians and critics of philosophy. Schopenhauer
too fell into this regrettable error. He considered monotheism and pantheism as strictly separate as if a deep
unbridgeable gap separated both systems, which, as we have seen, are fundamentally fallacious, and glorified Indian
pantheism in a measure, because, in his view, he is idealism; The flower of absolute realism. (W. a. W. u. 4 and VI ib.
9)
In the same mistake he fell into Plato's theory of ideas, which is also naked realism, nothing else. He says:
It is evident that the inner meaning of the doctrines of Kant and Plato is quite the same, that both explain the visible world to
a phenomenon which is in itself null and void, and only through the expressing in it (the one the thing in itself, the other The
idea) has meaning and borrowed reality; According to both doctrines, are altogether alien to the latter, even the most general
and essential forms of the phenomenon.
(W. W.W. and VI. 202.)
ii 35 Here I again set out my definition of absolute realism, which is the only correct one, and which every conscious mind
must agree with:
Absolute realism skips the whole, the knowing and the willing ego.
It is, as it were, a dowser, which alone can bring the proper order and correct classification into the productions of
the philosophical spirit from the gray age to our own days. If we approach the philosophical systems which we regard
as idealistic, we shall immediately recognize that they are all the offshoots of realism in the illusion of the idealism of
despair, that is, of illusionism, of nothing, absolutely nothing, with the Critical idealism on the one hand and the real
thing-in-itself- Idealism, on the other hand, which of the two types alone fill the sphere of the concept of idealism.
Armed with this genuine criterion of realism, we find that, although in crude polytheism, in refined polytheism
(dualism, Zend religion) and in the practical religion of the Jews (David and Solomon's Judaism), there is no trace of
critical idealism Yet by a proper instinct of their authors, between absolute idealism and absolute realism, have more or
less hovered in the right center, and have preserved themselves from the one-sided glorification of the individual as
well as from the iron connexion of things opposing him.
To them, as the more or less correct foundation of truth, must be based on real philosophy, just as Christ has
proceeded from them.
All other systems, philosophical and religious, with the exception of Budhaism and the systems of critical idealism,
are at their core naked realism, which is very remarkable. In them the opposite pole of the individual, the hypostatized
connection of things is glorified and inflated at the expense of the individual. They are all one-sided teachings and rest
on half the truth.
The idealistic accessory must not be confused. It would betray an incredible lack of prudence, if one wanted to
make this accessory the main thing; For it is only the result
ii 36 Of despair. The thinker, driven by his own doctrine, had to draw the final conclusion with a bleeding heart. The dagger
sat him on the neck, he had to like it or not.
As paradoxical as this may sound, it is true of our real critical point of view that those philosophical systems, which
has been called always idealist par excellence, that the doctrine of the Eleatics, the theory of ideas of Plato, Berkeley's
idealism and Fichte's Theory of Science Are nothing but absolute realism (like the clumsy materialism of our days).
They begin as critical idealism and end as absolute realism; For their writers proceeded from the knowing ego, and are
therefore, at first, not naive realists who make the external world independent of the subject, of our knowledge, but
their narrow path of passage soon led into the great heirloom of realism Hand, and how the Babylonian mothers laid
their children in the red-hot arms of the Moloch, into the mourning hands of a dreamed simple unit.
Berkeley, for example, who teaches the phenomenality of the world, but only because he has placed an omnipotent
God, who is to produce in the brain of man all the impressions which the realist ascribes to the efficacy of things, and
on which the brain reacts so long Until the external world has been fabricated by him; So also Fichte, who spins the
whole world out of the knowing ego, but then suddenly forgets the wonderful silkworm and jumps to the absolute I to
whom he gives all reality.
This is the case with all the other offspring of philosophical pantheism, with the teachings of Bruno, Scotus Erigena,
Malbranche, Spinoza, Hegel, and Schelling. They are all realism, more or less absolute realism, glorification of a
simple unity, Individual, or, like the director of a puppet theater, the puppets, to dance, to kiss, to beat, to kill, to move.

----------
 Third essay.
Idealism.
ii 37
----------
When I take away the thinking subject, the
Whole body of the world, as the nothingness, as the phenomenon
In the sensuality of our subject and a kind
Ideas of the same.
Kant.
No object without subject.
Schopenhauer.
ii 39

I recall my definition of idealism, given above, to memory:

1) Critical idealism is any conception of nature, which presents the world as a picture, a reflection in the spirit of
the ego, and emphasizes the dependence of this mirror image on the mirror of the cognitive power. Idealism par
excellence thus makes the knowing ego the main object.
2) Absolute idealism elevates the knowing and willing individual to the throne of the world.
We thus have to distinguish between two types of idealism:
1) The critical or transcendental,
2) The absolute or thing-in-itself- Idealism.
There is only one system of absolute idealism, and that is the profound, magical, wonderfully beautiful doctrine of
the brilliant Indian king Sidhartta (Budha), to whom we shall devote a special section. In this section only critical or
transcendental idealism is to be dealt with.
The word transscendental, with which in recent times a great mischief is driven, is probably to be distinguished
from transscendent. Kant introduced these two concepts into critical philosophy and given them a very definite
meaning. They are, therefore, not meneless, and, apart from anything else, the respectful gratitude which every
thoughtful man must feel before the end of his days before Germany's greatest thinker, does not dictate or alter the
meaning of the words he uses.
Transcendental means: depending on the knowing subject; Transcendent, on the other hand, is the experience of
overflying or hyperphysical. (Kant, by the way, did not strictly adhere to his own definitions;
ii 40 It must be criticized to eliminate any ambiguity in critical philosophy).
Since one shows only a foolish conceit, if in other words we say something which has already been expressed very
well, let us begin the investigation of critical idealism with two statements of Schopenhauer:
What is knowledge? It is first and essentially an idea. - What is concept? A very complicated physiological process in the
brain of an animal, the result of which is the consciousness of an image. Obviously, the relation of such a picture to something
of the animal in whose brain it is, entirely different, can only be a very indirect one. This is, perhaps, the simplest and most
comprehensible way of revealing the deep gulf between the ideal and the real.
 (W.W. and V.II. 214.)
In our minds, not on the inner side, -from the arbitrariness, or the thought-conception, arise, consequently, on external
causes, images. These images alone are what we are immediately acquainted with, the given. What relation may they have with
regard to things which were completely separate and independent of us, and somehow the cause of these images? Are we sure
that such things are only there? And, in this case, the pictures also give us information about their nature? This is the problem,
and as a consequence, for two hundred years, the main aim of the philosophers, the ideal, that is, that which belongs to our
knowledge alone and as such, is pure from the real, ie independent of its existence , By means of a cut which is well done in the
right line, and thus the relation of the two to each other.
(Parerga, I. 3.)
The first, who was aware of the dependence of the world on the discerning subject, was Cartesius. He sought an
unshakable rock-solid foundation for philosophy, and found it in the human mind, not in the external world, whose
reality can be doubted, indeed must; For it is mediate knowledge. I can not put myself in the skin of another being, and
I can tell you
ii 41 Whether it thinks and feels like me. The other being may assure me a hundred times: it thinks and feels and exists at all
as I do, but all these assurances prove nothing at all, and do not give me any firm ground. It can be so and can not be
so, it is not necessary. For can not this other individual and his assurance be a mere premonition without the very least
reality, a phantom phantom, which in some way is conjured up before me? Certainly this may be the case. Where can I
find a sure feature that it is not a phantom? I look, for example, at my brother, and see that he is similar to me, that he
speaks like I do, that his language betrays a spirit similar to mine, that he is soon sad, now joyous, as he feels physical
pain like me; I feel my arm, and then his own, and find that both make the same impression on my emotions, I urge
him aside, and he urges me to the side, but this proves somehow that he is a real existent, a real being like me? In no
way. All this can be deception, sorcery, phantasmagoria; For there is only one immediate certainty, and this is:
My knowing and feeling individual self.
This truth was first expressed by Cartesius in the famous sentence:
Dubito, cogito, ergo sum,
And therefore he is called the father of the critical idealism of modern philosophy at all times. More than this saying,
with which he showed the right way only to philosophy, he has not done for critical idealism, and can be regarded as
very little, and very much, according to the standpoint which one takes. The philosophical activity of the great man has
very pretty persiflirt with the words, a practical joker: Il commence par douter de tout et tout finit par croire.
It is immediately followed by the fact that only the main- Points of critical idealism in mind, the genius of Locke.
He went into his immortal works: from on human understanding of the subject and found that the outside world
independently |
ii 42 Can not be of the mind of man as it is to us, that it is a mere phenomenon, and indeed a product of the object underlying
this phenomenon, and of the knowing mind, that is, as it were, a child born by a man and a woman Both the father's
and his mother's features.
He shared the properties of the object and placed them in two great classes. The one he called primary, the other
secondary qualities. The former stem from the cause of the phenomenon; the latter are the mutations of the human
mind. Both classes form the phenomenon, the object, ie, a thing as we see it.
Primary qualities include:
impenetrability
expansion
shape
 Move
Quiet
Number;
To the secondary:
Colour
volume
taste
odor
hardness
switch
smoothness
roughness
Temperature (heat, cold).
The former are independent of the subject, and thus remain with every thing, even when it is not perceived by any
human mind; The latter, on the other hand, stand and fall with the human mind.
The former can also be expressed in simpler terms:
individuality
Move;
The latter can be summarized as: specific sense-sense.
ii 43 If, for example, we take a thing which, when viewed, is a pear tree, it is, independently of an animal eye, only a moving
individuality. Dieselbe is colorless, neither hard nor soft, neither rough nor smooth, neither cold nor warm. It is only
when it comes to man's senses that it becomes green (leaves), gray (trunk), hard and rough (trunk and bark), smooth
(leaves), cold or warm.
However, this individuality is only green and brown, not yellow and blue, hard and rough, not soft and smooth, cold
and not warm, warm and not cold, because it affects the senses in a certain way , Because it possesses qualities which
produce quite definite impressions in the senses, but these qualities are not equal with the impressions in the senses, are
essentially different from these. What they're in, Locke said, is unfathomable. He placed their essence in their smallest,
imperceptible particles, and deduced their special efficacy from the nature of the collision of these particles. (Book II,
Chapter 8, Section 11, Book IV, Chapter 3, Section 11.)
In this intersection of the great thinker through the ideal and the real, the truth itself came to him: the cut stands in
the history of philosophy as a masterpiece, as a philosophical act of the first rank, as a proud act of the most brilliant
power of thought.
Locke, however, failed to throw full light on what lay left and right of the cut. He had separated the ideal from the
real, but he could not determine precisely the ideal and the real.
Let us take the ideal first. Here he made the mistake of not asking himself above all: how is it that I see a tree after
the action of the tree upon my eye and the processing of the impression in my brain, outside my mind? As is ever the
action of a thing to another (which is the philosophical artificial language to influxus physicus calls) possible?
In other words, he did not examine the effectiveness of things and their influence on each other and on the real side
(for this is not to be separated from the ideal)
ii 44 On the ideal side, the causality, that is, the ideal combination of two states of the object, the active and the suffering, as
cause and effect.
In the determination of the real, he left space and time independent of the subject, and committed the great error of
letting the individuals he had found, and recognized with clear vision, flow into a discrete matter, the Locke's ground of
 appearance, the Locke 'Thing in itself. In this way he became the father of modern materialism.
I have shown in my criticism of the philosophy of the great man, that it is almost unbelievable that Locke did not
recognize the right thing, even in the face of the veiled truth. Suddenly a dense bandage lay over his sharp bright eye;
The truth, as it were, did not consider the time to come to the realization of this difficult problem; it was still intended
to create modern materialism, which, though an absurd philosophical system, was extraordinarily important and
beneficial to the human culture is.
All that we can say of matter is based solely on our senses of sense. Consequently matter and, in a wider sense,
matter and substance are perfectly ideal, that is, in our head, not outside of it. Matter, therefore, belongs to the ideal
side, not to the real, where only the force lies, the real thing in itself, which, when it is conjoined with our senses,
becomes object, ie matter. It has been reserved to me, on the basis of Berkeley's idealism, and to be guided by the
fluctuating doctrines of Kant and Schopenhauer, of matter, their proper place in man's mind, that is, on the ideal side.
Locke followed Berkeley, who, as Schopenhauer correctly emphasized, had influenced Kant's thinking like no other,
except Hume, so that one could say that without Berkeley the criticism of pure reason had not been written. Kant did
not want to have this word, and Berkeley only sympathetically named the "good" Berkeley, who, as I have said, duly
condemned Schopenhauer.
ii 45 Already, on account of Berkeley's relation to the Critique of Pure Reason, his treatise on the principles of human reason
is an immortal work. It would, however, be the same, as we shall clearly see in the Essay on Budhaism; For Berkeley's
Idealism, in the philosophy of the West, is the first, luminous, irrefutable, object-in-itself, Idealism as a miracle.
Cartesius, with a thunderous voice, had, as it were, sounded an alarm call for the dreaming spirits, or else he had
been a mere caller in the hot and beautiful struggle of the wise for the truth against lies and darkness. This call first
heeded Locke and immediately changed his direction. From Locke on, however, the critical philosophy could only be
development. No philosopher after Locke could and should not take the master's work into consideration. It had
become the cornerstone of the temple; it was the first link, which is the condition of the chain without which no other
link has a hold; It was the root without which there could be no stem, no leaf. From him we always see the successor
standing on the shoulders of the predecessor, and look with enchanted eyes upon the most glorious appearance in the
life of European peoples: on the Germanic series of philosophers.
Locke, Berkeley, Hume, Kant, Schopenhauer - what names! What adornments of the human genus! Incidentally, the
Jews and Indo-Germans are those peoples who are at the head of the spiritual life of mankind and lead it. They are to
be compared with the cloud by day, to compare these to the fire-pillar at night, which led the Israelites from Egypt.
And the Lord drew before them, in the daytime, in a cloudy column, that he led them the right way, and by night in a fire-
pillar, that he might shine upon them day and night.
The column of the columns never dwindled from the people of the day, nor the fire-pillar at night.
(2 Moses 13: 21-22).
What does critical philosophy owe to Berkeley? The very important, though very one-sided, result:
That the secondary qualities which Locke taught are
ii 46 Which we call the matter, the substance of a thing, and that matter is therefore ideal in our head.
Berkeley himself has not drawn this result, the solution of one of the greatest problems of psychology, as I shall now
show; But it is the incorruptible, imperishable, truthful core of his doctrine.
Berkeley goes, of course, from the subject. His view into the world showed him two essentially different areas: on
the one hand, an endless variety of objects (trees, houses, fields, meadows, flowers, animals, humans, etc.)
Something that it recognizes or percipates and performs various activities, such as willing, imagining, re-imagining the ideas
(objects).
 (Princ. Dm Erk., 2.)
This percipatory active being is what I call mind, mind, soul, or myself.
( ib. 2.)
This was nothing new, for mirror (spirit) and mirror image (world) are the basic principle of all idealism and the
beginning of its journey.
But new, opposite his predecessor, and original was the explanation of Berkeley,
That the whole being of all non-thinking things is percipated.
( ib. 3.)
He expresses this more clearly in the following sentences:
Can the abstraction be driven to a greater height than to the distinction between the existence of sensuous things and its
periphalation, so that it is imagined that they existed unpercipated? Light and colors, heat and cold, expansion and figures, in a
word, the things which we see and feel, what are they other than different sensations, ideas, impressions, senses? Thoughts to
separate any of them from percipulation?
( ib. 5.)
Some truths are so close and so obvious that one only needs to open the eyes of the mind in order to open them
ii 47 To recognize. To these, I reckon the important truth that the whole heavenly chorus and the abundance of earthly objects, in a word,
all the things which make up the great world-building, have no subsistence beyond the spirit, that their being becomes
percipient or recognizable, So long as they are not really recognized by me or exist in my mind or in the mind of any other
created being, they either have no existence at all, or must exist in the spirit of an eternal being.
(Ib. 6.)
From what has been said, it follows that there is no substance other than the mind or that which percipates.
( ib. 7.)
In these few sentences the whole doctrine of the genial Englishman is contained.
The meaning of his doctrine and at the same time his standpoint Locke is this:
1) Not only the secondary, but also the primary qualities of all non- Are based on sensory impressions.
2) Since all we know of such things are sensuous impressions, then a thing exists only in a spirit which percipates
and has no existence at all.
Saying ad I:
Some make a distinction between primary and secondary qualities: among the former, they mean extension, figure,
movement, rest, solidity, or impenetrability and number; But by the latter expression they signify all other sensuous qualities,
such as colors, sounds, taste sensation, etc. They recognize that the ideas which we have of these qualities are not the images of
anything existing outside the mind or unpercipulated But they maintain that our ideas of primary qualities are impressions or
images of things which exist outside the mind in a non-thinking substance, which they call matter. By matter, therefore, we
must understand an inert, senseless substance, in which extent, figure, and motion really exist. But |
ii 48 Extension, figure, and motion are also only ideas which exist in the mind. It is evident from this that the conception of what is called
matter or corporeal substance includes a contradiction.
( ib. 9)
Berkeley poured out the child with the bath here, and so I said above that he himself was not in a position to draw
the true and true result of his doctrine, which, as I repeat, this is:
The secondary qualities are summed up matter and this is therefore ideal, in our head.
This has been a very significant improvement of Locke's system which Berkeley unconsciously accomplished; For
the error in which it was contained is easy to show.
Berkeley claims in the above passage:
 Locke recognizes that the secondary qualities are not the images of anything that exists outside the mind or unperciped,
( 9)
Which is a fundamental allegation. Locke said that, for example, what causes the candy in the sugar is not the same as
the candy (sense of the sense); But he did not deny at all that the reason for the sweetness of the sugar is independent of
the subject. Without a subject, there would not be a sweet sugar (object), but a thing that has a certain quality: a big
difference!
If one disregards this false conception of Locke's system, Berkeley has significantly improved this system.
Locke said:
Matter is the thing-in-itself, independent of the subject; Berkeley, on the contrary, said (ie, his doctrine is the
most beautiful result for the critic)
Matter is sum of secondary qualities, hence it is ideal.
Perhaps I will blame myself for putting Berkeley's words in my mouth; But I can do it well, because I am
diminishing my merit in favor of the great man.
Let us now consider the above statement of Berkeley,
ii 49 That the objects, so long as they are not really recognized by me or exist in my mind or in the mind of any other created being, either
have no existence at all, or must exist in the spirit of an eternal being,
( 6)
follow; He is in almost no relation to critical idealism, but what we shall find will benefit us in Budhaism.
Berkeley, as we have seen, consistently denies the objective matter, the physical substance, and recognizes no other
substance than the spirit, first the human spirit, then the eternal spirit: God. Everything else: animals, plants, and
chemical forces have no existence independent of the subject; They are completely unreal.
Or in the words of the philosophical bishop:
But would it also be possible for fixed, formed, moving substances, which corresponded to the ideas which we possess of
bodies, to exist outside of the spirit, how could we be able to know this?
( 18.)
The only thing whose existence we deny is that which the philosophers call matter or physical substance.
( 35)
Thing or being is the most common of all names; Including two completely different and heterogeneous classes, which have
nothing in common, namely, spirits and ideas. The former are active, indivisible substances, the other sluggish, transitory,
dependent things, which do not exist in themselves, but are borne by or exist in spirits or spiritual substances.
( 89.)
If we say that bodies do not exist outside of the mind, this must not be understood as if this or that individual spirit were
meant, but all spirits, which are also.
( 48)
The most remarkable remnant of Berkeley's philosophy, however, is this: because, on the one hand, it is not in the
power of the human mind to induce the intuition arbitrarily, and on the other the sense-impression must have a cause
which does not exist in objects
ii 50 , There exists an eternal spirit, which in our senses, resp. In our brain, which makes impressions and is the general cause
of all ideas, of all phantasmas out there, of the great world of phantasmagoria: God.
Or in words of Berkeley's:
We percipulate a constant sequence of ideas; Some of them are called forth again, others are changed or disappear
completely. There is, therefore, a cause of these ideas, upon which they depend, and by which they are produced and altered.
( 26.)
 When I open my eyes in full daylight, it is not in my power whether I shall see or not, nor what individual objects will
appear to me, and so are the same impressions of hearing and other senses Ideas not creatures of my will. There is, therefore,
another will or spirit which brings it forth.
( 29.)
If men only consider that the sun, the moon, and the stars, and all other senses, are just as many perceptions in their spirits,
which have no other existence but their mere percipulation, they certainly would not fall down and worship their own ideas;
Their homage to that eternal, invisible mind which brings forth and preserves all things.
( 94)
From this it is plainly clear how right I had when, in the essay "pantheism," I called Berkeley's idealism, after
deduction of its critical part, that is, the remaining part which Berkeley made the principal object, absolute realism.
Berkeley places the impotent, dead, creature in the hand of the "eternal invisible mind that produces and preserves all
things."
The fact that his idealism is not absolute idealism, as Schopenhauer taught, and many others imagined, results from
the fact that, in addition to his knowing self, he set all other human beings as real and equal. The absolute, the thing-in-
itself- Idealism is essential, however, that it teaches only one man as real and elevates him as God to the throne of the
world. |
ii 51 This absolute idealism is also called theoretical egoism or solipsism; Like pantheism, he has a good right to the famous
deep sentence from the Upanishads of the Vedas:
Hae omnes creaturae in totum ego sum et praeter me aliud ens non est.
I can not leave Berkeley's doctrine, without once again pointing out to his great merit that he placed matter in our
head, made it ideal, which merit equals the ideal and reality of Locke's genius. I must also mention that he raised and
ventured all other problems of critical idealism, and in this way left Kant a ground, no desert. Otherwise the most
important work of human depth, the critique of pure reason, would have to be amazed as a pure miracle. If it were a
flower, which would have created free, not the efflorescence of a plant with roots, stems and leaves that grew slowly
and as the Agave americana took a hundred years to bloom.
Berkeley touched space, time, causation and community, and made all these hard-nosed nuts for the thinker, existing
only in our mind. This, of course, happened only with follies from his principle: God, which is a vast eternal substance,
and shows our mind, which has the same predicates, things which in themselves have no real reason. For if the world
has no existence, independent of the knowing subject, the things of the world do not stand in any real nexus, but in an
ideal connection; Moreover, no thing, independent of the human mind, is extended and moved, so also time and space
are not real, but ideal.
All these determinations are correct con clusions from false assumptions. Berkeley made his conclusions cavalierly
and as a salon prelate, that is, superficially. How, however, these conclusions of "good" Berkeley had to be impulsive
and fruitful to a thinker like Kant! He found all the material of his Critique of Pure Reason; It was only to weave the
existing building blocks and then to erect a temple with critical idealism: a work that only he could do.
ii 52 I will also mention something very remarkable. In Berkeley's system is a pretty reflex of the ironic smile of truth,
which always plays its lips when a noble parcival gives an incorrect resolution of the world treason.
I have already pointed out the comic, which is shown in Indian pantheism. He came, as I explained, to his simple
unity in the world by the way of realism, and when he was happy at the goal and sank into the arms of his world, he
declared the way for a mere semblance. It was the same as when I reached the roof of a house with a ladder and then
declared, "I have jumped up; The ladder you see is only a glare, not a real ladder that can carry a man.
 Similarly, the Berkeley doctrine, which is nothing else but a very refined, permeated monotheism, a rich source of
most comely comedy; For what, I ask, led to monotheism? The profound knowledge of the real context of things,
which can only be explained by the fact that it is traced back to a simple unity. In other words, God's rock-solid ground
is the real dynamic connection of the world, or else God is the personified real affinity of the world. And what did
Berkeley do? He made cavalirement the real relationship which had led to the Jewish God only ideal, ie existirend
only in our heads.
The sensuous ideas are stronger, more lively, and more definite than the ideas of imagination; they likewise have a certain
constancy, order, and connexion, and are not called upon to be a rumor, as are often the effects of human will, but in an orderly
order Or series whose admirable connection bears witness to the wisdom and goodness of their author. Now the fixed rules or
certain ways in which the mind upon which we depend are generated within us the sensuous ideas, called the laws of nature,
and these we learn by experience.
( 30.)
ii 53 Berkeley, therefore, as Schopenhauer aptly asserted in a similar manner of Kant's ethics, made the result (admirable
compound), which was the principle and presupposition, and assumed what had been derived as a result (God). The
comic lies here so openly that one must laugh heartily. Difficile est satiram non scribere; For I repeat: only the laws of
nature led to the acceptance of a god, from which no trace can be found in nature.
Finally, I must say a word about my attitude to Berkeley in my criticism of the Kant- Schopenhauer's philosophy.
There I called Berkeley's idealism the tomb of all philosophy. I had to do it, because I had to judge from the limited
standpoint of critical idealism. For it is clear that there can be no more talk of critical philosophy if a non-worldly God
is the author of our sensuous impressions. Then it simply means: Stop philosophizing and turn to practical, useful
work!
In the series of the great critical idealists Berkeley follows the brave fighter against the dark men, against the lie and
all the theological glare, Hume. Of particular standpoint of critical idealism of Hume is to compare a claireur. On the
fiery mare of skepticism, he gallops before the noble band of independent thinkers like an intrepid Cuirassier before his
squadron, and assures him the way.
But before I emphasize the great achievement of Hume to the critical philosophy, we want to again briefly highlight
the main achievements of his predecessor.
Descartes had shown the right way. Locke had made the important right section of the ideal and real; Berkeley had
summarized the fallen in the ideal area secondary qualities of things about matter and at the same time ventilirt space
and time, causality and Community.
None, however, had asked:
How is it that I, resp my sensation. the image of an object in my head referring to a thing outside of my head, to a
cause?
ii 54 Or in other words, all had the causal relationship between the states of two things for a given, respectively. caused by God,

self-evident portrayed.
On real areas were therefore at this time real, moving individuals who linked a real causal connection.
On these real causal connection or short on which it is based causality (relation of cause to effect) Hume now turned
his skeptical attacks. He doubted the necessity and objective validity of the causality law, the uppermost natural law,
namely that every effect must have a cause from which those successes,
because that is the experience, all our knowledge should come from the so, of Locke's philosophy, according to, but never the
causal relation itself, but only the mere succession of states in time, so never a success, but a bare consequences could provide
that, even, as such, always enough, just as a random, never as a necessary
 as Schopenhauer has very clearly summarized the reasons of Hume's doubt. ( Parerga I. 95.)
Consider what this well-justified doubts actually meant. That is, since the image of the outside world in our eye,
respectively. in our mind, based on the law of causality, it was just the real existence of the external world in any form,
and indirectly the held for as rock solid and unassailable intimate connection of things, their indissoluble entanglement,
threatened by the attack on this law.
To show in a picture the facts quite clearly, I say: I press a gun, and my enemy falls dead to the ground. Hume said
now, from the mere consequence of the death of my enemy let my shot did not conclude that my shot was the cause of
the murder that the death was made from the shot itself; he had only followed the shot as the day follows the night, is
not made from it. So much was certain at least that one should doubt the causal connection. He can exist and can not
exist: a certainty it was not feasible to obtain, as a reliable criterion was missing.
ii 55 If I call this naked aggression, who had not the slightest direct, positive result, an immortal act of the human mind, so

many will smile. And yet it is so. This skeptical attack Hume's with the goose quill in hand, in the silent Studirstube to
the ultimate natural law outweighs the glorious victory on blood-soaked battlefield in the service of culture gained. For
there they would only realize that there is nothing more important in the world, but the truth, and that the leaven is
prepared in the life of nations only For those who seek the truth (and often dreary in silent cold garrets or deserts).
So because the road was paved and prepared for the Messiah of the critical idealism to which the Prophet had not
himself, but hinted their works with an iron immovable finger, and the mighty with the wide and high thinkers forehead
and large, clear blue eyes held his entry. O, this square! Who can be compared with him? Only one request has taken
me always when I sunk was in his Transcendental Aesthetic and analytics. It was this: may come a time when the
social conditions permit initially every German, then every person the necessary leisure and education has to be able to
draw from this fresh clear source of the greatest profundity! For what is a life of spiritual darkness and only in the glow
of a full eagerness heart? What is man,who is divorced from the idea of genius of all time? Like the Cinderella in the
fairy tale he sits stupid at the hearth and stares at sooty walls, while his more fortunate brothers light bathed in
shimmering festival hall of the gods move. And because the banquet hall of the gods is the place for all people, even
the Cinderella has to be ushered and should it have to be carried by a stream of blood and burning cities. Even you do
not believe that the Cinderella always sit in the rough coat in the ashes. It often sits in a silk dress in purple and gold
hung in it and just be stupid look and the sooty walls always remain the same. Meanwhile,while his more fortunate
brothers light bathed in shimmering festival hall of the gods move. And because the banquet hall of the gods is the
place for all people, even the Cinderella has to be ushered and should it have to be carried by a stream of blood and
burning cities. Even you do not believe that the Cinderella always sit in the rough coat in the ashes. It often sits in a silk
dress in purple and gold hung in it and just be stupid look and the sooty walls always remain the same.
Meanwhile,while his more fortunate brothers light bathed in shimmering festival hall of the gods move. And because
the banquet hall of the gods is the place for all people, even the Cinderella has to be ushered and should it have to be
carried by a stream of blood and burning cities. Even you do not believe that the Cinderella always sit in the rough coat
in the ashes. It often sits in a silk dress in purple and gold hung in it and just be stupid look and the sooty walls always
remain the same. Meanwhile,that the Aschenbrdel always sit in the ash in the rough coat. It often sits in a silk dress in
purple and gold hung in it and just be stupid look and the sooty walls always remain the same. Meanwhile,that the
Aschenbrdel always sit in the ash in the rough coat. It often sits in a silk dress in purple and gold hung in it and just be
stupid look and the sooty walls always remain the same. Meanwhile,omne simile claudicat.
I have subjected Kant's Critique of Pure Reason a very thorough investigation, I fifteen years old and the predicate |
ii 56 may be, as the Spirit of the dark part of his workshop working constantly with the detected problems, and the results have

set out in my main work. I will therefore be very brief here and bring only the Allerbedeutendste his doctrine in
connection with what has gone before.
 We have seen that Berkeley had already taught the ideality of space, time and causality, but in a way that probably
could meet a theologian, but not philosophers. We remember also us that Hume has made the first philosophical attack
on the supreme law of nature, the law of causality.
That this attack of the Scot exerted the most significant influence on Kant's thinking power, fertilized them and
cheered mightily, has known Kant open. Hume he does not name the "good" Hume; it may this be attributed to the fact
that the philosopher born enemies of the theologians are like demonic way, while her soul trembles joyfully when they
meet one of yours, which of course does not rule out that it sometimes in great strife with each fallen and due rant.
As the anatomist example sets the stomach or the hand of Cadavers in front of his students and they clearly shows
how the stomach digests, how the hand grips an object from which constituents of the stomach and the hand are
composed elaborately how the whole performs its functions etc, Kant took the spirit of man, dismembered him without
the smallest cog in the movement to forget, and showed how the brain recognizes. This is to keep very firmly. There is
in the human mind, so on the ideal side, absolutely nothing that would not have found Kant and presented. He has the
pieces of our minds, like the conscientious merchant forget the wares of his camp, inventarisirt (his own statement) and
nothing. Only in this he was wrong,
that he did not exactly recognize the nature of these items and therefore sometimes booked a piece twice, as the
categories of quality and substance;
or a piece of wrong taxirte (denned), like space and time; or shredded into two parts piece by one took as
causality.
ii 57 He then wandered in the fact

1) that he accepted the sensation simply represents and not asked, how is it that relates the image in the head on an
object outside of the head?
2) that he abused his subjective law of causality, designed to obtain a thing in itself;
3) that he held the real area for unsearchable.
This Everything I am now in my set limits illuminate.
Kant distinguishes three main asset of the human spirit:
1) the sensuality
2) the mind
3) reason.
The sensuality has two forms: space and time, and an assistant: the imagination; The mind has twelve Urbegriffe:
categories, and a counselor: the judgment; Reason has a tip, a flower: the self-consciousness.
The sensuality is looking at; the mind thinks; Reason closes.
Now as the stomach must have the ability to digest before the milk comes into it, like the hand must have the ability
to take before it touches an object, such as but not digested and the stomach when no food comes into it and of the hand
can only bethtigen when it has an object, the brain has capabilities prior to all experience, but it can bethtigen only in
conjunction with the raw material of experience.
These skills prior to all experience are: receptivity (sensitivity to impressions) and Synthesis (link and link as
action). Their shapes Kant called a priori, that it is original, independent of all experience forms that are associated with
the brain and fall. In them the whole outside world is like a ball of soft clay in one hand, which surrounds it and gives it
form and connection of its parts.
I have shown in my criticism that
Space and time (by Kant forms of sensibility)
Matter (matter) east
general causality Kant forms of understanding
 Community
ii 58 actually, as Kant has taught, are ideal, that exist only in our head. They are just like the constituents of the mind:

senses
mind
imagination
remembrance
judgment
reason
been irrefutably properly determined for all times of the deep thinker. Against all this can only be of ignorance, brush-
like conceit and a perversa ratio fight.
But another question is: Kant has set the individual constituents of the mind in the right connection to each other
and the imaginary forms not only ideal, but also a priori, that is available to all experience? in other words, are the
forms of the mind - of sensuality (pure intuition a priori ) and understanding (categories) - has been properly explored
and justified?
However, this question I can not answer extensively. I must refer to my earlier work and can only repeat that Kant in
Inventarium our mind Nothing forgotten, but put together the most inaccurate and much has taxirt wrong here.
Space and time are irrefutable ideal since Kant in our heads. There are independent of the subject is neither a time
nor a space. Should it really ever be able to create a completely empty with the air pump, we would have no empty
space, but the absolute nothingness - two things toto genere distinct from each other, for the empty (mathematical)
space lies entirely on the ideal site in the mind of people, absolute nothingness on the real side outside the head. Only
the confuseste thinking can still be flowing into each other, the two areas and mix their shapes with each other.
As pure ideal as space and time are the categories of quality and relation, that is independent of the human spirit
there is
ii 59 1) no secondary qualities of things (Locke);

2) no relation of cause and effect;

3) no community (interaction).
And should Full array legions Such spruce trees with the words-characterized aptly: "they stay at half philosophy and
whole confusion for enlightened" about how great gestures - it is and will remain like this: the mind has achieved these
invaluable gems of knowledge and no power can rob him again. Magna est vis veritatis et praevalebit.
But these five connections and links are not a priori; Also, the three latter no categories in the sense of Kant
(thinking forms a priori ).
What was - because this is the main thing - the result of the Transcendental Aesthetic?
We can talk of extended beings only from the standpoint of a man from space. (Kk. 66.)
And what was the result of the transcendental analysis?
The order and regularity in the phenomena that we call nature, we bring into it himself, and they would not
be able to find it, we would not have, the nature of our Gemths, originally put into it or not. (Kk. I. Ed. 657.)
So exaggerated, so widersinnisch it is to say, the mind itself is the source of the laws of nature and therefore
the formal unity of nature, so right and the object, namely the experience, appropriate, is nevertheless such an
assertion. ( Ib . 658.)
And what does the dry words? It is, if we still the saying of Kant:
The empirical intuition is given to us from the outside
take to help:
 In a mysterious way we unexplained impressions made on our senses. These impressions lends our sensibility
expansion and bring them into a relation to time. These phantoms then lends the mind color, temperature, smoothness
or roughness, hardness or softness, etc. (categories of |
ii 60 quality) or short, he makes them substantially. It also brings two of these phantoms in a Causalittsverhltni, then he

links those links to causality ranks and eventually he brings the whole of nature in affinity, ie it makes it a formal
unity.
Or in other words:
In an illusion of the senses, our mind wearing a sham Nexus, one independent of the spirit of not existing dynamic
context: the world is nothing, is an unreal magic of the mind due to some unknown foreign stimulation.
And despite everything, the One, despite this devastating result of the Critique of Pure Reason, will ever sign no
reasonable and recognize remains steadfastly true that
space and time
Matter (matter)
general causality
community
are ideal and exist only in our heads. But what, one may ask, is this possible? The ghostly, gruesome phenomenality of
the world is due to the idealism of these forms; So as the reality of the world can be saved?
On this issue, the riddle of transcendental idealism is reflected, as was reflected in the stated in the essay "realism"
formula that Weltrthsel. I will answer satisfactorily at the end of this essay.
We now have to light the error above under 2).
In Kant's causality, the relation of the effect to a cause, a category, an original idea a priori , is set up prior to all
experience that exists just for the experience and otherwise has no meaning, similar to the hand to only tangible objects
to take. Without the substance of experience, she is dead primal concept. So you wanted to use the causality to
something else as a necessary link to bring into the world, one would abuse them. Therefore Kant never tired of
inculcating not to apply the categories even where we have the safe ground of the world not under our feet. He warns
of a transcendental use |
ii 61 as an unauthorized, great, unlike the permitted reasonable transcendental, ie a utility to objects of experience.

Nevertheless, he made himself in a moment of weakness on the category of causality such unauthorized use
transcendental because he shrank from the bare result of his philosophy, ghostly, unreal phantasmagoria world trembled
at heart. He would rather the charge of inconsistency - of him was not denied - choke down, as are thrown into a pot
Berkeley. His hand must have trembled and have been bathed his forehead in a cold sweat when he with the causality,
the thing about him that the phenomena underlying lying, that is beyond the world of experience located what yet, his
teaching according to the categories not could apply, opened up. I am, as I said in my main work,with admiration
before this act of despair of the great man and all male, when the absolute idealism of Budhaismus will draw into his
magic networks, I do not save me about by clinging to my teaching, but as I imagine Kant in this desperation. For if a
man like Kant rather inflicted a mortal wound his work, the most beautiful fruit of human profundity, when he declared
the world for a phantasm that she was his teaching of - so you can have no choice if the thing -per se-the most beautiful
fruit of human profundity, a mortal wound inflicted when he declared the world for a phantasm that she was his
teaching as yet - we may have no choice if the thing-in-itselfthe most beautiful fruit of human profundity, a mortal
wound inflicted when he declared the world for a phantasm that she was his teaching as yet - we may have no choice if
the thing-in-itself Idealism arises in addition to the critical, we must not follow the siren sounds of the Indian king's
son.
 And again the truth smiled wryly. Her most ingenious, her most faithful Parcival had not solved the Weltrthsel: he
had been a conflicting response.
After all - and this is the under 3) specified error of Kant - the thing would merely become an X se from a zero if
Kant could have found in the hand of causality. For because of his Transcendental Aesthetic the (ideal) space alone
gives things stretch, so things are ausdehnungslos itself, its nature would we ever completely unknowable, ie a X
because we are of the essence of a thing which a mathematical point is not a likeness, nor can make a simile.
ii 62 According to Kant everything has improved the teaching of Locke and spoiled. He has improved because he fathomed the

ideal part complete and exhausted; He has spoiled them, because he left by Locke on real areas, moving individualities
pulled over to the ideal side and she has made here to zeros (unextended, motionless, mathematical points).
Kant had two legitimate successor: Schopenhauer and spruce. All others were pretenders without legal title. And
from these two is the critical idealism Schopenhauer only important: it is in this respect the only spiritual heritage of
Kant.
I have the critique of Schopenhauer's works, the separation of the Broken and ephemeral by Major and imperishable
in them, conceived with love as one of life and must therefore, in order not to repeat myself, refer to the notes of my
main work. With him, I can only bring to the language, which is related to the issue that is before us.
As we have seen, the cause of the sensation was a mystery in Kant. First, he let them simply be given, then sat for
them the thing in itself, but which he was not entitled.
Schopenhauer now participated in this weak spot of Kant Erkenntnitheorie the greatest impetus and marvel worthy
prudence he put the already several times in this essay touched me Question:
How can I get even a perception?
This question is actually the heart, the Cardinal point of critical idealism; because of their answering nothing less
depends on when the final decision as to whether the world has reality or only a phantom, an insubstantial bill is.
Schopenhauer was that we did not come at all without the relationship of the change in the sensory organ to a cause
to an intuition. Here, then, already the law of causality was not as an a priori function in addition to the sensation, as
Kant did, as a primordial concept behind the given external empirical intuition. the |
ii 63 law of causality is therefore not a primordial concept a priori - Schopenhauer rejected rightly the whole apparatus of the

categories as a priori Urbegriffe - but a function of the mind: its only function.
Herein lies a merit which is not less than the average of Locke by the ideals and real. For this proof that the law of
causality is the Urfunction of mind, Schopenhauer received from the truth the first laurel wreath: the German nation
has known no braided him in his lifetime, and how he longed for one of her hand, as he had earned it!
But it is not to understand that Schopenhauer remain on the subjective side the law of causality and could efficacy
per se, on the real side deny. That the efficiency is a cause - This however is due to the law of causality: without a
subject they would never have a cause; but that the effectiveness itself being dependent on the law of causality, set by
him before - this is Baarer nonsense. If we think this sentence, so you feel almost, as something twisted violently in our
reason. Schopenhauer, however, has not hesitated to say it categorically:
That the sensation only ever must have an external cause, based on a law whose origin lies in demonstrably us in our brain,
consequently last no less subjective than the sensation itself.
(4x W. 76th)
Here Schopenhauer confounded cause with efficacy per se, and was the natural consequence of this delusion that he
first as Kant explain the outside world for a Lug- and Mirage and later, as Kant, had to sit in crassen contradiction to
the foundation of his teaching.
The truth is (and me it was right to impose them) that as surely as the law of causality is purely ideal, subjective and
a priori, as certainly is the independent from the subject effectiveness of things, so the effectiveness on real areas. The
 ideal function must externally excited, irritated, or she is dead, and nothing at all.
The law of causality, ie the transition from the action in the sense organ to cause Kant had in Inventarium |
ii 64 of mind not specifically listed. He booked only general causality (linking two objects), which is why I said earlier that he

held a shredded piece into two parts for a single. But the distinction between the two is extremely important. One part
(combination of subject and object) is quite a priori and ideal, the other is just ideal, because the general causality is a
link , a posteriori , accomplished by reason on the basis of a priori causality law.
then Schopenhauer improved nor the Erkenntnitheorie Kant
1) by the evidence that the sensuality could not watch, but that the idea of a work of the mind, intellectually, is not
sensual,
2) in that it asunder the category apparatus into pieces,
which incidentally the unwary remarks were picking up and zusammenleimten. On this patch of nonsense now they
have had and their heirs unspeakable joy.
In contrast Schopenhauer spoiled the Erkenntnitheorie Kant in that it (the connecting action of the reason)
destroyed the Synthesis with the categories and not categories
the material (substance)
the general causality
the community
in another form, namely as compounds and combinations of the reason a posteriori knew how to save.
He also signed the big mistake of Kant: space and time are pure intuitions a priori . They are, as I have proved:
connections a posteriori priori on basic shapes (point room, present). -
We remember that Kant the thing in itself, that is independent from the head of people really Reale has
surreptitiously and had to leave it still stand as an X. Schopenhauer now are certain in the human breast as will.
He also certain that this will not only the arbitrariness that is conscious volition, but also that which Spinoza
emotion had called. Accordingly he left volition in an unconscious and conscious. For this, the truth handed him a
second laurel wreath.
ii 65 The core and main point of my teaching is that the what Kant called the thing in itself the mere phenomenon, called by me
decisively idea opposed and unknowable considered simply that, I say, this thing in itself, this substratum of all phenomena ,
and therefore the whole of nature, is nothing else than that we immediately known and very accurate Familiar what we find
inside our own selves as will; that therefore this will, far from it, like all previous philosophers accepted, a mere result to be
inseparable and of the knowledge of even the same, from this, which is quite secondary and of later origin, is fundamentally
different and totally independent, consequently exist without them can and express themselves, which is the case in the whole
of Nature, downstream from the animal, really:- - - - - - that can consequently never closed by the absence of knowledge on the
absence of the will: Rather this is also reflected in all the phenomena of erkenntnilosen, both the vegetable, as can inorganic
nature prove; So not know how far accepted without exception, will be conditioned by knowledge: knowledge though by will.
(W. id N., 2 u. 3.)
Here's the core of nature, the will, he fell into the unspeakably sad wavering between the individual will and the One
indivisible will in the world, which is the character all his teachings. In the ideal areas he is soon realist soon idealist,
on the real areas it is soon pantheist, sometimes thing-in-itself idealist.
For this reason, the truth smiled ironically also with him, but only very weak; because the love for him was too
strong. Had he not he who their nearly demolished the last veil: a fact that she longed with all my heart in order to
make all people happy and redeem can.
He had found the core of nature in his chest as the individual will:
The character of man is individual: it is in each other.
 (Ethics 48.)
Why he left this rock solid ground and threw himself a dreamed-simple unit in the world's arms? How ver | dwindling
ii 66 bit I would have found rework of its great teaching if he had stopped at the individual! Because - I must say, even now -

he had done this and he had also taken his division of individual volition in a conscious and unfathomable unconscious
to help, so would his teachings stand in the West as the same blue Wunderblume how the Budhaismus in tropical
forests of India: only a magic full and fragrant, because it was rooted in the pure soil of the critical idealism. Similarly
the painter who made a laughing only with a single stroke of his image of a crying child, I also want a single change
from Schopenhauer's giftdurchtrnktem, zerfressenem of contradiction system consequentes system of the purest thing-
in-itself make idealism that you probably laugh at, but never, never could overturn. Or as he himself said:
Whether the objects the Individuo known only as ideas, yet equal his own body, symptoms of a will, this is the real meaning
of the question of the reality of the outside world: denying the same is the meaning of theoretical egoism, the very fact all
phenomena except his own individual considers phantoms, like the practical selfishness does exactly the same thing in practical
terms, that is more than self as a truly such, but all other regards as mere phantoms and treated. The theoretical egoism is indeed
to refute evidence by nevermore: yet he is reliable in philosophy never otherwise than as skeptical sophism, ie been used for
show. As a serious conviction, however, he could be found alone in the madhouse.
(W. a. W. u. VI 124)
The unconscious, unfathomable, human will I needed that is only to give the omnipotence that has given him Budha
safe and Schopenhauer had to give the One indivisible will in the world, - and Schopenhauer's system is the blue magic
flower, consistently, untouchable, unassailable, intoxicating for the individual. Because now is the Berkeley'sche
eternal Spirit, God, who gives the first impetus to the production of the phenomenal world in our brains, is now |
ii 67 the surreptitious thing in itself of Kant, the reason for the appearance, nothing but the unconscious part of the human will,

with the omnipotence of the spirit gives from its unfathomable depth, the sense stimuli that this now, its functions and
forms according to a world of the bill, processed into a pure unsubstantial Phantasmagorie.
I confess here that I struggled for a long time a serious struggle between Budha and Kant on the one hand and Christ
and Locke on the other. Almost equally strong I was on the one hand trying to raise the blue magic flower in the West
and drawn from the other, not to deny the reality of the external world. I finally decided for Christ and Locke, but I also
confess that my related to my person and destiny thinking is just as often moves on the pillars of my teaching as the
magic of Budhaismus. And as a person (not a philosopher) I do not prefer the Budhaismus before my teaching. I feel
like Dante says:
Intra duo cibi, distanti e moventi
D'un modo, si prima Morria di fame,
Che liber 'uomo l'un recasse a' denti.
( Paradiso, Canto IV.)
(In the middle of two dishes, the same moving
And right away, 'hunger ere strb free
Man than for a 'he introduced himself to his mouth.)
This is also the place for spruce.
Critical idealism owes spruce nothing; because this has not yet reduced the forms of our mind which had found
Kant increased, but they deduced only in a new way and indeed warmly bad. He would have the Kantian idealism
really improved by the continued eviction of the offending external foreign thing in itself, which Kant had secured by
force if he had put in place this thing in itself the veiled core of the individual ego. So he set the general ego, the overall
 reasonableness. In a word, Fichte was a pantheist, after he had spun out at the world from the individual ego, or his
teaching, as Jacobi said:
a reverse idealistic Spinozismus.
ii 68 Basically, however, is his teaching, as all pantheism, absolute realism. The broken or split individual "beam of God" is

just one ray of the sun and nothing without the sun: the sun is all the beam itself is dead.
Now, although, as I said, Spruce deserves no mention in a sketch of critical idealism, so I let him not unnoticed for
two reasons: first, because his teachings, as Schopenhauer's, with a single stroke in the real thing-in -sich- can convert
idealism (you only need the sensation of veiled depth of the individual I derive); then because it is my necessity to
defend this great philosopher Schopenhauer opposite. in philosophicalpolitical field is spruce far unmatched there and
he is one of the few truly great men, to which the German nation can be proud. Schopenhauer takes in this field in
addition to spruce like a crippled in body and spirit Jesuitencreatur next to a strong German giant in whose blood fresh
Thringerwald- and North Sea air is alive. Spruce is, as long as there is a German nation to be the ideal of a German in
general and a philosophical politician in particular. His "Addresses to the German Nation" and the "Characteristics of
the Present Age" will fall to the German people only into the grave.
Needless for me to do now to solve the riddle of transcendental idealism. I summarize it here because now
Schopenhauer has occurred, in the words:
The world depends on the levels in the human mind whose functions and forms are as follows:
functions:
Receptivity of the senses
Law of causality
Synthesis;
priori forms:
Point room
matter
Presence;
ii 70 ideal ( a posteriori ) forms:

mathematical space
substance
Time
general causality
Community.
The world is much more phenomenal, is appearance. Without a subject no outside world.
And yet the world is independent of the subject Collectiv unit moving individuals that links a real affinity, a
dynamic context, as if they were welded together.
The solution is this. Smmtliche mental functions and forms are not for the production of the outside world out of
nothing there, but only for the recognition as the stomach just digested, not simultaneously produces the food that only
hand grips an object, not Produces the object. The law of causality leads to the effectiveness of the things that makes
them the cause, but not Produces them; the space created things, but does not give them only expansion; the time will
detect the movement of things, but does not move it; Reason combines the recognized parts of a thing, but this gives
not only the individual unit; the general causality recognizes the connection of two efficiencies, but does not bring it
forth; the Community recognizes the dynamic connection of all things,But Produces this not; finally, the matter
(substance) makes things material, substantial, it objectifies their strength, but does not bring the power out only.
 Here, as I have shown in my work, here is where the force the real thing, marries itself with the matter in the mind
of man, is the point where the ideals must be disconnected from the real.
So I have not made the cut by the ideals and real. To the ingenious Locke had already executed, performed
admirably unsurpassable. But Locke had flawed the ideal side, the real determined completely wrong. I am, therefore,
fertilized by Berkeley, Hume, Kant and Schopenhauer, declined to Locke and have solved on the basis of its right
section of the riddle of transcendental idealism. the |
ii 70 world is not the way our mind it reflects: it is appearance and by reason of the appearance genere toto , the very nature,

different and indeed only by the secondary properties of Locke, which I summed up in the concept of matter
(substance).
And now we want to the second kind of idealism, the real thing-in-itself idealism pass from which there is only one
system in the world: the Budhaismus.

----------
 Fourth essay.
The Budhaism.
ii 71

----------
Ex oriente lux!
----------

I. The esoteric part of the Budhalehre.

II. The exoteric part of the Budhalehre.
III. The legend of Budha's life.
IV. The character image of Budha.

----------
 I. The esoteric part of the Budhalehre.
ii 73

It is distant, what will it be? And is very deep, who wants it

Find?
Koheleth, 7, 25.

The sources, from which one can only know Budhaism, the sacred books of the Budhaists, are very numerous and
extensive writings. On the island of Ceylon alone, the Buddhist priests can provide the researcher with 465 writings,
apart from the silver plates painted with magnificent signs. I will quote the page number of some of these writings so
that we can get a picture of the extent of the literature of Budhaism.
The book of 550 births (Pansiya-panas-Jataka pota) has counted 2,400 pages, each page to nine rows and each row
to a hundred letters.
The King Milinda Questions (Milinda prasna) have 720 pages as the above.
The path of the Pure (Wisudhi-margga-Sanne) has 1,200 such sites.
Budha himself has not written any of these writings. They contain, however, word for word, all their speeches,
commentaries, philosophical treatises, and their life-history, that is, not only the description of his life as Budha, but
also his many other forms of life.
For all those which of oriental languages in question do not speak, are the most important books on the Budhaismus
Spence Hardy's compendia: Manual of Budhism, (London, Williams and Norgate, 1860) and Eastern Monachism (ibid
itself).
ii 74 On the basis of these excellent books alone, every German scholar, indeed every educated German, should thoroughly
understand English. Indeed, it is beyond all doubt that the writings of Budaism, whose principal parts translate Spence
Hardy literally, are on the same level as the New Testament, the "Critique of Pure Reason," and the "World as Will and
Idea." No other work of the human mind; which is why it is far better to learn English to be able to penetrate the
Budhaismus than Greek in terms of Greek philosophy alone, or in Latin only with respect to the Oupnek'hat or
Spinoza's works.
Schopenhauer regretted that the books of Spence Hardy had not yet been translated into German; I agree with him
heartily, for Spence Hardy, as an English missionary, lived twenty years on the island of Ceylon, as is known to the
only part of India whose inhabitants are Budhaists, and where the doctrine of Budha has been the purest. From his
work, the image of an industrious, influential and distinguished scholar rises, and the fact that a faithful but honest
Anglican is reporting the profound wisdom of the Indian King John makes the report so singular. For it is clear how the
Christian faith in the missionary under the influence of the doctrine of the righteously wavered and wavered as Hardy
clung to the cross on Golgotha, so as not to have to break his oath, and to be sent from a sent convert of the heathen
"An ardent supporter of Budha, or even a" heathen. " So unspeakably great is the charm of the Budhalehre.
In Europe she has become a "girl for everything" and it is high time that the mad mischief that is being driven with
her ceases. "India is far off," thought and thinks many a man, "what will it be," when I assert anything untrue, and bring
 it into the blue scent of the Indian distance? Thus the materialists lead the high doctrine into meeting for their
absurdities without having the slightest understanding of it; So realists and idealists are based on them; indeed,
pantheists dare to tear down pieces with their iron forehead, in order to tear the pieces away
ii 75 Of their nonsense; Because Budhaism and pantheism stand in an absolute contrast and are counterpoles. "Keep your
hands away!" I exclaim to all these dregs. The blue wonder-flower of India must not be attacked, it can only be
admired.
If one compares the doctrine of Budha with the pantheism of the ancient Brahmans, one will find much identical.
Both are pessimistic, that is, permeated with the truth, that life is an evil; For both the external world is unreal, a pure
appearance; The idea of salvation hovers above both. And yet there is no greater difference than that between
Brahmanism and Budhaism.
This difference is fully and pure in the words:
To the old Brahman, the external world and his own person were a mere semblance, nothing, and the
incomprehensible, invisible world-soul (the Brahm) was only real;
On the other hand, according to the esoteric doctrine of Budha, only the external world was phenomenal, and
he, Budha alone, was real.
The latter I shall now base from the writings of Budhaism. Before I go to this work, however, I recall that we have
nothing written by Budha, and draw attention to the fact that the profound thinker, like Christ, has passed away; the
successors have at first the esoteric part of the doctrine, as far as they grasp it at all Could be made mundane to the
people, then the whole doctrine was distorted, distorted, and fantastically embellished. Spence Hardy also recognized
this; he said:
It would be much better for the spirit of Budhaism, supposing that Budha taught only the sentient beings of our earth as
existent, and that she believed neither in angels nor in demons, but that you imagine that Budha had spoken of supernatural
beings. It is very probable that his disciples, in defiance of the prejudice of the people, have invented these beings. It is at all
justified to believe that all these legends have been postponed to Budhaism. We find similarities in Christianity and the
traditions of the Jews and Mohammedans: decorations which can not be attributed to the founders of these religions, but to the
misguided imagination of their disciples.
(Man. O. Bud., 41.)
ii 76 I must, however, by the strictest logic, read out the gold grains from the chaos of budhist writings in order to be able to
construct the pure esoteric, the essential part.
Budha went out of his person, the whole person, the knowing and the willing ego. He was, therefore, a pure idealist.
To this point of view, he had been pushed by the Sankhari era, in which opposition was first made to the rigid Indian
pantheism in the most realistic, plump manner. The philosopher Sankhya, the predecessor of Budha, was just as
overpowered as the old Brahmins. As these, in favor of a dreamed unity in the world, pushed the dagger into their own
breast, Sankhya alone adhered to the individuals of the world, and completely overlooked the firm bond which
embraced the same. He taught independent real individuals, which is as far from the truth as a simple unity in or above
the world.
Budha, however, took this standpoint on the individual with the genius that mankind can produce only once in a
thousand years.
This standpoint is the only correct one in philosophy. In the essay "Idealism" I have already emphasized it. What is
given to me directly besides my person? Nothing. In my skin I think and feel immediately; Everything on the other side
of my skin can be and can not be. Who can and will give me certainty about it? What I know of others and others, that
 everything is a processed sense-impression, and can not this sense-impression have been produced by a force in me as
well as by a person outside myself?
This is the important problem of critical idealism and the great obstacle in the way of thinking. Everything that can
be put to him, Goethe thought very well in the words:
All healthy men have the conviction of their existence and existence.
The conviction! But does not this conviction arise solely from the necessity of the external world, which has never
been a miracle, and to which we have grown accustomed? Must one be led by a
ii 77 To be convinced? Certainly not. Kant has proved, and he alone is a sufficient proof that this conviction must not be
necessary. Kant, as we shall recollect, laid as an ideal affinity of things in man's understanding of the whole lawfulness
of the external world, from which Goethe's "conviction" alone came, and has expressed his conviction:
The world is phenomenal and its phenomena lie in a subjective nexus.
It is clear that what the clumsy realism can assert against idealism is simply a blatant uncritical assertion on which
one can only build a philosophical system as brazen and airy as its foundation.
We can only build up the esoteric part of Budhaism in such a way that each of us thinks that his person, his ego, his
individuality, is at first the only real thing in the world, and that each of us must temporarily think that he is the one
King son himself, Budha. In another way, the blue miracle-flower of India can not be produced or understood.
What did Budha find when he looked into the only real thing? He found Upadana, (cleaving to existence, cleaving
to existing objects) that desire, hunger, thirst for existence, for existence forms, or in short, will to live.
In this general form of the will to live, or rather (since we have only to do with a will, the will of Budha's), in this
form of the will of karma carries (literally action, supreme power) the particular character, ie: I, Budha, wants life,
existence, but I want it in a very definite way.
According to this, Budhaism rests on the surface on two principles, but basically on only one; because karma and
Upadana are one and the same. If the one is set, the other is set. Karma is the essence Budha's Upadana the shape, the
general, or, in the words of the imaginative spirit of the Indian:
It is also impossible to separate from Karma Upadana, as it is impossible to separate the fire from the heat or the strength of
the Rock.
ii 78 Furthermore, with these principles and Karma Upadana that I want to "summarize individual will to live" in the
process also so closely linked rebirth, like the heat of the fire, the strength of the rock.
By Upadana a new life is set, but the way how this new being is dependent on his karma, his character.
(Man. Of Bud., 394.)
Karma itself depends only on himself, his particular individual character.
(Ib. 395.)
And now you notice how Budha further determines the primordial nucleus of his being.
Karma is achinteyya ie unconscious.
(Ib. 396.)
Neither Karma has Upadana self-consciousness.
(Ib. 396.)
We have thus made no three steps in the esoteric part of the Budhalehre, and we have already found the whole
foundation of Schopenhauer's philosophy: the unconscious will to live. It may well be argued that Schopenhauer's spirit
was most energetically enriched by budhistical writings: the ancient wisdom of India subsided to the descendants of an
emigrated son of the wonderland after almost three hundred and fifty thousand years.
What did Budha find in herself? He found a mirror of karma and Upadana: the spirit, self-consciousness.
 But this mirror, and this must be very firmly held, if we want to understand Budhaism, does not belong to the
essence of the will; it is not even secondary; it is, through and through, phenomenal, that is, an irrelevant appearance.
In this way the phenomenality of the body and the whole external world is also given. Budha kept his body and all
the rest of the world for the appearance of a semblance, for the reflection of a reflection.
The human body, therefore, is not so much the same as in the case of Kant's appearance, but a semblance: a very
great difference, for the former has a ground; Accordingly, the body is unreal; it has not the slightest trace of reality, or
in the poetic, imagery language of the glorious Indian:
ii 79 The body (rpa-Khando) as foam wave that forms and falls again; sensation (wdan-Khando) as a foam bubble that dances on the
surface of the water: the perception (sanny-Khando) is a mirage in the glow of sunlight: the judgment (sankhro-Khando) as
the timber of the banana tree ( Without strength and hardness); and the self-consciousness (winyna-Khando) as a ghost or a
magic illusion magic illusion).
(Man. O. Bud., 424.)
Consider what this basically means. This doctrine is a summary or despotic critical idealism. Here Budha and Kant
shake hands like brothers. The former simply decides in the sovereign feeling of his person, the only reality: My body,
my spirit, the world is nothing; I declare it without stating reasons and it must and must be so. The latter, on the other
hand, takes the human mind, divides it, assigns it individually, determines its function, and proves that not only the
external world must be an appearance, but also we ourselves. For we consider our inner being According to what we
are, because we can only look at ourselves in the time which can not be separated from self-consciousness (the inner
sense): the reflection of our self in consciousness is not more real than a tree or another human being.
How admirable and astonishing! Kant had no idea of Budha's teaching; But he was an Indogermane like Locke,
Berkeley, Hume: the idealism lay in the blood.
Lets move on. It will be to us like a landscape painter, who for the first time sees a tropical jungle and is stupefied
by the scent of the flowers and the splendor of the colors: we will always become more dreamlike.
So the only real was no longer the person Budha, his self-consciousness, from which he had gone out, but the
unconscious karma, the individual will to live, with no spirit and do with this directly and indirectly.
I emphasize individually; For just as the materialists quite unjustly supported their abject doctrine on Budha because
he conceived the human spirit as a product of the body
ii 80 So the modern romantic pantheists support their doctrine on Budha, because he considered self-consciousness, in which,
as they say, individuality, the personality, could alone stand. The former are to be rejected, once and for all, by
Budhaism, by remarking that Budha has also declared the human body, that is, all its dreamed, real matter, appearance;
But it is to be observed to the pantheists that individuality is not only recognized in self-consciousness, but is felt with
the sensibility as a whole. However, the latter, if it is an argument, presupposes a philosophy other than the Budha. As
for a fiat Budha's causing in the pantheist who would like to throw in the Buddhist self-centered, individual karma into
the bottomless abyss of their world soul, the most urgent escape:
Karma is individual.
So the prince has (Page 446 of the Man. Of Bud.) Simply decreed without cause, and it is dishonest to draw
conclusions from his teachings, which are the same in contradiction to the foundation. But I will show immediately that
the individuality of karma can be proved from the principles of Budhaismus itself.
So we have the only real the unconscious individual karma. Now we have to explore the essence Karma's, as far as
is possible.
When Budha looked into his breast, he found a violent impulse to existence, and indeed to existence in a particular
form. This impulse appeared to him as a force. But could she show him as an omnipotent power? No. He found that his
 arbitrariness was confined, that she could not do miracles, in short, that she was not a sorceress, not an omnipotent.
In addition to this arbitrariness, he also observed in himself the manifestations of a hidden, veiled force in feelings
and thoughts, of which he could not give an account. Such thoughts, feelings, and emotions, rising from an
unfathomable depth, can be observed by every human being; As we have seen in the essay "Realism," the first
objectively tuned men have prompted to reveal the heart of the individual to dreamed spirits of light and demons. They
say, "driven by the Spirit of God," "by the devil."
ii 81 Possessed, "" lying in the claws of an unclean mind, "in a word" demonic, "and" instinctive "in animals.
This enigmatic unconscious power in the human breast now became the chief feature of Budha, and it is the
foundation of his important doctrine.
He gave her the power of omnipotence, which, by the way, had flowed from it purely, logically, that he assumed his
person as a mere real. For if, apart from Budha, there was nothing else real, he must be omnipotent because there was
nothing else that could have restricted him.
Karma is supreme power.
Karma is omnipotence.
(Man. O. Bud., 399.)
For this all-powerful, unconscious, individual karma, we can now all we know and from Budhaismus far have found
other ways to derive informal.
At first consciousness is arbitrary, because it is confined and contradicts omnipotence; also is the whole human
mind, at all its sensitivity (feeling) a sham, because it can not reflect the real Karma; If, however, the mind is only
appearance, then my body and the whole external world must also necessarily appear, since its whole existence consists
in the reflection in this mirror-mirror.
This is also in Budhaismus itself proof of the individuality Karma 's; For, first, there can be no other besides a being
with omnipotence: only one being can have omnipotence; Secondly, the concept of infinity rests on the essence of
space and time, which stand and fall with the mind because they are ideal. There remains therefore a single being,
which is not infinite. Such a being is conceivable only as a pure individuality, of which we can not imagine.
Even here we see that esoteric Budhaism, on the basis of an irrefutable real fact, is a firmly closed, flawless, strictly
consistent system.
Now we have the main question to ask. What is the core of the essence of this almighty unconscious karma? We see
at once that we can only answer this question in a negative way. Even the predicates unconscious and omnipotent are
negative. Apart |
ii 82 From being negatively consciously negative, it is also objectively negative, for I am never conscious of my
unconsciousness, and the essence of unconsciousness can not be given in any experience as a conscious state;
Omnipotent in the deepest sense, the negation of "limited" is because no being is omnipotent in the world, thus no
being of our experience is omnipotent. Due to the above-discussed absolute idealism of Budhalehre we have to give
Karma following two negative predicates:
ausdehnungslos
Timeless.
But what do these four negative predicates express: unconscious, omnipotent, timeless, expansive? They express
that Karma a mathematical point, or shortly transcendent, the experience on the fly, not to capture the human spirit is.
The wonder-working Karma is a mere abstraction.
(The miracle-working karma is a mere abstraction.)
(Man. O. Bud., 396.)
 Of the four things that only a Budha (teacher of mankind) can be realized, which is A: Karma wisaya, ie the way in which
caused karma effect.
(Ib. 8 u. 9, n.)
Thus, Budhaism is transcendent dogmatism.
At the same time he is a thing-in-itself- Idealism because, on the basis of the irrefutable fact of the inner experience,
it only gives reality to the ego.
And what is positive about all esoteric Budhaism? The explanation is that karma is individual and that it exists.
Budha gave no information as to how it was individual and how it existed, because it could not. He did not trace his
recognized and felt individual basis of life back to an earlier, transcendent, transcendental primal ground, but placed
him on an ever-present eternal transcendental primal ground.
This, as I must emphasize very sharply, is by no means a remoteness of his doctrine, and only a philosophical
argument can be said that the Budhalehre is imperfect. I want to spread the light.
As long as there will be men - and more perfect beings
ii 83 Will certainly not follow them-no philosophical system will be able to appear without a transcendental base or base. An
absolute philosophy, that is, one which the ultimate foundation of the world, by its nature, would not be a mystery, will
never exist.
However, two philosophical systems, like the day of the night, can be distinguished by the manner in which they are
based on the transcendental ground.
All systems, with the exception of true Christianity (or my doctrine), and especially pantheism in its great forms,
take the transcendent ground simultaneously existing (coexistant) with the world. In this way, with the sole exception
of Budaism, they continually confuse and obscure the order and clarity of the world. Every action in the world, the
greatest and the smallest, is, according to pantheism, an inexplicable miracle; Because every action is like that of a wire
doll by an invisible enigmatic hand. Each action also contains a logical contradiction, as we shall see shortly. If, on the
other hand, the essence of the world is presented to the world in the essence of the dogma of the Christian triad, such is
the fact that the former existed alone, and that the world was and still exists, from the very beginning of its existence ,
We have a clear orderly world whose phenomena are by no means more enigmatical, and we have a single miracle: the
origin of the world. The world itself is neither wonderful, nor any manifestation in it. Nor does a single action in her
contradict the laws of thought. Only the way in which the simple unity, God, existed before the world remains an
enigma.
As I have said, Budhaism is the only system in the world, the pure thing-in-itself, Idealism. Thus, as such, he
assumes a completely exceptional position. And precisely because he is pure thing-in-itself- Idealism, that is, because
Budha considered herself alone, the budding co-existent, transcendent, basic, can not confuse the world. Confusion and
darkening can only be brought into the world by the coexistence of a God if this God is to comprise more than one
human breast. Because
ii 84 when Budha could make no idea of the individuality of his karma, he was not in the logical absolute contradiction of
pantheism, the many mathematical points (individuals) and also teaches a simple unit; For simple unity is incompatible
with plurality, if both are to exist at the same time. Either multiplicity or simple unity: there is no third thing. If,
according to pantheism, we are to think that God, the simple unity, is, for example, wholly and undivided in Hans, and
at the same time entirely and undivided in the Grete, we feel precisely in our brains how something is to be there; We
can not imagine such an easily accomplished combination of words, do not think. It speaks mockingly to all the laws of
thought, and treads our reason with our feet: it drives breeding with our spirit.
 So difficult, indeed so impossible, to think of the basic principle of pantheism, it is easy to imagine that I am God,
but only I, only Budha: a single individual. That is why I already said in the essay "Idealism" that the deep sentence of
the Upanishads of the Vedas:
Hae omnes creaturae in totum ego sum et praeter me aliud ens non est,
May be applied with the same right of Budhaism as of pantheism; For Budha carried within him, in his breast, God and
the world, and there was nothing else besides him, Budha.
Here, more clearly than anywhere else, the reason why Budhaism is so often thought to be identical with pantheism
or a branch of pantheism is more obvious. Thus Herr von Hartmann dared to write:
The only being which corresponds to the idea of the inner cause of my activity is something non-individual, the All-Some
Unconscious, which therefore equally well corresponds to the idea of Peter from his ego, as the idea of Paul from his ego. On
this deepest foundation, only the esoteric Buddhist ethics, not the Christian one, rests.
(Phil., Unb., 718).
Which judgment rests on the most superficial investigation of the great system. But I call again: The hands away from
the blue wonder-flower!
ii 85 Moreover, just as Budhaism is completely free from logical contradiction, which has eaten pantheism like a corrosive
poison, it is also the only system (in which there is a transcendental ground with the world) which knows only a single
miracle: The eternal transcendent ground. If we accept this single miracle, everything in nature, every individuality,
every action, is clearly transparent, logical, necessary, no enigma.
This is what I will now show exactly.
The only miracle of Budhaismus is therefore the unconscious, omnipotent, timeless, without extension, individual
karma.
First of all, it produces the body and what we call the mind (sense, intellect, power of judgment, imagination,
reason). Is this wonderful? In no way; because Karma has omnipotence. Then it brings forth feelings (the states of
pleasure and unpleasure, physical pain and voluptuousness) and imagination. The feeling is simply reflected in the
consciousness; The idea, on the other hand, has a complicated origin. The main feature of the performance is the
sensory impression. Who makes him to Budha? The almighty Karma:
The eye, which receives the impression of color, that is, whether it should see an object green or yellow; The ear which
receives the impression of sound; - all these impressions caused by Karma.
(Man. O. B., 401.)
Is the idea wonderful? In no way, because karma is, as noted, all-powerful.
Now we want to go a little further in the important teaching.
The whole world is, according to esoteric Budhaism, phenomenal; Phenomenal is likewise the limited arbitrariness
of Budha; the almighty karma is real only in his chest.
How can we explain that Budha could be confined to his actions when he was the Almighty God?
In this question lies the core of esoteric Budhaism.
Through a world that is, indeed, through and through appearance, but has deprived and restricted the individual as a
real power; Also by a deliberate arbitrariness, which is not omnipotent - a real conflict is created in the breast of Budha.
This significant Conflikt want the almighty and Karma |
ii 86 Because of his omnipotence, he has built himself an only semi-independent body with all that is connected with it:
limited arbitrariness, sensation, pleasure, pain, sensuality, cognition, space, time, causality Of powerful real force.
But why did it want this real conflict?
There is only one answer to this:
 By this incorporation in a world of semblance, it meant the killing, the transition from being to non-being.
The Conflikt is the individual fate that Karma designed with unfathomable wisdom and omnipotence. It is
connected with existence, preferably, by suffering, and shows by means of knowledge how Budha can free herself from
existence.
I have shown in my discussion of the exoteric partly of Budhaismus in my main work examples of how the almighty
karma manifests itself as destiny. It groups the external circumstances, the motifs; It does not leave the individual any
way out, pushes it against the wall and walls it so that it must starve without a moment; it soon opens the rocks and lets
the individual escape into sun-drenched plains Giving him resignation and wisdom.
Always it is karma that brought both the outside world, designed the motives, and the drive and desire in the chest;
Always keeping in mind, because only through the states arising from the conflict can it achieve its goal: non-
existence.
In order not to repeat myself, I refer for answering the question: why the Almighty Karma if it wanted not to be,
could not free themselves immediately from the existence of my metaphysics (Phil d Erl, Vol I.....). I only want to put
the answer: the omnipotence is not an omnipotence, it needs the process of the gradual conflict, in order to be able to
pass from being to nonbeing.
The locality Karma's body in certain Budha in unbeatable, lovely poetic images because he was unable to say with
the cold intellect. So he said:
ii 87 Let us imagine a fruit tree before the flower. We can not say that the fruit is in this or that particular part of the tree and yet it is in
the tree. So there is karma in the human body.
( Man. O. Bud. , 446.)
Can we make no concept of how the temporal actions of phenomenal arbitrariness in an expanded body that it is
based, movement and extensionless point Karma touch, so has the relation between karma and body but because we
have to deal with only a single individual no logical contradiction. Pantheism on the other hand is quite the logical
contradiction because he teaches a simple unit behind the individuals; because as we have seen, it is unthinkable that
the world soul shall be included fully in both Hans and Greta. The modern pantheism has to get out of the dilemma,
devised the clever expedient to separate the effectiveness of the force from the force itself: that is, the world soul THAT
CONDITION in individuals without fulfilling them. As if this violent, given in no experience, conflicting with the
logic of separation would not be a new swamp! Where a thing is, there it is: there is no actio in distans other than a
reproductive force in real media. I speak a word, it shakes the air, it hits the ear of another, This repeats it and so on,
and so on; so finally my spoken in Frankfurt word in Beijing can be heard again and we have in fact an actio in distans
, one action at a distance, but not in the way that I speak in Frankfurt, and now all of a sudden a mandarin in Beijing
suddenly rushes, my to execute command.
The relation of the body to Karma , we can think of under the image of a motionless ball which touches a moving
tangent to a point resistant:

The body and it carries image of the outside world are the |
ii 88 tangent Karma is the ball. Each state Budha's now touched Karma and resulted in him for this moment willed. More we
can not, however, say because it is impossible to determine how something temporal acts upon something eternal. The
relationship is transcendent state: we are faced with the miracle of Budhaismus.
Just as easy and natural as all previous from this miracle flowed so easily and naturally also the budhaistische
dogma of rebirth flows from it.
 The almighty Karma is always incarnate in a single individual: this must be kept very tight, because it is the
cornerstone of Budhaismus and distinguishes him from pantheism. Karma has not one wrapped once and for all in a
body that now remains form until karma has reached its end, but Karma will change the forms. Soon it will be in a
worm, sometimes it is in a king, now in a lion, sometimes in a Bayadere.
We see, however, that all this is not necessary, and I am in doubt whether reincarnation really belongs to the esoteric
part of Budhaismus whether it is not rather exoteric.
I want the unessential rebirth due to the thing-in-itself show idealism now so clear that it will be all who read this
treatise to courage like me, that I feel clearly that me only a narrow strip of areas of madness separated. We are namely
confronted with a problem which Schopenhauer (which by the way, if he was not a realist so busy incessantly),
together with the One, which it herumwlze in his mind, referring to the madhouse.
I, the author of this essay, must I imagine due to the Budhaismus namely that I the only real in the world that I am
God. Neither my body nor the pen with which I write, even the paper that lies before me, nor the printer that will print
this essay, yet the reader is of the same real. This all is appearance, Phantasmagoria, and only the veils in my chest and
hidden resident Karma exists.
But not only this, but also all that tell me histories of the destruction of mankind, in short everything foreign, what is
behind me and everything strange what I me in the future |
ii 89 can think of is unreal. Real is only my past individual destiny. My parents are not real, my siblings are not real, real but

my childhood, my youth, the escaped part of my manhood.

Thus also Budha himself and his teaching for me is now only a phantom. a man ever like Budha neither has lived in
India, nor has ever spoken words that are written in budhaistischen writings.
This all like the present real world is deception, phantasmagoria of my almighty Karma 's, so as then to reach first a
certain state in me and a purpose in itself.
And not only this. Let us suppose: a reader of this essay feel his ego, his person, as I feel mine now. Can he hold my
existence for real? From the standpoint of Budhaismus, the absolute thing-in-itself idealism, he can not it. He must so
hold me and my essay just for appearance, like me, as I write this, him, the reader, Budha, his words, Alexander the
Great, the Roman Empire, the Crusades, the French Revolution, Kant and his works, etc. etc, must consider mere
appearance without the slightest reality.
And yes believe nobody, this view is unwarranted. He is the berechtigtste that there may be the only sure and
irrefutable: the point on my immediately felt and realized I. Any other position is held against this, such as water, on
the surface, we can get with effort we just floating. He is also the view of the mystics. Angelus Silesius said the identity
of his ego - and only his personal I - with God revealed in the verses:
I know that without me God is not a Nu can live:
Shall I not ', he must give up the ghost of Noth.
He's not a point of view of the tunnel, but only one who can do great. The one may surely heed. I can say this
sentence because I am impartial, because certainly no other foot has solid than mine on the basis of the absolute I ever
been and will ever be; I have, however, left the ground after careful consideration. Even in once Someone |
ii 90 his past by assuming that all the people that he encounters, in short everything he has seen, learned and experienced, has

been apparent. He is certain, if he has made the problem completely clear, come to the conclusion that the adoption of
an absolutely phenomenal world contains no contradiction in itself and can be explained all his expired life as well with
such as with a real world. The Budhaistische fundamental theorem:
I, Budha, am God,
is a phrase that can never be overturned. Christ also taught him, in other words (I and the Father are one); I also have
taught him, but when only valid before the world, not in the world.
 After that, the rebirth is purely secondary matter; because it is never to decide whether my body which is ten-
thousandth or the first and last incarnation of God. Only one thing is certain logical that God, in order to remain in the
language or Budha's, Karma , as omnipotent pure karma can never reach the non-existence. The Incarnation is for the
non-existence a conditio sine qua non . Insignificantly, as I said, however, is the question of whether one body or
100,000 successive forms of salvation from the bonds of existence are necessary; because why can thinking about the
value of existence, which only in the bodily and carried her outside world, both the present as the past and future,
objective for Karma can not suffice in a single body to Karma to redeem? The reflection of existence which would God
never without the world can accomplish alone is necessary; the number of bodies is negligible.
But you decide for many incarnations, we must assume an uninterrupted sequence and that (as I again wish to notice
as a precaution to ensure that the basis of the Budhaismus never lost sight of) a chain whose links always represent a
single individual. Such chains of about two hundred members (in order to win the hand of history from the year 4000 v.
Chr. To modern times an unbroken chain) can be any form at will, but he must not be in forgotten as a member of the
present , Whether he last |
ii 91 is element if God Trespassing by him in the not to be: That every one with his conscience may make.

Herewith we have dealt with all the esoteric part of Budhaismus. I was wrong when I called him the blue magic
flower of India? I was wrong when I said that each must be in their consideration to courage as a brilliant landscape
painter who looks for the first time in the colors of a tropical jungle? Who does not bow before the genius size of gentle
mild king's son, who made renunciation of the brilliant throne of his fathers, took off his precious clothes and went
begging in simple garb from house to house? - -
But before I conclude this section, I have to make a few remarks.
1) I think that Christianity is based on the reality of the outside world, "explain the dogma of the Christian Trinity,"
for the absolute truth in the garb of dogma and become my mind in a new way in the essay. Nevertheless, I am of the
opinion - and who commenced this essay clear in his mind, will agree with me - that the esoteric part of Budhaismus
who denies the reality of the outside world, also is the absolute truth. Such seems to be a contradiction, because there
can only be an absolute truth. However, the contradiction is only apparent; because the absolute truth is simply this:
that it is the transition of God from being in non-being. Christianity both as Budhaismus teach this and thus both are at
the center of the truth.
is beside the point: if God resides in a breast or whether the world is the fragmented God - the only thing that
separates the Budhaismus from Christianity.
Both are further based on the individual, the fact of the inner and outer experience; Finally, the two have in
common: that as long as this verleiblichte God is not redeemed, the world will exist. At the moment when he come for
the non-existence, which is nothing, the world is coming.
2) The Budhaismus is that teaching alone, which cancels Smmtliche absurdities of life, his gruesome appalling
character and everything Distressing and mysterious in science.
ii 92 The lesson highlights the absurdities of life: Am I that is in front of a pile of manure and rigid in the mud, so I have to

when the whole world is nothing else than the fragmented God, the mud itself, each Made in him, the rats dancing out
of the same nature as all the spiders and every creeping thing with me. How disgusting! - Am I on the other hand
Budhaist, these rats, worms, maggots etc only insubstantial bill and only because of my almighty are Karma conjured
up before the eye to a certain feeling, a certain state: flat, causing the state of disgust in me.
The doctrine emphasizes the gruesome horrific nature of life on it I, myself, the only real in the world and is the
current world like the past only appearance, it has been even still shed no blood, no murder, no theft, no battle, no
revolution, no earthquake, no mining accident, no wreckage has ever taken place. The whole terrible struggle for
existence, the misfortune of millions and millions who were and are, is just a magical illusion, as if only the greatest to
 take me to the decision to abandon such a cold, bloody, agonizing world general motif, and in my Karma to free from
existence. One can also say that the whole world of experience only to the image become, pronounced in a wonderful
phenomenal agent for the Karma is to redeem.
The doctrine finally lifts all Distressing and mysterious in science at: For if the world only a sham and myself the
only real, so there is no scientific problem anymore. Whether the sun around the earth, or the earth revolves around the
sun, if there is a Attractionskraft or not, as the throwing power of the earth remains constant if there is a central sun for
all stars, whether man is descended or from monkeys Adam and Eve - all this is irrelevant and can not interest me, nor
worry.
In short, as if it freezes someone and he zusammenschauernd, fixed wraps himself in his cloak, as it slips into, so the
Budhaist, happy smiling includes, in the fairytale world of his chest one. What world? What time? What room? What
suffering? What joy? What story? What science? Am I |
ii 93 quite alone in the world, and I'm tired, very tired. I and the world, we want to die.

3) I have already hinted above that Kant's idealism can be made consistently and unassailable, if you put him in
contact with the esoteric Budhaismus. Kant, has as we will remember the sensation, as produced by a thing in itself,
surreptitiously, because the category of causality, his teaching according, to appearances in a given experience, not on
the other side of the experience of the phenomenon should be applied to basically lying. you now simply leaves the
sensation of the unconscious will be brought forth in us and at the same time allowing the very groundless assumption
of Kant: there are many things in themselves, fall, just great with this small change in Kant's idealism is the
consequenteste and deepest scientific systemas if the glorified Budhaismus and much more important than this, because
Kant, as has been noted, demonstrated how the world is built on the basis of sensory impression, while Budha has
simply decreed: She's license.
Kant was the thing-in-itself idealism not find Budha not Kant's grandiose critical idealism. No wonder! Had a man
making both one in himself, he would have been no man, but a god.
Furthermore, Kant's distinction earned an intelligible and empirical character of the praise of Schopenhauer:
the greatest of all achievements of the human profundity
to be; for now is behind a empirical a single intelligible character, which we can think while accepting millions dot
characters that should be ausdehnungslos and yet separated from each other can be detected by any human brain.
Without this improvement the famous distinction is That for which I have explained in my main work: a gratuitous
subtlety that does not deserve the slightest praise.
4) And as is Schopenhauer's system in conjunction with Budha's esoteric doctrine full of light, free from the poison
of contradiction and strictly consistently. Assuming that is only a individual will, so all those brazen power sayings
Schopenhauer's are like:
ii 94 The body is, like all objects of perception, in the forms of all knowledge, in time and space, through which the multiplicity.
(W. a. W. u VI. 6.)
The time is the institution of our intellect, by virtue of which, what we perceive as the future, now does not seem to exist.
( Parerga , II. 44.)
In truth, the continual emergence is new nature and annihilation of to look at existing as an illusion produced by the
apparatus of two ground glasses (brain functions) through which alone we can see something: they are called space and time
and in their Wechseldurchdringung causality.
( Ib . 287.)
The fresh life every newborn is being paid by the age and the death of a worn-out, which is set, but contained the
indestructible germ from which this new emerged: they are one being.
(W. a. W. u. V. II. 575.)
 One can also say that the will to live presents itself in loud phenomena which are totally nowhere. This nothing mitsammt
appearances but remains within the will to live, not on its base.
( Parerga II. 310.)
justified. With regard to the latter point Schopenhauer himself said: That is certainly dark. But it is perfectly
understandable and bright, when applied to a single individual will, Budha's Karma refers.
So shall we say goodbye to the blue magic flower with the intoxicating, bewildering fragrance. There will be no
evil, yes; you may call the greatest happiness when the subject one or the other the siren sounds Budha's: he will have
the proud feeling to be God and he turns at the same time from the world, find salvation , Redemption is the main
thing, the path that leads to it is of secondary importance.
 II. The exoteric part of the Budhalehre.
ii 95
Tat twam asi.
Oupnek'hat I. 60th
--------
It is the light sweet, and the eyes lovely, the sun too
see.
Koheleth 11, 7.

Why is there at all an exoteric part of Budhaism? Or better, why did Budha teach at all if he thought himself the
only real thing in the world, and therefore there could be no other real man for him?
The answer is: Budha had to teach Budha had to have people around him as real beings and try to lead them to the
path of salvation, because only the teaching Budha could produce those effects on his karma that this was necessary to
his salvation. The Magisterium Budha's was equally necessary for Karma like all the phenomenal world, lived in
Budha: it was only a means, the karma how everything turned out to others.
In this way, the existence of popular Budhaism is perfectly justified.
But it is at the same time that the exoteric part must be a very contradictory system. It is, in fact, equally equivalent
to the pantheism of the Brahmins, that is, it is half truth. After all, he remains a great ethical religion that can save her
confessors. If in every religion there is no more or less absurdity and faith. Not all people have critical mind and seek
the naked truth. Religion exists so that good action is taken and every person has a firm hold in the storm of life. Budha
has now given the people an anchorage which protects as well from wind and weather as the rock-solid cross on
Golgotha, where an as noble and genius as Budha breathed his life for mankind. It is well to us that we can live after
them, and the mild light of their eyes can fall upon us: illuminating our minds, warming our hearts.
ii 96 In Budhaismus as a religion the Almighty Karma is also the foundation. The fate of every human being is created
souverain of his specific individual karma.
Here, the contradictory contradiction of the system is clear. I can think of a single omnipotent being in the world
who produces the world and all its regularity, like the spider, its net, out of itself, but I can no longer think of two such
omnipotent beings. Omnipotence is a predicate that can only be attributed to a being. But if we could reconcile
ourselves with the logical contradiction that lies in two almighty beings, we would be immediately resentful when we
look to the order of nature; For this order, too, requires a unity and is incompatible with plurality. If we think on the
earth only two people, our Hans and our Grete, each of whom carries an omnipotent God in their bosom, it would be
inconceivable, in spite of the established omnipotence that the world of the One did not confuse the world of the other.
If the mutual confusion does not take place, the two almighty beings must be connected by an almighty third, which
neutralizes the confusion, as if neutralized: a combination which sought in vain for its absurdity.
Budha now taught as many powerful karma than it gives, with the exception of plants, living beings.
Plants do not have karma.
(M. o. B., 443.)
 Thus, not the esoteric Buddhist ethics, as Herr von Hartmann said, -there is no such thing at all-is based on this very
deepest ground, which I must call absurd, groundless absurd, but exoteric Buddhist ethics.
From this one great fundamental- Contradiction now develops all the others of the system, which however I will not
touch as insignificant. Let us, on the other hand, refresh ourselves on the pleasing side of the mild, beautiful religion of
Budha.
First, we have the exoteric ethics and its foundation: to consider the dogma of rebirth.
An esoteric Budhaist ethics can not exist, as I have already remarked. In the esoteric part, the |
ii 97 A Karma only one purpose in mind: the non-existence and the means to designed for the purpose by the Incarnation and
her fate necessary unalterable way. This is extremely important and must be kept very tight.
Budha, on the other hand, had to bring ethics with him when he was a teacher, for it was a matter of giving motives
to many people for good deeds.
The ethics of Budha is, therefore, the doctrine of virtue: the means for the purpose of salvation is now no longer the
mere incarnation and its necessary destiny. This is now the thing of a wicked or a saint (in both cases the power is
killed); A pure, bright, good; It includes certain virtues which must be exercised when the individual wants to be saved:
love of love and chastity.
The mere existence of Karma's in the esoteric part, that is the simple obstacle of redemption, which carries no
special character, is also in the exoteric part to sin.
And now, from Budha, sin is simply made identical with desire for life, with the passion of man.
From this only source the special sins taught by Budha flow:
1) murder
2) theft sins of the body.
3) adultery O
4) Lie
5) Leaving, blaspheming sins of the tongue.
6) Nonsense speaking O
7) greed
8th) skepticism sins of the spirit.
9) alcoholism
10) game
11) idleness lesser sins.
12) Bad society
13) fornication O
(Man. O. Bud., 460.)
Those who have not read the writings of Budhaism can not form a concept of the sagacious and at the same time
deeply poetic, artistically shaping language of Budha. His pictures, |
ii 98 His comparisons often set the darkest problems in the brightest light. Thus, no one, like himself, has described the
power of passion, the glowing desire for life in the human breast. I can not refuse to mention some of the relevant
posts.
Budha explained that He who wanted to portray the misery of hell (existence of life) would need more than 100,000 years to
do so.
The beings in hell are suffering grave pain; They suffer terribly; Every limb of her body, every muscle-fiber is roasted; They
cry and whimper; Her mouth and her whole face is covered with saliva; The pain bends them; They are completely helpless;
 Their misery has no end; they live in the middle of a fire that intense than sun glow, never extinguished and its flames in all
directions 1000 miles (100 yojanas) wide stretches.
And yet these beings fear death. If they were given the choice between such a life of agony and utter destruction, they would
choose the former.
(M. o. B., 60.)
Can one characterize the hunger for existence, the love of life more concisely?
The sex drive is sharper than the hook, with which wild elephants are tamed; Hotter than flames: it is like an arrow driven
into the mind of man.
The passion is unhappy, cruel, animal, and indomitable: it is the cause of all danger and suffering.
(M. o. B., 91.)
The relation now the deeds of the individual turns out to be his karma because of this exoteric ethic as follows:
All bad deeds, all the sins that can flow into his chest, the passionate desire for life, man despite given to him by
Budha countermotives from the source, Karma is taken up in its essence. Every sin committed changes the nature of
karma. Likewise, any virtuous action passes into the nature Karma's. And as a sin is necessarily bound with
punishment, every good one follows
ii 99 Action necessarily a reward. With sin is the punishment, and with the good deed the reward is so intimately connected
as the heat with the fire.
We think so we first karma that can not be indifferent, but must be for life eagerness fully through and through, so it
is at the end of the first individual resume either the same as in the beginning, as a bad act can not increase his
wickedness, or It is better than at the beginning, because it has been changed by the good actions in the first CV.
This liberated the death of the first individual karma immediately incarnated to its nature in accordance with
(transcendent Occasionalismus). At the end of the second curriculum vitae it is now either as bad as it was originally,
because its improvement in the first course of life was again abolished by sin in the second, or it is again better by
virtue of good deeds. In this way, Karma changed constantly and always the individual fate of the special nature
Karma's will exactly match. Each individual life is the adequate expression of which led to its special karma.
Karma includes in itself: merit and demerit; It is the destiny of every sentient being alone.
(M. o. B., 445.)
Budhaism knows two penalties and three rewards:
1) Punishment and reward in this world.
2) Reward in heaven (Dewa-Loka, brahma-loka).
3) Punishment in hell (naraka).
4) Nirvana - not to be.
The penalties and rewards in this world were founded by Budha on the different kinds of sentient beings and the
various social forms of life of man. It should be noted that the brilliant King Sons, who, as we shall see later, had an
equally practical, sharp, subtle, dialectical spirit, broke the law of natural inheritance out of practical necessity with a
bold hand, and replaced the transcendent Occasionalism, which I can not ascribe to him as a religious founder.
Philosophy is of religion, so long as not all men for the former
ii 100 Are mature, strictly separate. The former, as long as both forms must remain together, is essentially theoretical; the
latter is essentially practical; and if the latter can attain a great practical success through something absurd in
philosophy, then it must take a bold approach. All great religious founders have done this without exception, for they
were all very practical people.
 If we look into the world, we see inorganic substances, plants, animals, and human beings. As we have seen above,
Budha was only the sentient beings, sentient beings Karma: Inorganic materials and plants have been excluded from
his ethics. They are for the sentient beings what is the stage for the actors: mere decoration. If we now look at the
sentient beings, we shall find, when we take man out, those which we would like to be, and those whom we find quite
insuperable abhorrence. Who would not even want to be a bird?
Oh, could I go with you.
We wanted to flee across the mountains,
Through the blue beautiful air,
To bathe in the warm sunbeam.
(Folk song.)
I would have no objection if my karma embodied after my death in a lively horse, or a proud lion free, or at a deer. But
I believe that no man would be a pig, a serpent, a rat, a spider, a worm, a maggot.
Why the one, why not the other? Because we put our disgust into animal existence, because we do not lose our
imagination, as if we retained in our life-forms the reflective and the comparative mind. Otherwise there could be no
difference between the forms of life; For if I am a rat or a madman without knowing that I was a man before, my
existence as a rat or as a madman can not make me unhappy. Likewise, I am a bird swinging through the air, and if I
have not the human mind alone capable of feeling the bliss of such a free movement, my existence as a bird is quite
worthless.
ii 101 This peculiarity of the human mind, the idea of an animal's existence, when it is punished as a punishment to think of
human consciousness, is the disgust, the insuperable disgust of its finer natures, "feeling is all!" The first basic pillar of
the budhistic rebirth, which dogma is as important and essential in the exoteric part of Budhaism as we have found it
incidental and insubstantial for the esoteric.
Only this disgust and revulsion was the one who caused the noble step and foster mother Budha's, the Queen
Prajapati, to profess Budha's teachings and become a nun. In the beautiful account of this, the Queen says to Budha:
I guarded your childhood, and you rewarded me in a way for no son to have a mother; I have kept you from the storm and
the sun, and you have protected me from the dangers of existence; The mothers of the rulers of this world must endure the
torment of life and descend from the throne to become cattle, ants, and other low beings; But I have been the nursing mother of
a teacher of mankind and therefore will not be born again.
(M. o. B., 313.)
So great was the power of this motive alone, that a queen, succumbing to him, could renounce the world. The story
of how the spoiled princess and her delicate, delicate entourage left the palace to hasten to Budha is poignant. I must
establish a part of them:
The Queen said to the princesses, "Children, Budha has refused three times to take away the order of the Order; We will
have to take it upon ourselves, and then go to him; he will have to receive us. "When they heard this proposal, they rejoiced
greatly, and all cut off their hair, dressed the prescribed robe, and put their almond-heads on their arm , They sent to leave their
home. The Queen Mother thought it inconvenient to go to Budha, as it did not correspond to the ascetic rules; She saw that you
were coming in a way
ii 102 Which was painful and they walked on foot. Previously they had thought it great for them to have descended from the upper storey
of the palace to the lower one; They were accustomed to go only on floors which were as smooth as mirrors; As a fuel, when it
was cold, they had always used only silken, oil-soaked fabrics, because ordinary wood was made too hot, but the precious
sandalwood had caused smoke; Even when they had gone to the bathing, big canopies had to shield them and protective
curtains had to surround them; At all events, they had been raised in every way in the most delicate manner. They had not yet
 taken a hundred steps when their fine feet were already covered with bubbles. The people came from all sides to see them;
Some prepared food, others offered lavors and chariots; But the princesses firmly refused any relief. In the evening they came
to the temple, where Budha taught. As Ananda (the servant Budha's) she saw: the bleeding feet, the dust that covered them,
their fatal exhaustion - wanted to break his heart: his eyes filled with tears and he asked: Why have you come? Why did you
impose this harsh penance? Have you driven out enemies from the city? How can the mother of Budha dwell in a place like
this?
(M. o. B., 310 u. 311.)
The social conditions, the caste of India, are known. In the time of Budha, the castes were divorced by still higher
and thicker walls than nowadays. If, in addition to the relation of a Greek slave to his master, the relation of a Brahman
to the Paria, the former appears as mild as a brotherly one. The ardent longing to be, on the one hand, of the society out
of society, after the unemployed, comfortable, respected life of a Brahman or warrior, and on the other the fear of a
king's son, for example, a pariah were two further pillars of the dogma of rebirth.
If Budha had left her natural inheritance, he would have thrown down all the three basic pillars discussed: the
disgust of certain species of animals, the longing for a better form of life, and the fear of a worse one
ii 103 To be able to; For, in the first place, nature taught that worms are always worms, lions always only lions, humans
always bear human beings and consequently a human being can never be a lion, for example, by natural means.
Secondly, the box differences were so severe and the constitution of the state so rock-solid at all that the punishable
punishment of a downpouring of the throne by revolution would have been nonsense.
Budha as a religious founder therefore had to replace the natural law with the miraculous occasionalism. The child
is not the tapered parents but copulation is only the occasional cause of the Incarnation Karma's, or in other words,
mating takes place somewhere, so some places a freely become the death of an individual karma of very peculiar
texture in The fertilized egg, and forms its whole nature.
All sentient beings have their own individual karma or the peculiar nature of all beings is their karma; Karma is inherited,
but it does not come from parents, but from a very different previous existence.
(M. o. B., 446.)
Now, on the basis of this doctrine, this wonderful occasionalism enabled Budha to incorporate the three powerful
motifs mentioned above into the human breast. It was a stroke of genius, full of practical shrewdness. Every budhaist
must think, at the sight of a maw, that after death he may become such a disgusting animal, if he does not live
virtuously; Every rich and well-respected man must think under the same condition that he can become a day-laborer
after death, and every poor, lowly, despised man must say to himself, "Such a splendid man, on the sight of a prince
who splendored in gold and jewels You can become also when you are virtuous. What motives full of driving force!
After Budha had once entered the wonderful path of occasionalism, he did not like a miracle. (However, here it
remains doubtful whether we are dealing with the ideas of his successors). Thus, in addition to the occasion of natural
conception, he taught eight types of spontaneous generation:
ii 104 1) By the mere external skin friction of two individuals of different sex;
2) (attrition umbilical) through umbilical friction;
3) By long eyes in the face of a man;
4) By the use of flowers and fragrances, which were formerly in the possession of a man;
5) By the eating of food which a man has left;
6) By the dressing of clothes worn by a man;
7) By favorable meteorological conditions, such as during high heat;
 8th) by a woman blissfully listening to the sweet voice of a man (by listening wantonly to the sweet voice of a man).
(M. o. B., 443.)
But Budha, the punished punishments and rewards in this world were not enough. He therefore also taught a
psychic location for Erzsnder (hell naraka) and gardens for the virtuous (Kingdom of Heaven, Dewa-Loka, brahma-
loka).
We do not want to stop at hell. My readers know them well enough from oral and written reports of fanatical
theologians, and I consider for myself the dark chest, the torn heart of a villain as a sufficient punishment for the most
terrible crimes. Secular violence can only exacerbate the punishment of an arch-lord, which he carries within himself,
by the severest outward punishment.
In contrast, we want to the beautiful descriptions of the Dewa - delight and brahma lokas. They contain the most
beautiful flowers of oriental imagination.
Budha described the dwellings of the blessed very briefly, because of course he could not say much about it; But
every word he used exerts an effect on the human heart as the magnet on the iron.
The Dewa-lokas are worlds where the purest mental pleasures, the highest conscious happiness is felt. There are six
of them.
The brahma lokas are against worlds where - which is very significant for the Budhaismus - there is complete peace
and the residents are completely unconscious. There are sixteen of them.
ii 105 The brahma lokas are above the Dewa-lokas.
The finer differences between the Beatitudes in the individual Dewa-lokas one hand and the brahma lokas on the
other hand I proceed. The writings of Buda are contradictory in this respect: a proof that we have to do with
deterioration of the doctrine. Some even claim the Dewa-lokas would the blessed physical pleasures in paradise of
Muhammad to part, which is totally contrary to the spirit of Budhaismus. I am of the opinion that only a Budha Dewa -
and- A brahma -Paradies taught with divisions but because of the length of stay; For apart from lust, there are only two
desirable states: the deep aesthetic contemplation and the unconsciousness.
Since there is in the brahma lokas unconsciousness, so they do not describe Budha. Very natural. If I am
unconscious, it may be the same to me whether I am in a palace or in a horse stable. The Dewa-lokas on the other hand
are built from the finest materials.
Dewa-Loka Chturmaharjika is 420,000 miles above Earth's surface. The four guardians of this paradise: Dhratarshtra,
Wirdha, Wirpaksha and Waisrwana have palaces, which are high on rocks.
The palace of the first keeper, Dhratarshtra, is in the east. His servants are the gandhrwas, 10 million of them. They
wear white garments with white embellishments, have swords and shields of white crystals, and ride on white horses. The
Guardian is similarly attired and armed and shimmers like ten million (kela-laksha) silver lamps.
The palace of the second keeper, Wirdha, is in the south. His ten million helpers hot kumbhndas. They wear blue robes,
have sword and shield of sapphire, and ride on blue horses. The guardian is similarly dressed and armed and sparkles like ten
million precious stones.
The palace of the third keeper, Wirpaksha, is in the West. His ten million helpers are called Nagas. They wear red robes,
have swords and shields of coral, and ride red horses. The guardian is similarly dressed and armed and lit with the light of ten
million torches.
ii 106 The palace of the fourth Warden Waisrwana is in the north, his ten million helpers are the yakas. They wear gold-vested robes,
have shield and sword of gold, and riding horses, which flash like gold. The guardian is similarly dressed and armed and
radiates as ten million golden lamps.
(M. o. B. 24)
 In one of our years, the blessed will breathe 216 times, eighteen times a month, and forty hours.
In one hundred of our years they eat once.
(Ib., 50.)
Can we describe the splendor, the needlessness, the peace, and the profound peace of paradise more beautifully and
vividly?
The karma of an individual moves from one of these major forms of palingenesis in the other, since in none of them
can stay permanently. The main reason for this is that no one can be kept pure in the world, except for those who have
completely renounced life, have completely deadened their will to earthly life. Accordingly, a worm, a reward for an
exceptionally meritorious deed in a previous life after death directly in a brahma poker world to be born again or vice
versa, a Dewa may, when the residence time is up in paradise, because of a bad earlier measure, direct To be a worm. A
king can be reborn as a beggar, a beggar as king, a proud queen as a deluxe girl, and a bayader as a princess. All these
changes are inextricably linked with the good and bad actions.
The exoteric Budhaism exacerbates the punishments, and also increases the pleasures by the fact that, on the one
hand, he makes the possibility of coming out of hell very small, on the other hand the duration of the pleasures in
paradise very long, up to 9216 million years.
The vanishing possibility for the individual to get out of the agony of hell tried to draw closer to Budha in the
following parallel:
A man throws a snare into the sea: the east wind drives them to the west, and the west wind to the east; The north wind
ii 107 Drives them to the south, and the south wind to the north. In the sea there is a blind turtle, which, depending on the course of 100 or
1000 or 100,000 years, comes to the surface. Will there ever be the case that the blind turtle rises just so high that her head
comes into the noose? It is possible: but the probability of this event would not be calculated. And it is just as improbable for a
sinner, who is in one of the great hells, to be reborn as a man.
(M. o. B., 442.)
Since, in addition, an individual can be freed from existence only as a man, the shocking exhortation of the precious
opportunity does not pass away.
The greatest promise of Budhaismus for the virtuous, the most serious reward is nirvana, nothingness, the complete
destruction.
I discussed briefly, but exhaustively in my main work nirvana and refer to it. Here I will only notice that nirvana
that reason is absolute nothingness, because otherwise that would not make sense brahma lokas. Because as increase a
completely unconscious existence, which is still taught in the brahma lokas, there is only the complete destruction of
the essence. The explanation is that nirvana is a place and not a place of life in him a life and no life, and that there
were only a relative Nothing, handle is a place as a mere opposition to the world and to live a life which We can not
imagine ourselves to be put on the account of the great master's talented pupils, like many others who do not deserve
attention, but which have always been made the subject of uninvited critics of Budaism.
Let us now take a little lecture on the field of exoteric Budhaism, which will yield very interesting results.
First, I will touch on two main points of the doctrine itself: the renunciation of the world and suicide.
Who renounced the world, absolutely renounced, is a Rahat Rahat and is on death absolute destruction: it is fully |
ii 108 delivered (final emancipation). Budha has now explicitly taught that from the moment when absolute renunciation of
the world begins, it is quite indifferent to what character the individual shows whether it is serious or cheerful, loving,
or hard. Nirvana is secured to him under all circumstances.
The Prince Sumana told Budha, Lord, you have two students of similar purity, wisdom and obedience of the same: but the
one divides his rice with the hungry, the other eats him alone. How will they be with them when they have died?
 Budha said, It will not be a difference between the two: Everyone will attain nirvana.
(Eastern Monachism, 293.)
As regards suicide, Budha occupies a single position. The supreme, for which indulgent, mild, loving people can
rise in the Occident, is that they do not stone the corpse of the suicide, and feel the suffering of the "poor, certainly
insane" neighbor within themselves. Budha, on the other hand, boldly declared suicide, according to the spirit of his
brilliant doctrine, to be exceedingly meritorious, and strongly advised him. He forbade his priests to kill themselves,
because otherwise the world could not be saved. He therefore demanded from them the renunciation of self-destruction
as a heavy sacrifice.
If thou didst ever hold me in thy heart,
Absent thee from felicity awhile.
(Shakespeare.)
(If you ever put me in your heart,
Banish you from the bliss.)
Spence Hardy reports as follows:
Budha explained on one occasion that the priests were not to fall from rocks. On another occasion, on the other hand, he
said that he preached, that his hearers might be freed from life and his plague; He also declared that those who were
immediately disciples of his life were his true disciples. The solution to this contradiction lies in the following. The members of
the priesthood are the medicine, which alone can destroy the vital principle in all living beings; The water which alone
cleanseth from the filth of desire; The |
ii 109 Magic wand that brings the highest good; The ship in which alone the sea of carnal desires can be crossed; The chief who can lead
the caravan of mankind to salvation only through the desert of existence; The wind which alone can extinguish the flame of
ignorance and cruelty; The rain, the only earthly love can extinguish; the teacher who alone can show the way to Nirvana. That
is why Budha ordered his priests to keep away from the peace of death for some time out of compassion for the people.
(M. o. B., 464.)
What should I say here? If one considers the misfortune which people must feel, whose religion blocks them from
the world, one can only exclaim here: "You kind, gentle, dear, and ingenious Indian!
we admire now the practical meaning of the noble man.
I had already mentioned the useless chatter on as a scholar of Budha sin. Excellent! How different would it look in
the world, if any Europeans before he puts his tongue in motion,
"The restless evil full of deadly poison,"
as the Apostle Jacobus (Cap. 3, 8) is called, or before he takes the pen, vorhielte is that useless chatter is a sin that can
earn him the physicality of a rattlesnake might after death! Too bad one can establish a new religion more these days:
otherwise would be advisable to establish one in which the useless chatter directly behind the theft, so, in addition to
this, of equal value would appear as mortal sin. The practical meaning Budha's appear here in the brightest light.
As Mlunka asked the teachers of mankind, whether the world has an infinite or finite duration, this did not answer him.
The reason was that Budha considered this question useless. It was not the habit of ways to answer questions whose purpose
was not on one or the other way in connection with the pursuit of overcoming life and gain nothing.
( M. o. B. , 375.)
He also said a that only a Budha (teacher of mankind) understand the essence of the truth once and for all.
ii 110 Absolute truth has only one Budha; even the Dewas and brahmas she is veiled.
( M. o. B. , 299.)
She is veiled and all Maaen fine as the part of a hair, which is a hundred times or split a treasure that a large rock covered.
 ( Ib . 380.)
He also said:
There are four things which understands only a Budha:
1) Karma - wisaya , ie how karma works.
2) Irdhi-wisaya , that is how it was possible that Budha could get to paradise in an instant out of this world (which probably
the immediate and as often as he wanted, always also reached transition is meant in the deep aesthetic contemplation).
3) Loka wisaya , ie the size of the universe and its origins.
4) Budha wisaya , ie the omnipotence and wisdom Budha's.
( M. o. B. , 8 u. 9, n.)
Very convenient! For what would he say his listeners if he had revealed to them the esoteric part of his teaching?
They would have laughed at him, if not stoned. But as he guided her lovingly of philosophical problems from which
they could not cope with and taught all their attention on their actions, one of which alone depended their salvation.
His practical sense bethtigte furthermore that he tied because of the dogma of palingenesis the people with chains
of gratitude itself.
A great part of the love that feels the people of Budha, springs from the belief that he suffered during countless millennia in
all possible forms of life the hardest privations, the most severe suffering to gain the strength to liberate sentient beings from the
misery of existence. It is taught that Budha, if he had wanted, millions of years before his appearance as Budha (teacher of
mankind) already Nirvana could have obtained; but he voluntarily renounced his salvation and plunged into the stream of
rebirths, to redeem the world.
( Man. O. Bud. , 98.)
ii 111 but most have to Budha's gentleness and his practical sense in regard to all external admire what will notably be the case
when one is familiar with the Brahmanism and its formality. He commanded almost not to mortify and made the
Nichtkasteiung a condition for the priestly office.
Two things must be avoided from him who wants to become a priest: bad desire, and self-torture that inflict themselves
(Brahman) penitents.
( M. o. B. , 187)
He stepped energetically against all teachings of the Brahmins, who made the salvation of the individual depending
on the observation that have become useless statutes.
Those who keep my commandments, are all my children, whether they live in a village or in a cave or on a rock or in a hole.
( M. o. B. , 326.)
Those who kill animals, sinful, but does not eat He who flesh. My disciples have permission to eat any food that is eaten in
any city or any country.
( Ib . 327.)
I wanted to adopt a single strict (outward) Act, I would many a path to salvation block, while it is the sole responsibility of
the teachers of mankind to open this path Allen.
( Ib . 328.)
I wish from my heart that it may be so for courage who read it all, like me. O, this Budha! He knew how to build
temple in the breast of man!
Consider also that courage belonged to utter such teachings in a time when Brahmanism, its ceremonial and its
hundreds of thousands of strict external statutes still had iron stock. Each Brahmin still today does not leave his
apartment without a broom with which he cleans the road in front of him, so that his feet do not crush the smallest
insect!
 But Budha the highest moral courage has been shown by the fact that he dared he alone, to fight against the
constitution of India.
ii 112. His father, the old king Sudhdana had soft first followed with horror the career of his son, but later accepted his theory,

once said proudly:

My son does not look at origin, to descent from Brahmins, princes, officials, merchants or of slaves: he sees only a good
heart, truth and virtue, which he has his intimate joy.
( M. o. B. 78.)
Alone, all alone, the social reformer all threw rock solid exists, all content of the three large and wide upper castes
forms counter and - conquer. So great is the power of truth. While it succeeded the Brahmins to eradicate Budhaismus
again on the peninsula with fire and sword, but he urged Tibet, China, Cochin China and the islands, and he now has
about 369 million adherents, - more than the doctrine of Christ.
And against such a doctrine that is fully the equal of Christianity that bornirten English clergyman send year after
year crowds of missionaries: a folly, Schopenhauer has branded in holy wrath due as a "audacity Anglican priests and
Pfaff servants." Besides costing each Budhaist who converts to Christianity, (usually from hunger, never from
conviction) the mission Thousands of companies Sovereigns and the Convertiten can be counted in one hour. Yes, as I
mentioned, the mentally freer missionaries when they are in India, usually vague and must cling to the cross. Among
the Kaffirs and Hottentots sends missionaries, their "priests and Pfaff servants," but not what you will make of them to
the mild Indians who have already become by Budha's teachings The only when her at all (which I doubt) this purpose
in eye have: namely mild, gentle, good people.
At the end of this part of the essay, at the end of the meeting of all the major systems of realism and idealism
standing, I must make a comment.
We have seen that the Weltrthsel because his two sentences contradict each other, has found a lot of solutions in the
past part of the movement of humanity. Always circled objective |
ii 113 spirits to the truth as the Earth around the sun, but not a pure idealist or realist pure it has reached. Although, we have

found that the esoteric Budhaismus stands in the center of truth, but only its core. As a whole system, he is indeed
unassailable, but he can not fully satisfy the people because there can be no reasonable well in spite of all and
everything that takes the outside world for pure sham.
THEREFORE may have ascended the idea from a great deal of my readers, whether a system is to create a proper
connection of realism and idealism, which satisfy in all its parts. and thats the way it is. Christianity contains the full
and complete truth in the guise of myth: it is between absolute idealism and absolute realism as naked truth when
Transfiguration of Purified naive truth that was in David's religion.
The esoteric part of Budhaismus (flowering of idealism), the absolute truth is can not with pantheism (flowering of
realism), which is half the truth, be compared. By contrast, the exoteric Budhaismus, as I have already pointed out in
my main work of equal value with pantheism, that is also half the truth and that they are related to each other as
opposites, what can be illustrated in the following image.
North Pole - pantheism

South Pole - exoteric Budhaismus

Pantheism makes namely, the individuals slaying, a simple unit in the world all-powerful, the Budhaismus however,
makes the individual all-powerful, the relationship of individuals slaying.
The one rests on the truth that the world has a single underground movement, a single fate, the other on the truth
that can be found in the world only individuals. Or in other words: the one is fully on the first set of |
ii 114 Weltrthsels, the other completely on the second set, which is contrary to the former.
 Summarizing this relation alone in the eye, so the picture above is very true: the Budhaismus is equidistant from the
truth as pantheism.
If we consider, however, that pantheism the most real, indeed the only reality, the individual ego has completely lost
while the Budhaismus stands on this single real and never leaves it, then the relation shifts much to the advantage of
Budhaismus, respectively. Disadvantage of pantheism. Then, the following picture it follows:

ie then the Budhaismus other hand is like the planet Mercury, which moves to turn this into an ellipse nearest the sun,
pantheism a comet that only once approached the sun and then lost in space, never to close to the sun to come: a
hinsausender in a hyperbole errant star.
It is high time that the West follows the East and against the Pantheismus he step on the form in which he wished,
energetic makes front; namely by him because the Western spirits are critical trained than the imaginative Orientals to
completely rid the world. Pantheism is the crasseste realism. The pantheist can favor the sham | cash
ii 115 superiority of the outside world, the latter but has only an indirect reality, the most real, the individual ego, and finally yet

the reality of the outside world, from which it is assumed, will bill: so he brings a dreamed-living, still-existing unit in
the world of exaggerated realism all the results of his knowledge and himself a victim. This is pure madness: an
aberration, which could only be entered into the phenomenon because they emanated from the non abzuleugnenden
intimate connection of all things. But this relationship should not be lost to us, yes. Suppose the same, which is a
valuable diamond, from the neck of wooden idols, and we burn these as completely worthless, in cold blood.
The fight against pantheism I have already viewed as a youth for the core of my life's work and if not the signs
deceive, it is not in this generation, the idol that was necessary for the spiritual development of mankind, but now is
just bad wood, be destroyed.
 III. The legend of Budha's life.
ii 115u
Om mani padme hom!
(Hail, precious lotus flower!)
Buddhist hymn.
--------
Far in the east there will be bright,
Gray times become young;
From the light source
A long deep trunk!
Novalis.

Before we make the deepest and greatest dogma of the Christian triad (the most precious pearl of the mind, but as a
pearl opaque) to make it a transparent flashing diamond, let us bathe in a wonderfully clear and balmy fragrance Want
to sink us into the most beautiful fairy-tale of the Orient, and yet that is to say the most beautiful fairy-tale ever. It is the
legend of Budha's life.
ii 116 In telling her, I soon rid Spence Hardy's excellent compilatory work, and soon I translate it word-wisely.
As I mentioned, began the karma Budha's, his innermost being, not with the historical figure of Sidhartta; But it
was also not simple inheritance from the parents. It had already lived in countless forms before Budha. Of course it was
extinct in Budha, according to the esoteric doctrine; because Budha was on the way to Nirvana. Budha had to be
further convinced that would be lost with his death the whole world, which nevertheless was only an illusion, magic of
his almighty Karma's. Exoterically but he taught that the world continues to exist after his death (which he had to teach
the way), and that even a teacher of humanity will (Maitri Budha) appear after him.
Before he was born a prince Sidhartta, he had been 83 times a penitent, 58 times a king, 43 times the light God a
tree; 26 times a priest; 24 times a courtier; 24 times a prince; 24 times a Brahman; 23 times a nobleman; 22 times a
scholar; 20 times the light God Sekra; 18 times a monkey; 13 times a merchant; 12 times a very rich man; 10 times a
stag; 10 times a lion; 6 times a woodcock; 6 times an elephant; 5 times a songbird; 5 times a slave; 5 times an eagle; 4
times a horse; 4 times a bull; 4 times a peacock; 4 times a snake; 3 times an otter; 3 times a pariah; 3 times a lizard; 2
times a fish, an elephant-driver, a rat, a jackal, a crow, a woodpecker, a thief, and a pig; A dog, a snakebite doctor, a
player, a bricklayer, a blacksmith, a devil conspirator, a student, a silversmith, a carpenter, a frog, a rabbit, a cock. This
list is, however, very incomplete.
We have to distinguish:
1) the Bodhisat.
2) Prince Sidhartta.
3) Budha.
Budha was Bodhisat of that moment where he decided to become a savior of mankind, to his birth as Prince
Sidhartta. The time when he took this decision is not to be expressed in figures, so far back
ii 117 The Budhaists think the great moment. When Prince Sidhartta he was born in 623 BC. Until his twenty-ninth year he
lived according to his high standards. Then he retired for six years as a hermit in the wilderness, where he was the last
to be a savior of mankind, and when he had done it, he was Budha, that is, a savior of mankind. In this CV he was
eighty years old. He therefore taught forty-five years. His death occurred 543 BC. Chr.
Very fittingly the excellent good actions are selected which, inspired to redeem Bodhisat of burning desire
humanity, allegedly carried out to be worthy of the high office. In his innumerable rebirths he gradually gave alms-his
eyes, his head, his flesh, his blood, his children, his beloved wife. He then gave away immense riches, treasures of
gold, silver and precious stones, countless slaves and cattle. He continued to do the most ardent heroic deeds, which
presupposed an absolute courage. In like manner, he suffered the persecution of unjust people with the utmost serenity.
He also took away the concerns of others and laid them down. Finally, with the same calm and composure, he endured
both the cruelty of his enemies and the kindness and love of his friends. The Indians consider this complete equanimity
in everything and everything to be the highest, because the most difficult thing man can do. Shakespeare also
celebrated this equanimity with the beautiful words:
For thou hast been
As one, in suffering all, that suffers nothing;
A man, fortune's buffets and rewards
Has ta'en with equal thanks.
(Because you were
As if you suffered nothing by suffering all;
A man who pours and gifts of fate
With the same thanks.)
The gorgeous features Budha's what he already had bethtigen as Bodhisat be praised in the, in the beginning of this
essay already mentioned book of 550 births in very nice witty and imaginative stories. I choose |
ii 118 Three narratives, which I shorten, and which deal with the steadfast determination and persevering perseverance, the
great ingenuity and practical sense, and the boundless heartfeltness of the Candidate for the Redeemer.
1.
From that moment where Bodhisat had felt the certainty in himself that he would become a Budha, his soul always
bent for virtue while she felt deep disgust for the sin. If a bad thought arose in his mind, he became restless like a fluff-
feather, held over a flame; When, on the other hand, he glowed for the good, his breast expanded like pure rose oil,
which is poured upon the level mirror of a lake. He was never lazy or fearful, but always exercised the greatest
determination and firmness. Neither Brahma, Vishnu, Iswara (Shiva), nor any other God had a same courage as
illustrated in the following story.
Once Bodhisat was born as a squirrel for an offense committed prior to Candidatschaft sin. He lived in a forest and
carefully nursed his boys. Suddenly there was a terrible storm, the rivers and streams rising, and the uprooted tree,
whereupon the squirrel's nest was, was carried far into the sea. Bodhisat firmly resolved to save his boy. For this
purpose he dipped his bushy tail into the water and then swung it out with such force that the water fell on the shore.
He began this process by believing that the sea would at last be able to dry out, without getting too tired. He always
immersed his tail in the water, and he always hurled the swollen water on the land. After working seven days
continuously in this way, the light God Sekra noticed him, and he said: "But squirrels, what a silly little creature you
are! Do you really think you can dry the sea? "
 The squirrel replied, "With your remark you have at the same time revealed to me your miserable courage and
stupidity. If I had your courage and mind, I would not reach my goal. I have
ii 119 No time to entertain me with such pimples as you are. Look to the Kukuk. "
Sekra was very happy about the response of squirrel and admiration of his Muth, he ordered his soon serving spirits
to carry the tree with the squirrel and his boy to the country.
Second
When Brahmadatta was king of Benares, Bodhisat was born in a rich family and named Sujata. His grandfather
died, and his father mourned the loss so much that he was able to dig up the ashes again, and leave them close to his
house. Then he went three times a day to the grave, and wept bitterly. The pain overwhelmed him completely; He ate
and drank nothing more. Bodhisat realized that he had to try to alleviate his father's grief. He therefore procured a dead
buffalo, put grass in his mouth, and placed water beside the corpse, and cried, "Ah! Dear, good buffalo, eat and drink. "
The passers were amazed at the nonsense demeanor of the boy and asked him, "Sujata, what the? Can a dead
buffalo eat and drink? "But Bodhisat no attention to her and continued to urge the body to eat and drink. At last his
father was informed of everything, and he forgot the pain of the death of his dear relative for love of his son. He went
to Sujata and asked him worried what he was doing? Sujata replied, "The Buffalo still has his feet and his tail; Neither
is its inner part decomposed; If it is foolish of me to give a dead but not yet decayed buffalo-water and grass, how shall
I call your procedure, that thou mayest weep my grandfather, of whom there is nothing to be seen? " You are right, my
son. What you said was like water poured on glowing coals: it has extinguished my grief. I thank you from the bottom
of my heart."
Third
Another time Bodhisat was the Prince Wessantara, who lived in the happiest marriage to Madri-Dewi. Both decided
to deal with
ii 120 To withdraw their two children from solitude, and thus to divide all their wealth among the poor.
When they wanted to take leave of her parents, the Queen Mother tried again to move Madri-Dewi, to stay with her,
as the troubles in the forest were too big for her. But she answered that she would rather live with her husband in the
desert than without him in the city. The prince supported his mother-in-law, and drew his wife's attention to the dangers
that threatened snakes and wild beasts, but she remained firm. Then he begged her to leave at least the children, who
instead of swelling beds would have the rocky ground to the camp, instead of being cooled with compartments,
exposed to the glowing sun and the winds, and instead of having delicious food to live by tree-fruits , But she answered
that she could live so little without her children as without her husband. So they went into the desert.
About this time lived an old Brahmin, Jjaka, with a lazy and nagging wife together. When they heard that
Wessantara live with his family in the wilderness, they tortured her husband until he went to the charitable Prince to
ask for them, to give him his two children as a charity. When the Brahmin came to the place where Wessantara lived, it
was noon. He believed that the prince was in the forest to bring food and Madri-Dewi does not give him the children
will; So he decided to wait until the next morning. That night the princess had an evil dream: a black man cut off both
her arms and tore her heart from her breast. When she told her husband the dream, he became full of secret joy; For he
suspected that now a test, necessary for the attainment of the Savior's office, was approaching him. He sent Madri-
Dewi in the woods and she went after she had given him the children. Now came the Brahman. Wessantara received
him on's most loving and asked him what he could serve him. The Brahmin replied that he had come to beg alms; The
prince was to give him his two children as slaves. Wessantara replied, "You're the best friend I have ever met. I am
 submissively fulfilling your request; But it can not be now, since the mother is absent and it would be wrong to leave
the children without farewell to her
ii 121 to let them go. "When the two children Jaliya and Krishnjin, heard this conversation, they seized in the greatest
anxiety to escape and hid under the leaves of a lotus flower, which stood in a densely situated on the cave
Gewsserchen.
Meanwhile Wessantara had decided to give the children without further delay; But when he called them, they did
not come. Then the Brahman, who presumed a cunning play, was angry, and called the prince a liar and deceiver. The
prince rushed then into the forest and called out loudly and often the name of the boy Jaliya. As Jaliya heard the voice
of his father, he said: "Maybe the Brahmin take me dear! I can no longer hear my father crying anxiously. "Then he tore
the leaves of the lotus, jumped to the land, and ran to his father weeping. Wessantara asked him where his sister was,
and had said when he Jaliya that they both had fled in fear and were hiding, he called her as well. She left the flower
like her brother, and, like her, she, clutching tears, slung her father's knees. Wessantara heart would break; But when he
thought that without this sacrifice he would become no Budha and thus not free all living beings from the agony and
misery of life, he led them to the cave, pouring water upon the hands of the Brahman, saying: "May I through this
sacrifice of the All-Knowing! "He gave him the children of love.
The Brahman took her and hurried away. He stumbled on the way, however, and fell on his face. The children used
the opportunity and escaped. They hurried back to their father, threw themselves at his feet, and, with a sigh, sobbed,
recalled the mother's dream. Jaliya described his and his sister's longing for her mother and asked if it was absolutely
necessary that he and his sister would have to be given away to give it another Brahmin who was not so ugly and old as
Jjaka; Furthermore, he asked the father may yet, let Krishnjin the delicate fine sister who could not perform any
rough work at the parent and only give it away. Wessantara did not answer, and when Jaliya asked him why he was so
quiet, just came to the brahmin. He blew from his trap and looked like a barbarian, a criminal
ii 122 The neck has cut off. The children were trembling like Espenlaub. He seized them, tied them together with a rope, and
drove them with a stick to go quickly. They looked at their father with breaking eyes and begged to free them.
Wessantara thought: If my children are treated so cruelly before my eyes what they are there only have to suffer away
from me? How can they wander over spines and pointed stones for days? If they are hungry, who will feed them? If
their feet are swollen, who will cool them? How will the mother mourn her mother's heart when she comes home and
does not find the children?
He could not stand it any longer, and decided to take the children back from the Brahman.
As they passed their shady playgrounds, where they had kneaded figures of clay, and had always been so amused,
they cried out painfully, "Farewell, you trees with the beautiful flowers, and their streams, in which we gassed so
cheerfully; Also her birds, with the sweet songs; Says All our good mother, that we have given you a good-bye to them.
Their dear animals, deer, antelopes, and dogs, tells our mother how sadly we have passed. "
As Madri-Dewi returned and not, as usual, heard the joyful voices of her children, she remembered the dream again,
and it was their very anxious to courage. She asked anxiously Wessantara where they were, but he remained silent. She
was all the more terrified when she saw that he had not, as usual, provided water and firewood. Finally Wessantara
said, "you are, because you stayed away so long, went to look for you," for he feared that they would lose the life
instantly when he told her the truth. When the princess heard this, she hurried back into the forest, and sought out all
the children's playgrounds: behind every tree, under every bush, she looked for them. When they did not appear, she
fell unconscious to the ground. Wessantara had followed her from a distance. He hurried and sprung water into her
face. She recovered and her first question was, "Where are the children?"
 Now the prince told her that he had given them as alms, so that he might become a Budha. Since Ma was | DRI
Dewi
ii 123 And said, "Thou hast done it, for the sorrow of mankind is more precious than a hundred thousand children," and by
paying the salary for this deed, she wished that she should be part of all the other beings in the world may.
As the god of light Sekra noticed that Wessantara really sacrificed his children, he decided that if now the series
would also be the princess, this should not be separated so cruelly as the children of Wessantara. He therefore took the
form of an old Brahman himself, and went to the prince. He asked him respectfully what he wanted. The Brahmin
replied: "I am old, weak, and helpless; I beg you therefore to give me your wife as a slave. "
The prince looked into the eyes Madri-Dewi 's and his thoughts errathend told to be ready to follow the Brahmins.
He handed it over to him, so that the sacrifice would bring the promised reward. When the Brahmana had taken her
hand, he said, "The Princess is now mine; What belongs to me, you must not give away; So keep them well until I
come back. "
Afterward Sekra resumed its original shape and assured Wessantara that all would Dewas and brahmas trembled
with joy at his victims: Then he continued: "You will certainly be a Budha; And in seven days shall thy servants come
with thee to thy children, and they shall call thee king. "
----------
I can not suppress the exclamation here: and to a people who have such profound charming fairy tales, the English
priests are sent missionaries with "tracts" of converted brethren and penitents! Proh pudor! and for shame!
----------
Now I want to tell the real legend.
As Wessantara had died Bodhisat was in paradise, called Tusita, reborn, where he was named Santusita. He lived
(KOTIS 57 and 60 lacs) there 576 million years in heavenly joys. When that time is up, was proclaimed in Paradise,
that an all-powerful Savior of mankind will appear on earth and all Dewas |
ii 124 and brahmas gathered to find out who the Magnificent. When they discovered that it was Santusita, they went about
this and asked him earnestly to accept the teaching, so that the various species would exempt sentient beings from the
misery that is associated with the rebirth. Santusita not answer, but sank into deep thought that he might discover:
1) What character the period of time in which he was to be born;
2) His fatherland;
3) The province of the same;
4) his family;
5) The day of his birth.
He found that in the period of his birth the average age of man was a hundred years, that it was a very favorable
time; that the country Jambudwipa, the province Magadha, the family is the royal line Sakya. At the same time he
noticed that his father is the king of Kapilawastu, Sudhdana, and his mother will be the Queen Mahamaya. Because
he finally knew that the mother of a Budhas would die seven days after birth, he looked into the subject of the day that
the Conception of Mahamaya would take place 307 days before the appointed day of her death.
When a Dewa leaves the kingdom of heaven, as happened following it. At first his garments lose their splendor,
then the floral wreaths with which he wears; A kind of perspiration covers his whole body, so that it looks like a tree in
the morning dew; At last his palace loses all beauty and glory. When the Dewas perceived these characters, they
crowded around Santusita, and offering him their congratulations. He disappeared on it and was received by
 Mahamaya. This happened in the month of July, the day of the full moon, the earliest morning, when the morning dawn
blazed.
The reception of the queen, however, took place in the following manner.
The residents of Kapilawastu used to celebrate a great festival from 7th to the 14th day of the month of July. They
held during this time all kinds festivities, danced, sang, rejoiced and decorated the houses, so that was received as
Sidhartta, the whole city like a garden of |
ii 125 Blessed looked. On the last day of the feast Mahamaya took a bath in perfumed water, adorned with flowers and
precious stones, was great treasures distribute alms and then lay down on a equipped with regal splendor couch. While
she was resting there, she had a dream. She saw how the four divine guardians of the kingdom of heaven seized the
camp on which she was resting and carried it in a forest of the Himalayan mountains under a splendid sala tree; They
then rose up at a respectable distance. The wives of the four gods soon brought holy water, washed the queen, dressed
her the most beautiful clothes, and anointed her with rose and jasmine oil. The four heavenly watchers seized the
queen, and carried them into a golden palace built on a silver rock; and after they had made a divine camp, they laid the
queen upon it, the head toward the east. Since you Bodhisat appeared like a cloud in the moonlight. He came from the
north, carrying a lotus flower in his hand. When he had descended upon the rock, he thrust the queen's camp three
times. At that moment Santusita which had followed the course of the dream left, Paradise, and was received in the
world of men; Mahamaya felt immediately that the Bodhisat was in her womb the child in her womb of the mother.
In the morning, when the queen had awakened, she told the king her dream. He at once summoned 64 Veda-trained
Brahmans, and had a meal served on golden bowls, which he gave to them after the meal. Then he had the Queen's
dream interpreted. They declared that she had received a son; Furthermore, that would be this son if he remained a
layman, a ruler of the world (Chakrawartti) when he renounce other hand, in the world, an all-powerful Savior of
mankind (Budha). They finally recommended to the king a feast for the joyous event, and retreated.
At the time of the reception, 32 great miracles went. The universe trembled; All the worlds were suddenly suddenly
illuminated by a supernatural light; All the blinds were seen; All the pigeons heard a lovely music; All the mutes sang
sweet songs; All the lame danced; The crumbs were straight; |
ii 126 The prisoners lost their chains; The fire was extinguished in all hells, so that the latter became cool as water, and the
sinners looked like pillars of ice; Thirst and hunger of all beings ceased; The fear drew away from all the frightened;
The sick became healthy; People forgot all enmity; Bulls and buffaloes roared with joy; All the horses whinnied; The
elephants waving the trunk cheerfully; The lions shook the air with a mighty voice; All musical instruments sing by
themselves; the Dewas donned their most precious garments; All the lamps on the earth ignited by themselves; The air
was filled with fragrances; Clouds passed through the air, though it was not a rainy season, and a refreshing rain fell
down; The earth opened and countless fountains burst forth; The birds remained motionless in the air; the rivers ceased
to flow as if they wanted to overlook the Bodhisat; The waves of the sea became mirror-like and its waters sweet; The
whole surface of the world was covered with flowers; All the flower buds on the land and on the water opened up; All
creepers and trees were covered with flowers from the root to the crown; The naked rocks suddenly carried the seven
species of water-lilies; Even felled wood drove lotus flowers, so that the earth was like a great great garden; The sky
resembled an inflated rose, and it rained flowers all over the world.
The blessed body, carrying a budha, is like a precious shrine, enclosing a relic; No other being can be received in the
same shell; the ordinary secretions do not take place and hour of the Conception from the Queen Mahamaya was free
of all passion and lived in absolute abstinence from gendered enjoyment.
 During the Queen's entire pregnancy the four divine celestial keepers remained near her; also monitored even
40,000 Dewas with swords in hand over them. The mother and embryo were immune from any disease. The queen's
body was transparent, and the child could be seen clearly. He sat upright on a throne, like a priest, who speaks of the
blessing, or like a golden image, enclosed in a crystal vase; You saw it growing day by day.
ii 127 The queen moved with the greatest caution, like a man carrying a cup of delicious oil filled to the brim, and feasting a
drop of it; She took neither hot, nor bitter, or strongly spiced food; She did not lie down on her face, nor on her left
side, she guarded herself from every violent exertion and excitement, and lived quite draped and still.
After the course of the ten months, the queen gave the desire to recognize her parents. The king granted him and
ordered that the whole way between Kapilawastu and Koli paved, sprinkled with pure sand, planted on both sides with
shady trees and become replete with fountains. A gold litter with soft cushions was then brought in, and a train of a
thousand noblemen in the richest of clothing appeared to carry the queen in turns. Mahamaya bathed in krystallhellem
water, then put clothes of inestimable value and adorned herself with her most precious jewels, so that she looked like a
goddess. When she mounted the litter, sweet music came, which no longer ceased.
Between the two cities, a garden with sala trees, Lumbini was called, in which the residents of both cities used to
stroll. At this time all the trees in Blthe stood; Innumerable bees swarmed the fragrant cups, and merrily simmered
their sweet juice; Also birds with magnificent feathers swayed on the branches and sang adorable. When the princess
approached the garden, she approached a heavenly perfume as an embassy who greeted a king, and she resolved to rest
a short time in the wonderful garden. In the company of a thousand court ladies, she entered. She admired his manifold
beauties, and, resting in front of a splendid Sala tree, stretched out her hand to one of his blossoming branches; But the
branch bowed to her by itself, and when she had seized him, the prince's birth began. The court ladies erected in a hurry
a tent closed on all sides, and then withdrew a short distance from it. Once this was done, all came Dewas to the earth
and surrounded as guard the tent. Without labor and without the slightest impurity Bodhisat was born. The face of |
ii 128 Queen was delighted turned smiling to the east and Maha Brahma began the child in a golden networks. When he
handed it to the happy mother, he said, "Rejoice; For the son whom thou hast borne will redeem the world. "
Although the child and the mother were perfectly pure, the gods sent two absolutely clear streams, like those of
silver, which soon disappeared after the washing had taken place. Maha Brahma handed the child at an extraordinarily
valuable, spotted tiger skin the guardians of the sky; These were then handed over to the nobility, which wrapped it in
the finest and softest tissues. But suddenly the child jumped out of her hands to the ground, and the place that had
touched the world with this first step immediately bloomed a lotus flower.
The Prince looked east, and in a moment he saw the whole world lying in that direction. All Dewas and people of
this region of the world laid flowers and other gifts at his feet and shouted, "You are the greste beings; No one can be
compared with you; Nobody is bigger than you: you are the most sublime. "And as he had seen east, he looked south-
east, south, southwest, west, north-west, north, and north-east, also up and down; And gods and men recognized in
every direction, his omnipotence. As Bodhisat looked to the north, he made seven steps in this direction and every step
of a lotus flower blossomed. Then he stopped and exclaimed enthusiastically: "I am the highest in the universe; I am
Lord of the world; I am the most excellent in the world; When I die, I will not be reborn; I Nirvana, earned me not to
be "- When he had said these words in a voice which that of a fearless lion was like and up into the sky sounded, came
all gods and worshiped the young prince. And again the thirty-two miracles which had taken place at the reception
occurred again.
The queen did not sit out for Koli continue, but returned to Kapilawastu with her entourage.
 On the same day that the prince was born, also came into existence: Yasodhara-Dewi, who became his wife later,
the horse Kantaka on which he out of town in the desert |
ii 129 fled; the Edelmann Channa, who accompanied him on the run; Ananda, his faithful servant; the nobleman Kaluda, who

was later sent by his father to him to get him to visit his birthplace; Bodhi Tree (tree of knowledge), under whose
canopy he was Budha (ie, the awakened or enlightened).
King Sudhodana 's father Singhahanu had a ways to the minister, the name Kaladewala had; This also had
Sudhodana taught in the sciences. As Singhahanu died, asked the minister to resign and to be allowed to become a
hermit; as him but warned the king that he could not govern without him, he consented to live in a secluded garden
near the palace. Through hard austerities he gained supernatural powers. This enabled him to look into the future and
he saw that the son Sudhodana 's the 35th year would be a Budha. He wished to see the child, and it was brought to
him. Sudhodana asked the little prince to venerate the saints; But the venerable way prevented him from getting up;
because if a Budha wanted to bow before any creature, its head would instantly shatter into seven pieces. The old man
embraced little, touched with the forehead, the feet thereof, and prayed to him. The king, who overflowed with fatherly
tenderness, did the same. Then the hermit said, "I do not pay homage to the Maha Brahma or Sekra ; I wanted the sun
and moon stood still, they would stand still; but this child I adored. "Then he examined the child's body if he were
carrying the Smtliche features an all-powerful Budha. He found them all and joy smiling like a vessel of clear water,
he explained that the Prince would certainly be a Budha.
Five days after the birth of the Prince held the king to give the son a name, a great feast, to which 108 scholarly
Brahmins were invited. After being entertained on the most delicious she asked the King about the fate of the child.
They explained: "The Prince remains a layman, he is the emperor of the world ( Chakrawartti ); He is, however, a
hermit, he is a Budha (teacher of mankind). It is certainly a blessing to the world ( sidhatta be). "
ii 130 this dictum as the child was named Sidhartta .

On the seventh day after the birth of the Prince his mother died Mahamaya and the sister of the same, which
afterwards became Queen Prajapati and second wife of King Sudhodana , took care of with the utmost love and care
of orphaned Knbleins as her own child.
Five months after the birth of the Prince a great harvest festival was held, in which the king had to plow a furrow
after dominating Gebrauche. It took the princeling with on's field where under a shady tree a magnificent camp had
been prepared for the same. The king had his most precious vestments and an entourage of thousands of nobles
accompanied him. The feast lived all the people in in holiday clothes and the most joyous heart. About a thousand
plows are set in motion at the same time; of the same are made of silver 108, which Zugstiere have silvered horns and
decorated with white flowers. The plow of the king but of gold and the horns of bulls are gold plated. The king seizes
the plow with the left hand while the rights acquired the whip (goad).The king plowed a furrow from east to west; the
nobles plow three furrows, while the other tiller fallen into a contest over who draw the most beautiful and most
furrows. When King Sudhodana entered the field, a delightful picture presented itself to him, all the tiller and drivers
wore dresses of bright colors; everywhere waving flags and banners and the field looked like the brightest star in the
sky. The hundred nurses who had to supervise the little prince stood before the camp of the child, but directed all their
attention to the glories of the rare spectacle around them and were completely lost in blissful contemplation. Once the
princeling noticed that it was unguarded, it jumped a few feet from the ground, in the air where it floating freely
without any remained a base. As the guards were his sight, they ran to the king and notified him of the beautiful
appearance. The king rushed astonished at first aboutthat the tree had no side shadow he nevertheless, the state of the
morning sun to have, |
ii 131 have to throw: it was as if the sun would be at its zenith, for the tree took one whole vertical shadows. Then, when the

king saw his son floating freely in the shade, he shed tears of joy, touched his forehead the feet of the child, and prayed
 to it a second time. He said painfully, "Oh! if your royal mother was alive and saw you, they would willingly give their
lives to sacrifice for you; why verrichtest such wonders before your lonely father? "
As the moon increases gradually, the Prince prospered until his seventh year. Around this time, the light God sent
Sekra the architect of the gods down upon the earth to men's eights Prince a wonderfully invigorating bath with ice
cold water.
As Sidhartta was twelve years old, the king summoned his wise Brahmans and questioned them of how to prevent
the prince become a penitent.
( I'm doing here in the following very remarkable similarities in the life of Christ carefully:
1) Christ Jesus was called,
for he shall save his people from their sins.
(Mat. 1, 21)
The name of Jesus is so synonymous with Sidhartta .
2) When Christ was twelve years old, he was sitting in the temple and left lay the foundation in his mind for later
ascetic life.
And when he was twelve years old, they went up to Jerusalem.
And it came to pass, after three days, they found him in the temple, sitting in the midst of the doctors, both hearing them,
and asking them questions.
And he said to them: What is it that you sought me? Know ye not that I must be about, that's my father?
(Luc. 2, 42. 46. 49.) )
The Brahmins then held a council and shared in the king, that the prince should not see four things that if it was to
remain a layman:
1) an old sickly man;
2) a patient;
ii 132 3) a body;

4) a Hermit.
The king immediately ordered that three palaces should be built for the Prince (one for each Indian season). They
were all the same height; However, one had nine storeys, the other seven, and the third five. In a viermeiligen within
each palace guards were set up, which should prevent ever came to him one of these four things close.
When the prince was sixteen years old, his father sent Sudhodana to his dynasty allied kings of Koli to his daughter
Yasodhara-dewi to desire for his son to wife. But the king of Koli refused him the hand of the princess because he
believed that Prince Sidhartta a hermit and his daughter therefore would soon be a widow. The princess, however, said
firmly that she no other than the Prince Sidhartta would marry, he should also leave on the first day after the wedding
to be a penitent. However, since Sudhodana the head of the Sakya - Had sex, he noticed the refusal of the King of Koli
not, but took the princess in Koli against the will of her father. When he in Kapilawastu had arrived with her, he
appointed her to the principal wife of Prince. He then released her and sit down the prince on a rest bench of silver,
poured holy oil from three mussels, both from tied around their foreheads the royal diadem and gave them dominion
over all his kingdom. At the same time he had a command to all princesses of Kapilawastu and Koli fare to come as his
concubines and servants of the Queen in the palace of the Prince. However, the male relatives of the princess replied:
"The prince is very tender; he is still very young, very inexperienced. Should any war break out, he would be subject to
the enemy; we can give him hence our daughters and sisters do not give. "
When the Prince learned of this, he decided to show his strength. He had let drummers by both rich and invite all to
come to judge its strength. On the appointed day an enormous pavilion was built in the courtyard of the palace,
woselbst gradually accumulated a large crowd |
ii 133 and crowded, expected head to head, the rare spectacle. The prince took a bow, a thousand people had been unable to
tighten join forces. He sat without getting up, one end of the arc on the nail of his big toe and opened it with the nail of
the index finger without the slightest effort. The sound of erzitternden tendon was so loud that it was heard 10.000
miles wide. Everyone believed that it had thundered and because it was not rainy season, they were sore afraid. Then
the Prince turned on the four corners of a square four banana trees and pierced all four with a single arrow. He also
proved that he could split a hair with the arrows in the dark. Finally, he clearly showed that he knew the contents of
both the importance of all the sacred books,although he had never had a teacher to do so.
The relatives gave then willingly establish the princesses; their number was 40,000.
Now led Sidhartta a life of pleasure and joy and was very happy with it. King Sudhodana thought he may hope that
the Prince never become a hermit. But it monitored the gods.
One day ordered Sidhartta its most beautiful cars to pop out. Before the car four lily-white horses were tense. On
this ride now the prince suddenly came across an old man. The same was faint and fall, had no teeth and sparse white
hair, and walked curved and swaying leaning on a cane. The gods had, in fact noted that the time for the takeover of the
Magisterium for Sidhartta was at hand and one of them had therefore taken the form of an old man. The prince was
shocked and began to violently shake. He had never seen such a bejammernswerthe shape and was taken from the
deepest compassion. Finally he asked the old man: "There are many such beings like you in the world," the old man
answered: "Many, Ew. Highness. "
"I will be so old and frail?" Asked the prince continued. "Yes," replied the old man. "It is the lot of all people who
die not young."
The prince fell into deep thought, and for the first time the thought rose in him, that one should not love a life |
ii 134 that leads to such a safe targets. He ordered to reverse the charioteer and entered sad and grieved his palace.

When King Sudhodana looked so soon return from his exit the prince, he asked informed him about the cause and
the prince is had his encounter with. At the same time he told his father that he was determined to be a penitent. The
king was frightened and begged to let go those silly thoughts and to have fun with its beautiful women the Son. He also
doubled the guard team and extended the guarded circle on eight miles around the city, so the prince could not escape.
Four months had passed since then. Then the prince went back in the same car with the white four-horse chariot
through its gardens and met under a tree a leper. (Another God had accepted this figure.)
The prince asked, dismayed at's extremity, his charioteer: "What's that there?" Because, he replied that in his mouth
a god?. "It's a sick man and sick every human being can be, even you, my prince"
Prince stifled melancholy almost. He was crying and could not control his movement. He ordered immediate
reversal and asked, arrived at the palace, his father earnestly to let him into the wilderness. But the king implored him
to stay and ordered the guard team are again propagated and guarded district should get a radius of twelve miles.
After a further course of four months, the prince one day found a corpse in the garden. The same was passed into
decay; from the rotting flesh crawled countless worms.
Sidhartta was about to faint. He asked in a trembling voice his charioteer: "Was that ever a man" and received the
answer: "He was once young, fresh, flourishing like you, my prince. You too will one day become a corpse to eat the
worms. "
This response lit. Fervent than ever climbed in the heart of the young man on the desire to get rid of such an
existence. The troubled king could restrain him from now on only by force. The guarded circle was half | knife
ii 135 given of sixteen miles and tenfold the WT teams.

And after another four months finally saw Sidhartta a recluse. The same was sitting quietly under a tree in his
venerable face of the inner peace, the highest peace and bliss reflected. Sidhartta asked in delight trembling, if each
man could be such an enviable beings and the answer was: "Yes, it is given in the power of everyone, this fortune, the
 only true happiness on earth to partake; at the same time renunciation is the only means to free themselves from
existence. "
This time the prince was in a very different mood. His heart rejoiced; But the mouth was silent. He did not come
back to the Palace, but took a bath and brought his richest clothes. The courtiers brought the 64 characters of royal
power and Sidhartta put on them - for the last time, for his decision to renounce the world, was now irrevocably fixed.
At this moment the throne of God's light glowed Sekra . The God sought the cause of it, and found that the greatest
moment in the life of the Prince was at hand. He immediately ordered the architect of the gods, to dress the prince. The
architect floated to the ground and covered the body of the Prince in a heavenly garment, while its magnificent
underground suit looked like dirt. The prince let him. The dress was such a fine fabric that, although 192 miles long
and wide, but not when folded, filled the hollow of a hand. It enveloped him in a thousand wrinkles. Then the architect
put a crown with egg-sized diamond on his head and heard the sweetest heavenly music, however the dewas and
brahmas sang the song of victory.
While the prince lingered in the garden, his wife gave birth Yasodhara a son. The overjoyed King Sudhodana
ertheilte immediately to organize a big party command, and had put the prince the good news. "Now," said the King,
"will no longer escape my son certainly; Now he is bound by an unbreakable bond to us. "
As Sidhartta received the news, fought in his joy with pain. But eventually he called out but: "It's something |
ii 136 most loving Werthes been born! "( Rahula tonnes per year ). As the king this exclamation of the Prince was informed

that he was the grandson of the name of Rahula .

The prince decided because of the birth of the Son, nor to refrain from its intended flight that day. He only wanted to
see his child.
He went back to the palace and just arrived when the party was at its peak. The Princess Kisagotami , a relative of
him, saw him first. She went to the window to better see him and it was her at the sight of feel as the full moon
appeared in a light-blue cloud. In her delight greeted the prince with the sung verse:
Sidhartta is the most beautiful Prince;
Who can see him and resist stand?
No woman, no man, not a thing, nothing, nothing,
And again, nothing can resist stand!
When the prince heard this, he thought, "This woman reminds me by repeatedly recurring in her vocals word"
nothing "to the blissful nothingness ( nirvana ) after my death; I want to be grateful to her for this strengthening to the
more suitable time and reward them. "So he took a string of pearls of inestimable value of his neck, and sent them to
the princess. As Kisagotami received the precious gift, she was full of joy, because she did not think otherwise than that
they favor in Sidhartta have found and he would raise his queen.
Once in the palace, lit up the countless, filled with fragrant oil lamps as bright as day, the prince settled on a
magnificent couch and watched from here the radiant Festgewoge that unfolded before him. The 40,000 princesses
gathered around him: some of them danced in front of him, others played on flutes, harps and cymbals, and each tried
to please the prince. but he ignored her and went to sleep after a while.
His example was followed by little and all the rest.
As Sidhartta awoke, his eyes fell on a very different picture: Some yawned, Other gnashed their teeth or cried aloud
in a dream; Many of the mouth was covered with foam; All the clothes were in the greatest disorder; back |
ii 137 Other rolled uneasily and took obscene positions, so that the hall, which had previously resembled a paradise, as now a

brothel.There looked. The prince rose ekelerfllt and felt inspired to action like a man who hears that his house is on
fire. He decided to escape immediately and willing to submit to any testing and mortification, which requires the
awaited him become a teacher of humanity the decision.
 The noticed Wasawartti Mara , the powerful ruler of a dewa-loka . He appeared in the air near the palace and said to
the prince to bring him to other thoughts: "Fortunately, in seven days from today you'll love the magic chariot, the
divine horse, the jewel of jewels and all the other signs of the highest earthly power ( Chakrawatti preserved). Your
rule will be subject to all the earth. Throw the dark thoughts of you and so am from getting a recluse be wanting. "
but these words produced a very different effect than the intended for the prince; instead of calming his mind, it
excited him as if a white-hot iron had been thrust into his ear: they were, what a bunch of dry wood for a fire for his
excitement is the same. Rather, the sea would be dried up, rather, the sky would have curled up like a piece of cloth, but
that the prince would have dispensed with the Magisterium.
Then went Sidhartta the golden gate, and asked who had the guard. When he heard that Channa was, he told this
noble, his enormous stallion Kantaka saddled seemly and bridled show. It was night and when therefore the
magnificent steed felt the saddle, she thought, a festival can not take place at that time; surely the hour has come when
the prince wants to escape on my back in the desert. This thought filled the noble animal with great joy and it whinnied
so loudly that all the gods that heard; but they prevented once that the neighing of people was heard.
While Channa saddled the horse, the prince went to the apartments of his wife Yasodhara to see his son. He quietly
opened the door of the bedchamber and saw the princess on a flower-strewn camp dormant. She slept and |
ii 138 kept his arm tightly around her child wrapped, which was likewise slumbering in her bosom. Sidhartta wondered that if

he wanted his son Rahula press on the chest, only would take away the mother of his arm, which they would likely
raise; also that they speak in this case with him and thus may make up his mind waver could. He stayed because on the
threshold, by holding on to the hand on the door-posts and dared not to go forward. He thought: I can heart my child
after I have become a Budha; if I now, however, driven by fatherly tenderness, want to endanger the reception of the
Magisterium, how could because the different species of living beings are freed from the misery of existence?
With steely determination he pulled his foot then again by the back entrance and went down into the courtyard of
the palace. The horse Kantaka rose and fell proud of his head as he approached him: it was trembling with joyous
excitement. The Prince ran a gentle hand over the magnificent mane of the noble animal, and said: "Well, Kantaka ,
you've got me now with all your might stand, so I'll put in a position, everything that has life, from the dangers of
existence to liberate. "Then he jumped nimbly on the horse's back. Kantaka was white with no spots and shone like the
purest Perlmutter. He flew like an arrow there. Noble Channa , Who accompanied the prince sat on the croupe and
grabbed the tail of the horse whose hooves made the gods inaudible.
Exactly at midnight came Sidhartta at the outermost gate of the city. There, the king had to prevent any escape
attempts of his son effectively set up day and night thousand warriors as a guard, and the gate itself was so heavy that it
was to be opened only with the combined efforts of thousands of men and close. Channa had before they got to the
gate, said he would, if it is closed, take the horse to the left shoulder and the prince on the right and then override the
wall; the horse had also praised the gate to skip at any cost. Decided so firmly thatenmuthig and without fear they were
all. But as they approached the gate, flew this, open from the gods, far in front of them, |
ii 139 because the latter well knew that they, as a reward for Budha one day in the same way, the gates of the void ( Nirwana

would open up). Wasawartti Mara however, the aforementioned controller of a dewa-loka , feared that he would lose
his power if the prince could accomplish his escape with success; because there Budha deliver all beings, so also
paradise over which he commanded, of course, would depopulate. He therefore again approached the prince and
pleaded: "Do not go on! Halt 'one, so you after which you can be the honor to part, reach out your hand need! What do
you want to become a savior of the world if you can be absolute ruler over all the earth, an emperor? "But Sidhartta
replied, "All glory, all the power, all the honors on earth able to irritate me no more: my heart only requires the
Redeemer office. Get thee away from me, "Since crunched Mara anger with the teeth and threatened," We'll see if you
manage to become a Budha. From now on I will not let you out of sight; I will follow you like your shadow and so long
 try you until you unterliegest. "(He had, in fact, well spoken and tried the prince during the seven years following daily
on the most terrible way, but in vain.)
So waived Sidhartta round and full on the world and his heart leapt for joy.
At some distance from the longing seized him, nor to have a last look at her. But he need not therefore turning,
because the dewas they conjured him immediately in front of the eyes. He looked long in sorrow. Then he sat restlessly
on his way. Sixty thousand dewas pulled him forward with diamantnen torches and the same number accompanied him
on each side. The light emanating from the course was such an intense that you could see the smallest object on the
most distant stars. It was raining flowers, the sweetest scents flowed through the air and the dewas left in powerful
chords swelled like ocean waves, sound the most glorious music.
Sidhartta put back 480 miles that night. Kantaka , the noble steed, was so strong and resilient that it had tripled in
normal circumstances can afford; but the countless |
ii 140 quantity of flowers, was with what the way of the future savior of humanity sprinkled and the large entourage that

accompanied him, prevented the full development of his quickness.

In the morning, the refugees arrived at the river Anoma on. The same 800 feet wide. Kantaka but jumped with a
single sentence off about it. When they reached the other bank, handed Sidhartta his companion, the faithful horse and
all the precious things that he wore on, and allowed him to return. But Channa wanted to take advantage of this
permission not exercise, but also renounce the world. Only the reproachful question of the prince, what would become
of the horse then and his aged father and his wife were to learn where he had turned away if he does not return to
communicate them to let him stick out of it. For this he was Sidhartta a promise that he would be his later behlflich to
achieve the desired goal. Then the prince still asked his faithful companion to aim at his royal parents, his wife and his
subjects that no sorrow is hingbe is because he left his kingdom to become a poor hermit; as well as their love and
care in that special his son Rahula to order, as it will this now not meet again until he had won the Redeemer office.
Noble was deeply moved by these words, and let his tears run free when he spoke of Sidhartta took moving farewell.
Kantaka but had understood every word that the prince to Channa had spoken, and as the noble animal knew that it
would never see his beloved Lord, it was so deeply sad that his heart also broke and dead to the earth sank , But it was
immediately in Paradise as dewa Kantaka reborn. Channa , now afflicted by a double pain, returned to walk back to the
city and proclaimed there the happy bewerkstelligte escape the king's son.
The prince knew he was a hermit not allowed to wear his long hair; because now there was no one who would have
him can cut, so he took the right hand his sword, left his beautiful curls and cut them off with one blow. Then he said:
"I want the cut hair now throw in the air; It remains there hanging out, so I'll be a Budha; |
ii 141 it falls on the other hand down to the earth, so my efforts will be fruitless to the teaching profession. "Then he threw the

locks as in the air and behold, they were sixteen miles from Earth freely hanging in the air like a floating Adler ,
The brahma Ghatikara , * [1] which more than once a friend of earlier biographies Bodhisat had been just introduced
to the Prince the necessary for a hermit eight items. Sidhartta put on the robe and then went to a mango grove, Anupiya
called, where he will take seven days without food, remained in a sustained intellectual delight.
Then he took the alms pot in hand, entered the city Rajagaha and went from house to house begging.
In the city of a general hard just celebrated soon and therefore large ethnic groups surrounded the strange newcomer.
Everyone admired his delight clear godlike beauty. They indulged in the strangest conjectures, who could be the
stranger. Some claimed that he was the ruler of the moon, for fear of the Asur Rahu ** [2] had fled to the earth; Others
said that he was the dewa Ananga , who had come down to enjoy their festivals; However, still others disagreed by
pointing out that Ananga of Iswara ( Shiva ) Was half burned, while yet the body of the beggar light like a blooming
rose. It was finally agreed that it is the god of light Sekra or the supreme Gott Maha Brahma must be yourself and
reported to the king Bimsara that a geheimnivolles being of a higher was staying in the city. The king went to the roof
 of his palace and watched from there the prince. Then he said to his followers: "I can not decide if the stranger is a god
or a human. One of you should follow him when he leaves the city. He disappears then suddenly from the earth, he is a
god, he eats the other hand, begged food, so he's human. "
ii 142 had When the prince begged the requisite food, he left the city, sat down under a shady tree, and tried to take the contents

of his charity pot to him. Up to this hour he had always enjoyed only the best tasting and feinstzubereiteten courts;
Therefore, the mere sight of the dirty confusion in its pot excited in such a disgust him that his stomach turned painful.
But after a moment he spoke courage with the following words to " Sidhartta ! Your body is not made of shiny gold;
it is composed of many substances and limbs. This food as soon as it enters the house of thy body, steeped in your
mouth with saliva and comes into the mortar of your teeth; then it goes into the oven of your stomach, where it mixes
with the gastric juice and is taken from the fire of the digestive power; your breath kindles this fire and at the end of a
day is the food Koth. The rice in the pot compared to the Kothe that thou shalt separate, pure and clean. Sidhartta! your
body is matter and this rice is also matter. Be therefore, reasonable and let matter be joined by matter. "
So he overcame the disgust and swallowed bravely the bad rice.
Those who by order of King Bimsara had followed the prince from a distance, to watch him, then returned to their
masters and were divided with him that the stranger had eaten the begged food. Bimsara immediately went to the
Prince and asked him who he was. When he heard that the stranger the son of the mighty King of Kapilawastu was, he
cried out in horror: "O Prince, what have you done? Never before has a scion has decreased from your illustrious and
powerful sex beggar! Come with me, I will give you half of my kingdom. "
"I did so," replied Sidhartta , "I would throw away a priceless gem of a pebble. My kingdom is not of this world. I
want no king and no emperor ( Chakrawartti ), I want to be a savior of mankind. "
The king offered to all his eloquence to induce the prince to turn back; but in vain. When he saw that Si | dhartta
ii 143 is relentless, he said: "So grant me because at least the request that you have your first speech as Budha in my city

Rajagaha will hold" The Prince promised, and the king returned to this alone in his residence while. Sidhartta located
in the Uruwela withdrew -Forest where he in a deep and sustained reflection ( dhyana sank).
After some time, five penitent Brahmins joined there is to it, which won him very much. They lived nearly six years
together in terrible austerities and self-torture. The prince had no concern about food because his companions made for
his maintenance. But Sidhartta finally said to himself that he could not become a Budha in this convenient way; that he
would rather take far greater privations and learn to endure. "A food so great only as a mustard seed must suffice for
my body," he concluded.
He hit from that hour the food of the Brahmins, and took only a single small tree fruit to daily. He would be starved
when his dewas had not instilled blood substance through the pores of the skin. So he was alive; but his body was this
strict hard life almost black and disappeared the 32 divine characteristics thereon. At the same time his fatigue and
physical weakness increased so out of hand that he was no longer able to hold himself up. Finally, after a time spent in
the deepest meditation night, he collapsed unconscious and his companions thought he was dead.
However, he recovered after some time and decided to take from now on again more food. Gradually, his body
earlier radiant beauty and the 32 divine characteristics because regained * [3] .
Around this time, the prayer of a noble maiden name was Sujata , hearing and she was preparing to carry out the
vow that she had done to achieve this. They had in fact praised each year to sacrifice to the gods of the most precious
rice pudding when her heart desires grant would. For this purpose they grazed thousands of cows on the juiciest
meadows and nourished with the milk Aller half thereof; Then she gave the milk of these 500 pieces, 250, and with the
milk that nourished 250 |
ii 144 only 125, etc., etc., until finally fed only eight cows with the concentrated in this way delicious milk.

then with the milk of these last eight cows she cooked the most precious rice.
 Should be offered at night now before the day on which the peace offerings, had Sidhartta different dreams of a
special kind.
1. duchte him, all the earth is his couch. The sea came out, its tides flowed higher and higher up to him, until at last
they touched his hands and feet, and when he looked up, he saw all dewa - and brahma lokas wide open in heavenly
glory shine over him.
This dream he interpreted as meaning that it will redeem all beings of the three worlds and that his desire to become
a Budha, standing right in front of accomplishment.
2. From his chest flew a mighty arrow and went through the whole universe.
"So my theory is victorious penetrate to the extreme limit of the world," he thought full of joyful confidence.
3. He saw countless worms with white body and black head to his knees zoom creep.
"It beseech thee to all beings for salvation," he said to himself.
4. Countless birds of verschiedenartigstem plumage flew from the four winds of heaven to him; but when they
reached him, the plumage Aller lost their distinctive colors and was all the same: it took on a golden shimmer.
He concluded from this that all religions would be united in his teaching into one.
5. He climbed a mountain of decomposed bodies, but the soles of his feet were nonetheless perfectly pure.
He interpreted this as meaning that he would be received returning to the bad world, in the middle of the greedy
voluptuous people completely pure.
This auspicious dreams filled the Prince with unwavering confidence in the success of his mission and bestowed on
him the greatest strength and endurance. In anticipation of things to come, he sat down in the morning under a
Nugabaum |
ii 145 and immediately was the foliage thereof in golden bills of the light that came from his body.

At this moment drew near Sujata with their precious offering. She had put on their best clothes and carried the rice
in a magnificent vessels of gold, which closed up an ornate cap on her head. When she saw the radiant prince, she
knew not how to contain his joy. They began to dance, and then handed him kneeling to prepared for the gods of their
rice. The prince looked after his alms pot around so he take up the precious food in it, but the same was gone. Since
asked him Sujata to keep the golden vessel but. Sidhartta ate the rice from it and when he was finished, brought him
Sujata fragrant water so he could wash his hands. She spoke cheerfully: "How my wish has been granted mercy from
the gods to me, so may also yours find its fulfillment."
When they had gone, went Sidhartta to the nearby river and threw the golden vessel with the idea in the waters: it
swims against the current, so you'll Budha today. Lo and behold, it floated as if it had arrived in the middle of the river,
with the speed of a swift horse against the raging current.
Then the prince went into the forest and sat down under the Bodhi tree, which had been born with it, so now could
all meet and accomplish what was intended.
Suddenly the earth and the golden throne for the Redeemer of mankind opened appeared. When the prince of his
sight was made, he was pleased beyond measure. He sat down on it and felt at once of the highest courage inspired. At
the same time everyone left dewas and brahmas their heavenly mansions to be spectators of the triumph of Glorious:
for the hour was now come when the powerful tempter Wasawartti Mara supposed to fight for the last time with the
prince at the price of victory.
----------
Wasawartti Mara struck with a mighty hand on the great world drum and it rang under his touch with such terrible
sound of that all dewas and brahmas he fear | trembled
ii 146 and closed their eyes. The prince, however remained perfectly calm and courageous expected the enemy.
 Now approaching Mara terrible spirits with its incalculable army. He rode on a tower-high elephant and had 500
thousand heads with glowing eyes and tongues of flame 500. Many of his warriors had accepted the erschrecklichsten
figures and now fought as many-headed monster, fire-breathing dragons, winged lions, tigers, bears, buffalo, panthers
or as snakes, which still had a second wide-open throat in the middle of her body, from which toxic foam gushed. In
real appreciation of the great power of the prince decided Mara careful not the same from the front but from behind to
attack and took hereafter with cunning craftiness his measures.
The dewas and brahmas were very distressed when they saw the terrible God and his grisly aftermath wild demons,
and she wailed: "Oh! the poor Sidhartta will certainly draw in the unequal combat the short straw and perish! "They
did not want to witness his defeat and fled in the greatest solicitude. When the prince saw that had left him all he
smiled. He sat quietly and was so bold as the Lion King when he sees an elephant army nearby. He suspected that Mara
would seek get at him from behind and thought, I will have to fight alone; my parents are distant, no brother supported
me, no friend is close to me to help me ... But I'm really alone? Oh no! the truth is I like a mother to the side; wisdom
as a father; my teaching like a brother; my goodness as the best friend; my unwavering confidence in my mission as a
strong relative; my steadfastness in suffering like a Helping Son. These six assistants have protected me faithfully until
now; they will help me continue.
At this moment came Mara out from behind the tree and wanted to touch him. But the radiant beauty of Prince
dazzled his eyes and paralyzed his movement.
ii 147 He raised up a mighty typhoon, so the Prince will thrown down from the throne. The thus roaring whirlwind tore

everything with what was in his way: he broke the strongest giant trees like straws, threw rocks on rocks, raising the
waves of the raging sea up in wild circles up to the vault of heaven. But when he approached the Prince, he was a
gentle refreshing Zephyr puffs, the barely |
ii 148 moving leaves of the tree under which Sidhartta , bright as the sun, in imperturbable calm and majesty sat.

Mara writhed in impotent wrath like a snake came and decided to destroy the prince by a Wasserfluth. For this
purpose he had heavy clouds looming and thunderstorms aufthrmen is that lower cast in their terrible discharge all the
water streams; Lightning flashed down and split the earth, rolled deafening thunder, and the smallest of the down-
falling raindrops the size of a palm tree. But when the terrible storm reached the prince, there could not even the hem of
his robe to networks; it refreshed and cooled him rather like a softly of falling rain water lilies, and he felt so good
about courage while he blessed hinlchelte imagine how the silver light of the full moon on cloudless sky.
In was Mara angrily like an angry tiger, and swore that he Sidhartta would crush into a million pieces. He rolled
mill stones and granite rocks brought, raised from all the mountains and flung them from the height of the Bodhi tree
down. But they turned when they came close to the prince, in fragrant garlands and then grouped themselves all by
themselves, in many cases intertwined garlands, a graceful floral offering around him.
"What?" Said Mara beside himself, "the prince is not shattered? And he still wants to be a teacher and savior of
mankind? Wait! I will let pierce your golden lit up body thousands of times with pointed swords that no scrap of him is
left! "
And he ordered that a rain of the sharpest double-edged weapon fall down to earth. Immediately rushed flashing
daggers, swords, spears, battle-axes sparkling, lances, spears, arrows and so on down out of the air. But the murderous
tools fell as shining rubies, emeralds, turquoise, opals and diamonds to the prince's feet, and made him look like the top
of a mountain, which the splendor of the dawn radiant with, while down in the depths of the valleys even in night and
darkness lie.
When Mara saw that Sidhartta so intact and has emerged as a blue water lily of the attack, he raged |
ii 149 as a crackling straw fire. "I must try to burn him," he gritted, and immediately he was glowing lava from every corner of

the earth burst forth, the all-consumed with greedy tongue of flame, what they touched Living. A few steps from
 Sidhartta removes them but suddenly covered in their stead disappeared countless flowering branches of apple and
peach tree the ground and wrapped the steadfast prince in a bright shimmering flowers blanket one.
Well tried Mara in a different way Sidhartta by the violence of fire to destroy. He first made sulfur fires, then
raining fiery ash and finally his scorching sand in such masses from the sky that the light of day darkened over it; only
the former were to fragrant Sandelpulver and the latter to beads, and they came close to the prince; and this itself was
regarded in its pristine beauty and carefree joy amid all threatening him annihilation like a flower-covered Salabaum
who holds out his thaufrischen branches comforting the balmy breezes of a spring morning.
Then wrapped Mara the whole world in the most intense darkness and unleashed the worst of his ghosts to multiply
its terrors. But before the throne of the prince, the darkness zertheilte; a brilliant light mist rose up, the flowed around
the shape of the Unconquered with a heavenly glory while he suggested the demons with blindness, and rose light rays
sheaves tensed by bodhi tree from a fan shape over the whole sky. The combined brilliance of all gemstones in the
world should have pale as a dull note next to the incomparable light, which at this moment Sidhartta 's transfigured
face everywhere victorious chased the horrors of darkness.
The bitterness Mara 's now exceeded all limits. He raced like an elephant, which one has stolen its young. "Up!" He
shouted to his soldiers, "Get up, you all! Attacks the prince from all sides at the same time, pierced him, prick it
together, break it into pieces, crushed it to dust, destroyed his desire to become Budha; ! he can not escape us but "He
grabbed his terrible discus, the divisive cut the hugest rock mountains as faint bamboo in flight, swung him dashing
through the air and then slammed him to the levies |
ii 150 all its huge force against the prince. However, the effect of otherwise never gone astray terrible weapon to that of the

harmless Therefore Wehens a dry sheet shrank before the soul purity and invincible strength of faith of the future savior
of mankind. As such it remained floating in the air and while the Krieger Mara 's listed as safe for the deadly violence
of the discus in the hands of their Lord and Master, that she did not like it recognize the difficulty value, after the
supposedly broken body Sidhartta only auszuschauen 's, he was sitting gracious and fresh, like a cut-up in the middle
of juicy pear, still motionless on his golden throne, over which the flying disc descended to be a flower canopy.
Seeing this lost Mara almost consciousness rage. His red-hot eyes like fiery chariot wheels wild rolling in a circle,
and in a thousand of his hands the same number perishable arms swinging, the terrible God collapsed with a final
highest exertion of his supernatural powers to the prince to overpower him in a duel. "I'll take you on the legs," he
threatened furiously down whirl "and you like a ball headlong into the deepest pit of hell if you do not immediately
willingly forsake my throne. Away with you! Fort! Fort! "
When other Bodhisats formerly stood on the point of obtaining the Magisterium, pulled them Mara also with the
intention contrary to prevent them with all the power at his command it; but as soon as he saw her, he gave up to in
advance to be fruitless saw him fight. Not so with the Bodhisate Sidhartta ; and not because he is recalled to why in
one of his previous existences as Prince Wessantara taken by pity for his crying children, had a brief moment the
thought space permitted them to the Brahmins, to whom he had given as alms forcibly decrease again when he had
beaten before his eyes. Because of this debt could Mara freely take up the fight with him and now had to leave the
prince all endure these severe trials and temptations about himself.
Down from my throne!" Shouted Mara again.
ii 151 Then the prince with indescribable gentleness said as a kindly smile played on his sweet, like a blooming lotus flower to

looking mouth: "Poor deluded Mara ! To win this throne, I have steadfastly endured for millions of years, the hardest
trials and suffering in myriad forms of existence. The throne is now my rightful property. But you've only lived your
pleasure to this day; how could it have been your throne, then? "
But Mara , sparked by the gentleness of the prince, like a blazing fire, in which you poured oil to only greater rage,
shouting at the top wrath: "I gave them much, much more alms like you and thousands made larger and reaches as you.
 I can make you witnesses that prove it to you! "
"You're lying!" Cried the prince and held out his hand like a flash that travels from the clouds, made in defense
against the wrong adversary. Then he drove him with pity glancing reproachfully on: "O Mara , what have you done?
Until a liar you have ernie changed you, you, a dewa , a reiner Gott? "
Since the violent erbebende to its foundations earth opened; Fire struck out of all their columns and sounded so
terrible subterranean roar that all companion Mara 's full horror threw their weapons and without having for their
leader just have a look, it romp in wild precipitancy as the leaves, the autumn storm hertreibt on. At the same time the
elephant was Mara 's before the prince worshiping on his knees, threw his master with violence to the ground, let out a
terrible roar and sat in leaps and bounds the fleeing army heap after. Mara , From the fall stunned lying on the ground,
stripped of its weapons and abandoned by his family in the lurch, had to give up all further struggle and confess to be
defeated. "O Prince Sidhartta !" He cried painfully, "what a fool and wicked I have been! Too late I realize now that
you are the most glorious, the finest and strongest that you are all-powerful! I want your courage proclaim your power
and your merit in the world. Forgive me, O forgive me! "And with veiled faces, he fled into his paradise, where he
prostrated himself and shame and remorse barely looking up dared.
Now all came dewas and brahmas again brought |
ii 152 celestial flowers and perfumes, designed with graceful gestures her hands to her forehead and paid homage to the prince

by exclaiming jubilantly: "Over wounds is the evil Mara and fled! Our Prince Sidhartta is the winner left! "Then she
examined the contrite Mara and showered him so with scorn and derision for his deserved defeat that he rose violently
from his bed, took the shape of a man and wandered as a restless wanderer on the earth. But his three wonderful
beautiful daughters had not once noticed her father's disappearance from his paradise, as they nacheilten him and
worried frugen him for the cause of his bewilderment and despair. He shared them with all the details then the great
struggle, the one with the prince he Sidhartta had existed and in which he had been defeated so ignominiously. When
he had finished his story, they asked him to be in good spirits as they now wanted to take it, the Prince to defeat
unwavering steadfastness with her charms and seduction; and although they Mara predicted that all their efforts would
be in vain, they still insisted on the implementation of its project by reminding her father with success because until
then been able to resist no male of the magic power of its heavenly beauty even a single moment have , Then they
turned into 600 beautiful winsome maidens of different ages, wrapped themselves in the glorious transparent robes and
approached the prince in seductive positions by praising its beauty and invited him with sweet words to leave his seat
under the boring Bodhibaum and caress them and revel. but Sidhartta remained unmoved. Since the fairest of the fair
came close up to him, held out his longing and desire her magnificent arms to and reminded him reproachfully how he
sought at other times the same pleasures that he now as with such proud abstinence from with zeal and enjoyed to the
fullest. "Why are you going to live so lonely and joyless?" She concluded, "you, the most beautiful and most wonderful
of all?" But this also proved unsuccessful. The prince remained deaf to all the temptations of his beautiful temptresses,
so he did not acknowledged it |
ii 153 once a glance; to have and so they left him at last, sad and ashamed, so nothing at all aligned with him.

----------
Sidhartta fell then into deep blissful contemplation and in this the last sparks of his love was extinguished to life. He
was at the goal: he was Budha, the almighty savior of the universe.
In this great moments of the spirit of the glorious wisdom overflowed like a vessel with honey and delighted he
poured his feelings in the following stanzas of:
Oh, who is one of the long years,
Who are thousands of years,
Where I was looking for the builder
 My unglcksel'gen house?
Oh, how bleeding feet,
Oh, how painful was the hiking,
Oh, how painful was the longing
After refreshing, for salvation!
At last I've found you!
At last I can look you in the eye.
And you can not build
A body of the tired soul.
I broke your solid timber,
Your stones are crushed,
And the winds I gave jubilantly
Your mortar, strong champions.
And so my spirit revels ecstatically
In the void sorry free Empty!
Because is dead forever
All life thirst and hunger for life.
----------
For seven days Budha sat motionless on the throne under the Bodhi tree. Then his mind's eye the view opened up in
the future, and he realized the following: I will be forty-five years a teacher of humanity; Seriyut and Mugalan will be
my main disciples; I will have countless confessors; my teaching will remain are five thousand years.
ii 154 Before he definitely took the Magisterium, which he had now received, he still had to pass a last big uphill battle with

himself. "My teaching is very deep," he thought, "and the people I will proclaim they are foolish beyond measure and
fully worse desire. Well is my merit, through which I gained my teaching, great, but the guilt and sin of the people who
shall cut it is great and it will be quite useless effort therefore to try to convert them. You will not understand me.
"When Maha Brahma , The highest of the gods, these thoughts and therein reflecting hesitation Budha's to fulfill his
mission perceived himself, he rushed dismayed to him and called to him: "Be of good cheer! The universe will be
certainly fed through you its end. Go and announce to your teaching. I charge you earnestly about it. Think of the
suffering of the people, but only just you, the enlightened and Reine, take from them can! "
And the Magnificent struggled manfully down this last rebellious motions of his selfish ego. By vowed not to rest
and to rest until the treasure of wisdom, had the highest good of the earth, the bliss of the heart peace tapped him, had
also become the other in need of redemption beings contrary, he was willing the peace and the peace of his beloved
solitude there to take up the return to the world, against which every fiber and fiber of his being resisted.
----------
Mindful of the promise, which he frherhin the king Bimsara had given his first sermon in Rajagaha To try to keep
the residence of this prince, decided Budha, to proceed without hesitation there and run through teaching from there the
whole kingdom from place to place. But on the way there he met his old friends, the five Brahmins with whom he lived
for six years as a penitent in the Waldwildni and had to endure the toughest hardships; they were so enraptured by the
sight of him and so full of deep joy that he had reached the goal of his warmest wishes, the Redeemer office, that he
could not help but want to drive than their fervent prayer and to make a short while resting with them. While he
ertheilte them the consecration of his blessing and introduced her as his first pupil, moved to |
ii 155 up beautiful lovely Beauty, a wonderfully decorated woman image comparable slow the evening. The twinkling stars as a
pearl necklace, the silver moon crescent-supporting as noble crown, the bright clouds and magnificent hair braids down
fluently, and his well-fluttering, rosy Eaves robe like a transparent veil over the whole earth at rest outspread: he put his
chaste bridal beauty like a fragrant floral offering at the feet of the world Savior who rose with widely outstretched
arms to pour out the fullness of his love, wisdom and goodness about the suffering, erring humanity. From near and far,
from the height and depth who came brahmas and dewas down on their golden carriage through the air, people and
animals, and all hurried has what life brought about, to listen to the words of wisdom and encouragement that flowed
from his divine lips. The audience, which gradually accumulated around him and maternity him dichtgedrngtem
circles was so incalculably great that 100,000 dewas had to content with the space of a pinhead. Nevertheless found all
square and the rays emanating from Budha's person, were able freely to reach the Fernest parties. It was a joyous waves
through the whole assembly, that sounded like the roar of a storm; but when the officiating light gods blew in their
shells to stop silence died every sound, like the whisper of little cheerful sea waves that run quietly in the sun-drenched
beaches, and the whole immense crowd stood in breathless suspense as quiet and as still as the smooth-moving sea
level. Then Budha opened his mouth and proclaimed in words of ravishing force and violence his teachings of love and
voluntary renunciation. All hearts flew at him and shook him wholeheartedly as its own,for though he in the language
of his native country closer Magadha was talking and the mild look of his kind eyes with the same love all included
without distinction, it was every one of those present, as if he was talking to the sounds of their native language to him,
even while looking at him alone; and quite as it was with the animals, big and small. Thousands upon thousands known
after this his first sermon to his teaching and became his enthusiastic supporters, including many |
ii 156 princes who raised notwithstanding the resistance of the domineering Brahmins the new doctrine, which rejected all

distinctions of caste and preached the equality of all people in their countries the state religion. The king Bimsara to the
Budha short time went on it became one of the most avid and loyal adherents of the doctrine of the noble ways, and
remained so until his death, after which he was not born again.
----------
Budha taught, as already noted, forty five years. He is said to have crossed all over India and also visited the island
of Ceylon. He converted gradually the greater part of the population and witnessed the complete triumph of his
doctrine.
I forbear, so difficult it is for me to reproduce many lovely tales of his further activity and wants only with his two
main disciples Seriyut and Mugalan , the fate of his son, his father, his foster mother, his wife, also on the inclusion of
women in his medal and his death report.
In the two cities Kolita and Upatissa ruled two noble families, which in the most intimate Freundschaftsverhltni
were already seven generations to each other. Each family had led a prince which the same name as his city. The Prince
Kolita had an entourage of 500 cars and the Prince Upatissa such of 500 golden palanquins. They both had a high
intellectual culture, had the same equipment, the same inclinations and aspirations, in short, as were all one heart and
one soul that what was a that, and always done by the others. But while they lived their pleasures and auskosteten all
the pleasures and joys of their pleasant preferred position in life was to them the knowledge of the transience and
vanity of human existence, and they sought and searched for the truth, which they guard in front of the rebirth and them
the way to obtaining nirvana could open. Because they realized that their own knowledge this was not enough, they
sought a learned Brahmin name Sanga on which had the reputation of wisdom, and asked him to teach them. But his
teaching did not satisfy her. They left him for it and wandered gradually |
ii 157 to find Smmtliche 63.000 states of India without obtaining that they were taken off the precious gem. Sad and dejected

went out every one to his home back after they had given each other a promise that as soon as one of them had found
 the right teacher, he would notify the other infallible it. Not long after, a young priest, a student Budha's, in the city
Upatissa 's and while he went with his alms pot modest from house to house to collect gifts, he was noticed by the
prince, who immediately immensely attracted felt that his whole attitude and appearance and invited to dine with him.
After they had been taken a long time in the most stimulating and instructive talks, said Upatissa to the stranger: "From
everything that I see of you, and listen, I'm coming more and more to the conclusion that the path that you walk, the is
right and safely Nirwana leads. Tell me, who has been your teacher, "the student replied," Budha ". Upatissa now
demanded eager to learn in its whole extent the teaching of this ways through it. But the students hesitated because he
knew that Sanga , the previous teacher Upatissa 's an enemy Budha's was. He therefore answered evasively: "I am only
recently a student Budha's; the theory is very deep, how should I develop you? "But Upatissa did not ask, saying that
even if he wanted to give a few brief indications, he would know to draw the necessary consequences from these
themselves. Then the student said, "Budha teaches that all things have a cause; that the world was created (ie has not
always been) and that they will perish. "
As Upatissa heard this, he cried joyfully: "I believe in Budha. Where is he on? I will be to him and his pupil! "When
he found out the whereabouts of the sage, he hurried to his bosom friends Kolita , informed him full of joy that they
had finally moved close to the object of her desire, and Kolita when he all had heard, believed also to Budha.
Without delay, the two friends were now together at the road to Budha. When he saw her approaching, he read the |
ii 158 desire that led them to him in their hearts and he said to his companions pleased that the two new arrivals would be his

chief disciple. After greeting him with reverence and worship, they asked him humbly if he would consider worthy to
be partakers of the truth of salvation, after which they thirsted, and Budha took them with kindness on, saying: "Come
to Me ! I will free you from all anxiety and earthly tribulations and show you the way to salvation. Listen to me. "
He revealed to them starting then his doctrine from the main proposition:
"Man must be completely clean of all the bad desire; Virtue must be detected with glowing soul; the meat must be fully
ertdtet: This is Budha's most distinguished commandment ".
They understood him so perfectly, as if they had already been a hundred years, his students, and after them Budha
had conferred priestly ordination, they were dressed the same day, still. From that time on was called Kolita Mugalan
and Upatissa Seriyut and they were both raised their master's inseparable companion and most faithful disciples and
friends.
----------
Still Meantime Budha in Weluwana , the place was where it Seriyut and Mugalan had visited, a message of his old
father, who was asking him urgently to his native city reached him Kapilawastu to come. "It is my deepest wish to see
you again before I die," let him say the old King; There are now already, "seven years that we have to live without you;
countless others who are not connected to you by the ties of blood are allowed to enjoy every day of your near and
receive the blessing of your blessing and your teaching. So we thy old father and the next your, yearn in vain for your
looks. "
This message was Budha, who immediately after Kapilawastu ordered to break through the nobleman Kaluda
narrated a trusted in every man born on the same day as Budha and had been his faithful playmate in his childhood.
With this message, but it had the following Bewandtni.
ii 159 No less than nine delegates were from the king Sudhodana has heretofore been sent already and with a retinue of one

thousand times each companions to his son to induce him to make a visit to the home: but none had returned to him,
nor had ever One of the now order him aligned. It had in fact always so together that the person concerned at the very
moment, arrived at the place where Budha was staying when he, surrounded by the enthusiastic band of his disciples
and followers, announced his great teaching; and it was so impossible to hear the teaching Budha without being won
over to the truths he auswies with such forceful eloquence than the means to attain beatitude that they about the earthly
 matter that she had brought hither,regularly lost from memory and when his disciples from then on only lived their
inner purification and sanctification. Also Kaluda it was issued; he was a priest and after he had stripped the last
earthly shackles, even already blessed rahat become. But he had the old king so firmly promised that would become of
him what may, he would return to him to tell him at least the success of his message that he was coming hurriedly flew
through the air to the delighted father to announce the imminent arrival of his son.
The king was overjoyed when he heard the news and immediately left the space surrounded by large spacious
gardens charming mansion Nigrodha far Kapilawastu for Budha and put him accompanying numerous priests and
followers on standby. Then he went out to meet him, accompanied by all the princes of his house and the nobles of the
kingdom, and followed by an immense crowd that gradually up to 160,000 heads swelled. All were dressed festively,
wore flowers and balsamic scented offerings in their hands and the procession preceded steps thousand boys and girls
from the first families of the country to welcome the Approaching on the threshold of the home welcome. The reunion
between father and son was poignant. "My lord and master, my prince Sidhartta , my Budha, "stammered the old king
by quite overwhelmed by the divine sovereignty, which expressed itself in Budha's appearance, on his knees in front of
him |
ii 160 sank, "my son, my dear son! If I am your father, because you wardst born in my house, but I will henceforth no longer

call you my child, because I am not worthy, just to be your slave. I have worshiped you in your infancy days twice in
adoration when you verrichtetest divine miracles before me and will do for the third time when the only thing which I
you can bezeigen my love it now, for I want 'you my whole kingdom feet Laying, you would not pay higher than the
ashes will dispel the winds "the princes and nobles, ingleichen the whole entourage, followed the example of the king.
and how they allesammt deeply bowed with his forehead to the ground and then up again directed, it was just,like a
strong wind on the top of a bamboo forest passeth away, and she reciprocates. Then Budha Allen ertheilte his blessing,
which he slowly rose into the air and there stood a long time, while streams of light from his eyes, his hair, hands and
feet broke forth and his whole figure enveloped in a seven-colored rays sea. All eyes hung enraptured to the heavenly
vision, and there was no one whose heart does not tremble in delight, as if he had done a good great deed.All eyes hung
enraptured to the heavenly vision, and there was no one whose heart does not tremble in delight, as if he had done a
good great deed.All eyes hung enraptured to the heavenly vision, and there was no one whose heart does not tremble in
delight, as if he had done a good great deed.
Other day the waves of exhilaration that had taken possession of the royal family and the entire population were still
so high that no one in the city thought Budha and its numerous priestly entourage outside in Nigrodha to be supplied
with food. He took therefore, as usual, early in the morning, his alms pot in his hand and broke, accompanied by
20,000 priests who had come with him, according Kapilawastu on to collect there from house to house, the charitable
gifts. On the way there jumped at any point, which was to touch his foot in the act up a lotus flower, which
immediately disappeared as soon as he was executed steps above; at the same time passed like butter, which is brought
close to the fire, all the bumps of the hilly terrain over which led the way; A fresh wind rose, which swept every
impurity of the air and a fine drizzle fell to knock the dust of the road. Near Kapilawastu the splendor that radiated
from Budha was from |
ii 161 so intense strength that all the gates, walls, towers and monuments appeared bathed in a stream of liquid gold and the

whole city was flooded with light. With delight about the new miracle rushed from all sides, the inhabitants brought
and now saw the adored son of their ruler, the poorest pariah same, go begging from door to door!
This sight exceeded its capacity in such a way that they were paralyzed in mute perplexity. No one moved to relieve
him of his charity pot or offer him food. Budha, however, wandered tirelessly from house to house, even the lowest and
unsightly with its clear presence enlightening, like the moon, whose silver rays, too, in the small dirty puddle as good
as in the vast oceans are reflected without discrimination.
 Meanwhile, there was his wife, the Princess Yasodhara , taught by his presence in the city and the strange
circumstances of the same. She rushed to the window of her palace and saw him in the distance, as he just who
accepted a gift. "Oh!" She cried painfully, "the prince Sidhartta in yellow Berkleide from house to house as possible
with the earthen pot alms in his hand! He, who was never seen differently in this same city when driving with his lily-
white four teams, followed by thousands of nobles and adorned with the insignia of his sixty-four royal dignity! Woe!
alas! that I must experience Such "And despair she wrung her hands and sobbed loudly. But suddenly dried up her tears
and she was very still: a ray of heavenly peace, lay on his countenance, had fallen into her sorrowful heart, and made
her his voluntary poverty, the external lowliness and Bedrfnilosigkeit its current state in dazzling luminosity than the
precursors to the highest bliss revealed. "Oh Sidhartta , "She said softly in her heart," well you than you at night, as
Rahula , secretly forsake your wife and child was born, thrown a kingdom from thee: but I see you've won in his place
another must pale before the glory of that as the stars from the sun. "
Not so the king Sudhodana . Also with him was the news |
ii 162 penetrated by the strange events in the city and without having to treat only the time to put his royal robes, he was

overthrown in breathless haste from his palace to the streets and to his son. "Why did you do me in such shame and
such a shame?" He called him already from afar and beside himself. "Am I not rich enough to all the kings of the earth,
if you brchtest it to me as guests to entertain, much less you and your unassuming priest Schaar" But Budha said
quietly, smiling: "That is the custom and use in the race, to which I belong. "-" What, your sex, "cried the excited king?.
"Have you forgotten about in the Berleben your Waldwildni that we are the descendants of gods throughout
bloodline? Never yet has one of the illustrious Sakya - Race carried the begging bowl in hand, rather individual of your
ancestors were so blessed with supernatural virtues that her foot had only to stamp and the earth opened to fulfill their
desires! "-" Not even I thought these ancestors, my father, " Budha replied with a faint smile, "but the teachers of
humanity, who have preceded me in office. See, "he continued insistently when he saw the king's excitement calmed
himself," like one who has found a hidden precious treasure, and now the most beautiful and most valuable of gems it
takes out to him above all his father as a present perform, I too should like you, my father, open up the priceless jewel
of my teaching, so that the greatest happiness, which can be reached here on earth, will be your own safe.Lend me a
willing ear; Tarry no longer to confess you my teaching, you will not regret it. "And the old king listened to the open
road with such irresistible chained attention to the truths which proclaimed him the mouth of the beloved Son, that he
was still the same hour of the four paths to Nirwana (pg Phil. D. Erl., Vol I, p. 617), the first two won. Then he took the
alms pot Budha's into their own hands and led the wise men and his priests flock to his palace, where he entertained all
on the most abundant. When the meal was finished, appeared the 40,000 princesses which Budha, when he was still
Prince Sidhartta was next to his lawful wife Yaso | dhara
ii 163 had owned, and brought him divine homage. Only Yasodhara kept far off, what caused the king to send to her and to ask

them, but also to come. But she sent word back that if she was worthy of any consideration of Budha's side, this has
come from himself and she would go to so that she could greet him. As Budha heard this, he immediately got up to to
repair to their chambers. On the way he told Seriyut and Mugalan Who walked at his side, that he vorausshe that the
imminent reunion with the princess for the latter will be a very painful; that you want but they let in all that they will do
about it, provide quiet because of the sorrow that fill her soul, would otherwise burst her chest. You've already done it
in previous resumes the valuable assistance for obtaining the Savior Office and he owed her a lot. "I myself am free
from all earthly desire," he concluded, "but they, as a result of their excessive love for me, not yet; But the day is not
far off where they will be and then they received the ordination as a priest by me. "
And as he had predicted, so it happened.
As Yasodhara heard that Budha was on his way to her, and she met him with her ladies to the threshold of their
chambers, love and pain were arguing so overpowering in their hearts, that they at the sight of such a vessel, its
 contents over the Rand also pours, under the weight of all lost all their composure on them one-storming sensations.
Quite forgetting that she was only a weak woman and Budha Almighty Lord and Savior of the world, they fell down
before him, clasped his knees in passionate love and sadness and wet with the unstoppable Thrnenstrmen that
unswollen their eyes, his feet. All were dismayed to the utmost; because it is self- Maha Brahma , The highest of the
gods, not allowed to touch the sacred body of Budha and the devastating punishment hit the daring mortal who dares to
such violence. Since the aged king stood Sudhodana forward and put intercede for the unfortunate princess. "Forgive
her," he asked, "for what she does here, does not happen in the hot |
ii 164 Upsurge of temporary emotion, but is the genuine expression of their loyalty and unwavering love for you. In the seven

years that you were absent, has the sorrow of being separated from you, they leave a single day. When she heard that
you were cut off your hair, had also dropped her beautiful long braids; as she was told that you have been saved each
jewelry, verzichtetest to the usual use of perfumes, and wentest in lower scanty clothes along, put also the yellow hair
shirt and refused steadfastly every advantage which her royal rank her admitted, yes each usual comfort and
convenience of life in general; like you, she has only taken food,to quench their hunger and instead ate from golden
bowls without vessels; like you, she has spurned swelling cushions and blankets and delicious chose the hard earth to
their camp; and attracted than other princes of their wonderful beauty and eternal youth stimuli around them promoted
and they sought to win new marriage covenant, it has the same all dismissed by saying that it is yours and it until her
last breath and all wanted to stay forever. To all of these faithful love's sake you have mercy and let them not too
difficult repay that your God incarnate holiness does not teach forget what you were heretofore as a human being you.
"attracted by its wonderful beauty and eternal youth stimuli around them promoted and they sought to win new
marriage covenant, it has the same all dismissed by saying that it is yours and wanted to stay there until her last breath
and forever. To all of these faithful love's sake you have mercy and let them not too difficult repay that your God
incarnate holiness does not teach forget what you were heretofore as a human being you. "attracted by its wonderful
beauty and eternal youth stimuli around them promoted and they sought to win new marriage covenant, it has the same
all dismissed by saying that it is yours and wanted to stay there until her last breath and forever. To all of these faithful
love's sake you have mercy and let them not too difficult repay that your God incarnate holiness does not teach forget
what you were heretofore as a human being you. "that your God incarnate holiness does not teach forget what you were
heretofore as a human being you. "that your God incarnate holiness does not teach forget what you were heretofore as a
human being you. "
But it was necessary, not as I already mentioned, this intercession with Budha to vote him for clemency for the
princess. Full of goodness, he leaned toward the mourners down, picked her up and pulled her to his heart. Then he
turned to the bystanders, and described them, one as loyal friend and helpmate the princess had already been in
previous existences him, and while he them the story of his life as a prince Wessantara told in the Waldwildni and
emphasized the resignation with which the former Madri-dewi had joined in the giving away of their children in order
to facilitate their dereinstige attainment of the Magisterium, the disconsolate thoughts of the princess and the cherished
fears of the aged king vanished like the fleeting clouds shade when the sun after a storm breaks out.
----------
ii 165 on the seventh day after the arrival of Budha's in Kapilawastu dressed Yasodhara-dewi her son Rahula , who was now

seven years old in precious princely robes, led him towards a window, and said to him, by pointing to Budha, which
bottom was sitting in the courtyard of the palace and taught: "This priest, who is so beautiful and good, and looks like
the noble god of light itself, is your father. Go to him and let him put you on the throne rights to which he has
renounced itself; for you are his sole and rightful heir. "" But is not the king Sudhodana my father? "asked Rahula
amazed, "how can my father as the priest?" The princess took him in her arms, told him everything and then asked him
repeatedly to go down and greet his father.
 When Rahula stood before Budha, he looked up without any aversion to him and then said quickly awakened filial
affection: "My father! your shadow is a place where you always want to be. "Budha hugged his son and pulled him
lovingly to him. As he soon rose to leave the palace, the child followed him voluntarily and could not be persuaded to
leave him. The princess, who awaited the operation from their windows pursued, began to weep bitterly, for she was
struck by a sudden fear that Budha'll take the son in his order, as some days in advance even with Nanda , Budha's half
younger brother, (the son Sudhodana 's from its second marriage with the queen Prajapathi ) Had happened.
Meanwhile, the little prince had, as had been enjoined him by his mother, asked his father to give him his inheritance.
Budha turned to Seriyut who stood near him and said, "My son calls here without that I have invited him to his
inheritance. I can not think that he would like to have something which is associated with such care, anxiety and
constant Herzenspein as the worldly life to me. I will therefore give him the legacy of the beggar Budha, and not that of
the king's son Budha, namely: the peace of mind. Take him to our covenant. "
Seriyut obeyed.
When the king Sudhodana heard this, he was very distressed. He went to Budha and complained: "First you got me
ver | leave;
ii 166 then you got me my second son Nanda stolen and now my last support, your son, my grandson, I see as my son and

heir've looked at from the day that thou, his father, a penitent wardst. Promise me as of today no member of the family
to convert without my previously been brought to permission. "Budha gave the required promise, but made a speech
which so took the royal old man that he now fully accepted the teaching of the beloved son of his father. He soon
became a rahat and when he came to die, he was nirvana , nothingness to part.
----------
The Princess Yasodhara thought the heart would break her as Rahula was ordained. But Budha went to her and said,
"Do not you remember that when we Wessantara and Madri-dewi were you without raising any objection, didst give
your children from me? Want to now fall back into earthly feelings? "Then she implored him to accept them also as a
priestess and he promised her, but with the reservations that it could be later, because if it geschhe now, would say the
people, that they consist of grief for Rahula have renounced the world.
( I'm doing here repeated on the strength carefully scooped which Budha from the dogma of rebirth. A subject like
just told, had to be downright irresistible. No other religious founders had a weapon of such compelling force. But is it
enough often in the ordinary . life to remind someone of a previously accomplished good deed to get him to a similar
Budha now only had to say a thousand other CVs at his disposal that he could meet with good deeds at will it took.
"this or that have you as X or Y already done "and it was believed him as omniscient Budha. Then certainly wanted to
be none worse than in a previous life to be no animal or otherwise which creature a niedreren species, and each
followed him blindly. )
Even the Queen Prajapati , the faithful guardian of his childhood (she was known after the death of her sister
Mahamaja , the mother Budha's, the latter excellent products | nut
ii 167 and the second wife of King Sudhodana become), believed the way the much coveted by their inclusion in his order

provisionally will still fail. As we ( "The exoteric part of Budhalehre," p 101/102) have already seen in the second
section of this paper, the Queen Mother had three times tried in vain to overcome his disinclination to fulfill their
desire; the last time Budha in connection with the burning of his father's body after Kapilawastu had come, and had
stayed a few days longer there even after complete ceremony to instruct his relatives in the proper exercise of his
teaching.
"Women, looking not penetrate my Immaculate Order!" With these very significant words Budha had answered
every time negative and the reason it is not far to seek. In a religion whose highest virtue is chastity, absolute chastity,
virginity, the wife had to take as such (and especially in Asia under the institution of polygamy) a very deep state, a
 certain sense, as the sole cause of the continued existence of the human genus and all misery in the world are
considered. Budha made no secret of it. He also feared that danger will arise from the inclusion of women of young
teaching the fact that the blasphemous addiction show its slimy tongue.
However Budha closed his women not self-evident from the redemption from. He had come to liberate all sentient
beings from the sufferings of life on earth and how far he was trying to give his teaching the exclusive character of a
calculated only for the intellect and the moral force of men saving truth, is sufficiently clear from the unambiguous
answer which he ertheilte when they addressed the question to him, whether the woman was able to achieve the
requisite maturity of knowledge that leads to salvation of non-being:
If the teachers of mankind have come into the world merely because of the redemption of men? I tell you, the supreme truth
is the woman so well connected with men. The entrance into Nirvana is open to both without distinction.
( M. o. B. , 311.)
ii 168 But he had to be very careful. Before the new forms had attached himself before his teaching was ever deeper into the
people, he could not remember to build a female branch of his order. Here, too, must the practical sense of the great
sages of Magadha admire, because I remember how much he for his radical doctrine which gave all that exists,
especially the Ancient front of the head, was attacked from all sides, and that the power of his fierce opponents no less
great was how their number, but when he absolutely felt safe, he was also the bEEN commanded of wisdom until then
negative attitude towards the establishment of convents. The Queen Prajapati Which, accompanied by five hundred
princesses who wished also to renounce the world, to the foot (see p. 101/102) the long hard road of Kapilawastu had
come up to the then whereabouts Budha's to ask him urgently to fulfill their ardent desire to be ordained by him at last,
was the first which was clothed in great solemnity in the presence of the entire priesthood as a nun. It was followed by
the five hundred princesses who had come with her. The thus formed the first women's monastery, whose Head or
superior Budha the Queen Mother appointed, could, however, very soon the number of recording desiring not to grasp
and it still had others are created next to him in the same year a number. By the time their number grew up to be quite
considerable height. They were all the supervision of excellent Prajapati assumed that very worthy and made to its
organization in the long years of their beneficial activity (they reached the age of 120 years) many astray and afflicted
as a faithful guide and comforter to the right way helped. They, too, went to Nirvana one after they had performed on
special instructions Budha's before the congregation of all the faithful still various strange miracles, so that, as he
expressly said that the last doubts that would be destroyed that there still believed it was for a woman not possible
nirvana to attain. With her also died as they had wished, the five hundred princesses who from the day |
ii 169 on which they had taken with her religious vows, their inseparable companions had been, and now wanted to remain in

death. Your Todtenfeier was the greatest that during which Budha his high office ruled the whole time, ever took place.
For each of the 501 body was a special funeral pyre of sandalwood that was durchsttigt with deliciously fragrant oil,
built, and when the flames had done their work and they wanted to collect the ashes of each, it was found that of the
500 princesses not even the smallest speck of dust more was present while, there was a pile of matt-shiny white pearls
on the site of what was the earthly remains of the noble Queen mother, which the faithful Ananda carefully collected
and put in Budha's charity pot.
----------
As Prajapati , so the princess could Yasodhara in the long run the urge to renounce the world, not to resist. She was
by and the mistress of an immense property and Queen of by her after closed but rich inheritance of her husband, her
in-laws and her son Kapilawastu become. But of all the wealth and all the power they repelled now and she longed
with all his soul only by the silence and the peace of the monastery. When the residents of Kapilawastu heard that their
queen would leave them, they rushed in crowds to her and implored her to stay with tears. But they remained firm in
their resolve, all-distributed their possessions and then went on foot the way to Budha at which they received very
 friendly and gave her the consecration. At the same time, he pointed her one near his own Wihara (meeting house)
situated monastery to residence at, from where they could come to him sometimes to hear him teach and to her son
Rahula to see. But residents of nearby villages they showered there so with attention and gifts that she went to Budha
and asked him to allow her to move to another place? It may offer you more tributes and offerings, as even at the time,
when she still was queen. In the place where they now proceeded, however, it came just the same, and at a third also
what she preferred to return to their residence. There she led a |
ii 170 truly holy life and became over time the real indestructible peace of mind. When she reached the achtundsiebenzigste

years and one evening, with the lent their spirit gift of being able to look ahead to future events, had recognized that
Budha would acquire the non-existence in two years, they examined the ways in his Wihara and asked him for the
grace to be allowed to die in front of him, but because they will not be able to survive it, yes. Then they knelt before
him and asked him intimately, to want everything they've ever done wrong forgive her. But Budha picked it up and
said, "The waters of the krystallklaren Anotatta -Sees where the homes of the gods to reflect, do not require cleaning;
the bright gold of the fruit of the Holy Gambu tree on the paradisiacal heights of the Himalayas down pours Forest
Mountains, in the four rivers that flow out of its branches, has no refining necessary; the great gem in the middle of the
star crown, which gives control of the whole world, can not be made even more brilliant than he is already so also you
needest that are not virtuous women of forgiveness because your pure heart from every sin free is. Thy will be done:
today you shall in Nirvana go. "
Meanwhile, the news had spread about the imminent decease of allgeliebten Princess everywhere. All the priests
gathered and stood deeply moved, because it was an idea by them all that the passing of the born on the same day as
Budha Princess was only the harbinger for the soon following him own the beloved master. The faithful Ananda ,
which is not the level of a rahat reached, and therefore was not yet free from all earthly feelings to be moved by any
violent pain more to be able to shed bitter tears in the thought will again see the beloved mistress never. But the
princess rebuked him gently, saying that to achieve the greatest happiness they stand so in terms that would be to gain
the earth, and that, therefore, is not a cause for weeping and wailing. Now all came dewas and brahmas , and countless
residents of the surrounding towns flocked to still have a last glimpse of her. Wanted made about it on a sign Budha's,
which, as he said, no doubt, that it the highest conceivable degree of About | crinkle
ii 171 have achieved all earthly things, she got up on this in the air and stayed there for a long time in the midst of a brilliant

light cloud are, by all who they looked in their sweetness, worshiped with fervor. but of which you also conferred by
Budha force to perform divine miracles, they did not use to come up with their wonderful imperishable beauty she still
made her look quite so in their 78ten years as been in her 16th, in the hearts of those faithful who still had to contend
with earthly temptations to ignite any sinful glow covetous passion; rather, they turned their faces, as long lasted their
transfiguration, full of intimacy only her husband, and prayed him humble. As the light cloud had again lowered to the
ground with her,she retired to the solitude of her cell back, and that same night by (from the state of the deepest blissful
contemplationdhyana ) passed unnoticed in those of peace, who has no awakening, they reached the place of eternal
peace ( the city of peace ).
----------
So the time came where Budha in the city Kusinara should acquire the non-existence.
With a large retinue of priests he had formerly the city Pawa , paid a visit and made there in a large, planted with
magnificent mango trees Gartenrast which a forged name Chunda belonged. The blacksmith was delighted with the
high honor that befell him and entertained all on's most brilliant.
Budha enjoyed some pork that the dewas , foreseeing that it would be the indirect cause of his liberation from the
sufferings of human existence, had secretly prepared in the most delicious. Then he delivered a rousing speech: it was
his last.
 After a while, he set out to look for Kusinara to go. Like the moon amidst the twinkling stars converts, the
sublimely moved there, surrounded by his numerous Priestergefolge.
But he was uncomfortable way. He suddenly had a severe colic and suffered great pain. With difficulty he could still
move forward and finally sank exhausted down under a tree in the way, by his faithful servant |
ii 172 said, " Ananda , I'm dead tired; I must get some rest. I am also very thirsty; give me a drink of water. "

Although a Budha is omnipotent, he is still a human being. Budha would be in the form of a dewa or brahma
appeared among men, the impenitent would have found his renunciation and all his other glorious deeds not strange.
One would also have felt no such great love for him, just his appearance would have remained without success.
Therefore, the created karma Budha's a human body, the pain and pleasure felt like the body of every other person. (I
point again to Christ.)
After he had recovered somewhat, Budha continued steadfastly continued his walk. In the river Kukuttha where
soon he passed out, he took a bath. His body shone it in such radiant beauty that he looked like the sun and glowed, the
two banks of the river in a golden light. But even just a short distance on a large weakness, which forced him to make
again hold over him. With difficulty he reached a nearby garden, where he collapsed, saying: "I feel very weak; I can
not continue. Ananda , a blanket of wide, I have to lie down. "
He was in terrible pain and doubled over in agony. This all occurred but, as I said, the only reason why the
phenomenon, so that his companions and all those who still caught on the value of life in deception want to
acknowledge his own example, how fleeting youth, beauty, health and strength, as sorry- and sorrowful life is and how
no one could escape here below the age, decay and death. All Those who hear of the suffering and pain that the gentle,
mild human teacher before his entrance into Nirvana had to endure, will cry and feel the deepest sorrow as those who
saw the anguish of his heavy death struggle with my own eyes. Only then, to further concise darzuthun all the suffering
and misery of human existence, and to make it through knowledge of its inevitable evils of life hungry and enjoyment
desirous receptive to the truth of salvation, which he afforded them, he had that if he had wanted it that force of
myriads of the strongest lions and elephants in his own ver | one
ii 173 would now complain equal to the poorest mortals and say, " Ananda , I feel very weak; I suffer burning thirst; I'm tired; I

want to rest. "

After a while he felt better and he decided before he cast down a new pain attack, to travel the rest of the way as
quickly as possible. But although the whole distance between Pawa and Kusinara was only a few miles, were still
many hours over it until he saw his goal near when the low-attracting death heaviness that seized more and more of its
members, let him come but slowly , Finally, after repeated efforts, he reached a mango grove at Kusinara In whose
shadow he settled in order for the gathering his last strength to him remaining paths route. Despite the unspeakable pain
he suffered, despite the icy chill of death that already shook him, his heart was busy with kindness and gentleness to the
last moment with the weal and woe of all who included it in inexhaustible love and care. He thought of the possible
fate of the blacksmith, in which he had been too guests and feared rightly that it would make its friendly Wirth because
of the dire consequences of enjoyed with him supper responsible for his death. So he said to Ananda to prevent a
disaster, " Ananda I carry you on when should raise a word of reproach against the armen Schmied ever to proclaim
Allen loudly that Chunda has earned the greatest merit in that the me Transferred from him meat was fatal for me: for
now will I see the city of eternal peace. "and when he the one with the last contingents of his dwindling force close
before the gates Kusinara 's located magnificent pleasure garden of his old friends, the Prince of Malwa had achieved,
and Ananda him there, as he had wished, the camp had prepared between two sala trees blooming in a hurry, which he
no longer should rise, he said to his faithful servants: " Ananda , if I Nirvana reached without the Malwa -Prinzen have
seen me again, they would be inconsolable. So go to them, and part of them that I was dying near their residence. "
Ananda then went to the palace of the prince and said to them: "High Noble prince! My beloved Lord is outside the |
ii 174 gates of your city, in the Sala-grove that belongs to you and it is the day on which he nirvana is reached. "
When the 60,000 princes heard this, they were seized by the greatest pain. Some scuffled off in desperation hair and
beard and wept aloud; others fought with clenched hands in the chest or fell as the tree, the ax falls silently to the
ground; others again rolled in wild grief on earth and said they would also die: it was a heart-rending sorrow.
"Oh, Budha, our Lord will die today!" They cried plaintively. "Alas, alas! our beloved Master will soon be a dead
body! Oh, the eyes that looked so mild on our pain, they need to break! "
Then they hurried out into the blooming garden, where the dying way lay prostrated themselves before him, to
worship him for the last time and sobbed loudly. Budha exhorted them lovingly, not to wail and mourn: for he will
indeed enter into the bliss of non-being.
Until the last moment he retained the purest consciousness.
Towards morning he called all his priests to his bedside and said, "Priest, if you still have any doubt on the theory
that I preached to you forty-five years long, expresses him now. Otherwise you want to later regret deeply that it has
not discussed it so long as I remained among you. but if you wear concerns put forward to me directly your doubts, so
it does cause me to know by foreign mouth. "
All remained in silent silence.
Since Budha said after a while: "You are silent? So you bear no more doubt in you, which I could take from you?
Well! So may the void his heavy wings spread about me. I leave you my teaching: All elements will disappear, but the
gem of my wisdom will remain "(I recall the saying of Christ:" Heaven and earth will pass away, but my words shall
not pass away. ").
When he had said this, went out of his life.
----------
To the burning of the corpse (which seven days after decease Budha's under the most spectacular solemnly |
possibilities
ii 175 and the participation of all dewas and brahmas of all the paradises took place), the great dead was in a golden

sarcophagus in gloriously made-up to and decorated coronation hall of the kings of Malwa laid. All this time crossed
gentle sweet melodies and songs, performed by invisible blessed spirits of the departed, the vast temple-like room that
flooded an unearthly light; heavenly scents surged up and down, and there were flowers in such abundance from
heaven that throughout the perimeter of the city Kusinara the soil was covered knee-deep thereof. What can only
always delight the eye, intoxicating the ear, raise the heart was poured out in profusion over the place where the now
itself redeemed benevolent teacher and Savior was humanity in the friede full peace and transfiguration of death in
those days. Neither corruption nor as Death approached the resplendent in full youth Beautiful body; divine Pracht of
the members through the moon shone like the clouds, the fine fabric of beautiful Gewandungen into which the royal
virgins of Malva - Princely House had enveloped him and he rested as from sleep. Then the golden casket that
contained the remains of the beloved Master, lifted the huge stake that had been built in these days of fragrant sandals
and other precious, soaked with fragrant oils fuels was, and while a general heart-rending wails rose so loud and
shocking, as even on the day of its input in Nirwana not, the aloft beating columns of flame engulfed in a few moments
the ground shell of the purest of the modes of the converted hitherto on earth.
----------
we look lovely legend - this poetic fairy "gospel" of Indian country! - to the bottom, we see a high-minded noble
prince who willingly renounced the throne of his fathers, to power, honor, wealth and - a beggar was. Age, infirmity,
illness, death of people and finally the peace of mind of Renunciants were problems with which his mind occupied
himself until he had solved it to him. He could then otherwise: he had to renounce the world.
 ----------

* [1] I recall that a brahma is a resident of the highest paradise, so should not be confused with Brahman.
** [2] The Azzur Rahu and Ketu are giants who herjagen constantly behind the sun and the moon to devour them. Sometimes they
succeed (solar and lunar eclipse), but the lofty heavenly bodies are freed again of powerful gods.
* [3] Of the 32 major and 80 minor beauties which Budha's |
// ii 147 // appearance, according to the legend to have had, at this point, the following may be mentioned.
His figure was tall and slender like a banana and full of power and grace; his limbs were in the most symmetrical relation to each
other; his attitude was of indescribable dignity and sovereignty, his walk of royal majesty as that of a proud lion.
He had a magnificent rounded head of extraordinary extent (but not pig-headed), a very high and broad forehead, beautiful domed
temples and rich, blue-black hair, which was curly as soft as silk and light.
His bright eyes were unusually large, blue in color and sparkled like sapphires; his eyebrows were sharp- and finely drawn and
very dense.
His well-formed mouth was excessively large and extremely expressive in speaking both as in his heart-winning smile; his teeth
had the softly glowing melting, the showing the inside of a seashell, and stood close together ranked as a string of pearls and
diamonds.
His nostrils flared slightly; on his forehead was a lock of hair and from one temple to the other a lighter skin strips pulled like a
headband.
Its clear clear skin was smooth and spotless as polirtes ivory; on his body, which emanated a pleasant fragrance and lit, leave dust
or dirt was deposited: he was like a lotus flower in a big pond, which remains untouched by the mud in which it grows; his genitals
were hidden are hidden as the stem of a flower and style of their leaves and stamens.
His voice was of miraculous harmony as a purely tuned stringed instruments; his senses were extremely sharp: he had 7,000 taste
buds, so that he felt tastes and noticed differences that others escaped entirely.
His shapely hands were as delicate as oil-soaked cotton and crossed by auspicious lines; his fingers were running from all sharp;
his reddish-tinged nails were very high and sloping to the sides in the middle.
His feet were like two golden sandals and the center of each sole one wheel was located. (Symbol of restless then rolling in the
cycle of rebirths life, and as such in the Budhalehre of the same meaning as in the doctrine of Christ, the symbol of the cross.)
 IV. The character image of Budha.
ii 176
And when he saw the people, he lamented him.
Matt. 9, 36.
--------
And Budha said: "Budha has pity on the
the whole world.
Spence Hardy, B. M. o., 47.

Budha was awesome. In this great phenomenon, we find a brain-flower, which is the only one in mankind; For it is
the union of the sharp separation and connection of Kant with the artistic imagination of Raphael or Goethe. I repeat
here with the greatest determinateness, because I know that I can never be rebutted by any one, that it will always be
doubtful which branch of truth is the correct one, that which is in the esoteric part of the Budhalehre, or that in Esoteric
Christianity. I remember that the core of both doctrines is the same: he is the absolute truth, which can only be one; But
it is questionable and will always be questionable whether God was splintered into a world of multiplicity, as Christ
taught, or whether God is always incarnated in only one individual, as Budha taught. Fortunately, this is an incident;
For it is no matter whether God is in a real world of multiplicity, or in a single being: his salvation is the chief thing,
and this was taught by Budha and Christ alike; Likewise, the path which leads to it was similarly established.
Since Budha, after his hermit's life, was no longer exposed to internal temptations, his whole blood-life concentrated
in the most precious organs of man, in the head. It may be said that he was only a purely knowing being. He hovered
over the world and above himself. In this delightful free play of his spiritual powers, he must have led the most
imaginable life, both in his loneliness and in the world, as well as in the colorful real turmoil of India , He sat, as it
were, in the theater, contemplating the great picture of life in deep contemplation. And the hours and minutes escaped.
ii 177 His irony and sarcasm were devastating, his ingenuity was admirable. He could, as one would say, split a hair into a
thousand hairs. I refer to his controversies, translated by Spence Hardy, with the learned Brahmins. He conquered them
all, and showed great resemblance to Plato's dialectical spirit, which also spun a thousand single, seemingly unrelated
threads, and then suddenly all joined into a single knot. Also, all who wanted to argue with Budha were warned
beforehand,
Because it was exceedingly dared to contradict Budha; For his artistic method of drawing others to his opinion was astonishing.
(M. o. B., 268.)
His eloquence must have been delightful, especially if he were not in a dialectical struggle, but could develop his
doctrine unhindered. How might the big blue eyes have shone!
As it is easy to imagine, the Brahmins, in their despair, clung to the fact that Budha descended from the warrior's
caste, that he was not a Brahmin. They lied to the people with their ridiculous contention that only a Brahman could
find the truth. Budha was not a Brahman, nor a scholar, and consequently his doctrine must be false. Here we have the
same conclusion and the same premisses as this:
All men have ten fingers;
 You have nine fingers:
Therefore, you are not a man.
The brahmins of all times, of all places, and in whatever costume, have, as is well known, always been the most
incredible in fallacies of such nature. The genius, however, have always treated her like Budha, that is, they left her
quiet, and on her lips was a fine, charming, ironic smile.
When Budha began to teach, he had no time or any rest to study; As little as a nobleman will read a letter quietly
when a man fights with death in the waves before him, or burns a house from whose windows hearses of help. And
what was he to study at all? He had-forgive me the bold but striking trope
ii 178 In two hours, by virtue of his great power of judgment in the four Vedas, separated the gold from the sand, put the gold
in his pocket, and left the sand. Would he perhaps dig through the sand for years, in which there was no grain of gold?
He ought to have been a pretentious Brahman to give himself to such a unhappy, barren work. On the other hand, he
concentrated all his now liberated power on his rebirth, on his total refinement, and then on the half-rotten or rotten
hearts of his human brethren. And how did he, the laity, the Siegreich- Completed in spite of the caste, which the
wisdom pretended to have leased!
As I have already mentioned, Budha had to regard all the people who met him as shameless. Nevertheless, he had to
teach and try to draw these phantoms out of their dreadful misery and lead them to the path of redemption because it
was a very positive, real suffering from which he had to free himself So hard-bought souls keep peace. Whoever has a
vivid imagination, and only once looked clearly and objectively into the world, will always suffer from the reality of
the world, whether his head also says a thousand times: All this is only the illusion and magic of your mind. If Budha
was really right-that is, I repeat-he alone was the real being of the world, God lay in his breast alone, and the world was
only a semblance, but at the same time it was a semblance that did not let go , Because it was precisely this heart that
had provided the illusion with such a high degree of reality that it had to produce positive conditions in Budha, which
then exerted the decisive and intended influence on the hidden karma.
And so, with the heart of the Indian Savior, we were overcome by the surging pity of mankind, the most boundless
mercy of Budha, who whipped him from his comfortable Prince's life into the murky flood of the world, and turned a
king's son into a wandering beggar ,
And Budha said:
Budha has compassion with the whole world.
(M. o. B., 47.)
ii 179 Very beautiful and profound is the treatment of Budha, that is, his transgression from a quiet carefree life into the
struggle with the brittle humanity, expressed in the image that he left paradise and was born as a man because he had
everything that had life, To redeem. He attracted no power, honor, or fame, but was driven by his mercy alone, which
only ceased to torment him when he knew himself in the struggle for the salvation of men. Had he remained in his
harem, in his gold-radiant, marble palaces, in his zaubergards, compassion would have stifled him; But he found peace.
He too would have found rest if his activity had not succeeded; For a true savior of mankind, that is, a man motivated
only by sympathy with others, requires no external success, but only the consciousness of struggling with all his might
for others. He must have this. This awareness is a sine qua non for the death of sorrow in his chest. The fact that he
often receives the greatest earthly power in this pure striving, namely, the power over the hearts of millions, and that
his glory attains the highest degree of worship in life and the idolatry after death is a secondary matter for him He
coldly laughed. Pity drives the true Savior into the world; But it dies as soon as he enters the path. What keeps him
back in life? Life itself? Certainly not; For he would not be a savior if he did not despise life and do not love death, if
he did not condemn this world, and did not place non-being with his head and his heart over being. What, then, the
 stranger on earth, should bind him to the dark valley, and restrain him from the peace of Nirvana, the city of eternal
peace, after which he wears like a degenerate stag for water craving? Money? Good? Power? Fame? Women? Father?
Mother? Brothers? Sisters? - It is not pity, not life itself, nor any charm that it can offer, which holds it back. He is now
only under the authority of his unfinished work that drives him so long and inspires until the eye breaks, whether in a
garden outside the city Kusinara of old age or on the cross of Calvary. (A third example is not known, for
ii 180 Other saviors may have lived, but history has deprived us of the characteristics in which we can only recognize the true
savior of mankind.)
Thus when Budha, falling completely clean into the filthy stream of the world, was painless to others by the
consciousness of his activity. In his Horace Laetitia, glorified by Shakespeare in the likeness of Horatio equanimity, the
Christian peace that surpasses all understanding prevailed. His inner man could absolutely move nothing: He was
already living in the eternity of nothing, in the immobility of Nirvana. But the external man was moved violently. He
wandered calmly and restlessly from town to town, from village to village, always teaching and struggling.
This is the most closely connected to the passionlessness of the great man. The fact that before he gave up the world
completely and fully, before he had acquired pure virginity on earth or, what is the same, the pure redemption office, he
was symbolically indicated in the colossal, fatal struggles in his breast with the love of life , charming folk tales his
fight with Wasawartti Mara. Budha had had his fervent love of truth, his great wisdom, the full conviction of the
genuineness of his doctrine, his stifling love of humanity, his firm faith in his mission, and his great resistance to
suffering of all kinds in order to be completely shed and from a smoke- Flaming, flaming flame to create a calm, clear,
bright light.
It is, however, very remarkable that he fights all these heartbreaking struggles before the assumption of the Savior.
When Siegreich- He went back to the world more fully, which he had escaped more demonic, that is, more unclear
drive than with full consciousness.
From at the moment when he began to preach, he was a rahat, that is a saint and that a saint, who had to suffer
neither external nor internal challenges more. No more swaying, no passion or high tide on one side, no depression or
ebb on the other, no oscillation between two poles; But inner absolute immobility and outward cheerful indifference:
peace of mind and outward peace.
ii 181 Very remarkable and remarkable is the fatalistic trait of Budha in the time of his last struggles. After this the train
disappeared entirely because it had to disappear.
I remember the tremendous difficulties which Budha's clear eye had to face when he thought of the Savior. He saw
all who had power in the State, with the resolution to appear against him, to render him harmless; For his doctrine led
to a struggle for extermination, both against the foundations of the state, the constitution of the state, and against all the
products of a thousand-year historical development on the basis of this constitution: against the ruling religion, the
ancient customs, the whole national life, as historically in the blood The Indian. All alone, mother-in-soul, he wished to
take up the struggle with these thousand giants of habit; For the low people whom he wished to redeem was half-
repent, stupid, fearful, cowardly.
There might have been serious doubts about the outward success, indeed of his doctrine at all, and the great thinker
in himself. He swayed, and as the inner voice fell silent, the outer world also remained silent: there was only the doubt
in the soul's enchanted soul.
At such moments, if he did not perish in the waves, he had to create a talking mouth, which gave him courage, and a
beam to which he could cling. As I said, his heart was silent and the outside world was completely silent. What to do?
Then he forced the outside world to speak clearly.
 So, as we have seen, he threw his cut hair into the air, and thought: If it does not fall to the earth, then you will be
victorious, but if it falls, give up all hope.
So he threw also the golden alms pot of Sujata in power and thought he swims against the current, so is my Savior
Office to part the waves against it drive him downstream, so I'll never get it.
Naturally these simple miracles are based on simple natural processes. Budha, then, before throwing his hair into
the air, may have passed a distance with his eyes closed, thinking that if it happens to hang on the branches of a tree, I
shall be victorious; Is however at |
ii 182 The place where I stand, no tree, and the hair falls to the ground, so my teaching will not ignite. So he may have thrown
the pot with the thought into the stream; if he falls so that no water penetrates into it, and therefore he remains on the
surface, you become a Budha, in the other case not.
And just as he forced the outside world to give him a sign, he also forced his inner being to speak clearly. I recall the
excitement in which he sent himself, on the one hand, to the depth of his doctrine, which was difficult to fathom, and
on the other to the stubbornness and wickedness of men. Through this excitement he released his tongue from his
frightened heart, and now, with a burst of enthusiasm, shouted,
The whole world will be saved by you!
This fatalism is almost the only one to be examined from the standpoint of the esoteric part of Budhaism. The karma
of Budha, which was all alone in the world, created the body, the consciousness, and the external world; Because it was
the only real thing in the world to be omnipotent. In such important moments, the secondary and dependent (the
consciousness, the spirit) forced the primary and the omnipotent (the unconscious karma) to act: and it had to obey
because it was under the legal necessity of its phenomenality.
This characteristic, however, as already remarked (he became, as it were, rudimentary), vanished as Budha appeared
publicly. Now, the divine was filled only with the feeling of his omnipotence, and from this feeling flowed the rock-
solidest unshakable confidence, the greatest possible endurance, the most immeasurable pride, and finally the
unsurpassed kindness and mildness.
The most rock-solid confidence.
Budha explained, "It is quite impossible that someone who is on the way to Nirvana can be exposed to a danger which
brings death.
(M. o. B., 502.)
Budha would have thrown himself to a thousand defenseless armed men. He would have thrown himself into burning
houses or outcropping mountain streams. He would have swallowed the most deadly poison without hesitation if he
had thought it necessary for the salvation of mankind, That he, whose life-ending
ii 183 That nothing lay, was reckless against all. And this faith never wavered because it flowed from a consciousness that is
possible only on the doctrine of Budha, namely that the knowing and feeling individual is God. If Budha was God, and
everything else was the glare, the sorcery of this God, what was he to fear? This consciousness is the most unshakable
ground upon which an individual can rest. And on this ground alone one gets the feeling of absolute freedom.
Budha is free from all doubt and fear, to which all the others are subject.
(M. o. B., 372.)
Budha is free from the compulsion of his commandments.
(Ib. 293.)
Jean Paul gave this absolute freedom a beautiful expression in the words:
Whoever is still afraid of anything in the universe, and if it were hell, Who is still a slave.
(Titanium.)
 Budha's endurance.
His endurance is only the downside of his trust. He knew that he was omnipotent, though his hidden, omnipotent
being had entered the laws and dependencies of a phenomenal world, by virtue of his omnipotence. When he had
realized his goal, he took all the means to lead them, and did not let them out of their hands until they could use them
any more. He gradually pealed his inner self away from everything outside, and, without tireing himself in this
business, he took him from one chain to another, one desire after the other, until he floated completely emancipated
above the world. At first he renounced power, fame, and possession: what three terrible chains of men! Then he tore
down all the family bonds: the bonds which bound him with the old father, the faithful pious mother, the beloved
woman, and the only child: what firm bonds! Now he was quite free and alone, but still in chains: sometimes longing
for the chains of power, glory, and possession, and the four family ties; As well as doubts about his mission and the
truth of his doctrine, fear, and the inclination towards an individually comfortable life. All these chains were gradually
destroyed. Most of the work gave him, the king's son, the pleasure of his life. He humbled his body by hard self-
sufficiency
ii 184 And overcame the disgust of filthy filthy food. How great the glorious man appeared in that critical moment on the
threshold of his penitential life, when he took courage when, for the first time, he examined the contents of his Almos
pot, and his stomach turned painfully.
Yes, yes, the individual well-being, it is a terrible chain. How many renounce, by virtue of favorable nature, capable
of with ease on sexual enjoyment and the comforts of a marriage at all; Also some prefer the comfort of a comfortable
existence to the dusty and bloody laurel wreath. But how do they cultivate the dear body? How to care for the pleasant
tickling of the palate and the taste buds! They patiently enter the markets and step on their feet just to make the most of
their stomach and stomach. How their eyes twinkle, when another one wants to chase them away, who look at them
with lustful eyes, while the salivary glands enter into an increased secretion! Had not Satan right when he said to the
Lord:
Skin for skin, and all that a man has, he leaves for his life.
But stretch out your hand, and touch upon his bones and flesh. What shall he do to renounce thee?
(Job 2: 4, 5)
How soon Job could find the balance of his soul, when he had lost his sons and daughters, and his flocks. All this was
merely an appendage of his dear self, though it might have been seized by the blood, and bound up with the epidermis.
Then he said calmly, "The Lord has given it, the Lord has taken it; The name of the Lord be praised. "But when the
Lord permitted Satan to touch the dear body of the righteous, the struggling with God began, and the troubled worm
twitched, the defiant individual leaned forward, and the foaming mouth blasphemed being.
Budha broke the chain, and immediately received the great reward for it: carelessness for the body of Nothdurft.
How often have been the beautiful words of Christ,
Do not care for your life, what you will eat and drink, not for your body, what you will wear. |
ii 185 Is not life more, for food? And the body more, for the clothes?
Behold the birds under heaven; They do not sow, they do not reap, they do not gather into the barns, and your heavenly
Father nourishes them. Are not you much more than they are?
Therefore do not be anxious for the next morning, for the morning will care for his own. It is enough that every day has its
own plague.
(Matthew 6: 25-36).
If one wishes to give his mildest expression to his mocking doubts, he makes the wise remark: "Yes, at the time of
the Savior and in the East, the words still had meaning; But nowadays, in the present struggle for existence, they are
 pointless. "And while he says this, he devours a kibitzi or some oysters, and seets them with champagne, but I say:
Never has a hungry starved to starve and never a hungry starve, The social conditions, the law of the development of
the world, should become even more miserable than they are now. The words of the Savior sprang from a flesh kept in
healing discipline, and were the pure effluent from the fruit of such a flesh, from the sweetest carelessness.
Budha's pride.
Budha's pride is to be characterized in two words: God was reflected in a human self-consciousness. The mirror was
wonderfully pure and the reflection of delightful beauty: spotless, clear, colorful, beautiful.
The breast became too tight; The blissful self-feeling would have shattered her if she had not been relieved. And the
overwhelming soul rejoiced and reverberated words, the sweet flower of exhilarating and sensual perfume breathed
into the wide world:
I am the supreme being in the world! I am Lord of the world! I am the most excellent in the world. I will certainly find
salvation.
(M. o. B., 146.)
Priest! No one in the whole world, neither in heaven nor on earth, is above me. Whoever trusts in me, confides to him who
is omnipotent; And whoever trusts the Almighty will find the highest reward. I have not had a teacher; |
ii 186 There is not my like; Nobody resembles me, be it an angel or a man.
(Ib. 361.)
In this overwhelming sense of self and God, he entered among men, walking forty-five years among them, never
forsaking him. God walked on earth. How could this great being, this divine individuality, have ever bowed a single
line? Whom then? In front of the stars? He was his work. Before lightning and thunder? He gave the lightning and
thunder the power to frighten, and the master was to tremble before his work? Before emperors and kings in India?
Really before these worms and desirous sinners?
Budha denied the greats of this earth their titles. If he would give them a speech, he would speak to them as to all other men.
(M. o. B., 373.)
This proud head sat proudly on a proud neck, and the hand of the mighty man held the whip of absolute truth. It was
a magic wand that cleared away all obstacles and laid the hearts of the people naked in front of Budha. How this
defiant muscle jerked rebellious, whether it belonged to a Brahman, a warrior, a merchant, a craftsman, or a slave!
However, the selfish thing was completely defeated
Budha's goodness.
One would not think that pride and humility can not dwell in one breast because they mutually exclude each other:
they must be boundless, then they touch each other and flow into each other.
There is a very pretty story in which the defeat of a wild demon is portrayed by Budha's humility and goodness. I
will tell them in short.
"The terrible demon Alawaka was reported by a serving spirit that Budha had dared to sit on one of his throne. The
demon came in great excitement about it and asked grimly: "Who is this Budha, who had the audacity to sit on my
throne" But before the servant could not answer this question, there were two other demons who were friends with
Alawaka? , Straight through the air and made a stop to give him the desired
ii 187 Information. "How," they asked in astonishment, "you do not know Budha, the master of the world" "Who he is," cried
Alawaka wild, "I will continue driving it?" -! "Do not be foolish," she smiled sympathetically, " You are beside
Budha, like a new-born calf beside a grown bull; Like a one-year-old elephant beside the leader of an elephant heap;
Like a toothless old jackal next to a young strong lion. What can you do?"
 Since Alawaka rose in mighty wrath and raged: "Well, it should show who is stronger, me or Budha" He stomped
wild on the rocks and sparked like a red-hot iron under a heavy sledgehammer.. "I am the demon Alawaka," he cried
incessantly while a voice of thunder. "I am me!" He rushed off as if mad, and tried to blow Budha from the throne by
a huge storm, but Budha remained quiet. Then he rained fiery sand, weapons, burning coals, and rocks; But Budha
remained motionless. Thereupon he assumed a frightful form; But Budha did not make a face. Then he hurled his
giant spear at him; But this too was ineffective. The demon was greatly troubled by it. He investigated the cause and
found:
That Budha's kindness had taken the spear's strength, and that goodness can only be overcome by goodness,
not by anger.
He quietly asked Budha to leave the throne. At once Budha stood up and left. Then the demon thought: "I've been
fighting with Budha for a whole day and a whole night, and I could not defeat him. Now a single little good word has
given me the victory. This thought softened his heart. But as he was not sure whether Budha had not gone out of
trouble, he called him back. Budha obeyed instantly. So he told him to go twice more; Twice he called him back, and
always Budha obeyed. When a child cries, it soothes the mother; So likewise, by his obedience, Budha calmed the
demon's anger so that his heart might be receptive to the truth. And as someone purifies the vessel into which he will
pour a precious liquid
ii 188 So Budha purified the heart of the demon by obedience and kindness.
Alawaka was completely defeated. He asked Budha to open the treasury of his wisdom, and when he heard of the
glorious speech, he confessed to his doctrine, and went tirelessly from town to town, proclaiming the goodness of the
teacher and the truth of the doctrine. "
Is not this narrative charming?
The fiery hook of the keeper tamed and subdued the wild elephant and other wild beasts; But Budha tamed and subdued by
kindness.
(M. o. B., 253.)
Budha's mildness was boundless. He even put the repentant father-killer to his breast with a gentle arm, consoled
him, and took him into his order. So he said to Anguli-mala, a murderer whose hands the blood of thousands stuck:
Your sins are as if they were committed in a former life. Be confident! You will still find salvation in this life.
(M. o. B., 252.)
And now a delicious word:
The strongest criticism that Budha made a man was mogha purisa, in German: vain man.
(Ib. 374.)
Yes, Prince, you were great, you were ingenious, you were noble, just like one of whom the story tells.
Who is so glorious as you?
(Isaiah 48: 4)
On the sultry, dusty, thorny, and thirsty, blood- and sorrowful paths of the poor, wandering, struggling, and
struggling humanity, your refreshing image of the real wise hero shines
As the morning light through the clouds, like the full moon;
As the sun shines upon the temples of the Most High, as the rainbow with its beautiful colors;
Like a lovely rose in the spring, like the lilies in the water.
(Ib. 50, 6. 7. 8.)
Whoever wants to tear one from your splendid doctrine, from the joy of your sympathetic personality, should be
treated with glowing tongs-but no! No! No! the should - mogha purisa call!
----------
 Fifth essay.
The Dogma of Trinity.
ii 189

----------
I am the way and the truth and the life.
Ev. John 14: 6.
If you remain in my speech, you are mine
Right disciple.
And you will know the truth, and the truth
Will free you.
ib. 8, 31. 32.
----------

I. The esoteric part of the doctrine of Christ.

II. The exoteric part of the doctrine of Christ.
III. The character of Christ.

----------
 I. The esoteric part of the doctrine of Christ.
ii 191
Verily I say unto you, all sins shall be forgiven him
Children, even the blasphemy, so that they might
God blasphemed.
And whoever speaks a word against the Son of man,
It is to be forgiven.
But whoever speaks against the Holy Spirit,
It is not forgiven, neither in this world, nor in that world.
Marc. 3, 28.
Luc. 12, 10.
Matt. 12, 32.

Instead of "dogma of the triad," I could have written "esoteric Christianity," for in this dogma the core of the
doctrine of Christ is completely contained. Everything else is exoteric: doctrine for the people.
Only the most complete ignorance, the most limited mind, could have reproached Athanasius with the fact that he
formulated the dogma of the Christian triad. Both came about with inevitable necessity: the former, because Christ
taught God, the Son, and the Holy Spirit, the latter, because he exoterically existed them as independent and existing
(coexistant) beings. This was, therefore, the formulation of a dogma, that is, of a truth which had to be made mundane
to the people. Athanasius, therefore, must have acted as much as he acted if he had known the truth naked, which I
doubt.
ii 192 The Athanasian Creed of the year 333 AD is in German (leaving aside what can not interest us):
1) This is, however, the true Christian faith that we honor a single God in three persons, and three persons in some
deity.
2) And do not mix the persons into each other, nor divide the divine being.
3) Another person is the father; Another son; Another the Holy Spirit.
4) But the Father and Son, and the Holy Spirit, is a single God, equal in glory, equal in everlasting majesty.
5) What is the Father, such is the Son, and so is the Holy Ghost.
6) The Father is not created: the Son is not created: the Holy Spirit is not created.
7) The Father is immeasurable: the Son is immeasurable; the Holy Spirit is immeasurable.
8th) The Father is eternal: the Son is eternal: the Holy Spirit is eternal.
9) And yet they are not three eternal ones, but they are eternal ones.
10) Like not three uncreated; Nor three immensities; But it is an uncreated and an immeasurable.
11) So also, the Father is omnipotent: the Son is omnipotent: the Holy Spirit is omnipotent.
12) And yet are not three Almighty, but it is One Almighty.
13) So, the Father is God: the Son is God: the Holy Spirit is God.
14) And yet there are not three gods: but it is One God.
 15) So the Father is the Lord: the Son is the Lord: the Holy Spirit is the Lord.
16) And yet there are not three masters; But it is A Lord.
17) For, like us, according to Christian truth, every person must confess to himself God and Lord:
18) Thus, in Christian faith, we can not name three gods or three lords.
19) The Father is neither made, nor created, nor born by any man.
ii 193 20) The Son is from the Father alone, not made, nor made; But born.
21) The Holy Spirit is not made by the Father and Son, not created, not born; But outgoing.
22) Thus is a father, not three fathers; A son, not three sons; A holy spirit, not three holy spirits.
23) And among these three persons, none is the first, none the last, no the greatest, no the smallest.
24) But all three persons are equally eternal, the same size.
25) Thus, as we have said, three persons in One Divinity and one God in three persons are honored.
As often as I have read this formula, before I fathom it, especially in the Latin language, I have felt a mighty
disturbance of my soul; The simple grandiose style produced this effect: the chief reason was my notion that in this
creed the proper dissolution of the contradictory world-council was concealed. My idea did not deceive me. The
Sphinx has long ceased to live: it has been thrown on the cross with the glorious one on Calvary; But we believe that
she is still alive because we have lost faith.
What is the absurdity of dogma or what is the same? Why is it to be believed?
It must be believed that no human capacity, not the most subtle abstraction, is capable of thinking of three persons
who exist at the same time and yet are only one. It opposes the laws of thought, as well as the already treated absurdity
of pantheism, that God is wholly and completely at the same time in Hans and Grethe, or like the other of exoteric
Budhaism, that every individual is to be omnipotent.
To the bases, I can only take three articles of the above confession and three passages from the New Testament,
sayings of Christ. The three articles are: 19, 20 and 21; The three passages from the New Testament are:
1) All sin and blasphemy are forgiven men, but blasphemy against the Spirit is not forgiven men.
ii 194 And he that speaketh aught against the Son of man, will be forgiven him; But whoever speaks against the Holy Spirit will not
forgive him, either in this world or in the world.
(Matthew 12, 31, 32)
2) Verily, I say unto you, All sins are forgiven the children of men, even the blasphemy, that they may blaspheme God.
But he who blasphemies the Holy Spirit has no forgiveness for ever, but is guilty of eternal judgment.
(March 3, 28-29)
3) And whoever speaks a word against the Son of man, will be forgiven him; But he that blasphemeth the Holy Ghost, shall
not be forgiven him.
(Luc 12, 10)
It is clear that I could also have dropped the three articles of Athanasius mentioned above, in order to replace them
with the words of Christ; Because they are based on such. Perhaps this is doubtful with regard to Article 21, because it
is expressly taught by Christ that the Holy Spirit proceeds from the Father (John 15:26); But I will show that the one
and the other assertion is correct.
Further, if each of the three passages in the New Testament also says the same, their composition is important
because they occur in three different Gospels.
What are these three digits? They thereby make a great difference between the Holy Spirit on the one hand, and God
and Christ on the other hand, that the blasphemy and blasphemy of the Son are forgiven, but blasphemy against the
Holy Spirit is not forgiven.
 The moment of punishment, as everyone will readily perceive, is quite irrelevant and immaterial; The center of
gravity of these extraordinarily important deep passages, as we have said, lie in the difference that they place in the
triad, that is, in placing the Holy Spirit above God and Christ; For how a blasphemy against one of the three persons
should be more punishable than one against the other two when all three persons are equally holy?
But more than this single conclusion: "that" can not be drawn from the passages; The "why" remains covered with
night.
ii 195 Let us now turn to the three articles of Athanasius.
The first determines that God is neither made, nor created, or born by any one. In other words, the essence of God is
beyond experience. If we wish to fathom it, we must surpass experience, that is, we overthrow into absolute emptiness,
in which there is nothing we can grasp. The essence of God is transcendent, unfathomable, inconceivable to the human
mind; it is in fact incomprehensible, unfathomable. Our power of representation diminishes completely: we can not
imagine a picture, nor a parable of God. No man, not even the ecstatic, who is floating in the intellectual bliss, can
recognize him.
The second article states that the Son is from the Father alone, not made, nor created; But born.
From this we can draw two very important corollaries:
1) The Son is the Father;
2) The son came after the father.
So dark, so transcendent is the first article, so bright, so immanent is the second. He stands entirely upon
experience, while the former hovers above a groundless abyss in front of our mind as a veiled image.
The watchmaker makes a watch; The god of the Jews made the world. The child, on the other hand, is blood from
the blood of the father, is flesh from the flesh of the Father, is power from the power of the Father, is essence from the
nature of the Father. Both are in a genetic, not in a merely causal context. In the vegetable and animal kingdoms we
encounter phenomena where the fruit is bought with the death of the individual, where, as it were, the whole essence of
the witnessing principle has been placed in the fruit. Moreover, the producer always comes after the producer: the
producer is the primary, the producer is the secondary.
If we now combine these two sentences together, and remember that Christ was identified with mankind (Son of
Man), we first gain the sentence:
That mankind was born of God, followed it, and indeed is equal with it, that is, it contains only that which was
in God.
It follows, moreover, from the deeper relation of the father to the son;
ii 196 That the father passed completely into his son, that he died when he was born, that the father died when the son began
to live. The Son was not made, not created, but born.
Let us take the words of John in his assistance:
All things are made by the Word, and without this is done nothing that is done,
(1, 3)
So Christ becomes the whole world, the universe. He strips off the narrow robe of man's son (mankind), and identifies
himself with all things.
Now half of the dark, matte, opaque bead can be transformed into a transparent flashing diamond by a small
grammatical change: we no longer have to deal with two separate coexistant divine persons who are supposed to be a
person who does not think of reason But with two separate successive persons, who are very well understood as one
person: every reason can think of this.
 In the place of "God is," is simply to be put: "God was, and Christ, the Son, the world." Now all is clear, bright,
sensible. This part of the deep dogma must no longer be believed because of its contradiction, but is known for its
logical clarity.
Now bright and clear all those illustrious dark illogical passages in the New Testament are like:
I and the Father are One.
(John 10: 30)
All things are given to me by my Father. And no one knows the Son, for only the Father; And no one knoweth the Father,
for only the Son, and to whom the Son will reveal it.
(Matthew 11: 27)
And they said unto him, Where is thy father? Jesus answered, "You know neither me nor my father; If you knew me,
you also knew my father.
(John 8:19)
Jesus said to them, "Verily, verily, I say unto you, before I came to Abraham, I am.
(Ib. 8, 58.)
Say to him Philip: Lord, show us the Father, so please us.
ii 197 Jesus said to him, "So long am I with you, and you do not know me? Philippe, whoever sees me, is the father. How do you say:
Show us the Father?
(John 14: 8-9)
And all that is mine is yours and all that is yours is mine.
(John 17:10)
The darkness has fled, there is pure light.
Thus God, the inscrutable transcendent being, the simple unity before the world, no longer exists: it has split up into
a multiplicity of individuals, who are the son, who now exists alone. For this very reason the Father is also a different
person from the Son, though he is fully and fully contained in the latter, because a simple unity, from which we can not
imagine absolutely, can not be compared with a world of multiplicity , Moreover, from this point of view the father is
greater than the son:
The father is bigger than me,
(John 14:28)
Because the world is made up of individuals, and the power of no individual is as great as the power of pre-worldly
unity, nor so great as the divine breath which flows out of the dynamic connexion of all things.
The undeniable, fixed connection of things, which led to the absurd pantheism, that is, to the postulate of a simple
unity living in the world, is inheritance from the nature of pre-world unity. I called this precious heritage the essence of
the wooden idol in the essay "Budhaism" (p. As we take it off and burn the idols, we have the essential and valuable of
pantheism in our hands without its appalling absurdity: the God in the world, it is matter, or will, or idea, or
unconscious ignorance.
Every individual, as nature shows, is not independent; It intervenes in the world, shaping it; But with compelling
force, the world also engages in its nature, changing it. In other words, the individual has half self-control.
However, like pantheism, one can say that the individual is nothing, is a Marionette, because it is his whole being
ii 198 According to which it must act, from the being of God; But this one-sided assertion, which is false only if one leaves it
in its one-sidedness, must be immediately supplemented by the explanation that the individual was in God, that is, in
the world, only executes what is before the world with full freedom And autonomy in God.
The fully free and self-sufficient being in God is therefore opposed to the fully dependent, absolutely necessary
beings in the world, and the logical product of these moments is the semi-independent individual in the world, under
 which nature always presses its seal.
The contradictory world council has thus been solved by Christ: the Sphinx bled with him on the cross. It read:
The world, as nature shows, consists only of individuals; Nowhere is the trace of a simple unity in the world to
be recognized. The course of the world is the result of the efficacy of all individuals.
And yet this world of the world is such, that the relation of the world is such that every attention must lead it
back to a simple unity.
The simple unity in the world contradicts the individuals, and the autonomous individuals contradict the bond that
encircles them and forces them to act. The simple unity on the one hand, the dead individual on the other is pantheism;
The almighty individual on the one hand, the denied connection of things on the other hand is exoteric Budhaism. Both
are half-truths and only possible because the coexistence, the simultaneity of non-dead individuals, and simple unity is
unthinkable. Christ broke this coexistence with a bold hand, and the truth lay naked like the nut kernel in the broken
shell.
God existed before the world alone. Christ, the world, now exists alone. This is the solution to the world treason. In
other words, Christianity is the combination of pantheism and exoteric Budhaism, the combination of absolute realism
and absolute idealism. In the place of the simple unity in the world, the one which is derived from unity before the
world
ii 199 Connection of things, which is something abstract, nothing individual tangible, nothing personal.
Now we have to ask: Why did the father die and why was the son born?
In answer to this question, the doctrine of the world taught by Christ is indispensable.
Heaven and earth will pass away.
But from the day of the hour and the hour no one knows, not even the angels in heaven, nor the Son, but only the Father.
(Marc 13, 31 32)
The world, that is, the Son, and in him God will pass away.
It is sunny; I also recall what was said in the discussion of Budaism. I can also recall Brahmanism because the three
greatest teachings: Brahmanism, Budhaism, and Christianity are all pessimism and teach a process of the world and a
goal of the world. We are to achieve something which can only be achieved by this process. As this is called, is
indifferent, whether returning to itself, or total annihilation (nirvana), or kingdom of heaven (New Jerusalem). God, the
Brahm, the Karma, each wanted something that it could only achieve through incarnation; Each had to be objective, a
conflict, a process, a becoming. By himself, none could reach the goal: the omnipotence stood in its way. There must
be fragmentation, death, and resurrection in a different form.
Let us now turn to the third person of dogma: the Holy Spirit.
The Holy Spirit is not made of the Father and Son, not created, not born; But outgoing.
(Art, 21.)
What profound wisdom!
The Son, the world, is a continual totality of individuals, moving toward a single goal, the totality of which is
fixedly united by a simple unity, God: the world is a fixed conjuncture with a single ground motion, which results from
the co-operation of all Individuals. This fundamental movement, the way of God to his goal
ii 200 The fate of the universe or, as Christ said, the Holy Spirit.
The Holy Spirit is thus no being, no personality, no real individual, but something abstract, a uniform outflow from
the efficacy of many, the resultant from many different kinds of endeavors, the diagonal of the parallelogram of the
forces. He is not made, not born but outgoing.
Now the following great difference is to be noted.
 Since we are of the essence and existence (essentia et existentia) of the primeval unity of God, can not conceive, so
we can only say figuratively: God wanted the non-existence and gave birth to son, to achieve it; For the will, like the
spirit, belongs to man, both are principles of our experience; the transcendent area but eo ipso not a field of experience
and we would be foolish dreamers, we wanted to determine the nature of God by analogy with our experience and
constitutive testify that God had a powerful will and omniscience. We can only regulate God's will and spirit in order to
make the world a reality.
With this very essential reservation, we may say:
God chose non-existence and chose the means leading to it.
In this choice of means, the very straight path to non-existence, the whole diagonal of the world process, is the exact
direction which must never be changed, not even the width of a hair.
And therefore, as the stupid one sees, the Holy Spirit goes, as I said, nothing but the straight direction in which the
world moves, from the Father alone. The Holy Spirit was ideal in God.
On the other hand, this ideal way is, in a real way, only covered by it; it is only produced by the fact that the
individuals of the world work together, and thus produce a point of motion at every moment of the universal life. These
contiguous points, or, as it were, emerging, emerging from one another
ii 201 Form the real path of the world, which is exactly the same as the ideal, which lay in the all-wisdom of God, as the
logical one, which was decided before the world.
Accordingly, the Holy Spirit also proceeds from the Son, namely from the Son and from the Father, because the
world is in a dynamic connection which originates from God.
It has, therefore, the Roman- Catholic Church Law and the Greco- Catholic is not in error.
On this ground alone, incidentally, on the grounds of the metamorphosed faith, of pure philosophical knowledge
alone, the two churches are to be reconciled, the schism must be overcome; Not on the mash of Dllinger's old
Catholicism, which is a repugnant mixture of rationalism and miracles. However, we live in the rising time of
philosophy and in the dying of religion. It would be foolish to unite the two churches, which must fall at twelve
o'clock, and break down at five o'clock before twelve o'clock.
This part of the opaque pearl would thus have become the diamond of the water, and we may bring to an end the
esoteric part of Christianity.
The way of the world agreed with freedom from the world and is executive Movement may of necessity in the
world, how to wear the fate of budhaistischen Karma 's, no moral character. In the esoteric part of all the great
religions, the world has only a necessary, pre-determined course; Consequently this part contains no ethics, as I have
shown clearly in Budhaism.
Nevertheless, one can say that the virtues taught by Christ are:
Father's love (obedience to Caesar, the state)
justice
philanthropy
virginity
To the esoteric part of the doctrine. They can be called four angels who are propelling the world and pointing to it, and
taking into account the fact that from the beginning of mankind they have kindled the sacred fire of the idea of
salvation to glorious surrender to the universal
ii 202 They may be compared to the four radiant horses on the morning-red carriage. They are strained to the cosmos and
give it the direction. At the same time, they accelerate the movement which results from the various activities of the
individuals.
 Thus, let us look back at the result of the three important passages from the New Testament at the beginning of this
essay.
The four virtues are, in their totality, the Holy Spirit, and indeed the Spirit which has proceeded from the Father
alone: the divine law. He is greater than God; he is above God, because he gives to God something that the latter could
not have by himself; And he is greater than the Son, because the latter is composed of good and bad individuals, who,
though they carry the path of the world in their totality, but are generally dragged and forced to do so. The Holy Spirit
is the way of God to non-existence.
Only he who, as it were, swings himself on the horses, and accelerates the course of the world with them, or who
pushes the world cart from behind in the direction of the horses, has the inner peace, the kingdom of heaven already on
earth. He has ceased to be a force of the parallelogram of the forces from which the diagonal is generated, he has
entered the diagonal direction and accelerates the course of the world.
Now he is full of the Holy Spirit, the highest of the three beings, now he has been born again.
Unless a man be born anew, he can not see the kingdom of God.
Nicodemus says to him, How can a man be born when he is old? Can he again go in his mother's womb and be born?
Jesus answered: Verily, verily, I say unto thee: unless a man be born of the water and the Spirit, he can not enter into the
kingdom of God.
What is born of the flesh is flesh, and what is born of the Spirit is spirit.
Do not be surprised at the fact that I told you, you must be born again.
ii 203 The wind blows where he will, and you hear his whirling well, but you do not know where he comes from, and where he goes.
Therefore, every one that is born of the Spirit.
(Jn 2: 3-8).
Because, therefore, the Spirit is more holy than the Father and the Son, it is greater than this, and because only the
human being can be happy, that is, the true true peace of heart reborn in spirit And chastity, therefore
The one who "blasphemes the spirit," ie, opposes him, can not have peace, that is, "he has no forgiveness
forever."
We have thus dealt with the entire esoteric part of Christianity: everything else is exoteric and, as such, inconsistent
and confused.
Through the small grammatical substitution of "was" for "is" concerning God, the darkest dogma has become the
brightest clearest wisdom. The dogma read:
God is; Christ is; The Holy Spirit;
It is now:
God was; Christ is; The Holy Spirit;
And only Christ is real; The Holy Spirit is something ideal, abstract, a true spirit.
Yes, you do not even need to make the change, you can leave the dogma as it is:
God is; Christ is; The Holy Spirit;
If we are only present, that God is merely the dynamic connection in the world, which, in fact, has always been what
enlightened believers have imagined under God: the guide of human destiny and of all things. This God remains as
before; Only his reality as a personality sinks. In this sense, Christianity is also a veiled atheism, as I have shown
clearly in my principal work; For the god of Christianity is not the personal God of the Jews, but only a real relation in
which the individuals of this world stand together. God as a dynamic connection of the world, conceived as divine
breath, and the Holy Spirit are only spirit, abstract, ideal; The son
ii 204 But the world of individualities alone is real and existent. It is the difference that the great medieval mystics already
made between God and God. The Godhead was before the world and is not identical with the world, but God is the
world (Christ). This truth is so marvelous that, turning and turning it as you please, it always shows a happy face.
If, on the other hand, we stand by the grammatical change, my enlightenment of dogma is comparable to the impact
with which Columbus placed the egg on the table.
If, however, I wish to declare my exegesis of dogma for violent and not in the spirit of Christ, the glorious one, I
should first consider that it was intended to place laurel wreaths on my head, which I have to bear in clear knowledge
of the burden which I have to bear Can not be expected.
It was only because of the continuity of all spiritual revelation, only in the development of the spirit, that Christ was
able to solve the world's treason, For it is above all doubt that he belonged either to a sect, to the Indian spirit, or to be
very familiar with the great oriental religions in other ways. If he had solved the world treason without a predecessor,
he would indeed have been what the loving, good, noble heart of believing Christians had to make for him: a God, not
a man.
That one would now also want to make out of me in the above case mm; Because I have the truth on my side. But I
reject both the apotheosis as well as the treatment of my individual CV in the form of a legend with hearty laughter. In
the course of pure science I have enlightened the doctrine of Christ, transcended, and reconciled with science, and at
first I had no idea that I would come to this end.
To him, the great one, the mighty, the soul-warmer and soul-giver, and his predecessors, the great Brahmanas, the
mild Indian king's son, and also the noble Zarathustra, was the prize and honor until the last human eye breaks.
Finally, one more remark. One can refer to the whole period before Christ as the period when God, the Father, was
sought and ruled. With Christ came the Father
ii 205 In the background and it began the period of worshiping the son. I now consider the time when the worship of the Holy
Spirit will begin. He is the spirit of truth, the way and the blessed life, and indeed a spirit which must not be believed,
but which can know and thus know each one.
I believe, too, but this faith is purely individual, and I am not impelled by any one; that if the Father reigned for four
thousand years, and the Son two thousand years, the Holy Spirit will lead mankind only a thousand years. This would
be the law of mathematical progression in view of the increasing rapidity of motion. With the reign of the Holy Spirit
humanity would also be extinguished. At any rate, pantheism does not survive the bourgeoisie and the constitutional
monarchy.
If the signs of time do not lie, we stand at the beginning of the end. For if the society is leveled, the herd will have
become a few-what then else will come to other than salvation? A lasting relapse into barbarism and despotism is
impossible; It is practically impossible if natural laws are not to be altered. That is why I said in my main work that the
solution of the social question is identical with the salvation of all mankind.
 II. The exoteric part of the doctrine of Christ.
ii 205U
You shall not suppose that I have come, the law
Or dissolve the prophets. I did not come
But to fulfill them.
Matt. 5, 17.

The exoteric part of the doctrine of Christ is the transfigured religion of David and Solomon, that is, the destruction
of rigid Jewish monotheism, the burning Moloch with his tortured creature in his arms.
In Essay "Realism," I called the religion of the King's house the purified truth in comparison with polytheism, which
I declared to be the raw (naive) truth. Christ as a religious founder is firmly based on the religion of David
ii 206 Which he developed to the absolute truth in the garment of dogma or even to the absolute religion.
I have characterized the religion of David, as follows:
David did not regard his relation to Jehovah as that of the quite powerless creature to their Creator, but as the
patriarchal of the limited servant to the Lord, to the mighty prince.
Then Christ continued to build.
Even in exoteric Christianity we have nothing more than in the esoteric, namely:
God - Christ - Holy Spirit,
But these three persons are distinguished in the first place, and they are also perceived from different sides, which
produces a quantity of ambiguities and contradictions which I shall now discuss.
Above all, Christ, like Budha, when he returned from the desert and became the teacher of mankind, established an
ethics which, as I recall, can not occur in the esoteric part of a religion. The world has a necessary course, which,
before it entered into existence, was fully established in advance. Good, as well as bad, ignorant and rational
individuals, the oxygen as good as a saint, and a murderer produce this cosmos, which can in no way bear a moral
character. He is the necessary execution of a logical decision of God, of course figuratively speaking.
Similarly now as Budha the mere existence of Karma 's, his strength, which can be called so in and of itself is
neither good nor evil, had to do anything evil to the source, when he began to teach them, stamped Christ the essence
of all human beings as Adamic sinful. To this sinful being, which found his dogmatic foundation in original sin, he
rebelled the rebirth of the Spirit, the full devotion to the Holy Spirit through the absolute exercise of the virtues of
fatherly love, justice, love of man, chastity. Man can be saved only when he loses his natural egoism, Adam, and
becomes a vessel for the Holy Spirit: all the deeds of the blessed man must agree with the direction of the world
movement, with the Holy Spirit.
ii 207 Here the ethics of Christianity is decided. A wild apple tree can only bear sour fruits. Likewise, only a bad person can
do bad deeds. If, nevertheless, he succeeds in doing a good by law, now and then they are perfectly worthless. It is the
same as mechanically fixing a noble apple beside the wild apples to a wild apple-tree: he has not been born out of the
sap And not with the branch. If a man is to yield moral, that is to say, valuable deeds, which are rewarded, his nature
 must undergo a total change: the wild apple-tree must receive noble grafts, which in man are the virtues taught in his
blood and taught by Christian ethics.
The part of exoteric Christianity which embraces ethics has been exhaustively dealt with in my principal work, and I
am not going to repeat it. Let us now examine the other part, which has not been discussed there, critically.
Of the three divine beings, Christ first changed God to the people.
God appears in exoteric Christianity under three forms.
First, as the transfigured God of David, that is, as a powerful, loving, faithful father and helper, not as an
omnipotent, now good, sometimes angry God. The individual is opposed to God as a source of power that is semi-
independent, over whose whole heart God does not have power.
But God continually directs the defiant heart through good motives, until at last it is only receptive to it and finds
salvation. For this purpose, that is, to increase and strengthen the good motives, this good, merciful Father has sent his
Son into the world.
For God hath not sent his Son into the world, that he may judge the world, but that the world through him may be saved.
(John 3: 17)
And when I be exalted from the earth, I will draw them all unto me.
(Ibid. 12, 32.)
No one can come to me except the Father who sent me.
(Ib. 6, 44.)
ii 208 In this half-self-reliance of the individual and the paternal love of God, the Persian dualism, which Christ knew as well
as the Indian religions, is as clear and pure as in the dogma of original sin, which is also borrowed from the Zend
religion. The question of why Christ leaned more on this dualism than on the Indian religions is a sufficient answer to
the fact that the Jews, after their captivity, had quite different religious views than before. The Persian light religion had
essentially modified the monotheism of the Jewish people. From this it can be seen that the first book of Moses is more
recent than the books of Samuel. In the latter, as I recollect, it is still taught that an evil spirit came forth from the
Eternal God, and took hold of Saul. In the former, Satan appears as the evil principle.
Christ now found in the people the Persian dualistic conception, and as a founder of religion, that is, as an eminently
practical man, he used the fixed presence as a point of support for his ardent ideas of reformation. In every religious
founder, the philosopher must resign, and the more he resigns, the more energetic the wise self-restraint, the greater the
practical successes the former will have.
For the same reason, he did not teach budhist nonbeing, but a continuation of life in the kingdom of heaven, as well
as a living God beside a living world (Christ): the former because the Jews were still bursting with vitality and energy
His pessimism. The latter was because the idea of a personal, powerful and powerful God was inescapable in the Jews,
whereas in the time of Budha the concept of God was already so blurred that Budha could completely extinguish the
obscure light contours without finding the slightest resistance. Christ knew his people, the conceited chosen people of
Jehovah, and made concessions because, like every free, glorious soul, he longed for the breakthrough of truth:
I have come to light a fire on earth; What would I prefer, for it was already burning?
(Luc 12, 49).
ii 209 In the closest connection, he taught a second form of God, the omnipotent Jehovah of Jehovah. If he had looked
through his listeners, and found that he had done it with Jews of the old faith, he immediately became a practical man
to the hindrance. Now, suddenly, God was a zealous, revengeful, wrathful, omnipotent God who had come upon the
poor creatures, who had received their essence from him, and therefore could not act otherwise than they acted,
ruthlessly entered hell And teeth-chattering, and no salvation, "if they provoked him by transgression of the law.
 Suddenly the Son himself was nothing against God.
What are you calling me? No one is good except the one God.
(Matthew 19:17)
To sit on my right and to the left is not for me, but is prepared for it by my father.
(Matthew 20: 23)
Heaven and earth will pass away. Of the day and the hour, no one knows ... not even the son, but only the father.
(Marc 13, 32).
The third form, finally, is the hypostasis of the heart's peace, or the personified one (not perceived as a contrast by
reflection), the bliss of not being. From this God of loving Master said usually only en petit comit when he was alone
with his twelve elect, or when he prayed alone.
If you had loved me, you would rejoice that I said, "I am going to the Father."
(John 14:28)
I have departed from the Father, and have come into the world; Again, I leave the world and go to the Father.
(John 16:28)
Now tell me, father, with yourself with the clarity that I had with you before the world was.
(John 17: 5)
The latter passage is particularly significant: it clearly points to the peace of the only simple, self-determined primal
being
ii 210 Before the world, in which peace Christ had been part because of this unity. Of course, as we have said, this was a state
found by reflection, and then felt by the heart, which, because unconscious, could not have been a state, no salvation.
Similarly, exoteric Christianity shows Christ, the second person of the triune, in various forms.
The first is the original esoteric form:
I and the Father are one.
The second is the smaller person already discussed with the father. In this form Christ speaks of the incarnated God,
of whom God, the human and servant form, has assumed. In the confession of faith of Athanasius, all the passages of
the New Testament, where Christ spoke of the Father as a higher, greater being, are made inconsistent by reference to
the humanity of Christ. Thus it is said there:
God is born Christ out of the Father's nature before the world: man is born of the mother nature in the world.
A perfect God: a perfect man with a rational soul and a human body.
He is equal to the Father, according to the Godhead: for he is the Father, according to mankind.
And though he is God and man, he is not two, but one Christ.
Christ, in this second form, was an individual among countless other individuals in the world; But as a perfectly
pure one in which only the Holy Spirit works.
My food is that I will do the will of him who sent me, and complete his work.
(John 4, 34).
My father has worked so far, and I am also working.
(Ib. 5, 17)
The Son can do nothing of himself, for what he seeks to do the Father: for what is the same, so does the Son.
(Ib. 5, 19)
Which among you can make me sin?
(Ib. 8, 46.)
ii 211 This second form also completely breaks the esoteric original form. As we shall remember, the whole world is the
incarnation of God or the Son, and only in this sense, that is, only by identifying Christ with the universe, could he say:
 I and the Father are one.
In exoteric part of his teaching, however, he separates from the Collectiv unit in the world, because he felt himself
to be perfectly pure essence and sat down in an absolute contrast to the remainder, which is now called par excellence
"world" through and through Is evil.
It is easy to see that this is again a matter of the dualistic religious concept of the people. As Christ God identified
with Ormuzd, the Persian god of light, he also made the world in the narrower sense the work of Satan (Ahriman).
You are of the Father, the devil, and according to your father's lust you will do. The same is a murderer of the beginning,
and is not consummated in truth; For the truth is not in him.
(John 8:44).
The world can not hate you; But I hate them; For I bear witness to her, that her works are evil.
(Ib. 7, 7.)
You are from below, I am from above. You are of this world, I am not of this world.
(Ib. 8, 23)
All this could not find a place in the esoteric part; For in this Christ is the whole world, which has a necessary
course. The most violent individual will to life, which we shall call a vicious devil (let us characterize it quite
succinctly), helps to make this necessary course as good as the purest saint. What, then, is really, on the very highest
standpoint of philosophy, that is, the highest standpoint of esoteric Christianity, a man whom we call a wicked devil?
What does he want? He wants precisely that which the saint wants: non-existence. But this goal is concealed from him,
and life is at the same time both a means and an end, while at the same time
ii 212 It is merely a means before the clear eye of the philosopher. The more violently life is wanted, the sooner the force is
killed and the non-existence achieved. This is why the most affable natures, who are reborn, suddenly become ascetics
from feasting, murderers, thieves. They are to be compared to a stone hurled upwards with great force: the higher they
have been thrown, that is, the greater the initial velocity, the greater the final velocity.
Here is also the solution to the beautiful Persian myth that Satan is overcome by God and becomes a pure god of
light at the end of the world. Satan is the personified means to an end. God can only achieve through Satan, through the
wild struggle of individuals, what he wills: non-being. The so-called evil, the sin, arises from the same effect which
springs from so-called goodness, virtue. From Christ (the world) Satan (the struggle of the individuals) and the Holy
Spirit (the holy resultant from this struggle of the individuals).
Who wants to get to know to the bottom of the evil principle in his demonic beauty, must read Milton's Paradise
Lost. The fallen archangel, thrown proudly backward, with profound melancholy in the gloomy eye and around the
mouth the lines of agonizing suffering, not thirsting for relief in the pure light, but in the red glow of the fulness of hell-
this tortured spirit leaves a string in every human being Sympathetic sound. Even the brilliant Byron has put the evil
principle into the right light.
Of course, in exoteric Christianity, too, the Holy Spirit must show itself in various forms, the more so as, as we have
seen, it has already been esoteric on two sides: once as a divine law (virtues of the love of the Fatherland, justice,
charity and love) Chastity), proceeding from the Father alone, and then as a resultant movement from the movements
of all the individual individuals which are dynamically connected, that is, from the Father and the Son.
Thus we first see the Holy Spirit, that is, the Absolute Good, as a divine law, which was already from the beginning
of mankind in the world, not perfect before Christ. |
ii 213 Moses was already driven by the Holy Spirit when he gave his law, that is, to teach Father's love, righteousness, and
charity (obedience to God).
You must not imagine that I have come to dissolve the law or the prophets. I have not come to dissolve, but to fulfill.
 For I say unto you, verily, until heaven and earth shall perish shall not the smallest letter, nor a title of the law, multiply.
(Matthew 5, 17, 18)
Christ demanded the same virtues (only love of his neighbor was more stringent than love of his enemies) and
added the absolute chastity. In my principal work I have led all clear and unambiguous passages concerning chastity,
with the exception of the following, which had escaped me:
Verily, I say unto you, He that taketh not the kingdom of God as a child, shall not enter.
(Luc 18, 17.)
In this passage, the demand for absolute chastity, virginity, is veiled, which is why it escaped me earlier. The
children show, as the adults, very definite character qualities, will qualities, good as well as bad, and therefore, in this
respect, there can be no difference between child and man, Women. Many a girl is more wicked and worse than an
adult. But A Fundamental- There is a difference between the children and the grown-ups: the sexual impulse is
dormant, the awful demon, or, as Goethe calls him, the loose and self-centered boy Cupido, disrupts all the equipment
in the house, Kitchen and cellar, making the previously so peaceful, so orderly head into a fool's house with the most
disastrous disorder. And therefore, one must be a child, that is, to live absolutely chaste, if one should find peace in the
world and heavenly kingdom in death. It really is no different: in the kingdom of God one can only come as a child.
We also read the first chapter of the Gospel of Lucae and verses 26 and 27 of the second chapter, and it will be seen
clearly that the Holy Spirit was already working before Christ.
ii 214 The second form is the Comforter, the Paraclet, that is, the sum of motives given to mankind first by the appearance of
Christ and his doctrine. The Paraclet is, as it were, an excerpt from the sum of good motifs, or an addition to them (by
the new doctrine).
If they will answer you, do not be troubled, or what you are to speak, for it shall be given you in the hour which you shall
speak.
For you are not those who speak, but it is your Father's Spirit who speaketh through you.
(Matthew 10, 19. 20)
And I will ask the Father, and he shall give you another comforter, that he may be with you for ever: the spirit of truth.
(John 14: 16-17)
But the comforter, the holy spirit, which my Father will send in my name, he will teach you all things, and you will
remember all that I have told you.
(John 14:26)
But he said this from the Spirit, which was to receive those who believed in him; For the Holy Spirit was not yet there, for
Jesus had not yet been cleftified.
(John 7:39).
But I tell you the truth: it is good for you that I go. For if I go not, the Comforter will not come to you. But if I go, I will
send him to you.
(John 16:17)
From this it is plainly clear that the motives alone were given, which Christ gave to the world at all. He knew
perfectly well that his doctrine was nothing without the sacrificial death of the martyr, without the sacrifice of blood,
that only through this conclusion of his pure activity would a true comforter and promoter, an acceleration of the course
of the world be given.
This Holy Spirit, that is, the one in the further form, as well as the Paraklet, can, of course, not proceed from the Son
because it is only the personification of the good motives. The spirit which emanates from the Father and the Son is
merely the movement of the world or the sum of all motives, good and bad, because no being can act without motive,
ie, move.
ii 215 We therefore have in the esoteric part of Christianity:
1) The dead God;
2) The Son (the world);
3) The Holy Spirit (the movement of the world);
a. The divine law of motion, the spirit of truth (emanating from the Father);
b. The general movement to non-existence (emanating from father and son).
Furthermore, we have in the exoteric part:
4) God as a living God-father (half power - Ormuzd);
5) God as Almighty Jew-God (Jehovah);
6) God as a hypostatized heart-peace (primeness, or nothingness);
7) Christ as a pure individual (God-man);
8th) Holy Spirit as sum of all good motives from the beginning of mankind;
9) Holy Spirit as Paraklet.
Thus we have gathered ten sacred forms of God, four basic forms, and six exoteric variations, all of which are to be
found in the New Testament. We shall not, then, be astonished at the immense quantity of paper which has been
described with exegeses and commentaries on the doctrine of Christ; We shall not be surprised at the immense
Christian- Theological literature which has been preserved up to our own day; One will not be astonished at the heated
controversies which have taken place over the New Testament and over the streams of blood which have been shed for
the sake of the same.
This, however, which could never be seriously disputed, which, from all this, was ever more radiant and luminous,
which the simple faithful Christian connoisseur always held, always refreshed and always strengthened itself-that is the
divine law, the spirit of truth Christian Virtues:
Love of the fatherland, justice, charity and chastity.
According to this law, the world, the whole world, will be redeemed even the smallest grain of existence. This great
law gives to the one who has seized it glowing, the heavenly kingdom already in this world, and secure, definite,
supreme redemption in death; It bestows these great possessions to every king
ii 216 The officer, the soldier, the artist, the scholar, the merchant, the craftsman, the peasant-but it must be sought and
glowed as the most precious treasure in the blood; Otherwise it remains dead letter and acts mechanically, not
organically.
We still have to keep a little gleam in exoteric Christianity.
We have already had occasion to admire the practical meaning of the Savior in not wishing to go with his head
through the wall, but, as much as he can, to do with his profound doctrine. He had a very fine head; And also a great
deal of human knowledge, because he was above man, because he
No longer in the world
(Jn 17:11)
Was, though he was in the world; For it is an indispensable condition for the absolute knowledge of man that man
should be withdrawn from mankind in a radical manner, after having been followed, for a while, into their most hidden
corners of retreat. Only the one can love mankind and fight with a true heart for him who is hovering over her, no
longer standing in her.
Wherever Christ believed that words spoken by him might become powerful motives for good deeds, he did not
hesitate to choose ambiguous expressions. He knew that this was so good as to be unambiguous; Because the head is
unclear, if fear is in the heart. I will not say that Christ has lied; Although there is no shyness in this respect, for there
 are lies which are not merely dishonorable, but are worthy of honor: they are lies in the service of truth, or, if this is not
general enough, lies which are absolute to the virtuous individual To take no advantage. Through the "virtuous"
predicate, the necessary barrier, which protects against abuse, is erected here.
So he said for example:
Verily, I say unto you, there are some here that shall not taste death, until they may see the Son of man coming in his
kingdom.
(Matthew 16:28)
Verily, I say unto you, this generation shall not pass away until all this be done:
(Ibid. 24, 34.)
ii 217 Which indicated the end of the world, the day and hour of which he had not explicitly declared to know. By "sex," the
whole of mankind may be meant, and with the "others," which he would show in his transfiguration. Of course, his
immediate surroundings at first thought of the end of the world, and what a mighty motive must be the catastrophe that
was regarded as a great catastrophe for many. The terrible thought had to shift the mind into that peculiarly anxious
mood, which can be called the fertility moment of rebirth. Thus, Christ also eminently practiced.
In the same way he manifested practical meaning in the fact that he placed his person in relation to prophecies of the
prophets of the Old Testament:
Or do you think I could not ask my father to send me more than twelve legions of angels?
But how would the Scripture be fulfilled? It must go.
(Matth, 28, 53, 54).
For how such a thing must have acted in the service of truth, that is, for the spread of the genius of the greatest Jew.
Moreover, this passage unveils the ground of the Savior's moral enthusiasm, which I shall later put into the proper light.
The wonders should be left entirely unseen to every rational; Because rationalization is not possible at all. There is
only a miracle, and that is Christ Himself, that is, the origin of the world. It is best to keep to the statement of Christ
that he will not effect a single miracle:
And he sighed in his spirit, and said, What is this sign of sex? Verily I say unto you, There shall be no sign of this
generation.
(Marc 8, 12.)
Like Budha, Christ also had the highest moral courage and was a political-social reformer. He even boldly
pronounced the law of all political revolutions and sanctified them.
But in vain do they serve me, for they teach such doctrines, which are nothing but human commandments.
(Matthew 15: 9)
ii 218 There is only one unchangeable, holy, inviolable law, and that is the divine law (the four Christian virtues) which
embraces the two basic laws of the state against murder and theft (justice). All other law is the commandment of man,
which, if it is contrary to the divine law, may be attacked and overthrown from the ground of the divine law; so, who
does this, eo ipso is eminently moral. All the political and social revolutions which have been made can now be
deduced from the part of the divine commandment, that is, "Love your neighbor as yourself"; And all the coming will
be derived from it until the day when humanity will be a herd and have a shepherd.
Christ has said nothing about suicide. However, from the fact that, when the evil comes from the heart of men
(Marcos 7:21, 22) suicide does not appear, it may be concluded that he was not capable of withdrawing the exoterically
learned kingdom of heaven from a suicide ; Indeed, as I have shown in my principal work, the morality of Christ is
nothing other than the commandment of slow suicide, and therefore, when one takes the prophesied downfall of the
world, one can almost say that Christ, like Budha, is suicide Has recommended. I therefore insist so much on this point,
 because, as I must frankly confess, the heartless judgment of most men, especially of the priests, is the only thing about
the suicide, which can still deeply upset me. I would also like to destroy all the windy motives which may prevent man
from seeking the quiet night of death, and if my confession that I will quietly shake the existence, if the death-feeling in
me only increases a little Can help one or the other of my neighbors in the struggle with life, so I do it herewith.
He who invests the philosopher's coat has sworn to the flag of truth, and now, whatever it may be, shameful treachery is
wherever it is, wherever it may be.
Schopenhauer.
Go without trembling, my brethren, out of this life when it is too hard for you: you will find neither a kingdom of
heaven nor a hell in the grave.
ii 219 I do not want to lose a word about the candor and goodness of the Christian doctrine: it is too well known. On the
other hand, I would like to draw attention to the difference between Johanne and Pauline Christianity already pointed
out by the unforgettable fiction.
The gospel of John is the deepest and most beautiful of the four, and at the same time the purest mirror of exoteric
doctrine. It is the gospel of love, and as it cools the hot forehead of the world's most savage child, it is also a heart-
strengthening book at any time for Him who takes the clearest summit of philosophy and stands high above religion.
Pauline Christianity, on the other hand, is precisely the counterfeiting of the doctrine of the mild Savior. In the letter
to the Romans, Paul, with a daring hand, blurred the basic lines of the high doctrine and threw men back to Jehovah, as
if Christ had not been there. Paul has the greatest merit for the spread of Christianity, but he has not understood his
master. That he was a strong, energetic man, an intrepid man of deed, can not be disputed; But whether he was a
brilliant disciple, or merely a subtle, hair-splitting, talented rabbi. I must declare him genius.
 III. The character of Christ.
ii 219u
But this is the true Christian faith that we
A single God in three persons, and three persons in
Some deity.
Athanasius.
You say: I am a king.
Jn 18:37.

The life of Christ is too much known to those who have been educated in Christian doctrine, as other believers, who
live in Christian states, to make it the subject of an essay. On the other hand, his character is still vacillating, and I will
try to make it out of the New Testament. We shall find that the
ii 220 Huge many qualities of Budha, but also great peculiarities. The two doctrines are identical, if one considers the
essentials alone; But Budha was an Indian, Christ a Jew; They could not therefore have the same character: the
mother's milk was not the same.
Let us first establish the common.
Christ was like Budha. He had a great imagination, a keen understanding, a clear, decisive power of judgment. His
mind was a pure mirror of the outer world and had a bright self-consciousness. As he looked through the people as he
correctly estimated their weaknesses and their supposed happiness, no fold of his own heart was hidden from him, and
no condition in his breast escaped him.
Like Budha, he was no scholar. If he had been a scholar, he would never have become a teacher of mankind. Any
God-inspired can be a scholar, if he wills; Because if he wants it, what should prevent him? He is a genius, and to the
know-how belongs only talent, time and seat meat: nothing else. But what wise hero would ever have sat with pleasure
in the chair? No one. By force they, the glorious, are held fast to the anvil by rebellious rebellion of their innermost
being, and with feverish impatience they forge the sword which is indispensable to them. Their thoughts are lightnings,
which flinch a struggling, troubled individuality; Their ideals are thrown from the boiling and burning depth of their
minds into the clear ether of their mind, as Vesuvius throws its lava masses into the sunny, peaceful landscape of
Naples.
With the safest instinct, with the whole vision of their demon, they are withdrawn from the multiculturalism, which
would make their minds a facial force at the expense of the depths. On the other hand, the demon, like the instinct,
drives the bee to all the flowers and flowers of the universal human spirit, and they suck in a strange haste, as if they
had only a few hours to live, the proper nectar; To honey processing.
In this way, they never flow into flatness, nor lose their own precious thoughts by strange ones, as the water drop is
sucked in by the sun. They can be fertilized
ii 221 But not crushed. They can be deepened and concentrated by external pressure, but they can not be flattened and
dispersed. Their knowledge resembles a bowl of pure jasmine oil, the most precious oil which it gives; The multiple of
a ton of water with such a drop.
 Because Christ was not a scholar, but showed herself to be knowledgeable in all fields of knowledge at the time, and
had an overwhelming eloquence, on the one hand the scorn of the flat Law-scholars, the Pharisees, and on the other the
great admiration of the people.
And the Jews were astonished, and said, How can this man be the scripture, if he have not learned it?
(Jn 7: 18.)
And they gave all testimony of him, and were astonished at the kindly words which came out of his mouth.
(Luc 4, 22.)
And they were astonished at his doctrine; For his speech was mighty.
(Luc 4, 32).
Of course, the petty flatheads kept to the profession of Christ before he went into the desert, pointing to the
"carpentry," as the trembling brahmins had pointed out to the prince from the warrior's caste.
We know of this is.
(Jn 7:27)
Is he not the carpenter, the son of Mary, and the brother of Jacobi, and Joses, and Judea, and Simonis?
(Marc 6, 3)
Yet these poor men have always believed that the truth could only be revealed by a connoisseur, or, more precisely,
that it could only be found in certain castes or circles.
Are you also a Galilean? Forsche and see, there is no prophet in Galilee.
(Jn 7: 52).
And since no one of them had judgmental power yet, no one has seen it, and no one will see that only one parishival
is sacrificed to the sacred bowl of the Grail, ie, one who prefers to listen to the bird song in the green forest
ii 222 Subtle whistles, and peculiar thoughts of a smoking lamp or a hair-splitting activity.
But when he shot the bird,
The first singing was so sweet,
So he cries aloud and punishes
With raking his innocent hair.
His body was clear and bright:
On the map at the source
He washed himself every morning.
Nor did he care
When above him the little bird Sang,
The heart so sweetly pierced him:
His breasts extended.
With tears he ran into the house.
The king said, "Who did you do?
You were out there. "
He did not know what to say.
Tungsten v. Eschenbach.
As far as the spiritual similarity of Christ with Budha.
On the side of the will, the character, the demon, we find first the mercy, the suffocating compassion with the people
as Budha felt.
And when he saw the people, he lamented him; For they were smothered, and scattered, as the sheep which have no
shepherd.
(Matthew 9:36).
 The sign of the false prophet was from the beginning of mankind, and will be to the end of it: to accept thirst for
honor, glory, and distinction from his fellows. He is driven by ambition and domineering (the Gracchi, Mirabeau,
Robespierre, Lassalle). The false prophets do great things; they perform important deeds for mankind; they give it a
mighty thrust forward, but every child feels the ambiguous notion that they can not be placed beside the true prophets,
the wise heroes; A divisive gap between the two classes.
What drives the real prophets in such a way that they think a storm of wind has seized them like a linden leaf, and
ii 223 Move them forward, always forward, unstoppable in a flying hurry: this is the heartbreaking compassion with their
dark, well-balanced brethren.
And this pity is a thousand times greater than the suffering of the brethren; For, as the eye can not see itself, they
can not perceive their condition objectively. Just as the one bit of bitterness can taste bitter, which the sweetness has
already felt, so also the suffering of the change is dependent on the preceding feeling of pure heart peace. This contrast,
which is necessary for the origin of the genuine love of man, can arise only from a pure soul, a soul which glowingly
received the divine law within itself, and has tasted all its blessings in itself.
My teaching is not mine, but the one who sent me.
If any man will do this, he will know whether this doctrine is of God, or whether I speak of myself.
He who speaks of himself is seeking his own honor; But he that seeketh the honor of him that sent him is true, and is not
unrighteous in him.
(Jn 7: 16-18).
The true prophets alone can do something for others without having any other personal advantage than the heart's
peace. They want to be free from the sympathy with others, which causes their heart to swell up to their throats and
threaten to stifle them; They want to kill this positive suffering, and therefore they will be driven back from the peace
and the delicious solitude of the desert with irresistible force, into the confusion and tumult of the people, where they
are of the highest order That they can bring: the outward rest, kicked, whipped, bepieen, and finally beaten to the cross.
Strange! They hover above mankind; Nothing that can move the dreary seed of Adam, not glory, not power, not
gold can irritate her; They revel in all the bliss of a pure and bright individuality; They would satisfy themselves,
whether they should be a thousand years old; And yet they are drawn from this paradise to their solitary, bright
individuality
ii 224 Land hurled, thrown down from the golden summit into the dark, sultry, narrow valley. Why? Because they are
merciful and only because they are merciful.
And so they enter, immobile in the interior, into the violent, restless, outward movement. Their delicate fine hands
seize the rebellious hard human substance and with the nails alone they seek, - the greatest artists on this earth! - to dig
the ideal figure in granite, which lives in her mind, and hangs in unspeakable holdings as a pityless mankind, a
humanity without need and misery, in front of her drunken eye.
O how the tender hands bleed! How their nerves are split a thousand times, and every fiber is torn and torn! But
they do not rest, they continue to work, always because they have to.
They have only their nails: only their speech, only redeeming words. But what power is there? The human word is
stronger and stronger than the elementary powers. It has, subjectively expressed, causality and the causality of no
natural force can be compared with its own. As a word of deadly gifts can separate people more than the waves of the
sea in a storm, or safer than the sharpest knife, the word of salvation can connect them indissolubly and make apricot
trees out of thornbushes, The best earth and the most fertile rain would not be able to effect.
And all the people desired to touch him; For it went forth from him, and healed them all.
(Luc 6, 19.)
 This very important passage can only be explained from this point of view; Only the most creepy thinking could call
for the help of animal magnetism.
Like Budha was also Christ Fatalist. As the latter cut off his hair and threw it into the air, in order to force a council
from the outside, because his heart was silent, the noble Jew, too, always asked the fate in critical situations, more
precisely his God, and begged him To give him a sign, a sign.
Then the book of the prophet Isaiah was given him. And when he had thrown out the book, he found the place where it was
written,
ii 225 The Spirit of the Lord is with me, for which he hath anointed me, and sent to preach the gospel to the poor, to heal the crushed
hearts, to preach the captives, to be rid of them, and to the blind, and the oppressed They should be free and unmarried.
(Luc 4, 17, 18)
And as he was throwing the book! How must this accidental opening-up of the important passage fill him with
courage for his mission? Everyone who looks back into his life will at least find a case where he was, in fact,
unconscious. His heart was completely silent, and he found no advice with his friends or relatives. There was perhaps
an old piece of paper, which he found by chance, or a bird sitting and singing by chance, or the word of a man whom he
saw for the first time, or the state after a prayer to God Flowed from the heart only as a wordless stream, something
sudden, something accidental, which showed him the right path. If he finds such a case, he will hardly disappoint my
interpretation. I am also firmly opposed to the insinuation that I am a simple-minded card-beater, a lead-maker, and a
bible. On the other hand, I confess that I sometimes open the Bible, or Kant, or Spinoza, or Schopenhauer, with the
definite intention of letting me use the first sentence above, right or left, or lower right or left, to the line. It happens
very rarely, only in very critical situations, and always I am alone.
Do I act foolishly? In no way, even from the most superficial point of view. For from this point of view the essence
of chance is not fathomed, nor is it recognized. Here we see only the sovereign construction of a causality, which I
boldly place for my person. I am able to create a cause which then has the same strength as the arm of a man who hurls
me on his side or his thrust, which makes me fall ten feet wide. Now an action occurs in the phenomenon, which can be
taken completely into the natural causal series as a necessary limb, and I act as necessary as when I leave a burning
house, or take a refreshing bath in summer, attracted by the water.
ii 226 From this point of view, therefore, I do not acknowledge that an omnipotent wisdom which guides the destinies of
men, has made me find precisely this passage in the gospel of John, precisely this passage in Spinoza, & c. I simply
manage to end my wavering, an external causality.
But how does the matter arise when, for example, I rely on the dogma of the triad? The movement of the smallest
sun-dust in front of the world has been established, and the world is in a necessary connection. In other words, in other
words, there is no coincidence as Schiller said.
Because this is the right view of the world, we see the very most important men of the past always creating a
causality when there was none; For if there is such a thing, that is, if either the interior or the external world speaks
clearly, they can not at all be able to create a cause arbitrarily.
This procedure, which may be called a question of fate, is, of course, far from that of the superstitious, though both
methods have the same origin: the clear or unclear conception of a world which is absolutely dominated by the
necessity, because It was a simple unit. The bearer of the former procedure, a rational fatalist, will in no circumstances
be dependent on Friday, on the number of thirteen, on the meeting with a funeral, lamb or lambs, of lamenting furnace
fire, of dreams, of Sayings of a gypsy, & c. He keeps himself free from all this silly stuff, and in critical situations alone
creates a cause for action.
So Budha. So also Christ.
 This method of Christ is most clearly shown in the fact that he intimately linked his individual mission with the
prophecies of the prophets of the Old Testament. He thereby created a causality that drove him to his death; For is it
impossible to assert that he would never have been crucified if he had not drawn this volume arbitrarily around him?
ii 227 And he said unto them, These are the speeches which I said unto you, when I was with you: for all things that are written of me in
the law of Moses, in the prophets, and in the psalms, shall be fulfilled.
(Luc 24, 44).
The place mentioned above also belongs here:
Or do you think I could not ask my father to send me more than twelve legions of angels?
But how would the Scripture be fulfilled? It must go.
(Matthew 26, 53, 54).
Now we will deepen ourselves into the character traits of Christ, which were either very peculiar to him, or only
remotely similar to Budha's resemblance.
Budha fought all his battles as a prince or in the desert. When he left the desert and began to teach, his soul was an
ever-clear mirror, which could no longer be blurred. No hesitation, no more passion, but full confidence in his mission,
perfect goodness, perfect pride.
Not so Christ. He was made a fabric other than Budha, he was a Jew, no Indian, he had not located at the breast of
Mary at that Queen Mahamaya.
When the Jews were still a closed people, they bore the character of all the Semites: they soon grew like a crocodile,
or spread like a peacock; sometimes they twisted like a worm, whimpering like a trotted dog. They swayed between
excessive ruthlessness and excessive self-control. The poor kings, who had to reign over these trembling and defiant
bonds! Many Jews of our time still have this character. They show the most disgusting impudence, insolence, and
insolence, where they are sure, and the most unworthy self-revelation, the meanest and most disgusting dishonesty
when they lie in the dust.
Christ also moved in both directions, showing the vacillation between the two, but, of course, only on the basis of a
noble, highly developed individuality: the ideal of a Jew.
Soon he was despondent and anxious, and fought with the double
ii 228 On his mission, he soon glowed under the kiss of the conviction that he was the purest vessel of God.
My soul is grieved to death; Remain here and watch with me.
(Matthew 26, 38).
I have come to light a fire on earth: what would I rather have, for it was already burning?
But I must first be baptized with a baptism, and I am so afraid until it is finished.
(Luc 12, 49, 50).
On the other hand, in the state of the most perfect internalization:
The people of Nineveh will appear at the last judgment with this generation, and will condemn it; For they made repentance
after the sermon of Jonah. And behold, here is more than Jonas.
The queen of noon will appear at the last judgment with this generation, and will condemn it; For she came from the end of
the earth to hear Solomon's wisdom. And behold, here is more, for Solomon.
(Matthew 12, 41, 42)
And when he prayed the form of his face was changed, and his garment was white and shining.
(Luc 9, 29.)
In the latter place, dress can only be understood as the gown of the spirit, the countenance. The tremendous
enthusiasm made him pale and transfigured his features.
 The swaying between these two states of nameless fear and glowing enthusiasm had to make the essence of the
Savior lower and give him the stamp of the most touching melancholy. The desire to die, the longing for complete
annihilation, which was strengthened by the fact that he recognized his sacrificial death as a necessity, was constantly
struggling with the trembling flesh. Only a subhuman can read the thirteenth chapter of the Gospel of John without
tears.
The features of Budha, on the other hand, always showed calm composure, kindness, and indisputability. But that 's
why
ii 229 We also take Christ much closer and his life, and our heart is much stronger than the life of the great Indian.
The trust of Christ is closely linked to the vagueness discussed. While Budha had the rock-solid certainty that no
hair could be bent on him in this world because he was a teacher of mankind, Christ soon asked the cup to pass, and
soon he prayed with gloomy determination that thy will be done ,
That is why he did not come like Budha to the feeling of omnipotence and complete independence and self-control,
and to the exalted pride of Budha born from it:
I am the greatest of the lords of the earth; no one can be compared with me,
(. M. o. B., 146 and 361.)
But he always linked his pride to a strange power before which he bowed in humility. He took the view of Budha from
the other side. Then he said the proud words:
I do not take honor from people,
(Jn 5: 41).
or:
You say: I am a king;
(John 18: 37).
But to the pure god of light the noble Galilean was glad only to the received, not to the self-generated wisdom and
power.
At that hour Jesus rejoiced in the Spirit, saying, I bless thee, Father, and Lord of heaven, and the earth, that thou hast hidden
the wise and the wise, and have revealed it to the immature. Yes, father, so it was pleasing to you.
It's all handed over to me by my father. And no one knows who the father is, for only the Son.
(Luc 10, 21. 22.)
From this vacillation and melancholy, the passion of Christ and his lack of irony can be deduced. As a teacher,
Budha has never been more passionate. I recall that he more than the word against bad and simpletons: mogha purisa
(vain man) used. |
ii 230 How, on the other hand, did it sometimes roar and rage in Christ, how bright anger filled him when he struggled with
the phlegmic Pharisees, and had to grasp at all with his hands in human filth!
His eightfold woe over the Pharisees in the 23rd chapter of Ev. Matthai was inspired by the most angry anger of the
heart, and not only did he smash the money-changers in the temple with words like squares, but his profound
indignation also found expression in the fact that he hurled the tables of the changers and hurled the chairs of the deaf-
Buyer, and seller, and did not allow the temple to be cut short. Yes, more. He looked for a fig tree, and when he
discovered the infertility, he cursed him.
The latter may be conceived as one wishes, according to the letter or the spirit, one always stands before a lightly
aroused passion, a wavering, a tormented mind, which, however, was conditioned by great geniality.
And as rich as the Budhaist writings are in places where the calm and relaxed manner showed the finest irony, the
Gospels are so poor in this regard. One finds only the one place:
 And they said to him, Who art thou? And Jesus said to them, "First of all, I am speaking to you;
(John 8:25).
Which was, indeed, a very precious persuasion of the infertile hair-splitting of the Pharisees and of their lives in
Wolkenkukuksheim.
There is now only one main characteristic of Christ left to be discussed, namely, his passive resistance, which would
have been shown by Budha, if he had moved in the circumstances of the Savior. But it shows Christ only in a way
which can not be surpassed.
Pilate said to him, "Do you not hear how hard they sue you?
And he did not answer him to a word, so that the governor was very much astonished.
(Matthew 27, 13. 14.)
ii 231 When the glorious man had realized that his death was necessary, he entered into his sweet individuality as a snail
retreats into his house, and made with him whatever he wished to do: he quietly mocked, whipped with ruthen , Crown
with thorns, and finally hit the cross. It must have been if his doctrine with which he stood and fell was to become a
tree that shaded the world. He fled into his bright consciousness and did not move around the width of a hair.
I will also remark that a very great part of Christ's being, independent of his nationality, can only be derived from
the sex drive which he has completely suppressed. The consequences of virginity would then only have been
exacerbated by the original character, because the Jews were and are a voluptuous people and very fruitful. Genius is,
indeed, not a product of virginity, but if the former is already present, it is driven up by the latter to a level which is
inaccessible to another genius: this is the reward of abstinence. The semen is not exuded, but absorbed into the blood;
It is the most concentrated human power, and this power is now beneficial to the brain: the brain burns, as it were, in
pure oxygen instead of in ordinary air.
Thus the virginity exercises an illuminating influence on the mind; To the heart, resp. The whole blood-life, a
gloating, melancholic. Soon the heart swings high over the clouds, soon sinking into horrible melancholy, fear and
trepidation. For this reason too, the life of Budha had to be quite different from that of Christ. Budha, with the intention
of women, had a stormy youth behind him, when he became a hermit, like Augustine, the rebirth in the brothels. Budha
is to distinguish accurately by Prince Sidhartta. The former touched no woman. Thus the spirit could reap the fruit of
abstinence from sexual enjoyment, while the quiet blood was no longer essentially altered by chastity.
What Christ wished to gain was after death. The image of the crucified carpenter, who has gone to his death for
humanity, is in the same clear light as the image of the Indian King Sons, who is the throne
ii 232 His fathers, and dirty filled rice, and for forty-five years, tirelessly teaching and fighting, wandered the country to save
mankind. And no one else stands beside these two, no one will ever stand beside them. Only two others stand on a
deeper level on their right and left: Kant and Schopenhauer, heroes of the spirit, but not of the mind and the heart. What
are all the other outstanding people in all fields of culture compared with these? What Moses? What Phidias? What
Raphael? What Spinoza? What Newton? What Goethe? What Beethoven? And it is to the people that they have these
four! Well, he who can saturate himself with her milk! Of them and their doctrines are the beautiful, pithy words of
Fichte, with which he praised Christ and his teaching alone:
It is always true that, with our whole time, and with all our philosophical investigations, we have laid down on
the ground of Christianity, and have proceeded from it: that this Christianity has interspersed in the most varied
manner in our whole culture, and that in general we have nothing Would be all that we are, if not this mighty
principle had not proceeded in time. We can not abolish any part of our being, which has been inherited from our
past events; And there is no understanding among the intelligentsia with investigations, what would be, if not, what
is there. And so it is confirmed in every way that, to the end of the days before this Jesus of Nazareth, all the
intelligentsia will bow down, and all, the more they are themselves, the more humiliably will recognize the
exuberant glory of this great phenomenon.

----------
 Sixth essay.
The philosophy of redemption.
ii 233

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I dared it!
Ulrich van Hutten.

ii 235 The philosophy of salvation is the transfiguration and enlightenment of the Christian religion of redemption. On the
one hand, it is the combination of Indian pantheism and Budhaism; on the other hand, the combination of critical
idealism (Kant, Schopenhauer) with rational realism. This is purely accidental because it is an organic form of a basic
empirical principle: the individual, moving will to life, which, however, it unveils as a will to death.
I can not grasp the original of my philosophy in One sentence. I must develop it.
That which is indisputable, quite peculiar merit, as it were, its core, is this:
That for the first time she scientifically founded atheism.
But I can also express this merit in a sentence which seems to abolish the former completely. I can say that
My philosophy, for the first time, was the purest and most glorious theology, which for the first time was
scientifically grounded, was what the philosophers and free theologians had always imagined under God.
Atheism and theism: these seem to be absolute and incompatible opposites. They would also be both if God were a
concept of a definite content. But this is not the case, and therefore the opposition is only an apparent one, and atheism
and theism must be united.
Under God, since the one who is superior to the individual,
ii 236 Which was not controlled by him as a single force, presented two things:
1) A personal being according to the analogy of man (Jewish god).
2) An unfathomable being, whose efficacy, whose will can be recognized alone: pure omnipotence.
The personal nature was then reduced by the imagination of the artists to a good old man with a white beard.
To the former God, to the personal God of God, endowed with will and spirit, is my doctrine of Atheism; But
towards the latter God it is purer, genuine scientific theism; For according to my doctrine, God is not a simple unity in
the world, but the solid bond which embraces all the individuals of the world, and therefore so closely entwined,
because the world has sprung from a primordial simple unity. God in the world is therefore only a relation, not a
personality.
Hereupon my doctrine appears both polemically against rigid Jewish monotheism and pantheism in every form. It
also appears polemically against theism in the ordinary interpretation of the word, according to which God is half in the
world, half free outside the world. It is, however, pure theism in the sense that the individuals are not omnipotent, but
are limited by a power which is a mere relation in the world, but before the world a unity in which all individuals,
though in a manner incomprehensible to us , Existed.
 In order to make this important matter clearer, I make use of the excellent difference which the genius Christian
mystics made between God and God:
God as a divinity does not belong to it, neither will, nor knowledge, or revelation, nor that which can be called or spoken or
thought.
But God as God belongs, that He speaks Himself, confessing and loving Himself, and revealing Himself to Himself.
(The Franckforter.)
The distinction would be unmistakable if it had been made critically, not mystically; For it has a good sense only
when one divinely divorces God from God and God
ii 237 Before the world, placing God into the world, thus excluding one another and one another. The mystic, however, left
them in coexistence or better, or co-exist in person, which no human mind can think.
When I use the two words to characterize my philosophy, I must say:
The divinity existed before the world and is, in any case, unfathomable. It had neither will, nor knowledge, nor
revelation, that is, we are faced with something that can not subordinate itself to any knowledge, nor can it be reflected
in any.
This deity, however, died, the world giving birth. Or, in the words of the Franckenforter, when the divinity
expressed itself, confessed itself, loved itself, and revealed itself to itself, there arose God: that is, a world of
individuals, which bound a firm bond, so that the world, despite its innumerable Individuals has only a single
development.
So we have in the language of religion:
Divinity - God - Christ and Holy Spirit -
And in the language of my philosophy:
God - Dynamic Connection of the World -
- World of individuals and destiny -
(Necessary movement of the whole world).
In this way, my philosophy is the philosophy of Christianity, ie, the transfiguration and critical enlightenment of the
religion of redemption. It is also, as one must clearly see, the connection of the exoteric Budhaism (self-control of the
individual) with pantheism and monotheism (the dead individual) which contain teachings of half truths. It is,
moreover, atheism, as already remarked, against a personal God above the world or a single God in the world, and pure
theism, if the connection of the individuals, the relation in which they stand to one another, are God The co-operation
of all the individuals of the world, calls the will of God.
My doctrine is, therefore, in the most eminent sense of the word, the conclusion of all philosophical systems, and at
the same time the metamorphosis of true religion. In regard to speculative philosophy, it is certainly the absolute truth
because it is the esoteric
ii 238 Part of Budhaism and of Christianity. On the other hand, it is self-evident in its empirical part, which includes the
natural sciences, the arts, and the political sciences (political science, history, Economy, etc.), can be refined and
developed, ie no absolute philosophy.
This, of course, the purely original of my doctrine is, of course, the flower on an organically grown stalk with roots
and leaves. It is the result of a sum of investigations or also the keystone of a pyramid. The coincidence of this flower
with esoteric Budhaism and esoteric Christianity is accidental, which is clearly evident from the structure of my
system. But, as Fichte very aptly said, Christianity has intervened in the most manifold ways in our formation;
Moreover, truth is only one, while many paths lead to it, all of which are in the most manifold connection with one
another, or, in other words, the development of the mind is a general one.
 As an honest philosopher, I have established a firm ground under my feet only by a careful examination of our
knowledge, on which our external and internal experience rests.
In the domain of the theory of knowledge, I had first to confirm, on the basis of the most careful investigation, that
Locke's section through the real and ideal was radical and correct. I also had to confirm that space and time, substance,
causality, and interaction, according to the great doctrine of Kant, are purely ideal in our head, and there is nowhere
else, and that the activity of reason is synthesis. Moreover, I had to confirm that the Schopenhauer law of causation is a
priori and a function of the understanding, its only one.
On the other hand, in contradiction to Locke, Kant and Schopenhauer, I have found the following:
a. In contradiction with Locke:
That matter is not the thing in itself, but a form of the understanding, that is, a priori;
b. In contradiction with Kant:
1) that mathematical space and time do not post pure intuitions a priori, but compounds a | riori
ii 239 On the basis of the a priori point-space and the a priori point-time (present);
2) that the substance is not a priori, but an a posteriori - Connection on the basis of the a priori matter;
3) that the causality is not a priori, but a posteriori - Extension of the a priori law of causality (transition from
the action in the sense-organ to the cause);
4) that the interaction is not a priori, but an a posteriori - Connection on the basis of the a priori causal law,
resp. Of general causality;
c. In contradiction with Schopenhauer:
1) That the a priori law of causality itself irrefutably refers to the real action, resp. The thing in itself;
2) That the a priori law of causality does not hinder the recognition of all causal connections;
3) That the Kantian synthesis is indispensable.
Thus, in my theory of knowledge,
1) The point-space (pure ability to recognize the extent);
2) The point time;
3) Matter as a form of the understanding;
4) The correct explanation of the substance;
5) The correct explanation of the Kantian causality;
6) The correct explanation of the interaction.
The results are as follows:
1) That the law of causation leads to the thing-in-itself;
2) That the thing-in-itself has expansion, which is not identical with the space;
3) That the thing in itself has motion, which is not identical with time;
4) The point of the movement of the thing per se;
5) The real action of thing-in-itself on thing-in-itself;
6) The dynamic context.
As the main result of my theory of knowledge,
1) That the subjective matter (relative substance) separates the thing in itself from its appearance (that the thing
in itself is not matter, as Locke taught);
ii 240 2) That the thing in itself is a moving individual pure force.
The examination of inner experience confirmed the great doctrine of Schopenhauer:
 That the thing in itself is the uncritical will to live.
On the other hand, it was in contradiction with the ending of Schopenhauer's philosophy:
That the thing in itself is the individual will to life, which has a single product: the movement.
It will be recognized more and more that this important result, that is, the strictest separation of the thing in itself
from the modes of knowledge, and the determination of the thing in itself as the individual, moving will to life, will
fundamentally reform science. If, since then, the natural scientist had left the purely empirical path, and wanted to
oscillate at a higher point of view, in order to be able to draw results, the illusions of the subjective forms, infinite,
Etc, and misled him. The individual thing in itself, whose essence is merely a thing of a certain intensity and with a
definite direction, scares away all ghosts and makes the path of truth free.
With this single principle, confirmed from without and from within, this fact of inner and outer experience: the
individual, moving will to life, I went to the exploration of nature.
I found:
1) That irritability and sensibility are the activities of the parts of a divided part of the will, or objectively
expressed, that nerves and muscles are motion-factors;
2) That the blood of true undivided will, unconscious demon, resp. Uncritical instinct;
3) That the will, in its higher grades, diverges into qualities;
4) That the states should be separated from these qualities;
ii 241 5) That all states of a will are modalities of a normal state;
6) The great law of the weakening of power.
This great law is in contradiction with the now-learned law of the conservation of force. I confidently leave the
time to supplant the latter, and to bring the former into general application. Tempo galant 'uomo. (Time is an
honorary man.)
In the aesthetics I proved mainly:
1) That this science itself rests upon states of the will;
2) That the foundation of beauty is the harmonious movement;
3) That the subjective-beauty is firmly fixed on the a priori part of our knowledge.
I also specified precisely
The nature of the subjectively-beautiful in all its ramifications.
In ethics I proved:
On the one hand, on the part of egoism (individual will), on the other hand, on the course of mankind from
being to non-existence
a. With Kant, who thought action without a motive possible and had to take refuge in a god outside of the
world;
b. With Schopenhauer, who made the absence of all selfish motivation the criterion of a moral action and knew
no development of the world.
In politics I put
1) The historical main law: the law of suffering on (modification of the law of weakening of force);
2) I showed that mankind is approaching absolute death.
In metaphysics, finally, I found:
1) That the universe moves from being to non-being, and that it sinks into absolute nothing, that is, not into an
unconscious potency;
2) That the movement of all beings is not the will to live, but the will to death.
ii 242 So I came, from Schopenhauer's will to life, to the will to death as a final result, that is, I swung myself, standing on
the shoulders of Schopenhauer, to a position which no one had ever taken before me.
If I sum up here, my philosophy is the reconciliation of realism with Kant's critical idealism, or the true
transcendental idealism, which leaves things to their empirical reality and places them only through matter (substance)
as phenomena.
With my philosophy I have taken the fight:
1) With the prevailing psychology;
2) With the prevailing doctrine in the natural sciences (Newtonian theory of color and the theory of the movement
of the heavenly bodies, materialism, atomism, law of the conservation of force, transfer of the essence of the
ideal forms to the force, the doctrine of the metaphysical genre, liberation of the nature of subjective Forms on
the thing-in-itself (infinity of the universe);
3) With the ruling aesthetics (theism or Hegelian absolutism as the basis of aesthetics);
4) With the prevailing ethics (moral theology, ethical law of nature, the doctrine of duty);
5) With the basic constitution of the state;
6) With the ruling religion and with all philosophical doctrines.
All these enemies are giants; Some of them are a thousand years old, and their power has almost risen to the power
of omnipotence.
I am still standing alone, but behind me stands the mankind, which must be clinging to me, and before me lies the
bright, flaming east of the future. I look drunk into the dawn and into the first rays of the rising star of a new time, and I
am filled with certainty of victory.

----------
 Seventh essay.
The true confidence.
ii 243

----------
Command your ways to the Lord, and hope in Him: He will
To make good.
37. Psalm, v. 5.

ii 245 I have once witnessed how an old good woman visited an acquaintance who had lost her husband a few days before,
and was in the most oppressed position. When the old, dried-up, silver-haired mother said good-bye, she said, "Be
calm. God does not forsake the widows or the orphans. "
Not these words took hold of me and shook me: it was the sound of the voice, the tone of the greatest
determinateness, of the most unshakable faith, of unconditional trust; It was the glow of the blue eye, which passed
through a lightning, and then shone again calm, clear, mild, and friede.
What she said was the pure expression of that rock-solid trust which Christ described with the words:
Verily, I say unto you, who said to this mountain, Lift up, and cast thyself into the sea, and did not doubt in his heart, but
believed that what he said would be done.
(Marc 11, 23)
These words of the Savior express very well what is in question in a bold picture; For he who rests steadfastly on
the genuine trust which may have arisen, does not want to move any mountains; he either sits happily in his faith as a
child in his fairytale world: dreaming, calm, quiet, modest, Or he has much more important things to do than to move
mountains, to accomplish much more difficult accomplishments, and to accomplish them, so that he does more than lift
a mountain into the sea.
If there is a truth which the stupidest, the stupidest, and the narrowest man understands as well as the most
intelligent and ingenious,
ii 246 That a divine, powerful breath connects the things of this world, and that the individual beings soon seize and tear from
the outside, sometimes from the inside as a whirlwind.
When the veil of the beast had fallen, and the first man, a poor being with a wild impulse in the blood, and with a
very weak power of judgment, had already entered into existence, this divine breath was already felt, and the terror of
something invisible, mysterious, and supreme took place the humanity.
In the first essays we have gradually followed the position of the growing human spirit towards this invisible mind.
We have begun with polytheism, then have looked at every purification and metamorphosis individually; Then we
came to the Judaism of David and Solomon, to monotheism, and finally to pantheism. Then we examined the doctrine
of Sankhya and Budhaism, as well as pure Christianity. At last I laid bare the core of my teaching.
In a different way, our way was this: we went out of the desperate fright of the individual before the invisible mind,
when he did so, and the self-feeling of the individual, when the invisible mind did not act. Then we have found
confidence in a god of light and fear of a God of darkness; Then we found confidence in a single god of light when the
 individual knew that it had held the divine treaty, and immeasurable anxiety when it violated the divine law had acted
against the revealed will of God. Thereupon we looked at the equanimity, the indifference, and the wantlessness of the
individual of a unity in the world, for the individual had only to be a dead, unwilling tool in the hand of an omnipotent
unity, a marionette, a mere form for the shedding of the divinity hold. Then we noticed the reaction of the individual
against this distorted power distribution. In the individual, the Prometheus sparked a blazing flame: in defiant
blindness, the individual denied the divine breath in the world.
Then Budha rebelled: his spirit devoured the world, and laid God, all power, omnipotence, in his small but
immeasurably deep breast: a single real breast. From here
ii 247 Out of this single little breast, the incarnated God formed the fate of the only real individual. In this way the self-
confidence, which alternated with the fear of sensible real individuals in the world (Sankhyalhre, crude atheism),
replaced the immediate consciousness of God: I am God, who is to be able to do something to me that I do not in depth
My soul? (Budha, philosophical atheism).
Then we looked at Christianity, that is, the doctrine in a dogmatic hull: that God has become a world of multiplicity,
the origin of which is a unity, a deity, the holy breath which permeates the world. This breath is nothing personal,
nothing tangible:
God is a spirit.
It is the cycle of things, their connection, their connection, and the whole movement of the world. The sum of the
individuals as the only real is Christ. The holy law, according to which the world is moving, or the resultant of all the
individual movements, or the direction, the way of the world, is the Holy Spirit, the dove of salvation, which is the
mankind of mankind.
My philosophy has stripped the cover of dogma, and the above and the important result have been found
The self-sovereignty and omnipotence of the individual,
What Budha taught; But I have shown that this important result can not be found in the world alone, but only by
bringing God before the world, and in this way the individual, as it were, with one foot to the primordial domain , With
the other foot to the world. Now it is self-sovereign, not like Budha, in the world alone.
All religions without exception recognize divine breath; That all philosophical systems, with the exception of the
Indian Sankhyaeum and of materialism. Both systems are flat and untenable, are repugnant, crude atheism, but
materialism is only on the surface atheism; For no god is so fervently worshiped as the almighty dreamed matter of the
"barbers'," as Schopenhauer called the materialists.
The Sankhahalah has no followers, and so we can say apodictically:
ii 248 That every man feels more or less the breathing of the Divine: less, the rarer, the more educated he is. The higher man
is in the knowledge, the more disturbed is the mighty breathing of God: he is often melancholic and deeply
disheartened.
Now, on the basis of this general, now clear, sometimes dark, divine consciousness, we will examine the degrees of
trust and fear.
Man wants life as such. He wants it consciously and on a demonic (unconscious) drive. It was only in the second
place that he willed life in a certain form. If we now depart from the saints (from the holy Indian Brahmins, Budhaists,
Christians, and philosophers such as Spinoza was one), everyone hopes that the divine breath, like the butterfly, carries
his wings from one flower to another Is the ordinary trust in the goodness of God.
But since experience also teaches the stupid that divine breath is not only a quiet zephyr, but also a cold, cold
northern wind, or a terrible storm which may destroy the flower and the butterfly, the fear of God also comes to pass.
 Let us imagine a man of the ordinary kind who, just by a competent priest, came from the church and said: "I trust
in God, I stand in his hand, he will do it well." The most hidden fold, we would find that with this confident expression
he really wanted to express:
"My God will save me from destruction and destruction." He fears misfortune and death, most of all a sudden death.
Does this man trust in God? He trusts in fear: his trust is nothing more than fear of God in the tattered robe of trust:
the fear looks out of a thousand holes and tears.
We can now assume that between this trust in God, This fear of God, and the trust of the true believer, there was no
other degree of confidence. Differences arise only in the manner in which the believer takes the blows and good deeds
of fate: whether in the Poles absolute indignation and absolute rest, on the one hand, absolute joy
ii 249 And absolute rest, on the other hand, prevails, or is present at any point within these limits; Because he always speaks:
What God does, it is well.
It is only the flesh, as the theologians say, trembling or cheering: the soul is always trustworthy.
From this believer immediately a saint, as well as a doubter, will at once become a true sage, when death despises,
resp. Is loved.
God's fear is fear of death, God's trust is contempt for death.
He who has overcome the fear of death, and only He alone can produce the most delicious, most fragrant flower in
his mind: incontestability, immobility, unconditional trust; Because what in the world could somehow trouble such a
man? Noth? He has no fear of starving. Enemies? They can murder him at most, and death has no more horrors for
him. Physical pain? If this becomes intolerable, he repels the "stranger on earth," he will take him from his body in a
minute.
That is why the contempt for death is the basis and sine qua non of genuine trust.
But how can they be obtained? Through religion and through philosophy.
If religion gives the individual the glorious trust, she gives it to him in the guise of a beautiful madness. She
imagines a sweet picture of man, the glorious desire awakened in him, and in the embrace of the glorious illusion he
crushes the fear of death in his bosom. He despises the earthly life to preserve a more beautiful heavenly life for it.
Faith, therefore, is the condition of religious trust, and the more the capacity for faith in mankind diminishes, the
more rarely is the true faith in God, or what is the same, the more fearful, the more unstable, the more shaky, the more
unhappy.
We are now living in a period in which blissful internalization is becoming more and more frequent by the continual
decline of faith, the unhappy decay and frivolousness: it is the period of unhappy unbelief.
Philosophy remains. Can it help? Can she without
ii 250 A personal God, and without a kingdom of heaven, beyond the grave, a motive which internalizes, concentrates, and
thereby drives the flower of genuine trust, of unshakeable peace of soul, from a collected mind? Yes, she can; Surely
she can. It establishes the trust in pure knowledge, as religion has based it on faith.
As little as the religion of salvation, Christianity, can be passed on, my philosophy of salvation is as little to be
continued: it can only be perfected, that is, be expanded in detail, especially in physics; For in the world there is neither
a miracle nor an unfathomable mystery. Nature is perfect to explore. Only the origin of the world is a miracle and an
unfathomable mystery. I have shown, however, that the divine act, that is to say, the origin of the world, is intelligible
to us in the picture, if we employ the worldly principles of will and spirit as a regulative (non-constitutive) principle
with the intention of the primordial divinity. This, I believe, has led to the speculative impulse of man at the end of his
journey; For I can declare with the greatest apodictic certainty that no human mind will ever be able to account for the
nature of the pre-divine divinity. On the other hand, the creation of the divine decision, mirrored by myself in the
 image, of embodying itself in a world of multiplicity so as to be liberated from existence, must satisfy all rational
beings completely.
What has now emerged from my metaphysics? It is precisely a scientific basis, that is, a knowledge (no faith), upon
which the most unshakeable faith in God, absolute contempt for death, even love of death can be built.
For I first showed that every thing in the world is an unconscious will to death. This will to death is, especially in
man, completely concealed from the will to life, because the food is to death, as it is clear to the stupid, that we are
dying incessantly, our life is a slow death struggle , Opposes every man, until he finally blows out the light of life.
If such an order of things were possible at all, if man, in the very essence of his being, was not,
ii 251 Death wanted? The raw wants life as an excellent means of death, the way wants death directly.
It is, therefore, only to be made clear that we want death in the innermost core of our being; that is, we have only to
undermine the covering of our being, and immediately the conscious love of death is present, ie the full unchallenge in
life or the blessedest most glorious faith in God.
This revelation of our being is supported by a clear view into the world, which everywhere finds the great truth:
That life is essentially hopeless, and non-being is preferable to it;
Then by the result of the speculation:
That all that is is before the world in God, and has not been figured in the decision of God, and in the choice of
means for this purpose.
From this:
That nothing can happen to me in life, neither good nor evil, which I have not chosen, in full freedom, before the
world.
Thus a strange hand directly adds nothing to me in life, but only indirectly, that is, the foreign hand merely leads out
what I myself have chosen as a salvation for me.
If I now apply this principle to all that is affecting me in life, to happiness and misfortune, pain and lust, pleasure
and pain, disease and health, life or death, I must, I have only the matter quite clearly and clearly And my heart has
gloriously grasped the thoughts of salvation, accepting all the occurrences of life with a smiling face, and approaching
all possible incidents with absolute peace and serenity.
Philosopher, c'est apprendre mourir: This is the wisdom "last word".
He who does not fear death, Who falls into burning houses; Whoever does not fear death, He jumps without
hesitation into raging streams of water; Who does not fear death, Who throws himself in the most dense orbits; Who
does not fear death, takes unarmed the battle with a thousand armed giants - in a word, who does not fear death, who
alone can for others
ii 252 Do something, bleed for others, and at the same time have the only happiness, the only coveted property in this world:
the true heartfelt peace.
The right glory of the Savior was rightly put into it:
That he had overcome the terrors of hell and the horrors of death,
The suffering of life and death.
That is why I see my philosophy, which is nothing other than the purified philosophy of the genius Schopenhauer,
for a motive which will bring about the same internalization, deepening, and concentration in the people of our present
period of history, which the motif of the Savior in the first centuries after his Death. The next future will certainly
contain apparitions resembling the heart of the time: we shall have men like John, Paul, Chrysostom, and Augustine,
and women like Macrina, Emmelia, Monica, and Anthusa.
But as the day is only a day, because the night precedes and follows it, the deepest peace of heart can not be attained
without the dark dreadful night of despair. She must choke and frighten the individual, frighten and lacerate, she must
 break him, kill him, surely: Adam must die when Christ is to rise.
It was not, however, that this night was due to the fate of the fatalities: illness, hunger, broken existence, deaths of
beloved relatives, serious anxiety about existence. The man shakes and shakes the doubts and the heart of the heart.
The thorns have not yet been spared. Before he was transfigured, he looked into his gnawed stormy breast, or in his
bald, wild heart: there was only coldness, stiffness, and no breath of enthusiasm could be felt, no bubbling spring
rippling in the shade of flowering trees sang.
I have already pointed out several times the high rank which the Germanic peoples occupy among the nations of
mankind. Truly, we would be able to assert him if our people had produced only the Wolfram of Eschenbach in his
entire development. He is not the greatest poet of the Germans; But can there be a man who is serious
ii 253 That he was more than a small line among Goethe? From a purely philosophical point of view the fist becomes a pale
shadow beside the Parzival, and Wolfram surpasses Goethe's head; For what is the Parzival Other than the poetical
design of the real wise hero, the glorious glorification of Budha or Christ?
The Parzival is a poem which, however, has the gospel as a condition, but makes the Gospels dispensable. If these
were to be overthrown, all Budhaist writings would be overthrown, and only the Parzival would remain, mankind
would still have the "wisdom of the end." She should be confident: her further development would not lack the leaven,
not the cloud In the day, and the pillar of fire at night, "not the fragrant flower of the human spirit.
If one engages in the poetry of the genial franc, the struggles which the individual must pass through in light shells
will be seen as somewhere, until he reaches the clear summit in the golden semblance of salvation.
Woe, what is God?
I was subject to service to him,
As long as I am and can pray.
I will refuse to serve him in the future.
If he hates, I will bear him. * [1]
The individual defends himself defiantly and doggedly on his immediately felt and recognized basis of life and
throws from this rocky spot lightning and angry fire against the divine breath in the world.
Woe, what is God?
The poetry can be applied to any person who has an ethical purification process or has already completed it. But
their greatest value lies, as already pointed out, in their special application to the wise hero. We Germans have not
produced any wise heroes. As Indo-Germans, we only participate in the glory of Budha. The Jews have theirs: they can
not recognize him, because otherwise they would cease to be Jews. They can not boast of themselves as a people,
ii 254 Because among the Jews nationality and Judaism coincide: they are a theocratic nation. On the other hand, we Germans
have the wise hero in poetry, in the most profound fiction of the world, in the Parzival, and this corresponds entirely to
our ardent, ideal, but essentially impractical, clumsy, stupid, cross-headed, four-wheeled, angular, clumsy folk
character. The German Michel is a sleepy fellow, and as such is struck by all other nations; But he can not be
comparatively compared with any other people's personalization even if he is contemplative, fully absorbed in his
magical dreams and fairy tales. Before that Michel, since he has a history, all the nations have bowed, and have come
to him as the Queen of Sheba to the wise of Shoemo of Jerusalem. In recent times, the Michel has gained a little more
agility and touring: he has pulled out the house-knot apron and once tried to play and command the Lord. He was
perplexed when he saw that his great lords obeyed him, and became quite shamroth about it. Since then he has been
studying in a tailor-a course, of course, in a room whose doors are closed and whose windows are fixed-a graceful,
noble, uninhibited, sure appearance in front of the mirror. The movements, however, are still clumsy; The words he
 speaks are heartfelt, but they sound so rough and coarse, in short: he still does not win the people at the first encounter.
But he is on his way to becoming a sympathetic personality.
Should a man of the world become a world-man from the German Michel: smooth, distinguished, fine, tactful, sure,
with a heart full of justice and love of men? Many may not consider it possible; Others will hope; I believe it, yes, I am
talking about it: I know it.
I can not refuse, again, for the third time, to develop the character of the wise hero by the hand of Wolfram,
precisely because it is a German wise hero.
It is very characteristic of the German wise hero that his mother is called "Herzeleide" and that he is raised in the
desert. Of course, he is a prince, the son of a noble king and a minioness queen. Budha was also a prince and Christ
proudly said: I am a king. Who should be in the world
ii 255 Because even higher than a genius? An emperor? a king? A duke "Fools, antics, antics, dear sir!"
The queen had escaped to the desert, which, of course, meant only solitude for a German poet, so that her beautiful
innocent child would not be harmed by his soul in touch with the evil world. This was thought very beautiful, but
extremely naive and impractical; For the tempting world can only be overcome by Him who has lived in her and
looked into her last fold.
All precautions taken the Queen Herzeleide also availed as little as the guards who ordered the king Sudhodana for
Budha. As Budha saw an old man, a sick man, a dead man, and a penitent, the boy Parzival also suddenly met several
radiant knights.
Three knights in armor shine,
From head to foot armored whole.
The squire thought,
Anyone would be a herculean.
Notice the difference between the German epic and the Indian legend. In the latter it is the world of its sad side (old,
sick, dead), which shakes and shakes Budha; in Parzival it is her beautiful side (splendor, glory, honor, power) which
confuses the boy. The life of Parzival is Budha's reverse life. In the life of Budha, the solitude of this world was
followed by solitude; in the life of Parzival, on the contrary, the seclusion was followed by worldly enjoyment. Budha
cleared away from the world, Parzival in the whirlpool of the world. This difference is to be explained by the character
of the two peoples: the Indians are mild and contemplative; The Germans energetic and endemic.
The queen fainted when the beloved son told her the meeting. She guessed what was coming. And it came. The
longing for the blue distance in the blood of the Germans had awakened in the youth's heart.
The simple squire worth
Bat the mother around a horse.
"Oh! Mother mothers! Let me go! "It is the old call of the German youth, and that too is the" old story which is always
new "
ii 256 She often kissed him and ran after him.
The greatest trouble came to her,
Because she did not see the son any longer.
In the pain, and finally, in the death of the queen, the profound poet expresses something much more touching: the
pain and sorrow of the kinsmen of a wise hero who, driven by divine breath, enters the dark, thorny solitary path
Golden light. By she enters, he must violets and roses trampled: at the foot of the cross of Calvary was Mary with the
double-edged sword in the soul, and Yasodhara-dewi, the gentle wife Budha's, had no day of joy more after she and her
 Child, until, after years of suffering and incessant grief, she found herself again with him on the road of perfect world
renunciation.
Parzival enters the world and acquires glory, honor, power. He rejoices in the sunshine, is happy in his natural
selfishness, and forgets in his rejoicing to ask the wretched humanity what oppresses it.
In this part of Parzival is Monsalvsche (mont sauvage, mons silvaticus, Bergwildni, Forest Hill) identical with the
world. Anfortas, or rather, Anfortas, his knights (Templeisen), and other servants, are identical with mankind. The
Grail, that the sacred saving power or the abode of peace (heart peace) or even the city of peace, Nirvana, the New
Jerusalem is only introduced here by the poet: he just wants to make the reader aware that there is something better
than the world And gives their pleasures, which is why he does not explain the Grail.
By leaving the castle of the Grail in the mountains, however, he seems plausible that the real peace of souls is
already to be found in this world, although one can enter the castle of the grail only after death.
Monsalvsch is not accustomed,
That he who was so near,
Unless he conquered victoriously
Or offered such repentance
The death of her in front of the forest.
One can give this beautiful passage different interpretations. If one understands under "death before the forest" the |
ii 257 Death of Adam and the associated spiritual rebirth, the castle of the Grail is merely the heartfelt peace. However, one
considers death as physical death occurs, the Castle of the Grail is precisely the kingdom of heaven, the better beyond,
Nirvana, and in this sense Monsalvsche mons salvationis (mountain of salvation, redemption mountain).
So Parzival does not ask mankind, he walks past her unaffectedly, with his arms stretched forward. Why should he
care about others? Is not he well, inexpressibly well? What is he lacking? Nothing. He has a wonderful individuality
and sweet calm. He does not need anyone, he is completely satisfied. Shall he leave his sheltered, warm, warm place,
and enter into those wretched who have always struck their helpers in the cross, thanks to their help? He would have to
be a gate, as the children of the world would say, he must be inexpressibly stupid, if he were to be among the mob, and
wanted to help him if he were to kick himself and throw him into the dust, Bright, pure knights, the flower of
knighthood,
"All the flowers of the Blumenkranz."
Why, why should he help? Why, for God's sake, should he lay his pure fine fingers on the rebellious, hard human
substance? As shown in Fig.
He pulls by. As shown in Fig.
But he has starved into mournful tired eyes, he has seen kneeling beggars, who have stretched out their arms to him,
he has heard words from her mouth which are whispering in his ear, horrifying. And then suddenly something awakens
in his heart, makes him swell, swells it to his throat, chokes him, stifles him, squeezes him glowing tears like molten
lead from his eyes: the compassion with mankind is awakened in him In Christ and Budha. Now a voice is suddenly
heard in him, which the poet, from a mouth of the sorceress and Grailotot Condrie, can be heard, from one of the finest
figures, which has the poetry to show,
Cursed be your light
And your growth masculinity.
Mr. Parzival, now tell me
How this has happened:
As you saw the sad fisherman,
ii 258 Freudless sitting, unbroken,
That ye should not redeem him?
He shows you to his lamentation:
O you unfaithful guest!
Then your noth shall have mercy on you.
Your fortune-teller,
From the price of abandon, unknown,
You are the honor of lame and wavering
And so worthy of sickness,
No doctor can give you any more salvation.
Did not the landlord give you the sword,
That you were never worth?
"Good-natured man, Mr. Parzival!
If you did not fall before you the Grail,
Cutting silver, bloody spear?
Your joy, your grief.
Oh, woe, if I had never heard of it,
That the son of sorrows
The price might be divorced.
"Woe!" She finally cries,
"Woe, Monsalvsch, you Jammers' goal,
Woe, that no one will comfort you. "-
How deep! What wisdom in the lightest, most beautiful garment of poetry!
Did not the landlord give you the sword,
That you were never worth?
Yes, to him alone nature had given the sword, which can help: the clear spirit and the enthusiasm of the soul, the great,
ardent, strong heart, and the eloquent speech which no one can resist. Only this particular man, only this parzival can
help, he alone has the sword which can destroy the suffering of mankind - and this Parzival lets the sword hang on the
wall, basks in its splendor, stretches and stretches itself comfortably and says: Am I not happy? What are the others to
me, these others, whose "joyfulness and misery"
Cutting silver, bloody spear
is?
O Wolfram, gifted singer! I feel after you what you felt when you wrote the condict! |
ii 259 What was all your glory against the happiness that might have shone in your breast?
Cutting silver, bloody spear,
Your joy, your grief.
To understand these verses correctly, we must, at all know the story of Amfortas the meaning of the Grail and the
inherent to the saga holy and invigorating forces.
This story is probably the most beautiful imaginary connection of paganism with Christianity, just as the Christmas
festival with its green light glowing tree - the joy of every German - is the most beautiful vivid connection between the
two.
The Gralsmythus is the ancient pagan symbolization of consecutive seasons, BEZW. the two halves of the year
basis, which are separated by the solstices: the beautiful season, the summer, the life-giving and -weckende light as
there is from spring to midsummer, must escape, and (after his destruction of the designated by the summer solstice is
 from which diminish in the day) the winter, the "night of the year," and the cold to the throne; then they are marketed
and summer returns with the born-again, daily growing and higher rising, victorious light again.
This nature myth based on an annually recurring spectacle runs like a common family tradition, the earliest religious
circles idea of almost all nations of the western half of the ancient world. Only the details of their further refinement
differ, in that every people again its special gods terms, his religious belief in this symbolic interpretation of the annual
Circulation and accompanying him into natural phenomena contributed, more precisely, her imprinted on the imprint of
its national peculiarity. The basic idea, the core, the cosmic element of the forecast are the same on the banks of the
Nile, as on the coasts of the North Sea, in the oak forests and Druids groves of Gaul and Germania as the
cedernbestandenen mountain heights of Lebanon, under the shining sun of serene beauty drunken Hellas, as under the
nebelumschleierten sky Scandinavia, home of the Edda.
Osiris, the sun god, succumbs to his envious hostile brother Typhon, and is survived by his, before the latter with
their |
ii 260 children fleeing, faithful wife Isis searched all over the earth. (Elders, Egyptian legend.)

Adonis, (also Attys, Phrygian forecast,) the symbol of youthful blooming and verdant nature Lenze, falls, mortally
wounded by a grim boar hunting, and from the niederrieselnden drop of blood of the beloved corpse, to the grieving
Aphrodite in her arms holds spring from anemones and violets. (Phoenician forecast.)
Persephone, the lovely representative of vegetative life, is kidnapped by Pluto, the dark ruler of the dead empire,
violently, and her mother, the wailing returned all countries after the beloved daughter be searched Demeter, only on
condition that they are not more than a half of dwell on the clear, sunny upper world that others spend on the side of the
unloved husband in the dark womb of the earth. Or Orion, the bold hunter is stung by a scorpion in the heel, dies and is
mourned by the Eos, which until daylight falling down between the hours of midnight tears of refreshing dew of the
morning are. (Greek legend.)
Odin pursued as a storm god (or "wild hunter") is Freyja, or even the Freyja is crying her husband Odhur, who
abandoned her maliciously, golden tears after. Or Baldur, the pure noble god of light and favorite of all gods and men,
is from the bullets of his blind brother Hod (the low-light half of the year) which is the unwitting tool in the hands of
the treacherous mischievous Loki, pierced, and they must, in the shadowy realm of Hel the terrible death goddess come
down. (Germanic legend.), Etc, etc
The blood of all these gods and heroes (even the tears of Freyja, Isis, Eos, etc.) is delicious, miraculous blood. One
can easily call light, wisdom, Erkenntnikraft.
This age-old, on pagan soil adult conceptions and legends now took possession of Christianity, by first making the
wonderful strong blood to the blood of the beheaded John the Baptist, and the dish on which the head of John was,
when they brought it Herodias rose to the source of all blessings and superfluity which the creative power abundance of
nature to the best time of year on the earth |
ii 261 pours. In keeping with this, the pagan celebration of the summer solstice in the feast of St. John was transformed added

to the Christian calendar as such, and while maintaining (or only slight modification) of what has been hitherto
dominant traditions celebrated as a Christian feast. (Bonfires - Midsummer Fire: memory of Baldur's burning ship,
which also comes in Offne's sea under the actions of the gods with the corpse of the murdered youth and spring of
God.)
Then the reformed and internalized, profound in the spirit of the Christian Middle Ages legend of the Holy Grail
originated from this mixture of Christian and pagan myth forecast. By subjecting the Gralsschssel (Old French Greal
Provenal grazal : bowl, bowl, vessel) now understood the precious dish whose is Christ had operated at the Last
Supper, when he in which the bread broke, that his body handed to the disciples, and Joseph caught the blood of
Arimathia at the Cross of Heilands which had been shed for the redemption of humanity ( sanguis realis , royal, holy
 blood, SANGREAL - san Greal ), One tied in deeply meaningful allegory the idea of world redemption not only the
content but also to the by this sacred vessel itself. For it is easy to see that the bowl in the oldest form of the legend,
even as a stone, a precious gem was thought of wonderful splendor and inestimable value, which its owner the highest
goods of life gave (Philosopher's stone), and the blood are now identical and can be described with a single word:
wisdom or salvation force, that the redemptive power the Gospel.
This is followed by the story of Amfortas ties. Amfortas was lord of the Grail, the wonderful, equipped with the
powers of eternal life vessel whose mere sight was enough to protect the fact Hinschauenden from the sufferings of old
age and the pain of death. but he sinned, that he suddenly fell into the natural selfishness, sought only his individual
welfare, and was thus punished terribly. (Here again there is a variety of the Persian Fall.)
He left the pure, bright, light Castle of the Grail, the site of the heart peace, and hunted for possessions, honor, fame,
power, all which tungsten about "tapping Silver" Together | handled.
ii 262 But not only this, but Amfortas not also suppressed the sex drive: he sacrificed his chastity, he minnte.

Lord, a king once had the Grail

Named and heiet Amfortas.
mercy forever
Should you and me poor
His bitter Herzensnoth,
The high ride offered him to Lohne.
His youth and its rich Good
Enticed him to arrogance,
So that he wooed Minne
With untamed sense
The Grail is not quite such a custom.
----------
As Lord of the Grail by Minne aspire
Is culpable presumption
The sigh brings and heartache.
Tungsten is a true Christian here: he recognizes as such virginity as the core of Christianity and glorified they shall
strengthen constantly.
In particular because Amfortas lost chastity, he lost the peace. Or, as the poet says:
With a spear gift'gen
Ward he so sore in a joust,
That he never healthy
Is the sweet uncle yours.
Met became his pubic bone.
- - - - of the spear iron
Performs' he hindann in his body.
And this torment is looking Anfortas thereby alleviating that he stumbles again into the arms of lust. Therefore, he
heals the wound that caused the first spear, again with the
bloody spear.
His punishment is cold and frost, which again resonates the pagan myth (the cold dark winter overcomes the mild light
and god of spring, the sun bright summer). Clearly expressed but the punishment: the cold and desolation that feels
natural egoist in his chest. So
ii 263 -tapping silver, bloody spear
 Your joy goal of suffering prejudice!
or in other words: what makes the human suffering, is the greed and lust. -
Oh, how the words of the sorceress Kondrie, ie the reproachful voice of conscience Parzival tore the heart! As he
struggled and struggled, moaned and writhed! Since it was night in him and he began to argue with God that he drove
him out of the light paradise of individual frugality and had a worm, suffocating pity, set in the soul of him that
transcends pushed him into the wilderness of beggars and Full suffering.
Woe, what is God?
But already there began again to sit in it.
What helped him bold heart Rath,
And true breeding and manhood?
He was not freed of shame,
All his action relents now,
and it was a very different sun was rising now on the wings of the dawn for him:
In peace sees me No more,
I do not foresaw the Grail before,
Last it sooner or later.
Me chasing then, the soul urge;
Also Nothing turns me the decision,
As long as I am and have to live.
----------
It gave me a heavy debt
Here with strict before words.
- - - - Towards the place
Where my green joy dorrte!
Because the storm was born, the divine breath had caught him and spun him involuntarily continued as he had sensed
Budha and Christ and driven out into the waves of the world:
Him, we probably were called rock
All male force.
He whirlwind of chivalry,
Never lay the falsehood in the heart.
But Parzival would have been wiser not a real hero when it |
ii 264 not as if he had recognized his difficult mission, taken despair and he had not forced a way as a real fatalist. Neither in
him came a sweet Trostesstimme, yet confident talk from the outside to him. There, he created as Christ and as Budha,
a causality: he forced the outside world to speak.
He said: Is God's power so great
That both of them, man and horse,
have like right way,
His help will I praise.
Bit and bridle he puts' both
Free to the horse ears
And drove there with the spores.
So he came near the Castle of the Grail and the hermit Trevrezent. There it came up swinging, where he drew the
strength to fight, and the certainty of victory, the unshakable, divine confidence moved into his heart to not to leave it.
 Shields Office to the Grail
then exerts the hero with agony
Once heartache woman gave birth,
The well of the Grail was Anerbe.
Now he knew that his he and no one else, the Lord of the Grail and will make humanity leidlos. His inner man was
from now on immobile: which had become timeless and stand in eternity.
Lord, I know no time
To what end the year now stands
And as the week goes by number.
As the days are named,
This is all new to me.
In contrast, the external man was reeling:
Hin rides Herzeleidens fruit.
The teaching manly breeding
Humility and compassion.
The young heartache
Innate good quality,
Sadly became his mind of.
Or as he himself said:
Me is my manly heart so sore!
As it would 'probably wholeness,
ii 265 Da affliction their crown of thorns
I suppressed all worthiness.
Could it have been different? Which Noble can see on people's without his heart is broken? Wherever one looks,
one meets soul stupidity, injustice, shameless natural selfishness, greed, lies, deceit, impurity, darkness and nameless
anguish in all ranks. Are there people who hinwlzen there as a turbid flood, gnash their teeth, show deadly hatred in
the sparkling eyes and tear? Animals are there, wild beasts that probably wear a wick in the brain, but no burning wick.
O! that a Parzival should rise, a "Inmittendurch" * [2] , which kindle the wick with the divine fire of the Grail, so it
would bright in the desert skull and shattering word of the preacher:
And my soul seeks yet, and has not found it. Among a thousand I have a man found, but no woman I have under which
Allen found
(Ecclesiastes 7, 29)
could be modified so that it read:
Among a thousand I have found thousands of people and hundreds of women I have among those found.
Would such a "Inmittendurch", so he would find his reward as the hero of the profound, magnificent poetry of the
Frankish singer. This would be a wage without suffering humanity, that is the reflection of it in his soul. We want the
same look now at the hand of the poet.
ii 266 Finally Parsifal finds the Grail again. His brother, Heath Feirefi accompanied him, with which the ingenious poet

suggests very subtly, that all people, not just the Christians, the peace of the holy Statte to part will be. Amfortas,
humanity is from unspeakable torment. Could he decide to avert his eyes from the Grail, he would find death.
The color remains The clear and pure,
The day looked down on the stone,
As in his prime
 Once as a young man or maid.
Shah 'he the stone two hundred year,'
Graying not'd 'him his hair.
Such a force to man gives the stone.
But he can not. In this beautiful Tell the truth that the divine breath every human being, even the roughest, touches
incessantly and awakens longing for a life under the law is holy. So because even Amfortas must always throw the
views of the Grail when its effect on extinction, and draw new life from the miraculous power of the holy vessel.
You've probably already heard that
He refused and even rarely sat.
The two received Amfortas, while
Cheerful, but with sorrow lament:
"With pain I erharrt's long days,
Shall I continue glad of you.
Ask, and that my death
Granted, my distress ends.
Is your name Parzival,
So my view Defraud the Grail. "
But over Parsifal floated the idea of redemption, the dove with outstretched wings was brooding on his erglhenden
soul.
As he threw himself praying for the earth
Three times the Trinity,
That of sad man suffering
Now an end should like empfahn.
And the miracle happened! It was done: Parzival saw a suffering humanity loose.
ii 267 What the Frenchman called Florie
The luster he gave his skin.
Parzival's beauty was now wind,
And Absalon, Davidens child
So all who like Vergulacht
The beauty hereditary brought.
Also Gahmuretens beauty contest,
As there it to Kanvoleis
Introduction held so blissfully -
All her beauty of this more,
wore the Anfortas from Siechheit.
God has the arts enough.
And Parzival? -
Parzival was indeed recognized as king and ruler in the castle of the Grail, but what could the be him? His reward
was the reflex of happiness that he brought to humanity, in its hellen Brust. Now the sorceress Kondrie came again, but
quite different.
She fell at his feet
And asked him crying for his regards,
That he forgave her debt,
Without kiss the mercy lend her again.
 Then she said:
Now demth'gen sense was glad
A of your beschied'nen Theiles:
The crown human salvation!
And were 'no other known Hail
And not that thy truthful mouth
The unsel'gen, sweet
With pleasure to welcome you!
redeems the king Amfortas
The question of your mouth and instills
His joy to the heart, the Jammer rich.
Who likes to bliss same to you?
On you worry no longer part.
What the planet run haste
Encircled, covered her glow,
As far as you the target is plugged in,
And you shall acquire power.
ii 268 Your grief must perish.
incontinence alone
Should not be allowed to you:
So you also defends the Grail force
The sin cooperative.
You were young Sorg 'educated:
Now you joy is approaching, she is betrayed.
You've purchased the soul repose,
You Freud erharrt the urge of worries.
----------
In conclusion, I ask: What floated well before the drunken eye of the Franconian poet when he created his Parzival
and his ideal of Christian heroism resigned in it? The same thing that Plato in mind when he wrote his "state". During
this but (although even a great poet) considered more to sober philosophical way and in the views of the Greek national
spirit the happiness of mankind, it sensed the noble tungsten as full color bright poet structure and also in the way of
looking at the medieval chivalry.
He wanted a spiritual knighthood of the noblest kind, a medal reiner Ritter, an Order of Templars, which had the all
humanity, which the then military orders, especially the Knights Templar, were only part of humanity. Wolfram's
comprehensive mind could have no particular people in mind: humanity's it, which included his glowing big heart. This
is very evident from the words:
Humanity carries the highest value,
The service for the Grail is sought.
He thought under this gallant brotherhood to serve the Holy Grail knights of the divine law, who dedicated her life to
this law after they have completely renounced the world.
The Grail is strict in his Freestyle:
His should beware Ritter
By renouncing Gemthen.
----------
 Ms. Minne must conspire
Who the Gralsschaar wants to belong.
This pure Ritter Schaar would have been destined to the people |
ii 269 to govern and to be happy, just as Plato wanted to know only awarded philosophers kingship.

Nephew, now I report to you

From the Templars life.
They receive and give.
They assume young children
Of high style and well done,
Chosen by God's hand.
Then abandoned a country
That a king desires,
The is granted from the band of the Grail.
Welfare of the people will maintain such a one,
Because He is accompanied by God's blessing.
I would add only such a one will care for the people; for out of it are all the ties that bind people to the world,
removed and his inner life is the embodiment of the divine law. He hovers over the people, as the lights clear Genius
and carries it faithfully. Wolfram was well aware that his pure sinless Templeises must suffer many things; but he also
knew that they would enclose the outer sufferings, the wounds in battle, no meaning.
Curious approached Kiots Schaar:
They took advantage of the Templars.
battered by blow and shock
Saw you wear helmets;
Their shield hatt suffered 'Lanzenst'
Of swords he was also cut.
is extremely significant in the Order Wolfram's that his Templeises God, not Christ, but the Holy Spirit are not
ordained. If the brilliant poet who sees through the dogma of the Trinity? It is possible, indeed it is very likely and
would not admire: to admire only the genius, the mighty Erkenntnikraft which so eloquently speaks of the works of
the beloved countryman.
The dove, the symbol of the Holy Spirit, is the principle of the whole Order, both its organization and its objectives
and the nature of his limbs, so it gives to all externals of consecrated him cooperative the significant character.
ii 270 The dove is that every year brings the power of the Grail, which is peculiar to him,

A pigeon fluctuates from heaven

The stone heini eder brings
A wafer white and small.
The gift she puts on the stone:
Then lifts with brilliant plumage
The dove back into the sky.
All Good Friday
Bring them what I tell you.
The dove is embroidered on the clothes of the Templars, it is located on the shields and the saddle, it is the coat of arms
of the Templars.
You brought to the stable my
A horse, the horses identical,
 The ride in the Grail Empire.
On the saddle is the turtledove:
The coat of arms was Anfortas them
When he still seemed all the pleasures.
They led's earlier up to.
----------
The sad Anfortas
All shields that I found hanging,
Were painted like your garments:
Much turtledoves carries off her.
----------
Kiot recognized but exactly
The Grail coat of arms on the band:
They led turtledoves clear.
----------
There are now almost seven hundred years since the blessed dream made the mind's eye of the great francs drunk.
Should have come the time when the holy dream can be realized in flesh and blood? Or I was wrong when I saw just
far away from me in the coming evening sky the shiny feathered dove?

----------

* [1] The citations of tungsten's Percival the translation of Simrock are removed.
* [2] Parza, par : through, and val, tal : furrow.
When sn name diutet,
wan parza sprichet by,
val a valley or a grooving:
as has our tongue
sn name the diutunge.
Henry of the Trlin.
"Surely you call Parzival.
The name says, by the midst.
The love of well-cut such Furch '
In your mother's faithful heart:
Your father left her pain. "
II.
Socialism.
ii 271
Three essays.
----------
Open your mouth for the dumb, and for the cause
All who are deserted.
Open thy mouth, and judge, and revenge
Poor and poor.
Spr. Sal. 31, 8. 9.
Wat frag ick na de L -
God helpeth mi.
Lower Saxon Trutzwort.
ii 273

II.
Socialism.
Three essays.
8th. Essay: The theoretical socialism.
1 Introduction.
2) Communism.
3) Free love.
4) The gradual realization of the ideals.
5) Higher view.
9th Essay: The practical socialism.
Three speeches to the German workers.
1) Speech: Ferdinand Lassalle's character.
2) Speech: The social task of the present.
3) Speech: The divine and the human law.
10th Essay: The regulative principle of socialism.
The Grail Order.
----------
 Eighth essay.
The theoretical socialism.
ii 275

To the higher classes of the German people.

----------
The distance is drunken
Of future great happiness.
Eichendorff.
--------
It just has to like so:
Cheerful and serious to tell the truth.
Simplicius Simplicissimus.
----------
I. Introduction.
II. Communism.
III. Free love.
IV. The gradual realization of the ideals.
V. Higher view.
----------
 I. Introduction.
ii 277

I t has been my kind of always been not to flee from the devil, but stand still, fearless to look into his eyes and feel
with his index finger, the tips of his horns; Nor could I ever fail when the fiery fellow crossed my path, to strike back
his coat, and to look closely at the horse's foot.
And I have always found that the so-called "enemy" is not as red as the Christian painters had portrayed with a
heated imagination. I will not speak of the descriptions of the Zealot Pharisees.
And not only this: sometimes even he has stirred my heart. It seemed to me as if he had neither a horse's foot nor a
horn, but a handsome youth, with great melancholy eyes, and with his finger, in a broad blue distance with a golden
glimmer.
Round he throws his baleful eyes,
That whitness'd huge affliction and dismay
Mix'd with obdurate pride and steadfast hate.
Milton.
(Oh, what gloomy eyes!
A testimony of deep woe and great pain
Mixed with hard pride and firm hatred.)
At times I spoke to him and he always had the condescension to answer me. Yes, he once consecrated me into a
profound mystery of the future, which, however, I must not betray, as I had to swear "with God." Be careful not to
believe
ii 278 That God was to him, I remember in confirmation of my words not only the prelude of Goethe Faust - (poets are
notoriously always welcome guests in heaven and know exactly what is in the dewa-lokas going on) - but also to the
Book of Job, which is known Not to the Apocrypha, and where to read:
And it came to pass, that a day came, when the sons of God came, and came before the Lord, Satan came among them.
And the Lord said to Satan, Where are you from? And Satan answered the Lord, saying, I have passed through the land.
(Cap 1, 6. 7.)
I ask: Is not this a pleasant traffic? Why should Jehovah be angry with Satan, who gives him the joy of seeing
repentant sinners praying? How dull the world should be for Jehovah, if men were angels! Did he really created the
world and Satan allowed to sneak in as a serpent, that he his dewa-lokas can sometimes look down and see a bold,
daring, defiant action from the eternal monotony, which is of great interest to him forever.
When I had been introduced into the fellowship of the philosophers by Kant and Schopenhauer, I became even more
confident. Schopenhauer had slapped me on the shoulder and said with his fine malicious smile:
Only from today on nothing more on the heart keep. Always say what the heart is pushing. You have sworn to the flag of
truth: "Now, wherever it may be, every other consideration, whatever it may be, is shameful treason."
These words have passed into my blood.
 What do the two ghosts mean: communism and free love? Are there really ghosts, apparitions of a magic lantern,
which "Satan" has put into the opened gate of hell to frighten society the higher castes a salutary fright? Or rather, the
Lord has instructed Satan to set up the magical lantern, so that the rushing of the senses of the senses may come to their
senses, and come into their breast
ii 279 look? Are they mirages without being beings, or are they only the shadows that cast the dying future into the present?
"Courage," I exclaim. Let us take a bold look at the body and, above all, investigate whether we have ghosts or
shadows of ideal points before us; Then-if the latter is the case-let us see whether these ideal points, if they become
real, could actually cause the disaster which fearful minds prophesy.
And see, we have already a good reward for our courage in our hands: there are really no ghosts, but the shadows of
ideal points which approach; For there is a great party in the shadows which wants to realize the ideals.
So we have only to examine the content of the points, that is, to look at the changes which this content would bring
about in life, and then to consider whether these changes will be good or bad.
Let us first be clear about three preliminary questions:
1) What is property?
2) Is pure communism the complete abolition of property?
3) Is the institute of free love the complete annihilation of marriage?
Property is, in general, defined: the guaranteed possession of embodied activity, embodied labor.
From this definition it is self-evident that there are two kinds of property:
1) The products of past labor, which have been preserved: pre-labor, capital;
2) The individual power which produces: living labor, source of labor.
It is also clear from this that the second question, which I wrote, as it were, under the dictation of public opinion, is
quite absurd. We must therefore Property for property, and for the time being only the accumulated labor (capital).
The latter two questions are extremely important; For we stand before two so-called basic arrows of the state. There
is
ii 280 Noble doctrinaires from the old school of statesmen, who exclaim with the best conscience, and with the arms of horror
like norns: Without the institute of marriage no state is possible; And other just as good lawful people: Without private-
Property is not a moving force in man, but indifference and slackening. If we combine the two theorems, the following
picture is developed:
Without the marriage no state at all.
With marriage, but without individual property, a stagnant life in the state, a paralyzed movement like that of
a sick, dull old man.
Who can want this picture? The state is holy, and every noble man must dedicate himself to him with hot blood, and
with steadfast fidelity to death; Moreover, a fresh, free, fast-paced life in the state is an idea which delights the heart
with great joy, while a dull, creeping national life is a thorn in the eye of the energetic as well as the contemplative
sage, and fills it with mourning.
 II. Communism.
ii 280U

Is communism now complete abolition of the private- Eigenthums?

Basically, he is not. If communism takes its appearance, all the property of the individual is placed in the hands of
the whole nation, and the latter manages only the power of all, and indeed, as we shall see later, that the rich do not
suffer any real loss. Hence the property remains, and only what princes and very rich people have done since the
beginning of history, do not concern themselves with their property, which a man can not manage at all because it is too
great ; They give it to administrators and relate the yield. Nor do you believe that this path would be a whole new one
for most people. From the moment when the state was formed in the most imperfect basic form, all mankind entered
upon him, not to leave him. For what is every
ii 281 Tax paid to the state as a piece of property which is given to him for administration by the individual for certain
purposes? The state builds railways, lays down roads, holds horses and mails, erects telegraphs, maintains an army,
makes the right, teaches, governs, and pays a small sum of property of every single year As the borrowed capital,
indeed, a pension which can not be estimated at all in money; For can there be the slightest doubt that these are
advantages which the individual, if alone or even in smaller groups, could never procure himself?
We are therefore, in fact, already moving all along the road, at the end of which the surrender of all private-
Property in one hand. Now we sacrifice pieces of our property, to which, as already mentioned, our activity, that is, our
whole person, belongs: we give portions of our external possessions and blood to receive interest of inestimable value.
And already here is a clear finger on the happiness of communism. What would we be without the state? This question
should be given to everyone, morning and evening, and should answer truthfully: wild beasts, tigers and poisonous
snakes. But if the sacrifice of a small part of our wealth brings such a fullness of blessing, how must it be when we give
this magician, the state, all our possessions and all our strength?
Our first result is thus:
That pure communism is the private- Does not abolish property but makes people only retirees; Furthermore,
that the road to communism is not to be taken at all: we all are already walking on it.
The real symbol of communism is the beehive. No single bee belongs to a honeycomb: all honeycombs belong to all
bees, and every bee has the same share in the sweet honey.
This leads us to the other question about:
Would life be paralyzed in such a state, would the movement be weak and creeping?
All the goods of human society have a value
ii 282 Which can be expressed in money, or, in other words, money is the representative of all goods. What is the real
character of money? Is it the image of a king, an emperor, a freedom goddess? No! That can not be. Its real character
is:
Life and enjoyment.
The metal, or even the miserable pieces of paper with the numbers 10, 100, or 1000, are dead and cold. Gold, silver,
copper, nickel, and paper money would not quench hunger, not satisfy lust for sex, not soothe pleasures of pleasure,
 whether they would be massively mounded or brought into contact with our bodies for many years. (On the other hand,
foodstuffs satisfy our hunger, tickle burgundy, roulenthaler, champagne, oysters, Strasbourg foie gras pies, tail feathers,
poultry compositions, & c., The palate, (Alexander Dmas put a ketch-bird in a snipe, the woodcock into a dove, the
dove into a duck, the duck into a goose, the goose into a turkey, and roasted the whole which was to be very tasty.)
Furthermore, respectively. Men, sexual pleasure, and silent carriages, horse-horses, travels in Italy, Greece and Egypt,
theaters, concerts, balls, hunts, and so on. And all these things you can have for little or a lot of money. The money is,
therefore, deliberately and demonically loved, eagerly craved, and spasmodically held, if it lies in the hollow of the
hand, or guarded with argus eyes when it sparkles in the treasury, resp. Greasy (paper money).
Man does not work for money, but as a means; He wants to acquire a means of satisfying his need for life or
pleasure.
This is also done by the miserly; For he heaps up treasures either with regard to his necessity of life, when he
contemplates the vicissitudes of life, or with regard to the satisfaction of his enjoyment. In the latter case, he always
shifts the moment when he wants to enjoy, and never comes.
The property, resp. His representative, the money, can thus be |
ii 283 And to be no motor in the life of mankind. The only motors come from the inside; They are hunger and pleasure. The
poet says:
The hunger and the love
Get the transmission.
He was careful not to say that the transmission was owned. In his verse, I only have the engine love to squabble. In his
place, desire should be placed in a state of pure pleasure (which includes love); But the rhyme would be wanting, and
one must have already made a Sunday walk on the Pegasus, to know that the poets are not fooling themselves with
their precious rhymes. We therefore want to quickly escape this dangerous ground.
If the private- Property in one hand, placed in the state, the life of the individual would not be deprived of the most
powerful motive. The hunger of the man's stomach would still be tormenting, and the lust for pleasure would scream
wildly in his breast. The above-mentioned doctrinaires, therefore, have seen nothing but a silly ghost. Communism has
neither horns nor a horse's foot. Now let us see whether he is not an angel with benevolent eyes.
Schopenhauer enjoyed the enjoyments very well in pleasure
Of the reproductive power
The irritability and
Of sensitivity.
Among the former he counts: food, drink, digestion, rest and sleep; To those of the second kind: walking, jumping,
wrestling, dancing, fencing, riding, athletic games, hunting, fighting and war; To the latter: thinking, poetry, learning,
learning, reading, meditating, inventing, and philosophizing.
What greatly astonishes me is that the great man has forgotten sexual enjoyment, the chief thing, among the
pleasures of reproductive power; For in this one must give Goethe the right to regard love as the chief destiny of
enjoyment.
Otherwise, all the main pleas are listed and we can base the scheme on our further consideration.
ii 284 If we now examine the pleasures in relation to the different classes of the present society, we shall find that those of
the reproductive force are, Human, for they arise from needs which are connected with life as such, and whose
satisfaction depends on the preservation in life (life in the widest sense, even beyond the individual life).
The sexual pleasure, the principal object, is as much to the proletarian as the king. Yes, if we look deeper, the excess
is accessible to the former. The difference which could be made is a difference on the surface and is not perceived by
 the proletarian. For the voluptuousness of the upper classes of society, brilliant clothing, refined craftsmanship, and at
times also tournings and intellectual education, nay wit and wit of the courtiers, are a condition for enjoyment. (I am
silent on those strange people who like to eat decayed flesh, so much like to put their seeds in living carrion.) The
proletarian, on the other hand, does not usually attach importance to such ornamentation because he was born in rags
and rags and grew wild is.
In the other genres of reproductive power, with the exception of sleep, one can say it, that is, one can say that they
are part of every human being, and at the same time one can make differences on the surface; For the rule is that every
human being is fed up, is drinking, drinking, and drinking for a time with open eyes. It is also clear that there are many
eaters and gourmets in the lower classes. Who is going to say that a worker who is drunk in liquor or beer is not as
comfortable at drinking or drinking as the one who gets a braid in champagne? Or who will assert that the degree of
pleasure a modern Lucullus feels when sacrificed to the beloved of God, and the masses conceived and prepared with
the highest culinary ingenuity, descended from the fat-lined fat-bristling neck, while the eyes are half-closed And the
juice at the corners of his mouth is dripping down, that I say that the degree of this pleasure is less than that of the
farmer,
ii 285 A large bowl of sauerkraut and pickled meat, liver dumplings, fresh boiled pork, roast pork, and sausages, and stuffed
one by one into the throat until the bowl is empty?
Even with the rest, only superficial differences are to be made. It is enough for most of the workers to take a short
break because they can not do anything better than to waste their time at the inn. In addition, grooves as above are
heard by individuals.
Finally, sleep belongs, strictly speaking, not at all; For the main condition of pleasure is bright consciousness.
And yet there is a great real difference between the poor and the rich in regard to the enjoyments of reproductive
power. But he lies in the exceptions to the rules: many poor people can not eat their food and their food is bad; Many of
the poor have a small quantity of sperm in connection with this, and quite apart from grief and sorrow, which usually
frustrates copulation; Many poor have an ever-growling stomach instead of the pleasant feeling of digestion; Many
poor people can not afford to rest five minutes, unless they want to starve; Many poor have days of twenty hours and
nights of only four hours; Many of the poor are longing for the pleasures of the rich, either because they have
temporarily felt the better, or have been thrust out of the light day of wealth into the desolate night of misery.
If we consider the pleasures of irritability, even the lower classes seem to be decidedly advantageous; For, first, the
peasants live in God's free nature during the greater part of the year; Then in the lower classes of society there is surely
more and more dancing with greater pleasure than in the upper; Nor will it be desired to assert that in the upper classes
the beautiful, delightful play of the muscular forces, which is called "wedge," is as frequent as in the proletariat and in
the country; Then the workers will be more amused by the workers than by the rich; Moreover, many of these delights
are first given the right sweet spice by contrast with hard work, of which spice most of the rich have no inkling; Finally
all the classes are represented in the army.
ii 286 But what do the fresh peasant chicks, and ruthless tailors, shoemakers, saddlers, plumbers, bakers, smiths, butchers,
etc., who sway in the dressed uniform of the Hussars, Uhlans, Dragoons, and Cuirassiers? By learning to ride them
without pay, and then to make a brave horse available to every horse without pay? They love so much the scarce coat,
the rattling saber, the clanging spurs, the pleasant movement on a fiery Andalusian, that, almost without exception, they
were thrown down in five minutes of rock, saber, and spurs in their will to go or stay Would have called a hearty
farewell to the mare or the whale, and would be a thousand paces away from the barracks.
But here too we want to make a difference between the poor and the rich in the exceptions to the rule. Many of the
poor are longing for the intoxicating feasts and movements of the rich; Many who are reluctant to wear the equestrian
 uniform, would like to ride on a daily basis: they love riding, the joyous movement on a lively horse, but they do not
want to buy the pleasure with the military force and the pressure of their superiors; Many of the poor can not afford to
take a walk and have to take the little bit of gray or blue sky, which they see, looking out of the dull basement of the
cellar or from the gloomy apartment in the courtyard.
Let us finally turn to the pleasures of sensitivity.
Here, too, the poor and the lower must not be "disinherited." They music and sing, and at any rate they sing more
and happier than the rich; They meditate; They philosophize (in theological or metaphysical matter); They write poetry
(especially when one thinks of lying, as cheaply, as a branch of "poetry"); They learn, read and invent.
The majority, too, and this is a principal thing, do not know what a genuine spiritual enjoyment is, and it must be
said here: most people, not most of the poor and the lower. The true spiritual enjoyment nowadays, as in all past
centuries, is very very few. It is quite certain that those in the whole of mankind, who are possessed of a perfectly
imagined spirit
ii 287 And therefore fully self-sufficient, count in half an hour comfortably.
But there is also a difference between the poor and the rich. The spiritual enjoyment is disproportionately more than
all other pleasures, on the friendly side of the external relations. The diamonds must be honed if they are to flash and
radiate, while on the other hand it must be said that a raw diamond, if conscious, would doubtless feel itself as a
diamond. Thus, thousands, and again thousands, under the icy breaths of adverse circumstances, with the niggling
feelings that they would have glittered and shone when they had been polished.
From these considerations we conclude that in the present social conditions:
1) The enjoyments are poured out over all mankind;
2) The satisfaction of the body's needs, the quiescence of hunger, rest, movement, sleep, and many, is denied, that
terrible distress and dreadful misery exist;
3) The contrasts between the pleasures of the rich and the poor in the heart of the latter a deep wound, that an
illusion causes real suffering in many;
4) The purest and noblest of all pleasures, few in the upper classes of society, as well as in the lower parts, because
in all strata great obstacles are averted in the stream of real education. (More detailed later.)
From this it is irrefutable that all men, with a few exceptions, have the greatest interest in changing the present state
of things. They raise their hands against the present reality in the state:
1) The hungry,
2) The gates,
3) The uneducated in all classes, driven by a demonic power, which pretends to them quite different aims than they
actually have in mind;
4) The wise men, who grant to all men the blessings of civilization, which gives them so happy, so blessed hours.
ii 288 But all the more sad and melancholy, or wild, wild shouting from all sides, speaks something which I have already
emphasized in my main work, something which, in spite of every one of his perceptible, clear, clear, and booming
words, Is the continuous change in external relations.
It is almost inconceivable to the thinker, and he must express Goethe's saying:
The world is not supposed to reach the goal as quickly as we think and wish,
To call for help, so as to assure themselves that the corrosive ominous word about today's society:
Today up - tomorrow down
Today hammer - tomorrow anvil
Today rich - tomorrow poor
 Today abundance - tomorrow lack
So rarely read and when read, so seldom heeded.
Let us take from the number of rich nobles and rich citizens of the world hundreds of thousands of individuals
whose wealth is indestructible. Both the number and the assumed wealth are exaggerated, so no rich father has the
certainty that his children will not one day To come into misery.
If, for a moment, he thinks about the course of affairs within society, and if he lets his experiences pass by the mind,
he must look as if a two-edged sword by his soul would; For he must acknowledge the great probability that these
bright, clear, innocent little creatures, who in the hour are so cheerful, joyous, and joyous in the sunshine of the excess,
once sneak from door to door, begging for bread.
And to such an order of things, a rational man, whatever he may be, should be conservative?
Now let us go on.
Let us take a very rich man who enjoys his life. He is said to be a ten-fold millionaire and spend 300,000 marks a
year on
ii 289 Himself and his family. He refuses to enjoy himself and his own; He was also very benevolent; He gave the poor
50,000 marks annually.
Why is he reimbursing the rest of the interest, which is to be 200,000 marks, and makes him his great capital?
Because he fears the above-mentioned change of position, and wants to make himself and his children quite strong for
an order of things regulated by money.
Has he another motive? Certainly not. For can he, his children live better than they live? Can he multiply his
tenacious tenfold tenfold? Can he give his stomach the extent of an ox? But if he has to say that he can not increase his
enjoyability with the utmost endeavor, that he can not afford more pleasure than he already has with the best will, what
is the value of money for him To increase their resistance to the ever-threatening misery?
Everyone here feels the whole weight of the terrible chain whose members are: the rich saves dead money, so that
the probability of becoming poor becomes less and less for him, and he can become poor because he lives in a society
under the Dominion of the cold metal and greasy paper shreds.
If this chain is boldly stripped off by establishing an order of social relations, in which, on the one hand, distress and
misery are impossible, and on the other hand everyone can have all the feats imaginable; the money which exceeds the
purchase price of these pleasures will be nothing else but metal Without value.
For I repeat: More than the satisfaction of the necessity of life and of all enjoyment, or rather, we may say, no one
can demand more than the most refined satisfaction of the necessaries of life, and the quiescence of the most refined
enjoyment of pleasure. The physical organization places indestructible barriers to enjoyment.
The baron of Rothschild, therefore, does not like the colossal wealth of his papers, the Reichskanzler von Bismarck
does not have his well-earned, extensive landed property, but only for security in a very dangerous social order. (Other
reasons that could be cited)
ii 290 Do not fall into the limelight, since they are bad motives, which I am about to brand.)
Let us now recollect what would be the result of the necessity of life and the enjoyment of mankind only if pure
communism were to appear, that is, when all existing capital was transferred to the hands of the state, and we naturally
assume that everyone, As before, pursues his business.
Would the rich have to live less well? Would they have to renounce pleasures, pleasure? No, you could still drink
champagne, eat oysters, kibitziers, snacks, ride in carriages, go to the theater, go to concerts, or in a word: they could
still satisfy their needs for life and all their enjoyment. On the other hand, there would be no more hungry or
disinherited, neither those who were in their imagination, nor those who were actually disinherited, for the money, or
 rather the goods, which the rich had to keep up since then Because of the incessant ups and downs of life, now, in a
state where distress and misery are impossible, no longer have any meaning. The rich, without pain, would give their
property to the purpose that all their brethren of men would enjoy the same enjoyment as they did.
Of course, there are many rich who, besides the satisfaction of all their desires, still need the tickling of contrasts
with the deprivation of the poor, as it were pepper and salt for their enjoyment, in order to feel quite comfortable.
Besides, there are many landowners who, to their full satisfaction, have the consciousness that this is my forest, my
castle, my garden, my field, even if they had not to fear the misery. But they do not count; For, first, its mode of
thought is reprehensible; then it is a fruit of present circumstances. If the greenhouse heat of these relations continues,
the crude immoral way of thinking can not arise at all. Man is, in the first place, concerned only with the quiescence of
his enjoyment, all the rest is unhealthy accessory, harmful sprouting. For a hunter, for example, it must be alike
whether he hunts on his own land or on foreign land. He wants the
ii 291 His murder. If, as we have said, he wanted to have the consciousness that he had the forest, or, as Levin Schiicking
once remarked, the forest, he would be one of those dreary companions, It would be best to exterminate such ulcers
with fire and sword; for it is the Greed Over Lebensnothdurft and enjoyment beyond the bare auri sacra fames (Virgil),
the amor sceleratus habendi (Ovid), prevents these gates to be happy.
It would also be foolish to say: how should all be prepared for all people to make treats, equipages, riding horses,
etc.? First, not all the same. Then one can certainly count on the fact that more than half of the poor will soon realize
that there is no happiness in the well-being and the rarity is the real pleasure. If they had only been to the Zaubergards
several times, and knew that admission was always permissible, they would be purified from their innate simplicity, or
from higher motives, scarcely ever again. This is best illustrated by the rich families of our period. There are very few
rich, who are feasting and hassle. Those who have had the opportunity to study the family life in all strata accurately
and extensively will find that most of the rich live well but very simply. In place of the strict custom of the Middle
Ages, the refinement has come about through education, which has the abhorrence of debauchery.
If, however, there should be more lucidity than can be satisfied, the state would have to intervene regulatingly and
divide the existing, whereby, as already mentioned, no one would be too short, because the loss of quantity is the gain
in quality (greater intensity of pleasure ).
Pure communism would thus:
1) The destruction of all need, all misery;
2) No privation for the rich;
3) The poor all the riches of the rich.
These would be the first good consequences of the new social order, provided that the state machine still functions
vigorously, which will be examined later.
ii 292 The next consequences would be:
1) Emptying most of the breeders;
2) End of all violent revolutions and all wars.
Theft is due to individual property or, more precisely, by individual property, which can not be easily obtained by
anyone. I make this restriction to prevent silly objections. Absolute communism is not possible. Even in a state based
on pure communism, my coat, my hat, my ring, and so on, will always be my property; But - and that is the important
thing - it is a property that can not irritate anybody, because it is easy for everyone to earn.
It may be said, therefore, that there is no longer the theft in the new order of things, that there will be no thieves.
Besides, there would be no more robbery and no child-murderer from Noth (I also mention the suicide of Noth, though
they are not part of it), and only murderers of jealousy, revenge, anger,
 Furthermore, every revolution is conditioned by intense desire on the one hand, failure on the other hand fails. In a
leveled society, therefore, a revolution is unthinkable.
Finally: end of all wars.
Voltaire said:
Dans toutes les guerres il ne s'agit que de voler,
And it is true that, though not so many wars, covetousness is the cause of a purely effective cause. In all other wars,
however, from the point of view of the philosophy of history, one must say: in all wars at all, the progress of
civilization, the ideal goods, will be the full realization of which will take place in communism. If, therefore, he enters,
the war has in fact become absolutely impossible.
Let us linger here for a moment to bask in the sum of happiness that lies in the words:
No more thieves.
No revolutions and wars.
No more need of the daily bread.
ii 293 Most of the higher classes have probably been spared the terrible woe to stare in their own family, or in a family of
friends, on the ruins of a happiness which a miscreated son or a miscarried daughter has broken with theft of theft. I felt
it in me. In a family close to my friend, I had seen an aged mother, who had become immaculately gray, who had never
seen anyone before, and who, when the son had to wear the breeding jacket, was the darkest Angle of their apartment
was not dark enough. I have looked upon the daughters of this mother, who grew in the flower of youth, under the
venomous pangs of her brother's crime, and withered away.
There was a frost in the spring night,
Probably over the beautiful bluebells,
They are wilted, withered.
They wore a worm in the soul; They left the house at night, when they had dared to leave the house after years;
Then, during the day, they went shyly to the houses, shamroth to the roots of the hair, as if they had stolen as if they
had been in the brethren, and as if they were wearing an indelible brand on their foreheads. The compassion of the
friends brightened like scorn in their ears; The tears of their relatives did not make the wounds faint. O God! O God!
This aged mother with the reddened, staring, tearless eyes, and those kinky girls' flowers! How they watched me in
waking and in my dreams!
No more property - then no such mothers and children anymore.
I certainly do not need to describe the horrors of the revolutions, from those in the ancient Greek states up to the
year 1848. And yet they are nothing compared with the profound pain which the thinker feels in himself, when he has
to say to himself: What was desired in all these revolutions from below came immediately after them, or shortly
afterwards And became real. If, therefore, the demands of the oppressed were the same with the will of the oppressors
ii 294 Had been granted, the abominations would be prevented, no blood would have been shed.
And not only must the thinker say this, but his tormented ear is already listening to demands from below and from
all sides, and while his miserable eye looks at the bloodshed and smoking ruins which have already caused these
unfulfilled demands, a voice calls out To him who renews his heart: "It is not the last shedding of blood, not the last
smoking debris, and then - yes, then one will grant what one failed, for what is demanded lies in the development of
mankind.
No more property - then no more revolutions.
Shall I tear the scars and bite a sting into the many still open and bleeding wounds that have been present in every
German and French family since the last war?
 We want to hurry past with veiled eyes.
then no more Wars - no more property.
And now: do not worry and need more.
The great Goethe has described to us the nature of the concern in a way that we had nothing else from him than this
description, we would have to leave him the same space but what have brought him his complete works. I put it simple
here:
Who do I even own me
The world is all of no use:
Ew'ges gloomy descends,
Sun does not set in yet;
In vollkommnen u'ren senses
Living darkness inside;
And he knows about all the treasures
not to get in possession.
Happiness and unhappiness is the Grille;
He starved to death in the fullness;
Be it joy, be it plague
he pushes it to the next day,
Is the future only gewrtig,
And so it is never finished.
ii 295 Should he go? Should he come from?
The decision is taken from him;
In beaten path center
He staggers groping half steps.
He loses himself ever deeper,
Seeth all things slate,
And Andre annoying oppressive,
Bringing breath and choking;
Not stifled and without life,
Not despair, not given.
So one unstoppable roles
Let painful, contrary to obligation,
Soon rid soon crushing,
Half sleep and bad refresh,
Crucified in his place
And prepares him to hell.
(. Faust, II. Part)

If I want to venture further, to describe Noth order's daily bread after Thomas Hood lived?
With fingers thin and tired,
With eyes heavy and red,
In poor rags sat a woman,
Sewing for love's bread.
Engraving! Engraving! Engraving!
Looking up, they confused and strange;
 In hunger and poverty imploringly
Suction they the song of the shirt. -
"Create! Create! Create!
Once the house Hahn awake!
And work - work - work,
Until the stars glh'n by's roof!
be O, dear slave
In Turks and pagans,
Where the woman has to save a soul,
As such suffering among Christians!

ii 296 creative! Create! Create,

Until the brain starts to roll!
Create - create - create,
want to jump to the eyes!
Hem and gusset and band
Band and gusset and hem -
Then sleep over the buttons I 'a
And near her away in a dream.
O men to whom God
Wife, mother, sisters given:
Not Virgins is what you wear,
No, warm human lives!
Engraving! Engraving! Engraving!
This is the poverty curse:
With double thread sew 'Me Shirt,
Yes, shirt and shroud.
But what red I only by death,
Bone man? - Ha!
Hardly I fear his bogey,
She is like my own, yes!
You like me because I am fasting,
Because I long not rest.
That bread is so dear O God
And so cheaply flesh and blood!
Create - create - create!
And the reward? A water tankard,
A crust of bread, a bed of straw,
There, the rotten roof and - rags!
An old table, A broken chair,
Nothing in God's world!
A wall as bar - 's one consolation is even,
When my shadow falls on it only.
 Create - create - create -
From early night bells!
Create - create - create,
As for the criminal 'gefang'ne Leut'.
ii 297 band and gusset and hem,
Hem and gusset and band
To the eternal bending is dizzy,
Until the brain is staring me and the hand!
Create - create - create
In December fog pale,
And work - work - work
In the Lenze sunny ray -
If twittering on's Roof
The first swallow excluded,
Sunning and sings songs of spring,
That the heart twitches me and whines.
O to be outside only,
Where Viol 'and primrose sprouting,
The sky above me
And the grass at my feet!
To feel as before,
Oh, an hour only,
Ere yet it was said: A midday meal
For a Walk in the hallway!
Oh, just one time,
However briefly - not for joy!
No, weep me once
So right in my sorrow!
But back her my tears!
Back deep into the brain!
Your kmt me beautiful! netztet the Nh'n
I just needle and thread! "-
With fingers thin and tired,
With eyes heavy and red,
In poor rags sat a woman,
Sewing for love's bread.
Engraving! Engraving! Engraving!
Looking up, they confused and strange;
In hunger and poverty imploringly -
O schwng 'it aloud to the rich themselves! -
She sang the song of the shirt.
ii 298 No more property, then do not worry, and no longer need. However, I notice that only the distress is and um's daily bread
with the property falls; the concern arises, however only partially the legal category property: in which rich it clings to
 the exchange of documents in today's state organism, with the poor she steps out of the mist of the next day. Her other
part is rooted in the family, as I will show soon.
As a final good result of the new social order, let us consider the general education.
I've said above that the real, spiritual enjoyment, the real education, not a privilege of the upper classes is, but so
rare in this, as in the lower, is encountered. Why? Because most rich sigh because of the change of the layers as much
under the iron pressure of work, such as the poor. You must always think of morning early until late in the evening only
to grow their wealth because they can not know what is happening because they fear that tomorrow Hiobsposten from
all sides, rather than be arriving reports of successful speculations. Oh, what a terrible, hasty hunt for gold! As their
eyes sparkle scary and thoughts only in the direction of move where the shimmering metal rolling and fluttering bits of
paper! So did they know how to put the poor, no time, the reason for the pure enjoyment. Once entered in a particular
profession, she whips the current state of affairs always ahead, always ahead;and once lit a detail, a blinding flash the
night, so that he stops with almost superhuman strength and says, I have enough, since it has to fritter away the extra
time in the game with trinkets, because he is too old to his education nor the to give foundation thatconditio sine qua
non is the pure intellectual enjoyment.
So it goes to all of them because, as founder says so pretty:
So hunt the people, almost all of humanity in trembling haste after the change of torture: Acquire and digestion, however,
be a man falls only luck out of the hands: hold and happy to play in the sunshine of God's goodness, like the bird in the air.
Quite different in our ideal state, in our hives!
ii 299 in the same Everyone is working only for the satisfaction of his Lebensnothdurft and the stilling of his indulgence (resp.
from our present standpoint yet, even for his family). He need not worry for the next day, because he is healthy the next
day, he works out in a few hours the funds for all that their hearts desire. But if he is sick, so the state nourished him.
So stand fast with him because after he left school, at least eight hours for his spiritual formation, for the expansion of
out in the school foundation for independent thinking, Music Irish, forming, sealing, Meditiren, philosophizing.
Oh, how the thousands and thousands of cut gemstones, although they are no louder diamonds sparkle and flash are!
"Oh, as free as the man playing God in the sunshine of kindness," as well will be him in the light of coalesced suns and
stars of first magnitude in recent times, as will cheer the soul, if, as Jean Paul says:
grown as the created Adam, with thirsty open senses, in the beautiful intellectual universe turns around.
(Titanium.)
What wealth "juice of souls," as the same poet says, will then be available, while, as I said earlier, now in all ranks
of all mankind Those who are those adult "Joviskinder with unsealed eyes," in half an hour comfortably could be
counted.
I summarize. Would be made of pure communism as the basis of the state, so initially the state would itself be a
pure, clear, beautiful work of justice and love for humanity. It would further the need, the terrible ghost, chased with
claws dripping with human blood and with the ragged garment wet dead tired of tears human eyes, from the lower
classes for ever and the care of her sister, which both in the upper as in the lower strata of society nameless misery
spreads, the sharpest fangs are broken. Then the criminals were set to Aussterbeetat because new crimes only a few
motives were present, which in consequence of the increasing formation, ie of the growth of good motives, would
becoming weaker until they |
ii 300 last very ausstrben. Finally, revolutions and wars would disappear and all the people are raised to a level of education in

all states since then have led a pure, beautiful, deeply satisfying light life in the clear ether very few favorites.
And all this - which is well to note - would come into the appearance, but the wealthy would have to limit somehow
or hang deprivation; because it is a national- economic principle of unquestioned validity, "that go inside the company
in exchange of mutual work products and services, the powers of man far beyond his needs."
 Therefore: On her good and just all! Thus the famous poem Dpont's, I can not help but incorporate this essay,
finally charakterisire a past period and no longer a stigma on the forehead of the current society is:
Hardly the cock crows for the first time,
So already uns're lamp burns again
And again the old agony begins
And roaring, the hammer down.
Forever uncertain wage
We Mh'n us from restless on earth;
Necessity may come tomorrow,
How should it be only in old age?
Choir.
Love one another faithfully and hot
And let if the swords flash,
Whether we waving palm trees of peace,
In the circle, the circle
Us drink to the redemption of the world.
With hard base and false flood
Is our lot one ever rings
And what is resting in treasures,
We are the ones that bring it to light.
ii 301 We create ore and diamond,
We s'n for those who enjoy -
We armen Lmmer, which robe
the world creates from uns'ren fleeces!
the hard work comes to our good,
serve the uns're hands restless?
Where does uns'res sweat flood?
We are nothing else than machines!
We bau'n the rich their city,
The splendor of this planets.
When she has finished the honey,
Hunt is the bee in the distance.
It drinks the strange pale child
The Pure Milk of uns'ren women
And when they are grown up,
If they are too proud to look at.
The manor law of the ancient world
no longer frightened of the village brides
Only the gold of the leader falls
Yet each child hut prey.
We must shivering under the roof,
Where Kutzchen whimpering, cowering thieves,
 In the narrow dark chamber
vertrauern of life long night.
And yet is hot and our blood
And refreshed ourselves, and the rich,
The sun blessed glow,
The cool shade of oak trees.
So often in beautiful frenzy
We still gednget the field bloody,
Has the old tyranny
verjnget through our sacrifice.
Saves your blood, save your strength!
Love must bring the highest:
The breath which creates new worlds
Will soon permeate the whole world.
ii 302
Choir.
Love one another faithfully and hot
And let if the swords flash,
Whether we waving palm trees of peace,
In the circle, the circle
Us drink to the redemption of the world.
Now we are faced with two questions:
1) Would in such a state the individual have strong motives?
2) Would ever be possible, such a state?
or in other words, how would the second type of property, living labor, make; because in has gone before we have
considered only the effects of the concentration of capital in the hands of the state.
we have done above the former question. We have found that the human being only dedicated to the acquisition,
chasing the gold, because it is the representative of all the pleasures and the stilling of the Nothdurft virtualiter carries
within itself. The man is whipped by the hunger and the desire for happiness, not the money, which is in the current
state because it tempting allure is only in that means for the satisfaction of imaginary impulses peculiar. Can man in
other ways than by money, his hunger and his indulgence silent, so the money falls down into the category of all other
worthless chemicals.
But it is easy to see that a value character in our ideal state must be present. However, it is nothing more than the
representative of individual work or the right to life. It can accordingly be used, the paper money, but which descends
to the level of marks. Wearing such a scrap of the number 10, so that means, for example, the right to a good breakfast,
a good lunch, a good supper or receipt for a job that will be rewarded with the imaginary things. he wears the number
100, this means: right to a fragrant bath, a hunting pleasure of a seat in the theater, two bottles of champagne, two
dozen oysters on venison, Kibitzeier, foie gras and a fine schnapps.
ii 303. One does not believe that will gefaullenzt in such a state. It would be but no longer even worked as were necessary and

how it should be, because only in this way man is a man. Now the vast majority of people in the upper and the lower
social strata are nothing but darkened ignorant that are barely different from the animals. With Naturnothwendigkeiten,
man reconciled with extraordinary rapidity. It wants a piece of the moon No one, because he knows he could never get
 it; It also wants to nobody, that the earth from east to move to the west, because he knows that no power could carry
him this Grille. So knows everyone that he must work if he wants to live.
Now apart from Those which constitute the rule which could not exist without work, we would have only those
which are born loafers. But I ask: a lazy Lenz experience is in a state which surrounds all its citizens from his youth
with the clear element of education, possible? In no way. Because the shame would already act alone.
If, however, in spite of everything Some want to live as drones in our hives, the state would confront them with his
power and they just force them to work.
You could specify the dirty work and the professional classes as obstacles here.
With regard to the former, so tight is that the more educated a person is, the easier and its sense is. There is
disgusting work that needs everyone to run to his very person, the Emperor well as the beggar. Why should it be so
difficult to rinse a dirty plate to sweep a room or to jerk boots? There are the rugged class differences which give these
harmless pursuits a shameful character. the child sees no class differences, it is also quite at ease as a young man or
virgin do the dirty work.
The professional classes now would very form itself. It will be born a genius, not all people. There are many talents
and many fools and the One has to this activity, the other at that one manifest and powerful urge.
ii 304 Set by the way, this urge would not exist, would have any of the knowledge that is necessary to operate when life
should not be jeopardized in itself, create any thing his hand. If you believe, then, that it would be so hard for a genius
or just a educated to exercise a craft? Did not Spinoza lenses ground, scooped Kleanthes Wasser, Paul worked carpets?
it is believed that this glorious ones were unhappy as they were occupied in this way? I assert boldly that the Spinoza
just as it cut the glasses, the most beautiful thoughts lightning flashed through the brain, appeared to Kleanthes the core
of Stoic philosophy in the brightest light, as he drew water, and Paul conceived the lowest points of his letters,while the
shuttle back and herwarf and moving the lever; because it is precisely the contrast in employment forms the atmosphere
for the bud break of mind.
I once replaced a whole week in the factory my father's sick machine operator and as the pure activity of a machine
operator is not much more than a busy idleness, I studied the way the Upanishads of the Vedas. I felt no means
"debased," so little I felt humiliated when I was still serving in the army, cleaned, my horse and my arms. I felt rather in
the former case lively pride that the absence of the "tested" machine operator was not felt as a soldier and I shamed as
often as I could, with intimate ease my fellow who was a grease rag and loafer.
If one believes further that it is not a good bake bread, do not make good boots, can manufacture any good rock, if
you have seen the glories of the Gulf of Naples and a philosophical library has, the contents of which one carries in his
head?
That is just the sweet fruit of genuine education that she destroy Spread, Affektirte, Prissy, dampens the passions,
refined the mind, and gives a calm, patient, simple sense. I assert confidently that the genius would joyfully to the pure
guard post which zuwies them Plato in his state, renounce in such a state, and were entered in the lists of artisans. They
would |
ii 305 certainly build with pleasure a few hours in the day at a palace or turn pots and plates, or sale in a bazaar or wrap cigars,

or plant not etc. Why carbon? They would hover over these handicrafts, the mind's eye light drunk in depth in golden
distance.
The pure communism is after all this is not the idea of a "devil" who wishes to make humanity more miserable than
it already is, but the burning desire in the heart of an angel, which is filled with mercy and philanthropy and expanded.
In place of the energetic but ill-fated, feverish hunt for gold would work comfortable and healthy cheerful game
"transgress God" in the sunshine of kindness: the freshest possible, leichtflieendste life. That this life has to follow the
release from life in general, has to do with the question of whether communism a floppy or rapidly Pulsating life
producing, nothing at all. We have found that the communism would initially produce lively, cheerful, hard-working
people, and that therefore no one can speak of a lame on creeping seeks to live in the ideal state because of
communism. Whether people but those people stay and want to keep such a life if the most comprehensive education
does not make them gradually wing lame and dead tired - that's a question that belongs to a completely different
area,we will roam.
The pure communism would open the paradise in which since the beginning of civilization Some always lived all
people and would give it the best possible life of humanity: it would be a sorry-less, albeit not a happy man.
 III. Free love.
ii 305u

Is the institute of free love the complete annihilation of marriage and the family?
Let us first understand what the apostles of free love understand.
You explain:
ii 306 1) If a man loves a woman and this one, they establish a community;
2) If several women love a man, he may live with several women;
3) If the man of the woman or the wife of the man are weary, they are separated;
4) The children are handed over to the state, or some time after birth.
It is clear from this that the institute of free love does not annul the marriage. There is still a marital community, a
family.
The difference between the two institutes is on the surface, and is generally determined:
In the Institute of Free Love, it is at the individual's option to be monogamous or polygamous, and the
children are merely citizens: they have generators but no parents.
The word of the noble doctrinaires:
Without marriage any state at all,
Does not affect free love at all. It would only make sense if one understood the absolute chastity under celibacy. But
then the doctrinaires would be right. But would they be good Christians, if they were angry with the celibacy? They
would be bad Christians who rebelled against their Savior. But this is only by the way. We will touch Christianity later.
In the present state, prostitution, whoredom, and sham-marriages are opposed to polygamy with the intention of
sexual intercourse.
It has always been the case that the purest and the noblest, who are above the sexual enjoyment, have spoken most
freely about the sexual relations, and have judged the sexual offenses most mildly. The reason for this is obvious. In the
first place, they served the truth, and whoever had consecrated himself to this noble goddess knows no respect, and
expresses openly what is burdening his heart. Then they had wrung from a thousand wounds, bleeding, and the
memory of the wild battles made them exceedingly mild and lenient. |
ii 307 They knew the power of the demon, who pierced the blood with loud shouting, and turned poor reason into a
cinderella, who was cursed, trembling, and with veiled eyes, fled from the dark tyrant into the extreme corner of the
brain. She only complains at times:
You have moved and shifted my equipment.
I seek and am become as blind and astray;
You sound so awkward. , , , ,
(Goethe.)
Thus we see Schopenhauer, a sage who had renounced sexual enjoyment (perhaps only after a stormy youth) and
only used the body well, to condemn monogamy frankly and to praise polygamy. What drove him? Only the
heartbreaking compassion with the radiant nymphs in the brothels, whose interior is as desolate as a desert. Horrible!
 What nobility would ever have entered the places of fornication and of the vanquished vice, without struggling with
pity for suffocation? What nobility could leave the Porta Capuana in Naples or the Parisian and London slip-angles of
the sexual drive, or the Amsterdam sailor's bordel, or the streets of the Hamburg Lustdirnenviertel, without lifting the
hand to heaven and shouting: How can a merciful God live if such a Drifting?
And what did these unfortunate people, who usually carry the best kindest heart in their bosoms, drive into these
hells? Either the need for a daily bread or the sexual intercourse of the man (seduction in the widest sense), which is
not satisfied by a single woman, or his own sexual impulse, which could not be satisfied because in the present state of
affairs, the present grave acquisition, Struggle for existence, the present bad education of most women, many men must
avoid costly marriage, that is, evils which would not exist in the ideal state.
Schopenhauer says:
In our monogamous part of the world, marriage means to halve its rights and double its duties. -
ii 308 In the wretched position, which the monogamous institution and the laws of marriage give to the woman, by considering woman
as the complete equivalent of the man, which is in no respect, wise and cautious men are very often concerned To make a great
sacrifice and to enter into such an unequal pact. Thus, in the case of the polygamous peoples of every woman, the monogamy is
limited to the number of women who have been married, and there remain an abundance of women without support, who in the
higher classes are vegetated as useless old hybrids, but in the inferior labor Also become joyful girls, who will lead a life so
joyful as to be dishonest, but under such circumstances become necessary for the satisfaction of the male sex, and therefore
appear as a publicly recognized stand, with the special purpose, those women favored by destiny who have found men, Or may
hope for them to be kept from seduction. In London alone there are 80,000. What are these other things, as in the case of the
monogamistic establishment, the most terrible of women who have been neglected, real human sacrifices on the altar of
monogamy? All the women mentioned in such a bad situation are the inevitable comparison with the European lady, with her
pretension and arrogance. For the female sex as a whole, therefore, polygamy is a real benefit. On the other hand, it can not
reasonably be foreseen why a man whose wife is suffering from a chronic disease, or is sterile, or has gradually become too old
for him, should not take another. What makes the Mormons so many converts seems to be the elimination of the unnatural
monogamy. Moreover, the granting of unnatural rights has imposed upon the woman unnatural duties, but the injury of which
makes her unhappy. To some a man, on the other hand, marriages or fortunes make marriage untrue, if not brilliant conditions
arise. He will then wish to acquire a wife, at his choice, among other things, for her, and for her children, who secure the lot. |
ii 309 Let these be so inexpensive, reasonable, and appropriate to the cause, and they will yield, not by virtue of the disproportionate
rights which alone are granted by marriage, because marriage is the basis of bourgeois society To a certain extent, to be
dishonorable and to live a sad life; Because once human nature implies that we place on the opinion of others a value which is
wholly unreasonable to it. If, on the other hand, she does not succeed, she runs the risk of being a member of her husband's
disgusting husband or of being dried up as an old maid. In view of this side of our monogamous establishment of Thomasius
basic scholarly treatise de concubinatu is highly worth reading, by thus seen to decrease among all civilized peoples and at all
times, except for the Lutheran Reformation, concubinage a permissible, indeed, to some extent Even a legally recognized
institution, accompanied by no dishonor, which was thrown down by this stage only by the Lutheran Reformation, as a means
of justifying the marriage of the clergy; Whereupon the Catholic side was not allowed to remain behind.

Polygamy is not at all to be disputed, but it is to be taken as an existing fact, the mere regulation of which is the task. Where
are there real monogamists? We all live, at least for a time, but mostly in polygamy. Hence, as every man needs many women,
nothing is more just than to be free, and indeed to care for many women. In this way the woman is led back to her natural and
correct standpoint as a subordinate being, and the lady, the monstrance of European civilization and Christian- Germanic
stupidity, with its ridiculous claims to respect and worship, comes out of the world, and there are only women, but also no
unfortunate women of whom Europe is now full.
 (Parerga II, 658).
In this center, which meets the core of the evil in its midst
ii 310 In the words of the great man the semblance of marriage was also touched and illuminated as a necessary evil.
The following passage is also apt:
The man can comfortably bear more than a hundred children in the year when there are so many women at his disposal; But
the woman, with so many men, could only give birth to a child in the year (apart from twins). He therefore always looks after
other women; On the other hand, it is firmly attached to the one, for nature drives them, instinctively and without reflection, to
keep the breeder and protector of the future brood. Consequently, marital fidelity is artificial to the man, to woman naturally,
and thus to womanhood, as objectively because of the consequences, and also subjectively because of her nature, much more
unpardonable than that of man.
(W. W.W. and V.II. 619.)
Of course, I am talking about people who lie in the claws of sex drive. I can not speak of angels here, otherwise I
would have to design a very different picture. The philosopher has to take people as they are, not as they should be, not
as he would like to have them. This is why I ask without question: Can the natural man be content during menstruation,
the advanced pregnancy, and the state of weakness of women after childbirth? Many of them may be, but many of them
can not be, and they will not go astray.
The institute of free love thus raises the prostitution and the veiled polygamy of man. Is not it thereby, as it were,
knighted?
Let us now consider the appearance of marriage on the other side. Two husbands, now, when they have altogether
alienated themselves, either because of still existing obstacles by divorce or because of considerations of public
opinion, which flow from the exaggerated salvation of marriage, are broken chains, which are heavy, clanging from
light bands of flowers , Have become iron shackles, dragging themselves through the stifling air of sultry air, joyous,
full of energy. Such a forced marriage is the breeding ground for inner eclipse
ii 311 From which resolutions flow, whose influence on the life of the whole is unpredictable. Goethe says:
Man's darkening and enlightenment make his destiny,
And I add: the fate of humanity. It could be proved by the hand of history that the human race would be considerably
wider than it was if the institute of marriage had been less a compulsory institution in former times.
Who describes the misery of a marriage, which remains by compulsion alone, no matter what kind? I have looked
into many such marriages, and have turned away with horror from the discord in itself and its consequences. The worst
motive was given and was preserved in unweakened efficacy. The lie and the slander on both sides defiantly raised
their heads from the mire of passion; Tame beasts became wild beasts, out of the silk robe and the finest dress
decorated with order, the most boundless natural egotism grinned, and children stood on one side, children on the other.
They behaved like Guelfen and Ghibellinen. Then I heard words of young girls against her father, and words of ten-
year-old boys against her mother, that I wondered whether I was waking. And these words the mother had told the
maid, the father the boy, words which they did not understand at all. No! No! The semblance of marriage must not
persist, it must be the death sentence, even if this were to be a single unhappy marriage, but there are many.
Let us now consider the second consequence of the Institute of Free Love:
The children are merely citizens;
They have producers, but no parents.
I am well aware that this sentence roughly touches upon a very good, a sweet, indeed a holy, feeling in the breast of
the fathers and mothers; But I also know that something much better, a much sweeter and more holy feeling can be put
in place, while terrible emotions are destroyed. Therefore be courageous!
ii 312 The child as an infant is loved by the mother instinctively, better demoniacally. She can not give an account of the
reason why she feels so ineffably attracted to the fleshy lump, with rigid eyes, convulsive movements, and the
screaming, squeaking voice. It is as if Nature knew that in our society today an exposed worm must have been starving
terribly, and that she had planted a blind urge to press her with her arms to her breast.
The father, on the other hand, is seldom infatuated in his child, as long as he is an infant. It is more the touching
image of the mother with the child, which for a moment withdraws him from the hasty hunt for gold and sinks into a
beautiful happiness. Then the wild greedy eyes are gentle and gentle, and he kisses the beloved woman and the fruit of
the community.
A conscious pure joy and love, which can be explained at any time, is felt by parents only from where the child can
walk and begin to speak, and these feelings increase until about the sixth year of the child. For now the hungry or
dormant fleshy lump has developed into an organism in which the parents recognize both external similarities, as
similarities of the characteristics, with the father, now with the mother. Now every child in the child soon loves his
beloved or beloved, now himself. Now the love of his parents is soon a rejuvenated and transfigured lover of love, now
a love of his own, and the child becomes a new bond between husband and wife.
In the same way the pure parent-friendliness now arises. Now the muscular power in the child stimulates and the
curiosity awakens. Now the droll, and later the elastic, play of irritability arises, and the eyes of the infant become soon
clever flashing, now contemplative, and thinking stars. The questions do not come to an end, and every answer is
carefully considered, categorized and categorized. Now the silver-colored laughter sounds, the mischievous, sometimes
mischievous smile appears, and the thought-mind is connected with the irritability, and the mischievous, joyous games,
mysteries, revelations, surprises arise: all in the magic of innocence; undisturbed by slumbering procreation ,
ii 313 And once a day, and longer than ever since, the man stops the great wild hunt of the purchase and celebrates festivals,
which only a father knows, while the real mother is rewarded by the almost uninterrupted intercourse with the little
rogues and barnacles , Which she gave at birth. -
An other picture!
Small children, little worries,
Big children, big worries,
Is a pretty Frankish proverb. Suddenly there was violent quarreling and strife among the siblings. There should be
serious rapes, the most reckless natural selfishness. Parents settle, they soon force peace - but is there not a peculiar
shadow on their features which does not want to leave? Is it the shadow of a wing of sorrow that has been hushed by
the keyhole at night, and will now no longer leave the house? Moving thoughts the parents like this: Who is ruthless in
the small, is on the whole a villain? Who is lying who steals?
A boy is also known by his nature, whether he will become pious or honest.
(Spr. Sal. 20, 11.)
Oh, oh!
The care is really there, it is no longer giving way, and the more parents are parents in the best sense, the more space
they gain daily in their hearts.
Now the disputes begin outside the house on the playground or at school. Now the father of this child must take
sides against the father of that child. Now there are skirmishes with the neighbors, often ending with mortal enemies
and a source springing from which daily new anger and quarrels flow.
Moreover, the misery of the teachers, which must be told of them, is worth emphasizing. The child does not learn or
is inattentive; It is punished or just ashamed. It comes home "dissolved in tears." The anxious mother learns the facts.
She is spraying fire. "You, my brilliant son, a fool? You, my sweet angel, a fawness? Wait, my dearest, we will
ii 314 Speak! "She cried, full of monkey love. The father, who wants to rest from the hardships of his profession in his family,
receive gruff, twitching faces. He looks instead in clear, tearful, gloomy eyes. The woman hunts him as a teacher, and
the rest is silence.
But what are these sufferings in addition to the greater ones of later years? Let us first consider the anxieties arising
from the present struggle for existence. I have already directed the attention of the rational to the fact that no rich father
has the certainty that his children are not in misery. The struggle is led in a cruel, savage manner, and then a thousand
unpredictable hands, which are coincidentally coincident, reach daily into human life. Only in the ideal state are most
of the dangerous hands tied; Now they all have a free game. And how ruthlessly they break what is called happiness in
the popular sense of the word, and throw the ruins before the feet of the stunned.
Happiness and glass -
How easy it breaks!
How must the mothers compel themselves to suffer suffering of all kinds, to make sacrifices of all kinds, to provide
for the accommodation of the daughters; How must the fathers often lower themselves, become mean, and bind
themselves to attain the same goal?
And more. How the hunting of fathers for gold becomes ever more restless and consuming! Only now do they feel
the strongest lashes and punches of the demon in the neck and his sharpest spurs in the bleeding switches. They must
move forward, always ahead, and the more sensual they are, the faster they hurry: it is rather the happiness, good
children, who should not even beg, no! No! Only that not, merciful God!
How does the righteous, noble-hearted manesses, when the tempter approached and whispered, grasp, "You will not
come into conflict with the laws by the deed; You're just holding your limits. Or: Take wrong measure and weight.
What is the matter? Who knows? This, however, and he conjures up the image of the children before the excited mind -
they have an unshakable protection
ii 315 By the won gold. The world is bad; If you do not, do the rest; Shall thy purity destroy you?
And he who had resisted, and who had been victorious from battle, if he had not had a certain children, is subject to
a worm.
And the sons. With what heartbreaking woe, a good mother releases her young son into the world. As she pursues
his little boat in thought, she carefully looks at all the cliffs where she must pass. Did not she let him go to hell? Or is
the present state the kingdom of heaven? How anxious she looks to the stars, how deeply arose the wounds of the soul,
a wordless prayer for protection and assistance!
If the son is lazy, the father, like the wise Jew king,
How long do you feel lazy? When do you want to get up from your sleep?
Yes, sleep a little more, slumber a little, smash your hands together, so that you are asleep:
Thus the poverty will overthrow you as a pedestrian, and the want as a armed man.
(Spr. Sal. 6, 9-11).
If the son is extravagant, other serious worries arise.
And all these evils, these inexhaustible sources of souls' flow, which flow more and more every year, are
nevertheless in a thorny but tolerable path. They belong to every family and do not defile the honor of the same. They
also disappear when they are placed next to other pain which can be prepared for every parent by a child.
I know well that good sons and good daughters are a feast for the eyes and heartfelt for parents. To all those who
may say, without blushing, "This is my son, this is my daughter." But is it so rare that the words "these and these,"
"mine," and "mine," do not want their lips to strangle their parents in their necks, and then burn them on the tongue like
molten lead?
ii 316 I have already touched on the misery an unrighteous son poured from his bowl over his family. It was the greatest and
most difficult misery a child could encounter his parents, and it is not the only one. Shall I list the other cursed deeds
individually, whereby children can break the hearts of their parents? I will touch only the cruel actions, which children
do not seldom, but very frequently, oppose to their parents, and may Shakespeare speak for me here. King Lear stepped
up and broke a lance for the cession of the children to the state.
Lear.
Are you my daughter?

Goneril.
Listen to me:
I wanted, you needed the healthy sense,
Who else, I know, adorns you; And went off
The mood that has been happening lately
To a way of thinking that will make you unnatural.

Lear.
Does nobody know me? - No, this is not Lear! -
Is Lear doing this? Is that so? Where are his eyes? -
His head must be weak, or its power
In Death's Sleep. Ha, am I awake? -- It is not so.
Who can tell me who I am? - -
I suppose I am a prince, I would have daughters-
Your name, beautiful woman? -

Goneril.
Oh, my lord.
This amazement tastes too much after others
From your new crickets. I ask you,
Not to misrepresent my true intention.
So old and dignified, be understanding;
- - - Reduces your swarm,
And choose the rest that remains of your service,
From men, well-off to your age
The ones who recognize you.
ii 317
Lear.
Death and Devil!
Saddle the horses! Call all my followers!
Degenerate bastard, I do not want you
harass; Nor is there a daughter.
Ingratitude, you marmorous devil,
Abominable when you show yourself in the child! -
As the Leviathan! -
 Hear me, nature, hear, dear goddess, hear me!
If your will is your will,
Give a child this creature! -
Infertility is her body's curse! -
Dilute the organs of multiplication;
Out of her degenerate blood never grew
An infant to honor her. If she had to cry,
So make your child out of anger, that it may live
As an irksome misfortune for them! -
It grabs her wrinkles in the young brow,
Atz with streaming tears her cheeks,
Exalt all their mother's care and good fortune
With mockery and derision, that she felt,
How sharper than a snake tooth
It stings to have an ungrateful child.
Away! Away! -
Hell and death! I am ashamed
That you may shake my manners like this:
That hot tears, which were against me
You must be crying. pest
And poisonqualm about you! -
The father's curse is fatal injury
Drill every nerve of your being! -
Her old, childish eyes, cry again
To do this, I will tear you out
And throw ye with the tears which ye shed,
To remove the dust. Ha! It may be so! -
I have another daughter,
Which is certainly kind to me and loving.
When she hears this from you, with her nails
It will destroy your wolf's face.
ii 318
Albania.
With my great love, Goneril,
Can not I be so partial -

Goneril (cold.)
I beg you, let this be good.
(Rev. I. Sc. IV)
----------
Lear.
O how the spasm swells up to my heart! -
Down, ascending Weh! Your element
Is down! -- Where is my daughter?
 Regan.
I am delighted to see Eur's majesty,

Lear.
Regan, I think, you are, and know the cause,
Why I think it; Would not you be pleased,
I will depart from your mother's grave,
Because an adulterer was breaking. -
- - - - Mistress Regan,
Your sister is not good. -

Regan.
O my lord, ye are old,
Nature in you is on the final tilt
Your district; You should have a wise sense,
Who knows your condition better than you,
Restraining and steering: therefore I pray you,
Return home to our sister; Says you, sir,
You're offending her.

Lear.
I forgive her forgiveness?
Do you feel like this is the case with the house?
"Dear daughter, I confess, I am old; (He kneels)
"Age is useless; On my knees I pray:
"Give me clothes, food and bed."

Regan.
Leave, sir! These are foolish gestures.
Return home to my sister. As shown in Fig.
----------
ii 319
Goneril.
What do you need, Lord, other service,
As my sister's people, or mine? -

Regan.
Yes, my lord; If they were careless,
We punished them then. As shown in Fig.

Lear.
I gave you everything -

Regan.
 And at the right time,

Lear.
Gods, give me patience! Patience is noth!
You see me here, poor old man,
Bended by grief and old age, two miserable! -
You are the one who resent these daughters' hearts!
Against the father, does not make me so much,
To tolerate it tame; Awakens my noble anger!
O do not leave wives, water drops,
The man's Wang dishonor! - No, you devil!
I will take such revenge on you,
That all the world-wants to do such things-
What, I myself know not yet; But they shall be
The gray of the world. You think I'll cry?
No, I do not want to cry.
Surely I have a cry to cry; But this heart
Shall be shattered in a hundred thousand shards,
Before I cry. As shown in Fig.

Gloster.
O God! The night falls, the sharp wind
Blowing; Many miles round about
Is hardly a bush.

Regan.
O Lord, self-interest
If the unfairness which he creates for himself,
The best teacher. Closes the house Thor.
(Rev. II, Section IV)
----------
ii 320
Lear.
(In the storm of the Haide.)
Rass'le for heartbreak! Spei 'fire, flood;
Not rain, wind, lightning, thunder are my daughters:
I do not scold you cruelly, you elements:
I gave you no crowns, did not call you children,
No obedience binds you; Therefore
The cruel pleasure: Here I stand, your slave,
An old man, poor, miserable, sick, despised:
And yet I call servants to you,
That you in the covenant with two wicked daughters
Move your high battle lines to one head:
 As old and white as this. , , , ,
(Rev. III, II)
----------
Are parents' curses rare?
Oh, I've heard such dozens in my life and froze. And it is not only these curses which are only in the ear, but also
the accusations of the parents: first self-affliction, then the accusations among themselves. The old-fashioned hairs
were shaken and the shattering cry of woe was heard: Why did not I heed the words of the Bible?
He who loves his child, always keeps him under the rule that he will afterwards experience joy in him.
But he who is too soft for his child, laments his stripes, and frightens as often as he weeps.
A pampered child becomes a wanton, like a wild horse.
If you love your child, you must be afraid of him. Play with him, then it will grieve you.
Do not joke with him, lest you mourn with him, and have to cheat your teeth.
Do not let him do his will in youth, and do not excuse his folly.
Bend his neck because he is still young; Blanch his back, because he is still small, lest he be stiff and disobedient.
(Isa.-Sir, Cap.
ii 321 Then the mother's father reproached: "You are to blame for everything; You spoiled the child, and the mother
answered, "You lie; You have tainted it and left him the will.
It was terrible.
Almost all children live too long. If they do not say so, they at least think it. But I have often encountered such
miseries, who have expressed it openly, especially in the country. The parents guess these thoughts of the children and
suffer from it. What are they supposed to do? If, in the course of their lives, they abdicate their property to the children,
it is, in most cases, the fate of Lear; If they keep it, they know that they are waiting impatiently for their death, which is
often enough - the criminal statistics show in this respect hair - raising figures.
Before we leave the relationship of parents to the children in our historical period, let us take a look at the death of
children. The sufferings which arise from the stupidity, crippling, and diseases of the children for parents are to be
remembered only in the course of the preceding.
It is the death of good children, who cut so unspeakably deep into the soul of the parents. But let us turn away
quickly from the good fathers who complain like King Lear of his brave Cordelia:
No! No life!
- A dog, a horse, a mouse shall have life,
And you not a breath? O you will never return,
Never, never, never, never, never! -
(Rev. v. III)
And of the good mothers who, like the Queen's Heartbreak, can not survive the death of the child or become a nun in
their homes or go mad.
She often kissed him and ran after him.
The greatest trouble came to her,
Because she did not see the son any longer.
Then the light, clear woman fell
To the earth, where she cut pains,
Until she died of it.
We will be merciful, and we will not dig in their grief.
ii 322 However, we want to consider the suffering of children in all due shortly, which know their parents and siblings.
Like raw athena children on parents, so they too can accumulate on children indelible shame and deep sorrow. The
whispers of the world: His father steal, murder, has been sitting in prison or his mother has been a public prostitute,
already some, has lashed onto the web of crime, or driven across the sea, where it then vorpfiffen him in the jungle
loneliness birds. This whispers of the world, so heartless, so unfair it is, but can be excused; for it is, basically, just a
warning, which is on the unshakable scientific basis that the children's parents live or as the saying goes:
Magpies not father jackdaws;
also:
The apple does not fall far from the tree.
Less suffering, like drunkenness of the father or the mother, adultery, debauchery of all kinds, usury, change of
political color, Achseltrgerei, Schergenthum etc. I just do not want to discuss mention.
But the suffering I must emphasize the human suffering that can be thrown into the soul of a child by the death of
the father or the mother. A nicer, more intimate relation, than mine to my mother was, is not possible, not feasible; It is
my most beautiful and uplifting reminder. And yet I would not hesitate for a moment, willing this consciousness for
unconsciousness in this regard. Already bleeding wound for ten long years and she will never heal, - never, never! This
pain, above all, is the one who forced me to write this essay, I want no other, no Lone empfnde such sorrow to it.
Humanity first make leidlos, then lead them into the peace of the absolute death,the want the true philosopher with her
book in hand and want the same things that have heroes with their fervor full speech or with the sword in his hand. And
that will be because it has to be because it is in the necessaries of development of the mankind.
ii 323 From the deep grief into which a brother or sister can push the siblings, I have already spoken up when I did the girls
mention who fled as a result of her brother's theft as shy pigeons or, as the shadows in Dante's second circle of hell,
were driven by a storm of shame through the streets. Now I want to point to the concern, can cause a man siblings. One
must have the fear about the future of beloved relatives perceived to comprehend the blessings which lie in the
realization of the socialistic ideals. Just depending delicately sentient man is, the more difficult it is for example sigh
under the weight unprovided sisters. In the lower classes you do not know anxiety because of the future destiny
member,because there the children be stopped even at a tender age to vigorous work so that they are completely
hardened when they fledge. In the upper classes, however often lie on the shoulders of a brother many sisters who
usually as a result of wrong education either only those skills that meet their pastime to beautify their lives in
comfortable conditions, or which are actually made, but then either have such a proud character that they would break
as a society ladies, or as governesses Telegraphistinnen etc. would still half dead in fear of the world. As for the
thought paralyzes all male brother, if he wants to reach through energetic, the arm: Stest you them into the world,
they perish, Be merciful! - And with umflortem view he works,that the nails bleed, just to be done no evil. Maybe he
has deep longing in the heart of the foundation of a house article with a loved one; - he must postpone the matter,
indeed refrain because his sisters like lead weights attached to it and consume what he buys.
How many Noble would have worked for humanity, or at least more worked if he had brought it over ready to go on
his way to her, by way of bent Family violets, if he had had the strength, as Christ saying: "Who is my father, who is
my mother? who are my sisters? "Thus, the family is also a big obstacle for the full dedication to the general.
ii 324 Pulling we at the results, we find that the assignment of the children would continue to take to the state a very significant,

not festzustellende sum of suffering from humanity. It might be taken away from the parents:
1) small worries during school hours of the children;
2) worries about the future of children;
3) the remorse for dishonest acquisition;
4) the grief over lazy and dissolute children;
 5) the pain of poor children;
6) the agony of having to curse children;
7) the pain of self-reproach and the charges to each other;
8th) Lear's experience or the burning consciousness to live too long the children;
9) the pain of disease and death good children.
It would also removed from the children:
1) the pain of outrages of parents;
2) the pain of dishonorable conduct of the parents;
3) the heartache over lengthy physical suffering and on the grave of their parents;
4) shame about misdeeds of siblings;
5) concern for siblings.
In addition, quite outrageous abuses in today's society would fall away, I want to mention briefly.
it is believed that a family tradition was present only in the needle which inflates? Do the nobles alone, as
Schopenhauer said so pretty, Vorruhm, which they can convert as associated radschlagende peacocks? Those who
believe it, and the lack all any knowledge of the world. With the exception of the proletariat prevails in all walks
arrogant exemplary, unspeakably disgusting Standes- and family consciousness. For the farmers, the farm owner close
by Kossthen and day laborers from where the artisans, the masters feel before the journeymen as being of a higher and
middle classes, it means even my great-grandfather's merchant or banker, or producer, or superintendent, or been
General, or upper Tribunal Rath etc.
Let not know from whom they derive little children, this haughty looking down falls away to others, which consists |
ii 325 the family tradition and flows out of the closed booths which are ridiculously previously necessary now because they can

be justified by anything. Are the noblest and fittest or the most educated, then you can look down on others, their
"Vorruhm" -monkeys. Will Nachruhmerstrebende and then Nachruhmverachtende when you're at the goal; after all it is
the result of a natural law (ethical and political laws are of course natural laws) that the fittest and truly educated can
not look down on their fellow human beings and must despise the fame really great.
What is one to think but even before the nuances that brings within a caste of possession (often only a few thousand
marks more or less)? what before Hochmuthsunkraut that proliferates in the light of such a lighter nuance?
I once visited a children's party and as always had my heartfelt delight in the cheerful demeanor of the little love
lovely butterflies. Suddenly I heard a about seven-year-old girl to a blondlockiges game comrade saying, "My father
has two carriages and four horses; but your father has only one car and two horses, "" But, "replied the girl," we have
for three houses, but you have only one. "Meanwhile, another child was approached and without any instigation
blondlockige Equipagenstolze said with insolence to her, "Adige! your father has no carriage and no own house. You
have to go on foot and live in Miethe. "
The small Jewish woman who Styled, stood extremely ashamed and it did not take long, then thick tears from the
sorrowful little eyes crowded.
How did it happen just that I was at once feel as did the lights lost its luster, as if water was poured onto the
luminous joy in my heart and when I saw rather than clear-inclusive blonding, black and brown head devil faces? It
was probably the whole misery of our social relations, the burning was suddenly in a double refraction (the children
told but apparently only what they had picked up from her worthy parents) in my soul.
I left my observation post and went to the little ones. I picked up the little Jew on, kissed her on the forehead and |
ii 326 "Do not cry, Rebecca; said One in life continues today with a team of four horses and tomorrow he begs and vice versa.

You can not be a princess. If you do not understand me, the matter of your father gescheidten you let explained. "I sat
 them down to earth and turned to Equipagenstolzen, Hochmuthsteufelchen- possessed. I had to Rebekah always open
wound of our social body shown with three clear words, so I showed the healed wound of Ludmilla three oracular
words. I shook her pretty rough the earlobe and said, "maybe you drive a virgin no longer your father's car. The sun
horses running time today terribly fast. "
Then I took my hat and left. What was I still ought to do in the bright hall? -
Let us remember well that these eyesores would have after the introduction of the institute of free love disappear
and - I recall - a general commitment to the universal permits would.
And now to the main question:
If the institution of free love really destroy the wonderful parents feel?
In no way! Parents love would find their slag-free luminous metamorphosis in love to the children per se: this love
would be transfigured, the idealized parental love.
The ordinary parental love is love for certain children, the other love is love for all children. In the former is the
latter, ie in the impure anekelnden shell of Affenliebe and most vain self-love; because as I mentioned, parents are
faced with their children as a mirror that reflects back to them their own image. the parents look at their children, so
they smile blissfully. It's the same smile with which a vain wife says drunk to his image in the mirror: You're beautiful,
you're the best thing on earth - whether it is the same as ugly as sin. - The monkeys love now is the repulsive mixture
of self-love with the remains of parental instinct that is now necessary for the preservation of the breed would become
rudimentary in an ideal state but in the second generation already.
ii 327 We also see from this that even from an aesthetic point of view, the transfer of the children to be recommended to the

state's Warmest on. If you believe, then, that a mother holds her unpunished ugly child for beautiful? Finally, she really
comes to finding a potato nose beautiful than a Greek and with this perverse sense of beauty as a benchmark they shall
then approach the figures of this world.
So when the children will be sick or soon after birth, the state - (I am well aware that in this sentence the trite joke:
he wants the state to a Kleinkinderbewahr- making institution, to a large foundling hospital, thick as hail, the air is
buzzing, but what does it matter? Magna est vis veritatis et praevalebit) - so all children would be our children and
now we would be awesome against them knowing, that the purest aesthetic feel joy; because now we would have no
more interest in this or that particular child, but all children are merely interesting us. I say boldly: the feeling that we
would have would be a disproportionately purer and nobler than our silly monkey love which only therefore has a
patent of nobility, because it includes that pure feeling in itself.
Thus we come again to the same result as in pure communism. In this the rich man does not have to give up a
familiar pleasure: it takes only the arms at his side course and enjoys what he enjoys. Also in regard to the children: in
addition to the father of the bachelor can make and enjoy the joys of fatherhood, he has produced the same children.
And how it must be to courage the noble rich much more comfortable when he knows that all people live as delicious
as he - (his enjoyment is as if transfigured, or at least made sting free) - as well as the feeling of producers is increased:
first, by cleaning of all dross of monkey love, then by the awareness that all people feel parental love.
Yes / Yes! it is really so: the red "monstrosity of dirt and fire" is considered near, a bright clear angel with
holdseligem face and
it speaks drunk the distance,
as of things to come great happiness. -
ii 328 Furthermore: you turn and turn it, you clamours and furious as you will, it remains irrefutably true and forever
admirable that the wise and the noble, the good and the just, by the aid of reason and purest sense, exactly the same
thing must demand what demand the most brutal egoists. Especially Those who love their parents and siblings most
heartily and precisely those parents who are good parents to their children, demand that there should be no particular
parents, no siblings particular, no specific kids anymore. That makes: they alone have even the agony of the parents
love the child and sibling love felt the most. Have the child in his teachers, the young man his father, the parents are to
their children see in the dead and living ways of mankind in all children,not in these particular two, three or four
individuals.
Also demand the wise and good, like the greedy poor that all capital united in the hands of the state and living
labor'll regulated by the state and only for the purpose that her peace of mind will not be disturbed by the destruction of
the human race. up in this line but the light cast from above, with the roaring hoarse from below the certainty is given
that the communism and free love, be real, this great and last ideals of humanity, with all its consequences sooner or
later.
I will not end without encountering a possible objection this preview. For one might say that unnatural compounds,
ie siblings marriages, could be closed if the parentage of the children is not known. This objection I consider to be null
and void; because first the siblings Love bears usually one aversion economic character whose demonic ferocity is
tamed by habit and reflection (the same thing takes place only in the spiritual ether, in the blood haze it repels, while
the opposite is attracting). Second, the probability that siblings married in the increasing daily intension mess waves of
people, an almost vanishing.
 IV. The gradual realization of the ideals.
ii 329

Now we are faced with the question of how humanity approaches the great ideals of communism and free
love; For it is clear that even through terrible revolutions the ideals could not become real, let alone in a
steady slow development. To use a parable, mankind is on a journey to Rome; Before it comes to it, it must
have reached certain main stations and must have returned.
I paid tribute to Lassalle in my principal work. I said there that he was an eminent talent, but without the slightest
touch of genius. The genius embraces in his mind the whole world; He always sees the individual in totality; He sees
all the way and his end; It is a world-wide, original, groundbreaking. The talentful, on the other hand, is short-sighted,
and his mind embraces the breaches of the world. He goes behind the genius and puts the stones on each other with a
strong hand, which he blows with powder from the rock.
Whoever knows Lassalle only from his socialpolitical writings knows only, I might say, the exterior of his mind.
Whoever wants to judge Lassalle fairly must have read his great scientific works, especially his Heracleitus, and have
thoroughly read them. What astonishing combinatorial power, brilliant ingenuity, concise scarcity, and virtuosity from
millions of envelopes? Is it ever possible for any one to find in the Lassalle works even a single small original idea?
Not even one. The function of his mind was distillation, his product the brightest, clearest, most concentrated fluid. He
worked strange thoughts, he worked them with unachievable mastery, but never his own.
He was also a false prophet; But this must not be misunderstood. I do not use "false prophet" in the ordinary sense
of the adjective, but merely as a contradiction
ii 330 To the real prophet. The "false prophet," as any great statesman at all, brings mankind forward, but at the same time he
seeks outward good, glory, honor; The real prophet, on the other hand, seeks only inner peace, heart peace, the death of
compassion with mankind. The aims pursued by Lassalle are too well known for me to reveal them. -
Lassalle has now been the first in Germany to make a truly practical proposal to reach the first station on the "road
to Rome". In this proposal, his most important talent is the purest. His ideal was borrowed from Fichte. He only saw in
the blue distance a free humanity, not a dead one, which is why, as I said above, he was a mere talent; For he first saw
with strange eyes; Then he saw only a part of the future course of mankind: his knowledge was fragmentary
knowledge, piecework. This ideal was no agitation to him. As an eminently practical man, he seldom stroked it, and
then only softly with the wings of his mind. On the other hand, he clung to the next with demonic savagery,
concentrating all his powers upon it. His own words may characterize his method:
A theoretical achievement is the better, the more complete it all, also draws the last and most remote consequences of the
principle developed in it.
A practical achievement is all the more powerful, the more it concentrates on the first point from which everything else
follows.
(Capital and Labor.)
As is well known, the facts have given this brilliant sentence the consecration. Lassalle's first point was the
universal and direct suffrage, which was soon granted.
 His second point was the state loan. I have clarified in my principal work why Lassalle was caught in a mistake. In
the present State his demand will not be taken into account. It is not the second point on the "road to Rome," but the
third, yes, it may even be said that it is not a station at all.
First of all, all attempts at reconciliation between capital and labor must be exhausted, before from all sides from
below
ii 331 The free competition of labor with capital may be required; For free competition of labor with capital means: total
liquidation of capital. Wherefore should the manufacturers be able to take their laborers, if the state enabled the
laborers to associate themselves by the granting of a state loan? This would have to be the stupidest of the stupid
workers who still wanted to struggle in the service of the capital when he was in the free service of the productive-
Associations could occur! -
I have, therefore, made such an attempt at reconciliation between capital and labor as a second point. It is much
closer to the state credit, and at the same time far more practical, because it rests on something real, something already
existing, namely: the participation of the workers in gain, which is already sporadic, with the best success for the
workers and capitalists in the phenomenon Has been entered.
This demand must be concentrated in the lower social strata, if a new success is to be recorded in the annals of
social history; For the need of reform is by no means misunderstood, and a thousand honest hands in the upper classes
want to help. Thus, laborers, put in these hands the definite demand of the participation of labor in the profit of capital,
and I put my entire existence on a pledge, the reconciliation between capital and labor will take place. You will be
powerful and the shadow of the dove will fall upon the intruded hands, which became visible in all the great moments
of mankind.
In this reconciliation of the capital, Virtualiter lies with the work of pure communism, and I believe that he would
only have a brief time to develop it. I also believe that he would have a form which would persist; For what expresses
the surrender of all property to the hand of the State Other as the principle: transformation of the private- Property in
Property, which can be revealed in the most diverse forms? This principle is already present in every Actien- Society,
and it is only a matter of corresponding generalization of the existing good form to all branches of economic life.
ii 332 Will it also be practical with regard to living labor, for example, from Berlin: X. in Sigmaringen is suited to a
roughman, Y. in Stallupnen to a silversmith? Is every citizen, then, to send the certificate of his qualification to a
certain profession, together with his desire to take this profession, to Berlin? Such a centralization would be possible,
but certainly not practical.
In short, the focal point of genuine communism would fall into large associations whose activity would find their
regulator in a body of representatives from all parts of the country.
Soon, on the path of social reforms, a progressive inheritance tax would be introduced, which would become ever
more severe after certain periods, until the still existing labor products from the past life of mankind as a people-
Property in the hands of the state, resp. Large bandages.
Such a tax would not cause great suffering in the individual. If now all the rich give their whole capital, then the
most painful sacrifice would be demanded of them. A gradual reduction, on the other hand, would easily be tolerated,
in the first place because it would not be necessary to sacrifice genuine enjoyment by the blessings of the new
conditions, because the reform would be spread over several generations, and thus be reflected in an ever purer
consciousness.
The first stations on the way to the institute of free love would be the legal permission of the polygamous marriage
and the optional cession of the children to the state. The second station would be the obligatory assignment of children
from six to seven years, and the latter would be the cession of infants.
 There is no doubt that even if the institute of free love is legally sanctioned, monogamous marriages will continue to
exist; For the love of the spouses is very often transformed into a faithful friendship, and men are becoming ever more
lenient, that is, the sex drive irritates them less and less from generation to generation. There is a transformation of the
movement factors, and as the spiritual life gains in strength, the demonic unconscious blood life loses energy. Yes, it is
very probable that from
ii 333 A general voluntary relapse into monogamy will take place.
As a very peculiar form of marriage, which is gaining more and more followers, shows us the pure intellectual
marriage that behaves negirend with the purpose of marriage: the copula carnalis is on principle excluded. It is only
connected to achieve ideal goals. There are two beings whose activity in connection is tenfold more successful than in
the isolation, as brother and sister live together. But since, without the marital bond, they would fall into a false light,
they conclude a sham marriage in the good sense of the word.
This intellectual marriage would be the form of transition for the celibacy, which was not brought about by the
compulsion of external relations, as now very often, especially among women, but was spontaneously chosen from the
soul.
 V. Higher view.
ii 333u

So I would have come to the point where I should point out that I could and should only speak about the
two great ideals: Communism and free love, so unconcerned and frank, because they are not my ideals,
because I have something far better Both learned and in the hand.
I refer to my main work and to the essays on Budhaism and Christianity in this second volume. My ethics is
identical with the ethics of Budha and that of the Savior, who demand both absolute renunciation: poverty (or what is
the same: mere satisfaction of the necessity of life also in the midst of fullness) and virginity.
Christ separated one after the other by commandments from man: external possessions, family bonds, marital bond,
and Budha, after setting himself up as a shining example, he renounced the throne, gave away all property, became a
beggar, And from then on no one touched a woman. I also remember the beautiful Wessantara - Narrative, according to
which Budha gave his wife and his affectionate children alms.
ii 334 My philosophy looks beyond the ideal state, looks beyond communism and free love, and teaches the death of
mankind for a free and painless humanity. In the ideal state, that is, in the forms of communism and free love, mankind
will show the "Hippocratic face": it is consecrated; And not only them, but also the whole universe. -
Heaven and earth will pass away.
Christ.
The universe will certainly be destroyed.
Budha.
I am well aware that there are many who, like the excellent Riehl, are longing for the solid forms of the Middle
Ages, for the noble classes, for a powerful noble nobility, a wealthy bourgeoisie, for craftsmen on a narrow but golden
ground Farmers; And after strict family breeding in all classes: according to God's fear, reverence for age,
unconditional obedience of the children. But was it the result of a whim of individuals that all these forms, which, in
the Middle Ages, had to be termed "eternal" duration, were mellowed and broken? Or was it the inexorable course of
mankind according to the divine law, the unchangeable holy will of the Godhead before the world, which cast down the
steely forms? The sage recognizes this law and bends into humility, yes, with an inner joy, for at the end of the path is
the death of mankind, which is preferable to its most excellent and beautiful life.
In the ideal state, mankind, like King Lear, will be at his mercy when all his deep, deep woes have subsided in the
sight of his clear Cordelia:
Where was I? where am I? - Bright day? -
One is deceiving me badly-I am dying of compassion,
Did I see others like this?
I will not swear this is my hand-
Let's see! - I feel this pinstripe.
I would be convinced of my condition.
(Recital IV, Chapter VII)
ii 335 And like King Lear, mankind will also be convinced of its unhappy condition, but only to sink, ie to die, like it, soon
afterwards into the arms of the better. The life of the peoples is essentially like the life of the individual, and this is
reflected most concentratedly in King Lear, Lear dies with all his children; the root and the crown die, the whole tree
withers. -
O thou shattered masterpiece of creation! -
Thus the great universe once used itself
To nothing.
(Ref. IV, Sc. VI)
I would be deprived of a lack of respect for my teachers, who are at the same time my most loyal friends, when I
concluded this essay without thinking of the "divine" Plato.
In his most mature thoughtfulness, in the books of the State, he has, in unsurpassed, dialogical mode of
representation, dealt very thoroughly with the best possible constitution, and has attained the most surprising results.
The essence of his treatise is that he composed the social body from three constituents: handworkers in the widest
sense, warriors and rulers. At bottom there are only two classes, for the rulers were taken from the warriors (guardians).
The rulers wrote to the ruled only the best laws: within the statutory limits, the life of the craftsmen could shape
themselves as it pleased. In this lower caste, Property and monogamy. In the upper purer caste, on the other hand, there
was lack of possessions (feeding by the lower caste) and women's community.
All the children were brought up by the state (weaker ones were killed), tested, and, after examination, those of the
lower caste, who had a qualification for the guardianship, were placed in the upper caste, while those of the upper
caste,
In this way, the rigid and necessary barrier between the two stands was interrupted in the most beautiful and just
manner: the wall was, as it were, indispensable, but skippable.
The education of children by the state was thus a general law; On the other hand, communism and the polygamy
were institutes, which included only the purest caste. Therefore
ii 336 The Divine has clearly stated that they are purer and nobler forms than the private- Property and monogamy.
Plato had a very fine head. Thus he did not escape the fact that the education (gymnische und musische) had the
most beneficial consequences in a progressive increase. He pointed out that educated parents produce gifted children,
and these in turn, growing up in the pure ether of education, would generate more noble and mentally befhigtere
children (De Rep. IV). Goethe says that,
One can give birth to raised children,
If the parents were educated.
On this Plato's political ideal, one can more clearly recognize the enormous progress that mankind has made in the
meantime. Plato was justified in believing that his state could comprise only a very small part of the Greek people: he
made a certain, very narrow extent the indispensable condition of his state. Besides, he could hardly believe that his
ideal could ever be real. Nowadays, on the other hand, the social question extends to all peoples, and the best form for
all humanity is sought to be realized.
This swells the bosom and gazes with joy in the bright eyes.
Finally, a remark.
If I were asked if I wanted to be the citizen of an ideal state, I would say, "No!"
If I were asked whether I wanted to put good, blood, and life on the realization of an ideal state, I would say without
question: "Yes!
I would say "no," because I have no interest in an ideal state for my individual well-being.
 I would say "yes," because the salvation of mankind depends on the ideal state.
The individual can be redeemed in the most rottenest social conditions, in every form of government, in the absolute
monarchy, and in the most irresolute republic; - |
ii 337 The mass only in the ideal state; For first it must have tasted all that the earth can offer in enjoyments, in order to be
able to turn away from life itself. This satisfaction of the enjoyment of all is possible only in the ideal state. Because
this is the case, and because, on the other hand, the destiny of mankind is salvation, the ideal state must appear, and
therefore it will become real.
Moreover, it would be a great error to suppose that the social question comprehends only the lower classes among
themselves: the individuals of the upper classes are to be put to no avail against their will, those of the lower to their
own will. The social question is a question of education.
As in the time of Christ are the social conditions of our day. Above immaculateness, abundance (spiritism),
restlessness, decay, imploring call for a motive that can internalize - down despair, misery, distress, wild shouting after
redemption from intolerable situation.
There can be no cathedral socialists, no liberal parties, no knothels. Nor can it be helped by the Reformed Jesuits, or
even by the Freemasonry. The latter includes righteous and unrighteous, good and bad, and its efficacy is essentially
limited, almost exclusively directed to the welfare of its members. There can be no single stand, nor the Church, for it
must make countless compromises with the weaknesses of men, their prejudices, and with power.
Everywhere ignorance prevails, and therefore the organs of the mind are stunted. He puts his ear on the heart of the
people and says: I hear nothing; He looks into the heart of the people and says, "I see nothing; He puts his hand on the
people's breast, and says: "It is comfortably warm-how to feel warmth when a snowball is stretched out by hand."
What is done is a covenant of good and righteous, a covenant which is formed only by the good and the righteous,
and whose efficacy is directed to all men, or in a word: Grailite, Templeisen, glorious servants of the divine law
embodied in the dove , Justice, human love and chastity.
ii 338 Even years ago Gutzkow wrote:
Our time is ripe for a new Messiah- Epiphany. What would the mighty people begin with a personality that contained all the
conditions of a great prophet? Be he only in his beginnings, respectable in his education, endowed with the power of speech, he
is only deep in his studies, in order not to be frightened by the conceit of scholarship, be he only sitterein in his change,
abstinent, humble , He bound men by a winning personality, and he was a great poet of life worthy to be his own object. Who
would then tie him into gangs, make him miserable by the little torments of our civilization? He would be to the world what
Christ was to the Jews.
There has been a silence in the souls of the world, which sharpens the ear, the pending and approaching of the divinity to
hear.
(The Knights of the Spirit.)
Who would then resist a union of only three such pure "Templeisenes," which bear the dove of the Holy Spirit in
their breast and on their bosom? Not the whole of mankind, who would become the soft clay, to whom, with a smiling
mouth and peaceful eyes, they would give the form of their mind and heart, the form of a pitiless mankind.

----------
 Ninth essay.
The practical socialism.
ii 339

Dedicated to German workers.

----------
The light of heaven can not be scattered,
Nor is the sun rising
With crimson robes or dark robes,
The Hussites follow the Albigensians
And pay bloody home what they suffered.
According to Huss and Ziska, Luther, Hutten,
The thirty years, the Cevennes,
The strikers of Bastille and so on.
Lenau.
----------
Three speeches to the German workers.
I. The character of Ferdinand Lassalle.
II. The social task of the present.
III. The divine and the human law.
----------

ii 341

Should the pangs of the Holy Spirit, the stifling compassion with the people, comprehend me a little more, so that
from my fierce loneliness, in which I am so unutterably fortunate, I swarmed out into the world as Budha, Christ, and
Christ Who had seized and whipped the Parzival in profound poetry, I would give the German workers the following
three speeches.

February 28, 1876. * [1]

* [1] The author is a short time afterward, died on March 31, 1876th
 First speech.
The character of Ferdinand Lassalle.
ii 343
Confused by the parties' favor and hatred,
His character image varies in the story.
Schiller.
--------
I am justified today already before all true
Men of science and will in any case one day
Be justified before the story.
Lassalle.

German Workers!
It has always been the case that German workers, and as long as you do not have the time to take it out of the history
of your works, you must believe it to your educated friends, -there is not only the character of a people tribune, Whole
existence for the improvement of your situation, was fiercely thrown back and forth by the parties' waves, and for a
long time could not find a safe place above mankind, but could not preserve his doctrine in perfect purity. As soon as
he had disappeared from the world stage, the windrose from all parts of the windrose fell upon the traces of his earth-
day, and the one found this, the other the former, the one who gave this doctrine this, the other that sense and the
doctrine Teaching. In the place of the unified principle, which had escaped from a glowing, great soul, a multiplicity of
forms of this One Principle, which never covered its contents, circulated only around its center.
ii 344 But German workers, it has always been the case that fire, an enthusiastic heart, and the light which has escaped a
clear head, continued quietly, while the lunatics of the doctrines more or less gracefully danced around the same;
Always at the right time a true successor in the priest's office, and the flame blazing, making the light shining.
For while the guardians are mortal, the spirit of truth is immortal. On the whole, science is not a creation of nothing,
not a sudden uplifting of the light from the night, but a further development, a further development in the truth existing
from the beginning of mankind, a cleansing, and the continuation of this truth.
Thus Lassalle did not produce the social movement, nor invented it; For the social movement is identical with the
political movement and this, in turn, is identical with the movement of mankind, and you will see that the movement of
mankind began when the first men were born.
But Lassalle has expressed this movement, as it prevailed in his period, to a clear expression, he has made it
conscious of the workers of his time, and in doing so he has accelerated his pace tenfold, then he has revealed its goal.
And therefore, German workers, although, as I repeat, it is only a single social movement from the beginning of
mankind to its end, one can still speak of a German social movement evoked by Lassalle.
Through Lassalle we have a very specifically German working-class movement which bears the distinct stamp of its
powerful spirit and can no longer be created out of the world, but which can only be successful if it is continued in the
sense of its author. In order that I may at once urge you to the point which I have in mind, I tell you, the purpose of
 these speeches is to subtract you from the shadows, and to restore you to the spirit of Lassalle; Then to internalize
yourselves through this spirit, and finally, through a new goal, to bring forth the enthusiasm in you, that is, the
specifically German
ii 345 Social movement through you again a tenfold accelerated tempo.
It will also become clear which position I occupy in this specifically German movement, and also the point where
this movement leads into the general movement of mankind.
In general, however, I will now give you my position with you in Lassalle's words:
I have not come to speak to you, but to tell you the whole truth as a free man, and wherever it is necessary, to tell you
without mercy.
(Workers' Book 4.)
We must, therefore, first sink into the spirit of Lassalle's agitation. By doing so, we shall gain the true character of
the great tribune, that is, the image of the agitator, not the private man Lassalle, who can not interest the story. Whether
the private man Lassalle hired a hundred girls, or only one or none, whether he had a pension of a thousand or a
hundred thousand talers, whether he was a player or not, whether he had illusions or not, whether his opponent 's bullet
or his The back - that is all that can and should not interest us. The only thing that can and should be of interest to us is
the way in which the man in the priesthood looked at the truth and how he guarded the holy flame of truth.
We therefore have to consider:
1) The conviction of Lassalle, his foundation with which he stood and fell;
2) The practical sense of Lassalle, the nature of his agitational activity;
3) The historical significance of Lassalle, the place which he occupies among the great dead of mankind.
German Workers! It may be a man, however, so ingenious in his conversation; he may show himself in the ordinary
life so witty, plausibly, and eminently, as intellectual and as important as in his works he will never be; For, as he strove
to compose it, he concentrated, as it were, his mind, and what he put into it was the quintessence of the best part of his
being.
ii 346 To the writings of Lassalle we must, therefore, adhere to the conviction, the scientific confession; Of the man.
He had, as he himself said,
In a Faustian instinct with the toughest serious effort, worked through the philosophy of the Greeks and the Roman right
through various subjects of historical science to modern national economy and statistics,
(The indirect tax, 135.)
And I can, in full knowledge of every line which he has written, show him the testimony, that no talent has ever
succeeded and succeeded better than to assimilate the whole formation of his age. There was no glory when he
exclaimed proudly:
I write every line I write armed with the whole education of my century.
(Capital and Labor, 241.)
He could say it. He was a great talent and, at the same time, an educated man in the strictest sense of the word. He had
no wings, but he had clung to the wings of the genius with wild energy, and they had carried him to the height of
science. There he gained an almost complete overview of the real conditions of mankind, and what was the first result
of this survey?
German workers, you will remember my reply, and may it be burned into your hearts: the first glance brought him
back to the land where his cradle stood. He felt himself a German; In his heart the love of fatherhood was kindled, and
from all the pores of his being the flames of love came to Germany.
 I consider this circumstance to be of so great importance, not only for the purpose of gaining a clear and correct
picture of the character of Lassalle, but also for the whole further life of the German nation that I shall linger more in
detail than the framework of this lecture allowed. I would rather circumcise everything else than to be too short here.
In 1848, as you know, the French fought for the Republic, the Germans for national unity. While |
ii 347 In France, the modern social question appeared clearly on the scene of the revolution, in Germany only the desire for
national unity was to be seen in the excited flood of people. It was thought that unity would bring everything else:
freedom, equality, fraternity. Lassalle, like every German, whose heart was in the right place, took part in the
revolution. The ideal of the twenty-three-year-old youth was precisely the German unity, and with the whole
spontaneous, warm enthusiasm of the young man, but also with all the ambiguity and immaturity of the young man, he
devoted himself to the sacred struggle.
The reaction took hold of him, punished him, and the consequence was the complete surrender of the young man to
his "Faustian drive." He studied, studied with the burning knowledge of a Jew-I need not say more. What he studied, I
have already told you with his words. The fruits of the studies were very important scientific works: the system of
acquired rights and Heracleitus, the darkness of Ephesus. In these works he showed all the fine spiritual qualities of his
fellow-creatures in the most astonishing perfection.
Anyone who researches these works will, in spite of their theoretical nature, already have exactly the picture of the
later folkman. From a few sentences one can develop the entire program of the Volksmannes.
German Workers! Anyone who engages with seriousness in the traces of the great spiritual heroes of the human
species is well, as well as the gods, whatever a trace he may be; For the genius of mankind, the truth, has spoken of all
blessings, all blessing them. But for every particular human individual there is a trace, a single one whose sight it
trembles to the very core of the soul. Why? The individual sees in this trace his own image, the trace is as it were the
exhibition of the innermost core of his being; The eye sees itself as it were: a rejoicing seizes the soul, it has found
itself.
And what was Lassalle magnetically attracted? What great dead had exalted all the other geniuses of all times and
thrown fire fires into Lassalle's heart? It |
ii 348 Was a German man, an ornament of our nation, the most brilliant philosophical politician of all times: Johann Gottlieb
Fichte.
That this name is foreign to most of you, perhaps all of you, German workers, that most of you, perhaps you all,
hear this name for the first time today, that you all have been separated from the intellectual life of this German man,
You see, German workers, that is what pushed me out of my blissful solitude, whipping me into your midst. You are
disinherited, disinherited to the cruelest and most despicable: you do not know the spiritual heroes of your nation.
To have no champagne, to have no horses, no carriages, no diamonds, no pearls, no castles, no mansions, -this is no
disintegration, no misfortune; But to be divorced from art and science, to be scarcely brighter in consciousness than the
animals, to live in the cold, desolate night of ignorance-this is disintegration, a German worker, and that awakens that
stifling compassion with you in nobler natures , Which leaves no rest by day and night, until the fine hands are laid in
your weary ones, till the outer peace, the outer comfort, and the outer peace are completely sacrificed to you.
So it was Fichte who captured Lassalle, captured completely; And Lassalle remained in Fichte's arms, until the fatal
bullet met him and an important life went out, the life of a genuine German, Jewish confession.
And now I will develop you in passages from Lassalle's writings, which bore the most ardent, most luminous,
prudent patriotism of the German man, into which the fiery but unclear patriotism of the 23-year-old youth had turned.
Napoleon's war against Austria broke out in 1859, and Prussia equipped itself to take sides against France for
Austria.
 The time had come for the mature politician, the German politician Lassalle, and he threw a document which bore
the title: "The Italian War and the Prussian Mission," to the educated circles of Germany, a treatise which rightly is the
greatest look made. What a clear line of thought, a mature judgment on political questions, a bright presentation!
ii 349 We are interested in the following two passages:
Woe to democracy, if it ever departs from the policy of the principles. It is not, like the Cabinets, the policy of
circumstances, of the means of communication, of the principle breach. Their immense power, as well as their entire liveliness,
rests upon the policy of the principles and the fidelity with which they adhere to it.
(24)
The second is:
The principle of democracy has its ground and source of life in the principle of free nationalities. It is in the air without it.
This principle suffers a single restriction which is, therefore, only a limitation and no exception, because it flows out of the
concept itself from which the principle of nationality derives its justification. The principle of nationality is rooted in the right
of the Volksgeist to its own historical development and self-realization.
(8th.)
German Workers! These passages are exceedingly important for the judgment of Lassalle's conviction, and I
commend them to your most serious consideration. In the first place, Lassalle says that democracy stands and falls with
its principle, that is, with its firm principle, and in the second place, this principle is placed in free nationality, in the
right of the Volksgeist to its own historical development.
And what does that mean, in other words, German workers? It is, on the one hand, a woe to the miserable, who
extends beyond his fatherland, and betrays his fatherland in miserable patriotism of the world, in idiotic, feeble, and
disgusting world-affairs. And on the other hand it is said, "Give yourself to the spirit of your people. Give yourself to
the historical development of the nation to which you belong, with all the strength of your soul.
German workers, remember the threat of your great dead friend, who is certainly present in this assembly, because
he has at least celebrated his resurrection in one of us, remember the threat of Lassalle:
Whoever does not cling to the native earth, to the holy earth of his fatherland, is a miserable, a miserable and
wicked boy.
ii 350 Three years had passed. Then came the moment in the life of our friend, where the full heart could pour out his joyous
jubilation, his enthusiastic thanks to all the world. Lassalle celebrated his great teacher, Fichte, before the intellectual
flower of Berlin, with a powerful hymn.
German Workers! He who is ungrateful to his teachers is a villain. If one does not consider the grateful of the man
who has taught him to read and write him, he is a villain. Then measure yourselves and your acquaintances. Lehramt,
even in his most insignificant figure as village-school-lehramt, is the noblest office. Never forget this, German workers.
Take off your cap in front of your teachers!
In this beautiful speech, Lassalle raises the question:
What is it that makes a man a great man?
He answers the question with the words:
Only this one thing: that the spirit of the nation to which it belongs belongs in itself as a focal point, and through this
summary it brings it somewhere to the purest expression and development; That in this man, the national spirit itself
somewhere produces its clearest manifestation and activity of itself, cast into a definite individuality.
(5.)
Then he gave this crown to Fichte:
 Here, in Berlin, Fichte opposed the strange conqueror with those flames of thought, which still today penetrate the breast of
any of the Germans, who are not quite dead, with a sacred fire. Here, in this city, he gave those speeches to the German nation,
which, one of the most powerful fame-monuments of our people, greatly surpassed in depth and power all that is handed down
to us in this genre from the literature of all times and peoples.
Here, in this city, he held those speeches in 1808, at a time when everything was cowardly and frightened, and he stood
alone, with the flash of thought swinging in his hand, his eye firmly fixed on the eternal, and scoffing at all danger In a
company which, as he himself says, was begun from the very beginning on the danger of death. "
ii 351 Thus he stood, an eternal triumph for the moral greatness of all true philosophy.
(23)
On the popular- Philosophy Fichte's detailed, he said:
If, however, Fichte regards the economy of the world-historical development in such a way that every national spirit has its
own special function in the latter, nothing is closer to this than the question: What is the mission which he himself assigns to us,
the German people?
(26)
And the answer to this question, drawn from Fichte's works, read:
We must hear our breast with a joyous, though not surprisingly free, pride that the German nation is not only a necessary
moment in the development of the divine world plan, just as any other, Is the bearer of the concept on which, according to
Fichte, the realm of the future, the realm of perfected freedom, should be built, and only the founding of this kingdom and the
age of the world could proceed from it.
But what was the precondition of this kingdom of the future, the kingdom of perfect freedom? It was: the soil for
this realm, its territory, the place of its existence, or, in other words, the German unity.
Lassalle therefore concluded his speech with the words:
On the day when all the bells will ring the incarnation of this spirit, the feast of the birth of the German State, on this day we
shall also celebrate the true feast of Fichte, the marriage of his spirit with reality.
German Workers! In what I have just told you, you will have found confirmation of Lassalle's fatherland love. In the
course of the past three years she had become even more intimate, even more transfigured. It may be said that the deer
cries for fresh water, so the heart of Lassalle groaned after German unity.
As Moses only saw the promised land from afar, just as Fichte saw only the dreamlike figure of the united German
tribes, Lassalle was only allowed to linger in the air-reflection of his patriotic heart.
ii 352 German Workers! We are happier. We stand on the ground, on which alone the realm of the future can build itself, the
realm of the German nation.
And again I remind you, in the name of Lassalle, but this time not in the form of a threat to Fatherland's treason, but
in the form of a promise for Fatherland's love:
By your devouring love for Germany, to Germany alone, German workers, she erected the realm of the future
for all mankind.
Heed the words. If she repeats to you in the morning and in the evening, she will repeat you every hour. Only when
you are with all your soul and exclusively Germans can you free mankind.
Thus the greatest philosophical politician of Germany, Fichte, said his greatest disciple, Lassalle.
Who created German unity? The German people have created them alone without the slightest foreign aid with the
power of his arms. You and your brothers in the higher classes have created them, the whole German people and their
leaders have created them.
And as you have helped to establish the territory for the German state, you are also called upon to build the temple
of the future on this glorious ground. Heed this, German workers; Never loses it from the memory.
 Thus we would have ascertained the first move in Lassalle's character. At Lassalle every inch was a German patriot,
every fiber of his heart, every fiber of his brain was a German patriot.
On this first train, your eyes, German workers, and your thirsty lips are fixed upon him, vow you to be German
patriots and only Germans; For only as a German can you work for mankind, not as a simpler cosmopolitan, as a
shallow fanatic fan for a herd with a shepherd at a time when the peoples meet and rub against each other like the ice
sheets of an unbridled stream.
I turn to Lassalle's agitational activity.
What would you well, German workers, as a feature of a great theoretical and what a great practical achievement
ii 353 hold? But it will be better to put the question more concreter more objectively.
Think that the steam engine is not yet an engine in our industrial life; For the time being, it was only a purely
theoretical achievement in the inventor's papers. How would you describe this achievement if the inventor had thought
only of a certain branch of labor and did not want to use it in all factories, not even on roads to water and land? You
would call her small. If, on the other hand, he ascertains everything that his invention is capable of, how will you call
his performance? You will call it great.
Think now, the inventor wants to translate his theoretical performance into the practical. For this purpose alone he
would start with locomotives, steamships, and steam engines for all kinds of operations, what would you call this
practical service? Large or small? Small; For he would split his forces, come out of the hundredth in the thousandth,
confuse his mind, and never finish with any machine. But if he had finished a machine with the exertion of all his
strength, how would you call his performance? You would call it eminent.
So you see, the theoretical field has laws quite different from practical ones. What is allowed on one is forbidden on
the other, or, in other words, in the theoretical field, one can be expansive; on the other hand, one must be contractive;
In the theoretical field the more the more versatile and the more far-sighted one is, the practical one the more the more
one-sided and the near-sighted one is, the more one is restricted, and all strength directed at a single point.
What I have just developed to you, Lassalle summed up in an unsurpassed manner into the following sentences:
A theoretical achievement is the better, the more complete it is, the more and most remote consequences of the principle
developed in it.
A practical agitation is the more powerful the more it concentrates on the first point, from which everything else follows.
(Capital and Labor, 212.)
ii 354 These sentences also remained the guiding star of Lassalle until his death.
Let us now consider his activity in purely political matters.
Even in his "The Italian War," he did not climb into a balloon, and looked at Europe from a bird's perspective, but
took the body of the German body as the anatomy of a corpse, and, with an iron finger, pointed at it Place where
Germany was sick. He did not care for the healthy parts. He also did not ask how the bourgeoisie at the banqueting
tables in a thousand fears: But Russia? But England? But America? But France? But Austria? But he simply said:
Prussia must do this, come what is to come.
Thu 'only the right in your things -
The Andre will do it by itself.
(Goethe.)
Concerning the disease of the German Confederation, the dualism of Prussia and Austria, he wrote:
Political forms can not be glued to a wine bottle like labels. Political forms are nothing but the necessary and peculiar
expression which real factual situations give themselves. Every real situation forms itself, draws its peculiar and unique form
with the force of logic and necessity.
 (27)
And as regards the cure of the disease, he wrote:
With the dismemberment of Austria the special Prussia falls by itself, as the sentence vanishes with its antithesis. Austria
was destroyed-and Prussia and Germany coincided! On the day when Austria is torn away from its German provinces, on the
day that Austria is reduced to its 12,900,000 inhabitants, and is thereby reduced to a position in which she can not conciliate
with Prussia by population, intelligence, , On the day when Oesterreich is simply transformed into a German province, on this
day not only 12,900,000 inhabitants are living, who then live only as Germans
ii 355 Can be felt, Germany is reproduced. On this day, the dualism is abolished, and the German unity was made possible only by the
real power of the states, and so became inevitable.
(30)
German Workers! You see from this that Lassalle wanted the complete destruction of Austria. It would now seem
that Lassalle had been a fan; For we have a German empire, and yet Austria still exists. But be confident, it just seems
so.
What Lassalle wanted was the complete annihilation of the dualism of Prussia and Austria. He believed, however,
that a war with Austria would also bring about the complete destruction of cancer in the German body, and he was
wrong in it. But there was an error on the surface. Basically, Lassalle was not wrong. Dualism has only been
transformed into a milder form by the war of 1866: it still exists. It might be said that the victory of Prussia over
Austria has brought Germany's chills to a halt. The slightest cold again produces tuberculosis, which can be cured only
in the free, mild air of the real German empire, that is, of the empire, which also includes the German lands of Austria.
This is precisely the great difference between cabinet politics and far-sighted political policymakers, that the former
must move in the narrow frame of considerations, deferments, hesitation, hesitation, etc., while the latter is always free
at the height of the broad political points of view and interests , For this very reason, German democracy, to which
German workers, and indeed all, belonged, still stands on that eminently practical demand of Lassalle: the total
destruction of the concept of the state of Austria.
In the course of the events, it is quite calm to let this mature demand of the German people ripen in those circles
where the great political questions are rubbing and bumping, in the diplomatic circles. The destruction of Austria is
only a matter of time, firstly because we have both the German- And that even in the struggles of the future it is
necessary, in itself,
ii 356 Association with Germany; Secondly, because of the rebirth of the South Slavs, that is, by their entry into a higher
independent, political form of life, the cultural task of Austria is fulfilled. In the new organization of affairs, Hungary
as a sovereign state will be most intimately connected with Germany, and our suffering will be Hungarian suffering and
vice versa, and our joy will be Hungarian joy and vice versa.
So keep in mind what Lassalle determined in this direction. I will tell you again, in other words, from his mouth,
because what does not happen can not be repeated often enough:
In purely German consciousness it must be said that the concept of the state of Austria must be shredded, broken, crushed,
crushed-its ashes must be scattered in all four winds.
(30)
Similarly, Lassalle was not mistaken when he said:
On the day when the special state of Austria is annihilated, the colors of Bavaria, Wurttemberg, etc., are at the same time
faded. On this day Germany is constituted. Everything else follows by itself, as according to the law of gravity.
(31)
 If the battle of Konigsgratz had resulted in the complete destruction of the dualism of Austria and Prussia, the
various colors on the perch trees would have disappeared within Germany. That is why the same dualism will be
removed. It will be a day when Austria and the firestats collapse within Germany. -
With the same clear vision with which Lassalle drew the position of Germany in Europe, he also established the
relation of true German democracy to false German democracy.
At the time of the clarification process of the political parties in Prussia, he proceeded from the great practical
principle which Fichte had made:
That the most powerful political means "is the uttering of what is."
(What now?)
ii 357 The following are the following:
All the great political action consists in uttering what is, and begins with it.
All political kleingeisterei consists in the concealment and cloaking of what is.
(Ib. 35.)
With these clear practical principles in his hand Lassalle clarified the political parties of his fatherland.
It began with the demand to form a genuine, German, democratic party. He said:
It is much better to sing out all fresh elements and to unite a large and strong banner;
(Workers' Book 61.)
And shaping this better concreter, he said:
The working class must form itself as an independent political party and make the general equal and direct right of suffrage
to the principal slogan and banner of this party. The representation of the working class in the legislative bodies of Germany -
this alone is what can satisfy its legitimate interests politically. to open a peaceful and legal agitation for this by all legal means,
that is, and the program of the Workers' Party must be politically.
(Open Letter 7.)
See, German workers, which was an eminently practical requirement to purely political field. The success was well
known, is not enough. Your party was constituirt and it can not end: it can only be getting stronger and of mass.
Mark you, however, probably German workers as our dead friend was thinking about the position of the Labor Party
for Progress Party.
It is clear by itself, as these workers party must behave in the German Progressive Party.
Everywhere to feel as an independent and quite separate from her party and constituiren, however to support the Progress
Party in such points and issues in which the interest is a collaborative, it decided to turn his back and to act against them as
often as they from |
ii 358 removed therefrom, just to force the Fortschrittspartei by either developing forward and exceed the progress level, or deeper to sink

into the bottom of meaning and impotence.

( Ib . 7.)
also hold very firm, very firm, German workers, the saying Eueres Master:
Truth and justice even against an opponent - and above all befits the working class to memorize the deep! - is the first duty
of man.
( Ib . 10.)
So what did Lassalle purely political inner areas? yes, I can much more broadly the question: what he wanted to
politically-socialem areas?
He just wanted to - it remembers you well, German workers - he just wanted to direct and universal suffrage.
Admirable limitation! In the head of this rare man lying the whole social development chain, whose first term just
direct and universal suffrage and the last member of the ideal state, which realized dream of all good and just is a chain
 of unpredictable length. And what he said to the German workers, ie when he entered the practical ground? He just
said:
Organize yourself as a general German workers' association for the purpose of sneaking and peaceful but relentless,
unremitting agitation for the introduction of universal and direct suffrage in all German states. From that moment where this
club includes only 100,000 German workers, it will already be a force with which each must count. Plant this reputation
continues in every workshop, in every village, in every hut. Love can flow over their higher intelligence and education to the
rural workers to urban workers. Debattiren you, you discutiren everywhere, every day, constantly, incessantly, like those great
English agitation against the Corn Laws in peaceful public gatherings, in private meetings, the necessity of direct universal
suffrage.The more the echo of your voice echoes millions of times, the more irresistible the pressure will be the same.
(Reply 33.)
ii 359 Repeat daily, untiringly the same thing, the same thing, always the same! The more it is repeated, the more it spreads, the more

powerful is growing his power.

All art practical success is all the power at any time to a point - to concentrate - on the most important point. Do not look to
the right nor to the left, be deaf to everything that does not mean universal and direct suffrage and thus is linked and can lead to!
If you are really propagated this reputation by 89 to 96 per cent of the total population, which form, as I have shown you,
the poor and impecunious classes of society, then you will resist your desire any longer! Universal suffrage 89-96 per cent of
the population regarded as stomach question therefore hinverbreitet with stomach heat throughout the national body - be very
worry, gentlemen, there is no power that would oppose the long!
( Ib . 35.)
Your also from this, German workers erseht how Lassalle thought the essence of a true real agitation and I ask you
of warm heart, even this deep imprint knack soul; because only only to the strongly recommended by Lassalle way is to
achieve great things.
At each Alphi agitation is primarily about creating a spiritual atmosphere. All members of the body politic must
feel that something new is in the air. This new they traced to the darkest corner of her apartment; it has become a
constituent of the air they breathe; It accompanies them in public life; it deals with them at breakfast and lunch; it sits
in the performance of their professional shops beside them; it accompanies them to the theater, in concerts, on balls; it
lies down with them to bed; it stands on them.
The air is always humid and sultry; the breathing becomes more uneasy: there is finally seizes Aller longing for
relief from this torment, because finally the air flashed through a flash: euere request is granted from above. It has no
violent upheaval, it has no revolution in Get used | union
ii 360 senses occurred; it is simply in front of a mechanical result: a lot of pressure has thrown a big obstacle in euerer car to the

side.
Now you have a law under their feet; now you no longer hovering between heaven and earth; Now you can build
calm or with words Lassalle's:
In private life, the individual, each with its insulated forces as best they can help.
The races and classes help always only and have always been only helped by the legislation!
The self-help of the peoples and classes - this is the change in the legislation, the introduction of those great, general
institutions, which determine the whole social life!
(To the workers, 23)
So you see, German workers that Lassalle has the purely social ground actually do not enter. He indicated only in a
purely theoretical way what he would demand to improve euerer social condition when the direct universal suffrage
would be obtained if you had a legal ground beneath you.
can enroll in fact, that on a purely practical ground, Lassalle was a politician in the strict sense of the word and this
sublime beyond all praise self-restraint Lassalle's owes you thought about your existence than that of a very powerful
 party and all the successes that you have knack annals far ,
After all, we must, for the sake of completeness, take a look at the socialistic agitator Lassalle.
Here, too, shows us the bold man in the most favorable light.
He exposed relentlessly to the source point of the social misery, the iron law of wages, which, as you know, that is:
The average wage is always on the necessaries livelihood reduced, which is habitually required for prolongation of the
existence and for the propagation in a people.
(Reply 14)
He showed brilliantly that the Schulze'schen Credit, pre-financing, commodity and Consumvereine are only
palliative remedy for the social misery and that the disease only by a Radical |
ii 361 Cur, that is to lift the fact that you fall to the full production euerer work. But in order to accomplish this, you must

provide the means and opportunity for self-organization and Selbstassociation the state.
At this point, Lassalle has stopped. Do you believe that everything was in his head is not in the brightest light of
consciousness located which necessarily from the granting of state credits, respectively. the formation of true
Productiv- has associations of workers flow? That does not believe her certain. Lassalle overlooked all links in the
chain to the ideal state; but he was careful not to illuminate each of these members.Why? Because he, because he was
not a utopian rather an extremely sharp thinker and also a very practical man. He was not one of the madmen who
require in May, standing in front of a blossoming apple tree, ripe apples; he knew that wants to have good things take
time; he knew that Rome was not built in a day; he knew that the human race is slowly but continuirlich moved no salti
mortali makes like a circus rider, or translated into's subjective, he knew that, as the Italians say: tempo galant 'uomo
that the time is a man of honor.
For this reason, he clung to the factory workers alone, the same retired from all workers and touched only in self-
defense against silly objections rural workers. He said:
As for the issue will decide with which type of work the beginning must be made practical, following circumstance. The
rural workers, and if he has even a Kuhgut when he edits even his corn field with hoe and spade, still imagines to be an owner;
it is not predisposed to the Association, and this disposition to the willingness that can not be enforced. But can caused them be
successful, caused it can be, I say, and only by one thing: namely thereby that the rural worker sees the great success among
industrial workers. If he will see this in a very different situation and get to his question, where did this come all, the answer is:
by the Association, - then |
ii 362 will arrive even with him the same willingness and predisposition to Association, one is so predominant already in the industrial

working class today.

(Workers reader 52.)
Also you shall, German workers, remember that against euere employers urgently demanded behavior Lassalle of
you. As he anempfahl you the highest respect for the honest opponents on purely political field, he also demanded of
you a noble and generous hostility to socialem areas. He called you from the bottom of his soul the admonition to:
not to prosecute the persons who are merely the innocent and mindless product of their location.
(Indirect tax 134.)
he pushed
a cry of reconciliation out a scream, which includes the whole of society, a cry of adjustment for all the contradictions in the
social circles, a cry of agreement in all should agree that, before computing Tung and oppression of the people by privileged
estates do not want a cry of love, since he up wrestling for the first time from the heart of the people, forever the true cry of the
people, and to its contents sake, will even then be a cry of love, when used as battle cry of people heard.
(Worker program, 32.)
He exhorted you,
 you indulge with a personal passion of the realization of a community in which the solidarity of interests that commonality and
mutuality in the development of rule;
( Ib . 38)
and certain:
It will no longer befit the vices of the oppressed, nor the idle distractions of thoughtless, nor even the harmless frivolity of
the unimportant. You are the rock on which the Church of the present is to be built!
( Ib . 43.)
So, German workers: the political sphere no party hatred, but either Cooperation, that cooperation with other parties,
if it is something good, or |
ii 363 honest fight; on socialem areas no class hatred, but people love. You are called to make euere enemies against their will

leidlos and this fact should inspire you on the one hand, mild on the other side, forgiving, lenient agree. If this is the
case, then you capture only pity, pity the sighted with bedauerungswrdigen blind.
So would we have found the second train in the character image Lassalle. To Lassalle every inch was a practical
social politician, every fiber of his heart, every fiber of his brain was a practical social politicians. He was a practical
servants of the people. -
Let us now turn to the position occupied Lassalle among the great dead of the German nation.
It has Lassalle made the accusation that he had been in the pay of the Prussian Prime Minister.
German workers! we knew here about anything specific, we did not know that it was an outrageous and yet stupid
lie, so the charge would but can not exist because of the character Lassalle.
Jean Paul - knows her Jean Paul? You shake his head - all, all! - You see, German workers now, mankind entire
Jammer understood me again, as Goethe said to. The sadness constricted my throat. Why can not I live in paradise and
you? Why can not I revel at the table of the gods and you? Why can not I be on the breast of German art and science
and her? Because you accrue not the full income euerer work. But be of good cheer. The time will come when you
Lessing, Goethe, Schiller, Jean Paul, spruce, Kant, Schopenhauer, and like the big all hot, can read at leisure and will
also understand. Be strong. If you are united and persistent, the time will come when you will be paid up to the last
penny your whole national inheritance. Be strong, German workers.
Jean Paul therefore, a great German poet, once said:
The more powerful and witty and larger two people are, the less they get along under one ceiling piece as large |
ii 364 insects living fruit, are antisocial, aphids, however, together stick.
Similarly, one can say that two eagle nests not on one and the same rock and that have not two lions one and the
same hunting ground. Lassalle could not be the servant of the Lord of Bismarck, any more than Mr. von Bismarck the
servant Lassalle could have been, never, never, German workers. It is quite beyond doubt that Lassalle was attracted to
Mr. von Bismarck; as there is between the men, indeed, always a heart of sympathy, like a dormant bell sounds when
one located next to her is rung - but Lassalle a paid servant of the iron Hagen? Who is laughing? You laugh? Your all
laughing? Now then in God's name, I also will laugh!
Lassalle, as a politician, is as spotless, German workers. It was not a drop of a political Judas in his blood. He loved
the workers, he was a faithful servant of the workers.
Lets move on.
It is a law of nature that no one can act without a sufficient motive. You can not get up you from your chair without
a motive. You would not be able to come here, if you had a stronger motive detected as the desire to hear me and just as
I could not put standing here if I did not have to talk to you. I would have with another employment can earn a hundred
thousand dollars, I would have abandoned it and the lure had spoken defiance. That makes: the strongest motive, the
strongest motivation is always the winner.
 What has Lassalle moves to help you? Why did he, as he himself once said, not stretched out comfortably on the
Gulf of Naples and on the other hand a life of torment, Effort, anger and attrition has by so doing, that he has made
euere thorny matter for his own?
He must have a compelling motive to do so. What motive determined him?
There are two kinds of folk hero: tribunes and Redeemer of mankind. The A rooted in life; they are in the middle |
ii 365 in human and project beyond their side men to a full head length; Others hover over humanity. Those looking for

something in the world, they want to satisfy any craving; the latter, however, are completely dispassionate, they have
done with life and do not want the world.
Now you might say: We understand very well that our heavy thing a man devoted, because we can provide the
highest power, the highest honor him after our last victory; we would make it to our top, as our leader and guide; we
would in front of him who has freed us all bow down and that must be a deep and satisfying the most ardent ambition.
That would be part in our success; it would be the lion's share earned. However, we can not understand how a man is to
devote our heavy, spiky thing that has no ambition, no fame, no vanity and all the reward that we could offer him,
rejects.
This objection I would very well understand. It also would not be surprised if he'd made me very educated people.
but it is a false argument, as I will develop you now.
we leaves all us known history of mankind through, we find only two men who hovered over humanity and yet
wanted to redeem mankind: Budha and Christ. The former you do not know. He was an Indian prince and renounced
the throne of his fathers to redeem not only the Indian people, but everything that has a human face. In contrast, you
know all the life story of Christ. You know that he earth alien, completely detached from the world, wanted to redeem
the Jews and the Gentiles.
What drove these two true Redeemer of mankind, the King's son and the carpenters, from their outer peace in the
restlessness and in the crush of the world? Was it fame? Was it honor? Was it power?
Must I shall answer this latter question? Certainly not. You know, at least by the Savior, that he sought not to the
after all.
What it was, that drove him irresistible?
The evangelist Matthew has answered the question:
ii 366 And when he saw the people wailed same him; because they were scattered and, like the lambs that have no shepherd.
And when he saw the crowds, he lamented the same! - You see, German workers, that's what drove him was: it was
pity for the people.
The pity is a general human feeling and I am convinced that there are not only ones among you who has not yet felt
the stirrings of pity in his chest. So you will agree with me because when I say that compassion is a woe, with no other
woes of the soul can be compared: it is the erwrgendste, erstickendste, terrible woe. It swells the heart to the neck; it
presses to the throat; it presses corrosive tears from her eyes; it cuts the soul; it stands in each nerve fiber.
But you also know German workers, that there is a very easy remedy for this terrible woe. You just have to help the
person who is suffering, and there is a sudden, as if by magic disappeared.
But now you might ask: How can one man extinguish all the suffering of the people? He can not, therefore, he will
always feel the aching in his chest.
but this is wrong. To have gone completely at the service of the suffering people the consciousness of the Redeemer,
to have the people dedicated all his strength, the consciousness for humanity, if need be, to bleed to death on the cross -
that awareness extinguished the burning hurt so safely and completely forever from such as water, the glow of a
burning coal.
 You see, German workers, now you have the reason why Budha and Christ had to leave the happiness of their
external peace, why they had to return to the world to come, insult, had to be spit upon - and why one of them at's had
to beat cross, while it would have been so easy for him to save himself.
Would Lassalle be beaten to the cross for you?
German workers! Interrupt me not as long as I'm going to speak, but listen carefully. You will at the end be satisfied
with me, because the truth speaks out of me.
ii 367 he was only a tribune Was Moses a savior, as Budha and Christ, right?

You know the life of this great prophet; one has found it necessary to make you very familiar with what you have to
consider very nonsensical, considering what benefits in the same time you from the presentation of Fichte's work:
would flowed "Characteristics of the Present Age" , Well! Checks attentively the life of the God-inspired prophets, so
you may be not clearly, but feel that it should not be placed on the same level with Christ. Why? He had control of the
Jewish people; he was the bully of the Jewish people. He said: Thou shalt ... thou shalt ... and next to it was the
executioner. He said anyone who does not follow my law, which is to be put to death, and died of death, because Moses
had the sovereign power over life and death of those he ruled. But Christ said love your neighbor as yourself, and this
bid is only supported by the power of his demonic eloquence and power of divine truth. He was not legislators and
executioner in one person like Moses.
But even if this were not the case when Moses had appealed only to the conscience of the Jews, he would still may
not be made with Christ and Budha on the same level because he did not want to mankind, not all people redeem, but
only the Jews. The whole Mosaic law is the expression of this effort: the traffic, much mixing with other races was
frowned upon.
So what was Moses? He was a tribune of the people and a very large; but he was not Savior, whose characteristic is
that they want nothing of the redeemed.
Among the tribunes now includes Lassalle. The feature of this is, I repeat, at the same time promote the interest of
the people and their worldly interests.
If this latter a blemish? In no way. As they tower above all other people around head height in life, they deserve
after living a monument in high places; but they should not be confused, that are not provided to the height of Those
that only out of compassion for humanity for |
ii 368 the same fight who seek nothing more than the mortification of this burning compassion in her chest.

Now you could throw me Lassalle has never spoken of power; Who gives you to look at the reason for his silent
soul the right?
To this I could only respond to you, if I could pull his private life in this speech. This means I have but cut me up by
explaining that the private citizen Lassalle could not to interest us. I must therefore up to each of you to judge on the
basis of privacy Lassalle whether he was a savior or just a tribune.
Your judgment, however, can only be the critical history and so I speak from that Lassalle was a tribune of the
people, that a man, to which the workers have to look up to with the deepest gratitude.
but it is recommended for practical considerations to provide Lassalle higher?
German workers! I will answer this question fully with Yes.
Why? I will tell you in three words: The slag-pure image of a party hero has a magical power; it is a thousand times
more powerful than the living hero was.
Now you could reciprocate but me, just the privacy of Lassalle's always avoid to place him higher than a simple
tribune. One would, you would do it, always be soon disappointed.
This is only seemingly correct.
What can be accused of the private man Lassalle? Has he stolen? Did he murder? No!
 He was rude and inconsiderate.
But German workers, since when would regard fullness and smoothness of marble sign of a Savior? Did not Christ
in holy wrath, the changer and founder of the time chased with a whip out of the temple, overturned their tables and
hurled the baskets of selling doves on the road?
He was extravagant.
This is something different, German workers. However, this is a valid objection. And why? Very simple: because
the |
ii 369 domination of the sexual drive is the surest sign in a human, that this particular man clutching the world still with a

thousand arms, not hanging over humanity.

In one of our most profound seals in the Parzival of Wolfram von Eschenbach, the spiritual rule over mankind is -
not secular, what you want to keep her exactly separated - that the spiritual dominion over humanity, the
Gralsknigthum, made dependent on the absolute chastity , It says:
Ms. Minne must conspire
Who the Gralsschaar wants to belong.
The objection is therefore irrefutable; but who would want to refute us when we say that Lassalle was purely in the
moment of death? The love he perished; death has made him spotless; The iniquity is pardoned.
But what remains as a motive Lassalle's when we take away his demonic sexual love, which also disappear
ambition, fame, high drive, vanity and lust for power? Then there is only that which we have found the only feature of
the true Savior: the stifling compassion for the people. It tore the chest Lassalle's as powerful as it has ever flashed
through a man's chest. hear:
If anywhere, like the Irish or the Indian ryots, wages already stands on the very lowest minimum of what is required for life
prolongation of - then the increased price of corn produces the diseases that atrophy from starvation among the working class.
We know these phenomena under the name of the Silesian weavers typhoid with us. And when the angel of death has raged
long enough among the workers when he mowed them long enough and prevents form new families - but then wages will rise
and again represent the quantity of essential foods.
(Indirect taxes 41.)
Further:
And among these tiny handful of people who stirs alone, moving alone, alone speaks, writes, perorirt, only their own |
ii 370 knows interests and champions and so much persuading to be everything - from this handful of people writhes in silent unspeakable
torment, in teeming numbers the indigent people, Produces All that beautifies our lives, making us the indispensable condition
of all morality , the state's existence possible, beats his battles, pays his taxes - and has no one who was thinking of it and it
vertrte!
( Ib . 57.)
Since the compassion grabbed him with you and with terrible earnestness he exclaimed:
Justice for this class, gentlemen, and you do not gag the mouth Of those who anyway so desolate that speak for them!
( Ib. 60.)
And:
Of two things one: either let us drink Cyprus wine and beautiful girl kissing, so indulge in only the most common enjoyment
selfishness - or, if we are to speak of state and morality, so let's take all our efforts to improve the dark Loose's the infinite
majority consecrate the human race, from the night covered floods we only project Owning how individual pillars, as if to show
how dark those flood, how deep was their abyss!
( Ib . 88)
So he joined because of his comfortable existence in the tumult of the market - all alone:
 Nothing behind, neither the government on the one hand, nor cliques, nor coteries, nor newspaper organs on the other hand,
nothing in regard as to the principles and to his confidence in the strength and healthy sense of the people!
(Solid 3)
He entered among you:
on his lonely way through society, pursued by the prosecutors, sentenced by the courts, and seen from today's liberal press with
greater inner horror, as together by prosecutors and courts
(Indirect taxes. 87.)
ii 371 to your tired souls
the tired souls of the oppressed, to penetrate with the encouragement and the consolation that your case moves forward, albeit
slowly and imperceptibly, yet constantly and incessantly.
( Ib . 126.)
German workers! I am finished.
Not with mere gratitude overlooks the tribunes Lassalle, who encouraged his interest by the transported yours, but
with glowing hearts to the Savior, to an immaculate Liberator, the only pity moved with eueren weary souls.
Looks at him closely, German workers. You must see him when your heart glow. Do you see him? I see him. He is
pale, Todesmuth in shining eye and the flag euerer party in his hand - a German patriot, an eminently practical
politician, a savior. Looks at him closely, - and then swears that you want to be:
German patriot, practical politicians, todesmuthige heroes!

----------
 Second speech.
The social task of the present.
ii 372
One appreciates the dust, a little overgold,
Far more than gold, a little dusted.
Shakespeare.

German Workers!
I have given the main remarks of my speeches to you in the first lecture, in the words that I should draw you back to
the spirit of Lassalle so that you might internalize yourself in the contact with this vigorous strong spirit; Then I wanted
to give birth to the enthusiasm in you through a new goal.
We have to deal with these new goals today.
I repeat, above all, the words of Lassalle, applied to me:
I have not come to speak to you, but to tell you as a free man all the truth, and wherever it is necessary, to tell you without
mercy.
(Workers' Book 4.)
I must do it, because in this speech I must touch upon all the damage of today's Social Democracy. As these
damages have been worsened, and some have become burnt-up, there is a danger that you will cry aloud when I am
sondire. I will remind you, however, that the patient should stand the pain of an operation which will give him new life,
and that you will honor him when you listen to me silently. I am a practical servant of the people, not a scholar, and I
therefore call another word of Lassalle back into your memory:
ii 373 The principality, gentlemen, has practical servants, not hands-on, but practical servants, as you would wish them to be.
(On the constitution, 32)
As I will develop to you in the third lecture, I do not want anything from you, I do not want any reward from you.
What I want is inner peace, and this can only give me the consciousness to serve the people.
In my first speech, I tried to design Lassalle's historical character and we found that he was:
1) A real, ardent, German patriot;
2) An eminently practical politician;
3) A Savior.
In addition to these three features, I will now consider the present Social Democracy to determine whether it is
based on the doctrine of its founder, or whether it has moved away from it.
Is German Social Democracy Patriotic?
It is not.
It is not patriotic, but cosmopolitan, international, meaningless, blurred, poisoned, impotent.
It's quite unbelievable, German workers. After centuries of disgrace, after centuries of horrific national turmoil and
the most indifferent scorn, the most nameless contempt for abroad, the German people, of whom you are a chief
 connoisseur, acquire the jewel, the remote vision, the spiritual eye of your great men like Kant, Fichte , Schiller,
Lassalle drunk; Many of your brethren are shedding their heart-blood for German unity, many of you and many of your
brethren are crippled for German unity, and you hardly hold them in their hands, so the seducers approach and whisper
in your ear: The German unity should be a diamond? It is a pebble. Take them away. Shattered them. The world is a
diamond - you must capture this precious gem!
And what do you do? You are, in fact, throwing away the unity and seizing - what do you seize? You want to take a
misty image, and it is so that you have nothing in your hands, and you will never, never from this misty image
ii 374 To have a scrap in one 's hand. Why? Because mist can not be detected.
Poor Thors! Poor Idealists!
We have triumphed, as no nation has triumphed, -and we have forgotten these victories. We have been heroes, as
great ones have not yet fought for their fatherland, -and we have lost the consciousness of this heroism. We have
developed a power, as no nation has ever developed it, and we forget this development of power.
In this, German workers, no great evil would be to be recognized. Fami- lies are worshiping their successes - male
peoples are struggling for new successes and thinking about them. But it has not yet happened that a people standing in
the flower of its manliness neither admires its successes, nor strives for new ones, but loses sight of the national past
and the national future, and chases like a child for colorful butterflies. This is madness, it is a crime against the Holy
Spirit that guides mankind.
I reproach you with all the spiritual power that is at my command, with all the energy of my will, and I appeal to
you, "Repent! Leave a path that will not bring you a single "measurable berry" and lead you back into a marsh, into the
marsh of cosmopolitanism.
I call to you, as that Greek of antiquity: "Come, but listen to me; Beware, but listen to me; Beat me, but listen to me!
"
I am not cruel, but my heart is terrified by the terrible desire that all those who love the International should be
exiled from their fatherland and will not return for ten years. Ten years? Oh no! It would be too terrible. Only five
years!
To leave home and to visit foreign countries lies in the German blood. We are born with the walk, and happier than
we, with more open, brighter eyes than we, no one passes through the wide earth. But leaving home, with the
consciousness of not being able to return, makes the German gray hair and pours poison into his veins. |
ii 375 For why do we wander so joyously through the world? Just because we carry the safe treasure in the bosom, to be able
to return at any time. Whoever does not have this treasure, who has to go and can not go back, who is exiled, and
throws the last glance at Germany without tears, is a miser who is not a German.
It is an old experience that one does not pay attention to what one possesses, but, on the other hand, feels the most
intense desire which one can not have. And so I wish the German "World Citizens," the German Marquis Posa, the
exile in the Arbeiterblouse. I would like to see them when the anchor chain rattles and the German dunes disappear
more and more. Now they do not feel at home, because the air of life is continually quenching him, and I therefore
forgive them. They sin unconsciously. But now I will bring them to their consciousness, and they shall be shamroth to
the roots of the hair.
The nobler the man is, the more ingenious, the more powerfully develops in him the loveliness of the Fatherland, for
it not only excludes the love of mankind, but is the only ground where the love for mankind flourishes, where mankind
achieves excellence can be.
For this reason, all the great men, who sighed under the cruel fate of having to live far from home in exile, also
experienced an increase in their patriotism to the mad passion. I could call you, a German worker, a whole series of
 such things, and entertain you for days with their melancholy complaints, which are heard, as menace, with a shaken,
torn soul. These complaints are the daughters of the starlest, coldest night, the night of homesickness: they were born,
while the weary exiles stranted strange stairs and ate foreign bread. But I will only mention to you one who had to
avoid his home, the English poet Byron. He was not exiled by the state, but by his bigoted contemporaries, and in a
manner which commanded the free poet to regard himself as a de facto exiled Englishman.
All the misfortunes which this great noble maness felt abroad, in his tragedy "the two Foscari"
ii 763 To the most poignant expression. With the content of this glorious poem, I will now introduce you to you in brief.
Jacopo Foscari, the son of the Doge of Venice, was accused by an enemy of his house, named Loredano, to have
received gifts from foreign princes. The appearance was against him, and the council of the Ten banished him to the
island of Candia. There a sobering homesickness seized him, and he turned to help Italian princes. He was then charged
with high treason on the Republic, brought to Venice, subjected to torture, and repeatedly banished. But as soon as he
had ascended the ship which had taken him home, his heart broke.
This is what Byron describes in his drama and how he portrays it! Every word has kissed the Muses, every thought
is a divine thought!
When the poor prisoner sees his home again, his heart will jump with joy. He rejoices:
My beautiful, my sweet,
My only Venice! That's air!
O how thy wind of the sea prospereth my cheeks.
Related to my blood is his breath:
He gives him his peace again.
His guardian reminds him that he can be condemned to death, and what answer does he give him?
Let them kill me!
So I find a tomb in my home.
With God! 'S is better here than living ashes,
Because to live elsewhere.
As I said, he is eager for torture and then exiled again. His wife, Marina, informs him of the judgment in the
dungeon. He breaks down together.
Oh! My last hope sinks!
I am lost! My dungeon I could
For he stood in my home;
I could bear the torture because
There was something in my home air,
That my spirit animated, that he like
A ship on stormy sea standing upright
ii 377 Got and lost his direction.
But in a foreign country, far from here-oh! Oh!
There the poor heart will break me,
I am lost! As shown in Fig.
His wife does not understand him. She says that his patriotism is no longer a patriotism, but a passionate passion.
She points out to him that many have already left their fatherland and become happy. But he shook his head and
replied,
Who counts the hearts,
 They broke as silently as they had to part,
And those who broke only in a foreign country
At homesickness, which dried before the exile
And feverish eyes of his home
Deep green corridors with such truth
To the point that he was in complete misunderstanding
Raising the foot to enter her blessed?
That produces the melody, whose
Violent sounds so the anxious heart
Take the Alpensohns to him
The longing for the snow-capped mountains
And choking and killing and killing their clouds.
You call this weakness! I, I call it power.
The love of home is the clear source,
From which every edele feeling
Arises. Whoever does not love the home can do so
Nothing to love! As shown in Fig.
German Workers! I burn the words of the great poet in your heart: Fatherland's love is the mother of every nobler
feeling. He who does not love his Fatherland can love nothing!
Finally the farewell hour is approaching. The noble Venetian tore himself off his aged father and left. He bleeds and
waveres. His wife calls in Todesangst: "He dies!" But he gets up again. He calls:
Light! Light! - -
My father, thy hand, even thy hand,
Woman, woman! - -
Marina takes his hand, the icy coldness of which makes her tremble. |
ii 378 She felt that it was the hand of a dying man. She asks him half mad with pain:
My Foscari, how are you?
He replies, "Well," and dies. His heart was broken.
You see, German workers, that was fatherly love, the "mother of every nobler feeling!" It was love for the country, a
state which is quite independent of the persons. Only a Thor can hate his country, because people have tormented him.
In order that his great glorification of fatherland love might be a perfect one, the brilliant Englishman also touched this
point. When the guardian of the Foscari was astonished that he could love a country which had caused him so much
pain, he answered:
The native earth does not have me
Tortured - ah! It is their seed that persecutes me:
My fatherland takes me like a mother
Fidelity in the arms.
I also announce to you that the greatest Italian poet, Dante, who, like Byron, languished in exile, turned the traitors
of the fatherland into the ninth circle of hell, that is, in the most sublime and terrible places, to a place where the
desolation and coldness in the heart of a Is symbolically indicated by the impregnation of the fatherland, that the
criminals are crouching between icebergs, and every tear that they weep is instantly frozen in the eye. It is the cold hell,
which is much more terrible than the hot.
I also call upon you the words of our great poet Schiller, whom some of you have certainly already heard:
 To the fatherland, to the dear,
Keep it with all your heart!
Here are the strong roots of your power.
And from this love, and all the other noble feelings which the love of the Father will bear, the willful ones who are
your ear will separate you. It is not enough for them that you are separated from all the treasures of civilization, and in
the total eclipse of the spirit, an animal existence. They also want to extinguish the last noble spark in your hearts
which is independent of spiritual culture, which is demonic in the blood , Which lies in the breast of the rude savage, as
in that of the noblest man, and even of the animals; Because what keeps many birds in winter? The |
ii 379 Love to home. What do they fear more than starvation? A life far from home. What drives the feathered singers, who
are moving to milder countries in autumn, in the spring? The love of home. But you shall be worse than savages and
beasts? You shall be homeless; To the oedem of your mind shall the heart of the heart enter; You shall lose all and
every ground under your feet, and you shall catch up with phantoms; You shall be cast out into the wilderness of
homelessness, scorned by Englishmen, Frenchmen, Italians, and Russians.
For it believes me, German workers; The French, the English, the French, the French, the English, the French, the
French, the English, the French, the French, the English, the French, the French, Italian, then only a Marquis Posa, that
is, a world citizen, a fan. But what do I say? The comparison is wrong. The noble Marquis wanted a free powerful
Spain to reform with it the whole world. He was a real patriot.
I have lived almost six full years on the Gulf of Naples in the most beautiful region of the world, but during this
time I had to return to Germany two times to gain new strength from the contact with the native earth; And when I had
finally left the country, where I dreamed of the most beautiful youthful dream, and now, in thirsty drafts, resumed the
harsh forest air of my fatherland, tears flowed long from my eyes, I was inexpressibly well; I felt that at the breast of
the German State is my right place.
Oh! Those who do not feel that all the enchantment of the most enigmatic stranger can not be compared with the
simple beauty of Germany, that the air of the stranger is not the same as the air of home. -
I go out with such "disinherited" into the open nature. "These fields, these forests, these gorges and hills!" I exclaim.
"They are the same as elsewhere," he replies coldly.
"Oh, that spicy, very peculiar perfume of the air," I exclaim.
"It is the same as in Paris or St. Petersburg: 80%
ii 380 Nitrogen, 20% oxygen and some carbonic acid, "he replies icy.
"There is a difference!" I shout.
"So tell me the difference," he answers mockingly.
See, German workers, there lies the mysterious home, the unspeakable, which no one has ever said, and no one will
ever say. How did Byron say?
O as thy sea-wind prospereth my cheeks:
Related to my blood is his breath.
Related to my blood is the breath! - There it is. In our blood lives the home; Our blood is the embodied home; Our
blood shouts when the air of home touches it again; Our blood rejoices as it gazes through the eyes of the fields,
forests, hills, and valleys of the homeland. Why? It embraces the friend the friend, the brother the brother, the child the
mother. And so little is the chief characteristic of friendship, or brotherly love, or of childhood, so little is the love of
fatherhood. Only a part of all these feelings, the smallest part, can be enlightened with the mind: Blood life is a
mysterious life.
 But perhaps the one or the other would like to say to me that the progress of mankind consists in the fact that the
impulses which lie in the blood are weakened more and more, that the warmth of feeling is transformed more and more
in the light of the spirit , Until only bright spiritual light dwells in man.
One or the other could also say: it is a scientific fact that an ideal state will come that embraces all mankind;
Consequently the world citizenship is to be posed over patriotism.
I must reply to these heavy objections.
What would you think of a man who lived in Frankfurt am Main, and who had urgent business in Berlin, but who
declared that if I could not be in Berlin at once, I would not leave Frankfurt? You would say contemptuously: The man
is a fool, we want to lock him into a madhouse.
But it is exactly the same when someone says nowadays: I |
ii 381 Wants the ideal state; But if I can not have it immediately, I prefer to walk and declamire.
I also repeat what I said in the first lecture: The world citizen of our day wants to pick from the apple tree ripe fruit
in the month of May.
And now we want to cut through the core of the objections.
Look around in Europe. What do you see? You see six powerful states: Germany, Russia, France, England, Austria,
and Italy. These six states are like six families living under a roof. Each family is a closed whole that has its very
special interests. The consequence of this is friction of these various interests; From which there is quarreling, and the
quarreling is often done, and often not, and then a good fight is made. Often only two families are fighting together
because of some object, often several against several.
What determines the fate of the European states? In the principal cause of such conflicts, such conflicts and
conflicts.
Have you ever seen German workers like a skipper sail from one bank of the river to another? She nods her head.
Good! So you will also have seen that if he wants to arrive exactly at the place on the other bank, which is facing the
place where he meets the land, he directs the boat as if he wants to get much further up. Why? Because the water flows,
that is, has a certain current force, which breaks the boat. Thus, when the skipper is traveling in a direction whose end
point is much higher than the place where he wants to arrive, and the water now flows continuously, he finally arrives
where he intended to arrive. In science, this is called the resultant force from forces acting in various ways, or the
diagonal of the parallelogram of the forces.
Let us turn this to the life of the European states, and we may, German workers, because in the whole of nature the
same laws prevail, in the heaven of stars as well as on the earth and within them, so is the fate of the whole European
humanity in the most general outline, the resultant from all the individual aspirations of the great individual
nationalities inhabiting Europe, or the diagonal
ii 382 The parallelogram of the European people. Russia wants this, the England of Jenes, and this is not the result, but just as
the flow of a current, the movement of the whole of the European peoples.
Now look once, German workers, into a single state, eg in Germany. Here you have a lot of individual states:
Prussia, Bavaria, Saxony, Braunschweig, etc. What is the movement of the German people on the whole? It is precisely
what I have devised to you in regard to Europe. Prussia wants this, Bavaria Jenes, Saxony wants This, Wrttemberg
Jenes; Now also Prussia and Saxony want the same, but Wurttemberg and Bavaria want to do just the opposite. From
all these individual endeavors, a single main tendency, the continuance of the German Federal Council, now arises
continually. This resultant tendency then flows into the resultant of the Reichstag, and thus the policy of the German
Reich is largely produced.
 Now look once, German workers, into a German individual state, eg Prussia. There you have a conservative, free-
Conservative, national- Liberal, liberal, ultramontane party. You have the government, the House of Lords and the
Houses of Parliament, and also the public opinion. What is the movement of the Prussian state on the whole? It is
precisely what I have developed on purpose with regard to the whole of Germany. The conservative party wants this,
the national-liberal party of Jenes, & c., And from all these special struggles, a single resultant result: the policy of the
Prussian state.
Now look, German workers, into a German party, but, I beg your pardon, not to yours, for here we would end up
screaming so loud that you no longer heard my voice, and my voice must be To hear her. Let us take the national-
liberal party. Here the extreme left wing, the Lord of Forckenbeck, wants this, the most extreme right man, Mr. Lasker.
From all these special efforts, however, a single one emerges: the policy of the national- Liberal party by and large.
ii 383 Now look, German workers, into a German city. There you see exactly the same again. In the council, M. X. This,
Herr Y. Jenes, will be the master in the magistrate's office, Herr B. Jenes, and the commissioner of the government will
soon join the magistrate, now the city council, The community life results on the whole.
Now look, German workers, into a German family. Again you will see the same. The father wants this, the mother
of Jenes, the eldest son this, the youngest daughter of Jenes, and above all the family budget, also with a very definite
will, from him in many, and perhaps in most cases, the decision depends. From all these particular wills of will, the life
of a particular family results on the whole.
Now, let each one of you look into his own breast and his life, and there will be one of you there. Soon you will go
to America, to be pretty in the country, soon to go to the inn, to write a letter, soon to work, to rest, to eat, to sleep, or to
want this But now it is confined and circumcised to you; now you want a third, but by a strange chain of circumstances
you get much more than you wanted. And from all these endeavors, fulfillments, limitations, failures, and expansions, a
definite course of life results in each one of you.
Now let us summarize. At any given moment, your private life flows into family life, this into the life of the
community, this into the life of the German state to which you belong, into the life of the great bodies of the German
Reich, and finally into the life of the great European family of States. If we go on, the life of Europe will flow into the
life of the entire world.
You see, German workers, from which indisposition of individual and corporative efforts the life of mankind is
produced, or in a word: the life of all humanity is the resultant of the efforts of all the individual men,
ii 384 Which at every given moment have a definite character, a character whose deeds are all necessary.
I believe that I have spoken very clearly and that I have understood each of you. Nevertheless, I would like to make
clear to you the very important facts in an example.
Think first: Prince Bismarck suddenly dies, and then thinks that he is leading the German empire for a full twenty
years. Would the human movement in the first case be the same as in the latter?
No! She would be a very different one.
And just as surely that if one of you died, so insignificant as you are as individuals, the course of mankind would
become a different one than if he were to live.
So you can see quite clearly that in this great co-operation and conflict, in the struggle for the existence of the
individual and of the states, every particular state plays a very important role: it helps to shape the fate of mankind.
You see further that it is of the utmost importance how the inner life of a state is shaped, for the resultant from this
inner life essentially determines the foreign policy of a state.
You see, finally, that it is of the greatest importance how the life of each individual man is shaped, for the movement
of mankind, when one skips the corporations, is the resultant from the efforts of all men. It is certainly not trivial
 whether even a single one of you left this hall differently today when he entered it; For from this change in his mode of
thought unpredictable consequences would flow to the whole of mankind.
From all this, you will draw with some attention that the movement of mankind is not an accidental, but an
absolutely necessary, unstoppable, unchangeable, a definite movement. It is the iron fate of mankind.
What is the goal of mankind, so far as it can interest you, German workers?
ii 385 It is the ideal state, the state in which every citizen will experience all the blessings of civilization through an
unsurpassed organization of labor emancipated from capital. In him mankind will be as unhappy as it can be.
If, finally, we bring the unalterable, all-powerful, iron fate of mankind into connection with this goal, with the ideal
state, we gain the religion, or rather the philosophy, of the worker.
German Workers! Impresses you exactly what I now tell you.
The unalterable, omnipotent movement of mankind to the ideal state is the breath of God, which you must not
believe, but which you recognize, because it makes itself felt to all your senses, to your whole reason.
And to this divine breath, that holy spirit, which encloses mankind with "pigeon-wings", you must fully reveal your
heart, so that it may fulfill it with warm love, and it can penetrate and permeate as bright blazing enthusiasm. I ask this
from you in this solemn hour; I demand unconditional devotion to this spirit; I demand a constant - you hear? - a
constant worship of you.
Thus we come back to what we have departed from, namely, the objections that the dark instincts of man, in the
progress of mankind, should be converted into spirit, and that the patrioticism of the world should be placed.
Is it still necessary to refute the objections? Certainly not. Nevertheless, I will do it.
There is no doubt in the progress of mankind that all instincts of the blood, which are commonly called instincts,
such as love of the mother, fatherly love, childhood, friendship, fatherly love, mercy, etc., will weaken more and more.
Why? Because, as reason unfolds, the external works of reason, the institutions, develop, which secure the preservation
of the individual. The love of the mother is still necessary, because in the present order of things the newborn would be
put to death, if the mother did not protect and cultivate it on the demonic drive. In a few hundred years, on the other
hand, it is most likely that no mother-love is among the
ii 386 People, because the state will have the protection and care of the child by unsurpassed facilities. And likewise, in a few
centuries, no love of the Fatherland is more necessary, because the individual states will then live in a covenant which
makes patriotism superfluous.
But, as nowadays mother's love is necessary, German workers are still necessary nowadays, the love of fatherhood,
a love of fatherhood, which is mad passion.
Be sensible, German workers! Do not ask for ripe fruit from an apple tree in May.
Likewise, I destroy the second introduction by means of our investigations so far. Nowadays the movement of
mankind arises out of the co-operation and antagonism, or, more scientifically, of the co-operation and antagonism of
great states, and therefore every rational man has to cling to his fatherland with all his might, so that this fatherland in
the giant campfire Of the nationalities is the strongest country.
In a few hundred years, as before, all this may be different; because of patriotism may be quite outdated, indeed
pure folly; Nowadays, however, German workers - would think it is indeed quite strong - is the blind patriotism of the
citizens of the condition of existence of a state and the cosmopolitanism a Narrethei, indeed a crime.
The good of humanity, as I told you several times, is today all by itself funded by the devotion to the individual
state. More ardent you are in our period of history and German only German, the more are you doing for humanity; and
the more you are silly, verduselte Allerweltsschwrmer, the slower humanity and moves - most intimately associated
with it -. the later the ideal state, which you all yet so ardently desires in the phenomenon occurs therefore I speak it
 also bluntly: Who is now primarily a world citizen who betrays not only his people but also to humanity: he is through
and through, every inch of him is a Judas Iscariot. -
And again sees my inner eye pale shades Ferdinand Lassalle's in this hall in our midst.
ii 387 In his mind, I will answer the important question to you now:

What is the mission of the German national spirit, which he for humanity - noted it well - has to accomplish for
mankind?
Remember from my first speech with which fervor and Kraft Lassalle the thought of his great teacher spruce:
that the German people is not only a necessary link in the development of the divine world plan, like any other, but precisely
that which constitutes the ground alone, after which the kingdom of the future, the realm of perfect freedom could be built,
had comprises; with which interiority and what deep earnestness he gave himself this thought, the enthusiasm with
which he continued to bore him and further made: simply because the most characteristic conviction of the true
German patriots Lassalle and the high opinion which the brilliant philosophical politicians spruce from Deutsche
determination at work the nations had each other completely covered.
It would take me too far, German workers, I wanted to develop cumbersome to you from the works of Fichte's why
he such a high destiny, the highest conceivable profession of State zusprach the German people. I just want to briefly
touch the moments of his reasoning.
First, he stressed the importance of the fact that we speak German unmixed original language, making the
development of the German people a unified spirit, become from alone out was. The German nation is with their proud
language among the other nations of Europe as an original noble fruit tree among those who are either wild or grafted
fruit trees. Spruce noticed that us, this must be a very great intellectual superiority over Smmtliche other nations, and
he is right.
Not true, German workers that will surprise you, if you consider how thoughtlessly say you thought about your
wonderful, strong dialects. It surprises you, just as my statement that the air of the home was another than those in St.
Petersburg or in Paris. May gather you this surprise and internalize. |
ii 388 It is high time that the pride of being a German, was born in you, that you finally stop being the European lackeys, whose

heads contemptuously across stride Messrs Italian, French, English and Russians. The servant apron and the sleepyhead
finally off! I call you to with solemn earnestness. It is better you beat in the opposite order and become arrogant, but
that you continue to lick the saliva of other nations. Think of Wrth, Gravelotte and Sedan and throw the head as far
back as in the neck allows the flexibility euerer neck muscles. No silly blushing more on eueren cheeks, but self-
conscious pride in the shining eyes - so I want to see German workers now on you!
As important, however, is the fact that we speak the unadulterated original language, he gives no means decisive.
Far more important is the other, that the German people had no German territory before the 1870th Our people
wandered as Lassalle said in his beautiful speech in remembrance of Fichte:
about, like a departed spirit, consisting in a mere spiritual inwardness and panting for a reality after the German territory of
German unity.
(34.)
We had German emperors in the Middle Ages and a German federal government, but they were only artificial external,
no national- organic forms. We had a Bavarian, a Prussian, an Austrian, not German fatherland.
Where this prince of power came to an end because of this people did not go speech and mind to an end; where this prince
Turn reached its limit, since this went national spirit, its culture and civilization on.
( Ib . 30)
With 1870 we are but appeared as a new nation on the world stage, as a people, which is made by no single story or
bound but we are like the sky in complete virility fallen, while all the nations that surround us, the chains carry their
 tradition, their past and are pressed by the same to the ground. We have wings that other nations do not, the German
nation is in Europe as an armed giant between old men and children.
ii 389 German workers! Looking at euere nation that has finally only with her arms, with eueren poor, won the national soil that

has become as it were out of nothing as a nation and be drunken, - it will be a "divine intoxication" and this noise is
honor you.
As I saw you, it was denied spruce, it was Lassalle failed to see the German unit. Spruce could therefore only speak
prophetically of her. So listen for what the mighty thinker said:
(Ie this requirement) from an imperial unity, one internally and organically quite fused state to present this postulate, the
Germans are called, and this because in the eternal world-plan. In them, the kingdom shall go out by the trained personal
freedom, not vice versa: - made of the personality for it first, especially the state previously formed then in the various countries
in which they are dermal disintegrate and which, as a mere means to the higher purposes , then must be eliminated.
And so will be presented from them only a true realm of the law as it has never appeared in the world where all the
enthusiasm for freedom of the citizen, which we see in the ancient world, without sacrificing the majority of people as slaves
without which were the old countries do not exist: for freedom, equality based on all which has a human face. Only by the
Germans, who are there for thousands of years for this great purpose and mature slowly to meet him; - another element of this
development is not there in humanity.
(Staatslehre, IV p. 423.)
Do you understand, German workers?
So, Spruce says that no other nation than the German, wide around the earth is present, which could create the ideal
state; neither can it the French nor the British nor the Russians, only the Germans can establish the kingdom of the
future, and spruce is right.
What are you doing about it? In complete heart and her Geistesverfinsterung switched to the west, where known, the
real sun does not rise, but only after the sun, the moon with erborgtem light; it switched to Paris, the powerful German |
ii 390 man wanted to retrieve the roast pigeon from a trembling old men - O ye gates! Their lackeys!

What would probably make spruce and Lassalle if they could appear out of eternal rest in person in Germany again?
Then there is only one answer. Spruce would take a sword and a whip made of hippopotamus hide Lassalle, and both
would consider a terrible judgment upon you as you face wetted a stream of Zornesthrnen.
Mark you, German workers, what I tell you - it just noted and should my words knack wounds that have struck you
the political liar, fall like burning drops of lead:
Not the French will you, but you will bring the French to social emancipation.
I bet my whole existence from nothing, that Germany will be the leaders of humanity to the ideal state. The role of
the Latin nations is over.
Whether you like or not like, German workers, you must charge at the forefront of European nations. Why? Because
the movement of humanity is not accidental, but an absolutely necessary because the leadership of historical period
changes to historical period and because this leadership has passed for the next period of history with lightning and
thunder on Germany. Whether the whole Social Democracy, their master Lassalle and his teaching is forgetting and his
memory kicking bespeiend and feet, like a flock of hungry wolves on the German Reich crashed to tear it - it will not
be torn, certainly not - God Almighty, it will not be torn.
Having reached this point, I ask you with anxious earnestness do you want to flag Lassalle's return to the pristine
banner of the great German patriot, or want to stay her hanging on the coat-tails of the French, Wrth, Gravelotte and
Sedan forgetting? -
Do you want to Lassalle or stateless hero of the International?
You call: Lassalle!
 Well, I will continue. Had you not with this A | mthigkeit,
ii 391 honoring you in the highest degree, called Lassalle, I would have retired, never to appear before you. I would have to
have done me conscious of my duty, retired with ertdtetem pity in my individuality, which satisfies me completely.
So I continue and start the continuation of my speech with the question: What must the German workers do on a
purely political field - the sociale we touch later - if he wants to follow his great role models spruce and Lassalle what
the German worker must do to to promote the mission of his country?
What the German worker has to do, above all, is that it completely give up its hostility to the-won with the blood of
the German precious German Reich. And not only he must give up this hostility, but he must also glow in the purest
love for the German state. He must watch over this young rich protective, as the mother about her child in the cradle:
lovingly, devotedly, selflessly capable.
He must dedicate this young German state every drop of blood in his veins, every thought devote. He must kindle
the spark of natural instinctive Heimathsliebe to hochlodernden flame of the most conscious, verzehrendsten patriotism
in itself.
He eventually must beat every ruthlessly who abused this young German Empire, reduced, or even wants to betray.
And would such a scoundrel as big and strong as the giant Goliath and he who gets up in holy anger against him, as
small as David - he was confidently: the spirit of Fichte and Lassalle will lead his arm and the giant will fall.
but the spirit Lassalle occurs now with the serious demand up to us, on a purely political field very practical people,
not to be a simple-minded visionaries. Therefore, we have to determine what is the main task of a German worker in
the purely political areas of our time.
I remind you of our above reasoning. I showed you how the movement of European peoples is the result of all
individual movements. That you must hold her. Since then, the German Reich is risen, is the movement of |
ii 392 European humanity a become substantially different than the previously gone. No wonder! Where once the shallow

rivulet of the German was included in the general movement of our part of the world's thin weak jet, now the rushing
foaming waters of the German Reich plunge into the depth and determine the course of the whole.
I remind you also point out that we live in a time when the nations of Europe are still strictly separate states with
special interests, special language, special custom, special mind and heart formation. The time when all these sharp
contrasts will be sanded and the famous one flock will cast their shadow over the earth, lies in the distant future: It is
not what should be, but which is in fact what happened in quite necessaries historical process of development, which
must you put into the eye. You must come to the real content of our days and not are allowed to think about the
possible content of the day of the next century, or even the next few decades, if you will not be the fluchwrdigsten,
bornirtesten dreamer who has ever shone the sun.
Now what teaches us the current political order of Europe? It teaches us that the big political questions all, can all be
decided without exception only with the sword. The interests are too diverse than that they could be reconciled
peacefully. If it is also basically only three interests: the interest of the Slavic peoples, the Germanic and the Romance
languages, and - they satisfy their hands full to fully envelop the thinker in an atmosphere powder steam.
I repeat to you, German workers: these relations are real conditions that make their existence asserted as rocks and
be as little disappear before the sighs and pious wishes hearted utopians, like the Alps, if you do anblast. I repeat to you
also: the stronger the German Reich will join these struggles through you, the more you will do for all mankind, whose
movement is basically only one.
| For this iron military character of our age is now the practical main task of the German worker it follows
ii 393 by itself. It must not be pulling hair into military service itself, but must put with jubilant hearts in bright lights

enthusiasm the skirt of the German Empire, which is necessarily in our period no white peace gown, but a tight close
Commirock.
 I know very well, German workers that the German youth can be adjusted into the national armed force with very
few exceptions, only with the deepest reluctance. I have had experience in this regard, which tore my heart in my
memory, my eye rests not on a single appearance with full pleasure. But that does that has to be different. Who can take
you the reluctance bad when you consider that you have no national goal that warms you that you do not know, has to
fulfill the lofty task Germany and that you must therefore walk with necessity on a wrong path that you any judgment
have shown fabulously stupid or unscrupulous seducer? But now you have no excuse, because I have your eyes open,
revealing the truth.For now, you have one goal: the trapped in the folds of the German Empire ideal state, which
wrapped in the folds of the German Reich Reich of the future, the objective, if you acquired it with a clear mind, your
heart must ignite like a crackling lightning. Now you have no excuse, because I have told you that be of your fervent
devotion depends the salvation of mankind to the German state. I have proved to you in a way that it would have had to
conceive a child.that be of your fervent devotion depends the salvation of mankind to the German state. I have proved
to you in a way that it would have had to conceive a child.that be of your fervent devotion depends the salvation of
mankind to the German state. I have proved to you in a way that it would have had to conceive a child.
I can not let look into my private life you here. I ask you therefore to believe me on my simple word of honor to the
fact that not a single one with a larger right than I should urge you to surrender with full of love euere power of
national military strength, because I have volunteered this national military force, absolutely voluntarily made the
sacrifice that you bring with thundering heart. I may the burden of military service, namely the heaviest military service
in every way, made to me that only He can endure, whose forces are increased tenfold by the enthusiasm. This
insurance must be sufficient for you; I can not be clearer.
ii 394 Who but strict, relentless strictly is against yourself, which may also call for the hardest of others. And so I urge you once

again: with the greatest love to bring in true enthusiasm with flaming heart of the fatherland, the heavy sacrifices of
military service. As you it does by suffering her you serve - what you want to never forget her - of mankind, and
Lassalle blesses you from shining heights.
Or perhaps you believe that Lassalle if he had been privileged to experience the great 1870, would have made Mr
von Bismarck opposition? He would have thought you a speech, next to which all the owning we his major speeches
are so happy to have the exception, as a dried bouquet beside a thaufrischen fragrant rose. Or perhaps you believe that
Lassalle would anfeinden the glorious German Reich purchased is, if he were alive today? He would, like William the
Conqueror throw and call on the soil of England, on this sacred German soil: To sum up, the German Empire, and
never, never I'll let you! -
The first sentences Eueres program, German workers have to be thus:
1) Pure worship, that devotion to the movement of humanity for the ideal state.
2) Germany Germany above everything.
3) Enthusiasm Full military service.
These sentences I add an addition, but as it were in brackets, because you are not called high politics to practice what
you must let her eueren representatives in the Reichstag; the sentence:
The whole Germany it should be;
or with words Lassalle's:
The concept of the state Austria has torn, dismembered, destroyed, crushed, his ashes to be strewed to the four winds!
(The Ital. War, 30)
That ye may have now, German workers, these four demands that I ask of you always in mind and the heart, so I
advise you to let pass convivial no euerer meetings without having sung the following two real folk songs with a
powerful voice :
ii 395
 What is the German's fatherland?
Is it Prussia country? Is it Swabia?
Is it where the Rhine blooms the vine?
Is it where attracts Gull at Belt?
Oh no, oh no!
a country must be greater.
The whole Germany it should be!
O God of heaven look whither,
, And give us the right, German courage
That we love it faithfully and well!
That it should be,
The whole Germany it should be!
And:
O du Germany, I have to march,
O you Germany, you make me courage!
My sword I will swing,
My ball which should sound,
Apply to the enemy's blood.
Now ade, driving well, feins sweetheart!
Do not cry, the little eyes red.
Carrying this suffering patient,
Life and limb I am guilty,
It is part of the First God.
Now ade, heart dear father!
Mother, take the farewell kiss!
to fight for their country,
Reminds me under God, secondly,
I have to leave of you.
A sound is still resounded
Powerful through my heart and mind:
Justice and freedom is the Third,
And it drives from your midst
Myself in death and slaughter.
ii 396 German workers! promise me that you so often can these songs consciously her want to sing. You promise it? Good.
Your reward will be the highest on earth: a warm contented heart.
It is a cry of reconciliation, the agreement of all parties on a purely political field, I might drive, and be sure,
German workers: if Lassalle lived, he would expel him for me.
You have arrived at the edge of the abyss. The cart of social democracy could not be traverse to; He could not put
deeper in the mire than is now the case. And why? Because you are fallen from Lassalle.
Lassalle said in his speech to the workers of Berlin's in deepest indignation:
What would the Progressives say if I here a handful of workers sent them to their meetings in order to break through "highs"
to me?
 (9.)
And what have you done? The body of Lassalle's was, as they say, not yet become cold and putting her strmtet in
the meetings of other parties fuchteltet with knots sticks and brlltet like wild beasts.
Lassalle had admonished you on it emphatically:
Truth and justice even against an opponent - and especially befits the working class, to memorize this deep! - is the first
duty of man.
(Reply, 10.)
And how you acted? You have the opponents slandered and overwhelmed with injustice.
Lassalle had called you:
All real success in life as in the story can only be achieved through real Umackern and reworking, never by Umlgen.
(What now? 36.)
And what have you done? You have insulted the German Reich and instead of using the gained success as a base to
swing you to a higher level of national leader, you have seduced by unscrupulous people who squinted to Paris on a
absterbendes people. Instead of working and plow to "" you have the heavy tool discarded contemptuously |
ii 397 and be run after the colorful Phantom of Weltbrgerthums. Your gates! Roast pigeons flying today None in the mouth -

the ideal state and its cosmopolitan law want developed, not lies.
Lassalle had called you:
to support other political parties in such points and issues in which the interest is a Community.
(Reply, 7)
in most terrible delusion you have made against it on principle resistance to any other party.
He had asked you imploringly:
No party hatred! Honest fight!
But you lieet there you have ever been put to widen the chasm that separates you from the other parties.
You have a word, like Peter the Savior, Messiah eueren denied three times, as far as we are set, twice - the third time
I will illuminate the same - you have the German patriots Lassalle and the practical politician Lassalle denied.
Blush must cover you, fear has to take you, if you have a conscience; because the consequences Eueres suicidal
procedure are not failed: a child can see them.
Euere party is shunned by all parties like the plague and rightly so. Every good can immediately feel that you have
lost every nobler feeling and only bestial desire that "measures of human happiness by the pudenda and the stomach,"
surges through you wild. Who wants to help you out from the upper classes, who is obliged to step over crying and
hand-wringing parents, siblings about complaining, because you can see his certain destruction in mind. As Lassalle
still taught and fought because they brought no sacrifice when it turned into a movement which carried his noble
character - the independent man but who wants to get in eueren service today, which must be a demigod, that is the life
and world be replaced.
Do you think there would not be thousands in the higher classes, who have given you with a glad heart their aid if it
were only to some extent? I give you the assurance that there is a large number of such good and just what only |
ii 398 waiting for the moment when you trust the wrong way and teaching Lassalle's return. Turned their way, there will be a

day great joy for these noble, because now they can bethtigen what fills their hearts.
I probably know the slogan that coursirt among you. It is the third denial of your Messiah, as I just said, and is: Why
should we be forgiving and give others good words? We wait a trifle, the day is dawning where we do more with
twenty-four hours, hot bloody work when spoken to millions conciliatory words in ten years.
You armen Thoren! You poor deluded that swallowed their 'camels and seiget mosquitoes, "which finds her pleasure
in copulation with fog pictures!
 I repeat to you the significant words Lassalle's:
Only real Umackern and adapting real success can be achieved, never by Umlgen.
(What now? 36.)
but part of the national soil, want to know nothing of her above all and everything to the real Umackern. It belongs
also to the traffic with the main leaders who want to be convinced of the other parties. Do you think the late noble
Waldeck or the late noble Hoverbeck would have had a heart of stone? Do you think Mr Lasker and Virchow, the heads
of the two main liberal parties, are insensitive to the suffering of the people? Show them that their honest people who
are practical politicians who carries them euere practical requirements on the safe ground of the fatherland with the
eloquence of a great heart before and they will not only help you, but also knack battalions occur.
But one of the Umlgen above all, the hope for a violent overthrow. Do you really think today's society fear you?
Dreamers never be feared, but rather serious clever politician. Beat the first best statistical manual on, you will find that
50% of the population of agriculture and serve more than 25% of the industry. Accordingly, even the army of 50%
farmers and 25% of craftsmen composed. That the proportion thatschliche a much less favorable in the army because
euerer weaker bodily constitution and the stronger of the rural population, I do not want to consider. |
ii 399 The 50% farmers belong not to you anticipate what you might also prefaces you. And therefore keep Arrange in eueren

ranks. Since you will initially only a fraction of which belongs euerer party, and expects it from this fraction of all
those who are having or what little courage are tied by one of a thousand chains of feeling and interests of the upper
classes, you will be afraid of the small number euerer unarmed battalions.
Honest work, German workers! Honest Umackern and adapting of the actual conditions, German workers! No
Umlgen, German workers! Glowing devotion to the divine breath in the world to the German government the present,
German workers! I call you again to, now that we want to leave the purely political field. I call it to you for only armed
with weapons from the armory Lassalle, the founder euerer party Eueres Savior. Euere movement that has so beautiful
and promising start is gone backwards instead of forward; ye are fallen astray. Ermannt you recognize the wrong path
and reverses. Then - and only then - you can win, and that you will win then - I know that.
We enter the social ground.
Remember, German workers, in my first speech following moments. I have shown you with words Lassalle's that
the essence of practical agitation is that we concentrated all your energy on one point. I have also shown you that
Lassalle was so thoroughly convinced that he did not enter the social area in a practical way, but is stopped in the
purely political demand for universal and direct suffrage.
What was the consequence of these wise restriction? A complete success. Shortly after Lassalle's death you have
been known to grant direct and universal suffrage.
By this we to cling firmly.
What you have now, German workers reached on socialem areas? not considering the little that has fallen by the
grace of liberal parties and the government, through your earning you more, so you can say: Nothing.
Why? Here, however, I want to be very lenient with you; because you had no goal, or rather, you had a goal that you
|
ii 400 had inherited Lassalle, but that was not the right target. Had he remained living, he would also, be convinced abandoned

the claim of the State Credit and have set up a more practical goal.
The question now is: Why is the state credit unattainable?
The answer is this: Would you state the credit granted, would a competition can not take place with the prevailing
capital; because Smmtliche manufacturers would have to give you at the mercy, Lassalle was either caught up in
regard to this question in a deception, or he knew the facts, but concealed him as a very clever man. I think the latter
for more probable.
 It will be clear to you German workers that shortly after would have granted the means to you the state of
organizing you own and of associating, Smmtliche factories of capital would have to cease operations; because it
would be very easy no longer working there to set the machinery in motion. The white government, or rather the
bourgeoisie knows it, and the bourgeoisie is still a very strong power in the state, yes, it is de facto supremacy. You to
give the state credit in a legal way, which would, expressed in plain words, be the suicide of the bourgeoisie, and you
will understand that the bourgeoisie would have to be suicidal to lay hands on one's life. Am I not, it is not only not
tired of life, but rather extremely hungry for life.
At current de facto balance of power in German state the requirement of the state credit is therefore a thoroughly
unrealisirbare, a completely hopeless. Serious people but not deal with impossible things. So little her a piece of the
moon or a piece of the sun, despite the hottest desire and effort can, depending on capture, so little you will the state
credit, not even attain the most powerful peaceful agitation. So you must resolutely pursue a new path, that you have to
give you a practical goal, a goal that you excited and at the same time the bourgeoisie not anmuthet suicide.
This new target, German workers, we do not have to look first; I have you, and also as a reminder circles to |
ii 401 I belong, in my main work: "Given the philosophy of redemption". I realized there found that the only means that could

the German people lead out of the confusion of the social question, is the reconciliation of capital with the work, and
that this reconciliation will accomplished in that by legal force the workers to the same part as participiren capital in the
profits of the business.
This desire is therefore eminently practical because everyone, the manufacturers quite ahead, feel that something
must be done to you, that the eternal strife, the terrible bitterness on both sides, which must stop appearing in the
Strikes infertile fruitless around choking, and because it as I said, is the only agent that can accept both parties. The
manufacturers can accept it because they bring a comparatively small sacrifice and her German workers can accept it,
because it would for the time being to give you a good sweet half an egg while you now have an empty shell.
It is considered to disappear as if by magic:
1) The gap between employers and workers, the class hatred;
2) The strikes, which, as you probably seen, have to obtain than the agitation awake no other success;
3) the crisis and its dire consequences;
4) the social misery.
However, appears on the scene of social life:
1) the beneficial Cooperation, ie the harmonious interaction of the capital with the work;
2) the most beautiful heart and mind training all.
That means German workers, must also not be examined over time: it has already passed the ordeal. Several
manufacturers have implicated their workers with erstaunenswerthem success in the competition, although the
Gewinnantheil the workers was very little. So it is just a matter to build on existing further develop existing.
This goal I give you now hereby behufs bringing about a new healthy - and be sure of it - even successful peaceful
agitation. The same will be as successful as the agitation Lassalle's for general and direct suffrage.
ii 402 Closely related to the reconciliation of capital associated with the work, as I have already noticed the formation. Your

share in the profits of the business would put yourself in the position, your children longer than it is now possible to
send them to school because you could do without their help.
would, however, so not much gained and since I am not a friend of quack remedies, but a friend of radical cures, so
I extend euere peaceful and legal agitation meaning that I, as I stated in my major works, in addition to the requirement
of Gewinnantheils the other set: gratuitous science education for everyone. I repeat the word scientific. The elementary
schools may be only preparatory schools for all German children and all German children must come from these
schools, according to their ability and the desire of parents, may pass into the institutions of higher learning. If a
 scientific education for all can only be achieved gradually, the path that leads to it, enter with determination and all
funds must still,which accelerate the attainment of the objective must be taken immediately.
Both - keep it so tight, German workers - both: the reconciliation of capital with the work and the general, royalty-
free science education can be reached by way of a statutory peaceful agitation.
And so I call you because with words Lassalle's to: Begins "a legal and peaceful, but tireless, ceaseless agitation"
for the introduction of the participation of the workers in the profits of the business and the free academic instruction!
Planted that call on in every workshop, in every village, in every hut. Love can flow over their higher intelligence and
education to the rural workers to urban workers. Debated, discutirt everywhere, every day, constantly, incessantly, like those
great English agitation against the Corn Laws in peaceful public gatherings, in private meetings, the necessity
the participation of the workers in the profits of the business and the free academic instruction!
The more millions resounds the echo euere votes, more irresistible the pressure will be the same.
ii 403. And again:
Repeated every day, tirelessly the same thing, the same thing, always the same. The more it is repeated, the more it spreads,
the more powerful is growing his power.
All art practical success is all the power at any time to a point - to concentrate and not to the right to see nor to the left - on
the most important point. Do not look to the right nor to the left, are deaf to all,
what is not science education and legal reconciliation of capital is with the work,
and thus is linked and can lead to.
(Reply 33 and 35.)
German workers! Such agitation can not fail. Blow her cry: education, so countless noble hearts in the upper classes
are sympathetic tremble. The desire for education in eueren dark heart is the whole social question to the reason: it is
the noble heart of the whole issue and that noble core - I use my whole existence of this prophecy - is when you him
clean without dirty appendage, holds out the upper classes, perform thousands and thousands in those same stands
euerer just cause. You have no idea how much of a latent justice and goodness of heart, that is bound in the upper
classes is. Sounds of the wild longing cry of Education! from euerem mouth, this force will be set free as if by magic,
and thousands and thousands powerful arms,Thousands and thousands of delicate hands will help you. Not all
manufacturers are hard-hearted, brutal, natural egotists; but even if that were the case - because the manufacturers
make up the entire contents of the upper classes? I speak it boldly out: the majority of manufacturers has little higher
spiritual education than you, yes they are worse off than you, because as Lassalle aptly said:
bad and half know far more about the teachings of the science and the ability to absorb them, than not to know.
(Indirect. Taxes, 120.)
In contrast, almost all truly educated people of the upper classes are not immediate, and almost indirectly, on the In |
industry
ii 404 implicated. You can tell from what the University of Paris once told in the Middle Ages:

that it is science, knew of the everyone that she was completely disinterested, that it was not her habit to have the offices among
themselves and, more to trouble the profits in some other way it than with their studies; But for that very reason it was to speak
their duty, where the case erheische.
(The science and the workers, 9.)
This, so to speak, free mighty intelligences belong to you at the moment that you enter the path of true patriotism
and forsake a way to a decent human being can not choose.
As I said in my first speech in regard to the real agitation? I said:
At each Alphi agitation is primarily about creating a spiritual atmosphere. All members of a government body
must feel that something new is in the air. This new they traced to the darkest corners of their homes; it has become
 a constituent of the air they breathe; It accompanies them in public life; it deals with them at breakfast and lunch; it
sits in the performance of their professional shops beside them; it accompanies them to the theater, in concerts, on
balls; it lies down with them to bed; it stands on them.
By repeating this, I call to you, the new agitation begins the sooner, the better. Are deaf and blind to everything else;
to the specified two points alone directed euere whole force Petitionirt the Emperor, the Prince Bismarck, in the
academies, at universities, in all German princes in all state legislatures; let euere representatives formulate specific
proposals in the Reichstag and bring them over and over again; calls on them not except in a worthy rapport with the
leaders of other parties, Mr. Windthorst to set so that the applications will find great support. Speak with words, speak
with looks, speak with gestures; always says the same, always the same as the agitation will succeed, it must succeed.
Finally, I make you aware of socialem areas still on the following points.
ii 405 The legal implication of the workers in the profits of the business is in Actien- gradually Smmtliche factories transform

societies. The Actien- companies are obliged to publish their balance sheet, and it is therefore in the course of time,
gain the most accurate insight into the income of all who have to do with the industry of the state. From this, a whole
new tax legislation which, internal nature must necessarily flow, after, based on the income tax.
I am therefore of the opinion that tax reform knack agitational activity should not be pulled tentatively. First, it
would condense and contradict the well-known to you the main principle of practical agitation, the principle, all your
energy on one point, because it would fragmentation euerer forces occur which is all male from evil. Secondly, what I
want to explain to you now Lassalle was caught up in a very strange delusion in regard to the indirect tax which is
levied as a surcharge on the necessities of life.
The iron law of wages is known to you. You know that the average wage is determined by the cost of living, which
is habitually required for prolongation of the existence and for the propagation in one country.
Now the more the indispensable foods are assigned duties, the higher your average wages must be and vice versa,
the less taxes on the foods are, the lower the wages must fall. So you see clearly that the indirect tax taken from you
basically can be indifferent; because only unemployment theuere food could fall into's weight to unemployment but
you will like to suffer severe distress.
Suppose that there is only a progressive income tax in the German state, so salt, bread, beer, meat, spirits, coffee,
tobacco, etc by the discontinuance of the indirect tax would be significantly cheaper. So you could feed with less
money you and euere families in these circumstances. But what would be a direct consequence of this? It would be that
the iron law of wages would immediately control the situation again, that the average wages would fall.
Lassalle used the indirect tax mainly used to |
ii 406 uncover miseries relentlessly uncover. I think in this case, as the state credit that Lassalle had probably recognized his

error, but did not want to leave as eminently practical man, the indirect tax as an excellent means of agitation drive. He
seized the means the more courageous than he knew the ignorance and the low judgment of his opponents enough.
However, I advise that Your legal representatives against the manner as indicated in Prussia domains are sold,
should make decision front. Namely parzellirt in Prussia domain goods and created with slopes and choking small
landowners. The government is doing under the pressure of liberal parties, which tend to prevent the emigration.
but I think it was time to pour a new spirit, the spirit of the Association in the very untenable
Bewirthschaftungsmethode of the fields. Of all thinking men of all parties unanimously known that agriculture be
thoroughly reformed, that is just as huge factories have taken the place of the small craft workshops, the place of
operation on a small scale, which must occur operating on a large scale if not should break the greatest calamity.
If now the Prussian government domains, rather than parzelliren it, lease associirten farm workers in a number of
years and only lease, the companies providing you with the necessaries movable and immovable asset, the capital
would be reconciled actually working in the agriculture; it would be a Feuerheerd be created, which would gradually
 take the whole agriculture in geometric progression, and create conditions of its beneficial consequences would be
quite unpredictable.
I draw energy euere attention to this very important point. There is nothing lost yet; because the existing parcels can
be combined again and be subject to the current owners.
Here, too, existing would only be linked to an existing, are trained. In the Prussian province of Saxony, for example,
where a very healthy sense prevails, there are many sugar factories whose owners associirte rich farmers and landlords
are. So the factories are Actien- companies, which |
ii 407 is nothing Anstaunenswerthes; However admirable the success flowing from the joint processing of belonging to the

factories land. Where the factories have no property, the stockholders are obliged to supply a certain quantity of beet,
which, however, as you can see, amounts to the same thing, because in fact belongs to every factory a particular
country Complex, the fertile with the excellent fertilizer factory and will get extremely profitable capable.
I pointed out above, that the state only lease the domains, not should sell what you have to keep very tight; because
the deepest desire of the Social Democracy must be directed to the fact that the property of the state not only does not
weaken, but will always made more comprehensive.
Later in this agitation and the state would cause them to take part you on the return of the associated him mines.
In conclusion, German workers, I ask you to take clear in you, the consequences would have for all mankind
reconciliation of capital to work in Germany; because at these episodes you will know very clearly, can act like only
the really great things for humanity which surrenders with full soul to the fatherland.
I have already explained to you that the movement of all humanity from the movements of all states, respectively.
all people resultirt. In the oldest remotest antiquity but it was possible that people could go through a self-cultural
development. Today this is impossible. All civilized countries of the world are most intimately related, influence each
other and above all hovers the international science: the only real and legitimate International.
Where now there will be a progress in any state, as it has therefore made this progress the whole civilized humanity.
As the poet says:
The light from heaven can not disperse,
Nor is the sun rising
With purple coats or dark robes.
It should be sooner or later - always the States must after progressing. Would you therefore reconciliation of capital |
ii 408 win with work in Germany by a level-headed and persistent agitation, which is quite undoubtedly, it would with the

necessity of natural law, sooner or later in France, England, Austria, Italy, Denmark, Belgium, the reconciliation of
capital and so on with the work must contact the appearance also.
So fresh ahead, German workers! By you embrace with consuming exclusivity the young German Empire, it seems,
than any other people, for all mankind, or in other words, the ardent patriot you are, the more you are also true citizen
of the world. Says her other hand for ideals that real only in distant future, that can really be, and puts her hands in her
lap in the present, so you verrathet not only the country but also the humanity whose ideals by euere insane inaction on
the real areas of the present can be only realizes a full century later perhaps.
Real Umackern the present circumstances, German workers! honest reworking of the current situation, German
workers! - that are euere ideals. The wretched wicked Umlgen banished forever from euerem sense from your hearts.
And now one more thing. I hope that I have created a character image Lassalle's, which, because it is based on the
truth that in the end always wins, will take your hearts. This clear, bright image in euerer soul will incite you to great
deeds. You will be committed, the great dead to be worthy, you will seek to achieve its clear height.
In this quest you can now no longer support than the writings of Lassalle. I have already told you that every writer
lays down the best of his mind in his works. Unfortunately euere leaders have not recognized the importance of having
 the words of the Master. I miss with sadness a complete edition of the popular writings Lassalle's in decent equipment.
Prepare you, German workers, one worker Bible that you take in every free moment at hand and read. Debated about
their main sets, clears you of the high sense of lies, and then characterizes it to you in the soul. There steer Each of you
in by asset to this collected edition. I am willing to except a contribution in cash to deliver the redaction. I would use
the main phrases, as if the knowledge items |
ii 409 of the worker, it printed with bold letters so that all those who might take of you who have little time, but essentially the

spirit of Lassalle's in their blood. The complete edition of the popular writings Lassalle's is a matter of honor for the
German workers; it will be a good sign Eueres Danks for the immortal deed of our large dead friend that he awakened
the class consciousness in you, made you from nothing to something, and brought you to the web at the end of the
people first of all will be people.
I have spoken to you as a completely free independent man. It is hostile to me because of my free words not only in
the powerful social class to which I belong intemperate, but also in eueren circles. Then I will answer forever with the
defiant sentence of the Lower Saxon farmers:
Wat frag ick na de L -
God helpeth mi.
My words will fall into a hundred hearts on stoned floor, but on the other hand ignite in flames a thousand hearts;
because powerful is the truth and they will win. My words are born from the power of truth, by the power of a German
patriot and from the strength of a practical politician who puts his hand vigorously to the next, while the eye of the
mind feasting on the clear blue distance. My words live and act. No power on earth will suffocate them or refute. They
were born of necessity, of necessity they have fallen into the flow of things, of necessity they will say there. You can
feel shaking under the iron grip of the truth, but you can not get rid of the Hand of Truth.
And so I urge you all in summary, in conclusion to:
Silk German only German!
Be practical politician, practical Social Democrats, honest workers!
Silk todesmuthige soldiers!

----------
 Third speech.
The divine and the human law.
ii 410
Kreon.
You say briefly and concisely,
Did not you know the exclamation that forbade this?
Antigone.
Well, why not? Obviously, he was.
Kreon.
And yet dared to violate my commandment?
Antigone.
It was not Zeus who told me,
The right still exists among the death-gods,
Such a statute set up for the people.
Not so mightily I respect what you ordered,
That the gods will write unto thee unworthy
Law would have to bow to you, the mortal.
Sophocles. Antigone.

German Workers!
I have long hesitated, German workers, whether or not I should give you this lecture on divine and human law. It
has filled my ears: only a madman gives fire to children. I repeat it, German workers, I have waited long, very long.
But at last I decided to hold this lecture, which, in the same way as Lassalle presented you with the most serious
results of philosophy, in the course of his work program, the results of the most profound historical research.
ii 411 The decisive factor was that I had to say to myself: for a long time you have been a soldier at the heart of the lower
German nation, and have found such an abundant abundance of fidelity and kindness, of prudence and moderation that
you do not put a firebrand into childish hands To immerse the healthy spirit of the German workers in a strengthening
light bath.
Show worthy of this high confidence, German workers.
When you begin the agitation, which I have warmly given to you in my second speech, there is so much practical
work in connection with its results that not only you, but also your children and grandchildren have fully to do with
their accomplishment become. Is it also very probable that we shall thus have a peaceful development of the social
conditions in Germany, and that is to say, throughout all of Europe, then we must regard a violent or at least different
course of events as possible Because, if this possibility were to arise, a conflict in your breast could easily arise
between loving fatherland and love of humanity, it is necessary that you have a firm norm according to which you can
regulate your behavior.
This I will now give to you by the important distinction of the divine from the human law.
 In the beautiful memoir of Virchow, a noble folk friend, on the grave of the unforgettable folkman, the lord of
Hoverbeck, a real "liberator," a German worker. - said the intellectual speaker:
Vincke, the Westphalian patron, was a man of law, that is, the law given; Our friend was a man of freedom, that is, of
becoming law. He knew that a good deal of the given right was wrong, and he did not hesitate for a moment to put the right to
such an unjust right to create new and better law.
These words bear the stamp of truth all the time, and we wish to take it as the starting point. The purpose of my
speech can be, at all events, only to make these bright words transparent through philosophy: they are bright, but their
core is veiled.
You may, German workers, throw your gaze into nature
ii 412 Wherever you will, you will always find the individual, the individual. No chemist has succeeded in making copper of
silver, of iron, of copper, and in the organic realm you find plants, animals, people.
But you may also cast your eyes upon nature where you will, and you will always find that these individual beings
are not independent, but are intimately connected. We can not exist without air, light, plants and animals; The animals
not without air, light, plants, and partly without weaker animals; The plants not without air, light and earth; And every
chemical substance acts unceasingly, and at the same time experiences the action of all other substances: the world is a
solid whole of individual beings.
Finally, you can not look into nature without finding that each individual being, as well as the whole, is in a
constant, continuous, incessant movement. Wherever you see, your gaze hits the river of becoming.
That is why an intelligent man once said that in the world only change is persistent, otherwise nothing.
This holds fast.
We now have to deal only with mankind.
The first thing we need to say about mankind is:
1) That it is the sum of all individuals;
2) That it flows constantly. There is no standstill in this flow of mankind: it flows continually.
As I have already explained to you in my second speech, the movement of mankind (if one overlooks the
corporative forms, ie states and associations) arises from the movement of all men. I emphasize "all men," for there can
be no exception. Those who are at the head of the great states, as well as those who are buried in monasteries, exert a
decisive influence on the course of mankind by their mere existence.
I have also explained to you how the course of mankind on the whole works out of the co-operation and opposites
ii 413 Of the mighty states, and finally I determined this course itself as a necessary, unalterable, iron corridor to the realm of
the future, an ideal state.
Can this course be a moral one, though it flows into an eminently good, that is, into a good of the highest degree?
In no way, German workers! What creates this gait? Look around you. You see wise and fools, murderers and
righteous, cruel and good, tyrannies and human friends, raw and educated, gourmets and abstinents, voluptuaries and
saints, liar and truthful, in a word: good and bad. A resultant end, a diagonal, arises from the interaction and interaction
of all these different elements. This diagonal is perfectly qualitative because it is produced from the efforts of the good
and the bad. It has no definite character; it is a simple course like the course of a river.
It is, as it were, high above the heavenly tent, a straight golden line, or a cord, above this path of mankind, which is
blood-stained, corpse-covered, tearful, full of cries and warfare Of star flowers, and this golden, luminous, radiant,
unchanging road perfectly covers the road down on the dark earth. The course of mankind, its course, the resultant of
all the individual efforts, has exactly the direction of that simple golden street: the latter is, as it were, the model
according to which the bloody, thorny road of humanity is directed.
 This shining, unchanging, straight, golden line high up at the Sternenzelt is - German workers, - the divine law.
In so far as this divine law can interest you, and the practical philosopher, as a practical man, must never tell you
anything more than what you can conceive and take into the blood, he can never give you any spiritual food which you
can not digest- Insofar as this unchangeable divine law can interest you, it consists of three pearls, which are always
strung together in a string which makes the eye of the noble drunk, namely, love of the fatherland, justice, and human
love.
ii 414 The course of humanity, German workers, bears, as I told you, no moral character; Nor, moreover, does the ideal
golden line over the path of humanity bear a moral stamp; For he is simply a law, an immutable law. It is the norm for
morality, not morality itself. Morality, morality is something quite different. What is she now?
It is the consistency of your will, your individual will, your self-will with this divine law, the harmony of your will
with the divine will, which is exhaustively expressed in this law.
Accept these words, German workers, with thirsty soul in you; Burn them deeply into your hearts, for your salvation
depends upon them. You are so long beasts, and excluded from the happiness of Paradise, so long as your will does not
agree with the divine will; And the more you give your will the direction of the divine will, the more you let the heart
of the holy spirit of this divine will permeate and permeate, the deeper you penetrate the happiness of paradise until
you are in the full immobility of the deepest peace of heart ,
Your life, as I have already told you, must be a continuous worship; Your eyes must always be, everlasting, German
workers, to the stars of God: to love the Fatherland, justice and love of man. If your eye is ever and ever attached to
these flowers of God, when your light always fills your mind, the divine will will become ever more powerful in you,
so you will find rest for your weary souls.
It is a solemn moment for me; it is the most beautiful moment of my life now to be given to you, the German
laborers, now that I am allowed to present the fruit of a fifteen-year-old thought in the light solitude of the desert. In
deep happiness my soul rests!
You also see from this, German workers, that it is the pure madness to preach a morality without threat of
punishment and without promise. Man can as little act against his advantage as the water itself can flow uphill. The
punishment of genuine philosophical morality is the Oede
ii 415 And coldness of the human heart and its promise is the heavenly kingdom of peace of heart, which Christ has already
said with the words:
"Behold, the kingdom of heaven is within you."
Whoever once felt the salvation of this heavenly kingdom through a moral action, does not leave the divine law on
which all true happiness is based. Not on "the stomach and the skulls," that is to say, on the pleasures of pleasure, or
more concretely, the real happiness is not based on champagne, delicacies, and women. Real happiness is based on the
stars of God: love of the Fatherland, righteousness and love of mankind, and true happiness is the peace of soul.
Let us now turn to humanization, to human law.
What are menaces, German workers? Let us consider only the very contemptuous saying of the Savior on Man's
Empowerment, which reads:
But in vain do they serve me, because they teach such doctrine, which are nothing but human commandments,
(Matthew 15: 9)
We may only expect a very poor and bare answer. But we must not forget that Christ was the enthusiastic preacher of
the pure, immutable, divine law, and that in his thoughts he always bore the divine law, in which every human vocation,
even the holiest and most venerable, is like a talongue beside the sun gutted. If we want to answer the question
correctly, we must lose sight of the immutable divine law for the time being.
 What is a human being, or more simply, what is a law?
Lassalle answered this question in an unsurpassed manner in his speech on constitutionality. A law is the expression
of existing actual power relations.
The most beautiful and splendid law would be nothing but a series of letters, if the actual power did not give every
letter the power of a thousand guns. If this power continues behind the law, it is less than a shadow, it is nothing at all.
ii 416 This explanation is so irrefutably correct that it even applies to the divine law. Divine law is a law only because the
pearls from which it is composed are blown by the invincible omnipotent breath of God. The breath of God, the Holy
Spirit, the course of the world, the omnipotent iron fate, makes the law a law.
Thus every human occupation, a German worker, is the expression of actual relations of power, which you are
determined to hold fast.
Now you know that mankind is nothing fixed, unchangeable, but something completely fluid. Mankind is a part of
the incessantly flowing stream, a part of the becoming of the whole of nature, and from this proposition alone, without
having any other base, it can be concluded that the relations of power within mankind are subject to change.
But if we take the help of history, which a very great German philosopher has very aptly called the self-
consciousness of humanity, we find this general truth confirmed down to the smallest detail. Not only do we look at a
mass of ruined empires, which were once very strong, and whose laws seemed to be established for eternity for the
whole duration of the period, or to express myself popularly, but we also look to a constant change in the laws, To an
incessant re-modeling of the ground of all laws, of state constitutions.
Why? Because the power relations in a state always shift because of the constant change. Soon the center of power
falls into the crown, now into the nobility, now to the clergy, now to the bourgeoisie, to the lower classes, now to the
whole people.
On the surface, therefore, Herr Virchow was quite right when, in the agitated speech on Hoverbeck, he distinguished
the given right from becoming law; But basically, in humanity, we have only the right, as the antithesis of the divine
law, which alone is unchangeable.
I want you, German workers, to make the facts quite clear in a picture. You are surely already at the inflection of a
river, where the water on the shore flows slower and is more dirty than in the middle, on a whiteness
ii 417 Strip bubbles. These bubbles are forms of flowing and they look like solid forms. Soon, however, such a bubble bursts,
soon a new one arises. Both the bursting and the emergence do not occur suddenly, although this seems to be the case:
it is the last link of a whole series of causes, and I beg you to remember this, for one can not repeat often enough that in
In nature, and therefore also in mankind, a sudden development is quite impossible. The only correct picture for the life
of the whole nature is the flow. We can only arbitrarily dissolve this unceasing flow by time: it is a constant emanation,
an incessant intermeshing, a restlessness without pause, however small we may think of such a pause.
In the same way the continually flowing relations of power of a state throw out laws, and destroy them again:
apparently, suddenly, but essentially, within the nature of the flow, and gradually. Thus what Mr. Virchow called a
given right, has already carried the death germ from his birth, and if such a given right is overthrown, his collapse is
only the end of a great causal chain.
Just as all streams and all rivers have a definite direction at every given moment, each part of mankind moves in the
very definite form of the state, and in general has the definite direction of freedom.
We are now approaching the divine law again.
The state, and the direction of the stream of mankind encircled by it, can be viewed from this standpoint as the
perpetual, or, in other words, the state and the direction of its society are the reflection of the divine law on earth.
 This can not be otherwise; For the path of mankind, as I have already said to you, does not deviate from the golden
road up there in the stars, which everyone who has an "unsealed eye" clearly sees. The way of mankind is the imitation
of the divine image
ii 418 And therefore worship, holy, glowing, exclusive worship is the same, which is full devotion to the state. That worship
and this full dedication are revealed.
Everyone who wishes to realize the divine law must, therefore, adhere to the state; For I repeat: the state is the
reflex of the divine law, its reappearance on earth, an unchangeable form with which mankind stands and falls.
On what is the state now based?
Notice exactly my answer, German workers. As simple as it may sound, it is so important because of the
consequences that flow from it.
The state is based on the State Treaty.
Who signed this contract?
The citizens among themselves, and all their content, are: We commit ourselves not to murder, not to steal, and to
preserve the state; For this we have the right to protection against murder, theft and rape by foreign power.
We are born with the rights and obligations of this treaty, German workers. These rights and duties also stand and
fall with the treaty of the state, and at any rate, - remember this very well, - only in relation to a treaty do the words
duty and right have a meaning. In true morality there is no duty and no right, there is only surrender to the divine law
and reward for it: the peace of heart.
The laws against murder and theft are primal laws, not laws par excellence, not fundamental laws. These two laws
alone are primordial laws, and because the state stands and falls with them, so are the only laws which are holy. The
divine law sanctifies them, as does the state itself.
Without the legally guaranteed life of each individual, a state would not be conceivable. But even without the
legally protected property, a state would not be conceivable. The form of property can be argued, never about property;
For it is not to be created out of the world, it is there as embodied activity, as the human beings themselves are, as the
sun, the earth, and the air are there. Suppose that absolute communism, that is to say, the complete concentration of all
property in the hands of the state, would still appear to exist
ii 419 Law against theft in full force; For only through this law would property be protected in the hands of the state.
Thus, the divine law, on the one hand, is unchangeable, and the state, its primordial laws, and the development of
mankind on the other.
But what always changes, and therefore is not divine at all, and bears the mark of transitoriness on the forehead, are
the drops of the human current, the individual individuals and the bubbles on the stream, the laws.
Remember, very well, German workers, what I tell you: on earth, only the state is holy, its primordial laws, and the
direction of its popular spirit; But neither is a human law nor a basic law, that is, a constitution.
But what are the laws and the fundamental laws? They have a very solid property, a property that can break your
arms and legs and knock your head, they have the power of the actual power relations existing in a state.
You see, German workers, now the matter is clear. Holy is the divine law and its reflection on earth: the state, its
primordial laws, and the direction of the people's spirit, because, in addition to power, they have immortality and
necessity; The laws and fundamental laws in the State are not holy, but only powerful. They can be approached, they
are allowed to fight with them, they can try to convert them. We have the permission to ask no one in the world,
German workers. The permission to transform is a commandment, for in the deepest foundation it rests upon the divine
law, which, in every human breast, commands it to be realized in the State.
The divine law is above all laws, or as the splendid antigone of the Greek poet Sophocles said so beautifully:
 I did not care what you commanded,
That the gods will write unto thee unworthy
Law would have to bow to you, the mortal.
The question now is: What transformation of the laws with regard to the individual is moral, ie, holy, which
transformation is immoral, ie, insulted.
The answer is very simple. Every transformation is sacred
ii 420 Which agrees with the divine law; Every transformation, on the other hand, which contradicts the divine law, is
perverted.
Must I first tell you, German workers, what is in accordance with the divine law? The divine law is applied to the
society enclosed by the state:
Love thy neighbor as thyself.
Every act, therefore, which has the intention to bring about such an order of things in the State, that every citizen is to
receive his own, and has the same claim to the sum of the treasures of civilization accumulated in the State, is moral.
Any action on the other hand, which has the intention to injure citizens, to injure citizens in favor of others, to
disinherit, is immoral, is wicked.
It is easy to understand from this that your principles, whose expression is the sentence of the Savior, love your
neighbor as yourself, are holy, and that your endeavor is, in the highest degree, moral. You do not want one of you to
be more right than the other; You do not want the one to revel and the other to dispense with and dispense with the
other; You do not want to put your knee on the breast of your neighbor, choke it, torment it, beat it, and exploit it: do
you not want it all? See, and because you do not want this, and want the highest righteousness for everyone, your will
is in harmony with the divine will, and you must be victorious, you will be victorious.
But you see again that murder and theft are not merely a breach of contract, not merely unlawful acts, but also
immoral acts of the highest degree; For by murdering, you take your own for your neighbor, and by stealing, you do the
same thing. The private- Property or, more precisely, the juridical category property is not a divine institution, but a
human being, and therefore it may be attacked and combated; But private property, as long as it exists, must not be
injured by an individual. So you will never steal and murder, German workers, nor will you steal when you are
starving.
Lets move on. I beg you, German workers, to be very attentive.
What is a revolution, a real revolution?
ii 421 Let Lassalle again speak for me:
One can never make a revolution; One can only grant a foreign legal recognition and consequent execution to a revolution
which has already entered into the actual relations of a society.
(Workers' Program, 15th)
It's like the bubbles on the water I mentioned earlier. They do not arise and burst suddenly, but their emergence and
their bursting are the final elements of a whole chain of causes and effects. If the power conditions of a state have
shifted so much that the old form becomes too narrow, this form breaks down and a new one arises. This breaking can
be very harmless; It can take place just as silently as the disintegration into ashes with a preserved corpse, which after a
hundred years comes into contact with the fresh air, or it can take place under thunder and lightning. Lassalle expressed
this in the following brilliant sentences:
A revolution will either come in full statute and with all the blessings of peace, or it will break out under all the convulsions
of violence, with wild-curling curls, sandals on their soles.
(Indirect tax, 131.)
 Two truths can be inferred from this: first, that thunder and lightning belong not to the essence of a revolution, and
secondly, that only the revolution which is based on a real factual supremacy can succeed.
This is what you see, German workers, in the event that unscrupulous people want to seduce you. A revolution can
never be made.
Let's go a little further.
Is a revolution immoral or moral?
The answer is that it is neither moral nor immoral, for it belongs to the course of mankind, to which no predicates
other than that of necessity are due.
It is only the individual who can act morally or immorally against the divine law which is expressed in a revolution.
Think of a citizen at the time of the great French
ii 422 Revolution. This revolution was based on the divine law, because it intended the legal recognition of the third class,
which at that time meant so much as freedom for all. Our fully independent citizen has now fought against the
revolution. How did he act? He was immoral; For he was hostile to the divine law. Now let us suppose that he had
become involved in the great movement and had accelerated its course with glowing enthusiasm. How did he act? He
was highly moral, for his personal will coincided with the divine will.
Did he kill if he killed a man in this battle? In no way, for he only defended the divine law against those who had
transgressed it. He murdered as little as the French or German soldiers in the war of 1870 have murdered; For those
like these fought for their state, which is holy, because it is the reflection of the divine law.
If, on the other hand, the citizen whom we had imagined would use the turmoil of the revolution to create a personal
enemy out of revenge and hate, he would have murdered; For he would have acted contraryly to the divine law,
commanding absolute love of man, and therefore love of the enemy.
These fine moral differences, which the reason of mankind ascertains, find their resonance in human feeling. For
instance, I kill a man in the state. The furies immediately tear my heart, though I am certain, not to be discovered. I kill
a man in war, and my conscience remains quite calm.
Christ knew very well that his doctrine would raise people to human beings and let streams of human blood flow.
He said:
I have come to light a fire on earth,
Do you think I have come here to bring peace on earth?
I say: no, but discord.
(Luc 12, 49-51).
He was a gentleness that made it impossible for him to bend a hair. He also knew that if he were silent, he would not be
shed of blood for his sake-and yet he had preached the divine law. Do you believe
ii 423 Worker, that his conscience had been bothered only by a single drop of the blood which his trauveroller spirit saw in
the future? By no one!
Arnold of Brescia, Savonarola, Wycliffe, Huss, Luther, Zwingli, Calvin-all these men knew that the apple of the
discord which they threw among men would lead to the most bloody wars. Yes, the groans and dangers of the wounded
and the dying penetrated to the ears of most of them, and tore their hearts. But do you believe that their conscience
bothered them? In no way was this the case, for they acted in accordance with the divine law.
Montesquieu, Rousseau, Helvetius, Holbach, Danton, Robespierre, the Girondins-all knew that a great deal of blood
would flow when they proclaimed the truth. Have they hesitated to speak redeeming words? No! They have uttered the
feelings that the great divine breath in their breasts aroused. Do you think that the soft, gentle Robespierre, with a light
heart, has signed the death dice? It is the historical fact that he was full of mercy and charity, and yet he signed it.
 Believe me, his heart wanted to break, but his conscience was silent. Only blood, which is shed by the individual in
contradiction with the divine law, cries out to God and finds a hearing in the form of wild, painful consciences.
From all these investigations, we now have the norm to form the guideline, which is intended to regulate your
behavior in any future struggles.
I have developed to you in my second lecture that Germany is called upon to be at the head of the European family
of States during a period of history whose duration can not be determined. I have also explained to you on the basis of
this fact that the French will not bring you the solution of the social problem to you, but to the French. I have also
given you the way in which you can reach the goal by means of a practical agitation. In the end, I finally gave the
"peace" for a thousand reasons to the attainment of the goal, a very important revolution.
If during this agitation Germany should again
ii 424 wage war against France, that a new religious war must fight out, then it follows euere position saying you have to

glow in moral enthusiasm and draw with tenfold force in this holy war. because it is destroying Pfaffenlug and Pfaff
deceit to burning out of a terrible cancer an ulcer on the body of the people.
but now I put the case that extremely improbable, but still possible enter. There kick one of the case solved in
France in spite of all and everything, the social question and the French people marching with this solution on the flag
against Germany.
As you must act in this case? You shall be a deserter or stay rich faithful?
There is only one answer: you must stay rich faithful under all circumstances; because the country can never, ever
be betrayed; would the divine laws that patriotism dictates disagree and yet it would be a breach of contract.
But you could reciprocate: in this case the divine law would be in contradiction with itself: it commands patriotism
on the one hand and justice and philanthropy on the other. I'd pulled from one virtue to the German fatherland, from the
other to the French and the justice is a greater virtue than patriotism.
However, this contradiction is only apparent.
Who has sworn to divine law must abide by his earthly reflection, to the state. Devotion to the state and devotion to
the divine law coincide. And take heart, because this is the case, the higher virtue could not be subject.
I remind you that the course of humanity arises from the pursuit of all individuals and quite necessarily, that is
coincident with the golden immutable streak in the sky.
Would you have to pull the German Social Democrats against France, which vertrte the interests of the Social
Democrats of all countries in the imaginary wars, as it would then look like in euerer chest? You would be sad and
depressed. And how it would look in the chest of the French? It would flames, rush, roar; the flames of enthusiasm
would break from every pore just their strength would be increased tenfold, while by Your by |
ii 425 sadness and depression would be reduced to half. Could there be possible a good starting for Germany? Not at all.

You see, German workers: so would win euere thing yet, though you would not deny the divine law and tore the
treaty.
Similarly, the behavior would have to be those of you who at the outbreak of a social revolution that we per
impossible will assume that just were soldiers. Expected them to shoot their fathers, brothers and friends to you, do not
obey the command? They must be fire. Why? First, because parental love, filial love, sibling love, etc, as such, does
not belong to the divine law; they belong only to the extent to when they are included in the philanthropy par. Then
they are guardians of the state par excellence, which they were at birth, by their mere appearance, committed and which
they then have sworn upon entering the army's unconditional loyalty. Would break them, the guardians of the treaty, the
treaty, they would be doubly stigmatized as criminals and traitors, a stigma that never disappear from her forehead. But
- and this is the focus of the question - they would be lukewarm;because as they could be excited about? Enthusiasm
can be commanded by any king and no emperor; which can be generated only by a lofty goal that must be rooted in
 divine law necessarily what the true statesman must observe first of all and should never lose sight of. The real policy
follows the unchanging direction of human evolution or in other words, the real policy is popular policy. And because
euere comrades in the rock of the empire would be lukewarm, so you would in euerer enthusiasm prevail; provided of
course that you have the superiority in fact; for the success of a revolution is tantamount out the elements to the
surface, which is already present in the depth.which can be generated only by a lofty goal that must be rooted in divine
law necessarily what the true statesman must observe first of all and should never lose sight of. The real policy follows
the unchanging direction of human evolution or in other words, the real policy is popular policy. And because euere
comrades in the rock of the empire would be lukewarm, so you would in euerer enthusiasm prevail; provided of course
that you have the superiority in fact; for the success of a revolution is equivalent to the out the elements to the surface,
which is already present in the depth.which can be generated only by a lofty goal that must be rooted in divine law
necessarily what the true statesman must observe first of all and should never lose sight of. The real policy follows the
unchanging direction of human evolution or in other words, the real policy is popular policy. And because euere
comrades in the rock of the empire would be lukewarm, so you would in euerer enthusiasm prevail; provided of course
that you have the superiority in fact; for the success of a revolution is tantamount out the elements to the surface, which
is already present in the depth.The real policy follows the unchanging direction of human evolution or in other words,
the real policy is popular policy. And because euere comrades in the rock of the empire would be lukewarm, so you
would in euerer enthusiasm prevail; provided of course that you have the superiority in fact; for the success of a
revolution is tantamount out the elements to the surface, which is already present in the depth.The real policy follows
the unchanging direction of human evolution or in other words, the real policy is popular policy. And because euere
comrades in the rock of the empire would be lukewarm, so you would in euerer enthusiasm prevail; provided of course
that you have the superiority in fact; for the success of a revolution is tantamount out the elements to the surface, which
is already present in the depth.what already exists at depth.what already exists at depth.
More generally taken, so is the irrefutable standard that unwavering guideline for euere action:
In all of the state and Actions outwardly flawless duty, unblemished loyalty contract must be bethtigt.
In the interior of the state, the most ardent devotion is to practice the divine law, so that the same its full realization |
ii 426 find in society. Who is under the banner must be flawless escrow. Who is not under the banner has to make the divine law

on human, and must before any Conflikt who likes conclusion that would cringe. "You must obey God rather than
men."
At the same time I'm doing again point out that the laws against murder and theft are primal laws that are as sacred
as the divine law itself as the outcome of natural necessity.
May be what I told you dig deep into your souls.
Now I have to give my opinion on euerer party, as I promised at the beginning of this talk.
I repeat, above all that I have spoken as a free and independent man to you, which will also have recognized her and
felt; because I had wanted something from you, or I served others, I would have you beard painted and kept myself
relentlessly rummage in eueren wounds.
but my main position to you appears from the following.
All that will bring the social movement at its distal end the people that I already have. I ask nothing more of the
world.
I am detached from people and equipment.
I do not take honor from men.
The ambition and fame have gone out in me, no-moving a human heart, can move.
Only one thing I have asked for: the consciousness of having served the people. I have won me.
 I can belong euerer party never because the social question for me is not a class issue, but a question of education,
which includes all mankind. I can not belong to any party, therefore, at all: I stand above the parties.
But so far belongs euere thing to the cause of humanity, I belong to you all, although I can not be a member euerer
party.
I am your Wilhelm Tell, who was not a party man, and walked a lonely path.
You, German workers, no truer friend than me.

----------
 Tenth essay.
The regulative principle of socialism.
ii 427

The Grail Order.

----------
Those who guard the Grail,
These are the elect,
Always blessed here and there,
Always the highest prices.
Wolfram von Eschenbach, Titurel.
----------

Dedicated to humanity.

----------
 Preface.
ii 429

Sursum corda!
A cry for salvation comes from all the classes of the people in all countries.
Only an association of good and righteous can silence him.
None of the old communities, however, can help because they are either based on old doctrines, or have a limited
circle of influence, or just promote what drives deeper into the night of misfortune.
But even a community can help, which rests on a foundation built by the most luminous science, and which allows
the individual freedom of movement.
The necessary compulsion of such an order, the vow, may be but an expression of the internalization of the soul, and
must flow from the principle of the Order, not from the authority of a person.
----------
The following sketch is an attempt to establish the effectiveness which such a free union of peers would be called to
exercise in the main drafts, and to regulate the mode of their organization by a certain statute.
The fragmentary character, which must be indispensable to individual parts of this regulative, as any reality present
for the time being only in the principle, may be those in whose heart the thought itself strikes resonant strings
ii 430 Do not doubt the existing possibility of its practical implementation on the hard brittle ground of real life. On the one
hand this apparent volatility of the drawing of individual lines in the design in question has been determined by the
impossibility of ascertaining, in a given outline, the exact position of each single stone which the building to be erected
must bear. On the other hand, however, these are only suggested touched or maybe all positions left vacant, which the
critical eye shrewd, almost infallible standing on the floor of the German club life and its various statutes and customs
practitioners may like to complain as gaps that the whole draft before him "To fall", - have not been left unintentionally
as such by me. For if I should be permitted to carry out the theoretical explanations of my doctrine as exhaustively
expressed in my principal work, and in the extensions given in the present essays, to their practical exploitation, and
thereby attain the goal of the ideal And the contrasts of the day, which are now in power, with which, in the present
state of life, the establishment of a connexion would have to be so extensive in scope as the one conceived, would be
the last corriging or perfecting hand Those points of the Statute which require a more detailed execution or substantial
modification of their original version before it may enter into force. But if in the will and purpose of destiny it is
decided why, then, those "faithful, pure brave hands," who sooner or later take up the ideas laid down here, will give
him form and life, and thus complete what I can only see through my mind - limit the freedom and joy of self-
sustaining expansion to the foundation walls I have given by all too eminently exact provisions of the letter? In such a
case, I would be concerned with the fact that the epoch was valid for all time, that is, the epoch which was not
determined by the changing forms and forms
ii 431 I have done my task to lay the foundations for the "inn of righteousness," which the true strikers in the direction of the
world movement, which we call fate, and which are to recognize as the path of God to its goal. Vote solvimus nos
quorum nomina Deus scit! -
 So much for the content of the present regulation.
The form in which it is presented will also require a preceding explanatory word, in order to provide the
philosopher, and especially the practical one at the moment when he is preparing, with the cornerstone of his edifice,
the sure foundation of the concrete reality. To keep away from the cheap accusation that he was guilty of a mode of
representation which is accustomed to allow only the poet: the free creation of a mere phantasy.
A - - "Gralsorden" - mirabile auditu! - in the second half of the nineteenth century ?! -
Yes. -
A similar name, deeply drawn into the distant Middle Ages, and apparently only advanced, was that of his founder?
And this fabulously umwobene but demohngeachtet introduced with the appearance of most relevance Stifter the
nobile officium his Gralsregentschaft not from heut'gen days until datirend? -
Yes. -
"Templeisen," "Weise," "Knappen," etc., the members of this mysterious, half-monastic, half-knightly religious
order? -
A "parzival," a "loherangrin" at the top, a "seneschall," "Komthur," & c., The neighbors to these in the high office-
for which all the more sober and natural terms of the " President and his deputy, the branch office, Board, secretary,
secretary, etc.? -
"Order" chapters, "Ritual," "vows" and probably one corresponding to the Allen strict "observance" and other like
impossible au srieux to be taken frippery? -
And this whole apparatus, brought out of the armory chambers of the age of the crusades, was dusty and rusted
ii 432 Supposed effective means for the purpose of proclaiming to help the solution of the most burning, and the most urgent,
and the most urgent question of our time in practical ways? -
Why not? -
I have already referred to it as a "foolish conceit," already in a different place, on the occasion of a purely scientific
definition (Essay "Idealism," p. 40), something which has already been expressed very well, only for the alleged
"novelty" In other words, to say again. In my opinion, this also applies to the deed which has been clearly expressed
and completed in a great intellectual work, though perhaps only visible in the coming centuries.
Has the model of a union of the good and righteous, for the most unselfish sacrificed devotion to the work of
salvation for mankind to be saved, really really have to be conceived and created? Certainly not. More than six
centuries ago, it has been mirrored in clear light and purity in the bright spirit of a genuine German, the greatest poet of
our nation in the Middle Ages, and throws its mild radiance as a faithful star of wisdom and peace into the wild Hast
and hunt, the defiantly storming storm clouds of our ferocious rumbling time. It is necessary to follow his pure
contours, his perfectly harmonious arrangement, and one has and holds in a safe hand what I clearly see in the section
"Politics" of my main work (p. 301) and the conclusion of the eighth essay of this volume, Which had done so, in order
to direct the turbulent flood of tormented semi-displaced human life into the right bed, and to a clear, broad and
powerful blissful stream of ever-present richest education, the healthiest, the happiest and the sunniest shape. For what,
if I should ask the hoped-for flower, would it be such a cooperative, supported by the spirit of the highest and noblest
humanity, such a fraternization of genuine "knights of the Holy Spirit," of free servants of the divine law
ii 433 Other than the realization of the light dream, which glowed through the soul of the noble Wolfram von Eschenbach
when he handed over to the pure, brave hands of the chosen Grail-shawl of his "Parzival," the most imaginable mission
of the welter solution? -
Thus, in the seventh essay, and especially in those of pages 265 and 268, it will only be possible for one who has
followed my ideas in the seventh essay as a logical consequence of the principle elaborated there, if he takes those two
 names, in whose well-informed sound the basic idea Of Wolfram's masterly masterpiece, is now also found in the place
which the ideal of the genial franc seeks to bring to its finite incarnation. Not mystical Romanticism, which in blind- A
movement of the nineteenth century, which is supposed to stand out expressly on the results of free research and the
foundation of the freeest individual movement, into the heavy armor of medieval formulaism, gave the name of "Grail
of God" the advantage over every other person, The intimate connection could come; No utopian- Anachronistic
dream-tissue obscured the free-eyed gazing of the free phenomena of the social process of fermentation which were
hard in space, which only and only a "parzival," a "meditation" victoriously penetrated through all the stages of doubt,
inner purification, Modern order and chief founder. The sacred fire of the omnipotent, loving love of humanity, like a
Pharus, which nourishes and inspires the divine gluten, lends its light to the turbid and darkest stations on the path of
mankind, and guides them to the safe harbor by battle and storm Hand to hand, never extinguish. The great predecessor
on whose shoulders the modern creation of a "Grail Order" of our day would spontaneously raise the free union of the
great course of the human movement to the tool of the fate fighters who would offer themselves and adapt themselves.
This great predecessor had, in louder hands,
ii 434 Keep the flame high enough above the cliffs and whirlpools of the dark, struggling, and lascivious stream of human
beings to send their soul-glowing and warming rays with unweakened power to the surging currents and waves of our
time. Therefore the honor to whom it is due.
What then further applies to the form of speech which I have used in the drafting of the statute, which, with positive
certainty, consistently establishes an existence, already existing, where apparently only a thing is to be spoken which is
still to prove its existence Why, I would almost call Goethe with him, why
For to fathom all things alike!
As soon as the snow melts, it will be found.
If, until the publication of my diaries, which will bring this point fully into the limelight, my simple assurance will
suffice, that in my individual convictions (which I do not impose on any one) the statements made in the three lines of
introduction to the statute are based on a truth, Which is irrefutable to me. Well it's only been two BWA in the day or
the hour, which means that of the birth, the accomplished Foundation of the Order for me, and tres only "faciunt
collegium." But did not the Savior give the beautiful promise:
Where two or three are gathered together in my name, there am I among them,
(Matthew 18:20)
And should not the same thing also apply to the breath of God, which blows through the world and leads to its goal, for
the Holy Spirit to whom this covenant is dedicated by free servants of the divine law and the holy will of God, which is
marked in this great law?
In this sense, the Order on the specified day has been set and only the rising of the loaded seed corn, its rise of
sprouting, his allmliges grow and prosper to a far-shadowing tree remained a matter of time, in their safe hat the aura
seminalis still no viable and fortifying Uninhabited, which is in development
ii 435 Of mankind as an accelerating factor.
With this unshakable confidence, the sure ending and the most precious gains of my philosophy, I have completed
this conclusion of my social treatises, and sent him as the last of the "twelve apostles" of my doctrine to undertake the
mission with his brothers Which has been abandoned to them:
Make the sick healthy, cleanse the lepers,
Awaken the dead, blot out the devil!
Matt. 10, 7. 8.
----------
 Sursum corda!
Raise your hearts! - you who, in the glowing flame of the soul under the kiss of the idea of salvation, have looked,
for a single moment at a time, the disguised image of a suffering human with an enchanted eye, and henceforth
captivable as the reflection of an eternal truth Can be widened within you! -
Raise your hearts, stir up your faithful, pure, brave hands, restrain them with the use of all your strength, the heavy
but great work, which pale with every violence, from every dull, weary look, from every desolate embittered breast
Hollow shape of the still suffering humanity for your execution to you! -
Work and suffer, strive and suffer for its realization and perfection through your unconditional attitude to the basic
movement of destiny: the unchangeable direction of the human movement, the radiant wisdom of which the four star-
flowers of God shone forth! -
Late again and again, if you want to muffle or stumble, your mind's eye on the "future great happiness," which
speaks of the clear golden distance of the ideal state, which has become reality, of this last point of passage on the way
of the poor, Restlessly pushed forward humanity to its finite blessed salvation! -
ii 436 Quenches your heart deep longing for the promised land of eternal peace, so long as you do not consume (worked out)
are allowed to recognize the ways and intentions of fate in the direction of the global response to the source of tireless
work of pure action for others , - those others who are not yet as far as her, to the height of your knowledge still to be
lifted, still to be won the idea of redemption.
Be pure Templeisen, faithful guardians and carers of the highest estates of mankind;
Real knights of the Grail, the holy will of God;
Faithful, valiant servants of the divine law embodied in the dove of the Holy Spirit:
Love of the Father, justice, love of man
And chastity.
In this sign - habemus ad Dominum - want and we will win!

3 March 1876. * [1]

* [1] The author is still in the same month (as already input of the previous essays noticed) in the thirty-fifth year of his life died.
In the order in which the twelve essays were written by him, the present tenth was the last.
 The Grail Order.
ii 437

The Gralsorden was founded on 17 September 1874 by - - we say: Peredur Mittendurch. He is not a secret
order, but an absolutely public one. Therefore, his statute shows his whole being.

Statute of the Grail Order.

I. The Purpose of the Order.
The purpose of the Order is the faithful and untiring provision of all the ways leading to the salvation of mankind;
Or what is the actual realization of the divine law embodied symbolically in the dove of the Holy Spirit in all mankind
with the word and deed,
Love of the Father, justice, love of man
And chastity.
----------
II. The members of the Order.
The Order:
a. The Templeisen.
b. The Wise.
c. The squires.
d. The helper.
General.
1.
The members of the first three classes - the community - live in religious houses, Gralhofen.
ii 438

Second
The Gralshof is their home.
Third
They are devoted to their bourgeois occupations.
4th
Their movement is inhibited by nothing. It is only regulated by the house rules and the vow.
5th
Their work covers their maintenance.
6th
 If a member of the order makes a fortune, it is only with the death of the donor that it becomes perfect.
7th
There is no decoration.
8th.
The seal of the Order is a dove with wings spread out. The inscription is: The Order of the Grail.
9th
The flag of the Order is white and shows in the center a handsome youth with great peaceful eyes: the transfigured
image of death, carried by the dove, the symbols of redemption.
a. The Templeisen.
General.
1.
The spiritual and secular martyrdom is united in the Templeisen.
Second
Every temple is dedicated to a lecture in the year. He chooses the theme. He can hold more than one lecture.
Entry.
1.
Admission is open to anyone who has reached the age of twentieth, who is bound to serve his fatherland with a
weapon, and who is unmarried.
ii 439

Second
Neither stand, nor profession, nor nationality, nor confession, nor past life is an obstacle for entry.
Exit.
The exit is permitted at any time.
b. The Wise.
General.
1.
The wise men are neither members of the organized military force of their people, nor are they going to argue with
the weapon after an expired military engagement.
Second
They devote themselves to the war of the care of the wounded.
Third
Everyone is obliged to give a lecture in the year. He chooses the theme. He can hold more than one lecture.
Entry.
 1.
Entry is open to anyone who has passed the twentieth year and is unmarried.
Second
Neither stand, nor profession, nor nationality, nor confession, nor past life is an obstacle for entry.
Third
The Templeisen, who no longer want to use the weapon after the extinction of their military service, enter the
fellowship of the wise.
Exit.
The exit is permitted at any time.
c. The squires.
General.
The miners are those who wish to devote themselves to the service of the Grail, to the divine law after the twentieth
year of life.
ii 440

Entry.
1.
Admission is open to anyone who has reached the age of fifteen, and who is permitted by his father, The
guardianship.
Second
Neither stand, nor profession, nor nationality, nor confession, nor past life is an obstacle for entry.
Exit.
The exit is permitted at any time.
d. The helper.
General.
1.
The helpers are the protectors of the Grail Order.
Second
They pay an annual subscription to the order.
Third
They receive the annual report of the Order.
4th
Each helper has to send at least one letter a year to the Order.
5th
 The helpers will always be high-spirited guests of the Order. You will always find accommodation and food in the
Gralhofen.
Entry.
1.
Anyone who has completed the twentieth year of life can join the community of helpers.
Second
The application must be submitted in writing.
Exit.
1.
The exit is permitted at any time.
Second
It must be indicated in writing.
----------
ii 441

III. The Organization of the Order.

A. The Menorah.
General.
1.
At the head of the order stands the Parzival.
Second
Help him:
1) The seneschall, his representative;
2) The Komthur of the Templeisen;
3) The commissure of the wise;
4) The command of the squires;
5) The treasury, at the same time the council of the helpers;
6) The housecomrth.
Third
At the head of each branch of the order is the Loherangrin, which is supported by six officials, like the Parzival.
4th
There are no differences of rank in the Order. The Parzival is the first among equals.
Special.
a. The Parzival.
1.
 The Parzival must be a Templeise.
Second
He represents the Order.
Third
He chairs all meetings.
4th
He has vetoed against the inclusion in the Order and against proposals which are intended to amend the Statute.
5th
It is irreplaceable.
6th
However, he may resign his office.
7th
Also, he is only as long a Parzival as he is a Templeise.
ii 442

8th.
He has the right to present his successor.
9th
In the case of equality, he gives the rash.
10th
If the Parzival and the Seneschal are at war, the commissure of the Wise is at the head of the Order.
b. The Loherangrin.
1.
The Loherangrin must be a Templeise.
Second
He is delegated and dismissed by the mother's court.
Third
He represents the branch.
4th
He presided in all the meetings of his court.
5th
In the case of equality, he gives the rash.
c. Officials.
 1.
Officials are elected by the members of each Grail Court.
Second
You must use the two- Majority of registered members of a Grail court.
Third
The Seneschall and the Komthur of the Templeisen must be Templeisen. The commissure of the wise must be wise.
d. The Assemblies of the Order.
General.
Each member may submit applications.
1. The Order Chapter.
1.
Every graveyard gathered daily, and ordered all its affairs, with the exception of the election of the officials, by a
simple majority of the votes of those present.
ii 443

Second
If an official dies, a successor is immediately elected by the Order Chapter.
Third
On the admission of members, the Order Chapter of the Mother Court decides two weeks after the registration, resp.
Presentation.
4th
If a person signs in to a branch, the branch of the Order decides on the presentation.
5th
If a branch confiscates an admission request, the dismissed person can turn to the mother court.
6th
All correspondences, decrees, powers, etc., must be accompanied by the signatures of the Parzival and Seneschalls,
respectively. The Loherangrins and his sons-song.
7th
Outside of the Order, only those documents which the Parzival and his Seneschall have signed have power.
However, documents of the Loherangrins and of his sons-laud are also binding outside the Order when accompanied by
an authority of the Parzival and his Seneschalls.
2. The General Chapter.
1.
At the end of each year, a General Chapter is held at the Mother's House.
Second
 It consists of:
1) All the members of the mother's court;
2) All the loherangrines of the branches;
3) One of the delegates of each branch chosen by their religious order.
Third
A Loherangrin can be represented by an official of his court.
4th
Likewise, the loherangrin of a very distant branch (eg in Japan, Brazil) can be represented by the official of another
branch, who gives two votes for the court he represents.
ii 444

5th
The General Chapter may be convened in urgent cases beyond the time of Parzival.
6th
Only one general chapter can expel a member and resume an expelled member after one year.
7th
It chooses the Parzival.
8th.
If the parzival dies without having presented a successor, the seneschall summons the General Chapter in such a
way that it lasts a month after the death of the parzival.
9th
If the seneschal dies before the convocation has taken place, then the convocation of the Templeisen of the Mother
Court, possibly the commissure of the wise, and so forth. In the meantime, the seneschall comes to the head of the
Order, possibly the Komthur of Templeisen, and so on
10th
All resolutions are passed with a simple majority of votes. In choosing the Parzival, however, the two- Majority.
3. Loherangrin Chapter.
1.
If the Order is endangered by the Parzival or other limbs, the Loherangrine will collapse.
Second
If the danger does not come from the Parzival, the Parzival calls the chapter independently; In other cases, the
Parzival must be immediately called on the basis of a decision of the Order Chapter of the Mother's Court or the
General Chapter.
Third
It comes together a fortnight after the convocation. The loherangrins of very distant branches can be represented by
other Loherangrines.
 4th
There are no appeals against his resolutions with a simple majority.
ii 445

5th
Parzival, when called upon, does not take part in the vote.
6th
Because of a Vetos of the Parzival no Loherangrin chapter may be called.
7th
The Loherangrin chapter can be used with two- Majority remove the Parzival for one year from the office.
8th.
During this time the Seneschall directs the Order.
9th
If the seneschall is compromised, the chapter chooses a parzival- Deputy.
e. Visitations.
The branches are visited monthly by a delegate of the mother's court.
B. The Women's Order.
1.
The Women's Order is independent of the Men's Order.
Second
The common interests of both Orders are preserved by the Parzival and the Head of the Order.
Third
The nature of this common effect is determined by the statutes of the Women's Order.
----------
IV. The house rules.
1.
At seven o'clock in the morning breakfast.
Second
At twelve o'clock noon bread (meats and pure plant food).
Third
At seven o'clock in the evening evening bread.
4th
At eleven o'clock the Gralshof is closed.
 ----------
ii 446

V. The ritual.
1. recording.
General.
1.
The recording is done by the Parzival; But he can be represented by an official of the mother court.
Second
An official and a member must be present as witnesses.
Third
The witnesses are determined by the alphabetical order.
4th
All those who are present in the action wear the garment, which is only applied on this occasion.
5th
A record is recorded in the order of the reception, from which a copy is sent.
a. Reception of the Templeisen.
1.
The two witnesses must be Templeisen.
Second
The Parzival is wearing the white armor-robe with red braids, the silver armor: the cove with the dove, the helmet
with the dove, the sword, and the red cloak with the white dove.
Witnesses have the same suit without coat.
The stranger has the same suit without arms and coat.
Third
The witnesses lead the stranger on their hands in front of the Parzival and then step on its sides.
4. (Introduction)
Parzival. Before the world was only God. There was no other being beside God, and no mind can fathom the
Essence of God. We know this.
But God died and his death was the life of the world.
ii 447 And God is dead, and the world was born, because God can only be free from existence through the process of the
world.
Thus the world is the fragmented God and the struggle in the world is his salvation from existence.
So there is no longer a God but only the world.
But the origin from the one God winds a firm bond around all individuals.
Thus there is only one world and no God, but the divine breath through and through the world. We know this.
 And the divine breath is the divine law; And the divine law is the way of the world; And the way of the world is the
way of truth.
Such are the divine breath, the divine law, the way of the world, and the path of truth, one and the same. We know
this.
And the words of the law, or the triumphal arches of the way, or the steps of the world motion, or the sun-horses of
the divine will are:
Love of the Father, justice, charity
And chastity.
These four virtues are summed up in the image of the dove.
Thus the divine law is embodied in the dove, or the redemption.
It is A humanity and are many peoples and is A humanity and are many people.
And so long as mankind is not a nation, every nation is sanctified by divine breath.
Thus the state is the only saint on earth. We know this.
But if we give ourselves to this saint, let us admit the divine law. We know this.
And the more glowing we give ourselves to the Fatherland, the purer we serve the divine law.
Thus the dove demands, first of all, glowing, complete, complete devotion to the Fatherland, until mankind is a
nation.
If mankind is a nation, the dove loses the glimmering feather of fatherland love. Until then, however, the feather
belongs to the shining plumage of the dove, and whoever turns the eye away from this feather, betrays the divine law,
and is an unfortunate one.
It requires the dove to the Second Justice.
ii 448 All men are called to salvation, and no one is excluded.
Thus the dove demands that every human being be given the means to redeem himself.
And this means is equal work for everyone, equal game for everyone, equal peace for everyone, equal education for
everyone in the individual states.
So the dove of us demands that we foster the means of mankind. We know this.
It requires the dove to the third charity.
There is no one greater than the divine law, none more lovable than the other.
So the dove of us demands the same kindness for all, equal gentleness for all, equal humility for all, equal love for
all. And no one shall stand higher or lower in our hearts, but all shall be on the same level.
It requires the dove to the fourth chastity.
Sex is the bond which binds us most firmly to the world; It is the greatest rock that separates us from the heart's
peace; It is the most dense veil that conceals the stars of the divine law.
Only he who is completely detached from persons and things is a pure priest of the dove.
So the dove demanded from us absolute chastity. We know this. -
5. (Loot)
Parzival. So vow to the first:
That thou wilt fight against thy country against other nations courageously and faithfully unto death with the
weapon; For the course of mankind in our time arises only from the co-operation and conflict between the states.
Stranger. I vow it.
(If the stranger is a foreigner, the following shall be activated:
 Parzival. Further, that you will not spare us when you meet us on the battlefield as an enemy; Because we will
not spare you. The kingdom of peace is not yet there, and the more brave we argue for our fatherland, the sooner the
kingdom of peace comes.
ii 449 Stranger. I vow it.)
Parzival. So vow to the second:
That you should fight and, if you must, die for equal work, equal play, equal rest, equal education for every
citizen in your state.
Stranger. I vow it.
Parzival. So vow to the third:
That you should serve all men in the same kind of heart, with the same mildness, with equal humility, with equal
love; That you do not want to love me any more than the other Templeisens, and these are no more than the wise,
and these no more than the other men, but that you will embrace all men with the same love and hate no man.
Stranger. I vow it.
Parzival, Sun vow to the Fourth:
That thou wilt be immaculate from the wilderness, immaculate of men, immaculate of animals, and
immaculately of thyself, from this day until thou canst keep the vow no longer, and be separated from us.
Stranger. I vow it.
6. (oath)
Parzival. So the dove swear louder, clear, and light fidelity:
I want to be a child of light, I want to practice fatherland love, justice, charity, and chastity in the absolute way,
with the pre-worldly one God, with his son, the world, and with his sacred breath, which permeates the world with
the Holy Spirit.
sojourner (Kneels down and covers the dove.)
I want to be a child of light, I want to practice fatherland love, justice, charity, and chastity in the absolute way,
with the pre-worldly one God, with his son, the world, and with his sacred breath, which permeates the world with
the Holy Spirit.
7. (Recording)
Parzival. So I take you into the fellowship of the Temple of the Grail.
(He lifts him up, squeezes both his hands and hugs him, then hangs the bronze chain around him.)
ii 450 Be obedient to your oath in all places and at all times.
(He giveth him the sword.)
Work, fight and suffer for others until your eye breaks.
(He puts the kraut to him.)
Be faithful to the dove until death.
(He puts on his helmet.)
Be brave, poor, and chaste.
(The witnesses then press the brother's hands and sign the minutes.)

b. Recording the wise.

1.
The two witnesses must be wise.
 Second
The Parzival carries the black bourgeois suit, kraut and helmet (no sword), and the white mantle with the blue dove.
Witnesses have the same suit without coat.
The stranger has the same suit without coat and protection.
Third
The witnesses lead the stranger on their hands in front of the Parzival and then step on its sides.
4. (Introduction)
Is the same as in the Templeisen.
5. (Loot)
Parzival. So vow to the first:
That you may love your Fatherland with all your soul, with all your heart and with all your mind.
Stranger. I vow it.
Parzival. So vow to the second:
That you should fight and, if you must, die for the same work, the same game, the same rest, the same education
for everyone in your fatherland.
Stranger. I vow it.
Parzival. So vow to the third:
That you should serve all men in the same kind of heart, with the same mildness, with equal humility, with equal
love; That thou wilt not love me more than the other wise men, and these no more than the Templeisen, and these no
more than the other men,
ii 451 But that you should embrace all men with the same love and not hate any man.
Stranger. I vow it.
Parzival. So vow to the fourth:
That thou wilt be immaculate from the wilderness, immaculate of men, immaculate of animals, and
immaculately of thyself, from this day until thou canst keep the vow no longer, and be separated from us.
Stranger. I vow it.
6. (oath)
It is the same as the Templeisen.
7. (Recording)
Parzival. So I take you into the fellowship of the Grail.
(He lifts him, pushes both hands and hugs him.)
Be obedient to your oath.
(He hangs the silver chain.)
Work, fight and tolerate others.
(He puts the kraut to him.)
Be faithful to the dove.
(He puts on his helmet.)
Be courageous, poor, and chaste.
(The witnesses then press the brother's hands and sign the minutes.)
 c. Exception of the squires.
1.
The two witnesses are wise.
Second
The Parzival and the Witnesses wear the clothes of the wise; The stranger the black bourgeois suit.
Third
The witnesses lead the stranger on their hands in front of the Parzival and then step on its sides.
4. (Introduction)
Parzival. The grail, my son, is the divine will, and whoever lets his own will flow into the divine will, will find
rest for his soul.
ii 452 But the heart's peace is the highest good.
The divine will is embodied in our symbols, the dove.
So the dove of you demands fidelity, love, and obedience to your teachers, who will reveal to you the divine law.
5. (vow.)
Parzival. So vow, then,
That you may be faithful to us, love us, and follow us.
Stranger. I vow it.
6. (oath)
Parzival. So swear:
Fidelity of the dove.
sojourner (Kneels down and puts his hand on the dove.)
Fidelity of the dove.
7. (Recording).
Parzival. So I take you into the fellowship of the Grail.
(He lifts him up and hugs him.)
May you once be an ornament of the Grail.
(He puts on him a wreath of cornflowers.)
May you remain clean until death.
(He hangs the black band with the bronce dove around his neck.
Thereupon the witnesses embrace the squire and become the protocol
signed.)
d. Reception of helpers.
1.
The recording is shown to the helpers in writing.
Second
 The letter contains a recording certificate and a small bronce dove.
Third
The admission document is signed by the Parzival and all the officials and bears the seal of the Grail.
2. Transition.
1.
After the twentieth year of their lives, the squires enter the community they have chosen.
ii 453

Third
When a wise man enters into the communion of the Templeisen, the Witnesses (Templeisen) lead the wise men in
his vestments (but with the armor of the Templeisen) before the Parzival.
Parzival. The Templeisen greet the wise.
I deliver you from the first part of your vow.
In his stead,
That thou wilt fight against thy fatherland against other nations courageously and faithfully unto death with the
weapon; For the course of mankind in our time arises only from the co-operation and conflict between the states.
Weiser. I vow it.
(If he is a foreigner, the activation follows.)
Parzival. So I take you into the fellowship of the Temple of the Grail.
(He embraces him, girds his sword, takes him from his neck
The silver chain, and the bronce to him.)
Third
When a Templeise enters the Fellowship of the Wise, the Witnesses lead the Templeisen to the Parzival in its
ornaments (but with the Black Skirts of the Wise).
Parzival. The wise men greet the Templeisen.
I deliver you from the first part of your vow.
In his stead,
That you may love your Fatherland with all your soul, with all your heart and with all your mind.
Templeise. I vow it.
Parzival. So I take you into the fellowship of the Grail.
(He embraces him, girds his sword, takes him from his neck
The bronze chain, and the silver one for him.)
3. Exit.
If a temple or a wise man or a squire emerges, each one enters the parzival in full regalia, guided by the witnesses.
Parzival. I absolve you of your vow, I solve your oath.
(He takes off his garment.)
May the memory of your life with us glorify your life in the world.
ii 454 Let the image of the deaf be in the wilderness of the world, and comfort thee.
Farewell.
 4. Ejection.
All are in the ornate.
Parzival. You broke your vow.
You stung the pigeon.
(He takes off his garment.)
May the image of the bleeding dove help you.
Farewell.
----------
VI. Means for the purpose of the Order.
1.
The Templeisen fight for the ideal state in today's state, and with this against other states.
Second
The wise men fight for the ideal state in today's state.
Third
The struggle of the Templeisen against other states is led by them as members of the national army.
4th
The struggle in the state aims at:
1) Promotion of humanity in all areas;
2) Emancipation of the fourth estate;
3) Emancipation of all classes from the bonds of ignorance;
4) Care of art, science, agriculture and industry;
4) Protection of animals.
5th
Everyone has free access to the lectures of the members of the Order.
6th
The Order examines the lectures after they have been held and publishes the best.
7th
The Order sends migrant folk teachers.
ii 455

8th.
The order orders all human and scientific congresses.
9th
The Order presents candidates for the popular representations. The Parzival, his Seneschall, the Loherangrine, and
their Seneschalle, however, can not be representatives of the people.
----------
 Motives.
ii 455u

1.
The chief task of the order is the solution of the social question, which he regards as one of all strata of human
society. For him it is a question of education. More than nine-tenths of the so-called educated are half-educated, that is,
more confused than the whole rots. The scream that is heard everywhere is a cry for education, according to genuine
scientific formation, because it alone can cleanse, internalize, satisfy and redeem.
The cry is also a cry of all mankind.
Second
The Order could therefore be closed to no one.
Third
It must not be closed to foreigners: the movement of mankind is the result of the movements of the individual
peoples, so long as mankind will form a nation by virtue of certain institutions. The principles of the Order are those
which do not separate peoples in peace; The conflict in war also does not obscure the principles of the Order; Because
its members know that the more powerful their crises are, the sooner the rest will come to rest. In peace the Grail
fighters of all nations are hand in hand; In war they fight each other, and in both cases they are borne by the dove, the
symbols of the idea of salvation: they do not in any way injure the principle of the order.
ii 456

4th
The Order was not to be closed to the bad and the criminals: science leads the most serious crimes only to an excess
of the raw natural power that lives in all men. Today's society makes the criminal even worse than he is when he is
released from the breed. The Order, on the other hand, mildly seeks to shape the fire of the wild blood into a beneficial
power.
5th
The order could not demand a slavish obedience to a person. Carried in general by the spirit of the age, and
especially by the German Volksgeist, based on the free personality, he could only demand obedience to the clear divine
law, the divine will. Through the vow of the Order no one is chained to a person, but to a recognized, clear principle
whose concrete expression is the image of the dove. Because this obedience does not depend on a belief but on a
knowledge, it can not be done to any person, but only to the truth.
6th
This is why the Order was not allowed to touch the bourgeois profession of its members, for the profession belongs
to a free personality.
 The income of labor, on the other hand, had to flow to the order, since every temple and every way was detached
from the world, and consequently no individual property could be demanded.
The work was not regulated by any law, because every one of the divine law has a sufficient spur to activity. The
lazy lacks inner peace, the highest good.
If a member of the Order leaves, the Grail owes him nothing, and he does not need to support him either, because he
has his labor power.
On the contrary, it would be unjust to withhold from him the power which it sacrificed to the dove in moral
enthusiasm. For this reason it was necessary to establish that only the death
ii 457 Makes a donation perfect and a withdrawal of the gift during life is permitted at any time.
The order does not misunderstand the power which a great possession gives, but higher, much higher, he appreciates
the power of the pure striving of his limbs, and the power of the divine breath which animates them.
7th
The Order was also not allowed to contain the other movements of the individuals. The servants of the divine law
are divided into two classes: those who prefer peace in peaceful contemplation and quiet expression in their
convictions, and in those who are still too energetic for this activity. Their energy demands adequate activity, and finds
only inner peace if it is allowed to try to realize the divine law in mankind with all its might.
To all members, and especially to the Templeisen, the intercourse with the world had to be kept open even though
they no longer belonged to mankind.
If a country is,
The one king desires:
He is granted from the throne of the Grail.
Surely the people will cultivate such a thing,
For God's blessing accompanies him.
The Templeisens do not shrink from blood because they know that today's humanity still needs from time to time
the blood-borne. The wise men, on the other hand, do not want to shed blood: this separates the two main branches of
the Order. But they all consecrated their lives to mankind: this again unites the two main branches of the Order.
The intercourse with the world should, by the way, have been kept free to the members, since, on the one hand, the
order knows no external worship and, on the other hand, it is not possible to dispense with external worship on the
other; Also because many members can only pursue their profession in the usual way.
ii 458

8th.
The order was not to limit the withdrawal; For he does not compel the happiness, the peace of heart, the full
immobility, the profound silence of the innermost foundation of the soul in his members. The founder was well aware
that only men of a certain power could bind themselves as far as the Order requires, and that self-deception must occur
in the fervor of the first enthusiasm. Because an excess of crude natural power is not always weakened by a noble
motive, but can only be killed in the tumult of worldly deprivation, the resignation of a member into the world must be
absolutely free.
9th
It would have contradicted political philosophy to establish the order on other pillars than on the full equality of all
members, on the most limited power of the Party, and on the majority of the members of the Order. Our law is the
divine law and this excludes the rule of a man, he is still so brilliant, noble and good.
 The few prerogatives of the Parzival correspond to their higher duties and their greater accountability. They form
only a watchdog for the purity and prosperity of the Order. Its first position among equals is balanced by the authority
of the Loherangrin chapter.
10th
It would also have been a feature of not only deficient judicial power and inadequate practical sense but also of a
false outlook on the world if the founder had excluded women from the ideal aims of the Order. The woman wants and
has to be saved as the man. Woman is also a power, and the bound force in the women's world of our days can not be
calculated at all. The founder of the Order considered this eminent bound force like Sleeping Beauty to give it a high
noble goal.
The calumny, which will linger for centuries with its slimy tongue, had to be met with
ii 459 That both orders as such were absolutely separated from one another, and that only the common interests are done
together by the two preceding ones.
11th
The founder of the Order, in his heart, attaches absolutely no value to a ceremonial. He had to say, however, that
nothing is more deeply impressed upon man's heart, than a beautiful and solemn action which has passed through the
imagination. For this reason, he granted it to practical considerations, but limited the ceremonial to this action. The
memory of the loving reception, of the image of the dove, can not be extinguished in any man, neither in him who
leaves the order. The dove will shine brighter in his life, than if he had not stretched her sweet body in that moment of
touch.
12th
A religious order would be simply ridiculous in our times.
13th
The chains, ribbons, and the simple picture of the dove are not to be understood as a decoration which the members
of the Order despise from the standpoint of their absolute renunciation of every earthly deed, their complete
detachment of persons and things, but merely as a sign of the accomplished sacrifice. In the ordinary life, too, the
members are always concealed, if they carry them at all. The dead metal can acquire a great force, and this potential
effect must be offered by the visible sign.
14th
The House Rules had to take into consideration the ever-increasing sensible method of eating (planting food) so that
no member felt uncomfortable.
There is, of course, no definite quantity of food in the Order. Everyone eats the simple but tasty food until it is
saturated.

----------
 Conclusion.
ii 460

The Order wants to regulate the national spirit, not to dominate it.
He also wants to regenerate society and its work by creating model images in all areas of human activity.
He is a picture of the society in miniature through the diverse profession of his members.
Thus he will gradually become a standard for science, art, agriculture, and industry.
Its aims are: a free university, a free school of art, a free education system, in short, a finished lemming, and the
organization of all branches of work according to the ideals which science is setting up.
The Order is the realization of the dream of the greatest German medieval poet, Wolfram von Eschenbach.
The order is a "public standpoint of law and virtue." (Kant.)
It is the "inn of justice" of the nineteenth century.
It is the morning of the ideal state.
The dove broadly protects her wings over him, and let him thrive for the sake of humanity.

March 13, 1876.

----------
 Eleventh essay.
Aehrenlese.
ii 461

----------
If you bring a lot,
Will bring something to some.
Goethe.
----------
I. Psychology.
II. About physics.
III. To aesthetics.
IV. About ethics.
V. Go to politics.
VI. To Metaphysics.
----------
A science satire.
----------
 I. On Psychology.
ii 463

I believe that the failure of Goethe's doctrine of color, which is a shameful spot for German science, is
mainly due to . 52. What does not occur with the driest seriousness, with its elbow-like face and drooping
corners of the mouth, does not exist for the German men of the "scientific profession". To punish this folly,
death eradicates their memory, while, as with the Christian saints, the anniversary of the death of the great
men is their birthday for posterity.
----------
If Goethe's theory of color had no merit other than the propositions,
Every living thing strives to color, to particular, to specification, to effect, to opacity to infinity. All that is lived is drawn to
the white, to abstraction, to universality, to the transfiguration, to the transparency,
( 586.)
and
To divide the unity, to unite the range, is the life of nature; This is the eternal systole and diastole, the eternal syncrisis and
diakrisis, the breathing in and out of the world in which we live, weave,
( 739.)
The book would be invaluable.
----------
In philosophy, that is, in honest philosophy, only coastal shipping is possible: experience must always be visible. He
who only gives his ship the direction to the "endless ocean," has already prepared his death as a philosopher with his
own hand.
----------
ii 464 Realism, in its entire development, leads to pantheism, that is, to the Marionette- Individual.
Idealism in its complete development, on the other hand, leads to atheism, to the autonomy of the individual.
----------
Mathematical space corresponds to the absolute nothing in the real world. If it were possible to produce an absolute,
so-called empty space in the world, if it were as large as a pea, we would stare into the absolute nothingness: the goal
of the world.
Several astronomers reject the assumption that the Universe revolves around a Central Sun and teaches as a center a
mathematical point, that is, in other words, the absolute Nothing. The thing has much for itself, and had it been proved,
it would be the greatest possible confirmation of my philosophy; For it would replace a final cause, the only one I
recognize.
 II. On physics.
ii 464u

For the inner experience, the most important, the condition in anesthesia is extremely noticeable. The
senses are completely paralyzed, but self-consciousness is the purest mirror. And what does it reflect? An
exalted existence. While I was stunned by Lustgas, I thought of my blessed condition with wonderful speed. I
marveled at the vigorous blood circulation in my veins, the pressure on the walls of the vessels, and praised
the moment when I had decided to be stunted. For a moment I did not lose consciousness of the fact that I
was stunned, and a tooth was to be pulled out, and I wished that the operation would take a long time. When I
felt a pain in my mouth, I thought, the tooth was being pulled out. When I awoke, I simply continued my
thinking, for I said at once: "What a pity that the consciousness of other things is now pressing on again!
Many dream in anesthesia. But I saw no single picture; I thought and felt only.
----------
ii 465 The mineralogist can be called the photographer of inorganic nature, because he can not change the stones and must
take them as they are. The chemist, on the other hand, is an artist. He idealizes, as it were, the chemical individuals, by
liberating them from all accidental and unclean, and by appeasing a beautiful crystal, for example, which has been
formed under his careful care, to the nature with the words: "You see, you wanted that, but you could not make that ,
Of course, he often remains behind nature like the landscape painter. In front of pure carbon as a diamond, the chemist
drops his arms as much as Raphael's sacred cecilia before the singing of the angels. The grandmother sees it and smiles
mysteriously.
----------
The diamond occupies a very special place in the inorganic kingdom. Man can force him to enter into a connection,
but he can not restore it in its original form. The diamond, in this respect, resembles a noble soul, which, puzzled by
passion, once stumbled and fell: it will never rise again. The other chemical substances, on the other hand, resemble
those common natures who do not crush a crime, and who live on as if nothing had happened when they were released
from the breed.
----------
Quartz in its purest state is pure silica. It usually crystallizes in six-sided columns with six-sided pyramids at both
ends; Often the column also falls, and a six-sided double pyramid appears.
Although now to feldspar (... KO SiO 3 + Al 2 O 3 3 SiO 3) containing 2/3 of silica, so shows the six-sided column, but
the pyramids are variously modified, and almost always unclean; Or, in other words, the prevailing silicas can not
unfold purely, their striving is inhibited: it is the marital relationship of man and woman.
Crystallization is at all to be regarded as a precursor of the organic. In the crystal a homogeneous chemical
substance strives for greater specialization. It is a hysteria from the general in the particular, a greater special,
individualization.
----------
ii 466 Pseudomorphoses are to be explained as the formations of imitation at the lowest level of nature. Is it permissible to
take into consideration the inorganic substances, if they want to put on another garment? "Whoever feels pure, throw
the first stone upon them!"
----------
Seek in you, and you will find everything, and rejoice, when out there, as you may call it, there is a nature which says ye
and Amen to all that you have found in yourselves.
This advice of the genius poet and naturalist was to be followed by every one who would fathom nature.
Even Scotus Erigena, a bright mind and a great beautiful heart, had called man a repetition of all creatures,
including the elements: macrocosm in microcosm. If man is fathomed, all nature is fathomed.
So always on the right track, philosophers and naturalists! Seek in you, and you will find everything.
In a naive but very beautiful way, Scotus Erigena has even demonstrated the light in man. He said:
Everyone knows that the eye is a humid part of the head, whereby the rays of the eye are discharged from the cornea, which
in turn receives the nature of the light from the heart, as a fire.
(By the use of the n.
To whom do not the words of the poet fall:
Would not the eye be sunk,
The sun can never see it?
In any case, the cause of the appearance of light is vibration, movement, and our heart is certainly a "fire-seat," which
has the most violent movement. The soaring warm soul swings out and shows its essence most clearly in the eye.
----------
I once lived, for several months, a factory at an angle, which had steam. My room looked south and in the winter the
sun was just behind the pipe, which emitted the outgoing steam in compacted clouds. It was an adorable game. Soon
the thick clouds disguised
ii 467 The sun entirely, and soon the source of the most intense light appeared in perfect purity.
As often as the sun suddenly became visible, I felt a strong wave pressure in the eye, and I also felt the pressure
diminishing when clouds came again before the sun.
The light clearly showed itself to me as a repulsive force. Each watch yourself. I believe, however, that the winter
sun, which is not high above the horizon, a conditio sine qua non for the exercise, which may be due to the lower air
layer through which must penetrate the light rays at low sun registry.
----------
The fame extends the sphere of activity of a person most; The disgrace, on the other hand, narrows them most.
Education also expands individuality, but in a negative way: it raises terrible limitations.
----------
This definite mind and this particular will, in essence, means only this definite movement of man. One falls in a
puddle every ten steps; The other hovering on seraphic wings.
----------
Schopenhauer called the pleasure quite wrongly wrong. There are quite positive sensations of sensibility as well as
irritability and reproductive power.
The indifference of life rests on the knowledge that positive displeasure dominates positive pleasure, and positive
pain outweighs positive pleasure. By throwing away both, that is, life, one makes an immeasurably great profit. "How
they rest gently, the dead!
 ----------
The blood! the blood! It is the most mysterious in nature and the true unconscious.
"Blood is a very special juice." (Goethe.)
----------
ii 468 If one compares the heart of man with the sea, the states of the four temperaments can be represented in joy and anger,
as follows:
1. Melancholic:
Joy.Great waves within individuality. Mighty backwash. The sky is all blue. Cloudless summer day.

Anger. The sea is torn to the ground. The dark clouds of thought hang down to the foam crowns of the waves. Lightning without thunder.
Only exceptionally action in word and fact: then however terrible discharge. The waves are only smooth after days.
2. Sanguine:
The individual wants to burst. It goes beyond individuality. It has to bounce, dance, hug, kiss, spring day. Storm in a glass of water.
Violent gesticulating. Great action in word and deed. The waves smoothed quickly.
3. Choleric:
Shocking. Pushing beyond individuality and withdrawing into individuality. Dark cloud-shadows are attracted over the area. autumn,
Flash in the pan. Throwing, beating, scolding, stamping. Rest by exhaustion.

4. Phlegmatic:
Small waves within individuality. Weak backwash. Sunny winter day. Slow heating. Slow cooling. Boiling inside. Rare action, then
terrible, but short.

The course of the melancholy is soon solid, now uncertain; That of the choleric, and that of the phlegmatist "difficult."
The main reason of the "endless" natures within a single temper is in the mind and all that is connected with it, such
as education, education, etc. A genius melancholic
ii 469 Gives a very different picture to a stupid, as well as an aristocratic choleric, quite different from a peasant, and likewise
two men of the same character and spirit, but of different forms, are two very different phenomena.
----------
The melancholic feels deepest. He is capable of the greatest enthusiasm that carries him into the seventh heaven of
the Arabs, as well as the most desolate despondency that pushes him into the tenth circle of Dante's hell. No other
individuality costs itself as exhaustively as in the good and bad as the melancholic. No other mind can be so agitated as
his own, but no other can be as smooth and smooth as his own. How then do the ideals of mankind rest so quietly and
wonderfully brightly on its ground? They look like the image of the moon in a quiet alpine lake. The transition of the
melancholic from the greatest seriousness to the most exuberant cheerfulness is to be compared with the sudden change
of day and night in the Sahara desert. The heat of the heat is immediately followed by freezing cold and vice versa.
Omnes ingeniosos melancholicus esse.
----------
 The famous word of Laplace: "I have searched the whole of heaven, and nowhere found a trace of God," is painful,
and excessively inflamed, if the concept of God is not supplemented by "personal". Especially the astronomer feels
more than any other natural scientist the mighty breathing of the deity in the intimate connection of all the world-
bodies and in the harmony of their movements.
How they play
According to the attracting destinations.
I see myself led by the saying of the astronomer to another word. I say:
I have searched all the heavens, I have searched the whole surface of the earth and its interior, as far as it is
accessible, I have tested everything that lives, is, and is in the air, in the water and on the earth, and everywhere I have
only found individuals who, however, are intimately connected.
----------
ii 470 The one substance of Spinoza, at all a god in the world, must be a true abomination to every rational and prudent.
It must, however, be conceded that with a view to an inner-world unity, the philosophers differ only in the length of
the period in which they, like the Jews around the golden calf, danced around such a unity. Some sang their hymns as
long as they lived, the others were stunned only for a shorter or longer time.
The most prudent are to be compared to a man who passes a meadow in an autumn meadow night and sees a misty
shape. He goes to her, measures her, and shapes her image into the soul. The next morning he wants to look at the
beautiful picture again. But he finds only millions of blades of grass with millions of flashing, sparkling dew drops.
Then he perceives that he has dreamed, and swears by the grass-throats and the drops of dew, in the bright light of
the day, that is, he swear by individuality.
 III. To aesthetics.
ii 470u

Aesthetics can be explained as the doctrine of the transfigured sensuous. But why are the fragrances not
treated in it?
I consider this a defect. It is true, however, that man can enter the aesthetic relation to things only when he is not in
any interested relationship with them, so his will is quiet; But I have also proved that it is the will, not the spirit, which
enjoys the aesthetic pleasure.
Why should a tone be beautiful and the fragrance of a flower not?
The subjective-beauty of the odor would be the odor itself.
After all, one can banish the well-being from theoretical aesthetics. The practical aesthetician, that is, the one who
establishes his life according to the laws of the beautiful, is all the more taken into consideration.
In the practical aesthetics, the subjective-beauty is in its totality: comfort, comfort. His eye wants to look
everywhere in his apartment on beautiful objects: on beautiful pictures,
ii 471 Beautiful statuettes, beautiful colors, color harmonies, beautiful furniture, beautiful nubs, flowers, tropical plants,
beautiful clothes; His ear will only be pleasantly shaken: the sound of the organs of speech, flowing speech, pleasant
music, pleasant poetry; No shouting, no noise, no noise, no squall, no jingling; His nose will always be pleasantly
affected: reseda, heliotrope, violet and rosin, orange blossoms, jasmine and rose oil; Its taste buds want to touch
nothing but tasty: simple, but well-prepared food; Noble fruits, Bordeaux, champagne; Its sensory nerves want a
pleasant temperature: in the summer cooling, in the winter comfortable furnace heat.
In the ideal state, as we all know, all men are to be trained as practical aesthetics:
"A goal to be wished for!"
----------
Vanity should not condemn pure; Because the core of all vanity is a noble one: the subjective-beauty. The
subjectively beautiful is the efficacy in vanity: a woman wants to fall and she can only please her clothes, her hair, her
manners, her language, briefly everything that belongs to her person in the element of beauty and grace submerges.
I know men who are of an almost ascetic simplicity in their clothes and way of life, and yet do not let a courtball
pass without taking part in it. It is the aesthetician in them who wants to be satisfied. Is there anything more adorable
for an aesthetist than the first hours of a ball?
He will be careful not to wait for the moment when the towing has been ceded, the flowers are withered and
defoliated, the perspiration sweats from the forehead, and the animal leaves its cavity in the human being, and widens
in the eye.
Fort! Fort!
----------
"Screen" is a very good expression, and equally beautiful, because nature can not really form as beautiful a person
as the visual artist.
----------
ii 472 The essence of the comic: the discrepancy between a scale and a measured one - is already proved by the dialect. A
South German once said in a Berlin salon: Drachedy, and all those present at the same time burst out laughing, with the
exception of the South German, who later laughed.
----------
You sublime au ridicule il n'y a qu'un pas.
Of all the poets of young Germany, no one has so much as wandered between the sublime and ridiculous. If one
combines the monologue of Gothland (Duke of Gothland, Act III, Sc.), The following strange mixture is produced:
No no,
It is not a god! To his credit
I want to believe that.
(Thunder).
Eg, how
The earwigs rumoren! Quiet! The human being
Wears eagles in his head
And put his feet deep in the moth.
(Thunder).
Hark! listens!
These are the footsteps of fate! -
As shown in Fig.
The human heart is the dust,
What fate is all about.
(Thunder).
Hu! as
The nightingales chirp! ...
----------
Why do the most amusing plastic toys: a cat, who plays a cat, both in an upright position, under a guitar
accompaniment, or a cat who is just starting to kiss a cat, both in an upright position, the first fiery kiss of love , So
extremely funny? Because we compare them with people and therefore stand before a very immense discrepancy.
----------
ii 473 The comic, which is in the Carneval itself, is the equality of all recognized in the principle, and the copy of the
inequality of real life embroidered upon this canvas. Kings, high worshipers, proud Edeldamen, grandees, Pairs, etc.
Arm in arm with shepherds and peasants, Polish Jews, marketers, chimney sweepers, rag collectors etc. What
discrepancy with reality!
----------
Why would it be odd if the Emperor of Germany called a Hottentot prince, my brother, and why not, when he called
the Emperor of China his brother? Because in the former case a wild prince would be measured on the scale of
European mighty princes, and a discrepancy of extraordinary length would be obtained, whereas in the latter case this
would not happen. In a great discrepancy, however, the laughing comic always floats.
On the other hand, the manners of the Emperor of China, when he visited Germany, would be comic, because we
would measure them at the standard of European court manners, and a great discrepancy would then be inevitable.
Think of the Shah of Persia, when he threw at the gala dinner at the royal palace cherry and strawberry stems sans gne
 on the floor, and the Empress tapped naive confidentiality on the shoulder in order to direct their attention at the Opera
House on something that he childlike Pleasure.
----------
Milton's Paradise Lost is an incomparable poetry: it is the product of Germanic Humanities and Gemthstiefe. If
you hold Dante's Divine Comedy next to it, so it appears insipid and superficial. In the Commedia criminals are
punished and rewarded good in Paradise Lost, however, the sin and virtue is explored.
Milton's Satan is a character that arouses sympathy in us with the primordial evil. In the deepest of our souls, he
touches the most agreeable string for us: the defiant individual, the God of all the Germans.
Dante was an Italian, that is a descendant of the ancient Romans: c'est tout dire. In ancient Rome, the individual was
submerged; The greatest individual stood on the shoulders of the crowd. The great Germans, on the other hand, are the
only ones alone, mother-in-soul.
ii 474 Compare Milton's Satan and Byron's Lucifer with Dante's Satan, as he portrays him in the last song of Hell. What a
difference! Dante's satan, in addition to the two other drawings, is like the caricature of a six-year-old boy, alongside
Raphael and Michel Angelo.
I certainly do not err, when I say that Dante as a poet does not deserve the tenth part of the fame that he has with us.
Nine-tenths of his fame is based on the culturgeschichtlichen interest that his Commedia.
What literature can be placed next to the Germanic? We are unmatched in every field of knowledge.
----------
When it was a question of whether my work "The Philosophy of Redemption" should be printed in Latin or
German, I wrote to my publisher:
I have a taste for German letters. In these, as is the external appearance of an inner being, the German character, its
weakness, and its strength, individualism, is expressed as in Greek. Latin letters look like marched legions: the
individual is bound by the whole. On the other hand, connected German letters give the impression of informal
groups: the individual does not generally go under. I am in a word-and I agree with Schopenhauer's self-mindedness-
for the preservation of all that characterizes the Germans as a pure, unmixed nation, that is, above all, their artistic
language, their writing and their letters.
----------
The more intense a human feeling is, the more clearly and more compellingly is its transition to aesthetic
contemplation. It is like when a thunderstorm follows a cloudless blue sky.
I once saw a lady, whose facial features still bore the traces of the most violent inner movement, suddenly moved
into the aesthetic contemplation through a simple cup, and was completely engrossed in the change of her countenance.
She had a very different face: it was calm, peaceful, transfigured. The cup was also beautiful: it was of fine, almost
transparent
ii 475 Porcelain with a narrow gold rim, whose fine execution was distinguished from the mother-of-pearl, and its
exceedingly graceful, very low, but very broad form, reminded of that of an ancient bowl.
----------
The essence of aesthetic compassion is very marked in the fact that most people listen to the lips unconsciously in a
lively narrative, and often accompany their speech with the play of their faces, if not with gestures: delicious
involuntary mimes !
----------
Goethe makes the fine remark in his theory of color ( 781)
 As we gladly pursue a pleasant object, which fleeth before us, we gladly observe the blue, not because it penetrates us, but
because it draws us to it.
This powerful, attractive power of the blue is felt by every man, the one more, the other less. The blue, smooth sea
once exercised such an attraction on me in Sorrento that I would have followed the spell without will and had been lost
if my feeling had not been distracted by the accidental appearance of a friend.
On the blue color alone, the kingdom of heaven is to be located in heaven. If heaven were yellow, one would
certainly not speak of a kingdom of heaven, and heavenly kingdom and paradise would not be interchangeable.
----------
The music acts upon man as a sounding bell resting on a limping beside her: our soul vibrates softly.
----------
The place in Hamlet:
This over everything: be faithful to yourself,
And from this follows, as the night of the day,
You can not be wrong with anyone,
Can not be read by a philosopher, without his hair resisting, because the picture is a mistake. The night follows the day,
it does not come out of the day. |
ii 476 Shakespeare confused here the principle of sufficient reason of being (principium rationis sufficientis essendi) with the
principle of sufficient reason of becoming (principium rationis sufficientis fiendi). He should have chosen a completely
different picture, for example:
And it follows from this, as from goodness,
You can not be wrong with anyone.
But one must forgive Shakespeare the image; because the philosophers of his age were still not even quite clear about
the major difference between knowledge (principium rationis sufficientis cognoscendi) and causality. Even Kant, the
mighty, made the only criterion of the relation between cause and effect. For a poet of our day, however, a confusion
like the above would be a mere stain; For, my poets, a real poet must be at the height of his age, and Schopenhauer is
one of the pillars of our educational attainment. So, before you climb Pegasus, study Schopenhauer's important essay,
"On the fourfold root of the sentence of sufficient reason," so that you do not enter into an argument with the armored
philosophers, which must necessarily end with a defeat for you.
----------
Christ can never be the hero of a tragedy, because he is reconciled to his fate avec parfaite connaissance des choses
from the beginning.
----------
Absolute nothingness is the truly sublime, absolutely sublime, the sublime kat) xocn. Let us try to think once
that the whole world has perished, there is nothing, nothing, no grain of sand, and we shall be immediately sublime,
that is, we shall be terribly repelled, and immediately we shall be smitten by the sweet home.
It is only the true thinker that the absolute nothing is not sublime: it only makes him contemplative.
----------
Aesthetics should bear as a vignette a lake, in which beautiful trees, the blue sky and the daylight reflect:
transfigured, restful.
----------
 IV. On Ethics.
ii 477

Spinoza and Fichte were both practical philosophers, but in two completely different directions. The one
was a true sage, the other had all the makings of a wise hero. A heavenly difference; For while the one
retreated completely, reveling in his blissful personality, the other wanted to realize his ideals. If Fichte had
been able to do as he liked, the story would tell of a tyrant who would have put all the other tyrants in the
shade. The fellow-world would have cursed him like this, but posterity would have erected a statue in every
village, and would have given these statues.
Le style c'est l'homme. The style of Spinoza is defensive, reserved, Fichte's style aggressive. In the latter one sees
swords and battle axes glitter, and hears the thunder of a thousand batteries, booming cuirassiers, and appalling deaths.
Who can read passages like the following, without being sublime?
Who has unified the rude tribes, and forced the resisting into the yoke of laws and peaceful life? - Whatever their names
may be: heroes were, great stretches preceded their age, giant among the surrounding of spiritual power. They subjugated their
conceptions of what was to be, sexes of which they were hated and feared for; Sleeplessly, they roamed for these sexes, the
nights, restlessly plunging themselves from battlefield to battlefield, renouncing the pleasures they might have had, always
spending their lives, often splashed their blood. And what did they do with this trouble? A concept, a mere concept of a state to
be produced by it, was the one which inspired it.
(Size dg Z., 46.)
If I were not told of the thousands who fell upon Alexander's train, one would not mention his own death, which had been
done at an early stage. What could he do more than die after the realization of the idea?
(Ib. 48.)
ii 478 Where the first man had the courage to look boldly into the general and sanctified forms of terror, whose mere thought already
paralyzed, and to find it was not, and instead of his only love and bliss: that was the miracle.
(Ib. 54.)
It is not to their jokes, but to the influences of the tradition, which they have not imagined, that they leave, the scoffers have
owed their faces to their idols, and their children go to Moloch through the fire ,
(Ib. 54.)
What power and which accomplished beautiful diction!
----------
Only the Holy One is not a hypocrite if he despises glory. If a man who kisses women and likes to eat well, despised
of glory, or at all of the opinions of others, he is lying.
For every man of the world, the opinion of others and their fame, the fame, is something very essential.
The mere consciousness of being a great man could satisfy a Spinoza, not a Napoleon. The man of the world thirsts
for the feelings of the crowd: Ecco il Dante, che fu nell 'inferno (Look there to Dante, who has been in Hell). It is for
him the most intoxicating music. Spinoza, however would have the: smiled contemptuously Ecco lo Spinoza, if it had
not driven him even to flight.
 ----------
Two very fragrant flowers of Christianity are the concepts of the immobility on earth and religious homesickness.
He who begins to recognize and feel himself as a guest on earth has entered the path of redemption, and now he is
immediately rewarded for his wisdom. From then on he sits in the world as a spectator in the theater until his death.
----------
"To be another nature" is a very good expression in the ethical field.
----------
ii 479 The word sin will still be preserved when there is no longer a religion on earth: this concept is only lost with mankind.
Sin is strict of guilt but. A sin is always a fault, but a fault is not always a sin.
Sin is every transgression of the divine law. The fault, on the contrary, is the transgression of the human law, which
is not above, but under the divine law.
When Vivia Perpetua sank into the arms of her Savior over the broken heart of her aged father, she was eminently
moral, but also eminently responsible. In the same way, one would act when he gave himself up to the general, and his
family therefore starved to death.
Better guilty than a sinner.
Poor heart, of course, must always pay the bill; But it is for this reason that such institutions must also be
established in the state, which also give the individual who wants it the freedom to be free from heart tensions.
----------
Trunks and gluttony are disregarded by ethics only because they easily lead to sin. In themselves, they do not
contradict the divine law.
----------
From the point of view that through the bond of procreation all the present men were in all the former, it may be
said that every living man is now a murderer, a thief, a nourisher, & c. This is also taught in Budaism. Budha confessed
that blood, which he had shed in a past life, was sticking to his hands.
How mild and tolerant to criminals is such a consideration!
----------
The sage does not love virtue for its own sake, as is the well-known slogan, but for its consequence, for the sake of
peace of heart. The sage, like the raw man, seeks his happiness; He only defines happiness other than the raw.
----------
ii 480 Is it astonishing that the belief in paradise has already dominated the Christian minds for almost two thousand years,
and is now inspiring the masses of the Mohammedans? The most loving thing a man has, he can save on the wings of
faith in paradise; First of all the principal object, his dear, dear I, in the most dazzling form: transfigured, needless,
contemplative or reveling, intoxicated; Then all those with whom his heart hangs: mother, father, wife, children.
Plato called hope the dream of the awake.
----------
It is by no means a matter of whether a man on the way to salvation is lamenting a song or hanging his head: this
depends on the color of individuality, which fades only in death. The main thing is the passage on the way to salvation.
----------
All salvation, all peace, all beauty, everything glorious, which people have predicted to paradise - what was it other
than an exposition of what they felt in themselves in good hours?
 Therefore learn to appreciate yourself, o individual! For all that you attribute to the omnipotence of God, because it
is so high and glorious, and so powerful in you, is your feeling strengthened by your own strength.
"Feeling is everything!" (Goethe.)
----------
Not Dante is the poetic flower of the Roman peoples, but Calderon. Dante's Catholicism is frosty, superficial, lip
theology; That of the great Spaniard glowing, deep, worship with the heart. If there are deeper expressions than the
passages in the "Stable Prince"
Thus, in the earthly limits
Everyone who is suffering from self-
Until he wins his death.
And:
Do not wait for know thou thu '
Other illness still, since you
Your greatest illness.
----------
ii 481 Schopenhauer's philosophy is to be seen as the bridge which the people carry from faith to philosophy. It is therefore a
deed not only in the history of philosophy itself but in the history of mankind. The building blocks for this bridge,
however, are taken from their ethics, and the whole is: Individual salvation through knowledge. This gives to the will
of the common man a sufficient motive and an object which he can so lovingly grasp as the Budhaist the blessed
certainty of not being born again, the Mohammedan the hope for the pleasures of Paradise, the faithful Christian the
promise of the kingdom of heaven ,
----------
The life of riddles is exceedingly simple; And yet the highest education and the greatest experience belonged to
guessing it, just as these conditions must first be fulfilled in the person who is to recognize the solution correctly.
Therefore education, equal education for all and all!
----------
The doctrine of the negation of the individual will to life is the first philosophical truth and also the only one with
which masses can be moved and inflamed as with the masses of faith.
But it is for this very reason that it can not remain the exclusive possession of only a few privileged individuals,
who stand, in a happy contemplation and individuality high above the hustle and bustle of life, as if on guard of the
temple, the watchfulness of the spirit over the "safe treasure." , While the great multitude of the "disinherited," the
actual and truly "disinherited"! A dull or futile glance to the closed door of an uninhabited one, which remains a stone
for them, even if a gem, like the finding of the diamond from the starving chicken.
It must, with a gentle hand, and without distinction, offer the consolation of redemption to all the toil and burdened,
who thirst after it; It must become common property; It must be carried out from the Temple of Science as the sweetest
and most glorious thing that the "Most High Power" could have for mankind
ii 482 Will be visible to the heights of the mountains, to everyone, to every one who is grasped and attainable, so that in their
light the night, "slowly fleeing from the valleys," is lit to a bright day.
In a word, it must not remain "caviar for the people," it must become the life-bread of his starving heart. And for
this purpose their cleansing of all transcendents was the first and most necessary step.
----------
 The most beautiful movement is the enthusiasm, the flower of enthusiasm the moral love.
----------
The explanation that conscience is the knowledge of the true nature of our character is far too short: it does not
cover the tenth part of conscience. Conscience is our knowledge par excellence. The Volksmund says very aptly:
What I do not know,
Do not make me hot.
A Jew is a conscience when he smokes at "Shabbes," a Christian does not; A Catholics, if he does not confess, will
not be a Protestant; An orthodox Englishman, when he works on Sunday, does not strike a liberal German Protestant; A
Hindoa is a conscience when he kills an animal, a German huntsman, & c. The former have, in a certain faith, a
knowledge which the latter do not have, and so it comes that these are harassed by conscience for the intended action
Not.
----------
It is quite inconceivable that man could be moved by anything other than his own good. If a man gives millions of
arms, it is, in the best sense, only to restore to his heart the peace which the idea of the misery has robbed him of
others. If anyone is happy to give pleasure at all, it is only because the joy of the brightest glows in him, when others
are happy, and because he wants this brightly burning joy in his breast, so he gives. Whatever one may think of, it is
always one's own well-being, which is openly or concealed with a thousand envelopes, which moves man to action.
ii 483 The phrase must be opposed everywhere; But most inexorably in the field of philosophy, because it can cause the
greatest damage. One must pursue it like a wild beast: it is in harmony in the highest degree.
The phrase par excellence but is that the absence of any selfish motivation is the criterion of moral action. (Kant,
Schopenhauer.)
----------
Pessimism is actually quite incompatible with Schopenhauer's idealism; For one can call Schopenhauer's
exclamation:
This world of beings who are in need of necessity consists merely in the fact that they devour each other, endure a long time,
penetrate their existence under fear and necessity, and often endure terrible torments, until at last they throw death into their
arms,
(W. W.W. and V.II, 399.)
Do not refute with the words: According to your philosophy, is it all just fun? Illnesses can not suffer when they devour
each other; Illnesses do not endure "terrible agony."
----------
I have taught that the movement of the individual, as well as of the whole world, did not form a circle, as Plato and
Heracleitus thought, but a spiral.
The highest confirmation of this doctrine lies in astronomy. The planets move around the sun and with the sun they
move around a different sun at the same time, and that gives a spiral.
Also, one can make the matter, which is here, on a steamship clear. The wheels move around themselves, so they
always go round in a circle, and yet the whole ship is moving forward.
----------
The effect of a motive on a character is to look like a chemical combustion. There is a mental combustion process
instead of light and heat development. It is also said aptly: He is a fire and a flame for his cause. He burns like hell, etc
 ----------
ii 484 Pure knowledge is no good; For the spirit has no power at all. The knowledge must pass into the blood: the prototype
of the force. The blood catches fire, ignites and breaks, the spirit reflects the flames and debris.
----------
We can not dispute the admissibility or inadmissibility of pederasty. She is condemned. But what is strange is the
strange phenomenon.
Schopenhauer drew the phantom, the metaphysical genre, in his favor in his favor, in order to explain the
phenomenon and to err, as was to be expected. Each phenomenon must be explained on its individual basis of life.
I mean that under normal circumstances pederasty can occur only in the case of dying peoples, and that it should be
characterized as an expression of the unconscious death-desire of the individual. Because the individual does not want
to be reborn, instinctively places his seed in a place where it can not rise.
Read carefully all the relevant passages in the ancient Greek works, and I will be right. Here and there even the
brightest consciousness shone forth the demonic instinct, and the disgust against childish produce was openly
expressed.
Lycurgus and Solon, by law, determined the relationship between the lover and the beloved. The rise of
individuality in the heroic love of two young men was praised as the most glorious. The love of women was regarded
as mean and animal, and the love of men was a gift from the chaste Venus Urania, which is why Solon did not grant
this gift to the slaves.
If one considers the position of the Greeks, absolute chastity is merely a better means than pederasty for the same
purpose. From the standpoint of our present knowledge, on the other hand, both means can not be compared with one
another. They are completely different from one another through morality.
----------
The embalming of the Egyptian corpses had their real ground in the horror of the individual, that the material of his
body was transmigrating: abhorrence of the wandering of the material. The good Egyptians, of course, could not have
foreseen that a time would come when the precious material of their womb would be used for technical purposes.
----------
ii 485 As often as I read Schopenhauer's treatise on death and its relation to the indestructibility of our being, I had to think
of two things: first, an advocate who defends a completely hopeless cause, and then a man who fears, but trembling
Like Espenlaub, the most glorious and strongest words of consolation.
----------
In Hebbel's Judith the following remarkable passage occurs:
Holofernes.
What is death?
Captain.
A thing for the sake of which we love life.
Holofernes.
This is the best answer, yes, just because we can lose it every hour, we hold it tight, and squeeze it, and suck it to bursting.
Holofernes was right from his standpoint; He was not a philosopher.
I literally leave the main man's answer:
Death is a thing for the sake of which we love life, but give it a very different interpretation.
 We love life because we want death, and the death, as children of the world, reach so sooner, so the faster the
desired goal, the more firmly we hold our life, squeeze it, suck it up to bursting.
The child of light, however, has a better means for an end than life.
This better method is given by Judith, and Hebbel shows that he belongs to the poets of the poets:
Judith.
You defy your strength. Do you not realize that she has changed? That she has become your enemy?
Holofernes.
I'm looking forward to hearing something new.
Judith.
You think she is there to run the storm against the world; How if she were there to control herself?
----------
ii 486 Just as the whole objective world, the world of phenomena, hangs on the thin thread of the subject, and with it stands
and falls, the whole of mankind as a thing depends on the sexual impulse and stands and falls with it.
----------
As every man whom a bully shall strangle with his might against the rope, the compassionate also tries to free
himself from the rope with all his strength, which unrighteous sorrows round his soul. He will be free of his suffering:
this is the revealed mystery of every charitable deed. All the conditions of man, all his deeds, must be explained on the
ground of individuality-all other explanations are antics, antics.
----------
"Patience brings roses," says the proverb. Patience, a high good, is shared with every one, who lets himself be
enlightened by the thought that everything in the world happens with necessity. When time has come for an event, it is
a question of whether man also stiffly and rigidly asserts the impossibility, because he sees around him only a closed
valley, nowhere a way out. And it is precisely in this way that an event does not occur, the time of which has not yet
come, and whether man also sees only smooth paths.
"All things are possible with God"
"In the spring, the trees blossom, and in autumn they bear fruit."
When Budha was asked whether a Savior of mankind had the power to give immediate immediate effect to His
doctrine, he replied, "No. Whether a farmer irrigate the rice field every day, and undertake any effort at all to speed up
the harvest, it would not be possible to enter before the appointed time; And the same is true of the success of a Savior.
The success occurs at a definite time, not a minute earlier, a minute later; But at the appointed time he also enters
infallibly.
----------
If a person should refuse us any desire, we should be as inconsiderate as a broad stream, a rock, etc., which do not
allow us to take the shortest path. They are obstacles, because they are obstacles to the world
ii 487 Or fate: fate wants the detour, the loss of time, and therefore the poor persons must be hard-hearted against us. So: Mr.
NN a broad brook, Mr. X. a mountain, Mr. Y. a flooding etc
----------
A single word often has the same effect, which has sharp knives and axes: an absolutely separate effect. Therefore,
any tame his tongue and her alter ego, the steel spring.
I remember the words of the Apostle James:
The tongue, the restless evil of deadly poisonous,
 (Chapters 3, 8)
And to the beautiful saying of the wise Jesus Sirach:
If you blow into the little one, a great fire will come out of it; But if you dive into the little one, you will lose it; And both
may come out of your mouth.
(Chapters 28, 14.)
----------
If it were given to our power to weigh the welfare and woe of all sentient beings except those who are in the
immobility of the peace of the heart, we should come to the surprising conclusion that the difference between all these
beings is the same.
The melancholic feels the highest joy, but also the most terrible woe.
The Jews would say, "We have all Abraham to our Father." Why should he have loved one child more than the
other?
----------
If the burden of our sorrows is to oppress us, we should regard them as a signpost in a way which leads us to peace
and peace. Then you immediately lose half of their severity: Probatum est.
----------
The indifference of all those who have renounced the world to history and politics has its ground in the fact that
nothing can be brought to this man by human development, which they have not already possessed.
And so it was already three thousand years ago.
ii 488 If individual salvation were possible only in and with all mankind, we would only feel the need for salvation shortly
before universal redemption. Nature is not cruel. At the same time, with the self-consciousness, she allowed the
possibility to escape from pain. What are animal pain in addition to human pain? And who would bring the heart to
give the fire self-consciousness if he could?
----------
This is the greatest beneficent of ascetic resignation, that it follows the intellectual, and that all speculative questions
lose all charms.
----------
The hypostatized fate is God. If we now take fate as a guide to the longed-for peace, the happiness of annihilation,
God is all-wise; As the conflicting individual breaks up and crushes, and repels to this happiness, God is omnipotent;
As the continuity of the first movement, it is all-wise.
----------
Pride is something quite different from pride. The former is the weapon of an aristocratic mind; The latter the
outflow of a brutal attitude. The melancholic, in particular, shows pride, that is, he becomes hard, free from
unympathetic touch. If it must be, he lets his soul bleed inwardly. Nobody has ever defeated a noble melancholic. He
draws himself, pushed to the utmost, into the innermost core of his sweet, glorious, heaven-shuddering, and mortified
individuality: the mouth remains silent until the eye breaks; Then a sigh only: it was the only sound.
----------
Frederick the Great was completely penetrated by death by death. He died sans espoir crainte ni, calm, serene,
peaceful, as way to die.
----------
 To him who can say: I feel my life in accordance with the motion of the universe, or what is the same: I feel that my
will has flowed into the divine will. It is the wisdom of the end and the completion of all morality.
----------
 V. To politics.
ii 489

"You really want the state without God?"

Why not? The state without God, but with the divine law: love of the Fatherland, righteousness, love of humanity
and chastity; In a word: we want the will of God, but not His person.
"That can not be separated!"
Why not? The person was before the world, their will is in the world.
----------
That Solomon taught that there is nothing new under the sun, and the generations go and come, but the earth is
everlasting,
- must not be astonished; For what view of nature and history did Solomon have?
That Plato and Heracleitus taught: the course of nature is a cycle, - must not surprise; For what were the Greeks
about nature and history?
But that Schopenhauer taught, after the migration of the people, the Reformation, the French Revolution, and on the
basis of modern science,
Through and everywhere, the real symbol of nature is the circle, because it is the scheme of the return.
(W. W.W. and V.I., 543.)
- there is no excuse for this.
----------
In addition to physical procreation, the spiritual transforms in humanity. The spiritual flower of a submerged nation
can be regarded as its real life purpose. The Budhaists teach physical receptivity through the mere atmosphere. This
can be used in the spiritual sphere. Who can make a matte picture of this mingling and witnessing of the spirits? Spring
and autumn permeate each other and this fact is a true heartfelt joy.
----------
From the race of the Titans, a generation of thinkers arises through the historical process.
----------
ii 490 Do you know the country so beautiful
In his oak green wreath?
The country where on the gentle hills
The grape matures in the sunshine?
The beautiful country is known to us,
It is the German fatherland.
Guardian.
Germany will always be the most interesting and important of all Culturlanders, because it is formed by a nation
which has maintained its purity.
 Because the latter is the case, the Germans are the only nation which can be divided into a northern, middle, and
southern population with a distinctive character.
If one proceeds from the reproductive power, the sensibility and irritability of the individuals, the Norddeutsche
show themselves in the enjoyment of quiet material comfort, the South German glowing intoxication, and the middle-
German cheerful, sensuous sensuality.
Regarding irritability, the North Germans are phlegmatic and cumbersome, the South Germans passionately
arousing, the Middle Germans of wonderful mobility. They are the French of Germany, the North Germans its
Englishmen, the Southern Germans its Italians.
Sensibility is shown in the Northern Germans as extraordinary clarity and sharpness of thought, without any
particular depth; In the case of the South German thinkers of great depth, as a thinking of the heart without particular
clarity; In the middle Germans as a harmonious thought: the mystical ideas of the southern Germans are raised in the
transparent clarity of North German intellectual power.
It is seen that the antitheses are reconciled in the tribes of Central Germany: Franconia, Thuringia, and Saxony; we
have a moderate, life-loving, agile, deeply and clearly-minded people.
This is confirmed by the great men of the Germans in the fields of religion and poetry. How does Luther stand
between Schleiermacher and Lavater, like Goethe between Schiller and Lessing?
In the domain of philosophy, Hegel's third and last stage of the mind, the middle-German star is missing the first
class. |
ii 491 Between Kant and Schopenhauer, on the other hand, and Hegel and Schelling, on the other hand, is a gap which Fichte,
precisely because he was not a true middle-German, is filled only with respect to philosophical politics, not to the
whole philosophy. Here a Messiah is missing. One would almost say, as once before Leverrier, before Neptune was
discovered: Here a star of the first magnitude should stand, a philosopher who would be a hero, poet, and philosopher
in one person as the perfector of the spiritual life of the nation A Thuringian, or a Saxon.
----------
The self-praise and the self-glorification are to be condemned everywhere within human society, even in the case of
retired genius, for he has the full counter-weight for all shameless attacks in his gifted individuality, conscious of his
greatness.
On the other hand, the self-praise and the self-glorification are not only permissible for the wise man, who hovereth
over mankind, and which is established for mankind's whole existence, that is, the wise hero, but is necessary for him,
Enemies, and for the success of his struggle the mere consciousness of his greatness would not suffice. He needs self-
glorification for himself and for those whom he wishes to redeem. He must be convinced of his sublime mission, and
those must believe in his superhuman power and his redemption office.
That is why we see the two-wise heroes known to us, Budha and Christ, the highest possible self-glorification:
I am a king.
(John 18: 37).
I am God. I am omnipotent. There is no greater thing in heaven and on earth than me.
(. M. o. B 146 u. 361.)
----------
Whoever wants to surrender to mankind can no longer be a man.
----------
ii 492 Not only the soil of our home lives in our blood, but also its atmosphere in the most general sense.
 If Schopenhauer had been born, for example, in France, he would most likely have known Kant only by name, and
then what? He would then have wasted his geniality on completely barren soil.
----------
Fichte's word:
The people should receive instruction not only in religion, but also through the state and its purpose and its laws, namely
thorough and concise instruction,
(Size dg Z., 224.)
Still awaits fulfillment.
Mankind still has a great deal to be ready for redemption. To every one who does not depend on the course of the
masses, but "bears the safe treasure in his breast."
----------
Just as merchants from the Conto of an evil debtor, after a long inner struggle, repay a tenth part of their guilt, and
then, with heavy sighs, a tenth part, till at last they close the Conto with thunder and lightning and place the evil payer
on the death account, - so the people bustle for a long time at obsolete institutions, breaks here a piece, there a piece,
and that is called reform. Suddenly it becomes wild like a merchant; It follows the urge for radical work and destroys
the old forms into millions of pieces.
One can compare a people in reformed institutions to the chicken, which drags itself away with quite superfluous
remains of eggshells. The dish was once necessary for the chicken; Now it is a real pleonasmus.
----------
The sage says: "Let the day be when the medieval forms broke.
----------
One does not rightly call the peasants' lives healthy. They are cumbersome, very stationary, tenacious in their
transmission, and as their course is difficult to change, like the course of their cattle, the movement of their mind is
slow, clumsy, and cumbersome.
ii 493 On the body of the peasantry, on the other hand, the ulcer of industry grew, and the country Jew was sitting on the
boots with pointed spurs.
If, on the other hand, we look to the industrial districts in Saxony, the Rhinelands, one looks into the feverishly
excited masses, who breathe in the mud of immorality, one feels repelled.
And yet the sage must say that the better movement is here, not there.
----------
Is there a more brittle material in the world than mankind? No.
In Russia, the peasants furiously oppose the lessons and the school- Inspectors are cursed, even beaten.
Pauvre humanit!
----------
Wealth and free movement are interchangeable concepts; As well as poverty and inhibited movement. The rich is to
be compared with the bird in the air, the arms with the snail.
----------
Fasting is a curative.
----------
 The pharaohs, the Persian and Indian kings were taken by a terrible ceremonial, and all free movement. They had to
sleep, eat, rest, drink, pray, sleep their wives, go for a walk. All this belonged to the category: Strainers of culture,
which are very beneficial.
The court ceremonial of our day is also a curative. I do not want to be a king.
----------
It is noteworthy that the two free peoples of the world, the ancient Romans and the North Americans, descended
from criminals.
----------
Napoleon's III. Brain weighed one and a half kilos: the weight of a peasant brain. Byron's brain weighed three kilos.
We could write a book of at least 40 sheets.
----------
ii 494 It is not a good sign for Protestantism as a religion, that in Baden very few civilians are blessed. In France, the
ecclesiastical tradition is almost invariably followed by the civil ceremony.
----------
A very important civilization law is particularism. He creates by jealousy both in the small and in the large betteifer
and this one a faster movement.
----------
In no way is politics so grossly mischievous as with the words society and state. Every single-footed ink-artist
thinks he has to expand the brush-shaped gulf artificially created by the cruel Manchester School.
I can very well distinguish the water-glass, the form, the water, the contents, from a glass of water; In the case of
man, on the other hand, the form of man stands with man. Only in the most daring picture can I speak of a form of
man, the contours, independently of the flesh. And it is the same with state and society: without society there is no
state, and society is given to the state.
The distinctive difference lies in the fact that the concept "state" was identified in the most arbitrary manner with
"government" in the widest sense, ie chief, official, army, & c. The "other" people, the governed, were then opposed to
this dilapidated "state" as "society."
In a state where such differences may appear in the form of doctrines, "something very lazy in the state" must be.
----------
Money is demonicly and consciously loved because it imparts a freer, ie faster, movement.
The philosopher always sees a good germ in all evil.
----------
The common being is a common being, said Schopenhauer. I believe he was very reluctant and reluctant to pay his
taxes.
With pleasure the state taxes pay, is the characteristic of a prudent politician.
----------
ii 495 Austria as a Slavo- Germanic empire has not been emancipated as a cultural task as the Southern Slavs. At the moment
when this event occurs, Austria has its existence- Authorization lost.
The future map of Europe will most likely only have the following states:
1) Iberia (Portugal and Spain in Personnel Union);
2) France;
 3) Italy;
4) England;
5) Germany (Holland, Denmark, Hungary, Switzerland through personal union to Germany);
6) Scandinavia;
7) Russia (with Greater Poland in Personnel Union);
8th) Balkans (state of the Romanians, Southern Slavs, Greeks);
Ie three groups:
1) Iberia, France, Italy;
2) England, Germany, Scandinavia;
3) Russia, Balkans.
----------
When Belcredi imagined the unforgettable Deak that the Hungarians would sooner or later be obliged to perish in
the great current of either the Germans or the Slavs, Deak replied:
If we have to choose between the Germans and the Slavs, we will without doubt become Germans. But, excellence, you are
certainly a good Christian and hope to come to heaven. And yet you do not speed up your own journey. We do not, Excellenz.
I am only trying to show how in all circles of Austria there is thought of a union of the German tribes, and this
union is nowadays the same with the destruction of Austria.
The Hungarians, by the way, do not have to give up their nationality. They will be the most beloved adoptive child
of the great Germania, who will cultivate and protect his peculiarities.
----------
ii 496 Fichte demanded that in all schools practical politics, political science, history of cultivation, law, etc., be taught.
He demanded it sixty years ago. Today, much more is required.
Philosophical ethics must take the place of religion, and aesthetic must be introduced.
In the political sphere, the cry of the liberals against the army annoyed me an act of the most despotic absolutism.
Over and over, the labor loss suffered by society through military institutions is expressed in figures, in miserable
mammon. This terrifying figure is said to work like the leg of Hercules; But it can only strike people who are as limited
as the cuddle bearers.
Is the sole task of man to work? Is the physical skill, the education of order and punctuality, cleanliness, the
unfolding of beauty, life in the open air? Are the pleasures of irritability, the adorable game of human muscle is
nothing?
For 90% of the army, the military service is an improvement. Poor machines feel for the first time as humans.
I deny that anyway 3/4% of the soldiers reluctantly do their duty? In no way. But who can defy me and assert that 3/4%
of the soldiers, when they have served, not look back on their time in the military as a beautiful dream?
I repeat: the military establishment is a great blessing for our present social conditions.
And how will it be when the social conditions are such that no wars are possible?
Then an institution, which is similar to that of the army, will have to be called into life.
Man is to work and (as founder with warm heart says) "to play joyfully in the sunbeam of the goodness of God."
----------
The next tasks of the legislative bodies will be:
1) Reconciliation of the capital with the work.
2) Radical reorganization of the school system.
 ----------
ii 497 The philosophical politician has all the intellectual pleasures of the statesman without his strenuous work. Besides, he
still has the special pleasure, which always gives a great distance vision.
The distance is drunken
Of future great happiness.
It must also be emphasized as a very important moment that he must not undergo any changes which are always
painful.
Prince Bismarck had to carry out the program of the 1848 Democrats whom he had fought so hard.
Does one believe that a man of the state is well off when the muse of the story ironically smiles at him?
----------
If Gregor the Seventh, or Innocent the Third on the papal throne, the papacy would place itself at the head of the
social movement.
And what would Innocent think?
He would think: since the papacy must fall, the empire shall be carried into the abyss; For his fine mind would
know that in the new order of things there was no place for the papacy.
----------
The French Republic can be dangerous to the German Reich only if it resolves the solution of the social question.
The German statesmen should always keep that in mind.
----------
What was the German- French war of 1870?
A religious war like the Thirty Years' War. I also doubt very much that I have said something new.
----------
Nothing can be thought of more wrongly than accusing the Church of being under the cover of religious policy. It is
a political power that has become historical, and at the same time a consolation for individuals, that is, religion. As a
political power, it has the right to pursue politics, policies of every kind, both large and small.
But for the same reason, the Church is also opposed to the solution: power against power. She must fight with guns
and battalions
ii 498 Not with edifying considerations of the nature of Christian love, tolerance, mildness, and the decline of the Church
from the pure Christianity of the first centuries.
----------
For the inner life of Germany it was and still is of the utmost importance that two main churches are present. The
dispute is the father of all things, said Heracleitus. I add: the dispute is the source of all culture. It can not be friction
enough in the world.
----------
As soon as a great doctrine enters into life, it is dismembered and the pieces are given an individual stamp. The
great schism, the schism within the Catholic Church, and the sects of Protestantism, followed the first sects of
Christianity.
Instead of complaining about this friction, one should be happy about it. Inside, the parties are rubbing open, and the
extermination struggle makes materialism fierce from the outside. He sprays petroleum into the burning temple. The
materialists are the communards in the intellectual sphere.
 ----------
The Vatican Council can be called a suicide attempt by the Papacy. There has been a wound that is fatal. His death
is a simple question of time.
The Papacy is given to national- Catholic churches follow, in which forms religion will resonate. They will be
intermediary between religion and philosophy.
----------
A dying nation is venerable. She had her flowering season, her perfected manhood, now she is in the age of old age.
The nation, which has entered into manhood, regarded the dying off contemptuously, and laid its foot upon the neck,
should consider that it too must grow old. Scipio, with his gloomy eyes, looked into the flames of Carthage, and
foresaw the fall of Rome, Macaulay prophesied the coming decay of England. Thinking Germans now look upon the
Roman peoples, and in my mind I see our strong male fatherland, ashamed of Asiatic barbarians.
ii 499

Antistrophe.
The French were called very handsome, practical idealists, in contrast to the Germans, the theoretical idealists.
Their great power rests on anger, not on logic. But as an angry old man is as strong as an angry boy, if only
temporarily, as a quiet man, and often in the life of the peoples, a mere impulse is as heavy as a fifty-year period of
quiet reform, the possibility, indeed probability, is given That the French would once again accomplish a great deed for
mankind.
Once more, I would like to say that the German statesmen have a profound influence on the soul: a bourgeois
republic of France is pure nothingness. A Social-Democratic France, on the other hand, is at once the pre-eminence in
Europe, in the world.
Furthermore, there is always the same thing in mankind, never the same, and therefore from the old history no too
apoptical conclusions can be drawn. Emigration, or rather international traffic at all, is the international migration of
our days.
In the defense of the fear of slavery, however, the main tone must be laid upon the fact that a healthy development
of the Slavic elements of Europe is not possible at all. If the masses of the Slavic peoples once enter the full light of
civilization, they will be febrile.
The proof of this lies in the peculiar phenomena presented by those slaves who are torn into the vortex of
civilization. Potemkin's description of the character of Count Segur fits a whole class of slaves:
The changeable mood of Potemkin can hardly be described. One day, for instance, he was desirous of becoming Duke of
Curland or King of Poland, and in the evening he went to sleep with the decision to go to the monastery. The slightest good he
could not possess excited his envy to madness, and his immeasurable riches made him bored.
Moreover, the St. Petersburger newspaper recently complained as follows about the frightful assassination of the
fashionable youth of St. Petersburg:
Everywhere, the number of suicides has increased in modern society at all, to the extent that life
ii 500 By financial and political crises, by an uneasy change of place of residence, of professional and financial circumstances, by
catastrophes of marital and family happiness, by overworking and overflowing. No state withdraws from such general
influences. But when a man of distinguished standing in distressed conditions of health and fortune touches his own life, it is
the same as when the blossoming youth throws away life, for frivolous causes, because an examination failed, a wish was not
fulfilled. And without passion, without grief, without heartbreaking farewell words to theirs, to a friend, to a lover, they take
their lives with a cup of tea in the restaurant, with a sip of wine in the hotel, cool, indifferent, sometimes childish, but always
unnatural ,
 Another proof of the nullity of slavery is Russian literature. Jordan rightly called them an exotic, no domestic
growth.
If the Russians were able to develop gradually, completely, peculiarly, they would become a great and powerful
nation. This can not be the case with the rest of Europe. For Russia, the air is Europe's greenhouse air.
One can call the Roman people a healthy, vigorous, cheerful old man, and the Germanic a strong man, who have
developed normally. The Slavic people, on the other hand, are a child, raised in artificial warmth, in the room, and
perishing at an early stage.
In short, whoever is afraid of the Russians is afraid of ghosts.
----------
From the point of view of philosophy, the German- Russian alliance as a necessary, purely political law of the
immediate future. There is a compelling force, like every political law, from real circumstances. It is quite independent
of persons; If ministers or even kings oppose him, they are simply crushed or pushed aside.
From this, however, we may see the important difference between a philosophical politician and a practical
statesman in favor of the former. The former directs the law in his solitary student's office from the phenomena, speaks
openly
ii 501 And rejoices in the consequences it will have; The latter, on the other hand, has the law only as a program, and, indeed,
on the deepest foundation of his soul, because he is not allowed to say it, and must now work through new cliffs every
day, must smile here where he wants to break his arm and leg "No," and play the ice-cream, where he would joyfully
say "yes" and embrace. I do not want to be a Foreign Minister, I do not want it to be the treasures of both India.
----------
Wilhelm von Humboldt said very well that history should not be written according to the cause.
What would you say, for example, do so if someone could the unification of Italy and the constitutive of the German
Empire with actio in distans talented and 59er, 66er and 70er war cause by the same? One would rightly call him a
fool.
These events must be produced step by step from the operative causes, including the carbonarism of Napoleon,
assassinations, & c.
It is not to be denied that something which was only to come, for example the unity of Germany and the unity of
Italy, had a determinant effect, but it was only in the form of an effective cause: the idea of a united Germany, the idea
of a certain Italy Motivated the will of the German and Italian statesmen in the continual present.
On the other hand, the philosophical politician may associate the laws of history with the ultimate cause of the
world, and this is the only way to write a philosophical policy. This, however, must be confined to the fact that the
philosophical politician only applies this principle in a regular manner, that is, as if the movement of mankind has a
final cause.
He looks at the direction of all the series of development and thus finds the point where they flow together. This
point, however, would be far better simply call the end point as the final cause; For, because the concept of end-cause
causes the most humbly confusion in all fields of knowledge, it is better to ban him entirely from science. Speaking in a
constitutive way, one can accept only effective causes and ideal targets.
----------
ii 502 Mr. Schulze-Delitzsch, in his working- Catechism the following sentences:
That the needs of the isolated man exceed his powers outside society, and that stumbling-up is his certain lot,
on the other hand:
 That the forces of man go far beyond his needs within society in exchange of the reciprocal work products and achievements.
These sentences are invariably correct. But since we are now living in a society where most individuals are in fact a
miserable existence, the basis of the social question is, at all events, clear and their solution.
The reason is that through today's social institutions, individuals flow a hundred thousand times more than they
need: therefore social misery.
The solution to the question is: to create such states, where this "one hundred thousand times more" is not possible.
How simple! Why does not it happen?
The world is not meant to be as fast as we think and wish. (Goethe.)
----------
Lassalle calls the property a historical category, which is wrong.
Private property, however, is a juridical category and as such a transitory historical, but the property is not. The
property, as individuality, because it is embodied labor, is activity, and mankind will be active to the last breath, is
something natural, necessary, something which stands and falls with mankind. Ownership will therefore always be so
long as mankind exists, but the question is as to how it will be distributed in the historical development.
----------
The legacies of the American millionaires in favor of the people can be placed under the important political law of
intellectual contagion.
The violence of fashion also proves the great law of spiritual contagion.
----------
ii 503 Whoever shrinks back from the ideals of the socialists: Communism and free love, may become wild like a bull in the
arena, or stupid like a turkey, who should, once he has a quiet, clear hour, answer the question: What would happen Old
Roman Senator, if he had been told, there will be a time when the senators will sit next to their slaves, and will
probably have to share their influence with them on the state's will.
If he answered this question with the help of his imagination, he would see a picture of his own, if now spoken of by
communism and free love.
The effervescence should be left to the champagne and soda water.
----------
What was the driving principle in the plebeians of Rome? The conscious and unconscious longing for education.
The patricians knew the unwritten law alone, and therefore could arbitrarily switch. Then the plebeians demanded a
written right, so that they too knew what was right.
The longing for education, or more generally expressed, the longing for emancipation is the bass of all the wild cries
of revolution. The notes of the melody are called violence, enjoyment, champagne, women, horse-horses, country
goods and so on and so on.
----------
If one examines the phenomena before and during the Paris Commune, and the phenomena in Spain under Castelar
(the Cavalrymen gave their horses, the infantry their rifles, the artillerymen drove with cannoners on the cannons, etc.),
if one looks at the shadows at all , Which cast the coming times over all states-then one realizes that our historical
period is the age which Fichte called the third: the epoch of equality against all truth and dissolution. If Fichte could
see the modern process of decomposition, he would collapse with impotence; For he regarded his age as a gentle
pigeon, beside a vulture, for the third period, which, besides ours, exempts itself.
----------
ii 504 The great time in which we live: the time of dissolution, the vanishing of all authority, the rot, the nameless misery
below, is wholly the time of the Roman state when Christ appeared: only the illumination is different. What is now
doing is the same thing that was then done: a simple doctrine, founded on the happiness of the individual, for only one
can internalize and inspire.
----------
As long as the mean man says: Yes! If I were rich, if I were powerful, if I were formed, I would be happy - so long
can the unvalue of life be believed. What is important is that the unworthiness of life is recognized, and that is only
possible when all enjoyments are tasted.
Just as, at the same time as the Reformation, the printing of books was taking place, the social movement
accompanies the pessimistic philosophy, and its success will be the same.
----------
The ultimate goal of all culture is the complete emancipation of the individual. But this includes, first of all, tearing
apart all sentiments, and therefore the ideals of the socialists will become real.
----------
Only those who are completely detached from people and things can do great things for people and things.
----------
Personal property and family are retarding moments for the development of the totality, but accelerating for the
formation of the personality. Is the real personality has become the predominant element, it is possible to further only
in the totality and then fall personal property and family all by itself as the leading strings falls when the child can run,
as the guardian resigns when the ward of age becomes.
----------
Also, the hatred, the unconscious and conscious hatred the Limited against the genius is to be regarded as a
necessary retardirendes moment. The Process of humanity has just a very specific purpose, and that purpose is based
necessarily on a particular duration of the process. |
ii 505 So neither impatience nor action; however, honest work, staunchness, endurance, courage, in a word, complete devotion

to the divine law: uninterrupted service.

----------
there is a more glorious image as a philosopher who hurls from his quiet Studirstube a brilliant lesson in the world,
then belting his sword and reversed the peace of his roof salons with the sound of the world?
Formons nos battalion!
O! as he returned shudders at the turbid dirty tide! But even a glance at the dazzling divine law up there at the stars,
and determined he throws himself into the sea of peoples and submerges.
----------
The conduct of the wise hero against optimists is that of a noble worker who has finished his work to others who
have not finished: he gets up and helps them.
----------
The pessimistic philosophy will be the lifting period of history, which was the pessimistic religion of Christianity
for the past.
The character of our flag is not the crucified Savior, but the Angel of Death with large, quiet, gentle eyes, carried by
the dove of redemption idea: basically the same character.
 ----------
I must say it again: The purpose of world history, that of all battles, religious systems, inventions, discoveries,
revolutions, sects, parties etc: to bring the crowd What was individuals since the beginning of civilization to part. It is
not a question of educating a generation of angels, which then continually existire constantly, but for deliverance from
existence. The realization of the boldest ideals of the Socialists can still create a state of comfort for all, in the always
individuals already lived.
And what did these individuals when they came into this state? They turned away from life.
Something else was also not possible.
----------
 VI. To Metaphysics.
ii 506

The only ultimate cause which the immanent philosopher can admit is nothingness; However, he expressly
states that this single cause can only be established and used in a regular manner. It is therefore not
permissible to say in a constitutive way: The world has a final cause, but one must say that the world moves
as if it had a final cause.
----------
The metaphysical X can be called God. But God is no longer: he has been, is dead. But the world, as it were, carries
its unity as a dynamic link to fief.
----------
I have to say again and again: We humans have been there when this world came into being, indeed their origin and
their nature are due to our decision. This is the true and true aseity of the will, not that which Schopenhauer
maintained, which is to be revealed on the deathbed. There is no freedom in life. Before the world there was only
freedom.
----------
It is very strange that freedom has never been denned: the Essentia act in accordance with, while it would appear to
have been the only correct definition. Because the opposite of freedom: the compulsion is denned very true: to act
against the Essentia. It is also a peculiar abstraction, which I, with its essence, which it is, which makes it first and
foremost, which covers it perfectly, as two equal figures cover each other, into a contradiction and separate the ego
from its nature. Nothing would have been more natural, then, than to call all that which can live according to its nature.
Why has not the definition been applied? For the very simple reason, because then the animal would act freely in most
cases, and the human being should be concerned with acting on his own strength.
Now it is all right to put freedom in the liberum arbitrium; For it is therefore a matter of whether or not I can do
something in a given case.
ii 507 But we had also had to recognize immediately that such freedom was not possible in the world; For where a certain
nature coincides with a sufficient motive, the deed flashes like the spark upon the touch of stone and iron.
The correct definition of freedom is therefore only applicable to God before the world. He could dismiss the world
or not, despite its Essentia, we do not know. And in this sense freedom is inconceivable; For in the world we know
only the total dependence of the self on itself and the corresponding motive, that is, only necessity. But with God we
need independence from nature and motive postulate, that the true indifferentia. For when he was, he was all in all, and
there was no motive; It will go away.
But now the matter is changing. Once firmly committed to the existence di decided to sacrifice the Uebersein the
non-being, the existing Essentia had to carry out the decision, and therefore ever entered the world in the appearance;
because it is in the process merely to clear the Essentia, the obstacle, out of the way to break it to weaken and finally
destroy them.
 This is the only way to resolve the contradictions, and the question of why God, if he did not want to be, must first
be, and not immediately disintegrate, is answered. Nor is omnipotence an obstacle. Because simple unity could do what
it wanted. This was their omnipotence; But not that she wanted without being, which is absurd. Where there is an
existence, there is also an essence, and this is the only thread which passes from the immanent region to the
transcendent - everything else is eternally dark for us.
----------
The search for unity is worthy of a healthy reason. The best spirits have devoted themselves to him, and have only
been mistaken in the fact that they have placed the unity behind the world while it is in the past.
----------
We accept a miracle, a single one because we must. And we can do this because we place it before the law of nature,
namely before the emergence of the world, which is this miracle itself.
----------
ii 508 The contradiction of the world with omnipotence before the world is only apparent. What's Allmacht? It can only
mean: Soon this, now that will be. Being is thus a condition. But it is non-existence. It can not occur to any theologian
to say that God has the "omnipotence" not to be.
Likewise, the real freedom is yet to be understood as liberum arbitrium indifferentiae before the world the only way
that God could stay or Uebersein to shatter to be. Although he was absolutely free to do this or that, he was not free
from a definite being, and for this particular being splitting into a world of the slow process, or what was the
weakening of the struggle in being, Condition, non-existence, salvation. The freedom to be not, he had not, because he
had a being of nature, a certain being whose laws he was subject to.
That's enough. The past, over which the transcendent impenetrable veil lies, is gone. Focuses on the future: in it lies
all salvation.
----------
The devil's faith has three strong roots:
1) the fear;
2) The logical concern that a pure light-god might harm man;
3) The defiance of the individual.
The healthy individual rebels with a terrible energy against an omnipotent God, while the sick, in bright insanity,
throws himself into the burning arms of the Moloch and burns himself.
The idea that the power of God is not an omnipotence, that it is confined to the power of an evil principle, caused
the healthy individual to tremble with joy to the very core of his being.
I honor you? For what?
As shown in Fig.
Have not you done everything yourself,
Holy glowing heart?
----------
Everyone is a slave and a master at the same time, a tool and a master with the intention of destiny.
----------
ii 509 The only objection to my metaphysics is that the ultimate goal of the world does not have to be nothingness; It can
also be a paradise. The objection is however untenable.
 In the first place, the primordial divinity had the omnipotence as it pleased. If, therefore, she had wanted to be a
quantity of pure noble beings, she would at once have been able to satisfy her desire, and a process would have been
unnecessary.
Secondly, one can not say that the process had to take place because the divinity was not a pure divinity; The
process cleans them. For this statement is first destroyed by the omnipotence of God, then by the fact that the essence
of God is completely concealed from the human mind. Who then gives me the right to say that God is an unclean God?
All this is blue haze.
----------
The true metaphysical significance of the world, the credo of all good and righteous, is the development of the
world with mankind at the top. The world is a transit point, but not to a new state, but to destruction, which, of course,
lies outside the world: it is metaphysical.
----------
The mildness is the flower of truth. Ridete puellae! Kiss and nurture yourselves, ye young men and virgins.
Decorate yourselves with roses, sing and dance, wreath wreaths, rejoice or languish at the spring! In the separate heap
we do not despise you despise; We only know that we chose the better part as Mary of the Gospel, that we have a
shorter path than you. But one goal is ours.
----------
The saying: "Child-making is a crime," is a little too far. Humboldt could only do it in the illusion that the child was
something new. Child-making can not be a crime, since child and father are one thing. But it is a huge folly, the
greatest folly.
----------
Beautiful is the reflex from the pre-worldly existence, the good the cool shadows which the post-worldly nirvana
foretold in the "sultry day" of life.
----------
ii 510 The movement of the universe is movement from harmony to non-existence. The world, however, is the disintegration
into multiplicity, that is, into egoistic, opposing individualities. Only in this struggle of beings, which were previously a
simple unity, can the original being itself be destroyed. The disintegration was the first act, the beginning of the
imaginary movement, and it remains the case that the world and its nature is to build on the only end that over projects
from the transcendental field to the immanent: the existence associated with Essentia. This Essentia made the process
necessary, otherwise he would be superfluous.
The world movement, therefore, in relation to the first disintegration into multiplicity, is motion from the primordial
being, which is incomprehensible to us, ie, relative being, through actual being into absolute non-being. And this
movement could not be any other. She must be as she is: not different in essence, no longer, no shorter.
----------
The law of the weakening of force is universe law. For mankind it is the law of suffering.
----------
One has to distinguish between two types of pantheism: the rigid Spinozist and the pantheism with the development.
The former is actually the real one; For his God is from eternity to eternity, timeless and unchanging. The
development- Pantheism, on the other hand, has arisen from a compromise which, as Kladderadat says, is "always
unmanly." While the world is a goalless infinite development to the Spinoza, the world is the Lord of Hartmann a goal
 which is interrupted by goals, but is also an infinite. For before this world there have been numerous others, and after
them there will be numerous others. The will as a potency remains inconspicuous after every process, and the
mathematical formula which Hartmann cites to prove that the possibility of new world formations diminishes is
nothing but wind.
Here, first of all, the hopelessness of all pantheism is clear, second, the insufficient explanation of the world. To say,
"the world is by a primal accident," equals renunciation
ii 511 To explain them. The question, why the desire seized the will to enter into being, to produce the world, remains
unanswered. But a path of the world is assumed without end, end, and end (the resting points in the "arbitrarily often"
repeating process are out of consideration, since there is no time from the end of a world process to the beginning of
the next; Absolutely ending) is to reinforce the most profound character which the whole course of this process carries,
to an accomplished cruel one.
What has a philosophy which assumes such presuppositions to offer solace to the individual who cries out for
salvation from the torment of existence? She forged the dead-mouthed fighter, who would forever give way to the
world-wide world, with iron hands to the eternally rolling wheel of "infinite becoming," and dribbled into the burning
wound of his painful knowledge that life and suffering were one and the same instead of a balsam, Only the corrosive
poison of the dreary thought, either by himself, or in and with the totality, can ever reach the full and complete
destruction of his being. The staggering to losringende of the action before it: But why then this pain in infinitum
without meaning or result without consolation and without rest? - unchecked.
Atheism, founded on the basis of my doctrine-for the first time scientifically founded-gives the great problem of the
origin and significance of the world, and at the same time the solution of reconciliation. He knows no world before and
no one after her. It is to him a single grand process which is neither a repetition nor a repetition; because before him
lies the transcendent Uebersein and after him the nihil negativum. And this is not a vain claim. Deduction is by and
nature logical, and everything in nature signifies the result, before which a weak mind may tremble tremulously, but the
wise man joyfully trembles to the very core of his soul. Nothing will be, nothing, nothing, nothing! -
O this look in the absolute emptiness! -
----------
The separation of the immanent from the transcendent realm is my deed and my consolation in life and dying.
----------
 A science satire.
ii 512
I would call such a hypothesis one which one
So to speak, so as to turn from the
Serious nature.
Goethe.

A scientific satire! Indeed, something extraordinarily rare, if not unique, in our rich German literature. The
possibility of such an appearance is almost doubtful, and yet it is written in the (published by Carl Rmpler, Hanover)
by an unnamed publication, "On the Dissolution of Species by Natural Breeders". She would be very interesting if she
were a weak attempt at a talentful head; But it is one of the most powerful mystifications I know and deserves the most
general appreciation.
However, the treatise was published as early as 1872; However, as far as I know, it has not produced the slightest
noise and is therefore as good as new. On the other hand, it is a liturgical event which must not be left unattended.
Before we take a closer look at its contents, let us take a brief look at the essence of satire at all.
A satire is the representation of any part of real life in all its forms and manifestations, and therefore also in mental
productions, as opposed to an ideal. The real is measured at the ideal, and found too short. The difference, the
discrepancy, which, if correct and genuine, is always compelled to laugh, is now either expelled by the scoundrel itself,
or the reader, Listeners, left to drag them. The latter method
ii 513 Is the higher, but also the more difficult, for the satirical; And, on the other hand, a very competent reader or listener);
For, as the satirist is always serious as long as he compares, there is the danger, with a fine satire, of taking the Persian
for cash, and not to realize that the true, real, ideal coin, the Scale, remained in the head of the satirical.
It is evident from these few words that human life, with its contradictions and perversities, is the actual substance of
the satirical. It is not necessary for an observant thinker that he possess the absolute ideal of man in order to find the
majority of the mortals ridiculous and foolish. One can be a great optimist, and find a great deal of what Sanct
Franciscus would have absolutely rejected, and yet still consider much worthy to be afflicted with the sign of the
ridiculous. The ideal scale does not have an absolute length. In order, for example, to scourge the institutions of a
despotic government, it is not necessary to measure them at those of an ideal nation, situated in a gray distance. One
can bring about an incongruence which awakens angry scornful laughter by keeping to it the standard of an imperfect
constitutional monarchy.
But if we leave men and their forms of life and enter into the sanctuary of nature in the strict sense, we shall find
almost no material for satire. Perversities, just as they are to be discovered only through comparative reason, are
produced only by an inverted reason (or defective knowledge par excellence). The animal does not reflect; It is as it is
by the grace of nature. Likewise the plants and the inorganic substances. Nature in the narrow sense does not want to
appear; It is, and is, according to necessary, unalterable laws. A discrepancy can not be produced here, and the comedic
ground of the ground is removed under the feet. It is only when I proceed from the resemblance of the nature of the
 higher animals with the essence of man, that they compare their movements with those of man, and take man as an
ideal, a measure. His movement funny. Just imagine a |
ii 514 Affenkfig, to convince yourself of this. All we see here, we unconsciously subordinate human beings, and we laugh
heartily that human beings and animals do not want to cover themselves.
A satire can not be written about nature; On the other hand, the whole of nature can be treated humorously if, like
Brahmanism, it is regarded as a defect, a great aberration of the living and suffering nature. But what humorist would
have the power to confront the universe until at last hide the terrible seriousness behind his mouth? He would soon fall
into the serious tone of Schopenhauer.
The field of nature thus frightens the satirist. He fled it and dipped his hand into the confused tangle of the fidgeting
man, who, as the poet says, "strove for a corpse." He is always assured in advance of the fact that some of his fingers
will be stuck on his fingers.
Now, if nature is a brittle beauty for the satirist, the naturalists and their hypotheses are more likely to him.
However, this assertion must be substantially restricted. Everyone who is concerned with nature, who strives to strip
one of its many veils for the benefit of humanity, or even to ventilate something, is in itself a venerable place, and
rarely offers a hook for the attachment of a joke, for example The one who saves money from the mouth to buy rare
stones for which he can bless, turn and turn blissfully for hours. Nor are the hypotheses of mocking suitable. First of
all, most do not have a large audience; If, on the other hand, a hypothesis is manifestly false, the scholars, if they prefer
not to immortalise them with quiet contempt, put on their bodies with a dry air, and blow out the light of life without
the slightest conscience and without twitching their eyelids.
From this we conclude that a hypothesis, if given to the satirist, must first be interesting to a large public, and
secondly very probable; And the latter in such a way that the opposing opinion still has sufficient scope. For is a
hypothetical
ii 515 Judging as well as apodictically, the room for the satirist is so small that his efforts to maintain himself make him a
good subject for a satire.
One such hypothesis, perhaps the first and last, is Darwinism.
At first he is known to a very large audience; For, as Gregory of Nyssa tells us, even the lowest people, both male
and female slaves, tormented incessantly, so that no money could be exchanged, no bath could be taken , Without being
tempted to dispute? Lives not in the mouth of the people Carl Vogt as a monkey-vogt? Is not the hypothesis fought
from the pulpit? Who counts the lectures held annually by professors and unmarried professors for the professions?
On the other hand, Darwinism is only very likely: the scholars are not yet in agreement about it. I call his opponents
Agassiz and the great Schopenhauer, who has put the father of Darwinism, Lamarckism, in the dust ("On the Will in
Nature"). The hypothesis thus offers the satirist a wide field to make graceful leaps.
And this, indeed, has been done by our untitled in the cited treatise: he has done it masterly. It would be a pity if the
beautiful opportunity had passed unused; For there is no doubt (and I am of the opinion) that de Lamarck-Darwin's
Descendency and Selections theory will only find resistance in the pulpit and confessional in a few decades. In our
days, however, they can still be combated without making themselves ridiculous.
We now have to state the principles of a genuine scientific satire.
1) The author confesses without reservation to the hypothesis;
2) He draws (as he pleases, but strictly logically) its final consequences;
3) These consequences are absurd, they are contrary to the sound understanding which here gives the ideal in
which the hypothesis is measured with its consequences.
ii 516 Does the satire of the unknown meet these requirements? We want to see.
 The author begins with the unconditional recognition of the basic principles of Darwin's theory. It expresses its
contempt for scholasticism and dogmatism of the Middle Ages and blames Linn and Cuvier, because they believed in
the dogma of immutable species, while he praises Darwin, whose work, "The Origin of Species," he groundbreaking
and immortal lists. He recognizes, without limitation, the variability of the natural breed as the driving force, the
struggle for existence as regulating and heredity as the fixing principle of the world of organisms, which is continually
flowing. But he denies that this movement is a progressive one, that the organization becomes ever more perfect. He
says:
This (Darwinian) conclusion follows from two assumptions; In the first place, as three individual variations are precisely
those which depart from the original character in the most one-sided direction to the left and right, precisely because of this
one-sidedness in the advantage of the third form which retains the middle Is, by virtue of its middle character, adapted to the
external conditions, and must therefore be decidedly advantageous to other unilaterally adapted forms. Similarly, the other
presupposition that a higher, ie, more complicated, organized being possesses an advantage in the struggle for existence before
the lower, ie, more simply, organized beings, is incorrect, whereas, conversely, the simpler organism, Must therefore be more
suitable for a secure existence and wider distribution than an organism with as differentiated organs and functions as possible,
and with potentiated claims.
(5/6)
On the basis of these theorems, the satirist constructs his reduction theory, that is, the doctrine that the organic
kingdom, driven on all sides, descends to ever deeper stages, and drops the systematic differences. The only
ii 517 Concession, which he makes Darwin, is that divergence is the guiding principle of the beginning to a certain point in
time (he proposes the present as a general turning-point). For the future, however, the principle of convergence (the
reconstruction) would undoubtedly come to power,
As, in the case of a stone thrown up, the impulsive force of gravity, restrained by the force of gravity, gradually diminishes,
until finally, after the former is consumed, the latter alone determines the direction of the descending stone.
(70.)
He offers to Darwin the combination of the two theories in the interest of the two sides, and thus sets a trap for the
great natural scientist in the finest, and at the same time the most heartless.
But we now follow the more detailed version of the reduction theory. I must, however, be brief, and refer to the
writing itself, which every educated person should possess.
The author first conceives of a species of plants which, in the course of time, produces, under all possible
modifications, one which, besides the other individuals, is distinguished by a, if so slight, expansion of its temperature
limits, and by the greater independence of the climate An advantage over the concurring individuals. This modification
will be inherited, strengthened, and gradually increased so much that the new form is adapted for the highest and
lowest temperatures of the earth's surface, so far as it bears plants at all. He thinks, secondly, of a water-plant, which is
similarly modified so that it can live just as well in the country as in the water.
In addition, a plant can gradually be accustomed by the natural breed to feed its food from every kind of soil.
(7.)
Again, a plant species may change in such a way as to free itself from the restriction of its fertilization.
(7.)
Now, however, all these changes can be united in the course of an infinite number of generations in a single plant, so that we
have in it a true universal plant, a cosmopolitan in the full sense of the word.
(8th.)
ii 518 The aim of this universal plant would now be to obtain the propagation with a flower, a pollinated corn, an oak, and to
use all the material saved in the interest of its individual strength.
 Of course this modification would also involve a modification of the structure and the external structure, and the next result
of the cultivation process would be an adjustment of all systematic differences.
(10.)
This adjustment process, however, is directly connected with a change of a different kind, namely a progressive
simplification of the external and internal organization.
(11.)
It is very difficult and impossible to explain the origin of an organ from the natural breed, but it is very simple and
easy to explain the disappearance of an organ, and the next step is the removal of the sex apparatus.
In our cultivation process, the proliferation by tubers, extensions, and even by simple division, or by the mere detachment of
brutzels, as in the mosses, will furnish complete substitutes for flowers and fruit.
(20th)
Then the cosmopolitan will become a creeper, the leaves become vines, and the hair becomes hooks.
Since, however, an excessive development of the length does not seem to be of any use to the individual, it is foreseen that
the stalk of all plants will shorten in the course of time by the natural breed.
(21. 22.)
Moreover, not only all the organs will gradually seek to adopt the spherical and circular form, with the edges as
smooth as possible, but all the branches and leaves will be drawn in, and the whole plant reduced to the pure form of
the globule. After this, the plant-stock will dissolve into a colony of cells, and finally into perfectly isolated, equal
vegetative cells.
ii 519 To dedicate the same process for the animal kingdom would, of course, be easy. The whole plant of animals and plants
is reduced to innumerable protoplasmic drops.
In this way, the struggle for existence would be dissolved in the "pure harmony of peaceful coexistence", and the
principle of the natural breed would have been consumed,
Like a machine, the driving force of which is completely consumed precisely at the time when the purpose is fulfilled.
(25th)
And what further hinders the elements of carbon, hydrogen, oxygen, nitrogen, the bonds to which they are bound by their
will?
(28)
The ultimate goal then follows the decomposition of the organic kingdom into the chemical elements, according to
the theory of the physicists (Clausius) the dissolution of all mechanical and chemical forces, in short, the whole cosmos
into general warmth.
Now the author comes to his true purpose, the focal point of the whole Scripture. In his opinion, the reduction
process has already taken place here and there, and man is not derived from the monkey, but from the ape of man. The
monkey is the cousin of man, who is, in general, a process of transformation, and the people who are now living are
transformed into monkeys, after an immense series of generations.
The author, however, does not allow this surprising result to depend solely on his clearly developed theory, but
rather gives him the most spiritual support from nature, from the life of the peoples, and from Darwinism itself.
First, he touches the most important difference between man and monkey: reason, conditioned by the greater brain
mass of man. But as most people, in their very limited or one-sided mental work, make only an imperfect use of their
brain, the predominant part of the brain substance will be almost entirely out of function. Moreover, since, according to
a principal law of Darwinism, the permanent non-use of an organ brings about its contraction, it follows necessarily
that the human brain, in the course of numerous generations, gradually changes
ii 520 To the size and simplicity of the monkey's brain.
 The second character of man is his two-handedness against the four-handed monkey.
(45.)
The natural breed will, however, be anxious to develop man's foot in a handy manner, since the ease of movement
gives the individual one of the most important advantages, and the man who has become irrational can not concur with
the climbing monkey with his two feet set upright. In the same way, the natural breed of man will form the existing
plant into a tail to form a perfectly free tail, which can perform well as a climbing tool as a gripping tool when running
as a control tool, while standing as a support. Finally, in man, the attachment to hairiness will develop as a general
character, since the unmistakable advantage of this property for the individual, as a substitute for clothing to be
laboriously procured, must prove itself as an effective motive for the natural choice of breed.
The following are supported by the cultural history.
First, the satirist emphasizes that apart from the law of the repression of natural peoples by civilized peoples, the
fact that not infrequently civilized peoples abandon the place of slaughter, without ever taking the place of the people
taking a relatively higher rank. (A very fine sophism!) The deep cultivation stage of our ancestors in the Stone Age is
no proof of progress in ascending line.
It may be assumed that they belong to a branch of the common family tree, which, while the branch represented by us has
retained the original condition of cultivation, has, in the course of time, decayed comparatively rapidly to that deep stage, and
either either extinguished or even continued Have become the founders of those quadrupeds, with which they show so close
touch points in the stone period. -
(49.)
Let us consider the specifically human qualities: reason, language, will power, and moral faculty
ii 521 A progress over the millennium? Is there any kind of similarity in our sex to the invention of language and scripture by our
ancestors? -
(50.)
No one can deny that religiosity, apart from language, is the most important difference between man and animal. The
religiosity of the human race, however, is by and large decreasing. -
(53. 54.)
Thus, logic compels us with irresistible consistency to the view that the legitimate disappearance of religious consciousness,
as a specifically human character, points to the opposite course of evolution from man to animal. -
(57.)
Reason also decreases. The satirist makes these remarks:
If hitherto clear and consequent thought has still been regarded as a specific advantage of man, we can not deny that even
scientific writers of our day often seem to be annoying the logic of logic, while in certain circles of the " The claims to logical
correctness have long been perverted to the point of subtleties. -
But also the moral principle, which can be described as the true and in a higher sense human, decreases. -
(58.)
The law which we have learned from Darwin, and which we have laid upon our whole consideration, is the law of the
preservation of the privileged individual, the principle of the natural breed. Experience now confirms that those who are most
sure to struggle for existence, who pursue their own interest most relentlessly, are the least choosy in the choice of means, while
the strangers who impose themselves on themselves by conscience and self-sacrifice are pushed aside Be crushed under the
wheel of time. It is wrong to call the instinct of self-preservation with the hateful name of egoism. -
(60. 61.)
If one has justly established the theorem that the interests
ii 522 Of the totality will flourish best when the individual is most self-assured.
 (61.)
If, in the animal world, the instinct of self-preservation prevails throughout and exclusively, and if it is at the same time
admitted that in the history of mankind progress is directed toward the elimination of the noble but foolish self-sacrifice and the
formation of self-preservation With a logical sharpness, that mankind strives to reconcile the ethical difference which originally
existed between animal and man, -that is, in this respect, our theory of reduction is confirmed.
With the disappearance of the ethical character, another expression of the law of adjustment is closely related: the
experience that originals become less and less frequent, whereas a certain average amount of intellectual and moral education
enjoys the most recognition and success, as is well known the mediocre in human life Best away. -
(63.)
Our law of the natural dissolution of given forms in the social and political domain proves particularly powerful. -
(63. 64.)
And now the satirist criticizes sharply, very sharply, the forms of modern public life. He points to the breakdown of
all outdated mediaeval forms, to the adjustment of the sharp opposites of the nations by railways and literature, and the
collapse of the barriers between the stands.
The trade has already given way to the freedom of trade, and the free trade will gain victory over the protective customs
system. Everything urges us to destroy the difference between rich and poor by abolishing property. The previous intellectual
difference between the sexes appears more and more as an apparent one, so that the emancipation of women will soon no longer
be regarded as a phantom. The transition from absolutism to the division of the powers in the constitutional monarchy takes
place before our eyes in the course of a single generation. -
(65. 66.)
ii 523 In place of the patriarchalism that has existed, there is a strong bureaucracy and strict militarism. Associations and the artistic
structure of the factory are created. -
(67.)
Federalism and minority, as well as good service they may have done to civilization in the past, go on in the unstoppable
striving of our time after the formation of large, uniform states. -
(67.)
Instead of particularism and individualization, centralization is the slogan of the future and the narrow-minded and short-
sighted church- Patriotism, we have advanced to a patriotism of a higher kind. Cosmopolitanism is the goal to which mankind
is inexorably heading. -
(68.)
There is no question: the social and political changes that are taking place before our eyes lead us to the opinion that the
human race, as an organism originally originally divided into races, peoples, languages, estates, and families, developed over
the course of time into an irresistible natural law And only mechanically divided aggregate of equivalent individuals. -
(68.)
In order that his work be a perfect one, the satirist, in a particular chapter, ponders the difficulties of his theory. He
says:
There will undoubtedly be no lack of any objections to the view expressed here. Above all, they will be reminded of the fact
that if the organic realm were conceived in such a reduction process, a change in this sense would have to be perceived directly
in the course of time. The same objection has been raised against Darwin's theory of progress; But just as the latter has rightly
replied to this, we may also point to the slowness of the idea, with which the process of altering and observing and fixing the
alterations is carried out, in order to make it clear that the change of direct observation Must withdraw. -
(33.)
ii 524 Our satirist, too, is based on the sentence: "time is not a want," and even calls paleontology to the protection of his
theory. But read the details.
He is particularly based on the results of the history of the history of cultivation and the fact that the organization of
the human mind points both to the adjustment and to the reduction, since from the regressive thought-action, moving
from the many to the one, from the composite to the simple To a coherent direction in the development of all organic
nature.
He concludes the satire with the words that contain a biting, infernal scorn:
Whether Darwin would like to take the offered hand in this compromise, or not, in any case we stand united as a confederate
to a common opponent: that small but tenacious party of feudal spirits, who, with incomprehensible blindness, Law of this great
period, in particular against the actual, vigorous conception of organic nature represented by us, as a current flowing with a
complete lightness, in which the sole determining and shaping principle is the advantage of the individual. By relying on the
"exact method," "logic," "historical law," "higher world order, They think they are standing like a rock in the river, and to
isolate it. But the river passes over them unhurt. Nevertheless, let us beware of this race, which is nevertheless capable of
disturbing the smooth progress! Let us also avoid the guilty among naturalists and philosophers, who, consciously or
unconsciously, go with them on a yoke; and, as before, we rely on the unprejudiced multitude of the educated, who have always
been the bearers Of all truly great and groundbreaking ideas!
----------
ii 525 This is essentially the contents of the strange writing, the mysterious motto on the title page: is D. ESNs. The letters
mean: Difficile est satiram non scribere, and raise my view that it is a satire, beyond all doubt. The satire, according to
my conviction, is perfect, since its sophisms and contradictions (which, by the way, are exceedingly carefully
concealed) would only be affected by a serious hypothesis.
The author, of course, belongs to "that small, but tenacious party of feudal spirits," who, "behind the exact method,
logic, historical law, and higher order of the world," and, I add, are enshrining the immutability of the species. There is
the suggestion that behind the Scriptures a high dignitary of the Church (perhaps the disputable Bishop of Mainz?)
Conceals, which would be a proof that the spirit of the Ultramontane camp has not yet escaped and that, Unseemly,
clumsy battle-axes and pistons, even finer weapons. However, many things make this view unlikely. We are also
tempted to conclude Riehl, the noble last knight and protector of medieval forms, and Hartmann, the author of the
Philosophy of the Unconscious. The style of Scripture points to the latter; But if Hartmann were their author, it would
owe their existence to an ardent humor.
At the end, I was given a brief consideration.
Whether the reduction theory which our "feudal" satirist does not seriously consider, in spite of everything and
everything, at least for the plant and animal kingdom, will find favor from the naturalists who are on Darwin's side, I
dare not judge. Men like the meritorious Hckel, who has devoted his whole life, so to say, to Darwinism and all that is
connected with it.
From the standpoint of philosophy, however must be made: that the idea of a captivating Reduction aperu and is
entitled to assert themselves.
ii 526 In general, it can be said that the energy sum embodied in nature (one calls it as one would) is immediately formed,
that is, immediately so objective, that it would have been illuminated by self-consciousness if it had taken this short
path can. The science of nature teaches that it was not really possible for them to wrestle with all sorts of forms, to be
as restless as a febrile patient, to make incessant attempts, to form forms, to break them, to develop new and successful
ones Through fishes, amphibians, birds, etc., finally attained self-consciousness. From the moment she celebrated this
 splendid triumph, all her intermediate stages may have become indifferent. She would have done exactly and still do
like the ambitious, who reached the summit of power, the sprouts, which carried him up, despised.
The question is, after all, entitled So: what can nature still lie on snakes, lions, monkeys, etc., after having given
birth to the people? now they neglected these structures and leaves wither it gradually: they reduced gradually to the
raw materials.
At any rate it (figuratively spoken) apparently nothing at all organisms other than humans. She has, as it decided to
give the whole plant and animal kingdom into the hand of man. The time will come when not a spot of earth more
undeveloped, where everything will be subject unto the people. Then the great son of Prometheus allows only those
plants and animals existence, which he probably will.
In contrast, based the daring and bold conclusions which takes the satirist of humanity and its course of
development, without exception sophistry. Two of them, the finest, I will uncover.
The satirist approves the egoism as an ethical principle, that he rejects it. The poor, poor selfishness! Who counts the
blows of a club, he has received in almost all moral systems? Anyone who delighted the world with a new ethic,
considered himself bound to a stoning, a car since f of selfishness in scene to set. It is almost a miracle that the
"geschun | dene
ii 527 robber barons "still alive and here is bristling with indestructible health. Something I have almost always ready for

action, to the side of the oppressed. So I never want to believe rather the fact that the rogue is so bad really, as the
indignant philosopher usually describe him. After much thought, I am also come to the conviction that egoism, ie, the
individual striving for happiness, in fact, the cornerstone of morality, is known to argue over whose foundation alone,
not about themselves.
Any action that despicable as the most sacred, is based on selfishness; only necessary to distinguish the natural
(raw) from refined selfishness. Every person is a completed individuality and can not get out of his skin. Every action
always arises from a particular ego, has his fortune alone in mind. The hero, who goes for humanity in the death, but
seeks only his fortune, his satisfaction, for he would be happy, he would be satisfied if he would go against his nature,
his ego who loves humanity glowing? It is fundamentally wrong to identify it selfishness with self-preservation, which
is also our satirist does. There were and still are men who are lucky, go looking into death. (Christian martyrs of the
first three centuries; Indian penitents.) Egoism is identical to that for happiness.
The second sophism which I will reveal is the reduction of the human brain to the size and simplicity of the monkey
brain. (Besides, it should be noted here that Fichte in his "basic features of the present age" has taught a kind of
regression in human, as he accepted a Urgeschlecht pure, perfect man. In this connection, he naturally had the descent
of man from apes as absurd discard.)
There is, however, in humanity an adjustment instead, but in such a way that the ingenious minds gradually all come
up through their teachings and form by themselves. So the time will come for sure where all the people, or most, of the
highest education are on the same level; because it is a law of the theory of progress that the spirit at the expense |
ii 528 of the animal is formed in us, albeit initially at most, only the power to: the increased power of thought, still remains

latent, but inherited. Flows, with changed social relations, the power of education to this bound spiritual force, it is free
and looks. The organ atrophies only in individuals; because the meaning, understanding, judgment, imagination and
reason are always busy by the most ordinary incidents of the most trivial kind and get lively.
You see, satirical rogue how strange (to quote Plato) are you?
But I have against the excellent satirist, I notice with fright, lost the right level. I win again this. By type of polite
Chinese people, check with the One, which visit them, above all, what religion he professes, so that they can set up
their conversation of the response according to, - I recognize the position of the witty unnamed temporarily willingly.
And so remains for me now only, once again to offer the author my appreciation for his brilliant satire. Professor
Haeckel and Darwin will forgive him certain that he has placed a trap for them. I thank him also from my heart for the
three delicious hours that were given to me by his handwriting; because in our world assai pi che trista serena
(Ariosto) one should bless all those who rise to moments about the misery of existence and enter into the clear ether of
pure joy.

November 1875th

----------
 Twelfth essay.
criticism
of the
Hartmann's philosophy of the unconscious.
ii 529

----------
This is only the old muck;
Be more clever!
If not always the same spot,
So go on!
Goethe.
============
Preface.
I. Introduction.
II. Psychology.
III. Physics.
IV. Metaphysics.
Conclusion.
----------
 Preface.
ii 531
Whoever puts the philosopher 's coat has the flag of the
Truth is sworn, and now, where it is their duty,
Any other consideration, whatever it may be
Be, shameful treason.
Schopenhauer.

I I ndem me the tedious work with prefer to criticize the Hartmann's pantheism thoroughly and exhaustively, leads
me to think that I am fighting not only against the philosophical system of this gentleman, but also against various
destructive tendencies in the field of modern science , Which currents, if they are not brought to a standstill, can
obscure and disorganize the spirit of a whole generation. I would not have arisen against Herr von Hartmann alone. To
push him and his system aside, I could confidently leave to the power of the healthy understanding of man, for Goethe
says quite rightly:
Disseminate the unreasonable
Try to be on all sides;
It deceives a small deadline,
We soon see how bad it is.
The pantheism of the ancient Brahmans was necessary for the development of the human race, and no rational man
would miss it in history; It was not difficult for me to reconcile myself from the philosophical standpoint with the
pantheism of the Middle Ages (Christian mystics, Scotus Erigena, Giordano Bruno, Vanini, Spinoza); The pantheism of
Herr von Hartmann, however, stands in our time
ii 532 Since, like a child's shoe in the wardrobe of a man, that is, in a romantic way, as David Strauss excellently calls the
intermingling of the old with the new:
We know this fusion of the old and the new in the interest of restoration or better preservation, preferably in religious, but
also in other fields, from our nearness, and are accustomed to call it romanticism. Romantic poets, for instance, have lately been
called those who endeavored to renew the faded fairytale world of medieval faith as a poetic wisdom; Philosophical romantics
are those who seek to procure from the critically emptied philosophy the substance which they do not know how to produce, by
the fantastic mingling of religious material; The romantic theologian struggles to make the stale theological cabbage once again
edible and digestible by philosophical and aesthetic arguments; Romantic politicians regard the revival of medieval feudal and
estates as the only means of aid for the modern state; A romantic prince, finally, would be the one who, as Julian the apostate,
embraces in the ideas and aspirations of the Romanticism, made the attempt to overlook the reality by means of governmental
measures.
Herr von Hartmann fully complies with the above intellectual character of a philosophical romanticism: he gave the
critically emptied philosophy the content which he did not think to produce, by the fantastic mingling of religious
material. "But at the same time he supported this material, now in his fine, Sometimes in a crude, sophistical manner, to
the correct and false results of Schopenhauer's philosophy and modern natural sciences, and thereby brought about a
 system which I consider to be eminently harmful to the community, so cruel as ripping animals, which I must therefore
attack. It is only natural for me to do the thing. I do not know Herr von Hartmann and he does not know me; Nor has
he ever read anything from me, judged nothing of me, and therefore can not exist between us two personal raancuns;
For while I am writing this, my principal work is "The Philosophy of Redemption", still under the press.
ii 533 My attitude to Schopenhauer and the consequent to Herr von Hartmann arise clearly and brightly from the following
passage of a letter, which I sent to my publisher with my principal work:
"In the philosophical domain, two systems dominate the spirits of our time: materialism and pantheism.
Materialism is a completely untenable philosophical system. It starts from a real, unchanging matter, which no
one has ever seen and nobody will ever see. He throws all the simple chemical substances into a pot, and calls this
mash: matter, although no man has yet succeeded in making from hydrogen hydrogen, chlorine iod, and so on. This
is his first, almost force-invoked, groundbreak. Since, however, this intriguing unity, just as indifferent unity, can
not bring about any change from itself, then materialism is compelled to transcend the experience for the second
time, and to postulate natural forces (metaphysical beings) which are inherent in this unqualified, Their struggle
with each other the qualities of things. This is his second foundation, and I therefore said in my work that
materialism is transcendent dogmatic dualism.
Pantheism is likewise a quite untenable system. After Kant had declared the thing in itself to be completely
unknowable, and had destroyed all the hypostases from Scholastic philosophy, all those who had a metaphysical
need for which satisfaction had to be provided, felt the feeling of an embarrassing emptiness, since, according to
Kant's decided And the success of the event, was impossible to believe in a non-worldly being, Spinoza came to
high honors, and one did not cling to a simple unity in the world in order not to lose all support. All the important
successors of Kant, Fichte, Schelling, Hegel, and Schopenhauer, circulated around this inner-worldly mystical unity,
which was only called differently, such as: absolute self, absolute subject-object, idea, will. What at all to such a
unity
ii 534 Is the dynamic connection between things and their unified movement, which can not be denied, and which, as I shall
presently observe, can not be explained by empirical individuals alone.
Of Schopenhauer's systems, only the Schopenhauerian has survived, for two reasons: first, because of its
perfected clear style, secondly, paradoxical as it may be, because of its greatest contradiction in itself. Schopenhauer
constantly fluctuates between the mystic, Unrecognizable, incomprehensible unity in the world, and the real
individuals incompatible with it. In this way, his works exert the greatest charm on both transscendant
(metaphysical) and immanent (empirical) spirits, as each one extracts from them what he likes.
From this it follows that Schopenhauer's philosophy must be further developed in two directions, and, since the
contradiction must not be allowed to continue, it must also be developed: once on the side of the all-unity in the
world, then on the side of the real individuality.
Herr von Hartmann undertook further education in the first direction in his "Philosophy of the Unconscious."
The Goethe word:
There can not be an eclectic philosophy, but eclectic philosophers,
Finds full use of him and of his work, that is, Herr von Hartmann is an eclectic philosopher, and his philosophy can
not endure precisely because it is an eclectic one. This talented but compilatory spirit has taken with the greatest
violence from the doctrines of Hegel and Schopenhauer as much as he needed to help Schelling's absolute identity
of will and idea, the pantheism of the spirit, to a new system.
I can not, of course, enter into a letter to illuminate the errors, the screaming contradictions, the tangible
absurdities of Hartmann's philosophy. I will do this later, when my Philo sophie
ii 535 To be published; For although it will be a very unpleasant work, it must be done by me, since he who has sworn to the
flag of truth is not only obliged to proclaim the truth, but also to fight the lie wherever and whenever In whatever
form it may appear. Only this I will here remark that pantheism has been pushed to the extreme in Hartmann's
philosophy. The mystical transcendent unity, which will always leave the human heart cold, is sung by exuberant
hymns, while the real individual is sent to the dead Marionette, to the wholly meaningless instrument, or to the
"suspended moment" Objectively (divine) appearance ".
Pantheism is half-truth, for it contradicts the fact of the inner and outer experience: the real individuality, while it
is undeniable that the unified development of the universe can only be derived from a simple unity.
In the second direction, on the side of the real individual, Schopenhauer's philosophy has since been developed
in a superficial and untenable way. Several have tried, but without the slightest success: they only made flat
systems. However, even if they had defended the indestructible rights of the individual with spirit and dexterity,
they would not have done anything extraordinary, since every philosophy which is built up on the individual alone
can be only half the truth of pantheism Already remarked, the individual alone can not explain the world. The whole
truth can only lie in the reconciliation of the individual with the unity. I have accomplished this reconciliation in my
work, and I am definitively accomplished, according to my firm conviction.
All philosophers since then have failed because they were unable to create a purely immanent and no pure
transcendental domain. Both areas have been
ii 536 And therefore the world (the immanent region) became confused, unclear, mysterious.
I have now carefully examined the human faculty of knowledge, and have found that the important intersection
between the ideal and the real, which must precede the separation of the immanent from the transcendental domain,
has not been made by either Kant or Schopenhauer. Both attracted the whole world to the ideal side and left on the
real one unknowable x stand. (Thing-in-itself, unbounded, eternal will.)
I then showed that space and time are indeed ideal, but not a priori, but a posteriori compounds of reason on the
basis of a priori point space and the a priori present; So that individuality and development are real, ie, independent
of a knowing subject. Matter alone separates the ideal from the real, for the cause of the phenomenon is, as I have
shown, only power.
On this point, and upon all the other results of the analysis of the capacity of knowledge, I also showed that we
can never get to the hand of causality into the past of the things which all philosophers tried before me, but only by
the hand of time. In this way I found a transcendental domain, that is, a simple unity: pre-worldly and submerged.
The simple unity disintegrated into a world of multiplicity, that is, when it was born.
In this way I gained two domains which followed one another, of which the one always excludes the other, and
which, being not coexist, can not confuse and obscure each other. I have not succeeded in creating the prehistoric
territory, but I have proved with logical rigor that before the world there existed an unrecognizable unity for us.
Now I was only allowed to build philosophy on the real individual; For now, indeed, the individual was the only
real thing in the world, but all the individuals embraced the origin from a simple unity
ii 537 As with an inseparable band; Or, in other words, the dynamic connexion and uniform motion of the universe were
founded without a simple unity in or above the world, and although there are only individuals in the world.
How fruitfully this separation of the immanent from the transcendental region proves itself will be seen from the
work itself: the most difficult philosophical problems, of which I will only call the cohesion of freedom and
necessity, the true essence of fate, and the autonomy of the individual Easy and completely free.
They will also find that the philosophy of salvation is nothing other than the confirmation of pure and genuine
Christianity: the religion of redemption. The one who founded the indestructible nucleus of this on the basis of
 knowledge, and so I said in my work, that pure knowledge is not the antithesis but the metamorphosis of faith. "- - -
My attitude toward Schopenhauer, then, is that I adhered to the individual will to life that he had found within
himself, but made all the laws of logic into an all-unity in the world; And my attitude toward Herr von Hartmann is that
I will fight the further development of this all-one will with all the spiritual power which is at my command.
My chief attack will also be directed against a change made by Herr von Hartmann in the genius system of
Schopenhauer, by which the foundation was destroyed, Schopenhauer says quite rightly:
The fundamental feature of my doctrine, which contrasts it with all that has ever existed, is the total division of the will from
the knowledge, which both the philosophers, who have preceded me, are inseparable, indeed, the will as by the knowledge
which is the fundamental substance of our spiritual being , Conditioned, and even generally regarded as a mere function of
them.
(W. id N. 19.)
ii 538 Herr von Hartmann had now nothing more to do than to destroy this great and important distinction: that which had
removed a rock from true philosophy, and made the will again a psychical principle. Why? Because Herr von
Hartmann is a romantic philosopher.
The only bribe in the philosophy of Herr von Hartmann is the unconscious. But has he grasped it deeper than
Schopenhauer? In no way. Schopenhauer has unconsciously illuminated and portrayed the unconscious wherever it is
found at all: in the human spirit, in human instincts, in the animal instinct, in plants, in the inorganic kingdom, and
partly sketched, and partly unsurpassed. Herr von Hartmann took possession of Schopenhauer's thoughts and dressed
them in new robes; But these are products such as those of a patch cutter. One can also say that what Schopenhauer
gave in the most concentrated solution watered Herr von Hartmann. The rational man, who wishes to know the
unconscious, may leave the bland sugar of Herr von Hartmann standing quietly and refreshing himself with the
delicious sweet drops of the great spirit of Schopenhauer. It saves time and has an incomparably more intense
enjoyment.

----------
 I. Introduction.
ii 539

They begin, Herr von Hartmann, your work: "The Philosophy of the Unconscious" (Berlin, 1871, 3rd ed.), In the
words of Kant:
To have ideas and not to be conscious of them, there seems to be a contradiction; For how can we know that we have them
when we are not conscious of them? But we can indirectly be conscious of having an idea, whether or not we are directly aware
of it.
(Anthropology, 5)
Kant here expresses a truth which can not be denied. But it is only a truth connected with the whole . 5 of
anthropology. What kind of unconscious ideas did Kant have in mind?
When I am conscious of a person I am aware of, whether I am not aware of his eyes, nose, mouth, & c., I am really only
concluding that this thing is a man; For, because I am not conscious of the fact that I perceive these parts of the head (and so
also the other parts of this man), I would not be able to assert the idea of them in my view; To see a man; For from these
representations the whole (head or man) is composed.
(Ib).
Kant calls such representations obscure, dark, and says,
That the dark representations in man (and so also in animals) are immeasurable, while the clear ones contain infinitely few
points of our sensory perception and sensation, which are open to consciousness.
(Ib).
ii 540 Was it, Herr von Hartmann, philosophical honesty to touch these statements of Kant only superficially?
What is an "unconscious idea" at all? In philosophical artificial language the two words represent a contradiction in
adjecto group; The people, on the other hand, would say: an unconscious idea is that which is silver gold. In a word,
we are faced with an expression which might be the keystone of a pyramid but can never be the foundation. But you
seem very brave. On the fourth page of your book,
I refer to the unconscious will and the unconscious idea in one sense, with the expression "the unconscious."
Was the philosophical honesty, Herr von Hartmann? Understand me, by the way, I ask very much, not wrong. I
distinguish philosophical integrity from the sharpest of bourgeois honesty. I am firmly convinced that you would not be
able to marry one of your fellow men either by one mark, or by a million marks. I regard you as a good and righteous
person in the bourgeoisie, for the reason that you are a pessimist, that is, a student of Zoroaster, the ancient Brahmans,
Budha, Christ, Solomon, and Schopenhauer whose ethics are based on pessimism; But in the philosophical field there
is a bond before your eyes, and you can not distinguish the righteous from the dishonest. To your excuse, I will assume
that an "unconscious will" (not an "unconscious idea", which I must necessarily reject) has produced its proceedings,
although it has been very difficult for me to accept this, for Christ said very correctly:
If I had not come, and had told them, they would have no sin; But now they can not pretend to excuse their sin.
(Ev Joh 15:22)
 But what was Christ for the Jews was Kant and Schopenhauer, Herr von Hartmann. They know the Critique of Pure
Reason, and have certainly read Schopenhauer's expression several times that it is dishonest
ii 541 Philosophical system does not begin with the investigation of the faculty of knowledge. They were, therefore, warned
by a venerable mouth; Two great men had appeared before you, and said to you, "If you begin your work with the real
world, you are a dishonorable philosopher, which we can not and will not enter into our honest community."
You can not, therefore, pretend to excuse your sin.
Nevertheless, as I have said, I will assume that you had "unconsciously" sinned. -
It is known to you that Herbart's psychology (his best essay) is, in the principal, the execution of Kant's
pronouncement. Herbart, as it were, divided the human mind into a small, light cabinet, and a large, dark prescale. The
enlightened cabinet is the consciousness, the dark primal is the unconscious. Our ideas, thoughts, etc., are now
constantly flowing out of the cabinet into the ante-hall, and from this into the cabinet. On the threshold of
consciousness there is always crowding and struggle (Herbart has described this fight very nicely). As soon as an idea
crosses the threshold and flies into the Cabinet, it becomes a conscious, in the opposite case a dark invisible idea.
With this reference to Herbart, I should calm down. I will not, however, because the problem has become much
deeper by Schopenhauer's unconscious will. The present state of critical philosophy is no longer about ideas which
have been generated in consciousness, and then have been absorbed into the spiritual flood, where they are soon above
and then below, but chiefly such productions of mental activity, which suddenly appear in the light of consciousness
Without knowing how they came into being: they are new ideas, thoughts, feelings for consciousness.
I will, therefore, make a little psychological excursion with you, proceeding from the center of your book, where
you have dealt with the knowledge, after you have narcotized your readers by a wealth of fascinating results from the
natural sciences. That too, Herr von Hartmann,
ii 542 Was not honest; But I beg your pardon: Do not be angry with me that I have had to show you three "unconscious"
dishonesties on the fourth page of your book. -
According to Schopenhauer's doctrine man is a union of a metaphysical unconscious will with a secondary
conscious intellect. I have already pointed out in the introduction that the separation of the spirit, resp. The
consciousness of the will, the primordial, the primal principle, was an immortal act of Schopenhauer, which you, Herr
von Hartmann, certainly can not get rid of with your sophisms and confusion. Since Schopenhauer, the will has no
longer been a psychic principle, and for every rational, the acts about whether the will is a function of the mind or not
is definitively closed. They have, however, the courage to assert:
Will and imagination are the sole psychic basic functions,
(3.)
But you also have the sad glory of standing on the same level with those whom Copernicus have not understood, and
still confidently believe that the sun is turning around the earth. Just as critical philosophy has once and for all made
the world a phenomenon which is not identical with the cause of the phenomenon, so did the real thing-in-itself, begun
by Schopenhauer, Philosophy made the will to the sole principle of the world, to a non- mental. You and a whole
Legion of like-minded will never succeed in getting us, the real pupils of the great master, from this splendid priceless
achievement in the domain of the thing.
The human brain is an organ of this will, which is purely objective in the blood alone, in this "very special juice."
The blood actuates the brain, and this action produces the consciousness. Consciousness is merely a phenomenon
which accompanies the functions of the brain: imagining, thinking, and feeling, and always only one of them takes
place at a certain time in the center of consciousness. Consciousness is so little of any of these activities of the brain
ii 543 To separate like the fragrance from the fragrant flower, the heat from the fire, and Locke was perfectly right when he
said:
To have ideas and be conscious of something, is the same
(On human Understanding II. Cap. I, . 9.)
To say, man always thinks, but is not always conscious of it, means as much as: his body is extended, but has no parts; For it
is equally incomprehensible to say that a vast body has no part, as a being thinks without knowing it, and without noticing that
it thinks. It is just as easy to maintain the hypotheses that a man is always hungry, but he does not always feel this, although
hunger exists precisely in this feeling, as is thinking in the consciousness that one thinks;
(Ib. . 19)
Which absolutely correct utterances of the great thinker you squabble on the most superficial.
How, Herr von Hartmann, do you let the consciousness arise?
In order to answer this question, I must first draw some of the basics of your system to the light.
As I already pointed out above, you first distinguish:
1) An unconscious will;
2) An unconscious idea.
This is self-evident
3) A conscious will (arbitrariness);
4) A conscious idea.
These principles are joined
5) The human body, ie matter.
Matter also dissolves in unconscious will and unconscious imagination; It appears, however, as matter, as opposed
to the psyche.
For you, Herr von Hartmann, Kant did not live, for you Schopenhauer did not teach. You bold romantics want to put
us back on the sterile ground of pre-Kantian pure rational psychology. We thank you for your "stale cabbage." (David
Strauss.)
Now that you had finished the masterpiece in incredible blindness, put matter back into opposition
ii 544 To the mind, to the thinking substance, to the psyche, let the consciousness arise in man in the following spiritual way:
We hold "will and imagination" as the unconscious and conscious idea of communion, and place the form of the
unconscious as the original, but of consciousness as a product of the unconscious mind and the material influence upon it.
(402)
Earlier, we had found that consciousness must be a predicate given by the will of the imagination; Now we can also specify
the content of this predicate: it is the stupefaction of the will over the existence of the imagination that it does not want and yet
is sensitive.
(404)
Suddenly, the organized matter enters into this peace with itself, creating an astonishing individualist with an idea which
falls from heaven as it is, for he finds in himself no will to this idea; For the first time, "the content of the intuition is given to
him from the outside." The great revolution has taken place, the first step towards the welter solution, the idea has been torn
loose from the will (!) In order to face it in the future as an independent power (!!), in order to submit to it ( !!), whose slave she
was so far. This support of the will to revolt against its hitherto recognized rule, this look which the intruder makes of the idea
in the unconscious, is the consciousness.
(404, 405).
It has been assured me, on the credible side, that Schiller, like Schiller, regarded his "robbers," his "philosophy of
the unconscious," as a serious juvenile sin. You might give your right hand, yes, both hands, if your work had not yet
 appeared. Of course, if you had to write the work now, you would use a lot of what is in your book: the above three
passages would not, however, appear in it.
Schopenhauer's great merit is that he set the body identical with the will. The body is only the one in the
ii 545 Subjective forms of intuition. Schopenhauer, however, did not establish this adequately, because he did not make
matter through and through perfectly (in the head of man alone). His explanation: the body is the manifestation of the
will, is, therefore, a true truth, without a reason. I have shown in my principal work the pure idealism of matter, and
thus, first and foremost, the antagonism between thinking and extended substance, which in the time before Kant
terribly tortured and annihilated the philosophers.
If, in this respect, I pursued the right path pursued by Kant and Schopenhauer, and then completely rejected it, I
must, on the other hand, decisively reject the other path of Schopenhauer, in which he brought the intellect into conflict
with the will.
I have proved that the intellect can never enter into an antagonistic relation to the individual will, which is the Lord,
the prince, and the only principle in the world. The intellect is the function of an organ which has emerged from the
will, as is the digestive function of an organ which has emerged from the will. Just as the stomach can not be hostile to
the will, the brain can not rebel against the will. If the will acts with the intellect, if the intellect reproaches the will,
etc., it is always the will, which in one of its organs struggles with itself, reproaches itself.
However, they walked confidently down the wrong way Schopenhauer's gone, because you, as a romantic, a
sympathy de cur have with all the metaphysical, hyper physical, transcendent, supersensible and nonsensical, so even
with the errors of Schopenhauer, while only a sympathy d'piderme between the Immanents, rational and natural ones,
and thus also the achievements of Schopenhauer's philosophy and you. In this way you have come to the abyss on the
wrong track, have fallen, and your talent has broken the spine. They have become a mental disability. Do not think I
feel harm. This devilish feeling is alien to me at all. I say this rather
ii 546 With sorrow; For nature had given you a good pound in the cradle, with which you could have accomplished
significant things. But they have perished from the arrogance of youth.
And now I will explain to you more specifically how consciousness arises, and will show you what is to be
understood by unconscious imagination, in a manner which a child can conceive.
The human individual will to life (thus not the arbitrariness), the demon or, objectively expressed, the blood, is
unconscious. The mind, the psyche, or, objectively expressed, the brain, is conscious. The brain is like the stomach, the
genitals, the hands, the feet, etc., of this unconscious demon. Just as the gastric juice has a very specific nature, as the
grasping of an object by hand has a definite specific kind, which is as little to be separated from the grasping as the
hardness of the granite, consciousness is most intimately connected with it The activities of the brain, which we call
thinking, feeling, and imagining.
Consciousness arises at the same time as thinking, imagining, feeling, the contact of the blood with the brain, and
digestion with the secretion of the gastric juice by the contact of the blood with the stomach.
The brain is actuated by the blood, and the consciousness is given at the same time with the touch.
How the spark arises when the steel is hit upon the fire-stone, the consciousness arises when the demon actuates the
spirit. And if the blood recedes more or less, ie, its energy diminishes, the consciousness also becomes duller, lighter.
The unconscious is not opposed to an intruder, as you say, to matter, but the demon wants to know, to think, to
imagine, to feel, and therefore he has sent his "only begotten Son," the mind, He feels in his organ. An antagonism, a
struggle, an liberation of the intellect from the will, an intellect as an independent power can only be spoken in the
madhouse, not among sensible people.
ii 547 The function of the brain is now not a single, but a multiple one. The mind thinks, looks, feels, and indeed the brain
never rests as such: it is also active in sleep, in impotence and anesthesia. But the center of consciousness is always
only one, and man can only be clearly conscious of what is in the light of this one center.
I must now determine this relation more sharply.
Consciousness, therefore, arises from the contact of the blood with the brain. But we must not imagine it under the
image of a point, but we must think of a certain extent, and it is best to compare it with the retina. As the retina, as an
extended organ, sees a whole tree standing before me, but clearly sees only that part of the tree which is its center, I can
at the same time imagine, think, and feel, but at a given moment only One of these three functions. Let's put the case:
They looked out into the street, at the same time with a needle in their hands and at the same time also thought of a
friend. The people, houses, horses, etc. you see, the pain you feel, and what you think are products of three
fundamental functions of the brain, and you have the same consciousness. But are all these products in clear
consciousness? In no way. If you make an attempt, you will find that your mind is always jogging these products
through the center of consciousness and is only conscious of what is at the bright center.
This state of affairs is quite clear when a thought or a feeling or an idea is very powerful: then a feeling remains, for
example, in this point, and we can neither clearly think nor clearly imagine.
This center of consciousness is now the ego, the ego, the ego, or the self-consciousness which is thought in man. Its
form is the present, an a priori form. Self-consciousness stands and falls with the thinking, the self-feeling of the
animal with feeling
ii 548 And the ego is always contained in these functions, though at times concealed. For this reason, feeling and thinking are
also given directly to the consciousness, whereas this is not the case with imagining. The idea in itself is an
unconscious work of the mind and is only indirectly conscious of us, namely, when we link it to the ego. But since in
this connection we do at all events what we call imagination, the three functions of the mind are still on the same level.
The unconscious function of our mind is now fundamentally different from the clear discussion, etc. discussed
above, and the obscure presentation.
If, for example, we are conceived in the deepest aesthetic contemplation, at this moment only the visual image, the
statue, the landscape, etc., are fulfilled. The point of consciousness. The other activities of our mind, which we call
thought and feeling in the light of consciousness, are not in the meantime, but we must not call them unconscious
thought and feeling, for thinking, feeling, and imagining are inextricably bound up with the consciousness of how the
heat with the Fire. What these functions are, in themselves, independent of consciousness, I now leave untarnished. I
can only conclude that it is not a miserable word-cleverness, not a division of the same concepts. The problem is
exactly the same as the difference between object and thing-in-itself, appearance, and reason of appearance: both
problems coincide. For the time being, I merely establish that there is only conscious thinking, feeling, and
imagination, but that the mind also functions without consciousness.
If, on the other hand, contemplation ceases through some disturbance, thoughts can suddenly reach the point of
consciousness which we have never had, that is, the product of an unconscious function of the brain suddenly becomes
conscious of us because our mental power is not celebrated But was still actuated by the blood; But their products
could not be brought to the point of consciousness, where they would have become ideas, because the point of a more
powerful one
ii 549 Thought. Likewise, ancient thoughts could have fulfilled our consciousness.
Even Schopenhauer blended the unconscious functions of the brain with the conscious functions (thinking, feeling,
imagining) and the unconscious products with conscious products (thoughts, feelings, ideas), which must be kept
strictly apart, As all your philosophy proves. Schopenhauer says:
 If we compare our consciousness with a water of some depth, the clearly conscious thoughts are merely the surface; the
mass, on the other hand, is the obscure, the feelings, the imitation of the intuitions and of the experienced at all Core of our
being is. Rare is the whole process of our thought and resolution on the surface, that is, there is a concatenation of well-thought
judgments; Although we are striving to be able to give an account of ourselves and others, but usually in the dark depth the
rumination of the externally obtained material, through which it is transformed into thoughts (?); And it happens almost as
unconsciously as the transformation of the food into the juices and substance of the body.
(W. W. and V., II, 148.)
In sleep, in fainting, in anger, in anesthesia, in ecstasy, consciousness is always present, because the blood can only
leave the brain in the death of the individual. The blood actuates the brain as long as man lives at all, but in the manner
and manner of action are differences, and consciousness, therefore, has degrees.
In all of the states of the human being the sensory activity is either completely or very much paralyzed. The external
world, therefore, does not occupy the point of consciousness, and now the inner state is either reflected in extraordinary
self-consciousness with extraordinary clarity and sharpness (this is the case, in particular, in narcosis), or wandering
dream-forms. Man always dreams in sleep because no organ of the body can be absolutely inactive at all (the external
movement, the change of location is quite incidental, though
ii 550 For example, the arms are motionless in sleep, yet they are not motionless inwardly). Consciousness can never be
extinguished in life, only in death. But in the waking condition, we are seldom conscious of the activity of the brain in
a state of numbness. The fact that we are conscious of the state of consciousness is evident from the fact that we
remember many dreams. Could we remember them if we had not been aware of them during their course?
You see, Herr von Hartmann, the demon is and always remains the lord and prince, against whom a rebellion of the
organs can not take place at all. In cramps and in sickness, the demon wants only to assert his right in his own house
against extraneous disturbances: in his state there are only absolutely obedient slaves, in whom the idea of rebellion is a
bare impossibility.
There is thus in man:
1) Unconscious functions of the brain, which may not be called unconscious thought, unconscious feeling,
unconscious imagination;
2) Unconscious products of these activities, which may not be called unconscious thoughts, unconscious feelings,
unconscious ideas;
3) Conscious functions of the brain, just: imagining, feeling, thinking;
4) Conscious productions of these conscious functions, simply: ideas, feelings, thoughts.
Moreover, the conscious functions and their products stand and fall with the brain, because consciousness is
inseparably connected with it. But also the unconscious spiritual activities and their products stand and fall with the
brain. If one assumes the fact that the ganglia, the plants, and even the inorganic organism have acted in the most
inscrutable and audacious manner, one can also teach: to digest the ganglia, the hands, the brain, the eyes, & c , Only
the brain showed you the activity of imagining, as only the stomach showed you the digestion. They generalized the
activity of a single organ, that is, they triggered the imagination of the brain
ii 551 And transferred it not only to all organs of the body, but also to the whole nature, also to trees and bricks. I certainly do
not need to characterize such a method: it directs itself.
Consciousness-I repeat it-is the spark in the demon's contact with the mind, the blood with the brain, the heart with
the head, as Budha already correctly taught. He said:
The heart is the seat of thought. One can say: the heart feels the thought, carries it, supports it, or else: it throws it out, hurls
it up. The heart is the cause of mano-winyna, that of consciousness.
 (Spence Hardy, Manual of Budhism, 402.)
So 2,500 years ago it was already taught what you only now learn through me. But Budha was also Budha and you
are - Herr von Hartmann.
They have not only recognized the unconsciously earnestly and scientifically more closely understood by
Schopenhauer in the Occident than the immortal genius, but have made it into something that the truth will never press
its seal. They have watered what Schopenhauer said about it, and then poured the muddy foam of their thoughtlessness
upon it. Now, before I carefully examine this opaque foam, I will show how the unconscious which Schopenhauer left
his successor to be further investigated.
I have shown that individual consciousness, the only principle in the world, is not consciousness but movement
alone. It is his only real predicate. The first blind, unconscious movement which the individual had received, was the
disintegration of an unfathomable, pre-worldly, simple unity. In his movement Trieb was inextricably linked to the goal
and goal. There can be no question of an idea of the goal in the first individuals of the world. Her first impulse was
everything. This impulse now still lives (but modified by all that has now flowed from the beginning of the world to
the moment, to the individual) in the unconscious demon of every
ii 552 People. Therefore the infallibility, therefore, the security of the pure demon, resp. The pure instinct in the animal, the
planting and the impulse to an ideal center, or in all directions in the inorganic kingdom. With this unfailing blind
instinct, the consciousness in man is united. The demon has only created a brain, a thinking, feeling, intuitive organ, to
which consciousness is peculiar. It has born out of itself, because it has a quicker, better movement toward the object
which is without its imagination wanted. The human movement is always and always, viewed in detail, as a life-course,
a resultant and always the best for the individual as well as for the cosmos, whether a man must also go to the breeding
ground for one of his actions. There is never, Herr von Hartmann-I beg of you, to be aware of this, never an antagonism
between spirit and will, but always only cooperation, even though a conflict of motives in the spirit often precedes a
human act of will.
This demon I then finally revealed in metaphysics as a will to death. The will to death is, in the light of
consciousness, the essence of the unconscious, and indeed of the individual unconscious, not of your dreamed,
imagined, all-one unconscious. The unconscious individual demon and the conscious mind strive for absolute death,
they cooperate in this endeavor, support themselves, help each other and will reach their goal in every human being
sooner or later. I also explained why man on the surface is a will to life, by showing that the will wants life as a means
of death (gradual weakening of power).
This is the true unconscious, that is, the real harmony in the universe, in spite of the conflict, the jamming and the
witticism, in spite of the conflicts in one and the same breast, in spite of the life-giving and life-throats of the struggle
for existence. In the world there are only individuals. But the origin is wrapped around a simple unit like a band
(dynamic connection of things). This unity wanted to be non-being, and therefore conspires everything in the world
ii 553 And in the individual after non-existence. In the world antagonism prevails because of the general goal, because the
goal can only be attained by struggle, weakening of power and ablation; In the individual there is no antagonism but
harmonious cooperation.
And now, after this necessary preliminary discussion, I will show you, Herr von Hartmann, how darkly and
irrationally chosen were the paths which you had to walk, so that you and those of you seduced the best movement with
intent on the single individual, With the intention of the World Government.
Since me the division of science in psychology, physics in the broadest sense (which also includes the aesthetics,
ethics and politics in itself) and metaphysics is most common, allow me, your "unconscious" thoughts foam from the
point of view of these disciplines and in given order to judge.
 II. Psychology.
ii 553 U

Two of your heroic achievements in the psychological field have already been illuminated: They made the
will again a psychical principle, and declared consciousness
For the support of the will to revolt against his hitherto recognized rule, for the attention which the intruder makes of the idea in
the unconscious.
(405)
To this immortal explanation you set the crown with the remark:
Consciousness as such, therefore, is, according to its concept, free from the conscious relation to the subject, since in itself it
is only a matter of the object, and only becomes self-consciousness by chance that the idea of the subject becomes an object to
it.
(400)
This passage, too, Herr von Hartmann, I reckon among those who deeply regret you. It can not be otherwise
ii 554 be. If I had written this passage, as your philosophy of the unconscious at all, I would hurry over the sea and be
ashamed of myself in the virgin jungle of Brazil.
Have you not, for a very brief moment, thought of a man whose senses are dead, and who can no longer have life-
warm ideas, and which nevertheless reflect his inner and physical states, that is to say, self-consciousness? He would
feel pleasure and pain (states of the demon), pain and voluptuousness (states of the organs), and be fully conscious of it.
Is the interior of man the object for him? In self-consciousness, the subject and the object coincide, and we feel
ourselves directly in feeling; Only in abstract thinking does this feeling become objective, ie, objectively.
Herr von Hartmann! I hope that I can end this criticism with philosophical calm. I hope so. I can not say it with
certainty, and so I beg you, not to take offense, if I sometimes lose my patience and become angry.
How, then, do you first allow the external world to arise in a knowing subject?
In your essay, "The Thing in Itself," on the title page, when I had read it, Goethe's word:
"The child of the boy is master of the train"
, You come to a transcendental causality, which is to be identical with the a priori category of causality (p. 77). They
say:
Consciousness, in his subjective category of the cause, thinks discursively what is intuitively conceived in the unconscious
ideal-real causal process.
(76.)
In consequence of this identification, you assert, in other words, without a subject, the things of this world would be
in a real causal nexus.
Here, too, Herr von Hartmann, you will soon see if you do not already know it "consciously" or "unconsciously."
Here, at the first step into philosophy, you speak as if Kant and Schopenhauer were not yet in the world Been
ii 555 Or rather, with a breath from your "divine" mouth, you think that the thought-systems of our philosophical heroes, as
built with rocks, can be blown out like card houses. But you will not succeed.
 The a priori law of causality, that is, the transition from the action in the sense-organ to its cause, is, as
Schopenhauer has found with the greatest human prudence, the exclusive function of the understanding.
As a pioneering genius, he could, in astonishment at his splendid deed, lose his prudence. In his rejoicing, prudence
could be a truly great achievement, for Schopenhauer was a man, not a god. So he stopped here; Indeed, he declared
that the cause of the change in the sense-organ is subjective, as it is itself. (As a matter of fact, he later recalled this
deliberate (?) Confusion of efficacy and cause.)
Kant had explained causality, that is, the relation of cause and effect, in which all objects, all phenomena are always
in pairs with one another (differ, please, this causality from Schopenhauer's law of causation) for an a priori category or
form of thought, And added that from this ideal affinity of the phenomena the empirical is a mere consequence, or, in
other words, if the ideal causal nexus is continued, the things in themselves are in no affinity with each other.
Both great thinkers are therefore in common:
1) That without a subject of causality it can not be said at all that without a subject a causal nexus does not exist
at all, that causes and effects are words which stand and fall with the subject;
2) That causality can not lead to the thing-in-itself.
As you know, Kant has nevertheless, with the ideal causality, opened up the thing-in-itself; But as you are also
aware of, you must condemn your proceedings, and so it remains with what I have said under 2.
With regard to the sentences under 1, they will never be overthrown; It is rock-solid that with the subject the words
cause and effect stand and fall. Only |
ii 556 For a knowing subject there is a causal nexus: no change in a thing in itself is the effect of a cause.
I have, however, shown that the Schopenhauerian a priori law of causality gives instruction to a power independent
of the subject, to an efficacy of the thing itself, which is not a cause on the real, ie, independent of the subject,
It will be clear to you that this is not a miserable word-cleverness, or the description of the same thing with two
different words, but a thoroughly necessary separation of two fundamentally different concepts in philosophy which,
when intermingled with one another, The way to the truth always obstruct.
There is in the real domain, first, a relation between two things in themselves, that is, the force of one brings about a
change in the power of the other; All the things of the world are in a real affinity. But the former relation is not the
relation of the cause to the action, and the latter is not a causal nexus. The real affinity is the dynamic connexion of the
world, which would exist even without a knowing subject, and the real relation in which two things stand, is the real
success that would also exist without a knowing subject. It is only when the subject approaches both contexts that it
brings real success into the ideal relation of the cause to effect, and all phenomena depend on a causal nexus or, better,
it recognizes a real success with the aid of ideal causation and with the help of the ideal community ) The real dynamic
context of things.
Herr von Hartmann, therefore, certainly does not have a transcendental causality, but only an ideal, in the head of
the subject.
The Ideal Causal Nexus is not completely independent of a real "causal process," as Kant and Schopenhauer
suggested, but rather a harsh efficacy of things in themselves
ii 557 We can spell out and recognize with the aid of purely ideal causality and the purely ideal community.
I have also shown in my psychology (analysis of knowledge) that only Schopenhauer's law of causality is a priori.
The Kantian categories of relationship: causality and interaction, compounds a posteriori of reason under this Act are a
priori. They are therefore not Urbegriffe, a priori concepts, categories, as Kant taught, but they are, as he stated very
true for all time: purely subjective, purely ideal, are only in our heads, are conditions of the possibility of experience in
 general and have Only a meaning and a meaning in their application to experience. In and for themselves, without the
material from the outside, they are dead and nothing at all.
But they came into the world with an iron forehead, and said harshly: "Kant has been a simple-minded dreamer.
There is also cause and effect in the world without a knowing subject. "Furthermore, you have the boldness to say,"
There is no interaction. "And why do you say that? Because Schopenhauer had said it on the basis of a
misunderstanding (as I believe in his honor). I confidently assert that Kant's relation with the category of interaction or
communion, that is, with the third analogy of experience, is the most precious pearl of his transcendental analysis. But
they declare the community to be
"A self-defeating conception." (D. as 81)
The intellectual giant, to whom even the great King of the King must bow!
Of the Kantian categories, you, with the utmost graciousness, leave only the following:
Of the quantity quality relation modality
unit reality subsistence To be there
multiplicity causality necessity
That is, you philosophized again, as if Schopenhauer, whose faults and errors you had appropriated with so much skill,
had not lived at all.
How, after Schopenhauer's faulty but brilliant, great criticism of Kant's philosophy appeared
ii 558 is, nor can speak seriously of a priori concepts, is beyond me. It is really too sad to see how slowly the truth prevails,
while the lie finds everywhere free path.
They thus leave the above-mentioned forms of thought and explain coldly,
That the same are the forms of existence of what is in itself, as are the forms of thought of the thought.
(D.R. 89.)
Or, in other words, they again confound the forms of the thing with the subjective forms, as in the case of causality, ie,
you
All the rare spirits, like Locke and Kant, had separated from the sharpness and pondering with an incredible amount of effort,
now back into the mash of an absolute identity.
(Schopenhauer, Parerga, I. 104.)
No, Herr von Hartmann! The truth still has faithful Templeisenes, who, if need be, should leave their lives for the
noble goddess, and these Grail Knights will never allow immature boys to play with the few achievements of the rarest
spirits as with beans and peas, Throw fire.
The categories left by you in the Kantian table are neither forms of thought, nor forms of the thing-in-itself. For the
time being, we have, as you will remember, two ideal combinations which can be brought under the categories of
relation:
1) The causality, which I have called general causality;
2) the Community.
But both are not Urbegriffe a priori, but - as I can not often tell you - links a posteriori of reason on the basis of a
priori causality Act (transition from the action in the sense organ to the cause).
Let us go further.
Are space and time ideal, only in our head, according to Kant's doctrine, or are these forms ideal and real?
They assert the latter, and look distinguished, and with the air of ingenuous superiority, upon the spiritual as small as
it is corporeal
ii 559 Small males called Kant. What Kant! What this hollow head has written,
 Must finally be treated with due dignity.
(D. 97.)
They say:
Space and time are as well forms of existence as forms of thought.
(290)
The thing-in-itself is temporal in its existence.
(D. 90.)
On page 114 (D. as), you speak of a "real space" and on page 602 of your main work is:
In my opinion, space and time are also forms of external reality as the subjective concept of the brain.
If this were so, Herr von Hartmann, Kant would have been nothing more than a nascent little fellow, and at most a
talentful head, but no groundbreaking genius; For if Kant's philosophy about the human intellect is denied all value,
then what is left to be worth in his works? His ethics, for example, which ended in a moral theology? His aesthetics, for
instance, which, according to a few good ideas, is nothing positive but only a critical- Negative? His attack on God,
which ended with the postulate of a God?
This clear fact, Herr von Hartmann, should have made you very, very suspicious; For whoever reads for the first
time, whatever a page of the Critique of Pure Reason, immediately has the idea that a superior mind speaks. This dark
feeling is transformed, in Kant's opinion, to the clear judgment that
Kant is perhaps the most original head that nature has ever produced. (Schopenhauer.)
You too, Herr von Hartmann, had to feel this, for your mortal enemy must let you know that you are very talented. And
yet you have dared to draw Kant down to the level at which you stand, by declaring transcendental aesthetics and
transcendental analytics, the most wonderful flowers of the greatest human depth, for idly fairy tales.
ii 560 Oh, Herr von Hartmann! Not for the treasures of the Indies, as they say, not for the Cakrawartti -Krone, ie the
Caesarian rule over the whole earth, I would have like your opinion as to the "Alleszermalmer". And if I had had no
other uplifting consciousness than that, Kant, I would still exchange with no one in the whole world. I would, like
Hamlet, imagine a king, if I were only in a nut shell.
Nevertheless, I can deliberately to space and time, not quite condemn, and may you infer from this that I kritisire
sine ira et studio your fonts. What I have been told of you, in particular, that you have regretted having given your
principal business so early to the public, as well as your pessimism, have aroused a certain sympathy for you in me,
without personally knowing you personally Reason must not be reminded of justice and justice alone. I am anxious to
gain good pages from your writings, and only where you want to cover the existing good in philosophy in blue haze, or
guide the mind to old or new ways, I must, as a champion of truth, lie in your works- Not your person - a cuirassier.
The problem of the true nature of space and time was so extraordinarily difficult that it could not be solved by a
thinker alone, Scotus Erigena sprinkled a piece of the shell of the hard nut; Spinoza bit a tooth on it; Locke gathered his
whole mind to reveal the core; Berkeley then blew off a piece of shell again and Kant finally laid half the core.
Schopenhauer is not to be mentioned, since he readily incorporated the results of the transcendental aesthetics of Kant's
"world as an idea."
You too, Herr von Hartmann, have carefully investigated the problem, and I consider your study: "The thing in itself
and its nature," despite the fact that the results of this work have been consistently false, for the best that you have
written. This study and your treatise on the misery of existence will bring your name to posterity, though not
ii 561 To the whole posterity, at least for several generations, and you may confidently say: I have not lived in vain; the "trace
of my earthly days" will not be lost so soon.
 In the book you mentioned, you were trying hard to resolve the problem. But what have you achieved? They finally
came to glue the scarfs scraped off by Scotus Erigena, Berkeley, and Kant, and put them back on the open half-core.
They explained as above: space and time are subjective and thing-in-itself forms. They again poured all the
achievements, like your great model Schelling, "into the mash of absolute identity." (Schopenhauer.)
And you were so close to the truth! - so close that I can not understand how it was that you uttered no cry of joy and
how Archimedes shouting / erhka) I've found it! For your good genius had allowed you to be cut off from the
polemics of Kant with the little Klffer Eberhard, and you had already, just as Kant himself, precisely distinguished the
intuition from pure intuition. There was only a very small step to be made, and the other half of the shell would burst
into a thousand pieces before the fascinating prospect.
So you are leaving me to do the last work, and I thank you for your "unconscious" magnanimity.
I have proved that the a priori form of time is the present, the a priori form of space is the point-space. Time and
(mathematical) space are compounds a posteriori of reason, but still purely ideal, as Kant taught properly: they are not
a priori, which is a big difference. Or, in other words, there is no space outside of the head, or a time, just as there is no
causality and causal affinity of things outside the head.
But what is the ideal form of space and time in real life? The point of the present is the real point of the movement;
Of time the real movement, the flow of becoming; The point-space the extent of an individual, his force sphere, his
individuality; And |
ii 562 the mathematical space (pure intuition a posteriori, not a priori, as Kant taught) that - absolute nothingness.
All these a priori and aposterior (but purely ideal) forms are given to us in order to recognize the external world, that
is, the things in themselves and their movement (development). The point-space does not give the objects the
extension, as little as the time gives the movement, but the point-space recognizes only the extent, the time only
recognizes the movement, the development of things.
It will be perfectly clear to you, Herr von Hartmann, that here again we are dealing not with petty hyphenation and
the violent separation of identical concepts, but with different concepts. To the common man, that is to say, the
philosophical raw, it may well be the same whether I say that every thing is spatially, or every thing is extended; Every
thing is temporal or every thing has inner movement, is animated, develops; But you have been thinking about space
and time, very long and earnestly thought, and you are well aware of the great consequences of this necessary
separation of the ideal and the real in the philosophical field. I will therefore no longer stay here, and only draw your
attention to the conclusion to a single conclusion, which flows from our investigations so far with logical necessity:
That infinity is to be found only in the head of man, not in the real realm. Only the subjective forms are given the predicate
"infinitely," because the synthetic activity of reason and its ideal products, the ideal forms, must necessarily be boundless, they
should be capable of knowledge at all. Consequently, this predicate "infinite" must never be attributed to the force itself, resp.
To a composition of individual forces.
Would you like to say this, Herr von Hartmann? If you do, our further investigations will be very smooth.
Space and time, therefore, belong to the categories of quantity on the Kantian table of categories, and I beg
ii 563 They that are left "original idea a priori," unity and multiplicity, kindly throw away from you. At the same time, I
would ask you to note, however, that space and time are no categories and no pure intuitions a priori, but illustrative
compounds a posteriori.
Since the categories of modality, as you know very well, do not contribute anything to the experience (Kk. Dr
reason, 217), then only the category of reality left by you under the heading "quality" demands a discussion.
Here, too, Herr von Hartmann, I am astonished and can not conceive that you have not recognized the truth. They
were so close to her in this direction that you had already put the nail of your index finger on it, figuratively speaking.
 And here, too, I thank you for your "unconscious" kindness, to have left me to pick a sweet fruit.
They have very carefully investigated what is called in ordinary matter, and have found it, as Locke found, that all
we can say about the qualities of an object, that is, about matter, matter, is subjective sensation, reaction in our organs :
Such as color, smoothness, taste, strength, temperature, hardness, etc .; In short, that our acquaintance with matter is
restricted to the qualities of the objects brought by Locke under the concept of 'secondary qualities', which qualities all
are demonstrable in us, in our heads. Locke had also already shown that it is independent forces which produce
secondary properties in us.
But like him, you did not know to put the egg on the table. Like him, in spite of everything and everything, besides
the power, you took on a matter independent of the subject.
It is truly incredible that so many thinkers had to say: "All that is known of matter is subjective processing of an
independent action of a force independent of the subject," and yet not what would have been so simple came to the
conclusion: "Thus the power alone is real, and what we call matter is pure ideal."
This I have now done. I have proved that matter is perfect through and through, the power is real through and
through:
ii 564 From the marriage of both into the senses of the subject emerges What is what we call a material object, matter.
The important conclusions which arise from the idealism of matter, or, of, be due to the a priori matter arise by
linking a posteriori gained substance, you will, I hope, be known from my main work, which is why I break off the
investigation here.
The results of everything has gone before are that space and time are not pure intuitions a priori, and that there is no
Kantian categories. But if we use the table of the categories as a simple schema, we have the following ideal
connections and links:
quantity quality relation
room substance General causation
Time Interaction,
With whose help we recognize the whole external world.
These connections are an unconscious work of the mind, as the stomach unconsciously separates its juice from us.
They are conscious of us, however, when we think about it, and let them arise in the bright point of consciousness, as
the anatomy becomes conscious in a vivisection of the functions of the organs.
Kant, you will now understand this, is not a nascent little fellow, but the deepest thinker of the Germans: a
groundbreaking genius.
In the categories defined and developed by Kant, one must not take too much offense. The thing which was at issue
here must be kept in mind, and if this is done, one will humble and humble, and yet be proud of the great King 's of the
King: humble, because precisely the eminent heads, just as before the He lives in his works, stand as the holy Cecilia
stands in the image of Raphael before the musician angels; Proud, because all those who receive the light of his
wisdom within him have part in his spirit, and are drawn from him to the sublime place which he occupies. Kant
belongs to mankind, and he is a joy, or as the Minnesangers would have said, a "sweet, clear-eyed sight of mankind";
But we Germans will do the same to us
ii 565 Always say to the end of our nation that he was a German, which is a second source of pride for him, who feels Kant's
wisdom in his blood.
One must not accuse an earlier philosopher that he has not fully and completely found absolute truth. Like
everything in the world, the general human spirit has and still has a development. The last philosopher will, however,
 touch the truth and take it fully into his hand, but only because he stands on such and such a large number of successive
giants as the last.
Kant could not find anything. In particular he had the thing in itself quite indefinite, yes, he had to leave it vague,
since it still less than x, according to his theory: the pure zero.
Smtliche above ideal connections and links are available, as I have shown in my work, real forms of the thing in
itself against, but not prepared by you identical but toto genere from the ideal forms:
currently - the movement,
Of the substance - the universe as a collective unit,
Of general causation - the real success,
the community - the dynamic context of things.
The mathematical space is empty nothingness, the nihil negativum, against which, however, is not a form of the thing
in itself, but the corresponding no form of knowledge in the mathematical space, because the mathematical space
contributes nothing at all to the knowledge of things: he does not belong To the formal net in which we recognize the
world.
I will not close this observation without having made a remark to you.
By assuming a transcendental (!) Causality, a real space, and a real time, the Kantian antinomies still in question are
still in full force for your philosophy, although they are the same
Treated with the due disregard, and have learned to exercise prudence against this part of Kant's philosophy.
(D.a., 97.)
ii 566 You may turn and turn as you please-always this braid of antinomies will hang on you and make you an involuntary
comic figure; For you are well aware of what I am saying to you: causality, space, and time, infinity is essential, that is,
the movement of the subject in these forms is unrestricted.
You, of course, with great audacity, which is the immaturity as much as the space infinity, sit down on the numbing
haze philosophical conceit and declare ex tripode:
I will not refrain from noticing that even this subjective- Potential infinity only applies to the subjective space of
imagination, where the boundlessness of spatial progress is, however, disturbed by nothing but the premature death of the
individual. In the case of real space, which still possesses a potential infinity as limitless of possible real motion, which,
however, I can not expand according to subjective arbitrariness by movement of the thought, and which I am compelled to do
(as a transcendental correlatum to which I transcend my subjective space of imagination ) As conceptual as finally at any time,
since it does not extend further than the material things in themselves whose form of existence is, and the material world
necessarily must be finite.
(D.a., 114.)
Herr von Hartmann! Have you also regretted this passage? Certainly! I heartily pity you and suffer with you.
You say very correctly that the world is finite, but have you been able to prove this finitude? The finiteness of the
world can be proved only by the assumption of real individuals, which are denied by you. If, by the way, you had
proved the finiteness of the world, which you have not done, we would not, according to your philosophy,
A finite world in a real infinite space?
For I-I will tell you again, and you will never be able to disprove it-the infinite, whether real or ideal, is infinite. Ask
the first best that he is the most brilliant or the dumbest
ii 567 He will always tell you, "the space is infinite." There is no escape here: every way out is closed to you. If you want to
resist anyway, you will again be a comic figure, and you may well be advised by cold reason to choose the smaller one
of two evils, that is to say, to let your hands be tied.
 III. Physics.
ii 567u

A. The appearance of the unconscious in corporeality.

I. The unconscious will in the independent
Spinal cord and ganglion functions.
With physics in the widest sense of the word you begin your work, which I have already branded as dishonest. All
the errors of your physics flow from this "dishonest method" (Schopenhauer), and thus your work itself has been
chastised. It would not really be necessary for me to continue my criticism. The Past meets each of understanding
entirely to judge your whole philosophy, that is to condemn, because all your other errors are virtualiter in the
illuminated basic errors. But as I have already remarked, I criticize not only your work, but also the aberrations of
modern natural sciences, and therefore I must continue, although I have very little time; Because I see only a few days
before me, in relation to what I still have to do and will do. -
The cerebral predispositions are of the utmost importance, since the form of the excited vibrations of the brain depends on
the content of the sensation with which the soul reacts, and on the other hand the whole memory rests upon them, and on the
other hand the sum of the thus obtained, resp. Inherited predispositions is essentially conditioned by the character of the
individual.
(Phil., 3rd ed., Introductory note 28.)
Oh, Herr von Hartmann! As the poor sinner, when led on a Monday to the gallows, said, "The week is beginning
well," you may say, "My physics is beginning well."
ii 568 What is the character of man? The character is the quintessence of the human being, his primordial, his demon, his
blood. The brain, the mind, is secondary, is product, organ of this demon, and entirely dependent on it. And now, as
you say, the character of man is to lie in the brain and be determined by this!
The character lies in the blood, Herr von Hartmann, and once more in the blood, Herr von Hartmann, not in the
brain. Their assertion that the will is a psychical function in the brain, is precisely what Goethe, in the motto which I
have given to this treatise, is so juicy and kernel
"The old muck"
lists. They want to repulse us to Cartesius, which is the same as if we were to do astronomy today without Copernicus,
Kepler, and Newton. They are in philosophy what Mr Pastor Knaak is in science: a romantic. They cling to the content
of long-vanished centuries, and do not see that an "infinite" distance separates you from the genuine philosophical
spirit of your age. Go, you philosophical Julian Apostata!
Kant and Schopenhauer have certainly turned around in the grave, when the "unconscious" thought was born in you,
and you gave it the conscious, intelligent form. O! You would never have been elicited from the "unconscious
potentiality" to a actu -His! Oh, you would never be one
want-could of will (velle nolle et potens) a want- Wanton, but not want- Direction could, precisely, do not want could of will
(velle nilly, sed non velle potens)
(774)
 become! You impotent will in philosophical field! -
On page 62, you will also be talking about one
"Congenital hiding-place for compassion."
Pity is in the heart, like every state of the will, the character, the demon, and is, like every state, mirrored in the
brain. The brain is only the medium of the motifs, as Schopenhauer aptly said, not the seat of the will, the character, the
demon.
ii 569

II. The unconscious idea of execution

Of the arbitrary movements.
Every voluntary movement presupposes the unconscious idea of the position of the corresponding motor nerve endings in
the brain.
(68.)
I have already shown to you how utterly improper the concept of "unconscious imagination" is; I have also shown
to you that in the individual unconscious will there can be no question of an idea, because its blind impulse contains
means and purpose already in the specific nature of its movement. This is what I am referring to. I add:
That "imagination" is not a manless and indeterminate, but a very definite concept, which you must not transform in
a mood.
It is not connected with the nerves, but with the brain alone. The idea stands and falls, first, with the consciousness,
then with the brain, like grasping with the hand, witnessing with the genitals, seeing with the eye, digestion with the
stomach stands and falls.
III. The unconscious in instinct.
What does an insect, whose life in a few species survive more than a single egg laying, know of the content and the
favorable development of its eggs, what does it know of the kind of food which the crawling larvae will require, and that of its
own whole Is different, what does it know of the quantity of food which consumes the same, what can it know of all that is, ie,
in consciousness? And yet his action, his efforts, and the great importance which this business teaches, that the animal has a
knowledge of the future, proves; It can only be (!) Unconscious clairvoyance.
(93.)
The animal, Herr von Hartmann, has neither a knowledge of the future, nor can it be "unconscious clairvoyance."
It has only one impulse which is motivated in some way in the present. The motivation, resp. simply the action, a
conditio sine qua non is any action.
ii 570 Thus the instinctive action is not fully explained; But to explain it, one need not take refuge in an unconscious
clairvoyance.
They give the nerve and the blood-clairvoyance to the place where we stand, What does this mean in other words? It
is said that they teach a teleology as it can not be conceived more comprehensively and at the same time more terribly.
They take millions and billions of miracles every minute, and want to repulse us, cruel romantics, into the dark ages of
the Middle Ages, that is, into the appalling fetters of the physico- Theological proof of the existence of God. They
philosophize as if Kant were still to be born, and we were not so fortunate to have the second part of his criticism of the
power of judgment. You want to be a serious man of science, an honest naturalist? Do you not know that absolute
teleology is the grave of all science? O you dark romantic, you little pope!
On the other hand, the usefulness in the world can not be denied. He who denies them is acting in desperation, that
is, he seizes upon the bitter: either a purposefulness and a god, or no god, and no expediency the latter, because, as a
 natural scientist, he must regard it as the lesser of two evils ,
I regard it as no merit that I have destroyed this bitter Ede-Or, because my reasoning of expediency, without a God
now existing, or more generally, without a simple unity coexisting with the world, from the foundations of mine
Philosophy has flowed by itself.
I have had a single miracle in my work: the genesis of the world, and I have taken this miracle from all things. In
this way, the world itself has become wondrous: it has become purposeful without a simple unity behind it, or in it, and
brings forth all those miraculous acts of which you so kindly tell us.
I have served teleology only once in my work, and indeed in the strict sense of Kant, that is, I have
ii 571 To a (no longer existing) simple unit before the world temporarily wills and spirit. I have used these immanent
principles, offered by experience, as regulative principles for the mere conception of the origin of the world, not as
constitutive principles for the derivation of the divine act. I was allowed to; I was allowed to do so by the great King of
the King, for I did not thereby attribute to the pre-worldly unity the will and the spirit as their essence, but only to judge
the deed, temporarily philosophizing, as if the will and the spirit had belonged to the divine essence.
This primordial unity wanted to be non-existent, but it could not have it immediately, by its nature. Thus came the
world, a process which will bring her this non-existence to its end.
In the first movement, ie the disintegration of the primeval unity in a world of multiplicity, was already virtualiter
the whole past history of the universe both, as well as his whole future history, and everything in the world conspires
after a goals: not to be. Therefore, the world is purposely predisposed; It is because a simple unity before the world has
conceived it in a uniform consciousness. The plan (I always speak only figuratively, regulatively, not constitutively) led
and lead only individuals in the world, partly unconsciously, partly consciously, always cooperatively.
Here, and here alone, Herr von Hartmann, lies the mystery of the unconscious, which, after you had found it in your
breast in Schopenhauer's hand, he, like himself, becomes a terrible, all things World-wide and invigorating all-one
unconscious.
The human demon, an individual unconscious, and the animal instinct, likewise an individual unconscious, always
act appropriately with knowledge, whether they do not always have the consciousness of the purpose; For there lives in
them a principle which at the beginning of the world received a movement in which impulse and purpose, means and
purpose were inseparably united. The blind impulse (demon, instinct) contains |
ii 572 Just as the goal as the bullet of a shooter, which the intended black met, contained the goal in the direction of its
movement. An unconscious idea in the world, which tremendous burden you want to impose upon us, is not necessary
to explain any phenomenon in the world. The world as such, the great and the only miracle, finds its explanation in a
pre-conscious conscious notion of non-existence.
This conscious divine idea before the world must be astonished and admired, but not what flows and flows from it,
such as reflex movements, or demonic actions of man, or instinctive animals, or the falling of the solid bodies always
exactly to the center the earth. All this is not miraculous, not even our unconscious demon himself, but merely the
origin of the world from a conscious mind and a conscious will.
IV. The Connection of Will and Idea.
In so far as one supposes the will, it is necessary to presuppose imagination as its determinant content, which distinguishes it
from others; and wherever one refuses to recognize the ideal (unconscious) content of the content as the determining and the
how of the action One also refuses to speak of an unconscious will as the internal agent of the phenomenon.
(106)
This hair-raising place finds its refutation in the above. I allow myself, Herr von Hartmann, to place an individual
unconscious will as the inner agent of every phenomenon, even without a present ideal content as the "what and how of
 the action". I only recognize, with a view to the world-wide ideal, a pre-world ideal ideal content, and I repeat it in a
regular, not a constitutive way.
In the unconscious will, of course, the idea of the goal or object of willing will also be unconscious. Thus even with any
really existing volition in subordinate nervous centers, an idea must be associated, depending on the nature of the will, a relative
to the brain
ii 573 Or absolutely unconscious. For if the ganglion wants to contract the heart muscle in a certain way, he must first have the idea of
this contraction as a content, for otherwise God might be contracted, but not the heart muscle; This idea is, in any case,
unconscious for the brain, but probably conscious of the ganglion.
(109)
I have nothing further to say. You certainly understand me half-way, and I need to give you an eloquent sign from
now on.
On the other hand, before leaving this Chapter IV of your work, I ask you to touch upon the two following passages,
as I have very much to do later.
The will, taken as a potency of willing, is something purely formal and absolutely empty, an attribute of the All-One
Substance which is common to all beings.
(108)
Willing is an empty form, which first finds the content at which it is realized.
(109)

V. The unconscious in the reflex effects.

1) We must describe the character of the unconscious idea as opposed to discursive thinking as a direct intellectual
intuition.
(125)
2) The instincts and reflex effects are also equal in the fact that in the individuals of the same animal species they show
essentially similar reactions to the same stimuli and motifs. Again, this circumstance has strengthened the view that a
dead mechanism exists instead of unconscious mental activity and immanent expediency.
(126)
Ad I. You have had Mr. Hartmann, many masters, but only the one your heart has been conquered and that was the
romanticists Schelling. Of all, but most of all, you have acquired, with an admirable virtuosity, and at the same time
with a romantic, perverse, sure, philosophical instinct, all the falsities, the absurd, the unknowable, the transcendent
Spotting of dirt and fire (Goethe)
In the gloomy lab of your brain. So also the |
ii 574 "Intellectual intuition," or clairvoyance, which is essentially identical. You will know very well; On the other hand, I
have neither concept nor idea of all dem. You certainly think of this open confession: "Poor, pitiful soul!" - but believe
me, Herr von Hartmann, I did not exchange my empirical spirit against your trauma, my individuality, against yours.
. Ad II In this place you shoot - as Hegel would have said - a very unjustified either-or from the gun. They step
harshly before us and say elegantly briefly:
You have only the choice between materialism and spiritualism: tertium non datur. Chooses! Either you will sink
into my arms, my warm breast, or I will break you into the desert of Moleschott and Buechner.
You heartless romantic! They leave the poor man only the choice between the ice of the materialists and the
consuming fervor of the mystics. Fortunately, however, there is a third thing: a pleasant spot full of violet and rosenduft
in the mild spring sunshine; A world of real individuals, free from ghosts and ghosts, which is blown by the divine
 breath of a pre-worldly unity: true Christianity, the religion of redemption, or what is in the ground, my philosophy of
redemption.
VI. The unconscious in natural healing.
Thus every fragment of the animal (a cut-up worm) must have the unconscious idea of the generic type (!), According to
which the regeneration takes place.
(128)
You have already regretted this place. I do not want to dripple in your open wound.
It becomes the assumption of a dead causality, a material mechanism without an ideal moment to a bare impossibility.
(129)
Again the terrible ghost of the alternative: either materialism or spiritualism. Oh! If you had power over the starry
sky, as you have power over your terrible pen, you would most certainly leave the sun rising in the west if you did not
call it the same as Joshua.
ii 575

VII. The indirect influence of conscious mental activity

Organic functions.
The whole apparatus of the motor nervous system must nevertheless be inserted into the organism for the purpose of
enabling the will to produce the necessary mechanical powers by the smallest possible mechanical effort.
(151)
How extraordinarily plump you imagine the delightful play of the forces in a human organism: how unspeakably
clumsy! They are talking about how a watchmaker switches on a wheel, while it is a growing out of the blood, a
generation, an organic picture. Of course, the body is only a material machine that animates a psychic principle. Here,
above all, the psychic will has to struggle with the body, to overcome it.
You quaint romanticist even want to take us back to the time of divine Plato, where the immaterial pure psyche
always struggled with an impure material body and was almost always subdued. But we will not follow you. The
Greeks are our masters in art, which we recognize, but not in philosophy. Our foot is no longer a child's shoe; Also we
give you our brain: a brain of the 19th century after Christ, certainly not in the dressage. We will not let it be narcotized
by the blue cloud of your thoughts, then pressed like a flower, with the 800 pages of your "philosophy of the
unconscious," until it fits the tight cap of Platonic psychology.
You're the way, we that way! (Shakespeare.)
VIII. The Unconscious in Organic Formation.
The child has lungs before he breathes, eyes before he sees them, and yet he can not know in any other way than by
clairvoyance of the future states, while it forms the organs.
(170)
For real? - In no other way? - What you say!
ii 576 On page 177, compare the organism to a machine. Should you, should you - - - -? But no! I must not be too hard.
B. The unconscious in the human mind.
I. The instinct in the human mind.
Compassion is the most important impulse for the production of such acts, which declares the consciousness of morally
good or beautiful, more than merely dutiful; It is the principal moment which gives reality to the domain of ethics, which is
called the duty of love, from which the concept was abstracted only afterwards.
 (189.)
I merely remark here: "In repentance, absurd on the one hand, or in the half-truth on the other hand, you are always
the successor of Schopenhauer. From the good, on the other hand, except pessimism, you always kept back your
perverse "unconscious" instinct, your mystical trauma.
II. The Unconscious in Sexual Love.
The man, to whom so many means are at his command, satisfy the physical instinct which is given to him by all, like
copulation,
(198)
What should I say? Allow me, first of all, a powerful poach! shout.
Then I ask: Many means? Only the means of masturbation can lead you; For the emptying of the genitals in sleep is
not "commanded" to man, while pederasty and bestiality are part of the category of copulation, although they are
natural. If you had an eye on masturbation, pederasty, and sodomy, I may well ask: How could you put these excesses
beside natural sexual intercourse?
In the continuation of the passage (which is a bungling copy of Schopenhauer's magnificent genesis, Metaphysics of
Sexual Love), they call the business of copulation disgusting and shameless; So that, on the basis of your above
distinction, I should be justified in concluding that you should not take the
ii 577 Not to think of natural vices as disgusting and shameless. I think, however, that the one who does not come out of the
brothels at all is to be set higher than the stupid dull unhappy, who lies in the claws of solitary voluptuousness.
They should, as a good pessimist, have hated any deliberate emptying of the genitals. Nature supports the continent
most kindly, and, finally, the gloomy melancholy which the unsatisfied sex drive has entailed.
I put the above passage on the Conto of the sentences which you bitterly repented, and thereby drop the disgusting
object. -
The mere flesh always becomes a carcase.
(203)
Nature knows no higher interests than those of the species; For the species is related to the individual, like an infinite (!) To
the finite.
(210)
On page 199, they also make a distinction between a physical sex drive associated with the organization of the
genitals and a metaphysical instinct.
I suppose, Herr von Hartmann, that you know the anecdote of the old Fritz and the grenadier, who was to represent a
naked statue. The answer of the grenadier: "Majesty, who has his own head," expresses in a popular way the whole
problem of the unconscious; For in sex drive the unconscious individual will is concentrated.
How then do you come to divide sex drive into two instincts: one linked to the organization of the genitals and into
a metaphysical instinct? Shall I tell you on what rich soil of your philosophy this poisonous flower, this weed of
philosophical lies, has grown? Again, on the contrast of the extended substance to the thinking substance, the matter to
the mind, the body to the soul.
O, you engraved Cartesian!
The body, Herr von Hartmann-remember that for the rest of your life-is the will that has passed through the
subjective forms. The body is object; The will-thing-in-itself; Both a thing which is conceived only of two different
sides: once in the innermost self-consciousness, then from the outside, by means of the consciousness of other things.
ii 578 The genitals are thus nothing but the witnessed will to testify.
 You are a whole-breed principle-multiplier. You have also brought it so successfully that your talent is suffocated in
the fullness of your principles.
Shall I, in regard to the first place, cite to you a monologue of Franz Moor in Schiller's robbers? You will know
which I mean. In the conscious satisfaction of sexual intercourse, regardless of whether it takes place in the brothel or
the marriage bed, every person thinks only of himself. His flesh can not at all be a "carcase" (203), for, as a thing-in-
itself, it is nothing more than a glowing, flaming, unconscious demon directed to life, life, life.
Man can not think of himself alone in congeniality, and the philosopher must give him right. The energy which a
man unfolds in every generation of procreation, even in such a man as a defeated, perplexed demon, unfolds, is but the
consuming ardent longing for a life after death. The genus can not participate in copulation, because there is no
metaphysical genus at all, and I refer you to it on page 533 of my philosophy of redemption. There are only individuals
in the world, and especially human beings can be preserved only through copulation in life. That is why their
seriousness, their tenfold strength, their glowing energy, their terrible demonic wildness and excitement, when they are
struggling with death at the time of their birth.
The species behaves like an infinite to the finite to the individual.
(210)
I remind you of our above investigations of infinity. We have found that infinity is a concept which is related to the
subjective faculties of knowledge, resp. Forms have fallen, and I have asked you to remember that "infinity" can
therefore only be transferred to the real realm, to a thing in itself, or to the totality of things in itself (the universe). In
this mirror you now see your unclear thinking: the image of the most flourishing nonsense.
ii 579 The mystery, the demonic in sexual love, is quite individual, although the primordial divinity, through the decisive
impulse which it gave to all individuals in their disintegration, penetrates into everything present, and therefore also
into sexual love. The particular demon of a man unconsciously, with the utmost certainty, wants only the copulation
with this particular woman. He does not know how to account for this exclusive willingness, and often he perishes if he
can not satisfy it. Why? Because the generated third individual, resp. In the latter case the unhappy love, the failed
satisfaction, is a link in the chain of conditions by which alone he can be saved. On the salvation of the individual,
however, the salvation of the universe rests, which is only the collective unity of all individuals. Since, therefore, the
universe has a uniform origin, in every generation also the individual directly serves himself and indirectly to the
universe. This universe, however, is not the "objectively posited appearance" of a still living unity, nor are there any
hidden invisible objectivations (genera) of this dreamed unity behind the individuals.
What you're talking about is your senseless phrase
The process of love, for the consciousness of the individual, has an inner contradiction to his selfishness
(211)
You will be able to tell yourself now.
III. The unconscious in feeling.
Pain can be distinguished firstly by the degree, ie the intense quantity, and secondly by the quality; For with equal intensity
the pain can be continuous or intermittent, burning, chilling, oppressive, beating, piercing, biting, cutting, pulling, twitching,
tickling.
(218)
In this sentence, Herr von Hartmann, your mind is more clearly mirrored than in any other: the picture shows me a
very confused spirit.
The degree is always quality or intensity. Of a quantity can not at all at feeling worse
ii 580 Because it is perceived only in the point of consciousness. If one wants to play in a spirit, one may say that the degree
is qualitative quantity or quantitative quality; Then one can not speak of any other quantity either.
A piercing pain, for example, is pungent to its specific quality; It can also be strong or weak, which in turn can be
combined with the quality as an intensity. If I say, "a strong stabbing pain," I always designate the quality; I do not
come out of the conceptual sphere of "quality" in any way.
Kant's treatise on the categories of quality should have kept you from such nonsense! But I have known for a long
time that you have read the works of the great philosophers with a superficiality without equal, with the most
reprehensible dilettantism, and wonder at you nothing at all. Kant has defined the degree as an intense quantity, in
contrast to extensive size, and another explanation is not possible at all.
Oh, the furious Apollo-priest on the tripod! -
Perception is the cause of pain.
(219)
Let us assume that you are sticking with a needle. You feel a pain. Is the perception of pain the cause of the pain, or
is it the needle?
Oh, Herr von Hartmann! I assure you that I, as a three-year-old child, have not made such nonsense.
When one asks what one has done with the part (feeling) which has become clear, while one is seized with full
consciousness, one will have to say that it is thought of in thought, !), And only (!) So far as the feeling can be translated into
thought, only so far has it become clearly conscious. But that the feeling, and even if only partially, has let itself be circulated
into conscious ideas, it is quite certain that it contained these ideas unconsciously, for otherwise the thoughts would not be the
same Can what the feeling was.
(231)
ii 581 Herr von Hartmann! Think for a moment, and I'll bet millions against one, so you'll turn away shamroth.
The fundamental functions of the brain are imagining, feeling, and thinking: three quite different functions, although
all are based on the mind. You can find this on the first page of each psychology. Thinking is not imagining and not
feeling, feeling is not thinking and not imagining, imagining is not feeling and not thinking. We all feel consciousness
is common to all, that is, only in consciousness, we think, we represent.
Shall I tell you the secret of the above violence? - Come on! They already had such an abundance of principles that
you had to consider it important to consider the unconscious notion:
1) Conscious feeling
2) Unconscious feeling
3) Conscious thinking
4) Unconscious thinking.
That would have with:
5) Unconscious imagination
6) Conscious imagination
7) Unconscious will
8th) Conscious will
9) body
10) Unconscious All-One Will
11) Unconscious all-one
12) Unconscious all-one thinking
13) Unconscious all-one feeling
 14) Unconscious all-one spirit
A logical Wespnest or, better, a logical rat kings. Then you decided to imitate the old Procrustes, a bloodthirsty
romanticist. They put the mind into your logical bed, or, better, with your words, into your alogic, even better, antilogic
bed, and when you noticed that the two legs of the poor rogue, feeling and thinking, were hanging down over the bed
of the bed They abruptly said, and said, smiling, feeling, thinking, and imagining is one thing and the same.
ii 582 Do you think a pain or feel it directly? You feel it immediately, and if you think about it, think about, "Oh! I would get
rid of him! "or devise a means that may be rid of it. But the pain even think that you will succeed never, though you
seem to be a quite wonderful organisirtes beings
O you great, great philosopher! -
Already on page 3 They say:
The feeling can be dissolved in the will and imagination.
They large logical chemists! They had the will against only a principle, and therefore the idea had to understand
feeling and thinking to themselves. O you philosophical Bosco and Bellachini!
IV. The unconscious in character and morality.
The will of the individual behaves as a potential being, as a latent power, and his transition to the power of expression, in the
particular will, requires a sufficient reason, a motive which all (!!), the form of representation.
(233.)
The design must therefore "all" have the form of representation! -
You will see, Mr. Hartmann that criticism of your philosophy is a very tedious work for me and by no means
amusing, such as hunting. The hunter followed assiduously the game, and his hunting pleasure numb the sensation of
fatigue. but I have to, without having the slightest hunting pleasure to follow up in your most secret hiding places, yes,
I will always soon moved by sorrow, now of pity, sometimes of anger, sometimes with impatience and indignation, in
short, I do not even come out of the feelings of displeasure out. I have, when I served as Krassier carved easily a
hundred or more right, left and Schwadronshiebe, - but then the arm was suddenly paralyzed. What then caused the
physical fatigue, which now causes the mental weariness. The air is stifling your philosophy sultry,especially for one
who is accustomed to breathe in the pure ether of truth.
ii 583 you will not hold it against me, therefore, if I send again our common master Schopenhauer on the scale. He has, as you

know, Hegel brilliantly "discharged"; He will also make you short process.
"If dark gray passes places by all the nuances in white, the cause is always the light that elevations and depressions unequal
hits: ergo -".
"If money is missing in my office, so the cause is always that my servant has a duplicate key: ergo -".
In such a conclusion of one, often falsely generalized sirten, hypothetical, sprung from the adoption of a reason result upper
set of each error must be attributed (except calculation error).
(W. a. W. u. 95. VI)
Must get "all" motive for an idea? -
Is a feeling or a thought, which are certainly not ideas if you do not want anthun the language and its terms, the
greatest possible violence, not zureichendes in thousands and thousands of cases motive for human action? as heat,
cold, toothache, etc? -
Page 236 you say:
Is the knowledge only clear, it is now also the will.
On page 237, on the other hand you say:
 The basis of the character can probably (of passing before the consciousness motives virtue intentional or accidental
sidedness) are modified by practice and habit, but never by precept; because the best knowledge of ethics is todtes knowledge if
you do not act on the will as a motive, and whether she does this depends solely on the nature of the individual will itself, ie the
character from.
Here I have to ask you:
1) Is a lesson no "virtue intentional or accidental sidedness trespassing before consciousness motive?"
2) Can not come in Clear's a doctrine the knowledge?
3) But then has not the will immediately realize it and take his hungry, giving him the noble |
ii 584 has given idea? For the will is after your lesson but all just want a completely empty form, can do what gives you the

idea.
They continue:
That's why we see also that all religions as raise their morals may be, the same amount or equal to exert little influence on
the morality of its adherents.
(238)
The result: the ethical moment of man, ie that which the character of the sentiments and actions conditionally, is the darkest
night of the unconscious.
( Ib ).
For worse, Mr. Hartmann, I already told you, you are all the Nachtreter Schopenhauer, a student, which increases
the error of the Master excessive. What would we be without the nearly two thousand years of influence of
Christianity? I ask you. With regard to the second point, however, I refer you to my ethics, where I have demonstrated
that the ethical element is in the brightest light of consciousness that the "darkest night" illuminates the unconscious,
purifies and destroyed.
V. The unconscious in aesthetic judgment, and in the artistic production.
It follows that the aesthetic judgment is nothing a priori, but something posteriori or empirical.
(245)
The result is that the aesthetic judgment is an empirically substantiated judgment, but his reasoning has in aesthetic
sensation whose Entstehungsproce does fall within's unconscious.
(246)
Yet nobody, Mr. Hartmann has so shallow and frivolous as you wrote about aesthetics and art.
The first point I notice: that a judgment is always the product of a marriage of a priori rules with a specific material
of experience. Therefore, the aesthetic judgment has an unshakable ideal base in the mind of people, usually an
unconscious (sense of beauty), but which can, like all ideal forms, back into the light of consciousness, where the same
then down to its core enlightened sees.
ii 585 Because Schopenhauer did not know the formal-Nice and, as a talent, always depend only on the coattails of genius, so

also you do not know a priori beauty rules and cases (point no. 2) in the night of the unconscious, where so comfortable
philosophize and can hide his ignorance; because at night, as you know, all the oxen are black.
VI. The unconscious in the emergence of language.
You answer the question Steinthal's:
What spirit in man, that is, which Thtigkeitsform the human mind has produced language?
with the words:
What other answer is conceivable than that of unconscious mental activity which with intuitive usefulness here in the
natural instincts, there in the intellectual (!) Instincts are individually designed, impact there in cooperativen mass instincts, and
 anywhere with a lack of loose clairvoyant security to the measure of corresponds to the need that present themselves?
(267.)
Understand Spanish, Mr. Hartmann? If not, you will probably take a Spanish dictionary on hand and the word "oil"
seek therein can. Do it as you will, " aceite find."
Aceite but is the Latin acetum, aciditas the Italian aceto, acidume, acidit , the French acidic to German: vinegar or
acid. So, a whole Romanesque nation has in contradiction with its Romanesque Smtliche brothers, let a confusion
occur and for oil (Latin oleum , Italian: olio , French: huile ) The set, which should stand for vinegar. A nice
"cooperativer mass instinct!" A beautiful "fail-free clairvoyance!"
The language is the result of cooperative action of the demon and the mind, and the sounds of nature and the first
terms have been trained in the spirit of individuals. Invent a new language today and let Smmtliche children on earth
to learn this language, in seventy years the whole of humanity will speak only one language, which no man |
ii 586 would reshuffle on demonic driving pleasure. A conscious necessity would decide then alone.

Do you really believe today, as a man, to a mass instinct that would be something other than a resultirender of single
instincts? Certainly not; because the masculinity brings different thoughts as adolescence. Do you think further that a
revolution has ever brought about by such an ideal mass instinct alone?Certainly not. Every revolution had its leaders,
whose power was a thousand-fold by the power sum of many individuals who stood as mere tools behind them. If we
had in Germany such a strong social flow like the present without the single Lassalle?
VII. The unconscious in thinking.
is about that but really the actual process in any, even the smallest steps of thinking intuitively and unconsciously (!) may
well prevail after what has been said, no doubt.
(283)
I am referring to what has gone before. The brain does not always think, but it just always performs its functions:
soon realized, and then it thinks; soon unconscious, and then it does not think, but only unconsciously active. Your
assertion that thinking is always, in the smallest steps, intuitively and unconsciously, is brash, bold, bornirt.
So the brilliant commander sees the point of the demonstration or the decisive attack, even without consideration.
(283)
Genius is a brain phenomenon, which is related to the brain and falls above all. It is increased by an energetic
Blutactuirung. In the brilliant commander of the unconscious and the conscious demon genius always acts together: a
blind bee could not build a cell; a blind Osprey must, in spite of its infallible instinct starve; and the commander did not
see the enemy's position, he would be the same not clearly conscious, so he could not make the decisive attack. His
orders to attack is a rising from the depths of his blood pulse, but this blind impulse is due to a conscious mental
activity.
ii 587
VIII. The unconscious in the development of sensory perception.
I have already discussed this subject with you, and you will remember that I had to call your procedure, for not
having provided this section at the top of your book dishonest.
IX. The unconscious in mysticism.
Mysticism was your fat pasture, and donor Deten forward like a young boisterous filling. I will not make many
words; because there can be no doubt for me that long ago the hangover has set in, so that you regret your insane youth
jumps bitter.
The essence of the Mystic is to be understood as the fulfillment of consciousness with a content (feeling, thought, coveting)
by involuntary emergence thereof from the unconscious.
 (323)
This explanation of the mystical, like all your explanations short. These are the people always to a state of the will
of the demon, so to joy, sadness, anger, silence, fear, peace, despair, etc. All of these conditions as such set the levels of
consciousness and the knowledge expected at all. Take for example a raptured saints. Had he ever be able to feel the
intellectual delight if he had not previously engaged in Christ, God, the kingdom of heaven, etc? So we have always to
do with Cooperation of the will with the spirit of the unconscious demon with the conscious intellect, that is basically
just the unconscious individual demon who is its self-conscious by one of its bodies; because I can not repeat often
enough that there is only one single principle in the world you:the individual will, which consciousness is not essential,
the other hand is related to the movement and falls. The mind is only a movement factor, the function of an organ.
The aspiration to merge the individual in the absolute .. is absurd and useless; it contains the great |
ii 588 error, as if, when the aim of annihilation of consciousness would be achieved nor the individual stocks.
(326)
How utterly wrong! the rapturous welcome Schlechtweg unconsciousness? The exact opposite: he wants the
brightest possible consciousness, the clearest reflection of the most blessed state in the purest levels of self-
consciousness.
Of mystics, religious revelations went out of mystics philosophy.
(327.)
This again is a very superficial judgment. I still felt no intellectual delight and therefore specific state this certainly
does not judge. An ecstatic to disappear namely the outside world entirely, although his eyes remain open, and he shall
any see a glossy image that evokes the blissful state in it. He is both the state and the image perfectly conscious. In
contrast, I was once narkotisirt (from the anesthesia that has given me your book, I see down) and have very often felt
ordinary (physical) and moral enthusiasm. I think of these states by now, so I always find that was worn a certain
thought or idea of a particular state of me that plunged me into a sea of delight.In each case, my conscious knowledge
wedded to speak with my unconscious demon and generated stood in the bright points of consciousness. I also admit
that I have not found all of the advanced thoughts of my philosophy as locking members conscious lines of thought. I
often rather suddenly staring at a set which, as they say, out of the blue stood before me, so that I sometimes resorted at
my head, because I felt a strange hand had led mine. But proves That somehow a very unmediated emerging from the
night of the unconscious demon in man? Prove it also that we think unconsciously?I have not found all of the advanced
thoughts of my philosophy as locking members conscious lines of thought. I often rather suddenly staring at a set
which, as they say, out of the blue stood before me, so that I sometimes resorted at my head, because I felt a strange
hand had led mine. But proving That somehow a very unmediated emerging from the night of the unconscious demon
in man? Prove it also that we think unconsciously?I have not found all of the advanced thoughts of my philosophy as
locking members conscious lines of thought. I often rather suddenly staring at a set which, as they say, out of the blue
stood before me, so that I sometimes resorted at my head because I believed that a foreign hand had led mine. But
proves That somehow a very unmediated emerging from the night of the unconscious demon in man? Prove it also that
we think unconsciously?an alien hand had led mine. But proves That somehow a very unmediated emerging from the
night of the unconscious demon in man? Prove it also that we think unconsciously?an alien hand had led mine. But
proves That somehow a very unmediated emerging from the night of the unconscious demon in man? Prove it also that
we think unconsciously? In no way. It only proves what I have granted you right at the beginning of this review that the
will, the demon (objective: the blood) has as already taught Schopenhauer, is unconscious and cooperirt with the
conscious mind; furthermore, that the whole brain |
ii 589 is active always, sometimes weak, sometimes strong, and although only one of its three functions is irradiated at a certain

time from the brightest light of consciousness.

 I do not deny at all that the mind always performs its functions; but I deny in the name of truth, that there is an
unconscious thought, an unconscious idea, an unconscious feeling because every thought as such, any notion as such,
every feeling must be aware of as such. Only a conscious thought is thought as such, only a conscious idea is
representation par excellence, only a conscious feeling is feeling par excellence. What the unconscious activity of the
brain is that I express, as I said, recognize - we can only after the only predicate of the will determine the movement.
The unconscious activity of the brain is simply brain wave. Only when these brain oscillations lead to consciousness,
they are, according to their specific nature, thoughts, ideas, feelings,and therefore the terms: conscious idea, conscious
thought, conscious feeling tautologies.
Will not make these essential, very important differences, you can not distinguish the thing in itself the object also
consequenter manner; because as the thing only, is itself the object if it is married to the knowing subject, and how can
not be spoken without a subject from an object, the brain wave is only to thoughts, ideas, feelings, when they are with
the consciousness married, and of ideas, thoughts and feelings without consciousness can not be spoken. Hold That yes
quite firm, Mr. Hartmann: You have to admit it when you have made the problem clear, and you can make it clear,
because you are a great talent. Locke, Kant and Schopenhauer have for such essential distinctions,the importance of
which only a philosophical Raw can fail to recognize fought all their lives and bled, and look at your work itself, has
what harm the "Identittsbrei" in the wake. Taking an unconscious idea, so you explain in other words, Locke,
Berkeley, Hume, Kant and Schopenhauer, short, |
ii 590 rarest spirits for their production nature had centuries necessary, simple-minded oddballs, syllable Stecher, caviller,

pedants, Don Quixote's've been and all the critical philosophy is a void, a sham, a quibble, a Narrethei: Statements
which you all determined, will never give in spite of all and everything. * [1]
but by gehends play in your work with the negation "unconscious idea," or rather you do this negation of the corner
of your philosophy, and now it shows everywhere the impress of such nonsense demeanor: it is entirely sophistical,
kinky, unclear, ambiguous, indefinite.
So it is with those human actions which you plug into the much too narrow form of mysticism, by no means a pure
unmediated unconscious, but a survey of the unconscious into the light of consciousness. But this is nothing strange,
new, unusual. Most human Thtigkeiten are such a survey or better a Cooperation of the demon with the spirit. The
ingenious thinking, watching and feeling this Cooperation is just a more energetic, glow fuller and thus a brighter, more
conscious; because the more energetically the brain from the blood, the mind will actuirt by the demon, the stronger
performs its functions, the brain, the mind, the psyche, which is why Schopenhauer rightly made a vigorous circulation
of the blood, short neck and so on terms for the genius. -
And so it is that the various philosophical systems, they also impress many, but only for the author and for some few full
evidentiary force that are able |
ii 591 the underlying conditions to reproduce (eg Spinoza's substance Fichte's I, Schelling's subject-object, Schopenhauer's Will) mystical in
itself, and that those philosophical systems which enjoy the most followers, especially the poorest and unphilosophischsten (eg
materialism and rationalist Theismus).
(330)
I will tell you the real reason why these systems have never found many followers: a simple unit in the world, in
whose hands the so real sentient individual is to be a mere puppet, will never be able to gain a foothold in our mind;
first, because we can only fear it, secondly, because our consciousness is only a mirror of our individual states; because
what is reflected in a man to whom it should be managed, such as Spinoza's substance, "mystical in itself to
reproduce?" Only the retroactive effect of that universal unity to his individual demon.
Why not led to the Budhaismus that counts the most Confessor? why not Christianity per se, which can be limited
by the nature of God individuals (original sin)? They have studiously silent about these great teachings. A powerful all-
 unity in or out of the world, even if they existed, would never be able to heat the human heart, and therefore without a
trace pass by the vast majority of people also your philosophy of how the teachings of Spinoza, Fichte, Schelling and
Hegel. A philosophy that wants to address the people who want to improve them, it will redeem, must, like the
mentioned two major ethical religions take the individual where it is vulnerable: the striving for happiness. All this but
do not know because you merely talentie are Nachtreter, a stooge of the free genius. What did nobody in front of you,
you can, of course, as a talent, not find it. But what the geniuses have said in front of you, which is material for you.
Now you can build. But how do you build? Discard the cornerstones of truth and take the Lehmknollen, that the errors
of your predecessors because they were born with a romantic organ which |which |which |
ii 592 is insensitive to the truth, but prone to "stale cabbage." -

The full rational proof of the mystical results can only be completed at the end of the history of philosophy, because the
latter is entirely in the search of that evidence.
(331)
They would be all right, Mr. Hartmann, if you would go on your way; but also the philosophy would then never find
a conclusion. Because you are convinced of it: the simple unity of the world will never be found, even humanity should
have to live for billions of years. Why? Because there is no simple unity more. The name for this unit, as you know
quite well, no matter, whether matter or substance, or I, or subject and object, or idea, or absolute, or will, or All-One
unconscious, or God in the world or Jehovah.
X. The unconscious in history.
This is not about development of man, but of humanity.
(335)
What were you thinking here among mankind? Certainly the same thing thought Schopenhauer, that is a floating
behind the individual invisible genre.
I have given such nonsense in my main work, any class is driven in science with the word, and refer you. The genus
is a term like pin, table, chair for the real thinker. Who used the genre in a different sense, also believes certainly a
simple unit at or above the world; because such species is the link of the world with a dreamed unit in or over it.
I tell you, on the development of the individual, it depends entirely alone; because the exposure of individuals to the
whole thing is quite unpredictable in size, and humanity is only by the individual in the individual. At the moment
when all people would die, die and humanity. Every man is his individual benefit under. He may be wrong, of course,
in this case; but at the moment of the action |
ii 593 he always believes that he acts according to his benefit, which well-preserved remains of course then when two evils is

chosen the lesser. -

What the unconscious driving Culturidee should be in a certain period of time, can be determined only by the unconscious
itself in relation to the right then ideally required development.
(338.)
This, as it were pre-established harmony between historical objects and individuals with special qualifications to solve the
same goes so far that even technical inventions are always only, but also always made (in practically usable form) when the
preconditions to for the culture fertile utilization thereof, and the necessity for such are given Culturhlfsmitteln.
(340)
These sentences will teach a divine providence openly, that you want to throw us back into the arms of the Jewish
theism. They are in the course of your work always retrograde: first they threw us to the chest of Descartes, then to
Plato and then on the Jehovah's. You Erzromantiker!
 As fruitful as beneficial proves here my philosophy! What do you say, has its full accuracy; but it is not based on a
solid foundation, but on a chimera. The development of mankind has been determined before the world of a deceased
unit and is therefore accomplished in the world only by individuals who act only according to their desire for
happiness. Thus we have a godless and yet divine world, ie a single existirende world, but pervaded by the divine
breath of primeval unity. Therefore, is the resultant of all of the individual, particulren want but only one of some
course of the world, as if it were the movement of a single unit. -
The social issue with you naturally take the narrowest conceivable bourgeois one point, as Schopenhauer, your role
model in everything bad.
They develop a schoolboy the great Ricardian law and then say that the most important social task of the present
would be "the education of the mass by Schulze-Delitz'sche |
ii 594 etc. to practice associations, better education, workers' educational associations. "(351)

But here I will be very, very lenient with you; for you are a talent, and require you to want that you are to be an
Ingenious, or even a wise hero who bled to death on the cross for mankind, would be unreasonable. The social
question, Mr. Hartmann, requires for its solution a whole new spirit in all strata of the population, and this spirit can
only develop weak in the shards of shattered forms of the Middle Ages. It will be a day when your philosophy, Old-
Catholicism, New Catholicism, Protestantism old and new, old and Reform Judaism, two-Chamber system, liberal and
conservative parties, social box, Schulze-Delitz'sche associations, workers' education associations and Productions
manner of goods under the rule of capital break together: a single day! if he only dawns in a hundred years. But when
he comes, then none of the institutions more, in which protrude from either the old days in the increasingly frantic
expectant power of human evolution, or have been devised as a palliative remedy for the social misery holds. It will be
a collapse without debris, like a mirage disappears suddenly: because she was, and suddenly is no trace to be
discovered by her,
XI. The unconscious and consciousness in their value to human life.
In this section, you give a change of character through the consciousness of what you put on page 237 as vigorously
deny what odds I just constatire.
They also warn against too much consciousness,
so that humanity is not occurring in a premature old age.
(370)
In the section, "The unconscious in history," They have taken on a false basis (existirende simple unit in the world,
Providence) on the whole very pretty healthy and correct views on a single necessaries course of development of
mankind. | From such necessaries, unalterable course but that flows all by itself,
ii 595 Nothing happens, what should not happen, and that therefore the human race earlier and can not not occur later in old

age, is a decided whether millions prophetess Cassandra or millions philosopher your imprint of humanity to oppose to
cast them and they beschwren comply or reverse. So their warning contradicts learned from you all-wisdom of the
unconscious, what I also constatire.

* [1] Basically, you should not speak of an unconscious will, because only a conscious will will is per se. It should therefore be borne by
the spirit of the critical philosophy, always unconscious will se the unconscious or better put the individual unconscious, which can be
described in people with demon in the animal instinct. This individual unconscious is also, in the light of consciousness, the will to
death. - However, the piety towards Schopenhauer calls that make this one exception, that also speak of an unconscious will. It would
be an expression that stands alongside other incorrect, but sanctified by usage, such as "beautiful soul," "sublime object" etc., which,
are all harmless if you do not lose the true facts out of sight.
 IV. Metaphysics.
ii 595u

C. Metaphysics of the Unconscious.

I. The differences between conscious and unconscious mental activity and the unity of will and representation in
the unconscious.
This superimposition is self-critical, and I merely add that the individual unconscious will (demon) and conscious
mind activity are two separate principles, though the latter is secondary and dependent, which are only cooperative and
not identical. The mind is the function of an organ of the demon, a movement factor - nothing else. They are an
identity- Confusionarius-nothing else, and Schelling appears beside you like a dwarf beside a giant. They pour out
everything, the most heterogeneous and homogeneous, "in a single piece" (Schopenhauer), throwing everything into
the night of the unconscious, which, of course, is the most comfortable philosophy. But you can not do it with
impunity. To your remorse, to your burning repentance, the shame must come upon the brand of "the dishonest
method," which the honest truth-friends of your philosophy had to express.
1. Principle of the section.
The unconscious does not become diseased, but conscious mental activity may become diseased.
(373.)
The unconscious, of which you speak here, must be restricted to the demon.
2. Principle.
The unconscious does not tire, but every conscious mental activity tires.
(Ib).
ii 596 The restriction must be the same; Furthermore, under the fatigue of mental activity, we must not cease to be conscious
of mental activity; the mind always functions as long as man lives, and always consciously; But soon weaker,
sometimes stronger, now in the waking state, sometimes in the numb state, as I have explained above.
3. Principle.
All conscious thought has the form of sensibility, and unconscious thinking can only be of a nonsensical nature.
(374)
To this principle you make the following statement:
Since consciousness can not even imagine anything, except in the form of sensuality, it follows that consciousness can now
and never form a direct idea of the manner in which the unconscious idea is presented; It can only know negatively that it is not
presented in any way from which it can imagine itself. At most one can still express the very probable presumption that in the
unconscious idea things are presented as they are in themselves.
(375)
Herr von Hartmann! With this passage, which you laid upon the patient paper, you have made the death sentence for
the philosopher in you. The unconscious in you must be extraordinarily unconscious, otherwise it would have swept
 you away from the abyss in a mystical surge.
What audacity and at the same time what disgrace! After all the previous chapter of your work at the bottom of the
presentation that's a very specific term that have been built up, tell at once: the unconscious idea is toto genere different
from the conscious! But all the results of the preceding chapters are thereby lost. Do not you see this? It is as clear as
sunlight. It is the same as if I calculated the most magnificent buildings, bridges with wide arches, & c., On the load-
bearing power of the iron, also convinced everyone of the feasibility on the basis of iron, and then said at once: Yes,
iron
ii 597 But I will not use it, but - something which does not occur in the whole of nature, but which nevertheless bears iron.
What is to be said of such a philosophical game of play, to such a Narrethei? The most lenient thing would be to
advise you to study Locke's "investigation of human reason" for five years, word by word, so that you may at last seize
the idea that a definite concept can only be used in a different, If one has given its new content a very precise, clear
form.
Neither is a thought nor a feeling an idea. An idea is a real object in the mouth of the people, an object, the image of
a thing in itself. In philosophical language is an idea: a thing-in-itself, which has entered into the subjective forms of
space and matter (substance).
Is an unconscious idea and remains a contradiction in terms: Silver gold.
Here you reap the wind, which you have sown in the theory of knowledge, as a storm. An idea is, without
consciousness, nothing. What is at the basis of an idea, an object, that is, that which is independent of the subject, is the
thing-in-itself. This thing in itself corresponds everywhere to the will, and indeed the individual will, whose only
predicate is the movement. This is also present without a knowing subject.
If we wish to comprehend what our thoughts, feelings, ideas are without consciousness, we must also take refuge in
this only predicate. They are movements of the brain. One can therefore only speak of unconscious movements of the
brain, never to speak of unconscious ideas, thoughts, feelings. A conscious notion, as I have proved to you, is a
tautology. Every idea is eo ipso a conscious idea. If it is not conscious, it completely forgets the character of an idea of
how an object without a subject loses the character of an object, and only what is essential to the thing in itself remains:
inner vibration, inner vibration, development, movement ,
ii 598 They, on the other hand, throw everything into a pot: objective, subjective, thing-in-itself- Peculiar. But, as I have
already said, your philosophy also contributes, throughout, to the imprint of ambiguity, superficiality, confusion,
indeterminateness: it is a "mash," a grudge; It is misty, blurred, the pure chaos in the night of the unconscious. In the
field of philosophy, they are a pocket-player, a juggler, a juggler, a male Louise Lateau, a male Madame de Guion.
I had thought it possible above that, in the course of the criticism of your mournful thought, I might be angry and
angry; But this is no longer possible. The word of Schopenhauer's occurred to me a few minutes ago:
If the absurdities of a conversation, which we are to listen in case begin to annoy us, we need to think it would be a comedy
scene between two fools est Probatum.
(Parerga I. 493.)
I think because from now on, mutatis mutandis: You recitirten on a stage (Scene: rooms in a madhouse) witty
monologues and I was sitting all alone in parquet.
I beg you, Herr von Hartmann, to declare further.
4. Principle.
The unconscious does not hesitate and doubt ... The thinking of the unconscious is timeless.
(375. 376.)
 "The thought of the unconscious is timeless!" -
You are talking about something here,
Of whose existence there is, as yet, no knowledge, and of whose nature no conception is given.
as Schopenhauer says (Parerga I. 202). He adds that nothing more unphilosophical than such a procedure can be
imagined. I think of you this mirror of our master, and in the picture you see in it, you will be frightened.
5. Principle.
The unconscious is not mistaken.
The supposed (!) Errors of the instinct can be traced back to the following four cases:
ii 599 a) Where there is no particular instinct, but merely an organization which, by a particular strength of certain muscles,
preferentially directs the general movement to these muscles. For example, the unsuitable bumping of young cattle, which
do not yet have horns.
b) Where the instinct is killed by a natural habit, a case which often occurs in man and his domestic animals.
c) Where the instinct does not function for accidental (!) Reasons, for example, if an animal does not shy away from his
natural enemy and thus falls victim to it.
d) Where the instinct functions properly on the conscious idea to which it is to function, but this conscious notion contains an
error; When, for example, a hen breeds on an undercut chirp.
(377, 378).
They called instinct an infallible clairvoyance. Do not you see that the alleged (!) Errors you have mentioned
annihilate your whole theory of instinct? Either instinct is infallible clairvoyance or is he simply a factor cooperativen
activity: tertium non datur. In the latter case, the errors which you cite are quite natural and very easily explained
incidents; in the former case, on the other hand, the rule which you set up is simply strangled by the massive
exceptions.
6. Principle.
Consciousness receives its value only through memory .... On the other hand, we can not ascribe to the unconscious a
memory.
(379.)
Here the unconscious is also referred to the unconscious demon, resp. To the instinct of the animals.
7. Principle.
In the unconscious, the will and imagination are inseparable in unity, nothing can be wanted that is not presented, and
nothing can be imagined which is not wanted. Consciously
ii 600 But nothing can be wanted that is not presented, but something can be imagined without it being wanted: consciousness is the
possibility of the emancipation of the intellect from the will.
(380)
This nonsense I have already criticized above.
II. Brain and ganglia as a condition of the animal
Consciousness.
The brain has no immediate significance for the organic functions of physical life.
(389)
What should I say? Do you really not know that the respiration depends on the brain? To read but Bichat's immortal
book Sur la vie et la mort, which will never become obsolete.
 III. The Origin of Consciousness.
I beg you to remember that we have already dealt with this chapter. I have no desire to listen to your wisdom.
You do not want to pay attention to my request? You want to talk? Well, it is!
The will itself can never be conscious.
(410)
Si tacuisses ... O you would have been silent! Note my reply: in the waking state the will is always conscious in one
of its organs (brain); It is also in the numb state, but the memory is then too weak to hold the continuity of the
consciousness fixed.
Since the will in itself is unconscious in all circumstances, it is now also comprehensible that the will itself is exactly the
same in the consciousness of pleasure or displeasure, whether it is connected with a conscious or unconscious idea ,
(416)
Risum teneatis amici! - Do not laugh, friends.
I am not cruel, Herr von Hartmann; But I sincerely hope that a tangerine from the heavenly kingdom would give
you a good bastonnade on any part of your body (except for your important head), and that I could see how your
unconscious will was already after the first stroke.
ii 601 The will, which in its essence is completely heterogeneous.
(417)
Your old error, Herr von Hartmann. He is also one of the great errors of Schopenhauer, who, as you know, however,
retracted his view and taught: the brain is to recognize the will as to witness the genitals the will etc Magna est vis
veritatis et praevalebit.
The clearer the conscious consciousness becomes in the same individual, the more self-consciousness disappears.
(422)
A palpable error is not possible. The clarity of self-consciousness increases in direct proportion with the clarity of
the conscious consciousness. Here, too, you are followers of the wandering Schopenhauer, who, in his aesthetics,
taught the mystical identification of the contemplative subject with the object clearly recognized by his idea. Go, you
revenge in bad!
Consciousness leaves its content unclear, it requires only a content at all, if it is to appear, to come to reality; But according
to its concept it is mere form.
(423)
Here I ask you only to note that, according to your teaching, consciousness is an absolutely empty form. We have
thus already two absolutely empty forms:
1) the will
2) awareness.
I will return to this later.
IV. The unconscious and consciousness in the plant kingdom.
We must return to the already repeatedly rejected prejudice, as if the nerve is the sine qua non of sensation were here.
(456)
In order to confirm this rejection, you lead painful young flesh, which has no nerves. It was wrong. The state of the
young flesh is based on its inner life, that is, on vibrations, on motion. These vibrations are part of the surrounding
nerves, and they vibrate in a manner which we perceive as pain. |
ii 602 Without these nerves we would have no pain. The nerves are and will remain a sine qua non of sensation.
It will be no longer surprising if we give the plants a feeling (and, of course, a conscious sensation) of the stimuli to which
they react, whether reflectorically or instinctively.
(460)
I allow myself, in spite of your intellectual disputes, to be very, very surprised and astonished. The plants have only
movement, inner impulse, blind impulse, are pure, unconscious will to death, which reacts to external stimuli. What we
call "sensation" must be denied to them under all circumstances.
V. Matter as Will and Idea.
I have already shown to you that you are a Cartesian, a Leibnizian, & c., Ie a romantic. They venerate Spinoza's
philosophy so much, and praise it unceasingly; But why did not you let her know that
Mens et corpus una eademque res sit, quae jam sub cogitationis, jam sub extensionis attributo concipitur?
The answer to this is: Because you have an infallible unconscious instinct just for the falsity of your great models.
I've also shown you that the matter is not only ideal, but even a priori and in itself does not belong to the essence of
the thing: it is toto genere different therefrom. I could, therefore, drop the object; But the wrong way of modern science
compels me to be more detailed.
I therefore urge, at first, solemn seriousness to all honest naturalists in this place: finally, to abandon the impassive
transmission of ideal modes of knowledge and their essence to the thing-in-itself. An exploration of nature is only
possible by approaching nature with the magic of the individual, moving will which every human being finds in his
breast as directly given. One must not deny the infinity of subjective functions and forms, nor the infinite divisibility
ii 603 of space and time, nor this infinite divisibility contradictory atom, nor the undifferentiated unity of the ideal substance,
nothing that flows from the nature of ideal forms, transferred to the thing in itself, the toto genere from everything
subjective is short different. The thing-in-itself is merely impulse, and indeed of a very definite intensity. Nothing else
exists in the domain of the thing-in-itself.
Moreover, physical forces such as gravity, impenetrability, elasticity, heat, light, electricity, magnetism, etc., are not
metaphysical entities existing independently of the things, but merely phenomena of the individual will: either they
belong to the individual in itself or they are modifications A normal condition of the individual.
If a chemically homogeneous body, such as carbonic lime, is thought to have continued, some parts of a certain size are
obtained, which can no longer be divided if they are to remain carbonic lime; If we succeed in cleaving them, we obtain, as
separators, a part of carbonic acid and a part of lime. These smallest parts of a body are called molecules.
(465)
Quite apart from the fact that the carbonate of lime is by and by the carbonaceous lime, that is, in the division,
carbonic acid can never be separated from the lime, the place is quite absurd, because one can ask: Why divide the
individual divisions not further? Ie the separator carbonic acid and the separator lime? Who gives you the right to
interrupt the division?
Red naturalists! Take a warning example to Mr. von Hartmann! In the first place, he spontaneously transmits the
infinite divisibility of the subjective, ideal form-space to the thing-in-itself, and then, in spite of the infinite divisibility,
suddenly stops and postulates the molecule.
The simple numerical relations of the atomic weights suggest that all these parts of matter are, after all, only different forms
of storage of a different number of similar fundamental elements or uratomas .... These similar uratoms, which I shall
henceforth call atoms atoms in all directions With the same force
ii 604 Can only be thought of as spherical if they are to be thought of materially.
(466)
 Red naturalists! Take a warning example to Mr. von Hartmann.
Besides these body atoms there are also ether atoms, which are distributed in the bodies between the body molecules, as
well as between the bodies of the heavenly bodies.
(466)
Red naturalists! Take a warning example to Mr. von Hartmann.
Body and body atoms attract, in the opposite quadratic relation of distance.
(466)
Ether and ether atoms are repulsed, in the inverse ratio of a higher than the second power of the distance, at least the third.
(467.)
Two ether atoms can never collide, because their repulsion to infinity (!!) small distances becomes infinite (!!).
(Ib).
Red naturalists! Take a warning example to Mr. von Hartmann.
Body and ether atoms are repelled.
(467.)
As is also the case, the simplest assumption is most appropriate in all respects, that the atom of the body has only attraction,
and the ether atom has only the repulsive force, which is uniformly expressed against both kinds of atoms.
(470)
Red naturalists! Take a warning example to Mr. von Hartmann.
If a body atom and an ether atom were each fused, all power would suddenly disappear, for the antitheses would have
neutralized. Thus, we see the divergence into a polar dualism as the principle which produces the material world.
(471)
We have now to define the mass of a thing as the number of its atoms.
(472.)
Our view of matter undermines the two separate parties of the atomists and dynamists.
(481)
ii 605 Matter is thus a system of atomic forces in a certain (!) Equilibrium state. From these atomic forces in the most diverse
combinations and reactions all so - called forces of matter arise, such as gravitation, gravity, expansion, elasticity, etc
(484.)
Red naturalists! Take a warning example to Mr. von Hartmann. -
And now again to you, archbishop.
The manifestations of atomic forces are, therefore, individual acts of the will, the content of which consists in the
unconscious idea of what is to be cultivated. Thus matter is, in fact, dissolved in will and representation.
(486.)
The unorganized individuals, simple homogeneous forces, such as carbon, gold, phosphoric acid, nitric oxide of
copper, etc., which, like the so-called organized matter, are will-acted, objective will-have only blind impulses of a
certain intensity. The solid bodies strive for an ideal point outside their sphere; The fluids have the same striving, and at
the same time the striving to flow horizontally in all directions; The gases, on the other hand, are aimed at ideal points
on all sides. These impulses are also not resulting from different forces but uniform drives.
Just remember, Herr von Hartmann.
What the will first creates can not be already present before the will is complete, the will as such can not be real.
(488)
Short and good (!), Will and imagination are both of a non-spatial nature, since the imagination first creates the ideal space,
and the will creates the real space by realizing the idea.
(Ib).
 "In short!" - That's right. This "short and good" is extraordinarily characteristic of you and the flower of your mind:
the philosophy of the unconscious.
Further, it follows that the force in itself is unclear, and only its expressions are to be real. The expressions shall
never reach the common intersection, which remains ideal and becomes the seat of the force.
ii 606 You unconcerned advocate in bad habits! They, like Schopenhauer, separate the force from the expression of force, the
seat of force from the seat of their efficacy; or in other words: They teach unveiled actio in distans. Shall I criticize this
"dogmatic sweat" (Kant)? Oh no! I will not repeat myself, and refer to my criticism of Schopenhauer's philosophy.
All I want to say is that all the errors of all philosophers and all naturalists in their philosophy of the unconscious
have given themselves a rendezvous, and celebrate Saturnalia, which are unheard of in our age: it is the pure witches'
abbate.
In inorganic bodies, at most, the atoms may each have a consciousness (!) For itself. Of course this atomic consciousness
would occupy the last stage of the study.
(490)
So you would have been happy to know that your philosophy of the unconscious, as a printed book, has
consciousness that the stones from which your house is built are conscious!
Who's laughing? - I'm not laughing, Herr von Hartmann, you can believe me. Wretchedness has seized me, and
deep sorrow over the aberration of a talent which might have been very important in a more practical field than that of
philosophy. Can not you still change? Should it really be too late? Follow my advice and you will surely find what is
absolutely necessary to you now: the inner peace.
VI. The concept of individuality.
The individual is a thing that combines all five possible types of units:
1) Spatial unit (of the form);
2) Temporal unity (continuity of action);
3) Unity of the (inner) cause;
4) Unity of purpose;
5) Unity of the interaction of the parts among themselves (if any).
(494)
They multiply the characteristics without necessity, with obvious violence; Indeed, individuality is so conspicuous
throughout the whole of nature that it does not need any trait,
ii 607 Apodictic certainty: individuality and its characteristic are one and the same. The spatial unity or, as we have said, the
individual sphere of force, the individuality par excellence, excludes all the other units you have mentioned: the
continuity of the activity, because no will can be imagined with intermittent activity; the unit of the internal cause,
because each individuality eo ipso is the single source of their actions; The unity of purpose, because every
individuality always strives; The unity of the interaction of the parts, because each individuality has a uniform basis of
life.
It would be quite untrue and completely untenable if one were to maintain spatial specialization and exclusion as a condition
of individuality, for then the twins' births, which were only superficially connected to any skin point (one thinks of the Siamese
now over sixty years old), would always be as one individual To be considered; Which would be too absurd.
(498, 499).
I assert, as I have already indicated, just what you deprecate. The spatial special is the only external feature of the
individual; But since each object (thing in itself and matter is a thing in itself) is also thing-in-itself, then where the
 external feature is not sufficient to determine the individual, the inner feature, the sphere of force, is grasped from
within , I repeat, however, that it is only a feature, the individuality itself, which can be grasped both internally and
externally.
The Siamese twins, with the intention of what common ground of life for them, were to look like two plants
growing in one country. No one will say that an oak and a beech, which stand side by side, are therefore a single
individual because they have a common ground. Likewise, each individual polyp of a polypus is an individual. The fact
that they have a common stomach does not matter at all, as little as the earth in the beech and oak, as stated, falls to the
weight. Does the earth, which hangs from a tree uprooted, belong to its individuality? If the polyp had self-
consciousness, he would feel like a man chained to a wall. |
ii 608 Why should not the individual polype be able to think just as the fish in the common water, the trees in the common
earth and air, the people in the common air? Although we have a continuum of forces everywhere, there is no one to
determine the individuality in a spatial sense.
It is also possible to make the matter which is the subject of the dishonest. Does a rational man consider the fungus
sitting on the root of a beech, or the moss on its trunk to the individuality of the beech? Everyone will keep mushroom
and beech, moss, and beech strictly separate as two individualities, although the parasite has grown into the beech.
Everything in the world is connected. The expansion, ie, the closed sphere, is the only external feature of
individuality. If, as already mentioned, it is not enough for objects which are connected in a fixed manner, then it must
be supplemented by the unity of the imagined basis of life, that is, the external individuality must be separated by the
inner. As I can well imagine that the parasite in the beech has a sphere which does not belong to the individuality of the
beech, I can also imagine that the single polyp has a sphere in the common stomach belonging only to its individuality;
And just as well I can imagine that each of the Siamese twins in the cartilage that united them had a limited, very
definite sphere, belonging only to his individuality.
They bring Mr. Virchow into his meeting to procure credit for her brain. Lost effort. Before the empiricist Virchow,
even more before the politician and noble philanthropist Virchow, we must bow, but not before the philosopher
Virchow, if there were any such thing at all; For Mr. Virchow is far too modest for him to appear to be a philosopher (in
the theoretical sense). Nor are the passages of Virchow's works, which you quote, which are quoted from you, capable
of vigorously supporting you. Mr. Virchow says:
What is the organism? A society of living cells, a small state, well furnished with all accessories of upper and lower
officials, of servants and gentlemen, large and small.
(Four speeches, 55.)
ii 609 This is an empirical truth that no one will deny. But the philosopher elevates them to a philosophical one by
subordinating all these superiors and subordinates, servants and masters, great and small, to a tyrant, without which
they can not express, function, or even exist. This tyrant is in man the blood or the thing-in-itself- Point of view: the
unconscious demon.
The cell par excellence is the fetish of the physiologists, as the atom is the fetish of the physicists. But I can be
confident, and with me the truth: sooner or later a very immense picture-storm will break out in the natural sciences,
much more powerful than the one who took place in the church. The natural scientific idols: real matter, atom, cell (as
an individual basis of life) are independent natural forces, such as electricity, heat, light, etc., effect in the distance,
attraction and centrifugal force (in Newton's sense), Newtonian color theory, simple unity Behind or above the world,
infinite universe, genus (metaphysical essence), etc., with contempt and contempt.
If one transfers the infinite divisibility of the subjective, ideal forms, such as space, time, substance, to the thing-in-
itself, then it is not possible to stand still in the division. It is an act of despair, when one suddenly drops the last part
 and postulates the atom.
Similarly, the cell is played. If one speaks of the cell simply, without making distinctions, as an independent life-
principle, one must err. A wheat is an independent cell, but a cell of the stalk is not self-sufficient. If one cuts one from
the stalk, one has certainly no individual independent life sprinkle in hand.
If it is reported that the old lime tree at Zurich is about ten millions of new living cells each year, or that in the blood
of an adult man sixty billions of minute cell bodies are circling at any moment, this does not raise the uniformity of the
linden tree and the Unified individuality of man. If the linden tree has cut off the roots, no cell of the stem or of the
branches will grow in the long run
ii 610 can live, and prick the man a dagger to the heart, so none of the sixty trillion body cells of the blood will be able to
continue to exist. Why? Because the Linde and man have a common livelihood carrying each cell and each cell body,
animated, gets invested with life. -
Besides the atoms there can be no individuals in the inorganic world.
(512)
Allow me to repeat to you, Mr. Hartmann that in the inorganic kingdom each homogenous force is an individual,
and that is both the full force, than any real part of it an individual, that is: all the copper and every piece of copper, all
Salmiak and any Quantum ammonium chloride, etc. Why? Because the movement of each homogeneous force is a
uniform. Is there ever a chemist succeeded in transforming a piece of gold silver to make oxygen from a Quantum
hydrogen? As long as this does not succeed, are oxygen, hydrogen, gold and silver individuals, and you will change
nothing on this truth, whether you also for ten years fought with all the weapons from your romantic gloomy armory
against it.
Then you go so far that you call a celestial body an organism in your blatant, not yet been arrived in the chaste halls
of philosophy frenzy. Yes, you even say:
The unity of the world can be dominated by a metaphysical unity of different, unrecognizable us coordinirter worlds again.
(495)
Herr von Hartmann! Also I had to forget about, that the wonderful poem on stage: "recite thoughts of a madman"
and I'm just listening. I wanted to really annoy me - I confess to you openly - and would you have been at this moment
in my philosopher salon, I would Whl me to extremes, which I am capable, get carried away, that I would have asked
you, my "to transgress hospitable threshold quickly to the outside." And if I want to use only the most severe
expression Budha's against you: I call you mogha purisa (vain man).
ii 611
VII. The universal unity of the unconscious.
No one knows the unconscious subject of his own consciousness directly, everyone knows it only as the unknown itself
physical cause of his consciousness (!); what reason he could have to the assertion that this unknown cause of his consciousness
other than that was his neighbor, knows what their view any more? In a word, the immediate internal or external experience
gives us no clue to decide this important alternative, which is therefore provisionally completely open question.
(520)
The question is, since the first man came into existence, no open more, Mr. Hartmann: Only in the madhouse can be
an open. The fact of the inner and outer experience is the individual ego. Each man recognizes himself and feels
immediately. In the boyish language you have run with the above passage a so-called "Sauhieb" against the
individuality and human self-consciousness, dishonors your talent.
Therefore, just because that is a part of my cerebrum connected to the other conductive, the consciousness of both parties is
united, and could connect the brains of two people with a brain fibers as similar line, the two would no longer two, but have a
consciousness ,
 (520)
What pitiful sophism! That would indeed be a very wonderful consciousness. The demon of the One who loves, the
demon of the other hates, the demon of the One wants to Cunegonde, the demon of the others Adelheid, who has a
toothache, etc., the other a voluptuous sensation and all this would now mirrored in one consciousness!
As is the innermost core of the human brain? O you diehard Cartesian! You traitor of truth against their better
judgment and conscience; because you have sat at the feet of Schopenhauer, you have heard from him that the will no
psychological principle that the mind and consciousness only mirror this non are psychological principle.
ii 612. If it is possible the unconscious mind of an animal simultaneously present in all organs and cells of the animal and be zweckthtig
effective, why not also present and zweckthtig an unconscious world soul in all organisms and atoms, can be effective as yet
one as the other must be thought of non-spatial (!)?
(522)
So we would be as happy in the inner sanctum of your philosophy arrives: I find myself in front of the blue haze
cloud in which your All-One unconscious, like the Brahm of the Indians, the absolute I of Fichte, the subject-object
Schelling's, the idea of Hegel, the all-A will of Schopenhauer, the substance of Spinoza, the matter of the materialists,
should be covered. I stand in a word before the pantheism of the Brahmin in the costume of the German Michels, ie the
servant skirt and the nightcap.
I will freely confess, Mr. Hartmann, that I, in your dark gothic chapel in front of blue cloud over the altar and in
front of you, the mystical and feel ecstatic High Priest of All-Some unconscious standing, a very depressing feeling.
My individual "unconscious" cries out for the sunshine outside, the song of the little birds in the green forest, according
to the murmur of streams, according to the blue haze of distance - and I have to stay in the romantic dark vault where
you want to bury the seemingly dead truth. I let it be afraid. But just have not sweet words made my ear? Again! Yes,
there is no deception: my left hand has Budha detected my right Christ, the faithful guardian of the individual, and talk
me courage to.
And so I call you to the most determined Serious: Do not touch the individual to which you want to place erfaselten
Oneness kill and dreamed in the glowing arms of your idol Moloch, the image of your! Back! -
You want to fight? -
Well! - One of us must remain.
They say:
The synonymous with the pantheism monism.
(529)
ii 613 As you always "unconscious idea," that spoke of silver gold, you dared even to identify it monism with pantheism. A
Quartaner would have had concerns, to accomplish such a heroic deed logical.
Monistic is any philosophy which is based on a principle. However monistic pantheism is therefore, as well as the
Budhaismus, the opposite of pantheism is just it; are monistic also the real Christianity as my philosophy, you will have
taught, and for that reason my philosophy, which recognizes only the individual will is the only principle in the world.
So if you say: monism is pantheism, so it's the same as if you said, the German is the Hesse of Europeans Russian.
Make the broader term under the narrower: a pure Narrethei. -
Here I just want to say so much, that the self-division would only be incomprehensible, gave up when the A's unit (and with
it a piece of his being); that, however, a self-division in a secondary (because phenomenal) multiplicity, in which the unit is
maintained in the plurality, just the diversity brings in the abstract unit; or more specifically that a spreading out may have a
multiplicity of nothing offensive when used to just not fragmentation of a substance in many isolirte substances but one
manifestation of the subsistent and permanent nature is meant in a multitude of functions.
(523)
 They continue:
So it's quite the same process that takes place in the consciousness of the individual as a struggle between various
tendencies, desires and passions; as good an argument is possible here, without prejudice to the unity of the soul, whose
functions are the intersecting desires, as well in the All-One unconscious.
(524)
You are tall! They are really big, Mr. Hartmann. Compare humans with your Jehovah and discover that in both held
the same process. How could you write such Something! In people at any given moment, only a sense of purpose to a
volition can ever be. All |
ii 614 moments of a previous Conflicts of aspirations are this ideal, or better a volition opposite: they are, as if they had never

happened. In the scholarly world you soul but each Conflict is immediately real or in other words, your world soul
wants something and the opposite of it at the same time and realized both. And now you say calmly: una eademque res
est .
Those who believe in transmigration of souls, can confidently say that in your body, the soul of the sophist Gorgias
lives. Mogha purisa ! -
? However, is the question this way: "Why shall be such as the many functions of a system that they collidiren each other
instead herzulaufen undisturbed next to each other," the answer is: "Without Collision various acts of will no consciousness" -
and the consciousness it is what is important.
(524)
Herr von Hartmann! Reflect. Wake up for God's sake, you're not dreaming so feverishly!
the whole world-process to have had no meaning before the emergence of consciousness? There was dead, the
world, or they rolled fruitless so feverishly back and forth as you roll around on the bed of the philosophical lie?
I repeat that the brain is a moving factor that the brain is born of the will out, which only gives him what he long
since had previously which he stands or falls: the movement. Even without conscious beings the world would come to
targets, but not so quickly as with conscious individuals. But I forgot that you have also given the stones consciousness.
I beg your pardon.
The unconscious is non-spatial, because only it sets the room. The unconscious is neither large nor small, neither here nor
there, neither finite nor the infinite, neither in form nor in points, not somewhere anywhere else.
(524)
Schelling and Hegel "cleared their throats and spat," You have the same "abgeguckt happy." Proh pudor!
Assuming that the phenomenal separateness of individuals not just on a multiplicity of functions of their underlying nature,
but on a non-identity |
ii 615 of the essence, on a multiplicity of existent substances was based, so no real relations would be possible among individuals as they

actually exist yet.

(526)
The influence of the Absolute on the many is only understandable if the so-called Absolute from an actually limited by the
many substance to an unlimited, truly all-encompassing will, so that includes the many to be integral parts of themselves. But
then the many of its independence and substantiality are actually stripped and reduced to repealed moments of the One
Absolute.
(527)
Back! I call you to again. The dagger away from the individual, you maniac! The individual should be a "reversed a
moment of absolute"? This means that you want the only murder Reale in the world!
But why I get excited me? You have indeed learned by now certainly the true reconciliation of pantheism with the
pluralism accomplished by me on the head of the only real individual to know, and I refer to it.
 In the world there is only real individuals before the world there was only one simple unit. The emergence of all
individuals who died from this unit loops to the same band, which has led solely by always thinking heads into a unit at
or above the world, always coexistirend with the world. Reconciliation is a total, Radical, and they can not remember
who it may be, be broken. A new day raises. -
Where we also look around at the brilliant philosophical or religious systems of the first order, everywhere we meet the
pursuit of monism, and there are only star the second and third rank, who find satisfaction in an external dualism or even greater
fragmentation.
(528)
Of course you understand here under monism only pantheism. I say therefore: How nice! They do not call these
stars of the first rank, so that the missing Budhaismus not to make suspicious. In contrast, you call immediately
afterwards Christianity and say,
But I think the time is near where Christianity is monistic or must perish.
(529)
ii 616 Christianity, Mr. Hartmann, monism, the scientific sense of the word is after, it must not only be monism: it is on the
surface, as a Jewish, theoretical theism, monism (Jehovah and the world do not form a dualism) and in depth monism:
for in his esoteric part of the individual is alone real. But you think it would be pantheism. Then I erwiedere you: Poor
romantics!
You betippen speak with the nail of your index finger incalculably deep waters and then judge of the depth: the
essence of true Christianity is you totally covered. -
It is an illusion in the broader sense, if we believe in the world to have something on the non-I immediately Reales; it is a
deception of the selfish instinct, if we believe in ourselves, to the love I have something to immediately Reales; the world is
only a sum of Thtigkeiten or Willensacten of the unconscious, and the ego is in a different sum of Thtigkeiten or Willensacten
the unconscious.
(534)
These between your unit behind the world and the thinking I set ideal-real world of appearances is precisely the
servant apron and the nightcap which you, as I said before, have attracted the pantheism of the Brahmin. A
knowledgeable one immediately recognizes the unworthy masquerade.
To save a God behind the world, let the first immediately given only real in the world, you recognized and I-felt,
then drop the objects in the outside world. And you call philosophy! As punishment for the truth made you outlawed.
The unconscious cease to want the world, and this game of intersecting Thtigkeiten the unconscious ceases to be.
(534)
The unconscious change the combination of Thtigkeiten or Willensacten, which accounts for me and I have become
someone else; the unconscious'll stop this Thtigkeiten, and I have ceased to be. I am a phenomenon like the rainbow in the
cloud; ... what's my nature, I'm not ... Only the sun shines forever, also in |
ii 617 plays this cloud, only the unconscious reigns eternal, that breaks even in my brain itself.
(535)
Want to know what I think? I think that really broke his neck in your brain your All-Some unconscious of all
pantheism at all.
In the absolute, in fact, exists an intelligence which we are able to characterize only by the negative feature of
unconsciousness in our inability to positively detect the nature of their way of looking at, but which we know (!) That its
nothing short of blind, but rather is seeing and even clairvoyant wisdom of every possible consciousness superior (about
conscious).
(537.)
 "Pathetic dogmatic twaddle!" (Kant).
Now that you have happy dreams of your living space unit in or behind the world and believe in the same or like
you have the audacity to say, after you have proved the universal unity of the unconscious (527), try the most amusing
way to reconcile the most formidable resistance everywhere paid in nature "repealed moments" (individuals) violently
with this unit. It will not succeed; always when you want to gag the individual escaped you the Magnificent, and the
same is no longer needed, in fact, my protection. So I dress for back to my chair in the auditorium back. To slaughter it
can not come. The individual carries a cornea as Siegfried, one quite horn eights skin as it is bathed in truth,no lime
leaf fell on his shoulder.
Will you, noble Mime, therefore, continue your recitation after all.
VIII. The essence of procreation from the standpoint of universal unity of the unconscious.
The soul of each of both parents and the child is only (!) The sum of directed to the relevant undertaking Thtigkeiten of a
unconscious.
(547)
So we humans are dead puppets, blank forms. Mr. Hartmann, what have you done ?!
ii 618 From now that an organism, as long as he is frozen, neither of life nor a soul is partaker, it follows that if returns after a certain time
of life and soul into it, this soul no more than one and the same with the prior to its passage into the frozen state it may be
considered indwelling because the temporal continuity of the former Thtigkeiten latter is necessary for sameness of two time
separated souls with the Thtigkeiten.
(554. 555.)
Horribile dictu! Mr. Hartmann, concentrate only for an instant. Is it possible that such an organism could revive
frozen ever again when the last spark of life had been extinguished in him? They teach bluntly the miracle in to end his
scientific works. Oh, it is outrageous!
IX. The rising development of organic life on Earth.
Since the unconscious is always followed by the dispositional prescribed Entwickelungsrichtung than the generally
corresponding to his superiors purposes and the slightest realization resistors (!)-Presenting direction when there is no particular
reason to make a difference for certain purposes, and as such a reason for the ordinary procreation, where all that matters is the
preservation of the species, is missing, it suggests ... the easiest way one, that is generated resembles the producers, and this
phenomenon is called the "inheritance or hereditary characteristics."
Now that the problems are big enough (!), which are caused by going over the old way of adding new characters, the new
higher species will seek the unconscious ... hervorzubilden from such species in which only new characters add, but must be
destroyed as little as possible or no existing positive characters.
(568)
What can one say to such a screwed violent Anbequemung your Cartesian philosophy to the winning Darwinism?
Suppose you were right, the psychic |
ii 619 unconscious would find in its organic form a resistance to the material, so that resistance for the all-A unconscious ought

to be no resistance; because the All-One unconscious is limited by nothing, it's like any simple unit omnipotent.
Although they go the omnipotence of the unconscious for good reasons, where you can get it out of the way, but once
at least they had to meet her. On page 538, enter your Moloch omnipotence. And yet you talk to a omnipotence of
trouble. Unforgivable!
A jump is certainly always exist, because otherwise would have run across many beliefs from one species to the next
infinity (!), What on earth is impossible with the finite development time of the organization.
(573.)
 In this set, you reap once the sown in the wind as Erkenntnitheorie full storm; as you will remember, that "is
infinite," a predicate which does not belong to the thing in itself.
Goethe said:
You Strong, do not be silent,
Although himself Others shy away.
Who wants to scare the devil
He must cry out loud.
I will therefore quite loud shout Mogha purisa! and you like in real self-knowledge, set a more appropriate
exclamation in the place of my own.
we see but be cases where the unconscious rather freaks sends to the world, but that it struggled to overcome the present
material difficulties.
(576)
Oh! What a hectic, auszehrender, weak or better is your All-One unconscious lazy yet God! I believe that such a
lazy, lazy fetish itself did not allow like Hottentots, and you want to impose upon him a nation that is one of Kant and
Schopenhauer to theirs!
The "intervention" of your unconscious into the real world of the individuals is a disgusting, barbaric raw teaching.
They can constantly break the necessity of empirical operations of countless miracles. Not even in a gathering of
tunnels should be let to speak, let alone among scholars.
ii 620
X. The individuation.
Option 1 and mediation of individuation.
Finally I find a drop of water in the desert! They confess Page 597:
Anyone who has never had the necessity and felt the difficulty, from the standpoint of monism (read: pantheism) to conceive
of individuation ....
The least is nevertheless fairly and honestly.
The truth of Herbart pluralism is the assertion that the right of multiplicity and individuality extends straight as far as the
reality of existence in general, its falsity lies in the failure to recognize the phenomenal of all reality and all existence.
(597. 598.)
Why do you not rather say: ideality of all reality? Because you do not mean to argue seriously that your phenomenal
world is something else than the ideal world of Kant? A world which is a manifestation of a still-living unit, must
necessarily be apparent, because of the "repealed moments," the puppet individuals. Your "objective (divine) set
phenomenal world" is how the world of the ancient Brahmins, a mirage of Maya. It is also, as I said, could not be
otherwise. All consequente pantheism Crasser empirical idealism or better must: pure illusionism be.
Once you recognize what exists or Existirende as objective, ie independent of the perceiving consciousness subject (!)
Appearance or manifestation of Ueberseienden or subsisting, then reality (objective) phenomenal recognized as interchangeable
concepts, but then we also know that the multiplicity, whose right goes so far as the reality of the world-existing, as well as
these not only a phenomenal transscendent-, has metaphysical validity.
(598.)
How could you write such a screaming, to the "niaiserie the German half-educated" (Schopenhauer) calculated
nonsense? All property is due to the subject: this is a set that can not be challenged. but they make an objective world
of the subject independently.
ii 621 The object is without blind intermediary, immediately the thing in itself, that is, from your point of view, the All-One

unconscious mind to reason. You may twist and turn as you want - always the individual is in your philosophy a dead
 puppet, still less than a mirage: there will always be pure zero.
The philosophy of the unconscious is therefore the true reconciliation of monism (read: pantheism) and pluralistic
individualism .... by both incorporated as repealed moments in it (?).
(599)
But not, lord of "Short and sweet"! It is certainly no reconciliation between pantheism and pluralism as the basic
strangled the former to the latter, and this happens in your philosophy of the unconscious. A reconciliation has BEEN
only in my philosophy by one, been extinct, now dead simple unit; but how much of this presumed result of which you
had no idea!
Individuals are objectively set phenomena are intentional thoughts of the unconscious or particular volition of the same (!);
the unit of the system is not affected by the plurality of individuals which are only Thtigkeiten (or combinations of certain
Thtigkeiten) of a system.
(599)
You call that now reconciliation of pantheism with the pluralistic individualism. What audacity! I repeat: Your
pantheism simply strangled the individuals - but only on paper.
The multiplicity is only of the action and is real multiplicity only in so far at the same time, a collision of the volition takes
place. (An atom would be no atom). This is, however, also said that the multiplicity and individuation (thus also the reality that
the existence and existence) only in the manifestation of the metaphysical force only in the action of the substance, only in the
manifestation of the hidden reason, only in the objectification the will, are only in the appearance of a being.
(602. 603.)
I wish you from the heart. Have you ever seen a force separate from its manifestation, their action? |
ii 622 in the world than ever before. So you may have seen such a miracle in only one intellektualen mystical intuition. But you

will understand that in the honest science is no capacity for spiritualism. Once again, I regret from the heart.
Only an objective phenomenon is the true and immediate manifestation of the essence, the subjective phenomenon but is a
subjectively colored and distorted image of the objective appearance.
(603)
therefore they teach:
1) An all-unity behind the world
2) A phenomenal (objective) world
3) A subjective world;
leading to I criticize beneath me think. I repeat only, "No object without a subject," and more recently constatire your
romance. They want us, in spite of Kant's victorious battle against Leibniz, a "confused, unclear, inadequate"
imagination that the latter (like Plato) taught throw back. O you Erzromantiker!
2. The individual character.
If this man But father children, we know that different from the typical human brains peculiar dispositions of his cerebrum
probably completely go according to the law of inheritance at some of his children more or less.
(610)
The character, ie the unconscious demon, that is, your philosophy as, in the brain, what I have already illuminated. I
told you already proved the Faulty this Cartesian reminiscence, to which I refer.
I only add that, while the character in the narrow sense (!) Equalizes again by crossing, and essentially for the human race
remains quite on the same level, ... the abilities and skills in the human race in a continuous increase are realized.
(613.)
In a word, you lack any and all deeper conception of world history. In proportion as the spirit of |
ii 623 people grows in the progressive culture, his will is weakened. There will be a transformation of the movement factors.
With the increasing sensitivity also irritability (passion) and the whole will increase thereby lose solidity, demonic
security, tranquility and strength. The wick of the human being is screwed ever higher, and thus the flame of life is
becoming more intense, but at the cost of life oil.
They say, however, the will always remains the same, that you overlook totally the main result of the movement of
humanity.
XI. The all-wisdom of the unconscious and the Bestmglichkeit the world.
The unconscious can never be wrong, or even doubt or waver, but where the entry is needed an unconscious idea, the same
is done currently, the time-conscious auseinanderzerrenden Reflexionsproce implicitly in a moment of entry along closing, and
undoubtedly true.
(618)
Who gives you to talk about the nature of a thinking that is not human thinking the right? Where did you observe
such other like thinking? - In the moon? In the sun? - Mogha purisa!
The incessant intervention of Providence are themselves, of course, that is not arbitrary but legitimate, namely through the
one fixed once and for all end use and the currently existing conditions, in which action is taken, as determined by logical
necessity.
(619)
We must admire the wisdom of the unconscious far more yet where the same thing is a part of his intervention is specially
made to mechanisms or by skillfully used spared already existing external circumstances, than when the same existing tasks by
constantly (!) Direct intervention dissolved in most excellent way.
( Ib ).
Such are, for example, the intervention of the unconscious in human brains that determine and direct the course of history in
all aspects of cultural development in the sense of the intended target of the unconscious.
(620)
ii 624 Which fruitless fight with the truth! But how easy is to solve the important problem of the uniform cultural development,
which I have put in my philosophy! What do you call a marvelous providence plug end in the world unity, simply
resultirt from the movement of all the individuals who were present in the world in a simple unit and received a very
specific pulse in the decay of this unit. I may say that through me the naturalists have received a solid, purely
immanent, spukfreien ground first of all. Build you calmly, her brave!
The chain of finality can not be conceived as infinite as the causality their nature.
(621)
Why not, Mr. Hartmann? However, lies in the concept Purpose one end, a terminator; but why do you call the future
part of the causality Purpose? A world that never comes to goals, but created new again and again from the oldness, is
quite conceivable. An endless Will contains no logical contradiction.
The end of the world-process requires much deeper investigations to hire when you had the mental power, which is
why, as I will show you that you learned the end of the world is based on a bold decree, not a proof.
We must give ourselves rightly trust well that the world as wise and excellent, as is humanly possible, would be set up and
directed that if the world a better place would have been in the omniscient unconscious among all possible ideas, certainly this
better would have to run in place of the now existing.
(621)
but well, we were able to prove the existence of those properties in the unconscious that suggested that overlook the possible
worlds as it were, with a look, and had realisiren that of these possible worlds, reaching the most reasonable final purpose in the
most appropriate manner.
 ( Ib ).
By giving the addition prejudge, I summarize briefly your teaching, in regard to the origin and the end of the world
in the following together:
ii 625 Before the world, All-One unconscious existed as an inseparable connection of the All-One will with the Wise idea. The

will was resting, potentia -Wille ( velle nolle et potens ); the idea indifferent, ie over-existent, but indifferent to be or
not. The will was suddenly wanting ( velle velle nilly sed non potens ) that is, because he is an absolutely empty form,
he could only want what handed to him the idea as content. The will just wanted to come out of his Uebersein in being
pure, and so was the world.
The process of the world's course is how you teach, the gradual return of the will in the primeval unconscious
potentiality.
They also say that the world that the will was a mistake unhappy in the world, but that he would gradually liberated
by the Wise idea of this unfortunate existence and returned to his former sorry state.
You yourself, Mr Hartmann, throw on page 542 the question: Why did God not to blindly mistakes at first, where he
received his sight, again well done and turned his will against itself?
You answer this question as meaning that the idea was unfree and subject to the will, which is why they probably
"What 'That and Ob can determine the" the objective and the content of the will, but not his. "
The "Whether" is quite arbitrary, been set in bright despair of you, for the will is your teaching after, but must
realisiren what gives her the idea just a completely empty form.
To the above question, it is not a question, incidentally, basically. We must rather ask this question: Why did the
Wise idea when she faced the empty wish of the will, not given this immediately those contents, which would have
returned the will right back into the unconscious potentiality?
You answer this question by pointing to the weak, poor human consciousness, without which salvation is not
possible, that you skip the learned you tremendous clairvoyant wisdom of the idea and raise the dim little light of
human consciousness to the throne.
ii 626 What you gave probably about Mr. Hartmann, if you had this pointer from the immature youth not on your husband's

conscience?
But even here, you will see that the will of more than mere form, must be more than an absolutely empty form, if
the world is to be explained in terms of your philosophy.
It also it follows up already from this that the world can be no blind committed errors, but that something was
wanted by an antediluvian unit what they could gain by a process not immediately, but only.
Here are two possible solutions appear. Either God wanted (the simple unity) through the process of the world What
is the Christian paradise, that God wanted to be a plurality reiner Wesen, or he wanted not to be, that is - you
understand me exhaustively - complete absolute destruction, total exemption from his nature.
In the first case God had only one other existence than before wanted; in the latter, however he wanted absolute
non-existence.
but it is clear that an all-powerful God without the former process, ie once might have had.
There remains only the latter, and this latter I have taught, but - what I'm doing repeatedly attention - not
constitutive, that is definite about the nature of God testifying, but merely regulative, to a mere judgment of formation
of the world, its history and its end.
All my predecessors could not come to this doctrine, because they believed in the Sempiternitt the substance. This
Sempiternitt the substance I have but victorious destroyed, as I demonstrated, first, that the substance is an ideal form
(what Kant already taught), and that the thing is a waste of power in itself, over which a priori could be nothing at all
testified. But experience teaches throughout the universe weakening of the force, gradual attrition, consequently also
 total annihilation of the same at the end of the world-process. The world is a finite sum of force and any loss of power
is to be replaced by anything, because how would a replacement be taken?
ii 627 no individuation Without egoism; with egoism necessarily immediately injury to others behufs's own Vortheils, that is wrong, evil,
immorality, etc. All this is therefore a necessary order of individuation sake inevitable evil.
(624)
But since the All-One in the end can be only so interested by at the world as it is implicated with his being in it, it can do it,
and as the form of the phenomenon probably more important transit point, but, apart from its effect on the being itself can not
possibly be ultimate purpose, including morality and justice as formal ideas regarding their teleological value for the
unconscious will can only be measured after such a scale, which only takes into account their effect on its essence.
But this gives only by morality and immorality, through justice and injustice in Smtliche parties interested, acting as
suffering individuals generated sum of pleasure and pain, because these are only something real, not like morality and justice
mere consciousness ideas.
(625)
As here swirls the maturity the other with the immaturity of your Geprges, truth and falsehood, light and dark
mess! It is the pure Witches Sabbath: it's all undigested mass, unripe fruit, or, as Fichte said:
"Half philosophy and all the confusion."
I will tell you what is the truth. The world has a history - nothing more. It is neither good nor evil, neither moral nor
immoral; he is simply a necessary unalterable process.
The direction of this course compared to that of the divine laws: patriotism, justice, charity and chastity but against
every human action is either a moral or an immoral.
Furthermore: egoism is no obstacle to morality. With regard to all these heavy, now released from my philosophical
problems I refer you to my ethics and politics. -
ii 628 The unconscious is the common subject which they (pleasure and pain) in all (!) different consciousnesses feels (!!).
(625)
No other subject is for sensing (!!) of pain and pleasure there when the All-Some unconscious.
(626)
Oh, Herr von Hartmann! "The whole human pity," summarizes me at this point. How was it possible, I wonder
desperately that you could write something like that? The absolute unconscious will feel Everything should feel: the
individual pains and pleasures of individuals so all at once! - What a mess of pleasure and pain! They must also - if the
sentence "No other subject is for sensing (!!) of pain and pleasure there when the All-Some unconscious" is drawn from
the wonders Born your own experience - a man of iron, and marble be and have never had a decayed tooth, never have
had a sore finger. They hurt loose angel, you! - you mighty wizard!-
If it should occur that anticipated or recreate this world their non-existence is, so we will not close our minds to the
consequence that the existence of the world an unreasonable Act owe their origin, but will not accept that reason suddenly
unreasonable even in this one point had become, but that the same was carried out only because no reason, because reason was
not concerned in it. This is possible because we know two Thtigkeiten in the unconscious, one of which, the will, just that is
irrational in itself illogical (not anti-logical, but illogical). Now that we are back already know that all real existence to the will
owes its origin, it would be a priori The only admire, if this existence would not be unreasonable as such.
(628)
It's always been like that, since time immemorial, Mr. Hartmann, that man has blown up a found in Princip until he
no longer recognized it: he called it God. So do you. They found a conscious will in itself (arbitrary) and a certain spirit
(I leave you to give the latter a more accurate predicate); They also found an unconscious will in itself and thoughts,
ideas, feelings, |
ii 629 whose origin was unknown to you, you suddenly noticed as something finished in the light of consciousness - and hastily
They swarmed by an all-one unconscious will and the Wise clairvoyant spirit, both as the will and the spirit in you, in
one person should be united.
This is only the old muck;
Be more clever!
If not always the same spot,
So go on!
This Goethe's word is but easy to say, difficult to perform. Where to go for a talent when no Ingenious has broken a
train him?
II. The irrationality of will and the misery of existence.
The chapters of this section, I am, as I told you earlier, very satisfied as a whole. I donate you rich applause and
recognize unreservedly your great merit in having, thundered an energetic and efficient Weckeruf from the trumpet of
pessimism in circles, which were closed to the rugged indomitable Schopenhauer. For this Weckeruf with which you
entered the number of those whose names should not be forgotten, I dedicate to you a laurel wreath, and rest assured
that the same will grace your life and stay on your grave yet stay fresh and green. I'll be there, too, where your
pessimism is touched alone, always be your warmest advocates, supported by the spirit of our common great master
Schopenhauer.
But what I can not generally recognize is that you are talking in this section of the illusions, as though they caused
nothing at all, or at most inflicting harm, or in a word, I stand again before the learned from you "misstep" God (the old
always open wound all pantheism). The illusions are as necessary as the disappointments. The same go hand in hand
and lead people to salvation, that they weaken my teaching according to the will and increase intelligence and
irritability.
And now I want to complain a lot Agreed.
ii 630
First stage of illusion.
The happiness is attained as an at the present stage of development of the world, that is thought to today's
individual in the life achievable.
Perform the pleasures of art and science as illusions what I have decided to blame. The same are as pure and
beautiful, that man could always remain in them, life would be the highest good.
Second stage of illusion.
The happiness is thought achievable than the individual in a transcendent life after death.
All of this second stage of the illusion I do not recognize. It is superfluous; because what causes this illusion, which
is conceivable best. The hope of true Christians to a life beyond the rest, bliss and peace is only the symptom that this
world already overcome that each illusion is destroyed in this world. More but a pessimist Schopenhauer the school can
not ask. That this world will be overcome: that alone is the main thing.
Also you claim in this chapter that there was no mention of an individual continuance in all the major systems of the
latest philosophy, so they brought the shallowness of your study quite succinctly expressed. I must, after all the
foregoing, assume that you expect Fichte's system to great. But what did spruce? He said with his peculiar, energetic
literary despotism:
The cleavage (the A free I in Iche or individuals) is a part of the amply described several times to cleavage of the objective
world in the form of infinity; thus belongs to the absolute, not repealed by the Deity basic form of existence: as in their original
 being broke, it remains broken for all eternity; it can therefore not set by this division, that ever perish not really become
individual; which is remembered only in passing to the | jenigen
ii 631 among our contemporaries who, at half and whole philosophy of confusion, consider themselves enlightened when they deny the

continuance of real individuals here in higher spheres.

(Works V. 530.)
You see, Mr. Hartmann that you have studied your predecessors with frivolity, I do not want to characterize because
it is not my intention to be as cruel as Apollo (the god of the tripod you often climb), the known to the poor Marsyas
not the smallest scrap of skin left.
Soon, Christianity will only be a shadow of its medieval size, will be back to what it was in the making exclusively, the last
consolation for the poor and needy and.
(714)
You have, Mr. Hartmann, - you will now have certainly drawn from the philosophy of salvation - not understood the
great and profound teachings of the brilliant Savior for the thousandth part. It was you, what is the cat of hot porridge.
Christianity, that is, his spirit, his foundation, his esoteric part, comes only with humanity under. Believe me: a man of
knowledge gives you the insurance.
Third stage of illusion.
The happiness is thought as lying in the future of the world-process.
If Stirner to the Direct philosophical examination of the idea of I approached, he would have seen that this idea is as
insubstantial, arising in the brain license, such as the idea of honor or justice (!) And that the only being that the idea of the
internal cause (!) corresponds to my activity, something non- individual, the All-Some unconscious is that so just as well the
idea of Peter of his ego, as the idea of Paul from his I correspond. In this deepest reason rests only the esoteric Buddhist ethics,
not Christian.
(718)
You speak of the naseweiseste "unconscious" stupidity which has ever been hatched in a human brain.
ii 632 As far as your significantly limited mind could fathom Christianity as far as he fathomed also the exoteric part of
Budhaismus. I stress the word exoteric because you without a guide, the esoteric part will always be entirely closed.
The exoteric ethic Budha's based on the specific nature of the individual being and its modification in a real CV; but
an esoteric ethics budhaistische it does not exist; because that taught by esoteric Budhaismus only real individual ego
has only a necessary course, as I showed you above in relation to the whole world. The esoteric part of Budhaismus is
in fact the thing-in-itself idealism or solipsism.
With all quietism of Epicurean trait is obvious: add bring the addiction life on the individual constitution most comfortable
manner with a minimum of effort and pain, careless thereby violated obligations to the people and against the Company ((!)! ).
(719)
In the suicides and the ascetic is no more admirable self-denial as in the sick, in order to escape the prospect of an endless
toothache, to reasonably decide to the painful extraction of the tooth.
( Ib ).
This error I forgive you, because only a rogue may be more than he has, as the proverb says. It must not be too
severe judge of you.
That alone would make the quietism to a mortal sin that a more general spread would the same all the achievements of
civilization which mankind has become so hard-won over thousands of years, put into question and transform within a short
time in ever-growing retrogression.
(720)
 How naive! How does this fit into the learned from you, necessaries wise course of development of the world? Et tu,
Brute?
How egoism as a whole, as well as those shoots are restituirt of consciousness, which, like compassion, fairness feeling |
ii 633 have a value for the whole, or as love and honor, a value for the future; they are taken now with the consciousness of the individual
victim voluntarily to the whole and of the process's sake.
(720)
The will, the will is there, Mr. Hartmann, who, like Schopenhauer executed unsurpassable beautiful, falsifies the
judgment. Are you married? I dont know. In any case, you wanted to marry than you lathed above passage artfully.
Since Humboldt's "crime of child generation" had to be glossed over. The truth covered her face when you wrote the
shameful place.
Furthermore: Is sexual intercourse a sacrifice that brings the individual? You must - I repeat - be a very strange
organisirtes beings.
The more the world gets, the threat is the specter of Massenarmuth, the more terrible to those wretches seized the whole
consciousness of their misery.
(722)
Your knowledge of the national economy, as indeed its historical philosophy is completely in disarray. Mr. Schulze-
Delitzsch is your idol on socialem areas. Sleep calmly on the couch of Schulze'schen wisdom. I will not disturb your
sweet dreams. This will once get thunder and lightning for me.-
The philosophy is hard, cold and unfeeling as stone.
(736.)
Their philosophy, Mr. Hartmann, who denies the salvation of the individual, is hard, cold and unfeeling as a rock: in
here I agree with you. The true philosophy but of which you have no idea is a divine comforter: it is mild, soft, warm.
O you little philosophical Nero! It is less metaphysical Caligula! It is less transcendent Marat!
XIII. The aim of the world-process and the importance of consciousness.
So it can be a deeply engaging antagonism between the striving for absolute satisfaction and happiness will and through the
consciousness of the instincts more and more to emancipirenden intelligence not fail; per |
ii 634 higher and perfect develops consciousness in the course of the world-process, the more emancipated from the blind vassalage with
which it initially followed the irrational will, the more see through it to the cover-up of this irrationality of drives in it (!)
awakened illusions, the more it takes over the struggling for positive happiness will a hostile position one in which it fights it in
the historical process step by step, the walls of illusion behind which he holed up, one breaks through after the other, and not
before will have drawn its last consequence, until it has completely destroyed him.
(740)
This hair-raising where I will not illuminate. I refer you to the beginning of this review, you make the world before
the appearance of consciousness sick with fever and inexpedient. but that she was not, any more than it is in pursuit of
the illusions. Acts with and without reason, with or without consciousness, with and without illusion - all acts engage
each other and urge the world to salvation. Antagonism between consciousness and will is not possible: it is only
spoiled for choice between different means for a purpose.
The essence of consciousness is Emancipation of the intellect from the will, while the idea occurs in the unconscious only as
a servant of the will, because nothing but the will is there, they may owe their existence to which they themselves are not able
to give.
(741)
Nachtreter in the worse!
 In the realm of imagination the logical, rational reigns ... which suggests that if the idea has gained only the requisite degree
of independence, they all Widervernnftigen (anti Logical) what it finds about in the irrational (illogical) will, condemn and it
will seek to destroy.
(741)
This place is a real Giftblthe on the corpse of Schelling romantic philosophy.
The idea is your teaching according absolutely passive; the will absolutely empty form; consciousness only form.
pathy | And now to the idea, the idea suddenly become activ, anti should
ii 635 feel to want! You simply make the presentation at will. Oh, you-all-trades!

We have seen that in the existing world Everything is set up on the wisest and best, and that they considered the best must
be considered from all possible, but that they still had consistently miserable, and worse than none. This was to understand just
that, though the "what and how (their essence) from a wise reason would be determined" in the world, but that 'that' (its
existence) absolutely unreasonable must be set in the world of something and this could only be the will.
(742)
Quite incomprehensible, Mr. Hartmann! If the will only 'that' is, but the idea knows nothing else than reason and
being, so the world can always nothing but realisirtes sensible, good, beautiful, true, Gorgeous, Happy, Lovely,
Delicious, charming, his Heavenly etc.
Here you can see again that the will must be more than absolutely empty form and regardless of the notion that he
has terrible blind power must be a force that something wants, but, just prevented this willed by itself, not immediately
can reach; and that one only is the absolute death. Everything else could gain power immediately, just not the
destruction of their own.
Therefore, this force must be mortified by the world-process. This energy, that is their goal in itself, with no idea of
force-bearing (direction of effectiveness), this will come to death his goal closer, the more he weakens.
You see, now is at once meaning in the world; But in your book no sense, but only an impotent around gagging may
lie with the truth, because you made the determination to achieve absolute empty form, which can nothing without the
idea. That's why you had to construct a world in which recognize the plants and feel, and think the cobblestones. What
may think you probably the "clairvoyant" Berlin sidewalk plates, if you - a great thinker! - move towards about them?
O They are great! They are very large!
ii 636 The unconscious idea initially and as such no power over the will, because it has no independence against him; therefore they must be
an artifice use, use the blindness of will and give it to her such content that he unitH by peculiar bend in itself in the
individuation into a conflict with itself, the result of the consciousness, that is, the creation of a the will towards independent (!)
power can be converted into what now they fight (!) start with the will.
(743)
This blooming nonsense requires no condemnation: he judges himself.
The All-Some will still continues to pack life, where he finds the same thing and can pack.
(745)
That is why the pursuit of individual will negation is as foolish and useless, still more foolish than suicide, because it slower
and more painful yet achieved the same: to old irish repeal this phenomenon without losing the essence. This all asceticism and
all striving for individual will negation is recognized as an aberration and proved (!), Of course, as an aberration only in the
way, not in the goals.
( Ib ).
What one half, for example, if humanity ausstrbe through sexual abstinence? The poor world stocks further, even the
unconscious would have to use the next opportunity to create a new man, or a similar type, and all the misery would go from
the beginning.
( Ib ).
 What superficial view of nature! What 'half philosophy and all the confusion! "
I constatirt in my work correctly that the phenomenon of holiness is the allerbedeutsamste empirical Factum, at
which only a madman could whiz past contemptuously.
I have also constatirt rightly, that most glorious and beautiful appearance is the wise hero of humanity. but by what
he is different from the saints? Only re-entry into the world, but what he makes not a single concession. Incidentally, he
is a saint, that he practices the virtues of charity and chastity in an absolute manner from.
ii 637 I have finally proved that the denial of the will to live is not the opposite of affirmation, but a better means to the end of

all beings.
You do penance, Mr. Hartmann. Its philosophical burden of sin is fear and pathetic. -
The redemption, the conversion of the will in's unwillingness is also just as an all-unifier Act, not as an individual, but only
as kosmisch- to think universal will of negation.
(746)
Practical philosophy and life need a positive point of view and this is the full dedication of the personality to the world-
process to its goal, the general world redemption's sake.
(748)
The instinct is still far stronger than in the third stage of illusion by the mere abolition of egoism reinstated in his rights and
as the time being alone proclaimed the affirmation of the will to live right; because only in full surrender to life and his pain,
not in cowardly personal renunciation and withdrawal is to do something for the world-process.
(748)
And how do you think of this dedication to the general? They think the same as you have indicated bluntly above, as
follows: Choose any one profession, learn any craft, must earn money, goods, fame, power, honor, etc., marry,
witnessing children; or in other words: They destroy with his own hands the only Meritorious in your works: the
dismemberment of illusion. They advise suddenly to the one who has seen through all illusion, "Hunt could to
illusions," as if a saw through illusion is an illusion yet and act. The great genius Heraclitus had exclaimed: "Woe to
you unfortunates who you measure happiness" after the stomach and the pudenda and say: Overcome your disgust,
begatte you convince children to the general world redemption's sake;mis "after the stomach and the pudenda" your
sacrifice for the redemption of the world.
Herr von Hartmann! Again the melancholy hold of me.
The required you surrender to the universal, which have been hailed as the finest core of your philosophy is, |
ii 638 thus quite not noble: it is the concession of a talent to the spirit of the age, not the bold, free, courageous truth which

throws at one Ingenious, feeling as citizens of the future, all his contemporaries as law. The noble devotion to the
universal is by the gloomy Heraclitus and I learned, that the self-denying man emerges from its outer peace (from the
inside it can not be pushed) out and bleeds for humanity, can be of the blind, he will redeem both in the highest, and in
the lowest social classes, kicking, punching, spit upon and propose to the cross.
You mean, however, that each shoemakers and tailors, who founded a family, any stock-jobbers, the dancing around
the Golden Calf, in short, every one who lives like the majority of people are now living, is a wise hero, a wise hero
who is surrenders the world-process. They put a premium on as if procreation and immorality; as one who has yet, after
your doctrine be the merit of precious, which increased the struggle and strife in the world.
The Unvernnft'ge spread,
Try to be on all sides;
It deceives a small deadline,
We soon see how bad it is.
(Goethe.)
 The first condition for the success of the work (the redemption of the world) is that of was located far greater part of the
existing world manifestirenden spirit in humanity; because only then will the menschheitliche denial can destroy the whole
world will actuellen without rest.
(750)
The second condition for the possibility of victory, that the consciousness of humanity is penetrated by the folly of the will
and the misery of all existence.
(751)
We can modify the effect that not all of humanity, but only so much of them need to be imbued with this (pessimistic)
awareness that effective in their mind is the larger half of the thtigen in the world of mind this second condition yet ,
(753)
ii 639 O blissful constitution elles age! A majority of the world must redeem!
But have you not considered as They sealed this glorious phrase that your own teaching according to the will
immediately minority "pack" (p 745), and they probably had to do with the majority again in a single generation? After
all, what are the individuals of the first majority else than "repealed moments" of the All-One unconscious?
Herr von Hartmann! Will you blame me when I tell you that my chair begins in the audience space to be
uncomfortable for me? Can I remove myself?
You ask me to stay still for a moment; They were almost done with your poem; it come to the conclusion a glorious
twilight of the gods, then Bengali world lighting and a cosmic fireworks.
I come from the Eva and therefore I am - curious. So I want to stay for. Continue kindly.
It belongs to the signature of aging of humanity that the growth is not a growth but a decrease in the energy of feeling and
passion is of intellectual clarity over.
(753)
Oh, Mr. Hartmann, as you know the world and the history of bad!
What did Greece and Rome brought down? With the growing intelligence also grown passion. Which increases with
the sensitivity? Irritability and suffering. What is connected to each genius? Severe passion.
Only the whole will, the life force of the demon, becomes weaker in the course of humanity; but you have not
spoken of the demon, but the feeling and passion.
The third condition is a sufficient Communication among the world's population, in order to allow a simultaneous common
decision thereof.
(753)
A simultaneous majority decision! I repeat: O blissful constitution elles age where everything settled by majorities
and is directed!
ii 640 As long as the motivirte from consciousness opposition will has not yet reached the strength of the repealed world will, as long as the
steadily destroyed part will ever again renew, Having regard to the remaining part, which ensures the positive direction of the
will also henceforth; but as soon as the former as the latter has acquired the same strength, it is foreseen no reason why not both
completely paralyze and reduciren to zero, that should destroy without rest.
(755)
In your whole work, you have the individual wills, where you could it maltraitirt, yes, a thousand times brandished
at breakneck madness the dagger on him; the dagger but always bounced on the cornea of the individual. Finally, when
you saw that you could not get at the individual, they were angry and declared it with a terrible rant for a "reversed
moment" in the All-One unconscious. Now suddenly a majority reversed moments, a mass of zeros is said to have the
power to force the all-powerful All-One unconscious, is everywhere and nowhere "withdraw into his"! -
How do you think the Twilight of the Gods? -
 They are silent? - Well, there remains for me nothing more than imagine me the same.
After all of Erdtheilen in Berlin telegraphic messages are broken in which the number of those who want to destroy
the world, is specified, you addiren the Willensverneiner and find that the majority is about 10,000 people. You
encounter a cry of joy and rush immediately to the French road where you say we give up 10,000 dispatches of content:
Tomorrow at noon at twelve o'clock prcise takes place world redemption.
All have to kill at the same time.
Murder weapon at will.
The lunch comes and now murder x million people. (I say x million, because I can not know how great humanity must
be in which "the greater part of the world manifestirenden Spirit" is to be located, you will. |
ii 641 this have already found due to a probability calculation; because as evidenced by the Probabilittsberechnungen located

in your work, you are a very important mathematician. Maybe your next Scripture gives us a certain number.)
Immediately, the Twilight of the Gods begins
The moon more and more approaching Earth. -
The minority of mankind is killed by fire that penetrates from the bursting earth. -
At last the moon falls to earth. -
Both world body break into billion pieces. -
These pieces then dance toward the sun, which have now approached the other planets. -
All our solar system is finally a huge sea of flame which moves the central sun, etc, etc, until rest is. The All-One
will and the idea has become over-existent again.
How nice! As sublime as thought divine!
You know what the best illustration for development is pantheism? Schwind's Bildercyclus: the Beautiful Melusine.
The first and the last picture show the beautiful water fairy in the motionless peace of her nymphs One: tranquil,
quiet, sad, looking out from her grotto. Between these two images is joy and sorrow, love and pain, happiness and
misery, grief and joy, pain and pleasure, agony and bliss: in short, the strange mixture that is called life and what our
heart is so tight.
But omne simile claudicat . In Schwind's lovely art creation least A man has been redeemed: the repentant husband
of the beautiful mermaid, the Knights of Lusignan, whose sorrowful pilgrimage to the heart of the beloved woman
whom he lost through his own fault, finds its reconciliatory conclusion by death. And so far, however, little has been
achieved through the process. In your world painting but the process is quite meaningless and fruitless.
I repeat: not for the Caesarean power over the whole earth I want your philosophy of the unconscious on my
conscience.
ii 642
XIV. The last principles.
We are in our previous studies always two principles, will and imagination, encounters, without their acceptance ever
Nothing is to explain, and which for that very reason principles, ie original elements, because at any attempt to divide it into
simpler elements, will start as a hopeless.
(757)
Remember kindly, Mr. Hartmann, that there is but one principle in the world, and that is the individual will, the fact
of inner and outer experience. His sole predicate is the movement in which the human functions of the brain are
included.
Their philosophy is natural dualism which is finally done with apparent authority to monism. But what I'm saying?
Their philosophy is not dualism, but Principien- pluralism, as I showed you already above. Actually you have no less
than fourteen, say fourteen principles drawn up, which I will enumerate yet again:
 1) unconscious desire
2) conscious will
3) unconscious idea
4) conscious idea
5) unconscious thinking
6) conscious thinking
7) unconscious feeling
8th) conscious feeling
9) body
10) All-One unconscious desire
11) All-One unconscious idea
12) All-One unconscious thinking
13) All-One unconscious feeling
14) All-One Spirit.
We first put them in the way ahead, as the natural, educated in leading strings of the German language sense they
understood, and modified, expanded and then limited them according to how |
ii 643 , it called for the scientific Erklrungsbedrfni the facts.
(757)
Delicious, naive, priceless confession! This open confession reconciled completely with you.
And I also will not be tired to contribute my mite to better determine the ultimate metaphysical principles, hoping that soon
get another, which further brings it than I do.
(758)
I believe that this "other" has come faster than you expected and you'd like.
But Be this as it may, you are necessary in the course of development of philosophy was. Her pinned with Ernst
pessimistic viewpoint assures you, as I said above, a place of honor in the German nation. Your pessimism is much
deeper into people's than that Schopenhauer's because you anbequemten to the spirit of your age, what Schopenhauer,
as a legislative Brilliant, could not do. Your weakness, your romantic dream body through which sophistical weapons
you fought pantheism for the most forlorn thing in the world, has been necessary for science; for without the powerful
action not powerful reaction: the envelope in real scientific atheism.
1. Review of previous philosophers.
Schelling's romance celebrated its resurrection in you. It is incomprehensible to me that you whispered to no
warning your good spirit when you entered the wrong path. They had said that they if they succeed, the great
romantics, the same fate as meet him. Who still talks nowadays of Schelling? You, Me and some scholars. What's
penetrated his apprenticeship as a ferment in the masses? Nothing. O, would only set you the fate of the works of
Schelling in the hand when you face the siren sounds the same could have been anyone! But as Schelling disorganized
your young brain and "engage with reason." On your philosophy of the unconscious, the ecstatic Pythia was on the
three-foot, as a pictorial theme, are located.
ii 644
2. The will.
The reality of the process includes the finiteness of the same backward, ie its start before from now calculated finite time.
The starting point of the process (with and through which only the time (!) Starts) so is the border point between time and
timeless eternity.
 (772)
In this point, the disowned in your psychology truth revenge again. Not the time started with the world, but the
movement. The time presupposes a thinking subject; it is the subjective scale of movement. It should read thus:
The starting point of the process is thus the border between movement and absolute silence (forever).
The time began only with the first thinking man.
The idea can not of itself be existential, not go out of the non-existence in it being, for otherwise they would have power or
will.
(773)
They obviously wanted to say, "secular and existential" and "from the bersein into being," which I note in passing.
Here we are, but in a circle: the will should only be existentially by the idea, and the idea only by the will.
(773)
It remains only the assumption that the will acts in a quasi stationary between pure potency and true Actus in the middle
state to the idea, in which it is indeed emerged already from the latent tranquility of pure potentiality, so this over already seems
to behave actuell, but has not yet come to the real existence of saturated Actualitt, looking from this pending belongs to
potentiality. Not that this intermediate state intervened as a time interval between the primeval peace and the real world-process,
but he reprsentirt only the moment of the initiative .... For this state of the will in the initiative, we say, "empty wish."
(773. 774.)
Naturally! "For precisely where ideas fail,
Da represents a word at the right time in. "
(Goethe.)
ii 645 The empty will is not yet, because it is still ahead of those Actualitt and reality which we are accustomed to deal alone with the
predicate being; It also no longer Weset merely as the will itself as pure potentiality, because it is already a result of this, and
behaves accordingly to her as Actus. If we want to apply the correct predicate, we can only say that the empty wish is - used
becoming at that eminent sense where there is no transition from one form to another, but from the absolute non-existence (pure
essence (!) [!]) means in's being.
(774)
If the will of the wish could end (hence also do not want could end or velle et nolle potens ) is will, then the empty want the
will that has decided to will, (that can no longer do not want), who want ending now but do not want could end, or rather do not
want could end ( velle nilly, sed non velle potens ) will, until the idea is added, which he may want to.
(774)
As an empty form, it can (the blank will) only be truly existential, when it has attained its fulfillment, but that fulfillment
can not find it in yourself, because there is nothing just only form and on.
(775)
All of these high spots judge themselves.
The condition of the blank will is therefore an eternal languishing after fulfillment. , , ie it is absolute misery (?) spoiled
without pleasure, even without a break.
Even without - - nerves, doctor? (601)
In that regard, the blank will is instantaneous pulse only that (so for him not escape essentially identical with it [!] Could
end) immediately grabbing idea as content as far as it does not come to such antediluvian unhappiness. Well but there is an
other-worldly (!) Unhappiness empty volition next to the filled world will. For the will is potentially infinite, and in the same
sense is his initiative, the empty Want infinite (!) (!); but the idea is finally (!) after (though infinite [!] Through education
capable in itself) to its concept, so that only a finite portion of the empty-will be filled with it (and can only be a finite world).
(775. 776.)
ii 646 Now this is your proof of the finiteness of the world. But what can I do to your mess of "infinite" and "finally" say in the
sphere of the thing in itself? I say:
"Honest naturalists! Take a cautionary tale to Mr. Hartmann. "
And again, "summarizes me to humanity whole pity," Listen to the following passage.:
So there is an infinite (!) excess of the hungry empty volition next and consist out of the filled world will, which is now up
to the return of the whole will to pure potentiality hopelessly the unhappiness expires in fact.
(776)
Big Mr. Hartmann! You probably have seen everything in mystical rapture? speak May Schopenhauer once again
for me:
It can be thought nothing Unphilosophischeres than talking constantly of something, of whose existence is proved most
reasonably and no knowledge of the essence of which you have no conception.
(Parerga I. 202.)
But you continue.
The idea is the will to speak in his face.
(777)
Who gave you the philosopher's mantle? Do you really believe in all seriousness that even one of the great
philosophers: Zoroaster, Budha, Solomon, Christ, Pluto, Heraclitus, Spinoza, Locke, Berkeley, Hume, Kant,
Schopenhauer, who would allow you to be his tow vehicle? With nameless contempt they would have given you a hint
to disappear. In so frivolous clumsy way as you do not philosopher wrote about divine things. Just as you
philosophized brother Miericke, the famous bliss apostle who a few years ago with his burlesque impromptu sermons
the audience of Berlin's restaurants every night for stormiest serenity enraptured. He also said:
"Brethren! Happiness lies front of your nose. Lay hold only in the fullness so you will be saved, dear brothers. "
ii 647 From this embrace the two berseienden Principe, the decided to being Seinknnenden and Reinseienden is so conceived being; as
we already know, it has to be from the Father "That," his mother from the "What and How."
(777)
So: A single being hugged and testifies! Big Mr. Hartmann!
So is the existential Want suddenly an existential not want-want to niece ... so of course the empty wish-wish (and want-
hears Not Can), and a return to the pure self-existent power is completed, the will again what he was above all want: want and
do not want could of will; - for to will-Can is of course to take him in any way.
(778)
Above: Schwind's Melusine.
There is namely in the unconscious neither an experience, a memory ... Is the but so, and must be statuiren at the
impossibility of a memory in the unconscious, the insinuating illusion of hope for final, probably not-enjoying its finality peace
after the end of the world-process be eliminated as a pious illusion, the possibility remains open beyond doubt that the power of
will again and again decides to will, from which immediately follows the possibility that the world-process already many times
(!) played in the same way may have.
(779.)
Yes, you are right, Mr. Hartmann: Your philosophy is "hard, cold and unfeeling as a rock" Her sheer nonsense can
find no confessor..
3. The notion or idea.
So is the idea than the pure beings primo loco a mere Formalprincip (!), The formal logical, and only applied world logic,
namely the application on the found anti Logical this activity of his Formalprincips met by means behufs lifting of the (in itself
 the contradictions ?), the idea of the contents of the order, and thus implicitly the same time with all the ideal apparatus of the
means to |
ii 648 this purpose (ie, the ideal content of the world at all stages of their Processes).
(783)
Now I have finally reached the summit clear your philosophy. So:
1) The All-A will is a pure Formalprincip.
2) Consciousness is a pure Formalprincip.
3) The idea is a pure Formalprincip.
And from these three absolutely empty forms let the world arise! - Mogha purisa!
It appears a posteriori from the Erklrungsbedrfni (!) Of the purposeful activity of the unconscious the necessity of
adopting a primeval consciousness.
(786.)
So there! The All-One unconscious was aware before the world. A conscious unconscious! In fact, it becomes more
beautiful and interesting, and I do not regret it long ago to have overcome my disgust and to have been sitting in my
chair in the auditorium.
The unconscious Purpose forms the true philosophical midway between the Theismus and personality Pantheismus one
hand, and the systems of a blind and purposeless necessity on the other hand revealed (Spinozismus and materialism) by
canceling the truth of both sides, and both errors.
(786.)
You admirable mediator, conciliator and - underarm support! but who believes your words Judas and Judas kissing?
The snag and foxtail are clearly visible under your clear peace gown.
This is the Radical difference between the two (principles): the will sets itself out of itself, the idea is the will of itself (as
one in a state of non-being situated [!]) Set out in s being.
(787)
If the idea is now no real existence, nor potency of being, yet, should be absolutely nothing then what is left? Nothing but
the pure being, purus actus without previous potency, the matter is not real being just because he has emerged from any
potency. it |
ii 649 lack the language to describe this concept any suitable word.
(787)
How come I ask here that the "clairvoyant" said forming mass instinct (585) for this important concept has found no
suitable word?
You look at me angrily and contemptuously at the same time and remain silent.
I will answer. The language-forming genius has for everything that happens in life or can be imagined, for example,
for ox, puffs, charlatan, maniac, also unconscious, God etc always found a word; but what can not happen in a possible
experience, or what can not think, but he could find no words.
This answer might seem very without genius and homespun; but maybe they should give pause to you but without
precisely this thinking would be a intellektuale intuition.
By the way, you have this purus actus certainly repented long ago, and since forbids me my delicacy to make even a
marginal note.
Is now the Gesammtinhalt the world idea every moment by and determined by logic (namely, on the one hand by the stable
final end, on the other hand by the reached at the last moment development stage of the process), and every part determined by
the whole, so is flat and each individual existence and action logically determined at any time and extent.
(789)
 I can accept; But, Mr. Hartmann, well understood: a grain of salt , that man may be thought to regulative way: the
world's course had been determined by an all-wisdom. He must thereby always remain aware that in fact the world's
course has not been established by a hypostasirte human reason; because of the true origin of the world or on the
factors which affect the primeval deity Nothing must be determined in constitutiver way.
4. The identical substance of both attributes.
Would Will and Idea separate substances, so the possibility of an influence would be the same to each other as well |
ii 650 refrain little as there is a real interaction succession of separate individuals according to the principles of a consequenten pluralism is

conceivable.
(793)
The same thing is one thing, is the other. The wool end is the one representing and the one representing the wills, - only the
will and the unveiling is different, not the wills and the presenter is.
( Ib ).
One could these identical in substance will and imagination, this individual individuals carrying those abstract generalities
only call "the absolute subject" ...
On the other hand, if one is entitled to anything Original (!) To absolute spirit (!!) to call, it is certainly this unity of Will and
Representation, this A substance that both wants everywhere as presents.
(794.)
"God created man in his image, in the image of God he created him." She romantics want us back now even throw
in's infancy of mankind!
Tout comme chez l'homme . Because mind and will are the people in one body, even God mind and will must have in
one person.
How dare you so little to offer gescheidten men who they had to assume in addition fools in the German nation? I
assure you: even Hottentots would not believe your fairy tales.
5. The possibility of metaphysical knowledge.
The real different from the ideals by which, giving the ideals reality by the will.
(800)
This is fundamentally wrong. The real different from the ideals of the matter.
The ideal, however, that you have in mind is virtualiter already in the real world: ends and means are already
connected in this, and the world is therefore developing in themselves, not moving after a final cause. The world as a
totality of individuals is what every individual: will to death.

----------
 Conclusion.
ii 651

If not only would you forget all your errors, but even be truths, your philosophy would suffer a total loss
of shipments on the following grounds, on the basis of your principles:
If the will only and always determines the "that" of things, the idea only and always "what and how," if the idea is
pure and good, the world must always be the real good and pure. But it is the realized evil and contemptuous, or as
Christ defined it: the work of the devil. -
The main positive results of this criticism are:
1) That there is an unconscious in all the individuals of the world, namely, an unconscious individual will;
2) That only movement is essential to this individual will;
3) That he is will to death;
4) That this will to death is not a psychical principle;
5) That the mind is merely the function of an organ of this will, as digestion is the function of another organ;
6) That the consciousness arises when the demon (the primary) of one of its organs, the brain (the secondary, the
psyche) acts;
7) That the mind, like every organ, always functions, but that its unconscious functions may not be called
unconscious thought, unconscious imagination, unconscious feeling, just as little as the unconscious
productions of these functions
ii 652 Unconscious thoughts, unconscious ideas, unconscious feelings;
8th) That between the will and the spirit there can never be antagonism;
9) That there is neither an All-One Unconscious Will, nor a Wise Idea, nor an Interdependent, an Absolute Spirit;
10) That there was a simple unity before the world, but that in a constitutive way neither a will nor a spirit can be
attributed to it;
11) That in the world there are only individuals, which, however, are dynamically connected because of their
origin from a unity.
They have done with a dark principle found in their bosoms, which the frog made in his fable with himself, when he
wanted to be an elephant. They blew it up until it broke and the world into a thick medieval, even ancient oriental Mist
covered. But the fog is already sinking. -
They told me, Herr von Hartmann, that you used to be a soldier. I, too, as I have already told you, served with the
weapon. I may, therefore, in the end, remind you of a phenomenon which is rarely seen as a civilian, and then still less
frequently observed, while it does not escape the sharp eye of the soldier. The hustle and bustle in the Bivouaks is sure
of what it is for me: a poetic, magical memory. Did not you even see when it was about five o'clock in the morning
when the bright light of the still invisible daylight confounded with the light of the camp fire entertained by the
comrades? Was it not for you as if the pale flames were the same as the glimmer of the morning? I suppose you have
made this observation. Then, after a short time, you will have realized that it was a delusion. Suddenly, the sky flashed,
the glorious sun-god rose in full majesty to the swing of the dawn, and the camp fire was nothing but glowing charcoal.
ii 653 Like the camp fire in the glimmer of the dawning morning, your philosophy has since been reflected in the
unconscious scientifically treated by Schopenhauer for the first time. You confused your philosophy with the light of
the rising sun. But now the day has all gone, and the error is clearly shown.
What once illuminated the dark night of mankind as a blazing blaze: the Indian and European pantheism, is now
nothing but glowing coal: no more light.
Good luck for the future! -
February 11, 1876.

----------
 Corrections and additions.
ii 654

Third Essay: The idealism.

P. 53, line 11 is to be inserted after "Daselbst" (p. 439).
"53," 12 is to be read instead of "the": all.
"64," 15 is to be inserted after "which one": casually.
4th Essay: The Budhaismus.
P. 113, line 3 vu is to be read instead of the "foundation": the basic movement.
,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
"138, ,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
According to the word "again," a star is to be placed, and the larger comment (description of the external appearance of Budha),
belonging to this place, but erroneously two sheets farther on pages 146 and 147 Similarly under line at the
foot of the sides 143 and 144.
"153," 8 vu is to be read instead of "-hunger": Lebenshunger.
6. Essay: The philosophy of redemption.
P. 235, Z. 14 is to be read instead of "time."
,, 235, ,, 11 vu ,, ,, ,, ,, ,, ,, ,,
"236," 18 "," every one ": every one.
The proposition is to be inserted between the two theorems "Preservation of force," and "The doctrine of the metaphysical
genre;" The transference of the essence of the ideal forms to the force.
The words "and the natural forces" are to be deleted.
,, 242, ,, 16 & Instead of "transferring the essence of the ideals", we must read: the liberation of the nature of subjective forms
to the thing-in-itself (infinity of the universe).
"242," 12 vu, the parenthesis must be deleted before the "doctrine of duty".
7. Essay: The true confidence.
P. 262, line 4 vu is to be read instead of "cold winters": cold dark winters.
,, 262, ,, 3 vu ,, ,, "sunny," "sun-light.
8. Essay: The theoretical socialism.
P. 282, ver. 8 vu is to be read instead of "his": his.
"282," 7 vu, "" Body of the Nothdurft, "" Lebensnothdurft.
,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,.
,, 289, ,, 10 vu ,, ,, "from the", "the.
"289," 9 vu, "" Body of the Nothdurft, "" Lebensnothdurft.
ii 655
P. 289, ver. 8 vu is to be read "from the LN": the necessity of life.
"On the body," on the necessity of life.
"290," "13" "" "" "" "" "" "" "" "" "" "" "" "
"291," 6 ", above the LN", "about life necessity.
, 299, & quot; 1 & 2 of his LN, of his life-necessity.
 , 317, ,, 7 vo is to be inserted between this and the following line 8: As the Leviathan! -
"318," 6 vu is to be inserted after "old": (he kneels).
"Instead of" heath, "we should read" Haide. "
"320, ,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
To read from the life of Nothdurft: the necessity of life.
"334," 1 vu ,, ,, "Act" to be read: Aufz.
"By a mistake in the printing, the quotation from King Lear, which is quite indispensable to the preceding proposition, is:" You
are shattering the masterpiece of creation! Thus the great universe once used itself to nothing. (Rev. IV. Sc.
VI.) And therefore to insert them there.
12. Essay: criticism of Hartmann's philosophy of the unconscious.
P. 532, lines 13, 14 and 15 vu, the sentence used in David's preface, is to be reproduced in the same word sequence as there,
and is thus:
He gave "the critically emptied philosophy the substance which he knew not to produce, by fantastic
mingling of religious material."
P. 536, line 9 vo should be read instead of "X": x.
"539," 2 is to be inserted after "philosophy of the unconscious" (Berlin, 1871, 3rd ed.).
& Quot; 540, & quot; 13 & 14 the words "the unconscious" are to be placed under "".
, 544, & quot; 15 & 16 of the "unconscious."
It is to be inserted after "heaven falls": for he finds in himself no will to this idea.
"544," 18 is to be read instead of "time": Male.
"544," 11 vu, "" 405 ", (404, 405).
,, 565 ,, 13 vu ,, ,, "X" ,, ,, x.
"572," 4 vu the word "des" is to be deleted.
& Quot; 573, & quot; 11 & 12, the sentence must be supplemented in the following manner: On the other hand, before leaving
this chapter IV of your work, I ask you to mention the two following passages, since I am the same, and so on
"573," 12 vu is to be read instead of "confirmed": strengthened.
"574," 15 vu, "" healing power, "" natural healing power.
"To read from the good", however, from the good.

----------
 The
Last Hohenstaufen
iii -I

A dramatic poem

In three parts:

Enzo - Manfred - Conradino

from

PM Mainland.

----------

Leipzig
Heinrich Schmidt and Carl Gnther.
,
iii -II

As the individual man walks away,

When he has fulfilled his mission
Even the sexes and families, though
The measure of their activity is full. The
The proudest house, the numerous, scions still
A century long
Seem to go out suddenly.
Riehl.

The exclusive right to issue permission for the public performance of this value, as well as the right to the translation, reserve
the right of the undersigned author and his heirs or other legal successors.
PM Mainland.
content
iii -III

King Enzo 1
King Manfred 87
Duke Conradino 205
King Enzo.
iii -V
----------
drama
in
Five elevators.

"Ahi lasso!
Quanti dolci pensier, quanto desio
Men costoro al doloroso passo!
Dante. Inferno. Canto v
 People.
iii -VII

King Enzo, the son of Emperor Frederick II, was captured by the Germans.
Rovera, Podest of Bologna.
Pietro de 'Foscherari, his nephew
Johannes Pepoli. , , , , nobles.
Blankflos of Hohenstaufen, Enzo's sister, in poor disguise.
Cornelia, daughter of Rovera.
Franz, Romans. , ,
Humbert, Bolognes mercenaries in the service of Bologna.
Hans, German. , O
Noblemen, senators, clerics, mercenaries, servants.
Place of action: Bologna.
Time: December 1250.

----------
 First act.
iii 1

Guard room before Enzo's rooms in the Palace of the Podest. To the right is a fire-place with a fireplace on which Humbert
warms himself. In the middle, a table with wine rackets and beakers. Franz stands with a full cup in front of it. In the
background groups of dice mercenaries. Hellebarden, metal bonnets and swords stand on the walls.
First appearance.
Franz.
(Drinks a full cup, then pours out
And drink in short paragraphs.)
Excellent - very exquisite! - How blissful
G'rad falls on the heart! "It is a joy." Humbert!
Humbert! -
Humbert (grumpy).
What do you want?
Franz.
You shall come
Pleasure with me.
Humbert.
Drink the wine
Alone. I do not like him. He burned me
The soul through.
Franz.
You are a fool, a weakhead!
Wine remains wine. He will not get any better if
iii 2 The pope gives him, and worse not, if he
From the Emperor comes. Only gates carry up
To the cups and the dice. Denk,
The Kaisersohn's birthday would not be 'today'
And this no wine from him. Come, pious man -
Shut up: Pope Innocent alive. That drives
The devil again from the fire
Of the King.
Humbert.
Had death struck him today
 And all the strangers that oppress the land.
Curse them, curse! (He pushes with Franz.)
Second performance.
Hans
(Enter, put the halberd and the hood off and go to the table).
The wind blows bitterly
From the Apennine and dark is the night,
Like bad luck. Give me a drink. - God be
Accuse the Noth and Plage of all Germans
In fake service!
Humbert.
Stop the Emperor
The hood with wool? The armor weighs
Well, as here.
Hans.
But life is different
In the camp there: song and play and desire
And serenity; And then the war. There flames
The man's courage and the wacky leadership.
Meanwhile, in the dark hall, I
The valiant son of the emperor must beware-
iii 3 The Enzo, who was my commander, whom I
See, when he alone to hundreds
The keyboots were driving. And only the naval battle,
The magnificent Meloria! You all know
However, as from all over the world, from South and North,
Prelates met in Genoa
From there to Rome and to the Pope
The imperial power of the powerful wings
To neck. - But Enzo was not lazy.
He chilled her great firefighter
With salt water, and from the council
There was no more talk. - (yawning) If I were not even
Too tired '- I am describing the battle exactly.
Humbert.
Thust well to keep silent, old owl.
We hear only the Emperor
And his serpent's brethren, the noble sons.
Franz.
Silence, Brummbart. If the wine tastes the Lanzknecht,
Must he sing or have to sing a song
 You tell him a little bit about the war.
D'rum funny, Hans! Tell us about Meloria
And be a good comrade.
Hans.
He was
I always, and I'll stay. - Listen.
(Hans sits down, most of the mercenaries standing around him in a semicircle.)
Eleven days already, the cross and cross, soon on,
Soon after, the imperial fleet,
Unite with the Pisan most beautiful ships,
The wide sea that runs between Corsica
And Genoa lies, and always, always was
From the Squadron of the Prelates Nothing
iii 4 To see. The team was impatient;
Especially us on the main ship, as the Bess'ren.
To the brave Ansaldus himself - the Emperor
Admiral admired - the pleasure passed away
Jokingly. Only King Enzo remained the same.
He had a good word for everyone;
And he had only to look at the rudders,
They, deadly tired, barely touched the sea-alike
Flew the galleys as if they were hovering,
And the foam was splashed over the ship
The Flood. - Finally, on the twelfth day -
We lay in front of Livorno's harbor
In glowing lunchtime, it was wide
From the watch ship of the Pisans a gewalt'ges
Hurray! A thick point on the horizon
Confused the enemy. And Hurray sounds it
From ship to ship, it was a great shout.
Now there was no end to life either.
The sails were raised, flying
The rudders commanded and we soldiers,
Sealed man to man, placed on the billboard.
So we moved in good order and order
And look forward to the Genoese.
They had noticed us and kept our advice.
Meanwhile the southern wind blew from the full breast
And our sails were puffing up, so that she might be sober
To tear our ship with Enzo,
As Capitanus, always advancing. heisa,
It was a dance: the ships flew a thousand feet.
 When we went to the island, the Meloria
Called, came from the enemy too
The fight has been resolved. Everything was now
Resting on our ships. Everyone saw
According to his guide and embraced firmly
The battle ax. Enzo's eyes sparkled
iii 5 Like coals. "Courage," he said, "I am
Will dare. Lie down on the ground,
Embrace you, how concatenated. - So. - You on
The parapet firmly holds the iron hooks.
The sails tighter - still tighter. Hurray! "
And it was daring; Because how fast
The strong breeze in the ob're canvas:
The troubled waves almost the deck
Devoured. But what would have happened to him?
So it went on for a short while -
Then we had the Genoese close
Before the eyes. Their ships lay quietly
Together and in a semicircle,
He turned south. G'rad on the center
Enzo directed our ship;
And what was going on now - Humbert - Franz - nie werd '
I forget it, I should be a hundred years'
To become old. Because suddenly a jerk came,
Which probably lifted us three feet, our ship
Back into the flood,
Disappeared and crashed like a thousand devils
Broken. But unharmed appeared
It again up on top, while the bow
And also the flank of a hostile
Galeere, from the ardent ram's head
At the beak,
In a few moments she was below,
And what was the matter, man and mouse?
The first blow decided. The alley was
Pioneered and pale fright looked on the enemy.
Meanwhile, the Pisans,
The others reached us and broke wildly
From all sides. The ducking went
Like never. I still see Enzo, as he himself
iii 6 The bridge throw helps to grab a hatchet
And like a lion in the iron rod
 Enforcing the enemy. What helped resistance?
What did not fall the ax was into the sea
Thrown. Voll're bowls never had
The fish and also fett're not, Kam'raden;
For with the mercenaries many a poor priest sank.
Now the victory was won. Twenty ships,
And over there, surrendered, too
Five thousand man occupation and more than
Two dozen cardinals, archbishops
And high abbeys. - - An old warrior
Thut's truly well, he thinks of such days.
Humbert.
It would be better for you, not on such days
To think and to report of victories,
The one under Lambertazzi you experienced.
Do not you have a word for the Fossalter battle?
Is not that the name of yours?
But I care little about that. Yes straight '
For this reason the green man, who is not
Enough to lock the big mouth,
When you praised Enzo,
How there was fought. - King Enzo -
I will not take that for him-fought for twenty
And the path broke, even through the elect.
So he came to the Lambertazzi
His art was at an end. Sir
You of my life, as the one received him!
Stitch - and his horse was gone; Shock and helmet
He flew from his head, whistling and whistling.
And this, my friend, as fast as one's hand
Turns. Yes, yes, the heart laughs in my body,
iii 7 I think, then, as Bologna's hero still does
Of the blow anesthetist quickly on both hands
He seized and cried, "King,
You are trapped. "
It was it and it is and it will remain. Look,
When I throw you, and another I,
So the other of us is the strongest -
G'rad so is Lambertazzi greater yet
As Enzo, and to this - well,
He shields his fatherland from strange claws.
Hans.
 You speak as you understand. Italy's King
Is Frederick, and if he as a gentleman does not allow,
That you, year after year, have you,
Charges him thanks. - The strange claw sits
Where else, friend. She sits in Rome and lives
Of rot and stench.
Humbert.
Leave the pope
In peace.
Hans.
I'll ask you.
Humbert.
And I'm sorry
Not, Ghibelline.
Hans (quiet).
Whose bread I eat,
I serve it until death, an Italian.
The city of Bologna has enlisted me,
And every drop of blood in me belongs
The Bolognese. Wanted God! I could
Still be Ghibelline. But Emperor Frederick
Wounded me where my life sits. -
iii 8 Wine! I want to swallow down all '
My suffering! Wine! It's Bologna!
All (abutting).
High!
(You can hear the sounds of a mandolin.)
Franz.
Quiet! A mandolin.
(Singing behind the scene.)
Who rides so jewels from the castle there
And nods the beautiful woman?
It is the violent Count Meran,
The heart full of courage and trust.
Sleep my little child.
Where will your father be?
His armor shines with gold,
And from the helmets are waving
Two large feathers, white as snow,
And one red, like purple.
Sleep my little child.
 Where will your father be?
Franz.
Is not it nice?
Humbert.
The voice of a woman.
Franz.
At this time!
(Singing behind the scene.)
And when he cometh at the edge of the forest,
There is a black hawk
Stand defiantly on the knight's arm
And chop him to the eyes.
Sleep my little child.
Where will your father be?
iii 9 Who is dead there before Jerusalem,
With bloodstained armor?
It is the mighty count Meran,
And the vulture chops him. -
Sleep my child.
Where will your father be?
Franz.
That was nice, by God!
(Noise behind the scene.)
But listen - turmoil.
(Movement among the mercenaries.)
Humbert.
What's the matter?
Voice behind the scene.
Hollah! The guard. Fast.
(Humbert and four other mercenaries hurriedly off.)
First voice behind the scene.
Push it
Together!
Second voice behind the scene.
Down with the Ghibellinin!
First voice behind the scene.
Pooh!
Blank behind the scene.
Help! Help!
Humbert behind the scene.
Scream until you burst.
 Third performance.
(Humbert and the others pulled Blankflos in, fixed them
With the arms.)
Humbert.
It helps nothing.
iii 10

Blankflos (wants to be free.)

Let me go.
Hans (added kicking).
What's the matter?
A mercenary.
she sang
Up to Enzo, and he already had
The window was opened.
Franz.
Treason!
Humbert.
The snake!
Blankflos (wrestling).
You are mistaken. Let me go.
A mercenary (examined their clothes).
Bear a little note
The Emperor with you and the young cats?
With fine saws?
Blankflos (after it has succeeded to become free).
Finally! Oh, come on!
I was passing by, and when
Nor do I blame you.
Where is the chief man?
Humbert.
Gentle, adorable whore.
Pride helps lions, not for foxes ... (they screened)
But
Even so you are not ugly. It seems that still
The Romans left meat on you. - Traun,
I would already like to have a sweet hour with you
Forfeit.
iii 11

Blankflos (attacks quickly into their bosom, but remembers

And speaks for itself):
 No! That would not save me.
Away from me! (She pushes the intrusive ones away).
Humbert.
Well, not so bad.
Blankflos.
Where is the chief man?
Franz.
Sight, pretty Sng'rin.
The guard here has no chief. your
Order the Podest, master of this house.
Blankflos.
So lead me to him.
Humbert.
Is probably time. Why
So hurry? Empty 'before' cup with us.
Be funny.
Blankflos.
Listen to me. I want to be with you
Not right, for you are righteous
Too far away. You do not want to lead me to the main man:
Well, I'll wait till you do.
But woe to him who is too near to me,
But I'm waiting. I can not stand it
And dared everything.
Franz.
Bind them, the Trotsky.
(Several approach her, laughing loudly.)
Hans (interveningly).
Leave them in peace. It is hard enough
To punish; (to Blankflos) for further ado
Not done in Bologna, my child.
iii 12 The King Enzo is a precious treasure
For this city; Who only by far the fingers
Moving after him, he gets knocked on,
Much too strict, as mild. - I'm sorry for you,
Surely! Come, sit down on this bench
And wait till the dawn; Because long ago
To Bette is the Podest.
(Blankflos sits on the front bench
Others lie down on the ground in the background. Franz,
 Humbert and two other mercenaries stand at the front.)
Blankflos (aside).
I Thrin!
Blinded by the hurry, I dug
The own trap ... How do I escape her?
Franz.
The woman seems honest.
Humbert.
Fool! A sang'rin
On the streets and in the markets honorable - let yourself be
Bury.
Franz.
And it is she!
Humbert.
How fiery!
What is the bet that she drinks with me?
Franz.
Two measures of red, and they are won.
Humbert.
It applies. Out the money. But be asleep.
(He approaches Blankflos, quietly :)
Do you want to be liberated, ma'am?
Blankflos (looks in amazement).
Why do you ask?
iii 13

Humbert.
Because you are me.
Blankflos.
Water in the desert
Quills more abundantly than mercenary pity. - But
I want you to believe that you are sorry for me,
And say, Yes, I see myself from here.
Humbert.
Only I must know that you are innocent.
Blankflos.
It's me.
Humbert.
This is not enough. Take the mug here
And empty him on a train. It applies
A noble well-being. I speak and speak
 If you follow me, I will hold you for a Guelph.
Blankflos.
And then?
Humbert.
Then you are free.
Blankflos (pointing to the mercenaries).
You are not master
Of these.
Humbert.
I'll take care of that.
Blankflos.
go,
I dont trust you.
Humbert.
So stay trapped. (He wants to leave.)
Blankflos.
Wait ...
I'm ready. (Humbert fills a cup and hands it to her).
iii 14

Humbert.
Long live Innocent,
The wise prince on Petri's chair. Fluch Allen,
The ruthless hand raised against him.
Contempt, disgrace and disgrace on all,
Support the Hohenstaufen. - Death
The Emperor Friedrich - the damn dog.
Blankflos.
Miserable ... (it leaves trembling with indignation drop the cup).
Humbert (starting up).
What?
Blankflos (to sum up).
Miserable Heretic Everyone,
Who does not like to drink this good. Give me
The cup full. - Long live Innocent (haltingly)
And death to the Emperor ... (more and more difficult) the damn dogs.
(Hummert coughs loudly.) The mercenaries look blank.)
Blankflos (exhausted on the bench sinking).
Let me go now.
Humbert (Franz).
 Well, old ass - now?
Franz.
The bad whore! - But the Lost
I will replace myself in another way.
Come sweetie, drink with me.
Blankflos.
Back!
Franz.
Down with the mask '; We just want,
What you gave to thousands already.
Humbert (mockingly).
Then you are
You free!
iii 15

Blankflos (flees in horror at the other side).

O God!
Humbert.
Do not make a shout ... nothing helps.
(They are hurrying in. Blankflos looks despairing
To discover, discover a halberd, seize it and stretch it to them
opposite.)
Blankflos.
You furious! Dare to touch me now!
(Humbert curses her unintentionally, seizes her from behind
And untangle the weapon. The others storm upon them
on. She struggles with all her might, but in vain. There
She cries wildly :)
Help! Help! ...
Fourth appearance.
Cornelia (enters hastily).
What's going on here?
Franz.
The daughter
Des Podest.
(Everyone steps back, the blank falls as if dead on the ground, Cornelia hurries toward her and lifts her.)
Cornelia.
What has this woman done?
Humbert.
She sang to late hours before Enzo's windows.
 He talked with her.
Hans.
No! Tell me the truth, Humbert.
He just opened the window.
iii 16

Cornelia.
And this
Is everything?
Blankflos.
Madame Fraulein, I am right,
Are you the daughter of Bologna's Ob'ren?
(Cornelia affirms with her head.)
O lead me quickly to him. You have heard,
What a burden is laid upon me; I will
Before your high father, simply defend.
He shall judge me. Are you doing this
Not capable, o! So chains to me,
Throw me in your deepest dungeon ... but,
To bring us our Savior's will
Let me get away from these people ekler close.
(She wrestles her hands.)
Cornelia.
Stand up. I'll lead you to my father. -
This woman is going with me. I pledge myself
For the prisoners.
(The mercenaries are ashamed, Blankflos and Cornelia.)
Fifth appearance.
(One room in Rovera's apartment.)
Rovera.
Where is Cornelia? Soon it's midnight,
And I am almost worried. (You hear a knock.)
Who's there?
iii 17

A servant (occurs).
A messenger
From Milan, gentleman, came just now. He brought
From Guido della Torre this letter.
Rovera.
From Guido della Torre? Wacky man!
What does he want? - But there's Cornelia.
 (Servants).
Sixth appearance.
Cornelia and Blankflos enter.
Rovera (Cornelia hugging).
My child, where are you? Tell me. Already there
I am worried about you space.
Cornelia.
Forgive'.
You know the heart, the motherly love
To me the mommy Lambertazzi. Longer,
When I wanted it, she held me back,
To divide the cheerful mood of their feast.
In his own home the steps then stopped
A wild shouting from the guard room.
In between was a woman's call for help.
I hurry up, push the door, and find
In the midst of a knight of mercenaries, almost
This woman is crushed. My sight tames them,
And to the question of who the stranger is,
Will the answer be "a Ghibellin,
He sang and played before the windows of Enzo. "
iii 18 Desires are a judgment.
(Quiet.)
Father,
Give her freedom again, love me.
Rovera.
Who are you and where are you from?
Blankflos (throwing herself at his feet).
Sir -
The senses have become so wilted to me - Lord,
Have mercy on me. Protect me from new brutality
And shame.
Rovera.
Stand up. Rest assured. Stand up.
You are at the Ob'ren of Bologna, woman. -
Well?
Blankflos (after a short pause).
Palermo is the place where I go
Was born. Another child, lost
I mean my parents by death. Alone
 And helpless, an orphan, had to be early
To fight the world with the world. Art
The hands and the voice Well, fast
Aroused by the bitter need, my salvation was.
The mandolin here is all my good;
From city to city she accompanies me faithfully,
And my poor game nourishes me poorly
And my singing. My lot is an eternal,
Peinful wandering. - Oh, in those times
Violent urges, where the father does not
The son distrusts the suspicion of friends
Keeps and siblings leave, I have
The cup of suffering tasted to the tilt.
I've been in Mantua for a long time
iii 19 Fueled because in a Guelfen house
The women had fed me mildly.
I was thought to be the bearer of secret,
Dangerous message. When she finally got me
When I had decided to leave, I was told that it was
An error only. In Florence
It was a Ghibelline favor to me
To torture - O! The misery all,
How do I announce it? - - Bored of a hundred doors
Probed a place in the ashes
I just begged, I hurry through today
Bologna's streets still late.
There I see this princely palace.
I quickly reach for the strings, with cold
Solidified fingers, hoping that the game
Bring me peace; But instead of the mild,
The kind hand, grasping my fist raw
The mercenary. - Oh, I look, sir, I think
To the past hour!
(She throws herself again before Rovera.)
My lord!
Mercy - (against Cornelia) aid, noble lady! Let
Do not be ashamed of myself;
For despair is upon my soul.
I long for this activity,
I would like to serve, no work shy,
I will submit to the lowest
And, Lord, make my nails bleed -
 If I am only protected and safe.
Cornelia.
Father,
iii 20 This woman is guilty. - Daring hands can
Always need your household.
Rovera.
And your name?
Blankflos.
Maria Ferri. This sheet shows
The truth of my words.
Rovera (the sheet reading).
Done
From the Archbishop of Palermo. (After a moment of reflection.)
You are free.
Cornelia (quickly).
And can I take care?
Rovera.
Yes, my child.
Blankflos (with an outburst of joy).
O God! Is it possible? Lord, my full heart
Stifled the speech ... thanks! Thanks! .. the sky
Reward it to your children!
Rovera.
Go! -
Cornelia, I expect you. (Cornelia and Blankflos.)
Seventh stage.
Rovera (alone).
The female
Touched me. She does not seem what she is.
In gold and silk she would be a princess. -
I do not know how the thought came to me. -
But now to the letter of the noble Guido.
iii 21 (He sits down and reads :)
"My wack'rer friend! I have to give you a new lease of life
"Speaking of Ezzelino. This bloodthirsty
"Tyrant has the last Gru'l the measure
"The gentlest patience exhausted. The call
"After Revenge of Ferrara, Modena,
"And here is deep and terrible, and certainly
 "Is Bologna the lawsuit, according to
Become over sons who he cruelly torture
"And kill over daughters who he defile.
(He turns his eyes away from the letter and nods affirmatively
with the head.)
(Next Reading)
"A wise prince listens to the voice of the people;
"Also avoid around the knft'gen evils
'And considering that Ezzelin alone
"The Emperor's power still holds in uns'ren brands,
"His demise thus the highest benefit
"Would be for the common cause '- I proposed
"In the name uns'res enger'n Raths the good
"Minded cities and governors before,
"To come into a firm covenant. Brescia,
"Ferrara, Alessandria and Azzo
"From Este voted forward in joy.
"Bologna is missing in order to ensure victory.
"I ask you therefore, my old friend,
"That beigegeb'ne letter to the council
"With all the strength to support, light
"The advantage with proven art of speech
"We have to show. Blind and without virtue,
"Bologna, though this time it were silent. -
"Even I meld you that here Rumor
"The Emperor was dead. So much is certain,
"That hard he is ill." (He stands up.)
How often has been
iii 22 In the mouth of the people Emperor Frederick dead!
(Bitter) Hell does not long for their children,
The least of these,
With Satanas to wrestle the darkest empire. - -
Like everything the noble Guido thinks
And do, full power and deliberation, -but
I fear that his plan does not sound in the council.
"We Enzo against Kaiser Friedrich
And our army, and walls steep and fat
And trenches against Ezzelino, "is
The standing answer, and I must be silent.
The matter, however, is so difficult and important,
This is evident from the fraction
Of Ezzelino's power for our cities
A blessing that may last for decades,
 I want to take another start,
And give God, that they may hear me this time.
Eighth appearance.
Cornelia (entering).
Here I am, father, still wet my hands
Of joyous tears, the arms were crying.
Rovera.
My dear child, I just wanted to tell you,
That tomorrow King Enzo is holding table.
We're loaded and I'm ready,
To go with you. Judge everything,
And adorn yourself with your best clothes,
How it is when you go to princes.
Cornelia (with ill-concealed joy).
It is to be done.
Rovera.
And then comes Pietro tomorrow.
iii 23

Cornelia.
The faithful cousin? O! I am so happy!
Rovera.
Yes, child. A messenger from Florence gave me
The message tonight. - But now -
Ade, Cornelia.
Cornelia (kisses his hand).
Good night, my father! (from).
Ninth appearance.
Rovera (alone)
(After he lovingly looked after her until she disappeared).
The holy Madonna was with you
And protect yourself, dear, good child!
Oh! If I did not have you as desolate
Would be my life! Would you mind
Stay with me until I get called.
But no day goes by, when the richest,
The best of Bologna You from me
Not required. I resisted to this day,
But in the long run I can not. .. And then? ...
Then I stand alone. - -
 (Radical) She is so beautiful
Like her mother! As shown in Fig.
(With a view of the sky) Lord! Get it to me!

----------
 Second Act.
iii 24

Large room in Enzo's apartment. You see through an open door in the background in an antechamber. To the right is an open
door, from which, as Blankflos speaks, the coalescence of cups penetrates.
First appearance.
Blankflos (alone).
(She looks thoughtfully into the next room next to her
There are two large grains of wine on the ground with handles.)
He loves! - I saw it at the pressure of the hand, at the hot
Desire of his longing,
In the sound of the words, it was clear. - Yes,
He loves the Guelph, and I am not mistaken,
It glows for him in the same passion.
(Pause.)
How wonderful Enzo's loves must be!
When the most heart felt his heart
For the first time, how exuberantly,
Intoxicating it may have spoken there!
In his blissful development spins
It's golden threads around the world.
(After a pause, wretched.)
And I must destroy this sweet dream!
Cold I must put my hand on all '
iii 25 Your happiness, must icy to the flower,
That she fades. -
(Remains lost in deep senses) After a while,
Taking care, with determination :)
I must, I can not help it. -
And if you hesitate when the call of duty
The rule over you lost - if you
The mourning customer is not determined, the wilder,
The dreadful deaf will tear,
As the trombone call on the last day
The world the guilty spirit of the sinner - -
So I draw you to me by force;
You must, you must follow me and your house
To protect.
 (Voices from the next room :)
High! And again high the king!
High King Enzo! (Blankflos quickly grasps the jars and goes off.)
Second performance.
Enzo hurries with Cornelia from the next room.
He holds them by the hand.
Cornelia (anxiously looking around).
My father's looks
Follow us-I fear he will guess us-
Caution, only God's will-wisdom, Enzo!
Enzo
(Kisses her hands and looks her blackly in the eyes).
O You my sweet love! Leave it to you
And again say that I am above all,
What is worth to me, you place - that I you
Adoration - You unspeakably beautiful virgin!
iii 26

Third performance.
(Rovera and the guests with ladies in the arms, some of the clergymen, come in.) Cornelia goes to her father.)
Enzo.
Your noble guests, who are my prison
Through your presence to a temple
To the pure joy have consecrated -
Receives the warmest thanks from the full breast.
A strange fate threw me here.
I was not sung at my cradle,
That my course of action end so early,
And if on the earth be worthy of the tears,
So it seemed my lot when I became a prisoner.
But you took up the stranger so well,
So quickly you have forgotten the enemy in me,
So sincerely, I offered Bologna's sons
The hand to the covenant, and his daughters looked
So mild to me, that if I be right in the spirit
Consider, I do not condemn the fate:
I am reconciled with her; Because would be me
The happiness of being loved by you and you
To love without this sending ever
Blooms? But I appreciate your love
Even higher than the glory of my fame
I earnestly and earnestly pray for you
 I am loyal to friends, loyal friends. -
Hey! Servant! Fill the cups to the brim:
I give a good to the worthy old man,
The wise this city reigns. It lives
The citizenry of the noblest bearer, high
The Podest!
iii 27

All.
Rovera high!
Rovera.
Mr. King,
I thank you. May the spirit remain,
The gay, never dim, who graces you.
He takes the sting out of any misfortune
And create a new and beautiful world.
A lady.
Lord King, may I make a request?
Give us a song to go home - it's easy for you.
The songs are only springing from your lips,
Because of you the muse will never give way.
Enzo.
You think too much of me, vieledle woman.
In the House of Poetry, I am not very much
Estimated guest. I am collecting only the crumbs,
They fall from the heavily loaded tables.
First lady.
Modesty!
Second lady.
I agree with Julien.
Third lady.
I as well.
Fourth Lady.
And me.
Enzo (Cornelia).
And your, sexy maiden?
Cornelia.
The Father's will is mine.
Rovera.
Yes!
iii 28 Lord King, if you like it, will be to us
 A song of you very much delight.
Enzo.
Gladly.
First lady.
From Minne!
Enzo (smiling).
Good, by Minne! (After a short time :)
How do you fly?
Stay here, I will wait for your.
"O Steuermann! I can not,
I must be my darling. "
If you have to be your darling,
So I will not hold you.
But tell me, where is it?
"It flew south to me."
If it flew south before you,
So you will not find it.
"O Steuermann! I find it already,
My heart glows with love. "
And if you can find it,
So you're going to spoil d'rob.
There are plenty at Sorrento,
Plenty of thousands of birds.
They are even higher than a house,
And what flies about it,
This is so high in And're grad '
Those who stand at Amalfi.
"Thank you, friend Steuermann-
But your council can not avail.
The love of me drags me away,
And I will spoil also. "
iii 29

All.
Bravo! Bravo!
First lady.
Thanks! Thanks!
Enzo.
Is not worth mentioning.
(Against the end of the song a servant enters and
Speaks softly to Rovera.)
 Rovera.
Mr. King,
The noble Foscherari is just now
Returned. He will soon be with me.
Allow me to leave the long-lost nephew
Into my arms.
Enzo.
Lord, rejoice
Me this customer heartily. Pietro stands
I'm close. His great, rich heart has me
Tied up. Give him the best greeting
From me and my desire to see him.
Farewell! (He hands him his hand.)
Rovera.
Farewell!
Enzo (Cornelia's hand kissing).
Goodbye, my lady.
(quiet) in San Martino, when?
Cornelia (quiet).
At nine o'clock tomorrow.
(Rovera and Cornelia.)
Several guests.
We'll go with you.
Enzo.
Another drink.
(He pours again and pushes with Allen.)
iii 30 Farewell!
Several guests.
Farewell!
Enzo (a youth).
With God, Giovanni! Greetings to the father -
(To a clergyman)
Venerable Father, your blessing.
Cleric.
Be
Blessed, Enzo.
(All ab.)
Fourth appearance.
Enzo (alone).
O my soul, jubil, shout loudly!
 Is this a dungeon? No! I do not exchange him
For all Pfalzen German and Welschlands, not
For paradise shackles. - Cornelia!
Black-eyed, sweet child-my dearest love!
To be loved by you, O blessedness!
Fifth appearance.
Blankflos appears in the door of the background.
Enzo (violently flipping).
What do you want, sir?
Blankflos (-face with him back).
The rooms clean,
Clear the table! (She sings with a half-voice)
iii 31 Who is dead there before Jerusalem,
With bloodstained armor?
It is the mighty count Meran
And the vulture chops him. -
Sleep my little child.
Where will your father be?
Enzo
(Who has been astonished at the beginning of the song):
Do I dream? The cradle of the dear mother -
The voice sound of yesterday evening - - -
(He hurries to Blankflos in the greatest excitement.)
Woman,
Who are you?
Blankflos
(Turns quickly and throws himself with spread
Arms on Enzo's chest).
Enzo! Enzo!
Enzo (in deepest movement).
Blankflos - - Sister - -
Is it possible ?! (He kisses her several times.)
O! I do not hold the tears-
You here? - How the father lives - Manfred - how
The noble Lancia? - Great God! I am dizzy.
I do not believe I'm guarding.
Blankflos
(Gently loosely, listen to the door, move).
Get it, Enzo!
Irresistibly, the minutes,
 I must not waste it. Give me
Quiet hearing.
Enzo.
I'm still quite confused -
Does the council know? ... But this little dress ...
What led you here?
iii 32

Blankflos.
You ask? - Breaking
I want the chains that bind you
The golden freedom to recapture you.
I will give the flock a guardian
And before the wolves throw a name,
That her courage should be, before they fight.
Enzo
(Startled, smiling at the end).
Sister,
The flock has been bombed by the Fiihrer
In hands like steel, our father holds
The emperor's scepter, and his enemies
Also drool, bite biting into the bar -
He does not dodge an inch: the reins lie tight.
Blankflos.
But unattainable, he is not destined to fate,
It can take him - today 's - perhaps by
I'm talking ... oh!
Enzo.
Nothin 'fear leaves you
Ghosts see. Fort with the dark picture.
Come, sit beside me; Loop around me
As usual, in the first childhood peace,
And hold your cheek firmly to mine.
(He pulls her to him.)
Blankflos (to detaching, seriously).
Believe, my brother. Think about it
Danger in which I am hovering. - These walls
Stand in Bologna-I am Friedrich's daughter.
With prudence we only break the chains.
Enzo (dreamily).
O sister! These chains are of roses.
Leave me the chains!
iii 33

Blankflos (aside).
Sir! - Sir! Give me strength
(loud) Well, I talk of and'ren things.
I will proclaim how the Father lives,
What Manfred and the ed'len Lancia work.
(She sits down at Enzo and grabs his hand after she
Before he went to the door and listened for some time
Has. She trusts the whole scene of the neighborhood
Not; Stands up several times and listens in all directions.
Many things she pronounces from the door.)
Five days had passed since the battle,
The bloody, unfortunate, at Fossalta,
Who threw you into this gloomy kennel,
Been reported by a messenger.
The Emperor had them in mute pain
Spent. He ate and drank nothing. His palace,
The poet's temple and the joyous place,
Like a house of death full of pale shadows.
In vain I tried with mild words
To break the spell, which fixed him rigidly:
I could only blot the tears,
They sneaked out of their eyes.
On the sixth day his strength broke.
In wild fantasies he threatened
The Bolognese, their whole city
To make the earth equal, when she
For a longer time, his voice sank
To the slight complaint: "Oh, my Enzo, my
Beloved son, how must you suffer. You,
So free once, like the eagle in the air,
And more untied than the storm, look now
In vain for the sun! My son,
My poor son! God comfort you! "
(Enzo is very moved.)
The Chancellor
iii 34 Pier delle Vigne, to the heart of Frederick
The keys always carried, did not leave the camp.
He often offered him the best remedies of medicine;
But she never wanted to touch the patient.
Only when the fever glow past and clear
His look at Allen rested again
 He can reach the bowl. "Be it now,
Be the natural exhaustion of his
Tormented body only - abruptly
The shell of his hand fell before her
He touched the mouth, and shed the contents
Half on the floor carpet. There,
In constant watch, our father's dog lay,
The old roller blind. Greedily he licked
The juice; But then he began to twitch
And whimpered whimpering and remained
In convulsion. We stood speechless, as if frozen.
We could not believe the horrible,
We did not want Piero to believe it. But
The doubts had finally to give way. Father -
I can still see him and shudder - lifted pale
From his camp, fierce wild fire
In the big eye, and the shell fast
He reaches out to the chancellor.
Enzo (tensioned).
And this one?
Blankflos.
She pushed her away.
Enzo (angrily springing up).
O the black,
Wicked soul!
Blankflos.
It was poison! Gift his
Emperor, who loved him
iii 35 The own children, who honored him, how
No prince of any servant honored him
He wore his hands as his most faithful friend.
Enzo.
O stupid ingratitude, darker than the night!
Blankflos.
And bought by the Bishop of Rome with Lug.
Piero's conscience was not pure
And death was in close proximity.
What is a crime, and what is it?
An assassination, over the promise
Of eternal joy in the bosom of God?
The cunning priest pressed and met.
 Enzo.
(With his hands clasped in front of Blankflos.)
O! What is worse than the traitor?
An enemy slaps the blade deeply
In the heart - he is an angel against the
Boil boy who kisses your heart
And then it murders. His soul is
Double branded. Woe to all! -
My poor father! How could he endure it?
Blankflos.
Oh!
The age snow covers ever since its crest,
His courage is broken. From the great emperor
Just make a shadow on this earth;
Of the war's displeasure in the last few years,
Your lot and the treason of your dear friend,
Created in him a worm that gnaws
And gnaws and the pit opens before him
Currently. (Enzo covers his face.)
"I can no longer trust my friends
iii 36 And my sons betters in fetters.
Oh, if he were still my right arm in the field,
If he were still here, it would be much different! "
So I often heard him complain bitterly.
The deep lamentation met like glowing ore
My ear. I followed her. She followed me
Until in the dreams realm. There was an iron struggle
From my soul a decision. I stepped forward
Before our father. "Father," I say, "longer
I do not get what you and us eat.
Give your blessing; I free Enzo.
It must succeed. "
As a sunbeam flew a gentle smile,
He gently pulled me to his chest, holding me
For a long time,
"Take 'out with God. Tell my son Enzo,
Like all my hoping I only put on him,
That his salvation I desire, how
My eternal salvation. " Before the forest,
Which lies south of Bologna, carried me
Father's bestowed horse. Two loyal knights,
To protect me, separated there
 From me, after I had disguised myself,
How you see me. On foot I lay the way
Back here, and unimpeded
I last night in the hated,
The city of the city. Her hour will come.
Luck seems to me inclined, for what I never
Hoped, I am beautiful from an accident
Grown up. My arrival to report you,
I sang the night before your windows
The cradle of the mother. Da-o brother!
Seize me the guards, sneer at me
And I want to do it by force.
I fight, scream, but it is in vain.
iii 37 There comes a peace messenger among them.
Cornelia ...
Enzo (starting up).
Who?
Blankflos.
Rovera's child. She brings me
To her father. This holds a tale,
The fast I deny, for the loud truth,
And upon my supplication he takes me into service.
The main blow has happened. I have you
Spoken. Today I still visit
Hans Pepoli, to discuss how
The escape was directed. (She takes his hands.)
(Reproachfully) Enzo! Brothers!
You are not happy, you ...
Enzo (painful).
Sister, ah! I may
Do not follow ...
Blankflos.
Must not? Must the father's words
I repeat, "Tell him I'm all
My only hope on him yet ... "
Enzo (interrupts quickly).
One hundred stand
In the sublime, which are better
If I. He'll examine them, they will
Prove ... Blank, I implore you
With our blessed mother - o! Let go
 To deceive my heart deeper. Nice
From a thousand wounds a blood stream swells ... for
I love, love your Savior
Cornelia ... God, who looks into the souls,
Looks at my torment that I can not follow,
iii 38 That your generous enterprise failed-
Alone, I can not leave Cornelia.
Blankflos.
Can I hear the hero of the Cortenover battle?
The winner at Meloria and Milan?
(She takes his arm angrily and shakes him.)
If I hear the husband of Adelasia,
The father of her children? If you are Friedrich's,
The Emperor's son? - - (with bitt'rem Hohne)
It was you! The Enzo died
With his honor ... curse the beautiful eyes,
The sky signs were wrong -
Their light extinguished like the starlight
During the day ...
Enzo (violent starting up).
Stop! You curse the innocence - woe!
Do not touch my love ........
(quiet) has in me
A new life magically awakened.
So, I think, the earth awakens in Lenz
After a rigid, long winter sleep. I am
With her and her with me forever fixed
Fused - a break would break me
And she is Italy's most beautiful Rosenknospe.
(The memory of Cornelia comes over him.)
I can ... I can not leave Cornelia.
Blankflos.
And nothing in you cries out loudly: Treason? treachery
Your Emperor, your brilliant
Sex, your country, millions
Who can make you happy?
Enzo (embarrassed, without looking at them).
Nothing ... Friedrich still lives.
iii 39

Blankflos (with passionate force).

So go, fainting blunt care,
 Which can not unlock the mind's eye.
I have concealed from you the most terrible:
The Emperor, our Lord, is dead!
Enzo
(Screeches together, then goes to his sister and
You look sharply in the eye).
That's lying
You, blank, to shake me!
Blankflos (with quiet resting).
I
Pardon the quick word of shame.
In Manfred's and in my arms died
The Emperor, these hands pressed him
Eyes closed - as true as above me
A judge dwells who hears me now.
Enzo (in stunned sorrow).
Todt ... Todt!
The Emperor is dead ... O God! The monster
I can not understand. I can not grasp it.
Blankflos.
With your name breathed on the lips
He to the great soul. He avoided,
Because it was uncertain whether we should escape
Succeed to mention you in the will.
But if you are free, this is the leaf. (She pulls a paper out of her breast.)
therein
It is the last will of our father
Your great inheritance. Become your brethren
To bow before the wisdom of their Emperor. -
You threw his dearest son ....
iii 40 (intimately) A deep compassion
With you, my dear brother, fill me.
I recognize the battle in your breast:
He must, he will turn to the right.
To the dead you must give without hesitation,
What you could deny the living.
Here is no way out ... Still! I hear footsteps.
(She looks around anxiously.)
Be strong, be strong! The Spirit of the Father is hovering
To you! (from.)
Sixth appearance.
 Enzo (alone).
In my chest is night ... where lights
The star that leads me to salvation? .....
The emperor,
My father is dead! Does not the sky fall?
Do you still hold earth in the joints? O
Italy! Black horse with snowy mane,
Full-bodied and frail, but beautiful! who will
After him you can curb who can protect you? ...
He was the wise born, the goodness himself.
Never a heart beat like its under purple,
The crown never bore a hero worthy.
And what his spirit conquered was light,
It will radiate in coming times.
And extinguished this image of highness ..
Now dust! Whoever saw him in his work,
He held him standing over the nature-
Law .. (bitter), but nothing is holy to the destroyer -
He breathes, and every wick is burned
Of life. As shown in Fig.
I will grasp what I have
iii 41 Lost in him .. He was more to me than father,
He was my friend ......
(defensive) O sweet Maid Cornelia,
Do not be afraid. ... jumps my chest ..
For the first time my judgment is silent;
In the love of passion, the thoughts are ..
(With a view to the top.)
O send a light beam of your grace
On me .. show me the right way .. I find '
Not him alone.
Seventh stage.
Rooms at Rovera.
Rovera, Cornelia and Pietro.
Rovera (enough to his nephew's hand).
Welcome again, nephew! -
As I see to my joy
The journey very much to your advantage
Changed. - Yes! Out into the open
The youth. Who the narrow circle of home
Never exceeded, equals turbid water.
 In struggle with the world the flood clears up.
The view becomes sharp and wide its horizon.
Pietro.
That's it. One learns to renounce, to confine oneself,
One rages out, and the meaning becomes simple.
Rovera.
Now tell me, Pietro, how is the Arno?
Pietro.
O my beloved, what a country! The grace
The beautiful shore is unspeakably large.
You will not hurt, not charm,
iii 42 Not great lines fill you with devotion;
But it is full of curiosity in you: "Rest here,
Build a quiet hut. "Rarely
Is cloudy and so mild the air,
As if it were begotten of a cold cold
With Asia's heat. A modest folk
Pay his thanks for this with diligence and custom.
The trade and trade flourish,
And the taste blows through a new spirit.
The genius of art lifts again
The wings, and a god-house on the other
Leaps, in never-ending noble education,
Love of the true beauty.
Rovera.
Pietro,
I did not want to interrupt you; but
I did not want this information.
One may build temples or none;
This is far from me. In our time war prevails.
I thought, as one thinks in Tuscany
And like the scales stands the contending
Parties?
Pietro.
Evil for the Ghibellines -
After all, what one said unasked to me.
For uncle, this is far from me, like you
Art. What do I care who is victor,
The Emperor, or Pope. They may fight
As long as they want. I will be quiet
Empty the sweet cup of my youth,
 To whom the joy richly adorns me with roses.
Rovera (seriously).
The welfare of the fatherland weighs heavier than
Your own.
iii 43

Pietro.
In youth,
If it is missed, you seek happiness in vain.
Rovera (heatedly).
True happiness lies in consciousness, never
The duty was missing.
Pietro.
Think differently
The young man, as the old man.
(naively) My dear uncle,
I am not a Guelfe, but not a friend either
The Emperor. There is no choice
My whole being; For she brings disgust,
On which side it also falls. am
I Guelfe, I live in bitter disputes
With my cousins, with many men,
Which I adore, and I dared not
To squeeze the hand of the Emperor's son.
And I am Ghibelline, divorced me
From you, uncle, from my house, and wied'rum
Of many men whom I greatly adore,
An iron law. That is far from me!
Is not that so?
Cornelia.
Wrong
Not you. Women advise the heart, and this
Damn the eternal strife, the bloody strife.
Rovera (Rising).
I was already on the point of anger.
I'm glad I did not. You are
Like small children, and helping with children
Just patience. Always talk as you want.
I know that Cornelia is not the heart
iii 44 The father will break through sinful inclination
To a Ghibelline, and that Pietro
His life willingly hits the hill,
 If the enemy threatens the walls of his home. -
I must go to the town hall, nephew. Make it easy.
Cornelia, I recommend you the guest.
(Pietro accompanies him to the door)
Eighth appearance.
Pietro him (looking after).
Yes! I willingly take my life in
The ski jump - but not for your quarrel,
The small, jealous, low strife.
The Emperor and the Pope are names
Cover coats only for your stupid desires,
To weaken the weaker cities.
You shamelessly change your color when
The advantage will be, and Brother blood is to you
Enjoyment. My fatherland is bigger than
Bologna, larger than the narrow city:
The holy earth of Italy is,
And for them I will bleed all the veins.
(He turns to Cornelia and finds her in tears)
Cornelia, you are sad, want to cry?
What's missing, girl?
Cornelia (evasive).
Pietro ... Nothing ... certainly nothing
Pietro.
In your eyes I read and words.
Trust the friend with whom you grew up,
And I can help if it is not lacking in me.
Cornelia (hugs him).
O Pietro, you are good. - You can not find it
iii 45 In me Dieselbe again, ah! Which you
Leave. I do not know myself anymore.
My bosom was a sweet secret.
Pietro.
You love Cornelia?
Cornelia.
Yes.
Pietro.
And who?
Cornelia (after some hesitation).
The King.
 Pietro (shockingly).
The King? .... and he knows it?
Cornelia.
Yes, and love
Me again. Oh, how good is it to me
It can say once! Oh, I should
Call to the world with a loud voice.
Pietro (meaningful and serious).
That thou mayest not be, judge thy love.
(moved) My poor child! You do not look into the distance.
Cornelia.
The distance covers the cruel resolution
Bologna's, King Enzo never resolve.
Pietro (quickly).
And if Bologna understood?
Cornelia.
Quiet! Pietro, still! I do not think I want
Do not think about the future. All my happiness
Is present in the present holdsel'gem spell.
iii 46 Do not destroy it. He loves me - o! and how!
When I hear him, I feel myself in heaven.
I close my eyes and I listen
Folded hands. - Often, in such hours
It was as if my happiness was too great and pure,
As if I had to die- - Pietro, you are serious
Become?
Pietro.
You cut my soul!
I feel as if lightning hit me.
Cornelia, farewell. I must see him.
Cornelia.
The King?
Pietro.
Him.
Cornelia (anxious).
Why so fast?
(She clings to him.) Do you want
To tear it from me?
Pietro.
Be sensible, girl.
 If I wanted to, would he?
What would be the rule over him?
And why would I want to separate you,
The most beautiful couple ever carrying the earth?
Cornelia.
Oh! Pietro, you do not conjure fear
In me. Stay here!
Pietro (frees herself).
You foolish doves! Equal
Am I back. (from.)
iii 47

Ninth appearance.
Cornelia (alone.)
Yes! He's right. I am
A foolish girl. -
(excited) Rather delete all '
The stars, as my Enzo's love. - -
And yet, I will not get rid of a bang feeling.
How sultry air is a bit heavy on me
And torture me ... He alone can calm me down.
O! The other day would have already awakened:
I'm lying in San Martin's chest. (from.)

----------
 Third act.
iii 48
Rooms in Enzo's apartment.
First appearance.
Pietro (alone).
(He walks through the room several times.)
What should I hear? Enzo loves Cornelia!
He will not leave them at any price,
And she can not follow him. What a blow!
O Genius of my country, stand by me
In this important hour, strengthen me,
Enlighten my speech that it works.
Second performance.
Enzo (coming through a side door).
Be welcome, Pietro, wretched friend.
(He wants to embrace Pietro, but this one is left on one knee
low.)
Pietro.
My king! Let me be the first,
Who swears the loud oath of loyalty to you
iii 49 As his right master and earthly judge.
(Enzo comes back in amazement.)
I will serve you, help you, fight for you
With all his might, with all good and blood,
Just as God helps me from my sins.
Enzo.
You too? I hoped to see a friend,
To my chest, my tired head,
And find -
Pietro (fast).
The messenger of the faithful
And brave Ghibellines of Florence. -
The Emperor Frederick, ah! Is seriously ill -
Enzo. (dull).
Is dead!
 Pietro (scared).
Who brought you the funeral?
Mystery was the misfortune still,
It would remain....
Enzo.
Rejoice, my friend. Still the misfortune
Mystery. A theu're hand I
Can not call, gave me the heavy blow.
She also gave me the father's last will
Written transmission .. Still I am standing
Stunned, and how lost is my thinking.
Pietro.
Sir! Your pain will feel half Italy,
When the loud mourning of the people goes.
But from the stretcher of the beloved Emperor
Look at it with a tearful look at you. -
King Konrad, your gracious brother,
Is hard pressed in Germany, without power.
iii 50 The Herzogskrone itself varies from Swabia
On his stern head. Eh'r will
He can not hand the hand us helpful,
As until he has free his back from enemies,
And will he ever reach this goal?
But we are only saved by a quick aid.
Man Manfred is an old man of wisdom
And every nerve flows through every vein;
But the Sicilian empire,
Nor would he be the man in the north,
Of the country not knowledgeable.
(With heat.) Lord! You remain us
Alone; Our eyes rest on you with suspense,
And while I'm talking, praying
For your salvation of the country best men.
(Enzo is immersed in deep thoughts
In vain waiting for a response, he continues :)
To whom a spark of love still glows in the heart
For this Italy, my father's country,
The anger of the anger swells up, he sees,
Where he brought his own children.
Lombardy is like painted
Of the world. The listener gnaws at hunger searching;
For he ordered the field no longer, because since
 Ten years already the sau're work him
Is crushed and burned. - All over
If you are destroying villages, untroubled
Bones. The others are desolate
So blooming fields: shy only pulls
A bird here and there over it.
It is no different with Modena and Parma.
The countryman of Tuscien suffers wen'ger; for this
Is in most cities eternal feud.
(With increased expression.)
The citizen's house is a castle
iii 51 Become. If you can not protect yourself,
This is never right. The arbitrariness prevails
Law is in the midst of it: Lord,
The wild beasts live more peaceful
Together! (Enzo is in obvious combat.)
And what is the fault of all
To the evil, all the necessity? There is no master,
Who inhabits this land and never leaves it;
A strict lord, in the right hand
The flagellum has grown, - the left
If then the oil-tree will spring from itself.
(Left after a short silence :)
My King Enzo! Roman Emperor
The German king belongs to Italy.
But in reality he never has
Obsessed. As soon as he returned to Germany,
If every judgment was spoken in vain,
Every oath had been sworn in vain.
The wondrous wisdom of your great father
Probably first tried the great evil
To lift: he did not leave Italy.
He continually frightened the evil sense,
And like the stone that falls into the water,
The rings throws up to the edge of the shore,
Thus the emperor's presence was seen
At the cap of Spartivent as good as in
The Nordmark, in the proud, splendid Milan.
The good-natured finally hoped for peace.
Unsel'ges fate caused hope to fail.
Treason, misfortune and a thousandfold annoyance
Consumed Friedrich's vitality. He died!
(With meaning.)
 He leaves behind an unfinished work.
Glorious it is begun - no hand,
The trembling can give the end to it; - that's why
iii 52 The Emperor has chosen you. You live
In the mouth of the people as the first hero.
You love yourself more than your father,
And if you are free, if the choice is known,
Will you be the best youth of Italy
Enthusiastically flip to the side. Because not
In vain did Arnold of Brescia
Lived. They could burn him,
The tongue, which only preached truth,
Remove from the mouth of God, -but
In our hearts the echo continues to live
The sharp blows on the vain Rome.
(Blankflos appears in the doorway with a bread full of fruit.)
Give Caesar what is due to him, and God,
What is God's. In pure humility
The deputy of Christ, never besud'le
He had his priestly possessions,
He lived in poverty, and in a holy virtue.
O Lord! Realize this doctrine, leih't
Give us your arm and free us. - I know,
What makes your soul wavering; However
The path also over a broken heart,
Help him and make us free.
Blankflos (aside).
What do I hear?
Cornelia's cousin!
Enzo.
(Takes you to the edge of the blank.
Blankflos!
(Blankflos wants to forgive, but he holds it back.)
Blankflos (quiet).
Unbesonn'ner!
(According to) Mr. King, You forget you.
iii 53

Enzo.
You have nothing
To be afraid, Blankflos. This man is Pietro
De 'Foscherari and a Ghibelline.
He brings a weighty message from Florence.
 (To Pietro) Blankflos of Swabia my sister.
Pietro.
(Settled down on a knee before her.)
Your Excellency - - am I right?
Blankflos.
Mr Knight,
Enzo's carelessness makes me a mask
Pulled down. This would be denied,
Too late. You are a Bolognese, yours
Family was called to me as Guelfish,
Who vouches to me that you mean honestly?
Pietro.
just
Is your doubt, Your Highness. Much is up
The game. I approve the greatest severity.
So listen. I am of Guelfish descent. With
I sued the mother's milk for hatred
The strangers. Education formed
Him out. At twenty-three years of fights
I at Fossalta, and I was glad
The victory of the us. - Other times came.
I got to know King Enzo.
I became his friend, and thereby died in me
The Guelfe. But Ghibelline was
Not me. Too powerful ties held me
Still firm. It had to be a bitter one
Feeling the prejudices all 'scorching
And open my eyes for the right.
I left Bologna and saw - -
iii 54 Italy ...... (he holds painfully moved on.)
I have tears of blood
Cried where I came ....
(with passion.) O God of grace,
Why did you get that beautiful country so completely
Leaving?
(themselves collectively) Princess, keep me well
The sadness that creeps on me again. I can
To the bees without wild pain
Do not think. Everything I put into the picture
The brothers, who mutually kill each other,
Because everyone wants to be more powerful than the And're,
 And because the father who lacks them is missing.
Meanwhile, misery is spreading
The feeling of prosperity in the past. -
Like dandruff it fell from the eyes. I
We knew clearly where our help rested.
I hurry to Florence and throw myself,
Another man, in Farinata's arms.
He solves the last doubts and since then
I have dedicated myself entirely to the Emperor's service.
Blankflos (restrained).
Excuse me, knight. I ask more.
Pietro.
It was three days, when Farinata came
From the castle Firentino an envoy.
He brought a letter from Prince Manfred,
(Blankflos stops.)
In which the mourning day stood from death
The Emperor. The letter continued:
"It is an attempt to escape for Knig Enzo
"Right now begun. May he succeed.
"One final was earnest desire of the Emperor,
"Until then keep his death secret,
iii 55 "So that the courage of the Guelphs does not rise,
"The Ghibellines were not discouraged.
"Is all well-finished, hasten Enzo
'After Tuscia, where in a few weeks commander
"Marin of Eboli with a thousand horsemen
"Will provide Himself. You owe my brother,
"When your Lord and King; because he is
"Last Willig used for deputy
"During one's life in northern Italy.
"Close thereof thoughtful use; With caution
"Preach the plan. For the time being
"In your hat. Just trust the sharp
"Proven as Romena, amide i.
"And you should in any way
"To support the company,
"That 'wi that the palace's Pepoli
"The loyalty lives, monitors the loyalty and creates.
Your Excellency, is this title yours?
Blankflos (reluctantly).
Verrath penetrates through the thickest walls -
 Enzo (reproachfully).
Blankflos!
Pietro.
Now I stand helpless. - Farinata leaves
The most faithful, strongest Ghibellines
To gather the city in his house.
I'll be with you. It is unanimously decided,
To know the king Enzo good and blood.
And because I'm Bolognese and Rovera's
A relative, thus, as no one else
In unlimited freedom,
This is the task I have longed for,
Immediately to travel here, King Enzo
To swear the tribute to Tuscany
56 iii And in John's house the chosen one
To serve, to guide the escape came. ,
First I did, - (Enzo) Lord, it testifies to me -
The second one prevents you from doing so now.
Blankflos (shakes his hand).
You are a noble man. Well, to me,
If you have not yet guessed, the office,
To broke my brother's shackles.
I tore myself away from my dear body,
After I glowing from the pale lips
Into me the last wish had sucked.
I am grateful to your support.
(To Enzo with high seriousness :)
My brother, are you still swaying? I bring you
To carry out a sacred legacy
And this legacy is at the same time the will
Of the people, the people who are waiting for you
Jerusalem the god-sent king
Has expected: full fervor and despair.
(She waits in vain for an answer.)
High whether the hustle and bustle of this harsh world
Is the story. In the tables
She digs the names of all who, powerful,
The course of mankind determines by means of doing and leaving.
She will judge you, -o consider it well.
You are still without guilt. You can stay.
Fate places two loosely before thee;
The choice is yours. So choose! Depending on the choice,
 Beyond you the late posterity, when
Our noble house will be extinguished,
Like that of the Saxon and Frankish emperors,
A strict judgment shall fall. One thing is:
There once lived a glorious race,
The most ardent sprout a hero: the Hohenstaufen.
iii 57 Their mantle covered the inhabited earth,
Their head stood in the clouds and advised
With God. They were waiting for the highest offices
With rare purity, virtue, and violence.
And one over all; because he has
Defeated yourself. The most precious thing on earth,
A delightful love, he gave voluntarily
For his house splendor, for his honor,
For the need of a great people.
His name is a holy name: Enzo.
(short break.)
The Andre is:
There once lived a glorious race,
The most ardent sprout a hero: the Hohenstaufen.
Their mantle covered the inhabited earth,
Their head stood in the clouds and advised
With God. They were waiting for the highest offices
With rare virtue, purity, and violence. -
Only one man wandered off the road.
(Enzo trembles, she comes close to him)
(With raised voice)
Gloriously he began his career, almost
A child still adorned him with a wreath of laurels;
But the seduction sweet tones could
His weak heart does not resist. On sumptuous,
He dreamed of time
Time. In vain was his people's call,
In vain of the friends solemn admonition, - yes,
The father's voice from the deathbed
Slip away from him, as a servant's voice.
He heard her and turned back
To lips full of kiss. lower
And he sank deeper into impotent cowardice,
But by his guilt millions were suffering.
iii 58 He is only like one thing: Judas Iscarioth
If his hands reach the - - -
(She takes Enzo's arm and whispered to him full disdain :)
 Traitor Enzo.
Enzo.
(Who struggled with the most violent movement all the time,
Gets desperate at these words :)
No! - Sister - no! - - You have triumphed .. o God!
At what price! (Blankflosens miene becomes bright)
I follow you where
And when you want .. (he sinks into a chair)
Help, God .. Help Jesus!
Blankflos.
(Put her right hand on his head, and put the left one
Arm to heaven, she speaks solemnly :)
Father -
You see us - - - strong us - - save us!

----------
 Fourth Act.
iii 59
A side chapel in the church of San Martino.
First appearance.
Cornelia (alone).
The hour is approaching. - Oh, how the heart so joyful
To my bosom: I'll be back
And see without a lamentable witness! - Who comes?
It's him.
(Enzo comes up the side-ship of the church, into which
The chapel opens. Two mercenaries follow him first, remove
But as soon as he entered the chapel.)
Second performance.
Enzo.
Cornelia!
Cornelia.
Enzo!
(They cling to each other for a long time.)
Cornelia (looking at him).
As
You are pale! (concerned) Are you sick?
Enzo.
No, dear darling;
But my mind is tired and torn.
iii 60

Cornelia.
What happened? Enzo .. God! You are trembling
Enzo.
It's going to happen
Tongue, words, words; but
They are bothering to touch their lips.
Cornelia.
You're telling me about torture .. I'm leaving ..
O talk!
 Enzo.
Muth! Have courage the hardest
To hear .. but whatever may come,
Do not despair of my love. No!
Just do not - no! Promise me, Cornelia.
Cornelia.
What do you want to say?
Enzo.
I ... I have to go to Bologna
Leaving.
Cornelia.
Holy Virgin, help! .. You want
Entflieh'n?
Enzo.
I have to.
Cornelia.
Cruel, hard man!
And me? - - What am I without you?
Enzo.
I have
Fought with my soul of full force;
But my opponents had weapons
A coward can only resist.
iii 61 (He grasps both Cornelia's hands)
Cornelia heard me .. You should judge me.
The Emperor Friederich is dead. (Cornelia scares)
The maid
Mary, the cruelty of low mercenaries
Would be without you, is Blankflos
From Hohenstaufen, my right sister.
The father sent them. The last message
The great Emperor brought it to me.
They were deep wisdomful words,
The fruit of forty years of supreme power.
Already, in his stillness, his mind lay,
Then once more the spirit passed,
Costanzens, his mother, sweet home:
The country Italy. More than Germany, more
He had it as his eyes
Loved. He saw it dripping from civil blood
And heard his wild cry for order.
 And as if he were imploring at his feet,
Bend down deeply and whispered:
"What you whine? What do you fear? Does not live
My Enzo? This will save you. Not
True, Enzo, you protect the widow faithfully? "
He sank gently into his arms
The daughter. With the Emperor's last wish
Connects the Ghibelline call
From all parts. Pietro Foscherari,
Your dear cousin, pay homage to me in the name
The noble Florentine patriot.
It is also connected with the good of the people,
And may He who celebrate the burden, the heavy,
Can he lighten it? And finally my house,
Shaken by the heavy, violent blow,
The props, all his men,
To guard the holy fire of his power.
iii 62 Each of these reasons has the force,
To whip out the soul from deep sleep;
And yet I struggled, struggled.
I am determined now; But my wounds
Heals no art on this earth.
Cornelia (overwhelmed by pain).
Enzo!
Beloved man .. I can not renounce.
Enzo (quickly).
So follow me: it is a blessed life!
You stand by my side as my wife.
I break the hated band, with which
I like the stupid state of the country on the icy bosom
The Adelasia forged, and held
You are going to get halls in my house.
You grudge me the sword when I go for
The prosperity of the whole of Italy;
You're cooling my hot forehead
The battle and envelop me in your eyes
Mysterious, dark semblance.
(rapturously enthusiastic) Do you see
The sea shine calmly in the clear moonlight?
Weak, breathe, and whisper softly
The dark trees on the banks edge.
The bark is approaching. Come, sweetheart, let us dream!
 The rudder strokes sound through the night:
We are alone on a wide range of rays.
You press my lips dumb to yours,
I tighten my arm more tightly around you -
(He embraces her passionately)
And the light of the stars shines brighter:
It rejoices in our love.
Cornelia (involuntarily).
Enzo .. Enzo ...
iii 63

Enzo (urgent).
O follow me - there is a blessed life!
Cornelia (breaking away from him).
Her saints of paradise stands
To me .. Stop it! My poor old father!
No no! I can not follow .. You obey
The strict duty .. I call the sacred
The childhood .... Farewell .. O Enzo!
Do not forget me .. (she wants to go)
Enzo (upset).
Cornelia!
Cornelia
(Turns around and falls into his arms again).
Enzo .. oh!
You dear man, you dearly loved man!
Enzo.
(With clenched fist to heaven)
And you have no mercy? You see us, Lord,
And do not help us? What have I done,
To suffer so?
Cornelia (puts his hand over his mouth).
Enzo .. still ..
Enzo (undeterred).
You put
The burden on me and do not count my powers
Before?
Cornelia
(With a tearful voice).
O Enzo, you sin;
In the house of the gentleman this language ..
 Enzo.
O,
iii 64 Cornelia!
Cornelia (tears herself from him).
Farewell! (She hurried away)
Enzo (at the altar hinsinkend).
Oh! What a heartbreak!
Third performance.
Rooms at Hans Pepoli.
John (alone).
The Princess can be expected today. San
Petronio! What a woman! How severe and serious,
And how vastly strong in the will. (Someone's Knocking)
Who's there?
Blankflos (from the outside).
St. Paul and Rome!
John.
She is it. (He goes to open.)
Fourth appearance.
Blankflos (entering).
Greet God,
John!
John.
Long live my princess!
Blankflos.
Is Pietro there?
John.
Not yet. He did not know
Determines whether he is the given time
To comply.
iii 65

Blankflos.
Good. Tell me, however
How it was for you.
John.
Full
Success.
Blankflos.
 It would be possible!
John.
Yes, and without effort.
The gates of San Felice and Galliera
Are double because of Ezzelino
Busy, and also wandering every night
A strong flag around the walls.
I therefore turned south,
To the gate of the holy Stephan, and discovered
In the closet an early servant of ours
Family, Guido Niccol by name.
I left him calmly apart,
How, because of a death-blow in rage,
A faithful friend would have to look for a way.
His life was forfeited. For example,
That he may hide in my house
And with the greatest caution only, at night,
Be happy to escape.
I spoke of the friend as much as he did
It would be dear to me how his lot would frighten me.
The old man hovered
To the good hour before. He saw me again
As a child rest on his arms, and tears
Swallowing his eyes. I use
The moment, and a filled bag,
With freshly imprinted Byzantines, threw
Him completely in my will. Close to Thor
iii 66 If the closer has a small garden,
So high that with a slight leap
Man standing on the wall. Here is the key.
I got two hooks in the wall frieze
Already driven, and the ladder, strong
It is hidden from the silks.
At the same time I had Guido for the case
Take care that the g'rade way through the gate
The better one seems. Only the time of flight
I must then determine exactly, as well as
You, my dear mistress, you in men's dresses
To throw. As you may choose,
I stand with stinking horses in front of the gate.
Blankflos (squeezes his hand).
How am I obliged to you, noble Count?
 The way through the gate is a dangerous path.
I pull the others through the garden.
But, John, you are also certain.
(interrupting himself.) It knocks.
John (goes to the door).
Who's there?
Pietro (from outside).
Saint Paul and Rome. Open up.
John.
It is Pietro's voice. (He opens the door.)
Fifth appearance.
Pietro enters.
John.
Wak'r friend,
Greetings! (They reach out their hands.)
iii 67

Pietro (kisses Blankflosens hand).

Permitted, my dear Princess.
Blankflos.
I see shadows over your forehead.
Does she conceal a dark thought?
Pietro.
Do not mind. I saw the king's suffering,
And the soul feels deeply touched.
I also come with empty hands, highness,
The guard will not be over
changed; But this is the most severe
Way of thinking.
Blankflos.
How so?
Pietro.
I researched every man.
Free. O, tough wolves have the city
Not available.
Blankflos.
Do not be sad,
Mr. Knight! -
Pietro.
After all, we had the favor
 One of great value only.
Blankflos.
No no! Believe me, save us the cunning.
And today still has to be done. Nice
Too many know the death of the emperor
Only Wen'ge. Light is a man's tongue
Solved in the wild intoxication of the wine, and will
The death news in Bologna loud,
Is the escape blocked by any escape attempt.
iii 68 Manfred also had not the misfortune for a long time
Be silent, and let my advantage
I do not have a lot of room, friends.
A second reason urges me to hurry.
Only One Exit Enzo's Rooms:
They lead into the large guard room. There,
In late night, many a man will sleep; but
The only way to escape is flight.
What is the use of violence in this case?
A heavy fall, a short scream, brings quickly
The Andes to Arms. But tonight,
Happiness comes halfway towards us.
The guard celebrates on the state cost,
Like all citizens, Santa's New Year's night.
It is true that the wine is scarce,
But I will multiply the treacherous juice
And prepare him that at midnight
The sleep as lead shall lie upon them.
I myself take the jugs into my hand
And munt're up and joke with the raw.
John.
You wanted, Your Highness ..?
Blankflos.
Without doubt. Everything
If I am to save the brother,
And ought to overthrow me.
At one o'clock in the night, Enzo breaks.
What is still hindering, however
Must fall.
Pietro.
Highness, your plan is good.
Just a caution I would like to recommend:
Let me celebrate the feast with King Enzo.
iii 69

Blankflos.
Why?
Pietro.
At the appointed time,
And it is possible in spite of the sleeping trunk
I change with the king clothes. I
Accompany him as King Enzo. Nobody
When the dark light is the illusion.
Blankflos.
And you?
Pietro.
Nothing is situated to me, but
The well-being of Italy depends on the king. , Then
Also, I am hindi'ge bloodshed.
John.
Blood flows in any case. It must be the guard
To fall at the gate?
Blankflos.
No. We bind them
And they only kill if they resist us.
(To Peter.) Sir Knight, taking your tender '
I'm on. You are a noble friend of the Staufen.
But I hope my sleep is working on all.
John.
God willing!
Blankflos (to Pietro).
This is still your knowledge:
John has examined the gates
And he found help at the gate of the holy Stephen.
We fled through the Thorwarts garden. - Says,
John, you know for sure that no post
Close to the wall of the garden?
iii 70

John.
Yes, Princess.
Blankflos.
And are we afraid of the moon?
John
No.
 The stars only shine in the sky.
Blankflos.
Well, you friends, be ready.
And our Savior give us His grace. (All ab.)
Sixth appearance.
Rooms at Rovera.
Cornelia
(Comes from the background with a parchment scroll in
The hand and speaks as in the dream).
"Do you see the sea in the moonlight shine calm?
Weak, breathe, and whisper softly
The dark trees on the banks edge. -
The bark is approaching. Come, sweetheart, let us dream. "
(She makes a defensive movement with her hand.)
(indulging.) "Oh, follow me! It is a blessed life! "-
(coming to himself.) Barmherz'ger God! Do you want to leave me completely?
Choke the voice, the treacherous,
The glittering voice in me that made me
To lure from the right way-to shame!
(She sits, opens the roll and reads :)
Woe to the Virgin,
Those against the will
The parents choose the man.
It nails the remorse,
The bitt're, in the bosom -
It drags an existence
iii 71 Full thorns to the grave.
Woe to the Virgin,
Those against the will
The parents choose the man.
(She drops the role.)
(After a break she continues reading :)
Curse of the virgin,
The secret of the apartment
The parents escape,
To follow the enemy.
She is in the desert
On burning sand
And sighs in vain
After cooling refreshment.
Break the air
The hoarse vultures,
Expect full blood lust
 The death of the abandoned.
She sees them and bends,
In fear and despair. -
Cursed is the Virgin,
The secret of the apartment
The parents escape,
To follow the enemy.
Cursed? And am I not already, because I am silent?
When Enzo is gone, Bologna's revenge is pouring
And fury alone on my poor father
Venerable curls. (in increasing anxiety.) You will be using it
Throw in dull dungeons, his limbs
In heavy chains, yes, maybe
Take his theu'res, gray head to the atonement!
And I .. I, his daughter, he always
On his hands, his only child, his pride,
Its all .. can save him in one word -
(despair). And dumb, dumb is my mouth, I can say nothing. As shown in Fig.
O Enzo! ... Enzo! ... Why press
You put this arrow in my young chest,
Blessed thee with bliss? Why
iii 72 You smash what you awakened, what you
Nourished? - - - And I will not shamroth,
That I could think of this? For my sake
Shall he tolerate slavery? - shall be his people
Leaving? , Insane selfishness! - Fleeing,
Flee, Theu'rer, into your element, freedom,
Fast fast - - - - -
Oh, stay! Oh I am poor Maid.
Whatever I may do, I am sorrowful.
If I remain silent, my father will have to pay it; - I say,
I will take Enzo's life; - I flee with him,
To the theater, I break the father's heart ...
And how will I be called? Oh! And I remain,
What will become of me? What am I without him?
And I must act-sir! - my God! What is
The smallest sin?
Seventh stage.
Blankflos comes from a side door.
Blankflos (aside).
The listener has
 Discovered her. - In a girl's hand
We are given! - O! Its easy-mindedness
Outrageous. Rathlos tortured my spirit.
(She goes, Cornelia turns round, sees her and stands
A moment uncertain; Then she goes to Blankflos and
Still half confused, standing in an awful position before her.)
Cornelia.
Princess - (Blankflos she pulls gently to himself.)
Blankflos (after a pause).
There is the Lord; - it takes the Lord; -
His holy name was praised. -
iii 73

Cornelia.
If two
Laws of God, with equal love
He has written in the human heart,
Fighting wildly in the narrow chest,
There will be night in us and we despair.
Blankflos.
And hurt the friend who takes sides.
The compassion of tears just fall 'into the flames. - -
(Jumping, with researching tension.)
In your hand we are given ...
Cornelia (interrupts).
Highness!
You're afraid? - O, there will be those eyes
So long awake until the glorious
Escape is: for in a dream I can only speak.
(From Blankflosz's trains breaks the joy.)
Blankflos.
Forgive him.
Cornelia.
Not forgiveness, - ah! Only thanks
Charges him for the gold'ne Minnezeit.
It is the lot of the flower that they go after
The most blessed unfolding dies. Had she
Did not bloom because she had to wither?
Blankflos (moved).
He missed it. Forgive him-and-me, too,
That I should reward your kindness with pain!
 Cornelia (in tears).
Highness, - my heart breaks! -
Blankflos (it expresses heartfelt per se).
The fight will end.
iii 74 Then the highest peace reposes itself
The wounded soul: for his outcome was
A divine judgment.
(She kisses Cornelia on the forehead and leaves slowly
the room.)
Eighth appearance.
Cornelia (alone).
(She re-opens the role.)
Curse of the virgin,
The secret of the apartment
The parents escape,
To follow the enemy.
She is in the desert
On burning sand
And sighs in vain
After cooling refreshment.
Break the air
The hoarse vultures,
Expect full blood lust
The death of the abandoned.
She sees them and bends
In fear and despair!
The Thrin! The poor!
The lonely, the bad!
(Makes the roll sink and remains deep
Painful senses.)
Ninth appearance.
Pietro steps up. At the door he stops and looks sadly at Cornelia.
Pietro (low voice).
Poor, poor child!
(coming nearer) Cornelia, we are without witnesses?
iii 75

Cornelia.
(Is frightened).
Yes,
What are you bringing me?
Pietro.
 I come from King Enzo.
Tonight he will flee.
Cornelia.
Mother of God!
Pietro.
He will send you when yours is irrefutable
The decision is to stay here, this letter.
Cornelia.
(Takes the paper trembling and reads with more breaking
Voice:)
"You are my wife before God, my wife eh'lich,
"And to the grave I perceive 'out the truth.
"I tell myself from going Adelasia:
"Free is the left side of my throne
"And only for you, which I swear high.
"I kissed this hand much 'a thousand times'.
"My heart is heavy with sorrow; - be well, be well. "
Here lie tears, tears of the beloved!
(She kisses the passions passionately.)
You said, Pietro, this night .. the hour?
Pietro.
One o'clock after midnight.
Cornelia.
Is everything
Prepare? ..
Pietro.
Yes! Already the soldiers are reveling.
John waits with horses before St. Stephen.
iii 76

Cornelia.
So the bang is afraid of me
Approach. - Still a few hours, and lost,
I've lost him forever! No more
If I look into his dear eyes,
Never again feel at his chest the sky. -
The bridegroom is gone, - put out the lamps! -
How fast was this dream dreamed!
(She looks fixed and motionless to the ground
She gently into the arm. She is sobbing after a while
Her head to his chest.)
Oh! Pietro! As shown in Fig.
(suddenly starting up.) No! I can not stand it. I am too weak -
In me, no voice calls for duty,
Only eternal love echoes.
It surpasses me; - Pietro! - Pietro! -
I can not stay!
Pietro.
Do you speak true? You wanted? ...
Cornelia.
I feel irresistible;
And if I should suffer the torment of hell,
I can, I can not stay! - Hurry to him, -
In the corridor to which the guard room opens,
I expect him! (Pietro hurried away).
Cornelia (in his knees sinking).
It is done. God be
Mercy on me!

----------
 Fifth act.
iii 77

Rooms at Enzo.
First appearance.
Enzo and Pietro.
Enzo.
I can not explain to you what I feel,
Since I know Cornelia is following us.
What I so desirously desired, now
It is granted to me, it arouses serious concern
And sorrowful mourning gnawing gently.
(He walks up and down uneasily.)
How fear my heart beats. Before any battle,
And when the father's power hung on the way out,
In no ostrich of life, never was I
In such a mood. I am free to say:
For the first time, I feel anxiety and all '
The furies that hang on their heels.
In vain, reason reasserts, she asks,
But in the depths of the soul, life continues
The wild flush, yes, she rises and rises
And points to a near misfortune.
iii 78

Second performance.
Blankflos (entering).
Enzo,
Be joyful courage. Rovera is already long '
To bed. The double post was just now
Detached at the gate. The mercenaries left
With swaying steps. Certainly, they hold
Not two minutes more.
No blood will flow. - Everything is asleep in the hall.
Only those from the post are relieved
Still awake. But they drank with great greed
The rest of the wine, and her tongue lingers.
It will succeed, must succeed! Brothers,
 The new sun sees us on the way
To Tuscany.
Enzo.
Barefoot, moderate your joy.
We are still in Bologna and I suspect
Nothing good.
Blankflos.
And my heart tells us that we
Save us. (To Pietro quietly.)
Have her Cornelia
Seen?
Pietro.
Princess, she accompanies us.
Blankflos (enter).
Is it possible, knight? Do you have them
Certainly?
Pietro.
No, she declared herself.
iii 79

Blankflos (out of tune).

The customer gives me new anxiety. Dear
I would have looked if she had stayed.
I want to hope for the best.
Pietro.
Ban the fear.
It is intelligent, and the inner love
To the noble Enzo leih't her utmost caution
(The bell is beating.)
Blankflos.
Hark! The clock is beating the third quarter.
Get ready. I wait at the door.
(All ab).
Third performance.
A dark corridor. Attached to the wall in the background
A sacred image, before which a burning oil lamp. Cornelia,
Wrapped in a cloak, comes hurriedly from the left.
She goes to the right and holds the ear to the door.
Cornelia.
He's sleeping. - - It is the last sleep that made him
Refreshed. When tomorrow he wakes up and after
 Call me, O God! - his only child is gone,
Away with the enemy. (She wrestles her hands.)
But it must be so. -
(She leaves the door, but remains standing.)
O father - father! No not like this -
Once more I must kiss your hands.
(She opens the door, enters, and comes to a sudden swaying
back.)
Farewell, your holy rooms, where I am
iii 80 First seen. Farewell, beloved soil,
You, sweet home, farewell.
(She kneels, touches the earth with both hands
Then kiss your hands.)
Driving me
In unknown distances the destiny,
Your body will not rest in your earth.
(She gets up and walks back, she sees that
Saint, scared, and kneeled.)
O mother! Mother in paradise,
Forgive me for the throne
Of the Lord. My step is full of guilt, but I do
Liked to Enzo. (She drops her head on her hands and continues to pray softly.)
Fourth appearance.
Rovera
(Comes with a night lamp out of his room).
Was it me,
When a kiss kissed me, and tears -
Yes, my forehead is wet, and the door,
The ancestor is open. - strange, -
I closed it with my own hand.
And then my dream! - An indeterminate feeling
Push me to see whether the king's watch
The duty is.
Cornelia
(Still praying, with lifted arms).
Mercy! Grace! God!
Rovera (aufhorchend.)
What was that? Did not I hear the voice ...
Cornelia.
Amen!
iii 81
 (She rises.) Rovera steps closer
Cries loudly.)
Rovera.
Cornelia .. You? What brings you here?
(she leans trembling on the wall.) You are silent? ..
And this suit .. talk!
Cornelia.
Father .. nothing ..
Oh, do not ask .. (She looks around timidly.)
Come on-get away from here.
Let us go back to our apartment ... me
I'm sick. The fever chased me here.
Rovera.
Cornelia .. child, what are you? You're wrong.
Cornelia.
Yes / Yes! Only away from here! (It's 1 o'clock.)
Merciful God!
He will now be near.
(She wants to continue her father by force.)
Rovera (attention).
Who's going to get close?
O! The thought is horrible
The king ...
(He gets rid of Cornelia and wants a storm bell
to run. But she throws him in the way, and
Clutching his knees.)
Cornelia.
Father! Stop it! - Outward!
He must flee. You must not prevent him.
Rovera.
Now everything is clear to me. You want Enzo
Escape your home, your father
Want to leave to the Ghibellines
Wanted to be a diligence? Oh That
iii 82 The earth still carries you!
Cornelia.
O father! Father!
Rovera.
I have no daughter anymore .. Back!
You have a false drop of my blood
 Do you like to ...
(Cornelia wants the greatest fear with her hand
Word on his lips.)
Cornelia.
Father!
Rovera (hurls away).
Be damned!
Cornelia.
Jesus! - Maria! (She collapses unconsciously.)
Rovera
(Drops the lamp which extinguishes).
God! What do I have
Done! (He remains stunned.)
Fifth appearance.
Blankflos, Enzo and Pietro
(Come carefully up the aisle, Pietro,
Carries a blinding lantern under the mantle).
Enzo (quiet).
I do not see Cornelia. Would she have staggered?
(Everyone stops and listens intently.)
Rovera
(Who does not notice them, on the other side).
Am I at my senses? ..
Blankflos.
Quiet! I can hear.
(She pulls Enzo back and reaches for a dagger she hides in her dress.)
iii 83

Pietro.
It is not possible -
Rovera.
Or am I dreaming
(Getting more and more to oneself.)
Was not Cornelia here? O terrible.
Certainty ... Enzo ...
(shouting.) Hollah! On, you waking!
Blankflos (upset).
St. Paul's! The old!
(She pulls the dagger and pulls it against Rovera.) Cornelia, who
Has seen the movement and terror
 Throws herself between Blankflos and her father. She receives
The bump and break together. Rovera sees it, staggering like
But hastened to go, and took the bell. At home
It becomes alive. The mercenaries hurry up and light up
Torch the scene. Blankflos droids the dagger to the ground
fall. Enzo seizes him and pulls him for his sister.)
Blankflos.
Push too! Death is only welcome. - Strike too.
(Enzo drops his hand and stops ringing.)
Rovera
(Returning to a mercenary).
You'll hear, you dog! Wake up all over Bologna.
(Mercenaries abolish New ringing, which lasts until the end of the act.)
Enzo
(Unaware of everything, takes Cornelia in his arms).
Cornelia! - Cornelia! Do you hear me?
Oh! Just look at me again.
Cornelia
(Opens his eyes).
Where is my father?
iii 84

Rovera
(Kneels beside her and sobs loudly).
Child! My only child!
Cornelia
(In calculated sounds).
It was quite good that I was hit.
The blow has cleansed everything, everything gently! -
I go into a beautiful life ...
(Aching to her father :)
Take your curse back; He stops me
The way to heaven. - Father! turn around
Not forgive me, forgive me, the king,
The Ghibellines, loved. Still fulfilled
He is my own soul
In eternity. O tell you to forgive?
Rovera.
Cornelia .. be blessed.
Cornelia
(Kissing his hand).
You're good.
 (Enzo). We should not be happy here ...
(She takes his head between her hands, looks at him for a long time
Lovingly, and then sinks with difficulty.)
Farewell,
(delirirend.)
Do you see the sea? - - in sunlight, the blue? - -
The bark is approaching - - - there is a blessed life.- -
Hold your hand firmly - I'll take you with me - Enzo! (she dies.)
Enzo
(Jump up and find the dagger, which Pietro has previously lifted).
Where is the dagger? Give it to him ... barbarians!
(Sinks over the corpse and remains there until the end.)
O my bride!
iii 85

Sixth appearance.
Senators are in a hurry. Behind them people.
A senator.
What is happening? Why
Does the senator bell sound?
(He sees the body.)
O!
Horrible! .. Greiser Podest - Your child !?
Murdered .. who committed the offense?
Blankflos (steps forward with authority.):
I,
Blankflos von Schwaben, Emperor Friedrich's daughter,
He entered the kingdom of the blessed.
(Rovera drives wildly, all back in amazement.)
A senator.
O unprecedented Mahr!
Rovera
(Pointing to Blankflos and Pietro).
Take this one
Captured. In full meeting
Let me report the incident.
A senator (threatening to Enzo).
Woe, wordbreaker! Never a light beam
Meet your eye and despair.
Pietro
(Turning away and covering his face).
O my Italy! Your last hope
Sinks into the dust. When will you have peace?
(The curtain falls).

----------
King Manfred
iii 87

tragedy
in
Five acts

Io mi volsi ver lui e guardail fiso:

Biondo era e bello e di gentile aspetto:
Ma l'un de cigli un colpo avea diviso.
Quand 'i' mi fui umilmente disdetto
D'averlo visto mai, ei disse: Or vedi:
E mostrommi una piaga a sommo il petto.
Poi disse sorridendo: I 'son Manfredi
Nipote di Gostanza imperadrice;
----------
Orribil furon li peccati miei!
Dante, Purgatorio. Canto III.
 People.
iii -VII

King Enzo, the son of Emperor Frederick II, was captured by the Germans.
Rovera, Podest of Bologna.
Pietro de 'Foscherari, his nephew
Johannes Pepoli. , , , , nobles.
Blankflos of Hohenstaufen, Enzo's sister, in poor disguise.
Cornelia, daughter of Rovera.
Franz, Romans. , ,
Humbert, Bolognes mercenaries in the service of Bologna.
Hans, German. , O
Noblemen, senators, clerics, mercenaries, servants.
Place of action: Bologna.
Time: December 1250.

----------
 First act.
iii 91

First appearance.
A tower in the Castello Capuano in Naples.
The Blind Gottfried sits in an armchair. A priest's cap covers his long, white hair. His clothes are black. The servant Carl is busy in
a corner. On the tower clock it is 11 o'clock.
Gottfried.
Carl, now light the lamp. Then take
The rose oil from the metal bottle -
Do you hear? From the metal bottle
From the milk glass, and then sprinkle it
With light hands in the whole room.
Carl
(after some time).
It is done.
Gottfried.
Now get out of the shrine
A white linen and the purple blanket.
You spread the linen to this table,
The purple cover on the armchair,
Which you close me aside. You got it
Gethan, put bread in a bowl
iii 92 And pears and the most beautiful grapes - choose '
With care! - on the table. In addition,
The gold cup with the heavy lid
And the Caraffe Malvasierwein.
If everything, as I said, is prepared,
So you leave me alone.
Carl.
Lord, I obey.
(He makes all orders and then leaves.)
Second performance.
Gottfried (alone).
Just as the deer cries for fresh water,
So cry my soul, O God! after you. -
 According to you, O God! O thou living God,
Ask my heart; It thirsts for you.
When will I see your face?
The cheeks were bathed in tears, tears
My food is day and night; Because I
Am poor and miserable, but you are mine
Savior. Oh, God, do not forgive.
Amen! - -
Third performance.
A slightly elevated side door opens and Manfred appears at the entrance.
Gottfried (low voice).
Went not the door?
(He rises and makes some uncertain steps.)
(loud.) Are you there, Manfred?
iii 93

Manfred
(Hurries quickly and hugs him).
My Godfrey!
Gottfried.
O! God bless you and wife
And child.
Manfred
(Guide him carefully back to the chair).
Well, he who can escape, when dark
The sky clouds pushes, to a warm,
Faithful breast.
Gottfried.
My dear son, have thanks
For these words. Come and sit down. -
Let it be comfortable with the old man.
How long I did not hold your dear hand!
Tell me, Manfred? You had the old man
To forget? Oh, how I am delighted,
That I feel you! - In my blindness night,
The dark, cold night, falls as the clearest
Most sunny noon Your presence,
And I would have to choose between her
And a bright look of equal duration
On the land and sea of Naples-ah! how deep
Longs! - I turned to you and listened
The dear son of a magical voice!
 Manfred.
My good friend!
Gottfried.
But say, what oppresses you?
Manfred (surprised).
You ask? I forgot that since the battle,
Your love for the Hohenstaufen
In the blood of the heart struggled with obedience,
iii 94 To the unconditioned, against our church,
And who for the sake of love conquered,
You, turned away from the earth, alone
To the salvation of the soul; That I am only here
And since you have little knowledge of the world
Gear box. - Yes, you do not know,
What went on in the last months. -
I take it briefly and say: What the Pope,
My adversary, always desired, that seems
Suddenly close; Because I am threatened
At my realm boundaries.
Gottfried (scared).
Is it possible?
Reconciled your ordered country, its peace,
Prosperity everywhere - Nothing his hatred?
Manfred.
The deeds which my good spirit effected,
Increased only the evil, grimme fire
In the bosom of him, who calls himself servant
The mild Savior. But he had to act like this:
As heir to a papacy, which has long since
The pure ground of his divine
Has left on the broad,
Sinful street secular traffic
Hands stretched out for possessions and gold -
Must he act like that? Never will and can
Such a pope would be a friend of the emperor -
He can never tolerate the two kingdoms
Sicilia and Naples an allod
Of the German King. That Emperor Frederick
In this point did not yield, but solid
And earnestly asserting his right was, as you know,
The true reason of the never-resolved spell.
 If I had been to the Lord of Apulia
iii 95 Uplifting, not the bold spirit beyond
Let the boundaries wander, -o sure!
So every pope would have over time
Forget that I am Hohenstaufe.
For the separation was now,
Not finally done nicely? I did not always have to
From the moment I got the crown
From the altar in Palermo took, an enemy
To be the German king, even then it be,
If he was a high stomp? Alone,
Called by the good citizens altogether
Italy, I led the youth plan
To the golden maturity, and I became the Lord
From all over Italy. More than by Friedrich,
Lost in earthly violence the papacy. -
Horrified, their bearers recognized my power,
And everyone has been thinking about how he's going to pounce on me. -
It is known to you how long you are futile,
After I had passed the beautiful, prosperous country
Lossy and horrified explained and with
Think of the throne as free
Had proclaimed a prince,
Who could fight with the subordinate.
At last, when all hope had faded,
Appeared a bold man, and offered himself:
The noble Ludewig of France brother,
Carl of Provence wants to do the heaviness.
The difficulties at the French court,
As great as they were, they were quickly removed;
Carl agrees with every demand of the Pope
And land - no! The sea of Italy
He broke out on the coast of Lazio
Last May. His army, led by Guido,
The brave Montfort, followed him in June.
iii 96

Gottfried.
And did it come to Rome? How were they
The Ghibellines of Tuscania, like the Margrave
Pelavicino?
Manfred.
Here, for the first time,
 A shadow fell on the rays of my star.
Verrath spanned behind the net fine nets:
May he be the only one!
Gottfried.
Oh, my son!
Who dared?
Manfred.
Duera. - Happy came
The army to Piedmont. The Landgrave
Reinforced it immediately; The cities also;
Only Genoa not. In Milan the
Parties over Thorsten or opening.
But fleeting in the chain of destiny
Shooting the thread, Montfort hurried over.
Stunned by such rapidity, makes the city
Aimed and accommodated all.
Meanwhile, Soncino collects mine
Reliable hero Pelavicino with
Duera his team. Left covered
Cremona him, right Brescia's strong fortress.
The Proven alen's it impossible to completely
To avoid it; Because to the east
Their way, because Tuscia had to avoid them.
However, as the margrave acts for me,
Azzo of Este boldly raises his head.
He reminds the Guelfs of the importance
The thing, it collects and leads it fast
To Mantua before. From there he threatens seriously
iii 97 Pelavicino. This leaves
The important position the Duera binds
To watch the soul, day and night
And, to the battle, the last man
To sacrifice. But while he was with Azzo
Montfort succeeds in Duera's victory
Astonished glances gold'ne treasures glitter:
The greedy soul swings the bunch into itself
And subject. The enemy passed freely
The river and came a few weeks ago, on the
Birth of our Lord, to Rome.
Gottfried.
And then?
Manfred.
 Clemens receives the robbers, blesses them,
Decorate her evil breast with Christ's Cross,
Tell them their cause would be better
And more holy than a war with saracens,
And leaves of six damnable cardinals
Carl of Provence solemnly became king
Sicily, and Naples;
The kingdom of my children!
Gottfried.
Oh, let them rage, let them rage, Manfred.
Your throne rests upon mighty pillars.
Manfred.
A
Has already jumped and very close to the collapse.
The nobles of my country are indeed mine
According to words and donors faithful servants,
But a self-speaking voice speaks in me:
At the first ray of happiness for Anjou fall
They start off as leaves from the tree in autumn.
What she may move, I do not know.
iii 98 Is their character, the new one always
Opposed and to the next hour
Careless not thinks; - it's only seduction
Of Wen'gen, which I know without knowledge
To be offended; - is it blind revenge,
Because I had to take their rights,
In order that the whole may be strengthened royally; -
Is the happiness of happiness at last, with which?
I graciously filled them up up; -
Requires - inconceivable to the human
Reason-their innermost atonement for the army
Of sins, which produces happiness, and will
In the scorpion arms of Carl, I can
Do not fathom it.
Gottfried.
Manfred, dear son,
Trust in Him who directs everything that is
Not wrong, no passion moves.
(Manfred walks up to the window and opens it. Gottfried follows, listening, his steps.)
Manfred
(After a break, strangely aroused).
O, land of bliss! Shining Demant
 In the diadem of nature - o, my
Loved Country! - - It seems to me as never
The moon so intimate the still sea
Kissed, as if he had never been so wonderful
Brightens the coast of Sorrento. - -
How soft I am to maturity and how good!
(He still looks at the area for a while, then he goes quickly to Gottfried.)
You lead a holy life, Gottfried; O!
It must be the greatest happiness when the soul,
All in oblivion and peace
And immersed in eternal love,
It is no longer a matter of passions,
iii 99 The ruhlos rage, but free, free, free! - -
Before I see the enemy who wants to destroy me,
I can make myself clear and clear my spirit,
My heart is relieved-the burden has to go away? -
(He sinks to his knees before Gottfried and grasps his hands.)
Gottfried (scared).
My son, what are you doing? You kneel .. get up ..
Stand up ....
Manfred.
A hard crime from the time of youth
Lies like a rock since I committed it,
On my feeling, my thinking always.
The sun of my happiness darkened
With his shadow, it distorted me
In my mouth of blessed touch,
It conjures up clearly on the dark reason
In the night a pale, dull head, with rigid,
With unconcerned looks ... o! ... o, the
Waking, terrible nights of my
Qualitative life .....
Gottfried (solemnly).
"Come to me all,
You who are weary and burdened,
I will comfort you, "saith the Savior. As shown in Fig.
Manfred.
My
Concept of God is dark and confused -
In this life snares still lie entirely
My ghost. I hope nothing - I fear nothing -
It is only a quivering silence
 To break the twelve years my chest
To burst. For a long time I am searching, Gottfried,
For my sin a vessel. Years ago
Already my tired eye fell upon you, though
iii 100 The pride closed my lips again ...
The last impending events
Melt the ice softly. I do not
Forgiveness, for you can give it to me
Do not give, and, though, never will the voice,
The voice of conscience is silent!
But I beg of you, do not condemn me. Listen to me
Only, my holy friend! - -
To my father,
The great emperor's deathbed, I stood
Alone from his sons. Appealingly measured
I of loss terrible abyss. Nice
If I felt that death had come to his heart,
Then he stared at me again
And he said, "I could not do my work
Finishing. My sons left behind '
I the consummation as a legacy. You
You're young; But I have known in you
The toughest will and the smartest spirit.
You are most like Enzo. By the age,
Even more through your birth, you are
Preventing the wearing of Germany's crown once,
And Germany's king must also be king
To be from Welschland. But that's g'rad
The great favor of fate, that three brethren,
If one is only dominant, work together
And can never attain power.
As you know, our blanket Enzo wants us
Liberate and I believe in a success.
He falls, he is liberated, Northern Italy,
The south, my son, to lead. "
Then Blankflos closed his eyes. -
I went with some serious seriousness for my years
To fulfill the holy mission. Naples
Was very confused by the Emperor's death.
iii 101 One did not know who ought to be obeyed,
And one after the other fell from the house
The Hohenstaufen. I collected
 The few faithful. Courageously went
With them I advance, always loving
Winning smile on the lips, always with
Demean'th mien to inspire,
To warm words. Step by step, where
I came, I conquered the minds,
And when I felt strong, I threw myself boldly
To the bottom All who wanted to defy me.
I became master - - I felt myself as master. -
After a year of hard work,
My brother Konrad, Germany's King. Mild
He received me. With a gracious look entered
He explained the path I had clarified; - then gave
Much to complain and last he pushed
Me completely to the side. Without asking me,
Horrified the office of all abilities,
I, the land-and-people-prince,
Used after mature testing, and raised
Into the emptied passages lower flatter.
Yes, even the father's will,
By not confirming what I was given,
What I had taken, and even
My own inheritance Tranto stole me.
Until then I remained calm. But when he said
Lovers of blood-relatives, both Lancias,
The old councils of my thorny youth
Suspects, they bound and then
She banished from fatherland, - not
Satisfied with the disgrace he had on me
It had been pouring me down, servants
To have rebelled - me, who gave him the kingdom
Fought, had received, - - lost
iii 102 I mean the whole version, wildly blazing
In me a dark struggle. My good angel
Cried all the strings awake, the storm in sleep
To lull; But my demon spoke too loudly:
"Disregarded friend, you were
Alone - (the escape attempt by Enzo was
Failed) - not a hindrance stands Conrad
In the way, you were the man, Italy, yours
So hotly beloved, ah! So deeply split,
To save your noble fatherland. Manfred!
 Think about the consequences when you are eternally tolerated.
You are born to rule and you want
Staying a slave? Curse, vain coward. "-
The traces of this struggle dug
In my forehead, - Everyone knew what
I squeezed myself, even in loud dreams I like
Of the heart black desire have betrayed.
My comrade Jussuf felt my anguish
And acted for me, not knowing that I knew.
(He stops.)
In the summer of Capua the meal was
Of the king worn out as a guest
Distributed I had - and the wine threw on
The gold cups of red lights.
The king, joyfully excited, bent
To me, picked up his mug and spoke
"O brother, for the good of the house!"
I take mine and say, "Hail!
God bless Swabia, salvation! "- There whispers to me
My servant, whom I have just known,
Quite softly in Arabic: "You are
Free, O Lord! I gave poison to the king. "
Conrad had not yet touched the wine.
I feel my blood stiffening to ice ...
I want to beat the cup from his hand-
iii 103 The right arm moves rapidly forward, - there sits
The king turns off his mug and asks
"What are you missing, Manfred?" How pale you are! ",
I stammered, "Nothing," and lift the trophy.
In my head are millions
Thoughts - in the heart shout brightly
And complain again, I stare wildly
Look at the king, see how calmly he is,
Now finally I want to be in the fear of the soul
"Call, my lord and king,
The wine is deadly. "" There he was
Drunk
Gottfried (flatly).
Fratricide! As shown in Fig.
Manfred (after a long pause).
When he was dead
And accountability the restless gnawing
 Conscience of mine wanted for my doing,
I rummage my brain for reasons. "Him
The time was too short to save, "I say
First, "and if I were he who gave him the poison
Has he given? "
The moment between the rising
The cup and drinking lay, in a thousand,
In millions, and the voice
Inside, I shouted, "Everyone
Of these parts was enough, Conrad
To save. "Then I considered the ingratitude,
With which he rewards my efforts, and thought
To the crushed flowers of my heart. -
But the voice cried, "He was your brother!
He was your king and your lord! "
Ward's bright in me. I thought of Italy.
If King Conrad had not died,
iii 104 Was it possible to help the torn country?
The consolation was good and became a sting to me.
What is the life of a single human being,
And be it the life of an emperor, though
A whole nation by its death strengthened?
I raised my forehead freely, and I stepped forward
Alone in front of huge crowds. All have
I cleared out of the way. Naples has'
I cemented on Sicily, Tuscia
Made me faithful and Northern Italy
Set in bridle. Given to the father's dream
I flesh and blood. - I am poor Thor! If I
Now was finished and the fruit lay in the hand,
The voice was as loud as ever. -
I have moment where the longing
After rest, only speaks in me: despite woman
And child - - -
Gottfried (mild).
My dear son, all is served
In such repentance.
Manfred.
That repentance does not
Consumed, says the constant feeling
The fault. The man throws the man first,
When he is free of the being that is him
 Emotional. If today is better, I will be silent. -
Gottfried (upward pointing).
Manfred!
The time will come when He touches you.
Oh, I knelt at his throne
And without words for you could pray! As shown in Fig.
Manfred.
I am relieved of you, dear friend!
When I revealed the dark deed, they fled
iii 105 You did not move from me, and your hands
You do not go back. - I thank you. -
(he hugs him moved.) Farewell -
In the extinct stars of tears? O,
This is too much. (He kisses his hands.)
Gottfried.
God bless, protect you!
Fourth appearance.
Magnificent hall in the castle. You can hear music from afar. In the background, crowds of guests move. On the left stand two
throne chairs. In the foreground are some groups of guests.
A nobleman.
Where is the king? Midnight is already
Past.
A second.
He will forget the time
At the bosom of a beautiful woman! -
Maratta.
You are wrong,
Mr Graf. You see, you lived far away
From the farm. The king used to serve often
And always changing the unauthorized love;
But since the ed'le Helena around him
The snowy arms sling, he holds the oath
As faithful as an Apulian peasant.
First Edelmann.
Oh!
He does not make a sacrifice when he fled Andre.
A third.
Incidentally, the times are much
Too serious for shepherds.
iii 106.
 A fourth.
Yes certainly.
Forgive seriously. Like a pushing
Thunderstorm is something on the otherwise
So joyful court: it looks like fear.
Maratta.
So far are we, to Heaven! not yet.
The king is threatened - knows the outcome
One does not - the chance prevails. This is all
The forehead of honest servants serious; But not
The fear.
Third nobleman.
I give you right.
Fourth nobleman.
It remains questionable
The location always. Selt'nes happiness has up
To Rome led the Anjou and his army.
Fortuna keeps him safe.
Maratta.
Because they blind
Is. Smear the olive-green face
The dark count, she was terrified
And let him fall.
First Edelmann.
Is it true, one says,
He was crowned?
Maratta.
You have been told.
I was there when six cardinals
To the king anointed. All the bells of Rome
The people were thundering and jubilant
To the church and called the new king
iii 107 Salvation! Salvation! And happy accomplishment.
Fourth nobleman.
A part of the troops of Carl was also said
Be on your way to here -
Maratta.
Quiet! Quiet!
The King is approaching.
(They all stand in a row and bow deeply in front of Helena, who comes from the background with Violante and several ladies.)
 Helen.
Greet me, your noble one.
(You noticed Maratta.) Can I trust my eyes? You, Maratta,
From Rome back? We thought you were
Entered into proven al'schen service.
Maratta
(Kisses the presented hand.)
Mistress!
At your feet lies my heart. There is
For his prosperity no other home.
Helena.
So you have seen him, the dreadful?
Maratta.
Yes, high woman. O my lamentation!
A devil's picture, in which every train
The world proclaims a scourge of God.
My kinship is very short
The head of the head, the ore,
Fish eye piercing black, eerily lurking,
The nose more bold than the eagle's beak,
Almost no lips and a broad chin.
To this all a wilted skin-
iii 108 Olive green, with all the noble muses!
In my mind I always looked at him
The features of the high nobility of our king,
The beauty of its growth,
The blond curls fullness, his
Heartbear blue eyes. O, region'rin,
The body and soul are so tight
Incorporated, that the sage Ibn Vasel
Assert, our body is quite so
On our soul like a wet dress:
What is the black soul?
Living in Anjou!
Helena (smiling).
And the countess?
Maratta.
Traun,
She is so much of my queen,
Like Carl, different from my lord. greed
After rule, sharp, strict lines were dug
 To their mouth, the God to kiss not
Shaped. When Carl wants to relax, she stands
Ready and bored the spike deep into the
Frightened spirits. It is said,
That it was she, who determined Carl, against
The counsel of the brother and his own insight,
The crown offered;
And indeed she never acted
Since a feast in Paris, where,
Not equal to their sisters, three
Illustrious queens, among them
To sit down in a deep place.
Violante (to the bystanders).
Take it to heart, worthy barons.
(To Maratta.)
iii 109 But say, my friend, how are the counts of manners?
Maratta.
A gracious countess! Without grace
His being. Rough manner dominates him. He
Hate every word and lend his ear
Never more deeply revealed in God
Music and beautiful poetry. His deeds
Will never sing the song of the troubadours;
The posterity will cover its tomb with ore,
That bears an inscription full of contempt.
Violante.
Enough of the Count now! Raise the spirit!
On, Minnesangers! Leave us in tones
Living the hope opens the sky to us,
Delighted the soul of our queen.
(Helen and Violante sit down, the singers stepping forward and forming a semicircle, with all the small harps on which they
are, however, preluded.)
Maratta.
Like the wanderer, the long
Night in the dark forest was wrong
And now suddenly through the seams
Flames sees the dawn,
So it was to me,
When I was in the evening beam
Wiedersah the Staufenbanner
In the house of my king.
Shall I be ashamed of the emotion?
 No! I will make it open:
When I was through the dear friends
Turning to the hall,
Where the most beautiful of all women
Mild distributed her grace,
Crowded to my eyes
Tears from the heart.
iii 110 O, on this vast earth
If there is no royal house,
Where so comfortable is the singer,
Where so well he is understood!
And what makes the best singer
His songs delicate fullness,
If he does not cheer
A breast that feels with him?
O, on this vast earth
If there is no royal house,
Where so comfortable is the singer,
Where so good, he is understood;
Where so lovely women live,
Where so brave men were,
Where so many troubadours
Inspire the noble!
Manfred's apartment is the island
The sirens for the singer.
Who from afar only approaches,
Is drawn full of longing. -
Who only once enjoyed
From the table of this gentleman,
Is banished and will not continue,
Will live there, want to die there.
Hail the king, our lords!
The mighty Hohenstaufen!
The protector of all beauty-
Even the troubadours best!
Salvation of the Kings, our Lady!
Our light, sweet woman,
The so gentle the grace to us,
In the eyes most beautiful couples.
(He steps back, the queen bowing thanks.)
De Silvio.
How did the birds
In the woods so good.
iii 111 They do not sow and reap
And yet they are well-pleased.
Eh 'still the day storms the sky,
Awakened the whole crowd
And bring in loud Jubelchor
Thanks to her father.
Then sip it from the green leaf
The fresh morning dew
And with the clever little ones
Complete feathers.
Then they swing through the air
And look for the day
The little diet which our eye '
Almost not to see.
And is the little drive,
So they call,
And one thing turns to the other
In sel'ger forest rest '.
They bite themselves and mingle,
That it does not end -
How did this ministry help me?
So sad always tuned.
For without wages will all my work be done.
It does not touch the mistress,
That day and night I think of her,
That my heart breaks.
She does not hear me,
That ten times at the weir
I won her color
In Tjosten hot and heavy.
O, Queen of Love,
My heart for the heart!
Touch her hard mind
And her rose mouth;
That she speaks a word of love,
iii 112 A heartbreaking word. -
I do not want more, I do not want more,
You, all faithful hoard!
Tremolos.
Minnesold is never acquired
By his own ministry;
For he can not be forced
From the morose woman,
 When out of their hearts do not
Flames blazing Minne breaks.
Great deeds seem small
To the one who does not consider without heart -
Small acts seem to be great,
To the one who loves love in his heart.
For love is an urge,
And she does not tolerate any compulsion.
Baretta.
And it can be forced.
For the most brittle form
Follow the spell without will
The demonic violence,
Who rests in the firm will
A man of strength and courage.
Tremolos (mockingly).
Forget Me Not!
It dreams the flower to be an oak tree;
But when it awakens and verifies itself, it is small and simple.
Baretta (injured).
Hyacinthe!
Exterior irides Many beautiful in colors,
But it shows the worm the open bark.
Tremolos.
Delphinium!
In the deeds ye shall know them,
Not in smooth speech of shallow!
iii 113

Baretta.
Nachtviole!
Not in the light of the bright day
Hurry to the love of the knight's sole.
Tremolos.
Off'ne Rose!
What the appearance of the day must fear,
This is illegal and loose.
Baretta (contemptuously).
Little bells in the snow!
Truly only the bullfinches say
All heartfelt joy, all woe.
Tremolos (aufwallend).
Slender cedar!
When I was young, the rangers turned me.
 Teachings of the ephews easily weigh like a feather.
Baretta
(Takes an angry look at the sword).
Fir in the forest!
Whoever thinks himself highly,
That the lightning does not split it.
Violante
(Rises and stretches the arm between the two).
Myrthenblthe!
Between your sharp speeches
If I throw my reminder, peace!
Tremolos (bowing low).
Rose without thorn!
Baretta (the knee bending).
Most beautiful work of high women:
Eliminate man's fury!
(They reach hands for reconciliation.)
(In "Off'ne Rose," Manfred appears in the background and remains standing there. While listening, a muffled figure pushes a
paper into his hand and moves away
iii 114 quickly. Manfred opens the roll, reads it, and puts it quietly in the belt. In "Mannsorn," he advances. Everyone gives an awesome
space and bow. Helena rises and walks towards him. He kisses her on the forehead.)
De Silvio.
Powerful oak!
Hail, and glory and honor and honor!
You knights of violent pranks!
Manfred (seriously).
Flower of death, rosemary!
Most beautifully the roses bloom on graves. -
What is glory and honor? - Trub is my purpose!
(The audience is looking down at him, looking at the circle of the barons, many of whom are looking to the ground, and takes
Maratta's string play and speaks for some sad chords :)
Twelve summers back in the course of time
Tangled, cursed, and cursed,
A prince the mountains of his own land,
Where man does not seek man.
Where the eagle only grows on wild rocks,
The black forests cover,
Where the rivers arise, with a massive fall
Re-echoing echo.
Leaving All! - -
(Pointing to the barons.) From the splendid courtyard,
Of the many who once fed him,
 Of the many to whom he had every desire
Granted with rare kindness -
Not a single one! "Leaving knights and train!"
So he shouted with a thunderous voice
Down into the depths and clenched the fist
To heaven, in a tremulous turmoil!
He hears words from below
In an angry tone and exasperated. -
"The rioters," he thinks, "are close to you.
iii 115 You have sensed the track. "
He steps behind rocks; But it is too late.
We have seen him from afar;
Two men come in flying haste
Towards him, the swords drawn.
He reaches for the dagger. "By the Almighty God!
I sell my life only dearly.
Back! "He shouts to the approaching man
Burning chest full of fire.
"But I dream," he asks,
"What do I see? You kneel? O say!
What do you want? "" Slit you, dearest sir,
And share the suffering which you bear. ""
"" We vowed you vassal at first
And your house with oaths.
We keep them holy. On! Follow us.
There is no time to lose. ""
The prince is affected. He does not speak a word
And follow the noble vassals.
They take him faithfully to their own castle
And open the most beautiful of the halls.
And shout, "Dear ladies!
The best of kitchen and cellar.
Then come and share our happy meal
In the fiery Muscatel. "
To the prince a strange feeling grows;
It threatens his chest to burst;
The soul emanates an intimate prayer,
Sigh the deep sigh.
And when he asked for peace,
Watcher in front of the hall,
The Andre takes the men all '
And watch on the rampart.
The Prince never slept so surely,
 Not even as whole crowds
Of knights before his sleep
The strong guardians were.
iii 116 They both took him in the morning
On safe Waidmannswegen
To cities that were devoted to him,
Beyond the mountains.
He was saved, and soon after
Ward again hold him happy:
He urged the enemy from all over the country
Far beyond the borders. As shown in Fig.
As long as the human race
On the treasure of vanished years
Increases courage, strengthens virtue
And glow for the salvation, the truth:
So long will be admirable
To tell of the faithfulness of Capece;
For they are the knights and I am the prince -
I do not want to hide the names.
O faithfulness! You heavenly, glorious bond,
The people are so bright.
You only comfort, when the misfortune storms,
From a louder, cooler source.
He who breaks faithfulness is cursed.
He had no peace forever.
Cursed be his name, his body, his house,
His tribe to the last.
(He grasps violently into the strings, some of which are bursting in. Conrad Capece hurries up to him and kneels before
him, Manfred embraces him, the barons hesitating about the attitude they are supposed to take, and a voice comes out of
the dense crowd :)
O Barons of Puglia!
Blessed swallows!
Why do you flee the castle,
The nests protect you
Before winds and storms,
Before breaking clouds,
Before the scorching sun?
Why do you hurry infatuated!
And builds on the banks
iii 117 Des deceptive sea?
The first wave
Your boys drowned
And throws you in's misery.
(Big surprise. See all undecided on.)
 Fasanella (occurs, hand on sword before).
You grab the slanderer, who dares
to suspect us with the king.
(General movement.)
The voice from afar:
O Pandolfo Fasanella!
Sorry seekers swallow!
Fasanella (upset).
In all holy! stand coward, show '
Open to me your face - shameless liar!
Manfred (at Fasanella zoom kicking).
Mr Graf! - (Fasanella not hear).
(commanding.) Count?
Fasanella (collected).
My king?
Manfred.
Gather ye us
Aloud this letter.
Fasanella (reading):
"Manfred!
" However, the enemy your firm Hans assailed,
" If you want to throw in its halls fire.
" After this feast we will consult
" In Hans Bishop of Salerno catch
" You, as in a net, the traitors.
" Rebels are: (a he holds.)
iii 118
Manfred.
You will pale, Count,
And your voice increased?
Fasanella.
No, sir! the can
You do not expect me this concoction
Nichtswrd'ger lie ever quit.
Manfred.
The corpse scares the murderer! - Give the sheet.
(He reads on.)
Pandolfo Fasanella - Simon of Sanvito,
Carlo Montefusco - Simon Altamura
Anselmo Cerra - Conrad Montecorvo.
(The named pull the swords and kneel in front of Manfred.)
 Montecorvo.
Mr. King -
Sanvito.
Gracious Prince -
Montecorvo.
We are slandered - -
Manfred (cold and severe).
Put one your swords. - I do not Frcht 'you.
t 'I's, if I were certainly been a fool,
to show you this letter. - your remains free! -
I tell you, my worthy barons
How pitched lieth your soul
Long before me. Not the blade
(he tears it up.) gave me
Certainty; because my mind go deeply down
And Rath brings out a rich source
The Wen'ge wear only in her bosom! -
I warn you! not me for the benefit - you
For pious; because 'you hurt when I fell
iii 119 from a power that your hand as a tool

is Verschmh'n, should fall and not you

In your suffering of einz'ge consolation remains,
That you can tell you: "We war'n faithful to him."
Because if I fall, the hour will come,
Where you stand as a beggar in front of the castles,
The Your were under my reign,
Then the stranger took for his work; -
Where your hair with ash has you
And laments for me, painful and leave! - -
The festival is canceled, worthy guests. -
(to Jordanus.) My dear uncle and Graf Richard -
(looking around.) where
Richard of Caserta, dear sister?
Violante.
The old wound afflicts him, my brother.
Manfred.
So beg of me, Violante to tell him,
I him tomorrow when the day awakes,
wish to see. -
(to Jordanus.) uncle, and also you.
(Located. Follow the royal family from all others.)
 Fifth appearance.
Square in front of the castle.
Count Vanni and Anselmo Cerra step out of the castle, go to the foreground and stand here.
Vanni (sheepishly).
What now?
Cerra.
What now? Nothing is verlor'n, Count Vanni,
Nothing at all! Manfred would boldly instead
iii 120 with high expression to pardon,

All 'those who called the letter, crushed

It stands your cause still grad '
As good as before. You heard your name:
Count Richard of Caserta?
Vanni.
No.
Cerra.
There lies's.
As long as he is still Manfred's right hand,
As long as we are allowed to live of hope.
Vanni.
As you say this, Count?
Cerra.
Hear. The Assembly
Is now thwarted. Against my will
Ward it announced by Bischof Heinrich;
For best if I of it as I could
I puzzled his brains, not bode well;
However, secrets that many know,
There remain rare. Experience has
This word today 'freshly occupied. You will me
Do not give wrong. What the Assembly
Decide should? The French are
Now even in Rome. In wen'gen days break
On. They are, as you have told me,
The way of Frosinone Ceprano
And take to the river Garigliano.
There is the bottleneck of the whole in the mouth
Italy lives as completely invincible.
Rightly! Manfred has him very well
Occupy leave, and, as I heard,
he wants to hinbeordern other troops.
 There the French have to. Succeed
iii 121 There them - and it is almost out of the question -

So they come to San Germano. is

The blind luck there on their side,
still remains Capua, and here, Count,
If their power is determined break when
Do not rush to Eb'ne and in a
Decisive battle trying their salvation. But,
How about because with a battle? Manfred
Can hesitation. He hesitates, then goes Carl's army
The sich'ren face Destruction; because
The cities are almost all on the side
The Hohenstaufen. Quickly they
close the gates, and the famine will
better fight for Manfred, as an army
By evil spirits. however, leaves Manfred
In one battle, one so I pray you:
Considering the elements of his army,
That never can be bribed: here
The German mercenaries there, the Saracens;
The One with the wilden Lwenmuth,
The Andren with the tenacious fidelity. All
Are excited for the Emperor mcht'gen son.
You, can be cut for him to pieces. -
And now the forces of your Lord is considering.
Greed for the goods of this country,
And not out of loyalty, they fight for him.
Count of thing is very bad - very bad.
Because if finally, every human
Calculation mockingly, Manfred subject,
So 'would he not long verlor'n,
Because he urged himself to the mainland border,
Sicily would remain - all I want to say.
Where do I taste, I find no bottom.
Chance can only fight for you, Manfred's
Very own character and hatred,
iii 122. The blazes in Graf Richard. Hope lies only

In these powers counsel. - What, Count,

therefore has avail the meeting should?
(contemptuously.) No Einz'ger the Gelad'nen has meaning.
Bedenk I the Gefahr'n that bedroh'n you,
Erwg I of the listed A -
Only one einz'ge - I see you lost.
 There is no way out, no help - anywhere.
But I tell myself, Count Richard of Caserta,
The best friend of Manfred's, - believe me, the king
Swears higher than in non-Graf Richard's loyalty -
Leaves him, revenge - because, as I see
In all roses and bright colors.
And jubilantly I'll call out, "Won! Victory!"
You smile - you do not believe my words?
Vanni.
O God! I klamm're me your words,
As access to storm Sly leaves.
Yes, a wonderful Gotteshlfe
Is the transformation of Richard's.
Cerra.
had I
Only certainty that you do not are mistaken.
Doubt as long gnaw at me,
Until I know the reasons for the change.
Those who know the relation of these two,
hold has a break for quite impossible.
Call me at least the source, from which
Your schpftet, Earl.
Vanni.
Your name is the Einz'ge,
What I have concealed; because that Nh're
I feel so unknown as you. Well!
The bishop himself gave me the good news.
iii 123 A Beichtgeheimni lying in front, the light

raised a youthful indiscretion Manfred's.

Cerra (thoughtfully).
A Beichtgeheimni? - A youthful indiscretion
Of the King? - God! Were it possible? - No -
Yet! -
Vanni (quickly).
You all know? O, speak!
Cerra.
Caserta's first wife
Was a noble lady of Palermo.
The name I can not find now. Never
Nature has a sweeter
Creature formed the mold. Chaste and hold,
 Like a flower, was the beautiful maiden.
Caserta led to a year
After Manfred's coronation. our farm
Then stood in the most Blthentfaltung.
Wherever your blicktet, did see your cheerful
Faces. Minstrel cooed day
And night in all the way: yes, even tired,
Weihaar'ge men were infected
And whistled as delicate as nightingales.
In these raptures led pride
Caserta his beloved wife. He knew,
That she was the crown of all women,
And wanted to bask in the admiration,
The All had to show. - Manfred saw -
And she saw Manfred. Manfred was, Count,
What he is still: the most beautiful man
In to Our Country; women love very
The handsome men, especially when
The handsome men are Kn'ge, and short,
iii 124 Count, I was too cold to seh'n nothing.

However, was Cecilia - yes, that was her name -

Too much of Allen apparently worshiped,
As that of the king courtly manners
The friend's chest could scare.
This went well for half a year. since died
Cecilia suddenly. Secretly complained
One Richard that he had killed her.
They whispered to further that he had
The beautiful woman on off'nem adultery
the act; but he had not succeeded it,
recognizing the perky lovers, See,
In that night a bright beam must now
have fallen, the Manfred as a seducer
The Countess showed.
Vanni.
Yes, it has to be.
Most wonderful that just now the veil
From that incident, was now that the crown
varies on Manfred's forehead. does not recognize your
Here again a hint
Of the Lord?
Cerra.
I do not think so far, Count.
 Let grant Richard now. He is Everything
fhr'n to a good end. Naturally
Must not interfere in his revenge:
Your way is lonely.
Vanni.
Good; this applies to him.
The and'ren counts and barons but,
The full of the rule of this Manfred's are
And thirst for Vernd'rung, one must fhr'n.
iii 125 Sorry; Your view on a

Assembly I let 'apply; nevertheless allowed

In our situation they did not cease.
Manfred is only by blows to his heart
to make discouraged. Count Caserta like
The first, most difficult, without lead line;
Quick but need this first blow
will follow and're. Individually executed
Were their action without force, even harmful.
You must masse fall on him.
The king must, by Richard's That still deep
Shaken, suddenly hear that the country
is in turmoil, that his most loyal servants
overflow into flocks that the fixed
staggers dreamed house breaking and flames
beat from all corners. To this but
To contact's work must in to Our actions
Artful be consistent, and this can
be won only by appointment
You underestimate the assistance of the Barons.
Your Sit all hope of Graf Richard depends
On a thread our whole future.
Is also strong, the thread - it can still break.
Then we complain and want vergeh'n almost,
That we did not do a Nothseil at times,
That our cause when she fell, caught.
Certainly! we will not regret it, turned
Let's also free. Grad 'because the power of the enemy
is so great, we can help the smallest
Not berseh'n, Anselmo.
Cerra.
Good. I want
Me add. May all end happily!
 But one thing I must ask for your salvation:
iii 126 Not Many may komm'n time. I'm voting '

Only certain enemies Manfred's from.

To gr'ren caution 'I say this Nothing
Before and'll take them all with me on.
Vanni.
And where and when to be the meeting?
Cerra.
This evening still; (Smiling.) because, you see, Count, already meet it.
Two hour 'after sunset, in the monastery
The Franciscans in the rua pia .
Vanni (pressing his hand).
Well my Lord, that you support him.
(quiet). Five bags Gold steh'n again with the bishop.
Cerra (as if he had not heard it) .
How quiet is the Imperial Palace! Whether Manfred asleep?
I tell you, Count, in my position
Am I a weak man; but no other
In the kingdom is so dangerous
Like me. The beautiful Hohenstaufenring would,
should not despise me! - And another one.
Conceals even your best friend what your
know Richard. The walls have ears
And Manfred is a smart, fine head.
From a einz'gen word he guesses hastily
Secret heart's desire.
Vanni.
You without carefulness.
(They shake hands and go to different starting sides.)

----------
 Second Act.
iii 127

First appearance.
A room at the Castello Capuano. Jordanus Lancia sits in front of a table covered with papers and reads. Richard v. Caserta leaned
against a column, looking darkly at the ground. A Florentine capuse covers his head. - Manfred enters from the side. Lancia stands
out reverently. Richard shrugs.
Manfred.
Dear Sir, I wish you a good one
And bright day.
Lancia.
God give you long life!
Richard (Airborne).
A happy life.
Manfred.
Sit down, friends.
The storm, which had long rumbled in the distance,
Is indicated by violent waves as near '
Now on. I am threatened. Carl is a man,
The clear aim of his goal, does not falter
And depart, who has a certain army
And protect the church. It would be foolish,
If I would, leaving on my strength,
iii 128 Restraint to my enemy. I take
In my bill any
Danger as size and so create
Let me have a clear view of my situation. -
You, my counselor, know what I have been striving for
From early youth to and also how far
I came. I wanted to be master over one
Italy separated from the Emperor.
It was a high, good, serious effort! -
That Germany lay in disrepair, however
I restlessly managed day and night and no
Violent emperor hand me into the work,
The thorny, could grab - held
 I for a sign that the day has come,
Where all the Italians were brothers,
Being a child's mother.
And that day broke - we lived already
In his first beautiful morning hour
And they knew how the midday would be glorious.
But the longed-for noon was at night.
The Bishop of Rome, the never-italian country
To a kingdom will be merged,
Broke my work. Woe to him that he had the hand
My band; For it was not merely my happiness,
It was the hand that came to eradicate
The struggle of the Party, the daily still
The best victims are drowning,
Oh! Victims who live in the same country
And in the same language.
I sought him, you know, my friends,
To reconcile many times; always
Free. He hates my work; But still more me.
So I stand, without guilt, on an abyss.
In vain was the work of ten years;
iii 129 What laboriously I built, fell quickly
The Pope's happiness in a few weeks.
I see myself in the apulian limits
Restrained, and to break this
Now the enemy is ready. What was to be done?
Because I can get worse
To your council, as far as I myself deny,
I asked the enemy for good peace.
Here is the answer. (He sends a letter to Lancia.)
Lancia
(After reading it and passing it on to Richard.)
God! This is abominable!
Richard (reads).
"I want peace. Either
"I send the Sultan of Nocera in
"Hell, or he me to heaven."
Carl, King of Naples and Sicily.
Manfred.
You see, it is a struggle for death and life.
Now we have to act. - (Richard.) You, my dear brother,
If I ask the most difficult office, you will
 Prevent the enemy from entering my realm.
(Richard listens in surprise.)
Many things depend on this, if not everything.
For the count is in the land, so I have
The firm seats still-I have my army.
But Carl was forced to force his move in,
So all those who fall from me,
They do not dare to show their hatred.
I do not fear their power to troops,
But their poisonous, sharp words,
They bring riots into the cities.
For years the interdict has been resting on this.
iii 130 In the forcibly open temples
Never could the bourgeoisie be captive
Carry the heart upwards to the open sky.
They would, excited by my enemies,
Certainly in a first victory of Carl
See the finger of God and his will.
I must try to prevent this. - Richard!
Your strong arm will keep me from it.
Richard (obviously confused).
I - - (he increased.)
Lancia.
Are you sure, Manfred, that the Count
Is not Vicovaro coming?
Manfred.
Here, Uncle,
Read this letter from Theobald. Anjou
Has chosen the grave way. Nevertheless
If I have occupied the other places,
As if he had not yet decided. - Richard!
You're still going to Capua today, take two thousand
Apulier there, take her to San Germano,
Unite them with Diephold's wacky Germans
And get up at Ceprano. I myself
Come to San German 'to get there
To fill the gaps quickly.
You, dear uncle, write to Bari immediately
And to Messina, and command the troops
According to Benevento. You also ask for permission
The fleet chief Chinardino, along
The whole coast to Ga ta sharp
 To cross. To the Emir Ali is
Already yesterday evening the order,
With all his might in San Germano
To bump into me.
iii 131 (lifted.) My dear friends
I feel a wonderful force
In me. With a good soul
I have to contend with this struggle which hate me
The church from hell night up
Implored. Woe to this Clemens when I win!
No more pope is to be his house in Italy
Can build. (He rises.) Farewell.
(Richard.) My friend,
Be watchful, smart, and wise.
Richard (hastily).
Farewell. Farewell.
(from.)
Second performance.
Manfred. Lancia.
Lancia.
He goes - o Manfred! Hold him back!
Return the command.
Manfred (enter).
Uncle, what is that?
Lancia.
O Manfred, hear me, do not let him go.
Did not you see his wild fire?
Barmherz'ger God! He breeds over evil,
Incorrect things. Unexplained fear
Fool me - call him back.
Manfred. (smiling).
uncle,
Your heart is deceiving you. Is not Richard big
With me? Is not he my friend,
My best friend? I do not have him with power
And overflowing gold and honor? Is not written
iii 132 At his side my noble sister,
The Countess Violante? - This fear
Gave you the hell, so that I may,
The best, shall lose now, where I am
 Few can trust a few. Why
Should Richard betray me? Oh, he is
Not for gold.
Lancia.
I'm not deceiving myself. The Art
The Count was very odd today.
Manfred.
He never talks much - that's his way.
Lancia.
If you do not want to take the order, good;
But let me go with him.
Manfred.
No! I need'
You here.
Lancia (urgent).
O God! For your mother's sake,
The blessed one, grant me the request.
Manfred (after a pause).
You call a very beloved, pure image
Before my soul. I hold your fear
Even without reason, for this image sake
Let the desire be fulfilled.
(He writes a few words.)
Give this leaf
The Count. (Kidding.) But, uncle, it maintains
The top line - I can not change that.
Lancia.
All right. If I keep it only in the eye,
The Andre is found by himself.
My grace, Manfred.
iii 133

Manfred.
Farewell.
But only the letters.
Lancia.
Yes, my dear sir. (From.)
Third performance.
Manfred (alone).
How easy I am to courage. I now know everything
 In your hands. Proven al'scher ejection,
Now you like coming -
(As he turns round, he sees Helena with the three children at the door, and hurriedly approaches them.)
Fourth appearance.
Manfred. Helena. The children.
Manfred.
O, wise woman!
My sweet wife! (He kisses Helena on the forehead.)
to the children) And you -. Your my clearance,
Pleased eyesight. you
Send me heaven, and I ask not:
Why at this early hour? (He leads them to sit.)
Helena
(Wrapping his neck).
Manfred!
Your concern for your well-being drives me to you.
You have been so much in the last time
Change, breed a lot, and when the joy
In the eye lives, she shadows a grief.
It is hard for the burden that pushes you, my husband.
Oh, the ground really rocks where
You stand?
iii 134

Manfred.
My dear wife! So it seemed. I have it
Since then believed; So my pain. What distant,
As a misty, gloomy picture,
As a threatening ghost - came close to flesh
And blood, and I will rob the kingdom.
The fabulous happiness of the dreary count
Scared me. I had to go further
Success as possible, and I quaked
For you, for my dear, dear children.
Very many knights of my country are
Not true to me. I have their rights
To shorten; For where many rule
And wanting to rule is a lot of quarreling and strife
And no power. They follow me.
But my anxiety is now over. -
The truly great, powerful barons
Stand beside me; strongly
 Are my castles; My next blood-
Relatives guard the country passports;
Full of fire, my beautiful, brave army,
And I am flushed with the courage of the first youth.
Let him come now, whenever he wants. I have
Into my star a winning confidence.
I lead him, he me and, believe me,
He brings me the luck that gave us so long
With happy notes smiled.
My heart is light. Glad to be yours. -
How are our little ones, Helen?
(He takes the little Heinrich on his lap.)
Helena.
They are obedient to the mother and the teachers
And good heart.
iii 135

Manfred.
Even the little rogue
There?
Helena.
Yes! he, too; Though he is wilder
As a freed falcon. Beatrice
And Frederick have much to suffer from him;
But they can not be angry with the dear child.
Manfred.
He is a splendid boy. (He kisses him several times.)
Just see his eyes!
In them a knowledgeable mind already sees
The fire that glowed in the great Friedrich:
All that blue look with dark shadows.
Hurray, my Enzel.
(He swings him up and takes him back to his knees.)
(Friedrich). Now, my proud Friedrich,
Are you so quiet?
Helena.
(With caressing hand over the hair of the boy).
He is a dreamer, Manfred.
He often watches the clouds for hours,
As they go in the sky and on the train
Change the shapes.
Manfred.
 Egg! Let the Bice.
A right boy jumps and struggles and teases.
The dreamer is put into a monastery.
Helena.
scolding
Not the little ones. He is like God
Gifted has. The character we can
Do not change, Manfred. We have only the concern
For the right light, the right dew, the being
iii 136. Harmonic development. Friedrich will
Enjoy yourself, Manfred; Because what now
In boyhood, dreams are made in the youth
To the spirit of reverence in the splendor
To the imagination, and as to courage,
The intrepid meaning, so is Frederick,
Like Enzel, my strong Manfred's son.
Manfred.
Yes! Yes! You are convinced. Good to us
Blessed are these magnificent little ones.
I think of Beatrice's future
Even now. She will once be Conradino's wife;
And to this I help when I become more powerful
As ever from my battle,
To acquire the crown of Germany. Very
In the Argen,
And many long for new order.
Of course, her gaze falls on Conradino,
To the illustrious allies, Baierns
Duke, faithfully protect. While they
For my nephew, I think
The Pope is in the brim and must succeed.
I fear nothing about it; Because growing
If the German Gau is passing through the knowledge,
That Germany must separate herself from Welschland,
To make it finally with all the force
The inner expansion could gloriously promote.
A true alliance of the separate kingdoms
It will take place at the imperial court. - -
How the minutes fled, Helena.
It is not the least evil, Carl
It has brought me that I have not, as before,
Master of my time. Very important
 Shops call me, dear woman. But
iii 137 I almost forgot. Tomorrow, eh '
The sun is rising, I break with the court
Go to San Germano. Of the War Schauplatz
Is not a place for the children, yet
To you. And since Naples was not safe
For you appears, so I have decided,
You, led by John of Procida,
According to Benevent, in Galv's protection
To give.
Friedrich (quickly).
Father, no! We go with you
Helena.
The child has spoken to me from the soul.
At your side is my place, in happiness
And suffering. Be away from you, if maybe
Wounding your wounds would be my death. I can
Not stay.
Manfred (after some thought).
Well! My good wife! It is. (He hugs her moved.)
Fifth appearance.
A room in the palace of Richard's of Caserta. Caserta enters
With the squire Hermann.
Richard.
Hermann! Hold everything ready: the shirt
Of smooth rings, my helmet, the top
The golden lion, my broad sword
And my Streithengst Roland. When the hour
Let us go to Capua.
Hermann.
Yes Mr!
Caserta.
Go '. (Squelch off.)
iii 138

Sixth appearance.
Caserta (alone).
(He walks up and down in a violent movement for a time, then sinks to a chair.)
Yes! It remains with the decision. He is lying
In my hand: he may spoil! - - - Fort
All my heart, female compassion! -
 Fort! - he had pity on me when he did
As a wolf in the careless herd,
In my marriage crept and all my happiness
Tore? As he - -
(highest rage.) O God! Why did I bump
Not a knife in the smooth throat,
The, with cursed, hellish art, a net
Treuherz'ger words around me and threw
Log?
(He makes a rapid movement towards the door
But again.)
No! That would be too short. First I want you
Wicked soul torture and poison
And then kill you. - - (Pause.)
O! O Manfred! Why
Did you do this to me? -
(He drops his head on his arms.)
Seventh stage.
Violante comes in gently, and puts her hand on his
Shoulder, Richard jumps up, frightened.
Richard (applied).
You here? - Who are you looking for? -
What do you want?
Violante.
(Looks at him in speechless amazement, then throws herself
To his chest.)
(anxiously.) Richard! Richard! What is yours
iii 139 Met? - Your hair is gray.
O Holy Virgin! Let it be deceptive.
(She takes a candle and illuminates it
Candle drops, toneless :)
Gray
All gray! As shown in Fig.
Richard (darkly).
Have they grown gray, Countess?
I did not know.
(Turns away and covers his face with his hands.)
Violante.
(Takes his hands away and holds them).
Oh, do not stare at me like this;
I am a violin, I am your wife,
 Heartless man! - Come on, Richard! Give half
The grave concern me! - Come come'!
(She pulls him without will to a seat beside which she takes her place.)
(solid). What is
Happened?
Richard (wild starting up).
Your question is annoying.
Leave me, unhappy. - I would never have
To your hand! -
Violante.
Your speech
Is hard. What have I done to you? O Lord
And friend, what have I done to thee?
(Richard turns away.) No! Richard,
It did not come from the heart, it came from the outside.
Was not I always your true wife?
Have I not always in pure love
Served? Have you not shared my camp?
iii 140 And raised me above all women?
Am I not Manfred's sister? -
Richard
(Hurls it away).
Are you mocking?
Madness, whom have you called?
Violante (with noble pride).
Whom? Mean
Beloved brother Manfred, my house
And to His glory, your strongest support
King, our gracious Lord.
Since when did his name tear your ear?
What has the king done to you? complain (in fear.) We
You my brother?
Richard.
Fort! Stir me
Not on. Do not you see the blood on your hands? -
(Lost in memory.)
She was so good and mild and lovely - -
(starting up.) Do not leave me.
Violante.
O Richard! I do not understand you! - - Yet
I understand you: it is now in front of me.
 They want to rob the best, strongest friend.
O do not believe the figs, the unbelievers,
Play with you.
Richard.
Be quiet! ' I do not think so,
The figs, but probably the old Kurt,
The dying man.
Violante (scared).
Whom? - Kurt? This is not possible.
iii 141 This soul was too faithful to lie.
(Richard smiles bitterly.)
And yet .. you could have bribed him ..
Richard (contemptuously).
With what can one still bribe people,
When is death with death? With gold? With honors?
Violante (quickly).
With threats and with promises
(pointing upward.) For that life. , Oh, the wretched!
Richard (cold).
A sinner went to confession - that's all!
The priest was silent, the sinner said. And would have
The sinner only remotely suspected that I
He heard, he'd rather be a hell
Danger than his mouth had spoken. - -
Nice
I have gone too far, as I see.
Well! I'll tell you everything.
(Pause.)
early
Paralyzed from the parents' house, where dissatisfaction
And when the quarreled, I had no youth
In the sense of serenity, carefree driving.
I had no father around my hips
Used sword - never got the luck
Acted to rest on a mother's breast. -
I felt quite lonely and deserted. -
Then I saw at the coronation ceremony of Manfred's
Cecilia Spina. - Oh! Like me the happiness
So warm suddenly penetrated the soul.
Forget was the long cloudy time,
And my heart was asleep, joyfully
 Its Spring Festival. I minged them; She was
My wife. She had followed me voluntarily,
iii 142 And clearly stood in her moist eye:
"Your, your forever." - - My bliss
Was soon faded. - One evening came
The old Kurt came quickly to me. "Lord," he said,
"No longer I can keep silent. Strain me when
You want; But I must say: Your marriage
It is already besudelt for the second time. "Death
And devils, "I cried wildly," you lie, boy! "
"Lord, behold itself," was his reply. - And
(tedious.) I saw. - -
From her window hung a rope,
And just a man let him down.
"Tdt 'him' groan 'I, paralyzed to the ground falling.
He hastened after him. A loud scream penetrates
The silent night. This gives me strength again.
He is struck, I think, and hasten.
But I find myself pale and without language
The old. "Where is he?" "Lord, I came
It was too late to get out of his breast.
"" He's entfloh'n "" "Who was it? ''" Lord, he fled
Too fast. I could not recognize him. " - - Awful
If I have done justice to her,
The guilty wife, when she told me
The rogue name did not want to discover.
But my sufferings began only now.
In every one I saw the seducer,
And yet no one could punish him. Pressed me
A friend's hand, I asked myself, "Was he?"
And, like a snake bite, I was terrified
Back. I left no means untried,
Just to find a trace; but everything
Was vain endeavor. - Once thought
I to the king - but, like a flash
iii 143 In the lap of the dark night, so quickly extinguished
In my honest heart the thought.
I loved this Manfred more than God,
And he - called friend me, brother ..
O, Violante! (He covers his face.)
Violante (matt).
 Speak out!
Richard.
Three days
If it is to-day, Kurt sent me to the camp.
There near him death, and before he die,
May he once again see his dear Lord.
He did not know that I was in the court
And his request could be fulfilled at once.
He thought I would come to him later.
I come to the door-she did not quite close.
Already I will go into the chamber -
I mean, and the first name.
I remain as if exhausted.
I hear these gentle words quivering:
"I hasten after Flieh'nden. I can hold on
The coat; With it the mask falls off -
Here I see, stiff with terror, the king's countenance. "-
The dying man now cries out loud. I was
Bumped to the bed and held him tightly.
I would have strangled him, had the priest
Not quickly freed ... It was the senses
And I'm sinking. "O God!"
I hear the poor whine, "why did you leave?
You done that? Have pity, O mercy! "
Despair's despair was horrible-mute
I sat before him - I saw nothing and I heard
Nothing more. When the anesthetic left me,
I was alone with a corpse. As shown in Fig.
iii 144

Violante.
Richard,
It is not possible.
Richard (bitter).
You remind me
At the time that you now shared my secret.
Violante.
Have no fear; I am your wife.
Richard.
You were lying
Not me. I know the breed of the Hohenstaufen.
What then is the whole, once so great,
 Powerful imperial house still left? Manfred,
The Conradin, a conglomeration in the distant Germany,
A poor, weak child, and then - women!
(with scorn.) Almost legendary, minne sweet women,
Walkyren - but proud, hard,
Ambitious women, with cold hands
And quiet look the holiest feeling
From their breasts can tear when
The advantage of sex. You know,
That I am the last mighty Hohenstaufen
I want to believe,
Why do you love me anyway?
(bitter laugh.) No! I'll see you.
I make you harmless; Because you accompany
Me on the verge of treason.
Violante.
O, handle
Not rushed. Deceive the dear friend
Do not look at the mere anguish of a servant.
Think of yourself as a young man
He was exalted, as he was, driven by emotion
iii 145 And not from the advantage, from hundreds
Chosen and overpowered you with honor,
Eh 'You Cecilia Spina still see.
How could he have ruined your happiness,
He, who always holds the passions in reins
Maintaining the prevailing mind?
Richard! You want to betray the innocence.
Think of repentance when it's too late -
(she throws herself at his feet.) Richard!
O make you and him and me that we
So closely united, because of a shadow
Of not breaking, so unspeakably miserable.
Kurt was an old man - it could have happened,
That, in the doubtful light of the night,
The stupid eye deceived.
Richard.
How fine! How fine!
You do not think of your brother's beauty.
There was also light on the clear firmament
The moon.
(with increasing fury.) Manfred blameless?
 You all are guilty. Curse on him - on you -
Curse on the dead, on the living -
Curse on the fruit -
(Violante goes up, seizes his arm and looks at him
With threatening grief.)
The Staufferchter - Ah -
(He collapses as powerless.) Violante looks at him
Strangely smiling, and hastened to the door.)
Richard.
(Recovering and following her).
Stop! Where do you want to go?
Violante (turns back).
The servants,
iii 146 I call ...
(with version.) Richard, there is no need of coercion.
I follow you voluntarily.
Richard.
Hermann!
Hermann (entering).
Sir?
Richard.
The sable for the Countess quickly saddled.
Hermann.
Lord, I obey. (From.)
Richard (to Violante).
Come over.'
(He offers her the hand, which, however, she rejects.)
Eighth appearance.
A chamber in the monastery of the Franciscans.
Bishop of Salerno. Count Vanni.
Bishop.
I urge you, Count, to remain clever and cold
And overheard a word even against Carl.
You will encounter many a hard head
And swallow swift blood. A cold seriousness
Only win the victory.
Vanni.
Be unconcerned. - -
(The door is half-open from the outside.)
I hear footsteps. (Hurry to the entrance.)
 Yes, they are. Welcome!
Ninth appearance.
(Cerra, Fasanella, San Vito, Altamura, Montefusco,
Montecorvo and some others enter.)
Cerra.
Venerable father, our greeting.
iii 147

Bishop.
You are mine
Welcome, dear sons.
Vanni.
Can we
Begin, Cerra, or be And're
Yet to come?
Cerra.
No! You can begin, Count.
Vanni.
So sit, dear Lord, if you please.
(All sit down.)
Cerra.
As I briefly said, "Follow me quickly,
The far later, "our friends here
I have been led,
Count, that I would first explain the step.
Vanni.
You have the word.
Cerra.
Only one of the loafs
Has been able to betray us yesterday, friends.
For us today's meeting was
Accordingly, the greatest caution is strictly required;
And so I have from all the enemies of Manfred,
The sons are only chosen and the strongest.
Although in this way Wen'gen only
The intention of Carl of Anjou and of the Pope
True sense is known, yet it was
The path is the only good one.
A second time Manfred should not forgive.
You can later, what you hear here,
To proclaim the rest, and it shall be
iii 148 Then, though on a small detour,
Reached what mislaid a wrong friend.
Vanni.
Yes, worthy knights, my dear sir,
Wish to receive your assistance
And do not fear sacrifice. He bids
Give you his royal salutation and hand stroke
And reveal to you, as he does
To reign in Naples.
Fasanella.
I beg your authority.
Vanni.
(Pulls a paper from his chest.)
Here.
Fasanella
(After having read the leaf carefully).
Form
Is without blame. Then go on.
Vanni.
The king
Familiar, with God's help this kingdom
To snatch the heretic Manfred. Has
He conquered it, so he promises, All,
The Manfred had no help, new
To be reckoned with their goods; all
But barons against Manfred
The weapons lifted, with decree for ever
Of all burdens and expansion
To reward the fief, according to fortune.
He also promises a hundred gold marks
Anyone who makes the job easier for him
Through an essential service. And finally
If he renounces his power so much,
That without the help of the barons no
Law which affects them.
iii 149

Fasanella.
So far is all good; But who vouches
The execution, Count?
Cerra.
The King's Honor.
 (Shrugging.) Fasanella
The guarantee is unfortunately not enough for me.
Vanni.
So your doubts put in the king's word?
Fasanella.
Let us understand each other. We hate Manfred.
We are assured, everyone is right,
The Manfred can fall, if we only know,
That we are not driving worse than ever since.
The thousand knights of your Lord are to him
Not followed by pure love. He will
For their troubles they must reward,
And do you think that the price may be another,
As our soil? - (Vanni wants to talk.)
Do not interrupt me.
The words Manfred's last night are deep
Into many hearts; some
Holds back to him. We must,
If we with good and blood for your Lord
We should have a guarantee,
That the new rule is not deceiving us.
The King may be of the best will,
However, he can follow the knights who followed him,
Do not push it far apart.
Montecorvo (tempered).
We are of the opinion of Fasanella. Without
We do not help you.
iii 150

Bishop.
You paint the matter too gloomy.
The mighty counts in the king's army
Do not ask for any foreign property.
They followed him to the glory of our Savior.
But for all others, it is sufficient
Manfred's Allod and his friendships.
Fasanella.
Venerable father, our happiness
Is at stake. You can not blame us,
That we need a solid foundation.
Bishop.
And what guarantee do you want?
 Fasanella.
The Pope's.
A doubter might say: Your wish
Is vain; Because if Carl of Anjou you
The pope can not protect you.
I think differently and I am right.
In my long life I have
Not once, a hundred times, how weak
The princes are and how they end miserably,
Those who have the holy Church against us.
What the King Charles's ambassador has just said
If we have spoken verbally,
Secured, given by the Pope to us.
As long as the document is missing, we are satisfied
A document with one and Count Vanni's
Favorable signature.
bishop
(After consulting with Vanni).
The drive must go
We have. And your, prudent pheasant,
iii 151 Keep the paper. - You are now
Satisfied?
Fasanella.
Yes, my dear father.
Be convinced it is not the king
Repent. Our arm belongs to him now.
As long as we will work in silence,
Provided that you do not think otherwise,
Until King Carl is in the country. Leave it
Do not be fooled when we crowd around Manfred.
It must come to a meeting soon
And the sooner the better
The Hohenstaufs imagines. But when the battle
Begin, we leave the desert quickly
And attack him as enemies. That must
Decide the victory. I must be careful
To destroy the impression of the betrayal letter,
But I want to play the part in an excellent way
And his confidence again fully acquire.
Montefusceo.
As Fasanella thinks, so are we
Minded.
 Vanni.
Would not an early fall be better?
Fasanella.
Anyone who knows Manfred will say to me: No!
When all around is blurred, it is well,
His mind creates with unrivaled power.
He could easily parry the blow, especially
Almost all cities are devoted to him;
But in the thick of the battle comes our waste
So suddenly, that no art breaks.
On the occasion, however,
He can seek to harm the king.
iii 152

Vanni.
It is. - One more thing. You demanded pledge
For the promise of my lord.
We also want to stand on our own ground.
Swear in the hands, our faithful shepherd
King's favor for King Carl.
Fasanella.
Speak before.
(All rise and hold up the right arm.)
Bishop.
Let us witness that we are Carl von Anjou
But as our true true Lord
And King acknowledge that we are to him
In any way help protect it,
To honor him, to obey him
Loss of the salvation of our soul
The punishment of eternal damnation.
Fasanella (for all).
at
Loss of the salvation of our soul
The punishment of eternal damnation.
Bishop.
With
Pleasure I see that the treaty,
A beautiful work, so quickly came to a stand.
O! What a jubilation will fill the country,
When all the bells ring again,
The faithful heart the long-held devotion,
In the open temple may sacrifice to his God.
 D'rum let us now plead to the Most High, friends.
(Folding the hands, while all present the heads
Naked, solemn
Protect us and bless our work,
Enlighten your servant, King Carl,
iii 153 And let your cause,
O highest God of grace, be victorious! Amen. -
Vanni (to Fasanella).
As you said, so it remains.
Fasanella.
Yes,
Sir! If the king does not come into the land, what God
We will not want to do so.
But if he is there, we wait patiently
The first meeting and then leave
The mask falls.
Bishop.
God protect you all.

----------
 Third act.
iii 154

First appearance.
A room in the castle of San Germano.
Manfred sits at a table with his head resting on his arm. The squire Rudolf enters.
Rudolf.
The knight Theobald d'Annibale.
Manfred (pleasantly surprised).
He entered. (Squelch off)
Second performance.
Theobald hurries in. Manfred gave him joy
the hand.
Manfred.
My dear, noble friend.
Theobald
(Can be moved to one knee, moved):
My gracious lord and king. - God bless you!
I could not help you further in Rome
And have my life for your service, but
Consecrated. So now I come to conquer with you,
When it comes to fighting at all. (rises.)
iii 155

Manfred
(Looks at him for a moment, then pushes his hand again).
You are
For what my heart always held and appreciated:
The only Roman being unmixed
The blood of the great ancestors inherited. Dear
Friend Theobald - a small handy only
From your grave blow at my side
And again I wanted to shape the whole world,
Despite Bann and Interdict and all the rocks,
The pope the pope threw into my orbit.
It is not like the comet, the last
Of the stars of heaven, their walk and peace
 To destroy in infinitely great rage?
Has he triumphed? He had to flee, and quiet
Go up and down, still, the stars. -
You mean I had easy play with Carl?
I think differently, friend. I press you
The hand and rejoice that I have only one
Valuable prop is richer than before.
Theobald.
I saw the army that was to destroy you,
As long as it was in Rome, every day, sir.
I pushed myself into all his shifts
And investigated the spirit that animates it.
I found brethren, no power.
This is because you love and honor you
And the memory of your father,
The great Emperor, flaming in him,
As splendid as from a cast.
The men of Carl, on the other hand, stand up
Not loving around him, she does not embrace a band
Together performed great deeds.
The One directs the hope of great prey,
iii 156 The others act in gross deception,
That every stroke of the sword against you, a leaf
Destroy in the book of their sins.
The gates! - Oh, be merry, my dear
Beloved Lord and King. In Ceprano
If Carl of Anjou's devil's work shatter,
Like a structure of clay on a rock.
Perhaps, as we speak, already carries
Cleverly pompous, rich
Equipped with his blessing, death
To the calm sea. -
Manfred (seriously).
I fear this Carl;
I fear him very much. In vain is my endeavor
Mind and count my means to me:
The dark feeling mocked him
And throw him out of the hill.
Theobald.
My lord!
If I may interpret the conflict,
I only in him the impatience that you
 Before each important fight consumed.
Manfred.
O that your consolation convince me
And could strengthen. - But since I came here
In San Germano, I hear in waking
And in the realm of dreams always the call:
"Come with me," and the events in one
I would like to disturb the wild years of my youth
All my thinking and confuse me.
Whom I met in that year,
I see, standing clearly to me, standing before me,
And their many have long since been in the grave.
iii 157 Like greedy wolves behind a horseman
On further Haide, chase black, pictures
Follow me. I'll flee and flee; But faster than
The wind-brothers are calling them. I'm looking for'
Desperate for protection - but oh!
They have reached me and fall over
I am lying on the ground, helpless
And be torn. -
(You hear a violent word change from afar.)
Manfred.
What is the noise? Hey, Rudolf! What is going on?
(Squire enters.)
Rudolf.
The Emir and Count Anglano hurry
In fury. The Emir swears. There are
She already.
Ali (behind the scenes).
At the beard of the Prophet!
(Sidi Ali and Anglano hastily enter the room.)
Third performance.
The previous. Sidi Ali. Anglano.
Ali.
Manfred!
Son of Friedrich's - -
Anglano.
My lord! Listen to me
(Both are silent when they see Manfred's angry attitude.)
Manfred (after a pause strict):
 How dare
You to disturb my loneliness? Have
You thus the reverence before your king
Forget that you should stand before him,
He allowed you? - What happened, Anglano?
iii 158

Ali.
Son of Friedrich's -
Manfred.
Emir - did I call you?
Anglano.
At the meal, the Emir sat aside.
We were talking about the war. He mean,
It was not folly, Carl of Anjou
To leave in the country. With Ceprano,
He can be stopped at most uselessly.
Your land is unworthy;
One must quickly destroy the whole enemy,
And this was only to be done in battle. -
I said d'rauf, so perhaps one might lead
The war in Africa; But here in the country
In the first place, the empire was occupied by borders
And keep it as long as possible.
The king's war plan, like everything
He thought wisely and withdrew
Through the judgment of a Saracen.
I was irritated and well,
It's like to make the difference in trunk
And religion should not so stress.
He grew wild and shouted, "The Emperor's son
He will know who is faithful to him. We,
The Saracens are in his army
The only ones who will die with him,
If it must be while you show your back,
As soon as the sun of its course tends.
Cursed mobs and the first coward
You. "As I said before, I was very irritated.
The hasty word, full of mock at my honor,
Inflamed me to full anger, and hardly
If it was from the lip, my hand lay
iii 159 On his cheeky mouth. When it was done,
Throw the remorse of my heart. I asked
 The Emir, to forgive me the action;
It was too late. He quickly drew his blade,
Urged on me and escaped with Noth
I his blow. Now the friends,
Those who were present were rapidly in the middle
And we parted. They offered everything,
To reconcile the Emir, but in vain.
I willingly offered him the terrible quarrel
In every good fight, which he desired,
To settle; But he also rejected this.
"His blood, his blood," he shouted everlasting.
With difficulty, he was finally, everything
To carry your throne before you, sir,
Let the dispute decide. This is the course.
Manfred.
Is something, Sidi Ali, in the report,
What do you think untrue to me?
Emir.
No, son of the Emperor.
Manfred.
Sidi Ali, you
Have insulted your king severely. -
(At this moment, Violante appears with troubled features
In the door. Their clothes are covered with dust
Covered and disordered.)
Fourth appearance.
The previous. Violante.
Violante (leading).
Where is the king?
(When she sees him, she throws herself half-powerlessly into his arms.)
Manfred!
iii 160

Manfred (to the greatest surprise).

Sister, you?
Violante
(Gets caught by force).
Release All! - Fast! I must be with you
To be alone.
Manfred.
Sidi Ali - Count Anglano -
 The feud rests until I call you. (Both from.)
Friend Theobald, be welcome again.
(He hands his hand kindly, Theobald kisses the same
And leave the room.)
Fifth appearance.
Manfred. Violante.
Violante.
(After she has seen with impatience the knight, in hurried speech)
I come from Ceprano, brother. - Richard
Will betray you. - Send Bot on messenger;
Tear his hand the great power,
Which will destroy you.
(As Manfred wants to speak, urgently :)
O ask me nothing!
For God's sake, ask me nothing - the time
Go without ceasing - while you hesitate,
Escape the moment which still gives you help
And bring salvation; Especially since I, ah!
Precious hours already lost because I,
To escape the persecution of Richard,
Took detours.
Manfred.
I'm amazed, Viola.
What would your husband be? Richard a traitor !?
In the blood of my ancestors, this is untrue!
iii 161

Violante.
O Lord of heaven, be merciful to all of us! - -
Do you remember Richard's first wife?
She has broken his fidelity
Have seduced them.
Manfred (uncertain).
What is that, Violante?
Violante.
The servant who persecuted you had you
Recognized. - It was Kurt, the faithful servant of Richard. -
He died short: - and by evil coincidence
Ward Richard witnessed his last confession.
(Anxious and impatient.)
But we are losing time.
Enough, Count Richard now knows the seducer
 And will revenge itself, if you hesitate.
O Manfred, haste - haste -
Manfred
(As torn from a dream).
Yes! Geschwind!
(he calls in the scene.) Hey! Rudolf!
(to the incoming squire.) Theobald d'Annibale
Conrad Capece, Procida and who
Still in the lower hall
Immediately to the spot. (Rudolf hurriedly left.)
Violante (urgent).
Ride yourself
He certainly does not put down his office.
Sixth appearance.
Theobald, Capece, Procida and the others.
Theobald.
Sir!
We wait for the orders.
iii 162

Manfred.
Follow me, friends.
We ride as we are to the Garigliano.
Procida
(Which has now approached a window.)
Mr. King. You will soon have a message. -
The messenger horse sinks to death. Sir,
This must have been a sharp ride.
Violante.
O God! I have no idea.
Manfred.
Let us wait.
Seventh stage.
A messenger hurriedly entered the hall, hastened to the king and
Kneels before him.
Bote (breathless).
My lord and king, God be witness.
(He can not complete and sinks faint.)
Violante.
He is unconscious -
 Manfred.
(Pick him up and carry him to a resting bed.)
Bring wine over
And cold water. (Theobald ab.)
Messenger (weak).
Sir
Manfred (affectionately).
Stay quiet, my son.
Get you first. Whatever you bring,
Be it misfortune, be it happiness, I am worth you.
iii 163 (He strokes his hair from his face, and gives him wine to drink, which the returning Theobald has brought, an embarrassing pause,
all hanging on the messenger's mouth.)
Delivery boy.
I am sent by the Count Jordanus Lancia - Ah!
The customer is almost tying my throat ...
You are betrayed, sir ... The enemy, from Richard
Caserta, passed mhlos
The Garigliano, - Arce is taken, -
The men of Carl are on their way here.
(Violante yells loudly.)
Theobald (with clenched hands).
O shame and shame!
Procida.
God! It is not possible!
Violante (stunned).
O! - Woe, woe to me. O Richard!
Richard!
Manfred
(With a disturbed face in the foreground).
Your course is safe, eternal
Justice. - You are still grasping the guilt,
When he had long forgotten the fault; For yours
Memory first eradicates the crime,
When it is atoned. What helped me that I,
As a mature man, deeply youthful folly
Defendant, that I liked the right hand
What would have happened was the wrong
To make - ah! The strict judge knows
Repentance not: he punishes. Repentance can
The punishment of wild pain only soothe. - -
(after a while.) courage!
 (He goes quickly to the messenger.)
iii 164 My noble youth, will you tell me,
How Richard of Caserta betrayed me?
Delivery boy.
O King Manfred, may I be silent, or,
Had the Count of Jordan had another
Sent to me!
Manfred (stirred).
You are a wise youth.
Tell.
Delivery boy.
When the news came to us,
That in the course of the day the men of Carl
To reach the river, Graf looked for
Caserta opened my master and began:
"Very wrd'ger Graf Jordanus,
"In last night I saw in a dream the army
"Of Proven alen in geschloss'nen Reih'n,
"Beyond the bridge. Carl of Anjou, light
"Recognizable by the gold'nen crown helmet -
"Stand before the army, surrounded by many knights.
"He raised his hand and pointed us
"And said," 'You probably are not the opinion of friends,
"" That we storm the bridge and the enemy,
The strongly entrenched and rich in number waiting there,
"" With great daring run down the throat.
"" You rather think with me that we the enemy
Zieh'n Bypass, along the river upstream,
At a shallow point the river rapidly
Fording and then cheerfully continue walking
In the land of the heretic, without sacrifice, without
Loss of one einz'gen man. ' "" I ran
"A eis'ger showers through the limbs, Graf,
"At these words. Lord of heaven! I thought,
"What is to be done? I was still thinking back and forth
iii 165 "Then a wise dove brought me
"A sheet. I roll it up and read: "If you
"" Love the king, your lord, and him
Keep want before a big disaster,
To draw tomorrow from the bridge you
Back and in part 'Your army. The one you place
 Not far to the left and the And'ren
Hidden To the right side and so,
"" That unguarded bridge appears. If then
"" The enemy is approaching and no one seeing half
Has penetrated On's andre Ufer,
Brecht your produce. You cut these men
From those who are still beyond, from,
"" Take it in your middle and crushed them.
"" What then stands on the bridge and beyond,
Is without power, headless, as good as dead. ' "
"When I had read, I wake up 'on.
"What do you think of this dream, Count?"
My good sir has seriously shook his head
And he replied that the king was clear
He had commanded not to take the enemy into the land
Allow. Disobedience brings misfortune.
Count Caserta did not want to confirm this.
"The King," he said, "has to be fully Vertrau'n
Put in me. No command binds me.
The king knows that one is in the war in place
And body can only make decision,
And with wisdom hath bound me by nothing. "
Then he sought with great art of speech
To defend his battle-plan again;
But my beloved Lord remained standing,
That the company was very daring
And unhappy its consequence, if
It should fail us. Then spoke coolly
Count Caserta: "My lord, I wanted
iii 166 Let the glory of the beautiful victory be divided.
You deny the offer. I will'
Act now. I command you,
To start immediately with your Germans
And position in the forest, east of the bridge '
To take. If you see me in battle, take it
You Farewell. "With pain, Count remained
Jordan back in the tent. I hear him sobbing.
But he broke up with the Germans
Do not act otherwise. Arrived,
He gave the necessary orders
And then waited for the enemy.
Carl came. - He found
 The place was awake and amazed long.
Then he sent a small bundle
The bridge. As the men unhindered
On the way forward, he sent
The whole vanguard after and followed itself,
Accompanied by the core of the troops. earl
Jordanus peered, trembling with expectation,
After a sign of Richard's of Caserta.
Free! On the other hand, he saw the rearguard
Now the river passed. Oh! my king,
All the host of Proven alen stand
In your kingdom, without a sword.
What was to be done? With the small number
To defy the German Carl of Anjou's army,
If there had only been a downfall,
And Lord, you need all your powers now.
My good master was beside himself. ,,O God!"
Did he whine, "why did I?
The king does not believe. Woe!
O ingratitude! Black, shameful treason. "
Manfred.
Where is my uncle?
iii 167

Delivery boy.
Lord, he moved
Going to Isernia.
Manfred.
When you are strengthened,
So go to him and ask him,
With his men to Benevento
To beat.
(To the others :) My dear friends! Heavy
Is my head; I long for peace.
Leave me now.
Theobald (fiery).
Sir! Wanted God that we
To show us our glowing love.
Manfred (looks firmly to).
Yes! You are true to me. I feel that in me.
Farewell. (All ab, except Violante.)
Eighth appearance.
 Violante. Manfred.
(Both stand for a while, then goes Manfred
Slowly approaching Violante and seizing her hands.)
Manfred.
You came too late, sister! - -
I have a faithful husband to you
Stolen and gave me the friend. - The blame is great!
(She is sobbing loudly, kissing her on the forehead.)
Let the lament, sister, consol
I can not give; Because I am bleeding myself
The heart from deep wound.- Go to the king.
(He takes her to the door, she steps over the threshold with her face covered).
iii 168

Ninth appearance.
Manfred (alone).
Who knows the inner context
Of the things? Who? - Man with his weak
And finite mind can indeed destroy -
But he can get nothing out of the rubble heap
Do not build, even in the empty place
Building a new house. - - Has a God
Strictly directed me - angry - and enforced,
Whosoever it be, the hard judgment, or
I complete a destiny that I free
Do I have this cover?
(He goes up and down excitedly.)
Strange! What does it mean?
The entry of Carl into my beautiful country,
What treason of a single man?
I was not even more hostile
Force pushed to the last cliff
Of the kingdom, and yet I have triumphed? -
Do not be faithful to the One for me
To the side? And - and yet! I am paralyzed
And how broken I feel my crown.
(He sits down at the table and tends his head tiredly
the arm. After a break :)
And so I would have struggled, wrestled?
If This is the end of a great life
To be, why have you, nature, the germ
Lightened by the light of the day, why remained
I am not in peace, everlasting night!
 (He drops his head and decays after a short time
In a half-sleep.)
(in a dream.) Oh, my sweet-loving kids! - As
They are smiling in their sleep
The Aermchen, your innocent lamb. As shown in Fig.
iii 169 O!
Keep it to me, omnipotent spirit in the universe. As shown in Fig.
The gold-ripe pleases you, Beatrice? - -
Thou shalt bear him, the sweet bride of the Emperor.
Then the old wound of mine also heals
Rule. As shown in Fig.
(Full of angry horror, suddenly :)
Who puts my hand on my children? -
Wow, back! - Do not you see it?
Her father watches and protects her sleep. -
(He twitches convulsively, with a stifled voice)
You are powerful - You conquer me - ah!
Who are you? - Return your Visir! - -
I am lost!
(desperate.) mercy! Grace for
The small!
(dismayed.) Lord of heaven, Carl of Anjou!
No! No! And yet - the trains are changing -
You, Conrad? - o! - o! - o! As shown in Fig.
What do you want
The cup? (Shuddering.) Fort! -
I was not - it was
The saracene! - I do not want to drink -
I have to? - Who can force me? - -
(a groan). Gift .. Gift ...
(in increasing fear and rage.) Carl
Of Anjou, do not drag my children - -
O Conrad, do not stop me. , No! Do not stop me
He grinds her hair ... my children!
Let me go - - go - -
Death and devil, he
Stoke it - Conrad! - Conrad! As shown in Fig.
(With a shrill cry he wakes up and rises
reeling.)
(slowly coming to himself.) It - was just -
iii 170 A dream! In waking, I sense death,
In the dream I see myself dead. In the waking
I am trembling for my Hans, in a dream
Break it together. Often skip dreams
The time ... Is there no salvation? ... Do I have to fall? -
(He's sunk into gloomy contemplation for a while.) Suddenly
He re-established himself in a powerful attitude.
With proud energy :)
No! Lod're bright to the flame, you sparkle
Good luck! - A breast that wants,
Is almost omnipotent! - Yes, we are still helping
Fate to shape, and we are
Not his slaves! - -

----------
 Fourth Act.
iii 171

First appearance.
The same rooms as in the 3rd Act.
Manfred. Benincasa.
Manfred.
My dear Benincasa, on the walls
The strong San Germano has the power
Of the enemy breaking, by shameful
Betrayed the boundaries of my kingdom
Could manage. With prudence
And it would not have been very hard,
To destroy him there: God did not
Wanted. I bow to him, I must.
I'll take the commando in the fortress
Now to me; But a failure leads me,
Are you in this house again.
I put it into your faithful hands,
And with him also the most dear thing that I
Possess. Inconsistency is happiness
Of war. I know that you love me.
When the heavens are conspiring against me,
Will you save the wife and the children?
iii 172

Benincasa.
Sir! Great thanks for the confidence. Calm
You can go to the enemy.
Manfred.
So let's
Underneath the gloom already illuminate
And bring nimble horses to the exit.
Benincasa.
Yes Mr!
Manfred.
And now a question. are
 The fortress gates all keenly guarded,
The walls are probably man-made?
Benincasa.
As
You have commanded everything is there.
But I must report you with reverence,
That the regrettable quarrel of the emir
With Count Anglano has spread.
The troops are very excited. Already yesterday
Threatened Saracens and Apulians
One another, sneered without measure and cursed
Enormous. Count Anglano seeks the beast
With praiseworthy zeal,
To dampen the fire - but Sidi Ali
Can not be seen and the bright rage
The saracene rattles without reins.
Manfred (affected).
I had forgotten this fight. Fast
Get me the Emir, I must speak to him
And soothe him.
Benincasa.
Lord, I haste! - (ab).
iii 173

Second performance.
Manfred alone.
You hear a sounding trumpet sound.
Manfred (surprised).
What
Was that? - (The signal is repeated twice.)
Would Carl already be there? (He opens a window.)
Rudolf (entering).
The Guardian
The tower of Sller sees the enemy, sir.
Manfred.
Quickly call the chief of my guard. (Squelch off.)
Manfred (alone).
Finally! - -
Be good to me, good spirits!
A captain (entering).
Sir?
 Manfred.
Make a round of the city and sharpen '
The men at the gates and on the ramparts
The greatest caution. The enemy is there.
I come in a few moments. (Captain from.)
Rudolf (logging in).
The Emir Sidi Ali, my lord. (Ab).
Third performance.
Sidi Ali steps down, slowly.
Manfred turns around and looks at him sternly.
Ali.
What does the great king want from the dead?
iii 174

Manfred.
The dead man? - Did the rage make you mad?
Ali.
O! That thou speakest truth, that the thread,
The link with the past,
It would be torn. O! That the shame that befalls me
Covered, no longer tear the soul wild!
I am dead alive. I am, despite full
Pulse stroke, deleted from the book of life. -
What do you want, Manfred, from the dead emir?
Manfred.
If you are a mortal, because your honor
I am cleaning them
And wake you up again.
Ali.
son
The Emperor! Blood is deprived of my wound-
Only blood can cleanse my honor.
Manfred.
I
Explain yourself to be pure and pure
Before your Lord and King.
Ali. (sad).
Son of the Emperor!
This does not remove any part of the disgrace,
Which covers me.
Manfred (impatiently).
 And what do you want, Emir?
Ali.
The head of the count!
Manfred.
Sidi Ali, who
Has your quarrel begun?
iii 175

Ali.
He has me
First rebuke and your most faithful servants.
Manfred.
No! You started it. You have me
First of all smothered. I am much too high,
Than the dirt from your mouth
I could meet-but the Count,
Did he hit and he had to
Reward! - Eh 'the Count beat you, you have
With a cheeky tongue cowardly,
Him, who in a hundred meet his breast
Offered to me death, however
On your own I look for scars for nothing,
Those once blew as wounds for me.
Do you think you can shame without punishment?
If Anglano had scolded you,
What would you have done? - -
You are silent? - -
Miserable!
I have you from Africa, where you
With wild animals living in the desert,
With a merciful sense called into my realm.
I covered you with my coat;
I have given you food and drink;
I have told you, the ruhlos wanderer,
To the homeless, a home
Founded and elevated to the prince.
You are the cause of this war, the me
Shaken on my throne because I want you
Do not want to bump into the desert again,
As the Bishop of Rome demanded of me.
And Thou shalt be cast before Allah, dare
To say you did not quite belong to me?
(He seized him and shook him violently).
iii 176 If I let you whip you, up to the blood
And then, in pure honor,
So you are pure; For I, your lord and king,
Am Lord and King of Your Honor,
The honor of a slave. -
(The Emir stands as if destroyed, while Manfred is excited
Up and down. In a more reconciled tone
It loves Allah's Prophet, the meaning of the strong
To cover the whole moment in the night,
On the wrong track to steer your foot.
Then he takes the blindness away, and sad
Let them know how weak a man is
Needy, and how powerful the prophet.
He will lead you back through me. -
The enemy
Stands before the gates. On! The hour beats,
Where you may thank me for my mildness.
And when the sky is cheerful again
And yet your heart crying for atonement,
I myself the battlefield and Allah may '
Decide the dispute. Your Saracens
Threaten the Apulians - their rage
Flood without measure! Sidi Ali! eil '
To them -
Rudolf.
(Frightened).
Lord, O Lord! The enemy is in
The inner city. The Saracens have
From the Roman gate withdrawn.
The enemy has seen it and has the gate
Blown up.
Ali.
(Staring appalledly at the squires).
At the coffin of the Prophet!
(He falls desperately.)
iii 177

Manfred (for miners).

Fast!
Give me the shield, the helmet.
(stamping his foot.) Geschwind!
(by stating binds the helmet.) It is
It is not possible that such wounds
 Bleed to death. -
(awful.) Woe to you! - Woe to you! With Ruthen
I will chastise you, that you may repent
And damn your womb. - The scourge
The hard compatriot can bind you alone.
I Thor! I would tame you with gentleness:
Now I reap the fruits of my goodness.
(Manfred and Rudolf.)
(The storm bell starts ringing.)
Fourth appearance.
Helen, leaning on Violante, enters with the children.
Helena.
O Violante! Which mourning customer!
The city occupied by the enemy! How could that
Gescheh'n? O noble house of the Hohenstaufen,
Your star pales and sinks into the sea.
Violante.
Barrel of courage.
There lives a God, and what He has great, Hehres
In existence called to reach the highest goal
To guide the sluggish humanity faithfully deletes
Of chance not breathing in two seconds.
The House of Hohenstaufen is not yet
With its sowing ready for the future;
D'rum does not let God's hand sink, sister!
iii 178

Helena.
Too heavy is my burden. (She sinks to the resting bed.)
O Manfred!
(The children push around anxiously, Violante steps to a window and looks attentively.)
Helena
(after a while).
What do you see?
Violante.
Nothing. The road is empty and dead
But a few hurrying flocks are coming
From below.
Helena (tensioned).
French people?
Violante
(With a failing voice.)
 No, Apulian.
Helena.
O God!
Violante.
A knight enters their path -
They stop - he talks to them violently -
They return, and hurry forward,
The road is empty again. - -
Now penetrates
From the top a great mass.
A thick knot of fleeces rolls around
To the palace.
Helena.
There are?
Violante (joyfully).
French people.
iii 179

Helena
(With a view to the sky).
Thanks!
Violante.
They are coming closer - and now I see
The Usr. - Wen'ge knight only and - Manfred
On his horse. - - O exhilarating picture! -
The helmet fell from his head - wild
If he strike with his sword into the multitude -
(in an outburst of delight) You herrl'cher brother! -
How beautiful you are - beautiful
In the Blood of the Enemies! - What blows! - With
The holy Virgin, as the hearer
The grass, he mhet the Proven alen.
Oh, if I were with you, I could help you
My pride and my clear eyesight. -
How beautiful you are! - -
(She stops suddenly.)
(upset). God! I would have too early
Rejoice? - The enemies stop - they throw
All on the King - Da - he falls -
I can see nothing more
Too terrible. - -
(She covers her face and turns away for a moment.)
 Helena
(Sinks to the knees).
(praying.) Father in heaven - see '
Listen to me! Save Manfred!
Violante
(Who has once again entered the window, cheering.)
Ha! The French fled again. - Barely
A few more. The majority are slain.
Manfred follows them - they are coming
Past -
iii 180 (shouting.) Manfred! - Brothers! - Oh, he hears
Me not - the heart's high tide makes him deaf.
He storms past. - -
The road is empty again.
(The storm bell stops ringing.)
Fifth appearance.
Benincasa
(Enters and hurries toward the queen).
Many noble,
The illustrious Queen. I'll come to you
To report that happiness is smiling again.
Exacerbated by the strife of the valiant Emir
With Count Anglano and in faith, yours
The consort would have left Sidi Ali tied,
The Saracens decided not to
To fight and leave their posts.
Philip of Montfort approached the gate
And found it unoccupied. Quickly he burst
It rose and rushed with his men
To the frightened city. The Count Anglano,
Always wake up when his master is in danger,
In the way,
To prevent new enemies.
He also succeeded in closing the gate.
The impressions were cut off.
As they hurried forward, the Emir came
In a snort, as on Sturm's swing,
And his saracens greeted them
With a whole cloud of gift'ger arrows.
They fell like the mosquitoes at the first
Frost. Whoever was left, came here,
 And our brave king made a farewell.
(The storm bell starts ringing again.)
iii 181

Helena.
Let us thank Heaven.
Violante.
Benincasa,
Do you hear the bell ring again? The
Means new storm. - O goes, goes, knights,
And see what happened.
(She steps back to the window.)
(Benincasa.)
Sixth appearance.
Helena
(Leading the children before a mother gods image on the wall).
Come children!
We stand in the hand of the eternal Father.
He can drop us like the foliage
From the tree - he can keep us safe
The gold stars. - Bice, Friedrich, Enzel -
He is fond of the children's silent pleading.
Let us pray together for the Father.
(They all kneel down.)
Violante.
My eyes are drawn by a pile
And in me woget a chaotic hustle and bustle.
I am dead-tired. -
(on Helena and then looking to the sky.) Hear ye Fleh'n:
I can not pray. - -
(Pause.)
Seventh stage.
Benincasa returns with troubled features, wavering.
Violante
(Quickly approaching him).
Quiet! Oh, she does not mind.
iii 182 You bring fatal news. Protect them.
(While Benincasa speaks, confused noise is getting closer and closer.)
Benincasa.
Vieledle Frauen - Everything is lost!
A muth'ger Proven ale of the First,
 Those who had penetrated, escaped the massacre
And planted on a brick wall
The flag of Carl from Anjou. The enemy,
In the murmur, Montfort had been victorious
All the power the city in the south
And, in spite of all the resistance of the people,
Victory in San Germano's walls.
Todt is the Count Anglano, Sidi Ali, - -
(Overwhelmed by pain)
Todt is my own son Camillo, - dead
Almost all Germans and the Saracens.
Violante.
Where is my brother?
Benincasa (reluctantly).
Countess -
Violante (frightened).
Great God!
What do you know?
Benincasa.
Nothing. He had disappeared.
Violante (desperately).
Sir
The grace! He is dead.
Benincasa.
No - Countess no!
The king protects the sky.
iii 183

Violante
(Looking to the door).
You are right,
There he is.
Eighth appearance.
Manfred enters without a helmet and a wavering step.
His hair hangs over his forehead and his clothes
Are spattered with blood.
Violante
(Hastened to meet him).
Manfred, what a day of jammers!
Manfred
(Goes up to Helena and pulls her up).
 Stand up - He does not hear you - He is a God
Of wrath, no god of grace.
Helena
(Sinks to his chest).
O, my husband,
It leads us dark paths, but always
He is merciful and of great kindness.
Manfred (hastily).
Quickly - we must flee - Everything is
Lost - thousands of my tapf'ren
Are dead - we have succumbed to the superiority -
We only save the flight. The enemies follow
Me on the heel after -
Sounds (Sound of arms.) Her? you want to
The proud Hohenstaufen and his wife
In chains behind Carl von Anjou seh'n.
iii 184 Quickly through the secret passage into the open
And then to Benevento.
(He lifts Beatrice and Heinrich in his arms.)
Help me, sir!
(Benincasa takes Friedrich.)
Violante (going).
It remains the battle. - Still we are not destroyed!

----------
 Fifth act.
iii 185

First appearance.
A room in the castle of Benevento.
Manfred, leaning over a pile of paper, sits at one
Table and reads eagerly. Violante stands at an open window.
Violante
(Walks towards Manfred and puts her hand on his head).
Have a moment of rest now.
Two nights, no sleep has refreshed you,
And your eyes are hollow and dull.
The morning is gray; Who knows what makes us the day
Today. He finds you strengthened and cheerful.
Manfred.
I'm not going to sleep, he's fleeing me. Can I
Forcing him, sister? - I like the outside
Disturbed and tired, but here
(He points to his chest.)
Inside, are unleashed all forces.
It seems to me that the soul is on a feast.
I feel things stripped of me,
To which I was already chained as a child,
And others took their place,
Which I always left as foolish. truly,
The fruit ripens on a ray of misfortune
iii 186 Of life faster than full shine
Of happiness. If I do not struggle with difficulty,
I would cry like a child. It is
Very odd.
Violante (restless).
My brother, you frighten me.
Manfred.
I had a dream last night,
Who is tracking me. First he was bright, then gloomy.
I was standing in the yard of Staufenburg in Swabia.
 With heartfelt, heartfelt,
When I saw their proud splendor, I thought,
"Hail, you cradle of a new time!"
I saw myself playing again on the defensive ground
And fight with the two Junkers Rechberg.
Then I heard our father's laughter,
When, with cunning, I threw the old Rechberg,
And his humorous word: "Take leave of him!
He has hatched the sun of Welschland -
He'll put you all in the bag. "
So the whole childhood was awake again. -
Suddenly the banner fell from the tower
Suddenly I jumped in fright
Back. Meanwhile,
The tower is followed by the whole castle.
No stone remained on the other and in the middle
There was a huge rubble heap
I'm trembling. But not long, for the ground
Broke in and pulled me, and over me
United to a mountain the stones.
Violante (deeply moved).
O brother - brother!
(She hugs him passionately
And goes to the window, from which he immediately, with a
Exclamation of joyous astonishment, back into the room.)
iii 187

Manfred.
(lively.) Finally is my customer
From Carl and his army.
(As soon as he reaches the door, the squire already enters the room.)
Rudolf.
A messenger.
Manfred.
Let
Him before. (Squelch off.)
(The messenger comes in.)
Delivery boy.
From commandant Capua, Lord!
(He gives the king a letter.)
Manfred.
All right. (Messenger ab.)
 Manfred (reading high).
"The enemy has avoided Capua
And go into the Eb'ne Beneventes. "
(He folds the paper thoughtfully together and turns
Then to Violante.)
Did you hear it, Viola? Carl of Anjou
Is on the way here. I beg you,
The wife and the children now to me. (Violante ab.)
Second performance.
Manfred.
(Goes to the door and beckons to the squire).
Where are the captains of my army?
Rudolf.
You are waiting for the commands of Your Highness
In the Emperor's Hall.
iii 188

Manfred.
They are to come to me. (Squelch off.)
Manfred (alone).
Welcome message! - For it is longing
My heart with all power after an end,
Be good, be it bad. Fate calls me, shouts
Me aloud - Wohlan! I am ready to follow,
Whether the caution warns and otherwise advises.
Third performance.
Jordanus and Galvan Lancia, Capece, d'Annibale,
Procida, Sidi Adel, Conrad Caserta and several
Other barons enter. They greet the king respectfully
And then appear in the semicircle before him.
Manfred
(After casting glowing glances over her,
With raised voice :)
Whoever still holds to me after the enemy
Siegreich has penetrated into the heart of the empire
And, to all appearances, a dark one
Fate wants my end - He is faithful to me! -
By my father's blood! For a king,
To whom the heavens are obviously angry, indeed!
Still a beautiful humanitarian aid. - Believe me:
The crown of Alemannia would not be mine
 As precious as one of you glorious.
With my great father! - -
(Conrad Caserta noticing, hard :)
What are you looking for here, Count Conrad of Caserta?
Conrad.
(Steps forward and settles on one knee.)
My gracious lord. Do not let the son pay,
What disgrace the father did. give me
iii 189 Rather opportunity, with my blood
To eradicate the stain which he, ah!
Bringing a coat of arms to our house.
Manfred.
How can I trust you, I ask you?
Your father still spoke sweet words,
When he had long ago decided to leave me
To deceive.
Conrad (rises).
Sir! I do not want the father
Entschuld'gen. Shameful, as I said, was
His doing and a crime - but, sir,
What lay between you and my father -
Do not lie between you and me; And you know,
How deeply, as a child, I hung on you.
And you should be in your heavy anger
Innocent and guilty,
So I will follow you from afar
And guard you like a faithful dog.
Manfred (shakes his hand).
You've convinced me. Be welcome. - -
Love and sire of the kingdom!
The bold company Carl's of Anjou,
A few weeks ago still left, mocked,
Seems like magic, on a grave path
To the full victory. Like one who owns his house
Built from rock, it wisely with all
Surrounded what it was before wind and bad weather,
Before free burglary and air pollution
Protected and it still falls
Through trickery forces in the bosom
The earth, which man can not bind -
Wild he lifts his fist to heaven,
In the painful consciousness of his impotence -
iii 190 So I had to see how my thoughtful work was
At random, of a kind like glass, broke. -
But the courage of the strong is increasing
With growing danger. Of the misfortunes
Increase his power, give him
The clear look and lift his soul.
And beyond what I have so far
Lost? If my kingdom, like many others,
In the north no naturally terrible bastion
And no firm city would be here,
Did not I then stand where I am now, friends?
We want to forget our misfortune.
Let us prepare ourselves in a serious battle
The naughty robbery to destroy.
The Proven ale draws to Benevento -
In less than an hour he must be here-for, then!
He finds us a wall of iron.
(The barons enthusiastically draw the swords.)
Jordanus Lancia (stepping forward).
Beloved Lord! You have it from your youth
Keep that in every important question
To your country and your country, you
Talked with us. From this custom
If I take the courage to speak to you even now,
You plead to ask for a fight
With Carl of Anjou to move up
The troops from Sicily and Apulia
Come to us. In San Germano
If more than fifteen hundred men have fallen,
Among them are our best, strongest features.
That is why Carl's untroubled body
Now our army too weak. Remember, sir,
That this battle must bring a decision.
She is a litter of death and life.
iii 191 If I choose the image of the double fight, you fight
You do not, as you want, the armor bar
Completely armored with an enemy?
Can a good output be possible?
Keep in mind that the enemy, if you
To evade him, to be miserably corrupt.
As reports tell us, the Noth rose
Of hunger already so high that ekles flesh
 Rotten animals are eagerly eaten,
And heavy plagues raging unhindered.
Theobald.
Allow me, my dear Lord. The luck of the count
When the stupid crowd turned to him,
The only concerned about the habit and the good,
To the man quickly submits to her
Provide maximum protection. Where Carl
She shows herself to him and recognizes
To him. When we retreat, then
The appendix of Carl's by Stund '
His foot will always find firm ground,
And, let us go with a strong army
Back, we're worse than now.
Nor do I share your favorable opinion
Of the army of the count, nor the evil
From us. Our troops are rather
In the advantage. Fresh and alert and courageous,
If they cover the flags of their king,
However, the Proven alen as your own
Said, starved, sick and weak.
I think: a fresh, powerful hundred weighs
In the war more than a thousand.
D'rum I'm for the fastest battle possible.
A knight.
A long war is also very devastating
The land that barely enjoyed the peace fruit.
iii 192

Manfred.
I thank you, Uncle, for your advice,
But I follow the voice that calls me.
Jordanus (urgent).
O Manfred, think of Ceprano. hear
On me. You dare too much.
Manfred (impatiently).
My whole being
Longs for an end of this fight.
Not a word, uncle. Powerfully it drives me forward,
And no power of heaven and earth
Can still hold me.
(Squire steps up.)
 Rudolf.
Sir! A strange knight
Ask to speak with you.
Manfred.
Let him in. (Squelch off.)
Fourth appearance.
The previous.
(Rudolf of Hapsburg enters
He walks up to him.)
Manfred.
Rudolf of Habsburg! - You in Benevento?
Rudolf of Habsburg.
If you, my kind lord and valiant king,
Can use the arm that once was in service
The Emperor, your high father, stood,
So he is yours.
Manfred
(Pushing his hand).
O! - You'll see!
iii 193 Be welcome. Great thanks,
That you thought of me. You are coming
At the right time, for my enemy is to-day
Destroyed, so God protects us.
Rudolf of Habsburg.
The right will prevail, sir, the good cause.
A squire steps up.
Knappe (logging in).
Count Fasanella.
(General astonishment.)
(Squelch off.)
Fifth appearance.
The previous. Fasanella.
Fasanella
(Goes to the king and kneels before him).
King Manfred.
A liar once dared, with your Highness
To suspect me. At that time I could only
Warm up the innocence; Today
I betray them. My diligence
 It has been successful in Calabria
Two thousand men to collect,
With leaders from the noblest sexes,
Now bring. They are waiting outside for you
To die.
Manfred (after a pause).
You are shaming me, Pheasanta.
You will be rewarded for the fact that you,
Before the enemy they shall command them.
Fasanella.
Thanks,
Mr. King. (Steps to the side.)
iii 194

Manfred.
My friends, remember now
I distribute to you.
(to Galvan Lancia.) You, my uncle is,
The left wing with the German riders.
Count Rudolf will support you.
The riders from Lombardy and Tuscany,
Cited by you, Uncle Jordanus,
Are right wing. -
Pheasant
To this wing its Calabreser,
The Emir nobles his archer
To Galvan's German riders. -
I am educating
With Saracen riders and Apulians
The core, and Theobald, Conrad Capece
And Conrad of Caserta are with me
To the page. -
We leave the French
The attack. - God Save us.
Theobald.
It lives
The king! -
All (enthusiastically agree).
Good and Blood for King Manfred!
(All down, to Procida, to the manfred a sign
To stay.)
Sixth appearance.
 Manfred. Procida.
Manfred.
John, the time has come, of which I have sent you
Have spoken. Get ready.
I will defeat what is equal
iii 195 With my death, and can not prevent you,
That the wicked stranger-my children
And my light kings cruelly murdered,
So revenge us.
Procida (solemnly swearing).
I swear by God,
The Son and the Holy Spirit.
Manfred
(Presses both hands).
You're close. - Come soon
Back. (Procida ab.)
Seventh stage.
Helena and Violante come with the children.
Manfred
(Puts his arm around Helena).
My faithful wife. -
(He kisses her again.) Approaching the hour,
Where a higher power falls the judgment,
To whom this empire should belong. I can
Losing - I can win - can also die,
Whether victors, whether defeated. - It is a privilege
To the man, that he may be a future danger
Consideration may and may be made. You gotta
After Manfredonia and from there to the father,
If a messenger reports mischief.
Helena
(Waving her arms around his neck).
Dear!
O leave me with you, as in San Germano.
Manfred.
It does not work - no! it's not working. Back then
I your request for, because I of chance
iii 196 Terrible game did not know - and you sure
In San Germano held. Today, however,
I play this game, and when I make his circle
 I must be alone. - It's not working. -
Helena.
O my beloved, it must come to it.
Manfred.
What good is it, noble Helena, on graves
Forgiving days to stay painful?
A white sheet lies in front of me. Truly, I
Describe it with a firm hand, and what
It may also contain posterity
Read it with admiration and with respect.
Be joyful courage, my dear, trustworthy wife.
According to human calculation the scale tends to
Come to me. I am still king of the land
And the troops will die for me.
Carl's army is dull and half-starved. Why
Do you want to complain in advance?
Helena (sobbing.)
Oh! My husband!
We never see each other, never again!
Manfred
(Struggling with effort).
In a boring farewell often
The voices in the chest. - We'll see us again.
(He points to the dawning daylight.)
The sun breaks through the clouds and their light
Gets mild on us. - Take it, like me, for one
Promising sign. - Hail God! - -
In the meantime, I should remain-forgive-
To me every harsh word I spoke,
And any offense I have without knowledge
iii 197 And knowingly added to you - o mine
Wife! (He pushes her close to him.)
We lived happily, Helena. -
I loved you so truly and intimately
From my deepest soul! - Your memory,
You sweet, light mother of my children,
Crushed with my last breath
The death. - John of Procida knows everything,
What I wanted to do when I fell.
(With uncertain voice.)
Be my royal children
 And faithful mother. - - Keep them in the faith - -
Educate them in your pure change
And with the highest goals. - - Nutrition in
To the boy always the fiery consciousness,
That they come from emperors, king sons
And Hohenstaufen are.
(He kisses her several times on forehead and hair.)
Helena
(In the highest pain).
O Manfred - Manfred!
Manfred
(Makes itself gently loose).
Be firm! -
(It sinks powerlessly into a seat.)
(Manfred goes to the children, lifts each one to himself and fiddles it.)
Henry - Enzel - Beatrice! -
Honor your mother - love her - remember
Often your father's life-well-farewell.
(softly to Violante.) If I do not survive the day - be
Help the weak. Take them away.
Farewell.
(They are embracing each other in a long embrace
Violante leads the children in a broken attitude.)
iii 198

Eighth appearance.
Procida approaches slowly. Manfred notices him and
Turns back to Helena.
Manfred
(With a forced smile).
What I said spoke
I just out of caution. Hope, believe: about
I'll hold you by my breast for a while
And no cloud clouded our peace.
Helena.
I can not leave you! ... God ... o God!
(She falls faintly to his chest, still kisses her
Once, and then put them in the arms of Procida, who
She contributes.)
Ninth appearance.
Manfred (alone.)
It is finished! Break, you poor heart! -
 She guessed right. We never see each other again. -
The death! - the end of an eternal struggle.
Ripe is the fruit - I see the spirit hand,
The one who is reaching for me - she breaks me off. -
How different
Look at life from this station,
As from the wide field of flowers of happiness.
Whether it is the right view? Oh! Who cares
Life, if it were endless! As shown in Fig.
When
The gentle hand gently touched my heart
Descended and the flames all, the wild,
They lifted me to heaven and down
To hell fell, extinguished - when then great,
The greatest silence falls upon me, a whole,
A blessed forgetfulness of my sins -
iii 199 Good to me! - -
And yet . , O Helena! -
O my children! ... happy to live with you ...
The old courage wakes up... Flame up, my star, ...
And let me be victorious. (He leaves quickly.)
Tenth appearance.
In the background, the scene depicts a scene completed by Bergen
Manfred, surrounded by Caserta, Capece and
Several knights, stands on a hill to the right, and
It is thought that the battle behind the Coulissen
To the left. Manfred and everyone look sharp
This direction. You hear trumpet sound and battles.
Capece.
Count Theobald comes.
(Theobald is heated up.)
Manfred.
What is the battle?
Theobald.
We are in the advantage, sir. The Saracens,
Attacked by proven al'schem infantry,
Slapped with cleverly directed arrows
Not only almost all opponents, but invaded
Also hearty before and hit the core
The enemy's dangerous gaps. It was true
Carl's right wing, she again
 Back to push; But your uncle,
Count Galvan Lancia, roared with the Germans
And threw the enemies into flight.
When I rode here to report you the stand,
I looked straight, like Carl's being fast
To help came.
iii 200

Manfred.
Yes, I notice, the fight
Become hard - the whole enemy columns
Now unfold against us. - Speed,
Caserta, ride to Jordanus,
Command the attack on the left wing.
I myself urge the nucleus. (Caserta.)
(Manfred lets the attack blow and then pulls at the
Top of many troops. You hear the noise of the battle
Ever closer. Heaps of Apulians rush after a short time
Time, pursued by the French, fleeing the plan. Then
On the other hand, troops from Manfred's were coming forward,
French.)
Eleventh appearance.
Manfred supported on Theobald, comes wounded.
Capece and several soldiers follow them.
Manfred.
It is nothing - be quiet. Bring me water.
The blow has hurt only the forehead, and in
The eyes flow the blood. I feel well
And strong. (A mercenary walks off and brings water.)
Theobald.
Rest here.
(He leads Manfred to the foreground, where the latter
On a stone.)
Our people are fighting
Like wild beasts and the enemies as well.
The battle went back and forth and nobody is
In the advantage.
(A messenger appears.)
Delivery boy.
Sir! Count Galvan Lancia leaves
Tell you that he can not hold himself.
iii 201 The enemy struck against every custom
 The horses, and the Germans began,
To soft.
Manfred.
Conrad, hot 'the pheasant
With his Calabresters forward.
Theobald
(Who spent the whole time with a strained look in the distance
Peered, painful :)
O dear Lord, what am I to see?
Manfred (frightened springing up).
Now? What's the matter?
Theobald.
The pheasantella goes with his men
There to the enemy.
Capece.
Holy Virgin!
This is not possible.
Manfred.
O by the heart of God!
The wretch also betrays me. - O shame!
The people flee.
(Soldiers of Manfred's plunging into the wild
Stage. Manfred throws himself at them.)
Manfred (imperiously).
Stand - follow me! I lead
To you - - -
(Pounding in anger with despair.)
They do not hear me - their mind is dead. - -
(to other troops.) You do not know more? - Stands! -
A leader.
We sought you,
O Lord - we cover you.
iii 202

Manfred.
Forward ...
(He tears a nearby warrior out of his hand
And storms away.)
Follow me,
Whoever will be victorious or want to die! - (all from.)
(During some time you can still see fleeing piles
To run the plan. Then the din is lost
 And more, until it is completely silenced.)
Twelfth appearance.
Another part of the battlefield.
In the foreground lie Manfred and Theobald slain.
Manfred holds Theobald's hand. The setting sun is throwing
Their rays above them. The corpse is not far from them
Richard's of Caserta.
Carl von Anjou joins with Giles le Brun and great
Entourage.
Carl.
Is Manfred's corpse still in vain?
Le Brun.
Yes Mr.
Carl.
Cursed. Had he succeeded in escaping?
But stop, who is here? -
Holy Virgin
The German eagle on the helmet - that must
Be the heretic.
Le Brun.
Lord, do not rejoice too early.
It is said that a knight had Manfred's helmet
Carried.
Carl.
Lead the prisoners.
iii 203

A train of Neapolitan prisoners will be brought. All

In the end, the counts of Lancia descend.
Carl (to the first).
Was this man in your life your king?
Prisoner (anxious).
Yes Mr!
Carl.
Where are the counts Lancia?
Le Brun.
Here.
(He leads them both to the corpse of Manfred.)
Carl.
Was this man in life your king?
 Jordanus
(Throws himself in the greatest pain over the dead).
O God! - Sir! - My lord and king!
Galvan.
Woe!
O miser! -
Carl (with lightened face).
And who is the And're here?
A prisoner.
The Roman Theobald d'Annibale. As shown in Fig.
Carl
(Seeing Richard's corpse.)
There is also Richard von Caserta. God
Be a merciful judge to his soul.
Le Brun.
You can now rest the crown, sir.
The knightly Manfred is dead.
In life, he was your enemy. The death
iii 204 Sons everything. I ask for the corpse,
Lord, to a royal burial.
Carl
(After some thought).
your
Forget that Manfred is still under the spell.
Unfortunately, I can not get you. Hey! Servants!
Complete these two corpses. Put them
On the bank of the Calore in a tomb.
Le Brun.
Heap a mountain of great stones d'rauf,
So that fidelity and love know,
Where Manfred rests. I will pay you plenty.

----------
 Duke Conradino.
iii 205

----------
tragedy
in
Five acts.

Non fu la sposa di cristo allevata

Del sangue mio, di Lin, di quel di Cleto -
Per essere ad acquisto d'oro usata;
Ma per acquisto d'esto viver lieto
E Sisto e Pio e Calisto ed Urbano
Sparser lo sangue dopo molto fleto.
Non fu nostra intenzion ch'a destra mano
De'nostri successor parte sedesse,
Parte dall'altra del popol cristiano;
N che le chiavi che mi concesse,
Divenisser segnacolo in vessillo
Che contra i battezzati combattesse;
N ch'io fossi figura di sigillo
A privilegi venduti e mendaci
Ond'io sovente arrosso e disfavillo.
Dante, Paradiso. Canto 27.
 People.
iii 207

Conradino, son of King Conrad IV, Duke of Swabia, and heir to the Crown of Naples and Sicily.
Friedrich of Baden, his friend.
Henry of Waldburg, Truchess.
Henry of Castile, Senator of Rome,
Galvan Lancia, trailer
Gerhard Donoratico, Conradino's.
Ruffini, secretary and confidant of Henry of Castile.
Johannes Frangipane, Lord of Astura.
Galiane, his daughter.
Carl of Anjou, King of Naples and Sicily.
Erard Val ry,
Henry of Cousance, O French knights.
Guido of Suzara,
Philipp of Salerno, Richter.
Robert of Bari, Coroner.
Robert, Squire Conradin's.
Ursula Florio, nurse of John.
Anna, maid Galianens.
Filiberto, town clerk.
Rudolf, blacksmith.
Carl, shipspatron.
Pasquale
Carluccio Fischer of Astura
A councilor from Aquila.
A captain of Carl's v. Anjou.
iii 208 A German knight.
A messenger from Lucera.
A water seller.
An old man.
A fortune-teller.
Edelleute, German and French knights
Roman people, mercenaries, mercenaries, judges, fishermen,
Fishermen, etc
Place of action: im 1st and 2nd Act: Rome.
,, 3. Act: the Palentian level.
,, 4. "Astura.
,, 5. "Naples.

Time of action: from 24 July to 29 October 1268.

----------
 First act.
iii 209

The scene shows the square in front of the capitol and the building of the capitol in the background. Above the square and the
capitol, tangle-threads are stretched from which crowns of flowers hang. The palaces in the immediate vicinity are adorned with
precious carpets and high-stamping flags. Some groups of citizens are distributed on the stage. On the right, at the corner of a
street, stands Master Rudolf with three companions.
First appearance.
Filiberto and a citizen come from the left.
Filiberto.
Now I'm tired, my godfather, back and forth
To be wrong. Let us look for a place here,
Where we can expect the train.
Citizens.
's is
A wonder! The place seems to be forgotten
And is the best of all.
Filiberto.
Becomes
Do not stay so long and we act wisely,
If we are now already rooted.
Just look there: a house is already coming,
It did not please San Marco. (They keep walking.)
iii 210

Rudolf.
Hey there!
Don Filiberto!
Filiberto.
Ah! The Master Rudolf!
(Walks up to him and shakes his heart cordially.)
So you have no rest at home,
Calmly?
Rudolf.
By the Holy Son of God!
Call me the Roman, not the legs
And all the limbs twitch,
 When it is said, the Emperor comes to Rome.
Filiberto.
Chamber,
Gemach, friend Rudolf! Conradino is sitting
So little on the Kaiserthron than I did
On Petri's chair. Duke of Swabia
He only and ah! Also makes this title
The Pope disputed him.
Rudolf.
Well - quite right - so is
He was the son of Emperor Conrad's son,
Filiberto.
The King - yes! And on the best way
To the crown of Germany, however.
Rudolf.
O Lord!
You would have a right friendship with me
If you made me understand,
How about the young duke. You will
So stupid in the head of all the up and down,
To the to and fro, the eternal quarrel
iii 211 The Popes with the emperors bring what is
The least knowledge comes, our own
In itself-carries you-that you desire
Excuse me.
Filiberto.
Gladly, my wretched friend.
And as I will say,
From the moment of the egg, you will demonstrate the cause. -
The second Friedrich, Germany's King
And the real Roman Emperor
From his mother Constanze,
Naples and Sicily.
The beautiful lands were his property,
G'rad 'as in Germany Swabia, and so long'
He stood on good terms with the Pope,
If no one else came into the world,
To question his right to property. - But
It was different from the pope
He was destroying the empire, not because
He was just his bearer - (I believe a man
 How Frederick would have been a simple knight
To the last drop of blood the pope fights)
As Frederick, I say, the empire
In full independence from Pope
And wanted to make church. There was everything
How vice versa. The Pope gave himself as a lord
Naples, and Sicily, and broke
Suddenly, the emperor was lent.
Frederick, however, laughed at this zeal
And the country king remained as before.
After his death, his eldest son,
The King Conrad, in the heritage
And when He suddenly died-they say he was
Poisoned - broke his brother Manfred
iii 212 The countries themselves; - first assuring, he
Just remember to manage them up
On the maturity of the Conradino, Conrad's
Barely three and a half years old, only son,
But then declaring itself as her king.
The pope, of course, of all sons
Frederick's same power and the same
Dangerous sense of the father feared,
Always the hand, the manfred to reconciliation
He offered, and sought a prince,
To whom he gave the crown of Naples and
Sicily. (Rudolf nods with his head.)
But you know that. -
You also know that he was at last Carl von Anjou
The strong king Manfred found it fitting
From the throne to overthrow, and as this, through
Treason and misfortunes of all kinds -
It is two years now - his country lost
And in the hot battle of Benevento
Was killed. Now everything seemed beautiful
Orderly; Because from the once so many-branched,
Violent tribe of the Hohenstaufen
Only Enzo still and Conradino left:
The one in Bologna's strict imprisonment,
The And're far in Swabia, a powerless man
Abandoned boy. "What," they thought,
"Do these Both" But - the man thinks
And God disposes, (with heat.) This Knabe Conradino
 Has become a man early. Another youth,
Keeps his hand of steel a happy sword,
When his heart flashed through a tenacious, bold will,
In the service of a spirit rich and clear. -
A small stream just at the foot of the Alps,
He is now rushing a broad stream through Italy
And loudly demands his inheritance from the robbers.
iii 213 The Pope sees his growth with a hearty heart
And Carl of Anjou feels, full of terror, the crown
He wavered on his head.
(Rudolf's hand gathering.) Where the law stands,
Friend Rudolf, the good citizen should be a place.
(Turning to the citizens, who gradually turned around him
Have gathered
So let us go to the hero Conradino,
The today's victory is the eternal city
Visited, cheered out of full breasts.
High! Conradino high!
All
(Swing the caps and repeat):
High! - High! -
(Square and street are now crowded with people.
The solemn, muted bell ring begins, which,
End of the scene.)
Second performance.
A squad of mercenaries with his leader pulls up.
leader
(Dividing the quantity on both sides).
Place da,
Your good child! Place!
A ragged boy
(mimicking).
Place! Place, you people!
Leader.
Get out of the way.
Boy
(Brings a blaring effect by blowing on the hand
Sound).
Uid - Uid. (goes through.)
iii 214

Leader.
 Wart, Strolch,
I get you.
(He sets up his people so that a free street on the
Place.)
Rudolf (the leader).
Will not the Duke come soon?
Leader.
He just stepped into the city.
First citizen
(Wiping sweat from the forehead).
Lord God!
I feel as if I should suffocate!
Second citizen.
's is
Too hot. The sun is burning us g'rade
The crest.
First citizen.
Have you nothing to drink, neighbor?
Third citizen.
No! I am sorry. I, too, are thirsty
And do not know how to help me.
(A voice from the crowd of the other side of the road.)
Water! Water!
With juice of the divine lemon.
First citizen.
Here!
Come here, boy!
(A boy carrying a keg on a band around his neck
And in the hand a glass, forcing itself into the free alley.)
Boy.
Water, noble citizens,
With juice of the divine lemon!
iii 215

A mercenary (him back urgently).

Want
You make your way out?
First citizen.
Leave him, friend.
We almost die of thirst.
Mercenary.
 I am not allowed
Allow.
Boy
(With miserable expression and voice).
Noble Lord! Do not be so cruel.
I have a wife with seven children at home.
They scream to Brod and oh! I do not have anything
To give. (Laughing laughter of the bystanders.)
Give me the merit!
(The mercenary lets him through.)
May you
Refresh the drink!
First citizen.
Thank you! (Several drink.)
Young (in going away).
Water water,
Your noble citizen of Rome, with fresh juice
The divine lemon!
(At the end of the street a movement is created.)
Filiberto
(On whose side Anna Platz has now taken).
Master Rudolf,
Now comes something. Stretches his head.
Rudolf
(Looking down into the street).
They are the virgins,
The Conradino on the Capitol
To be received.
iii 216

Filiberto.
Are they many?
Rudolf.
Thirteen,
Elected from the noblest generations.
Filiberto.
Who leads the train?
Rudolf.
Galiane Frangipane,
The beautiful daughter of John,
To Mr. Astura.
 Filiberto
(Standing on the toes of the feet).
Oh! I'm blinded.
Rudolf.
It is said to be the longest future
And the human heart was open to her.
Filiberto.
Like
Be beautiful. She is of wonderful beauty!
But how does she get on the train, my friend?
Her father concluded peace with the Pope.
Rudolf.
It is also inexplicable to me.
Anna (stepping forward).
Can serve you.
I am the maid's maid. Our Lord
Is not in Rome and the senator came
In person, to the gracious woman,
In order to get rid of the most beautiful Romans.
The madam sat as if on glowing coals.
They did not want to spoil it with Prince Henry
And threateningly she saw in the distance the pope.
iii 217 Then she gave my lady the decision,
For sure, this is the honor.
But far from it! - The Miss said.
The madam must bite her anger.
But the same night, a messenger rode
To the holy Father, but you understand me.
(Filiberto smiles.)
Filiberto.
Who are the others?
Anna.
The one with the wreath
Of roses, Olympia is Colonna;
The behind her Scholastica from the house '
The Cenci - but my lady could see me.
(She's back quickly behind Filiberto.)
Filiberto. (awe).
A train of truly heavenly figures!
Third performance.
 The women of the festival are all dressed in white clothes.
Galiane Frangipane goes ahead, in the hands one
Holding Lorbeerkranz.
Rudolf.
The Virgin of Rome a thundering high!
All.
High! High!
Rudolf.
The most beautiful Roman lady Liane up! -
All.
High!
(The maidens bow their thanks by passing.)
iii 218

A citizen.
Vivat the Duke Conradino!
All.
Vivat!
Fourth appearance.
An old man, leaning on a long bar, comes to the fore.
Greis (a citizen.)
Did not I hear you-hardly two years now-
Calling out loudly, "Vivat Carl
From Anjou? "
Citizens (tempered).
Guy, I cut you to pieces.
When Carl von Anjou made his entry,
I was in Frosinone.
Greis (to another.)
So were you?
Second citizen.
I have never seen Carl von Anjou.
Greis (Rudolf).
With our dear wife! Now I am not mistaken,
I heard you. You called.
Rudolf.
I'll feed you, the old owl.
I have always been imperial
And hated every Guelfen.
Third citizen.
 Tear it to him
The long beard.
iii 219

Fourth citizen.
Put him a straw-mop
In the lug.
Fifth citizens (vort r ETEND).
I will see him who is the
Scholars.
Fourth citizen.
What? A Guelfen below
Us?
Fifth Citizen.
What! Guelph! Serve as well as you,
The Swabia thing. But this man
Is a violent master - is a prophet.
Fourth citizen.
A fool you will probably say. Just look,
As he raised his arms
And groans.
Old man.
O Rome! Rome! Rome! You once so chaste,
So pure and shame maid - now one
A dark-haired girl with a disguised honor.
On high heights you can give the peoples
For the virtuous temple,
Blessed by God and by men;
But alas! Thou art with every man that approaches,
Pleasure in the eye and with cheeky forehead.
(One hears from the distance muted cheers and single
Music sounds.)
Fifth appearance.
A herald
(He pushes the old man into the crowd).
March!
Quickly on the side - the duke comes. (Hurries off)
iii 220

(Great movement.) All of them stretch their heads and want to push forward.
The Hellebardiere have the greatest trouble to keep the street open
And must heal the bruises. Many raise their children
 On the shoulders. The music and the rushing waves
Joyful masses of people are approaching.)
Rudolf.
Look at him
Right, children! Because at this age
No one has yet done what he is playing
Been accomplished.
First citizen.
Emboss deep into your soul
His portrait, Roman boy! That it be unto you
Vorleuchte on the steep path of fame.
Second citizen.
Does not urge so much. I can not go on ahead.
You're pushing me to mash!
Third citizen.
Back! Back!
Sixth appearance.
A band of ragged boys, green branches in their hands
Swinging, joyfully excited and take the path
To Capitol. The music that made a rushing feast
Is now quite clear.
Boy (in passing drawing).
High our future Emperor Conradino!
All.
High! High! High!
Boy.
Death to Carl of Anjou, the
Tyrants!
All.
Death! Death!
iii 221

Boy.
Down with the Guelphs,
The poisonous serpents!
All.
Down;
Traitor!
Seventh stage.
 The pageant appears. First three heralds with bars. After them a troop of mercenaries. Then six squires. Behind these a
division knight in splendid armor. Thereupon the musicians, who stand at the Capitolstreppe. Then Conradino in golden
harness. His golden helmet carries a silver eagle. On the right is Heinrich von Castilien, on the left Friedrich von Baden. The
enthusiasm of the crowd is at its peak. The people break through the ranks to touch Conradin's clothes. From the balconies it
rains flowers and wreaths on him. He kindly thanks in all aspects. With constant clapping of hands the crowd calls:
High to the grandson of Emperor Frederick!
High to us future Emperor Conradino!
High! High! High!
Boy.
(From Capitol Square)
Death to Carl of Anjou, the
Tyrants!
All.
Death! Death!
Boy.
Down with the Guelphs,
The snakes.
All.
Low! Low!
iii 222

Eighth appearance.
An old woman (to vordrngend).
Peace, Romans!
First citizen.
What does the witch want?
Second citizen.
Quiet! It's the old one
From Aventinerberg. She has death
In her eyes. Do not irritate them.
(They all turn away from her, so that she stands before Conradino, the music falls silent.)
Old woman.
Stop,
Son of Conrad's! Stop it! Turn around again
To your swabian sunny Gauen.
(Murmurs of the crowd.)
Opf're
To the terrifying powers the wreaths -
Leave the golden street, because it leads
To the battlefield.
A citizen (angry).
 Come together!
Second citizen.
rotates
To the hot bird of misfortune.
(The old man is forcibly removed.)
Rudolf.
Your citizen of Rome! Do you want our Lord
Walk to the Capitol? Citizens!
On our shoulders he is carried.
(General Applause Two strong citizens raise Conradin
Raised her shoulders and slowly carried him to the capitol
up. The further train, consisting of Gerhard Donoratico,
Guido Montefeltro, Conrad of Antioch,
Galvan Lancia and many other knights and noblemen,
Follows the loud acclamation of the people :)
iii 223 Long live our future Emperor High!
High Conradino! Hail the noble Duke!
First citizen.
Long live our excellent senator!
All.
High Heinrich von Castilien, high! high! high!
(The music plays a fiery march
A division of mercenaries. After it is over, the
Set slowly apart. Only Filiberto,
Rudolf and the First Friend.)
Filiberto.
Now for us the feast is over, Master.
But I have seen enough and eternally
Will be before the soul this moment
I am standing. Like his father Conrad, he is.
In this young countenance lies a seriousness,
That makes me astonish.
Rudolf.
A beautiful gentleman!
A true master of all Christendom!
Filiberto.
God only protect his young life, Master.
Rudolf.
Ah bah! Don Filiberto! Is a lucky child,
To the one hundred lions, he fell
 In her kennel.
Filiberto.
Lord, you of my life!
What will the Pope 's mouth forgive when
He hears the way we see the Duke in the city
Empfingen.
iii 224

Rudolf.
Do not want in his shoes
And put clothes.
Filiberto (shakes his hand).
Farewell, friend Rudolf.
Greet your wife.
Rudolf.
Many thanks. preserved
Your favor! I ask
Ninth appearance.
Beautifully decorated hall in the Palace of the Capitol. To the left is a throne with the German coat of arms. On the right are the
women of the festival, and the chief representatives of the Ghibellines of Rome.
Conradin enters with entourage.
Galiane (zuschreitend him).
God blessed his blessing with a blessing
To you, Lord, and grant you a long life. -
The Roman people showed you his heart -
The nobility of Rome welcomes you through us.
(She takes Conradin's hand and directs him to the throne.
Then she steps back. The entourage turns to both
Sides of the throne. The virgins form in the middle
Of the hall a semicircle. Galiane stands before them, the
Duke straight opposite.)
Galiane
(Excited, with raised arms).
O lighter, fuller genius of mankind,
Your faithful guide through the night
The end of the millennium
And the millennium, which will come,
To the high goal of completion - borrowed '
Good words, strong thoughts
iii 225 Rise up my spirit, You light genius!
(To Conradino.)
 Italy speaks through my weak mouth
First, at this solemn hour,
To Your Highness. -
At the grave where
Murder their best sons slumber,
She sat in brooding despair, one
Far above her power with grief and pain
Belad'ne Wittwe when the Herald came
And he cried, "Frohlocke Kn'gin! Peace will be
Reside in your home -
The Savior is approaching! "" Peace? - - Which does ______________ mean
The word? Must I not ask as a child,
As I heard the word for the first time
And researching the meaning? - O! battle Rattle
And deaths of the lost sons,
The wild beasts are raw,
I've only listened for decades! "What is peace?" "
The thick veil tears through
And light falls in the dark night. It meets,
And she passes through past, beautiful times.
Gladly she sees, at the first ray of the sun,
In the midst of proud children their husbands.
He blesses them and lifts his arms to God,
He gratefully praised him for the noble gifts.
The sons go apart
The strong hands of millions of works:
It seeks the heart satisfaction that it finds.
The arts are blossoming - solitudes become fields
With saft'gem green and all fields
To a large fruitful garden.
A fresh mind blows through the trades:
The spirit of beauty, and the eye forms
Stick to the little things everyday
iii 226 Needs. - Meanwhile reigns in the house
The wife and educates to pure change
The multitude of sweetly grown daughters. -
All children will find a rich table
Again, rejoicing reigns and joy,
The singer's chest delves delicate songs.
Then, look at the last ray of the sun
They, hand in hand, the brothers with the sisters
Change to the evening of pleasant delights. -
 Yes! That was peace - that was peace! -
She wants the pictures, which now follow,
Forcing violently back into darkness -
She can not. She must see them all:
The first dispute, the growing danger -
As finally from the wild hearts high
The hate of flame breaks and in parties
The children, as they murder themselves, share how
The dagger should even meet the spouse
And this before the time sinks to the grave - - -
O God! O God! The senses want to fade
And again dived in suffering, she sinks at the grave
The sons. - - - It sounds like bell-tone
So lovely, again to her ear: "Frohlocke!
The mourning is over! Peace will be
Reside brightly in your house:
The Savior is on your doorstep. "
Now the soul fills faithfully all hope.
The heavy tears dwindled from his eyes
And blissful confidence shines and laughs
In the bright view. Gladly she jumps. she lays
The widow's veil and wraps in gold
And purple their minnesuous body. -
Thus she stands before you, Lord, the mighty king
And call you:
(with increased fervor.) "Be my, You Magnificent,
iii 227 With all your soul as I have your own. "
(She spreads her arms, as if drunk in self-indulgence
Conradino, but at once he took his place again and continued.
Take all my wealth, be Lord
In my house and arrange it just,
With wise rigor. Tighten again
The long-loosened tape; Reward the good,
The faithful; Protect the oppressed; Lead '
Blinded to the right way back
And bow deeply the struggling.
The bears and the wolves, however, fall
In the deserved, dark night of death,
And thank you, I will kiss your hands,
Thou strong hero, thou bold man of deeds.
(She stops for a moment.)
The true Christians then speak, through me,
 To Your Highness. Who for pure water
Cravings, does not go to the mud of the rivers:
He goes to the springs, to the mountains.
"My kingdom is not of this world," God has
Preached in human form. love
Was all his doing, was all his leave. love
Bot the enemies. He never raised his hand
To punish - no! He held his left cheek
To him who struck him the right. A dress
He is possessed and in great poverty
He has walked to death on the cross! -
But all his high priests
The pure master makellose pupil?
Was Innocenz his disciple, is it Clemens?
Where is the love where the grace, where
Tolerance? The papacy is a kingdom
From this world. It is in our time,
The light-impaled high-frequency,
As a Zwingburg of tyranny!
iii 228 Twice appalling because it wants to enslave
The poor children of Adam in the body and spirit.
And because the good ones all see in you
The future Roman emperor, but the latter
As the mighty Lord of the world is called,
To defend the freedom of the citizen -
So we call to you: "Lucky to fight -
Do not get tired - God will not leave you! "
And now you already dedicate the full wreath
Of laurels, remember that in the flower
The fruit is already alive. Once the wreath is laid,
If you are aiming to your crowns. - -
(She places the wreath on the steps of the throne.
Conradino lifts him up and pushes him in deep movement
the lips.)
We are all desirous of salvation.
Everyone's in the chest and say '
Then, 'No,' well, let us see the way.
But alas! It is not an ebony way - we stumble.
"Where are you, Peter?" We wail in anxieties.
This is your office, the office of Christ, that
Faithfully lead the flock, and admonish them,
Do not smolder and rejoice the lusts that give us
 Press and confuse. Woe to you, hypocrites!
You are the one who rather than the passions
To humiliate people, love pious
To pred'gen - even party seizes and wrathful
The sparks arouse to the raging fire.
It is you with the weight of his mantle
The good, where it wants to germinate, suffocates -
It is you who openly thirst after
The blood of this heroic youth -
(During the last words, she has approached Conradin more and more, suddenly she stares at him horrified-and drives her
hands, with his hands pressed in front of his face, with an oppressed
iii 229 Crying back. It is fluctuating. Conradino jumps quickly to her and catches her in his arms. General consternation.)
Conradino.
O God! What's the matter with you, sweet maid? -
Galiane (painfully collectively).
Nothing - Lord -
Forgive - the sultry - hot air - - -
(She straightens with violence and returns to her seat, speaking the rest of the speech with peculiar hurry and trepidation :)
Rome speaks
To you now, Lord, the old Rome. The rubble
The Marmorstadt, which once dominated the world,
Obtained tongues - wide open
The columbaria and it sounds audible:
The human life is a nothing - it is
A sound that escapes a string play
And in the air. Immortal life
Has the only one of his noble deeds
Light power in the memory of all
To resurrect future generations.
Free from common death of the flesh
Must enter the heavy struggle of the pure,
The new form of humanity wants to give.
He must like the flowers from the breast
Can tear itself if its goal calls for it -
He must sacrifice himself for the good of the whole,
The cold hand of death can capture,
So peaceful in the mind and so cheerful,
As he led the bride to the Lord's table. - -
I would like to welcome you to Rome again;
May the city please you and your people!
(She steps back, joyful applause.)
iii 230
 Conradino.
Mighty Romans, gentlemen
Faithful! Thanks for this day,
For this warm welcome. In never
My happiness is resting on my soul. -
Thank you, my lord, for the words,
Like the music, the senses drunk me.
I have my own ancestry
Consecrated. Their spirit dwelleth in me, and pierce me.
When I use this power of my heritage
Conquest, I lift you, Italy,
You miraculous kings, out of the dust
And cover you in never-seen splendor.
(He lifts his right arm to heaven.)
I swear by the Almighty God
The grace!
All
(Thrilled with the swords).
Salvation! Heil our Emperor Conrad!
Conradino.
I lead the struggle of the fathers with the papacy,
The falsity of our Savior falsified,
Resolved and hopefully a good end.
(Heinrich von Castilien smiles mockingly to himself.)
And just for a moment
Let the arm fall, meet me
The curse of man and the punishment of God.
All.
Salvation! Salvation! Hail us, noble Emperor Conrad.
Conradino.
Mighty Romans, gentlemen
Faithful! Have warm thanks again
For this splendid reception. Farewell!
iii 231 (He descends from the throne, and dismisses the majority of the congregations with a friendly hand-print, the rest bowing
respectfully before him, and then departing in the order of their rank: Frederick of Baden extends his arm to Galileen, and leads
them to the exit. Only Prince Henry stayed with Conradino.)
Tenth appearance.
One Page.
My noble lord! An old-fashioned knight
From Germany very much wishes you
To speak.
 Conradino.
He should come. (Page.)
(Heinrich.) Werther Vetter,
A happy meal will come to us in the day
Clubs?
Heinrich.
Everything is ready. Since yesterday
Count Anna of Castilien the seconds
Until our high guest will appear.
(They shake hands, Conradino accompanies him to the door.)
Eleventh appearance.
Conradino (calling in the scene).
Robert!
Robert (entering).
Mr. Duke?
Conradin.
Pull the armor off
And bring a beret.
(Robert takes him away from his armor, carries it away, and
Comes back with a beret. Meanwhile stands
Conradino immersed in dreaming at a window. As soon as
He notices the servant, he quickly turns to him.)
iii 232 (in cheerful haste.) Now, the rapid run,
To the Palace of the Frangipani
Get to Lianas of Astura
And announce to her that I will soon
Follow her to talk to her.
Robert.
Sir,
I hurry. (Rash off.)
Twelfth appearance.
Henry of Waldburg. Conradino.
Conradino
(Henry, recognizing Henry, and hurrying towards him).
Heinrich! Your?! Good day! Good day!
(He embraces him warmly.)
I should not have suspected you! The larger
Is my joy to see you, especially
On this day! - O says, how does the mother live?
I am not mistaken, she has sent you.
 Heinrich.
Herr Herzog - yes! The high woman took me
With a message to the son's gracious
Entrusted.
Conradino.
Certainly she is now reconciled
With my train to Welschland and fail him -
After Heaven has declared itself to me-
No longer the endorsement, so persevering
In Hohenschwangau she refused.
Heinrich (seriously).
You are mistaken, Herr Herzog. My message is at rest
On another view.
iii 233

Conradino (smiles incredulously).

O You jest, Truchess.
Heinrich.
The news of your splendid successes
At the foot of the Alps and in Tuscany has
The Queen with sadness, not with cheers
Fulfills. She always hoped her son
Soon to press the mother's heart again.
So passionately she hoped that she
From God the Lord did not ask anything else,
As protection for you on your way home
The snow capped, stormy Alps.
Since she knows about your happiness-ah! -
You just wear grief dresses. Forcibly
Must Duke Ludewig of Bavaria often
From the cold steps of the altar
Removing where she cries and kneels alone
And God will determine from your eyes
To take away the charms of you,
Only roses shows, instead of the hell sins.
If, according to her inclination, she went, she would take it
Neither drink nor food to himself; Because he died
Any instinct in her seems as if she had you
Already lost. Wild dreams fear
You agonizing. Every night she struggles for you,
Duke, with death, the arm
Asking for you. - And so is
 For my message, O Lord,
At your mother's place again
To ask this magic wand to flee,
That your great ancestor rare happiness,
Almost always grief in life
And at the mark of their youth,
Like creeping poison. My dear sir, return
iii 234

Conradino
(Evasive, displeased).
The dumb mother does not see things
With cold blood on. To her eyes
There is a veil of ghosts
And illusions show, without being.
Heinrich.
O Lord! That their great fear is not rooted
In spirit, but inexplicable
And thrown in the mind, - That should be for you
Determine to follow her. Never deceive
The idea of a mother, sir; she can
Do not err; For it flows from love,
The divine in us, the uninhibited.
You also have duties against your mother! -
Conradino (fiery).
I have duties against my mother.
Yes, Truchess! But higher, friend than this
Are my duties against this country.
I had a name from God, to which
To cling to whole nations, seeking salvation
From tyranny and starless night.
With these pounds I must grow
I do not fall into disgrace and the highest
Treasure of the man: losing self-respect, foolish,
That my mother could never replace.
With these pounds I must proliferate
I will not awaken the mind of the dear father,
That he might burst in the slandering ears;
"I have not witnessed it, the Scabby;
Elizabeth has broken her oath "
No! No! With God! Leave your prayers.
(He walks up and down in a strong inner excitement.)
(quiet). What fears my mother? My death!
iii 235 I should dream at her side;
I want, like the hawk hawk, longing
After light and free space the heart consume.
You knew my ancestor, Heinrich Waldburg. -
Says, was her purpose, in beautiful Swabia
To go hunting and some tournaments
To be purchased in the year? (vehemently.) they War'n Kaiser,
Herr Truchess, or were they vassals?
Should I, after a hundred and thirty years'
The Kaiserthron stood in our house,
Be the first to serve Andes?
Should Germany's chronicle after the great victories,
The heroism of a Rothbart, Heinrich,
Friedrich and Conrad, naked, white leaves
With my name Conradino leave,
To whom posterity looks with contempt?
Should I keep in the most beautiful victorious run,
Because my mother saw illusions?
I can not die on the hunt, does not stand
In the still life always the death-angel
With me?
Heinrich (with heat).
Vassal? No! You are called,
To bear the crown of Germany once. Powerful
Is your attachment and you will choose.
But this Welschland, this land of tricks
And Schein - -
Conradino (interrupting).
Is close to the crown of Germany
Linked and challenged right from his emperor.
And do you believe, if I only strive for dominion,
Not asking for the good of my peoples -
The great Germans would choose me,
If I do not show that I am powerful?
iii 236 The power of the Hohenstaufen has declined,
Not by the fault of the father, but because
I was still a kid when he died. Do you believe,
The princes of Germany would regard a poor,
Glorious youth ever higher? (bitter.) O Brecht
Do not open my mouth; For I know the proud.
Heinrich (pleading).
O duke! Do not kill your mother.
 If you were to win the bold game,
If all you have what you want,
And your mother is missing - - -
O God! What's the matter?
On this vast earth treuer
As a mother! As shown in Fig.
Sir! O Lord! You are
Your only, only child! - -
Returns home to her!
Conradino (deeply moved, taking a short break, both hands Waldenburg's).
Do not think, Freund Heinrich, I insensitive
whether for your words. God knows that I
The Mitter love as the best son -
And yet - not another word, friend of schmhl'chem retreat!
If you beats the heart in mourning idea
To call all the votes in the mein'gen:
" Good luck! Good luck for! The victory is yours! "- Come home
For Queen and the dear WOMENS says:
Soon I were with her, but not as a coward,
The hand made halfway through fear
Of death. No! as a Mighty - a winner,
iii 237 To all my praise her wreaths

To dedicate.
Heinrich.
O Lord! Bear in mind probably the power -
Conradino (proud and impatient) .
Mr. Steward! You forget you. - Farewell.
Heinrich.
My good lord, - so hear a final word.
Allowed me to stay near you.
I am an old man, grown gray in the service
wants for the last - the Hohenstaufen
I die.
Conradino (quickly appeased) .
Brave man! Are to me welcome!
(Smiling.) But I hope that you may live long
And that I am not the last Staufen.
Heinrich (embarrassed) .
The word is entfloh'n me - I do not know how.
Conradino (cleaned up).
Let be good friend. My house has eternal life!
 (He takes Henry's arm and goes out with him.)
Thirteenth appearance.
Rooms at the Palace Frangipane.
(Galiane, still in a festive mood, comes slowly in thought lost, through an open door in the background.)
Galiane (alone) .
Now a breast, which I confidential fall
And I could tell what the heart
Complained. O! as it swells, and swelling me
iii 238 the breath robbed! O could I make it easier! -

In vain desires! - - supporting 'the load, Liane,

And do not sigh. You asked for it.
Your way was not the way the and'ren people
So long 'love escaped your breasts -
Now that you einlenkst in the street Aller,
Pushes you no friend's hand - you stand alone! -
O Conradino! -
Fourteenth appearance.
Anna enters.
Galiane (they noticing) .
Come closer, Anna.
How is my mother? Can I see her?
Anna.
The madam's hard angry that your
not staying away from the catchment hard.
She is rooting, and her room is for you
Locked.
Galiane (aside) .
Also in this direction, ah!
Staring at me icey cold.
O desolate solitude!
(to Anna.) Do you believe it - or -
Anna.
I beg your pardon, Miss gnd'ges,
Like 'I might dare! - The severe master
Issued the gemessensten command.
Galiane (painful) .
O God!
Anna (distracting) .
How wonderful, Miss gnd'ges was
But this day! I have cunningly
iii 239 Here stolen away, and the introduction of quite
Seen. - That was a jubilee! Rome has since
The coronation of Kaiser Friedrich's no such
Experienced. The people have felt that he
A rescuer at hand.
Galiane (smiling) .
As you repeat after fluently!
Anna.
I stood in a Knu'l of good people.
Since You should have heard the speeches!
There was only one voice of Bewund'rung.
You could not get enough seh'n the beauty,
The chivalrous growth of the German Duke.
And of you you have not spoken much.
Galiane.
Nothing bad I hope.
Anna.
Egg, forbid!
(embarrassed.) That is to say - but no! how should you -
(mischievously.) Only One
Has given me - made almost fear you - yes, yes!
So you said - you have respect to the future -
You were a Hochbegnadigte
From God - you were -
Galiane (seriously) .
a sinner
As all, Anna, looking for what grace,
did not grace. - O world! how you judge
After sham.
Anna (listening) .
was not the door?
Galiane.
Look after, who is it.
(Anna from.)
iii 240
Fifteenth appearance.
Anna returns with Robert.
Anna.
The German Duke squire.
Galiane (joyfully shocked) .
Conradino's ?!
 (to himself.) What he likes want?
Robert ( drawing nearer) .
Bless you God much noble,
Illustrious WOMENS: Was perhaps sir,
The Herzog Conradino been with you?
Galiane.
No, squire! But what is the question?
Robert (pleased) .
God!
Now I find a Centnerlast from the heart.
I was by His Highness hergesandt,
To report to you that he on the foot
I follow to talk to you. - Unknown
In Rome, I've got me on the way here
Lost - so I thought -
(he holds a by the newly entering in Conradino is aware of the door.)
God! There is
He already - that was taken!
Galiane.
Stands with me,
Your holy all! (Anna and Knappe from.)
Sixteen appearance.
Conradino steps closer. Galiane will go to meet him, but remains transfixed, are halfway again.
Conradino.
High, noble virgin!
iii 241 I'll read 'great on your beautiful face
Astonishment at my boldness -
Galiane (uncertain) .
Sir -
The honor - which your gracious uns'rem House
Proves ...
Conradino.
Forgive me. From the Erinn'rung
Our fleeting encounter in
Verona and from your words today,
The thus detected my soul with power,
They trembled with joy - I scooped
Unwiderstehl'che desire to speak with you.
Galiane.
The term missing me, Your Royal Highness ...
 Conradino (innocently) .
Let all, all barriers between us
be a spider's web - trust tear '
Also this down. Like two loyal friends,
The meet again after a long separation,
So we want to join hands us happy.
(He grasped her hand.)
Look me in the eye: Can I lie?
Galiane (in holder confusion) .
Is it just a dream?
Conradino.
You wake up, and be certain:
We bless this hour.
Galiane.
spineless
I follow the magic of your words, sir.
Conradino.
You may it: their truth is their magic.
(She leads him to a seat back and sits down next to him.)
Conradino.
Still, I'm not half the day in Rome
And transformed already has all my thinking.
At this tomb of a great empire,
each stone bears the name of a hero
And speaks of the ancient Romans deeds,
When she wr'n parts of a Gttersage.
How must feel here a mind like yours.
As award I you only in this
happy environment.
Galiane.
You like them inspire;
It fills me always and sadness with sadness.
we do not Steh'n how your newly sagtet,
At the grave of a great empire? Why
Is not it? The courageous will of Rome
always inflame history and collect -
The thinker she inflicts wounds in the soul.
That is because it scrolls from start
For middle - but this reads seriously
From the beginning to the last word of the end.
In the end, however, opens a chasm,
From the depth of the view confused
 Retracts. Woe to him who then hand
does not take the faith, belief,
That aimlessly not humanity moves
If they also, as the stone of Sisyphus,
drops back often about freedom height
In sense mud and into the sleep of cowardice.
Conradino (which is followed by their voltage).
And this goal, as you think's you?
Galiane (serious Milde) .
it teaches
iii 243 Religion end of all things

And return to the eternal rest of God.

Conradino
(After some thought).
My whole effort seems in this light
Me insipid and vain.
Galiane (quickly).
You understand me wrong,
And this hour I would curse
When combined with gift'gem puffs you touched.
Because, as I believe in the return sel'ge
In God, I am convinced that only
The virtue they can bring us the fruit
The spirit. - The spirit is food but
Freedom. Your life is full of glory,
If you fought for them. Anyone who counts
The years to come and will each
Basks in it and no one they cursed?
Conradino (lost in their vision).
On your mouth I'd ever hang.
(He kisses her hands. Small break.)
Allow me a question. What eluded
You your sense on Capitol?
Galiane (scares together) .
Oh, do not ask me! As shown in Fig.
(quiet, but hesitantly.) paralyzed from time to time,
Although I am fully awake, my eyesight.
Then, sources from the dunk'len basic forms,
As if they were flesh and blood. Usually
I see then later with the same people
Gesture, with the same position, even
In life again; here and there either! -
 The people who always quickly in judgment, writes to me,
iii 244 I saw in relation to content

The komm'nden days - but this is wrong.

I only see shapes - but
In a way often enough to me
Tells - much more than I want to know.
Conradino (thoughtfully) .
Very strange! - And so was today '?
Galiane (defensively) .
O penetrates
Not in me, sir.
Conradino (pleading) .
do me
Love!
Galiane (using the new delay) .
Now that I think of it - can
I say it - because how could you such a
Meet appalling fate! -
(It fights clearly with the words.)
Your head -
This beloved head, I saw severed from the trunk
And swell drops of dark blood from him.
Conradino (moved) .
Certainly a dst'res picture!
Galiane.
But war'n trains
So mild and clear as an angel's face. -
I saw a mirage, Lord. Once I had 'already
Forget - and - this is the best sign,
That it was only deception. Very excited
And overwrought, - speaking of the desire
That your enemies wear - you before me, - -
Was it natural that the imagination
The inn'ren fear was the u'ren forms.
iii 245

Conradino (relieved) .
Your very're right. It was a vain illusion. - -
(Jumping off.) Your farewell preferably here in Rome?
Galiane.
No, my lord! To Rome I come rarely.
Astura sees me most of the year.
 Conradino.
Astura? - Where is this castle located?
Galiane.
Not far from your border,
The sea. Highness.
Conradino.
And you love the place?
Galiane.
O unspeakable! Who were born on the sea
Is, feels only the sea well. For all
The sinnverwirr'nden Zander rm'scher festivals
I longs' me always the silent castle
Back. Half is in the sea and half
Built into the country. As far as the eye can see
You see no work of human hands. A jungle,
Inhospitable and never disturbed home
Of countless flocks of wild pigeons,
Closes it were, from land and above
You laugh the blue, sonn'ge sea distance. -
I When there while, I live 'like a child.
I wander in the dense forest - I'm looking for '
On the beach shells - hours I lie '
Alone in a boat, far out at sea,
And in the evening I sit on the castle Sller
And the sun seh 'submerge blessed
In dark tide.
(Lost in thought.) Then the stars on geh'n
And greet my soul profound peace.
iii 246 (sorry) They greeted him - they did not greet him.

Conradino (intimately) .
How may I understand you The?
Galiane. (grabs, overwhelmed by the feeling of his hand and leans over them - but then she goes startled and turns away
from him.)

(a low voice, almost choked voice.) Do not leave me

Blessed Mother of God!
Conradino (in aufwallender bliss).
O!
You sweet, sweet Maid - - (he pulls her into his arms.)
So did not deceive me
My heart? - You love Me?
Galiane (before him hinsinkend).
Conradino!
Conradino (picks it up and kisses her passionately).
O!
Oh my beloved, lovely bride!

----------
 Second Act.
iii 247

First appearance.
A room in the Palace of the Capitol. Conradino and Friedrich von Baden sit opposite each other at a table. Friedrich has several
documents before him.
Conradino.
Let us hear, dear friend, what we are being told.
Friedrich.
First came this message from Viterbo.
The cardinal Ursini,
The Holy Father, on that day
The Ascension Mary, repeated
With his spell occupied and you forever
Divorced from Christ's body.
Conradino (after a short pause).
Well
Can he deny the host me - but
The gates of heaven are continually open:
The Most Merciful draws me to his heart
And breathe the spell from my head.
(With humor) Verily! My Frederick, have you ever read,
That our Savior in Jerusalem
The whole world and the nations all
iii 248 With powerful words blessed and then
From the vertebra to the toe A sinner
Cursed? - O! The wolves in the fur
The lamb. - Break up another message.
Friedrich.
It sends This Conrad of Caserta.
Conradino.
It is?
Friedrich.
"Long live my gracious king,
"The Herzog Conradino! In Lucera,
"Where in the news that your on the way
 "After Northern Italy wr't, the Saracens
"The flags Anjou's of the towers tore
"And hohenstauf'sche Banner glad increased -
"However, the Christians did not dare to act -
"The whole, citizenship now holds about you.
"Almost all Apulia followed suit
"And wherever you look, the colors of your weh'n
"Glorious house, everyone for joy.
"The mercenaries of Charles has sold his
"Officials sent them with scorn.
"The jubilation in the country is indescribable.
"The people penetrates into the churches to give thanks to God,
"When Carl would have fallen even in death
"And you fixed on the throne of the fathers.
"O come, beloved Lord, and really insert him
"Down from the seat he erhab'nen
"You stole and basely 'to a hangman chair
"Desecrated. Come - and win and pray
"The day gold'nen Kaiser Friederich's
"And Manfred's back. - "
(elated). This is good news,
My Conradin.
iii 249

Second performance.
Henry of Castile and Ruffini enter.
Conradino (heading for them).
Enough of the stipulation,
Rest in the incomparably beautiful Rome,
My dear cousin! Read this message,
The good ones from Apulia.
Heinrich.
Be still
Believe I bring from Sicily.
The fleet of Carl is down to the last ship
Destroyed and conquered Sicily.
My brother Frederick sent me the news.
Here is the report, Mr. Vetter.
Conradino.
O day of joy!
(He breaks the document and reads.)
Finished by
Pisan captain Gherardo.
 "My
"Illustrious King Conradino Heil!
"The fleet of Charles of Anjou and the city
"Messina are no more! - The faithful Pisa
"Give thanks to the Allmcht'gen that his master
"Showed Anew inn'ge love. - -
"With twenty ships, well built and strong
Mans, I stood on the first of this moon
"In the lake. I drove along with a favorable wind
"The coast out until Naples's Golf.
"On all sides I had search him,
"And when I no trace of the enemy
"Discovered, I hurried with full sails
"The waters off the golden mussel.
iii 250 "Here, too, everything was quiet, the sea
"That's free. I steered eastward,
"Until the small port of Milazzo.
"Here at last the enemy came into clear view.
"He went to the west. I acted hastily
"In two squadrons my power. The one
"Had I go to the north, while I
"Let wait quietly The and're. The enemy
"Ward immediately aware and when he uns're
"Noticed movement, he shared also.
"He was much stronger. My left wing
"Pulled it with twenty-two brisk ships
"Contrary to the right and he put
"Ten measuring Ineser excellent Galeer'n
"Genber. That was the superiority of me
"Almost had feared. The fight broke loose. First
"Kam's northern squadron's combat.
"I saw it with great joy the place
"Pretend; - but for a moment I was only allowed to
'' Keep in August, as soon raced plump
"In my squadron the Galeer'n Messina's.
"I had to employ cunning, I do not want '
"Ruin. Hurtig gave the order
Won to repentance and in perfect order
"The high seas. The Messines, believing,
"I was sitting fear in the heart, followed me
"With victory cry. With every wind burst
"Himself their order more and more until finally
 "The last remaining had dwindled away.
"Well was it to act. Suddenly we chased
"Attached Reih'n back and attacked the
Club tents with such impetuosity
"With such on fire that they succumbed.
"What's in gebohret reason or hastily
"Was boarded, fled senseless.
iii 251 "So we came to the place, where meanwhile
"My first 'squadron, the Proven alen
"Measure yourself. Still, it stood still, though the hope
Had vanished long ago to win. I came
"For the good time. In a semicircle drove
"I order the combatants and fell the enemy
"Right from the next, however, with new vigor
"The Ander'n taken him all over again. There
"Was resistance in vain. - Only two ships,
"The admiral's ship and a and'res could
"Entflieh'n. The rest fell into captivity,
"And the crew we plunged into the sea.
"Now we moved, the enemy ships
"In our midst, in Messina's harbor.
"Here were the escaped city - Galeer'n.
"In a moment I had a proven al'sche bark
Fill with pitch and tow, put
"In fire and then left it to the wind,
"The too powerful blew on the country. He drove
"The boat in the harbor and they burned
"The last plank away in it. - -
And this
"It happened on the eleventh of this month
"The grace of God. To him, be honor and praise
"In eternity. - "
Conradino
(With a view to the top).
For eternity!
All.
Amen!
Conradino.
In loyalty, dear, good lords! the
Are joyful Moravians. Anjou's power to sea
Destroyed and thus all the troops
iii 252 Siciliens cut off from the mainland,
This is lost when the landlord is ours
They are now attacking - and the citizens
Apulia's open friends - - what remains
Still left!?
Friedrich (quickly).
A battle that kills Carl.
Conradino.
You said it. I burn with desire,
The last blow.
Heinrich.
All is
We have been preparing for weeks, and we are waiting
Only on the break sign. Give it, sir,
And yet in this hour we go.
Conradino.
Well! - I'll give it for tonight.
And what street is yours, Prince, the best?
Heinrich.
There are two ways from here to your land.
The one leads over Frosinone
To Garigliano and the Andes, shorter,
However far more tedious, about Tibur
To the Palentinian Eb'ne. Carl of Anjou
When he turned against Manfred,
The former. However,
So I would give the latter the advantage.
I am guided by various reasons.
First of all, Carl von Anjou believes that we are over
Ceprano come. His best men
He has therefore set up at the bottleneck.
The position is impregnable, sir,
If treason does not support us. Even more.
iii 253 After this bottleneck come San German
And Capua, cities so strong and strong,
As if the cyclops had built them:
So that we, happily out of the passport,
No open battlefield, but only
Be able to. Furthermore,
In this way the Saracens
Strengthen by their faithfulness to you
 Almost better troops than the Germans. -
How different things are now
On the way to Palentin's Eb'ne!
There is no bottleneck, there is not a man
The enemy, there are no fixed cities,
And without great effort can be
The Saracens, if we hurry,
Connect with us. Eh's coming to a battle,
Have you already firm foot in your country
Comprehended and in the opponent's heart
Feeling stifled. -
But you have to decide, Duke.
Conradino.
truly,
I must be a gate, I wanted, full of stupidity,
Do not follow the knowledgeable and wise friend.
I rather thank God that He will give you to me
Put aside and gave to the guide.
It is now easy to get there,
Whom you chose, and the time of the departure
Is midnight.
Heinrich.
The sooner the better.
I immediately summon the leaders.
The forum is the place where we gather.
iii 254

Conradino
(Takes Heinrich's hand).
At my royal word, Herr Vetter-
I will never forget your services.
Heinrich.
My dear Mr! I am like you, my right.
We have the same enemy.
If he is crushed, a corpse, before me,
My wishes are all fulfilled.
Conradino.
had
You well. (Goes off with Friedrich.)
Third performance.
Heinrich and Ruffini.
Ruffini.
 Do not take my words badly, Heinrich -
But I advise you, in spite of all the cheap
Reports from Apulia - makes with this
Foolish youth not mean cause.
You dare too much. You underestimate the power
The church. In the long run
Never, never the Pope.
Heinrich.
I do not dare any good old age. -
They call me a wise man: by God!
Never was I wiser than in that hour,
Where I took a party for Conradin. -
Wisely, I call everyone, friend,
What gives him the inner peace. Wise is
For me the man who becomes monk, when the world
Filled with disgust and tormented - wise
iii 255 For me the man who has over a thousand corpses
He hastens to the throne he desires. For say:
What is the satisfaction of all instincts?
Of the heart, if the most powerful alone
Breastfeeding would be relentlessly denied?
But I know only hatred;
And this glow that consumes me must go away
From my chest. -
Either I win
With Conradino, or I die.
How the dice may fall - I find
The peace that I seek.
Ruffini.
Is it possible!
Can the loss of gold, from forty thousand
Doubloons -
Heinrich (angry.)
Fourtythousand? sixty thousand
Doubloons, which I lent to the villain,
And he will not give it back to me.
My blood sticks to the money! But leave
The existence! There is little to be against
Cursed behavior, as the pope
Sardinia as a Leh'n to me.
The greed of this rogue, this thief,
Is so great that green envy
 Even then he torments him when he is in the
Possession of things that he never sees
Possibly and probably. -
(with clenched fists.) O! with God!
I'll throw the boys into hell.
Ruffini.
But
Consider, if Conradin should lose -
iii 256

Heinrich.
I repeat what help me
The domination of the inhabited earth,
If the hatred of the soul tormented unquietly? -
It would also be a return
Too late!
Ruffini (fast).
The Pope and Carl of Anjou would
Pact with you, as with a victor.
Be sure.
Heinrich.
Enough, my friend! You know
People bad.
Ruffini.
If I in your mind
Use the word wisely, you do
Wise, but wise, wise. - For the man,
Who thus stands in the wages of passions,
Like you, must end in dangers.
Heinrich.
Wise? -
O God! I am a mature man and have
In a busy life much
Seen and thought, - but I found wisdom
Only among the saints. We people go
The path that the character shows, and what
We call wisdom is almost always weakness,
Concealed cowardice that can not act.
Ruffini (smiling).
Almost it seems to me as if you wanted the words
Give completely new meaning and interpretation -
I do not feel like arguing.
 But one serves his passions better
With deliberation as with blind blows.
iii 257

Heinrich.
Whoever tells you that the thought is not
Going hand in hand with my hatred? Listen
To me. I strive for power. Is it this pursuit
But that has produced my grim hatred.
Can give me the rule over this city
Suffice? No! I'm looking for a wide country,
That I can shape my mind.
By my cousin good services went
Sardinia lost me. I can never,
As long as Anjou reigns in Naples,
Take two feet wide earth in Italy.
Ruffini.
But still more, if Conradin reigns there.
Heinrich.
The end is only seemingly correct. It's eating
To Conradin the ambition as to me -
Yes, more because he has bigger, higher goals
Follow. I know this youth!
If he is the goal of his hot desires,
In Welschland, this kingdom is too small for him.
He is now already reaching for Germany's crown,
He, with youthful arrogance,
With great splendor as his ancestors themselves
To be hoped to wear. Whom will he choose,
This land to guide when he returned
The Alps must move? Have another
As the tried and trusted cousin Heinrich?
And I am only in possession, the Weit're
Will be found later. - You see, friend,
I serve my hatred and ambition
With deliberation. I will not sleep
To the Hohenstaufen, I would remain
I am; But I would rather die,
iii 258 Than stay what I am and not
Let Carl leave the wrong to me
In cold wickedness. -
Come, let us go
 We're going. I must give the troops now
Report the start.
Ruffini
(Unconvincing with threatening index finger).
Heinrich! Heinrich!
Heinrich
(Takes his arm, jokingly).
O!
Keep me from God too old!
Fourth appearance.
The moonlit garden of the Frangipane Palace. Groups of tall trees surmounted the way Conradino walks with Galians on his arms.
In the background a wall separating the garden from the street.
Conradino.
I reach in vain, my sweet life,
Tired of longing, in the language of wealth:
I can not find words for my happiness.
And I would take a string play and wanted
Speak to you in tones - ah! - it would
The strings break from the tones.
Galiane.
You dearer, dear!
Conradino.
O! The heart penetrates
The longest time. Well, it attracted me, the power
To raise the Hohenstaufen again
iii 259 In these lands, they are an oak
The protection of the good citizens -
And I will not rest until it is done -
But for this pursuit only was to Italy
The longing far too big. Now that I have you
Found, it is quite explained.
Christendom has the light for the struggle
With a laurel wreath in advance me
Adorned - Italy gave you to me as a reward
For deeds which are to come. The
Is magnanimity that binds for all time.
Galiane.
But I have you as a gift
From God's hand, so unaffected, so whole
As a grace.
 (Conradino pulls her hand to his lips repeatedly
Focus on a lawn in the foreground. He wags
His arm around her.)
Conradino
(After a short break).
Good night! Your spell is
The reflection of our faithful love.
Verily, the night must be in Paradise
Been in the first man
The love bud opened, glowing,
Such a night must have been,
In which, as our master Gottfried sings,
The maid Isolde herself and Tristan
Instead of wine, the Minnesaft drank.
Galiane.
Oh, we could rest and dream forever!
Conradino.
The time will come, sweet, light maiden!
iii 260 Palermo's Kaisergarten greet us
From far away. At the blow of the nightingales
We rejoice in the splendor of the wide sea,
And be happy. Then we leave the hours
The night past us, all -
Holding us tightly, O my dear!
Because then, no farewell hour.
Galiane.
Oh!
You remind me that we must divorce.
Conradino (rises).
Yes,
Liane, and I can not hesitate any longer.
The moon is already sinking,
And when the sun rises, she has to take me
Not far from Tibur.
Galiane.
Wohlan, lover,
Pull out! This would not be the holy ministry,
What tore me, I wanted your senses
Immerse yourself in self-esteem and sleep.
That would not be a bride for Conradino,
Which does not force a smile on his lips,
 When the beloved in the battle, perhaps
To death in the battle stormed. - -
Whether the heart
Also want to break: - no pain, no pain
And Ah, snatch the banger,
And there is no tear in the eye.
(She kisses him.) Pullin '
With God! - Protect your beloved life
And grant you the victory, the victory of the right.
iii 261

Conradino.
The victory is mine. Already I feel in my hand
The proud, rich crown of Apulia.
The hoarfrost is dead gold, the power is all-
And my power will now lift you up to the throne.
O my noble king, farewell!
I will first proclaim the victory;
From the battlefield, you will be the customer,
So that I may rest with your heart.
Galiane.
Thank you, beloved. To Astura send '
The messenger; For I need rest,
The only home maternal offers me.
(One hears the long-drawn-out sound of a horn from a distance.)
Conradino (aufhorchend).
Did you hear the sound? He awakens the Tapf'ren,
Who will argue with me.
(The sound is repeated.)
Listen! again!
(He hugs her fiercely and kisses her several times.)
Good-bye.
Galiane.
My Conradino!
(Conradino hugs her again, then swings quickly over the wall.)
Galiane
(Leaning over the parapet.)
Friend!
Farewell.
Conradino (from below).
Ade - Ade - You blooming Rslein -
My dear sweetheart!
iii 262

Galiane.
Farewell.
(She waves with her veil.)
(Pause.)
Conradino
(Already from quite a distance).
Farewell. -
(Galina sinks down on her knees as no sound presses her, and directs, praying, her eyes to heaven.)

----------
 Third act.
iii 263

First appearance.
Mountainous area. The foreground is the crest of the mountain wall above Tagliacozzo.
One vote. (behind the scenes).
Fresh on!
Second voice
(Lower down and weaker).
Fresh on!
Third voice (very close).
Only two small jumps;
Then the height is reached.
Fourth voice
(Weaker repeating).
Fresh on! Is equal to
The height reached.
(Conradino emerges in the background and rushes forward.
Here, where a free view into the plane is thought, remains
He stood as if rooted. Pause.)
Conradino
(With folded hands, blissful look deepened into the view).
O land! Land of my fathers! - -
My country! - -
iii 264

Second performance.
Friedrich von Baden steps up and stands close behind Conradino. Then come Prince Henry, Lancia, Donoratico the Truchess, and
other knights until the stage is crowded.
Conradino
(Turns around and sees Friedrich, throwing himself in a storm of rapture in his spread arms).
O Friedrich! best friend! - Look there
My country!
Friedrich.
My Conradin, I feel quite
Your luck.
 Conradino
(Looks down into the area without letting go of Friedrich's hand).
What were all the sweet dreams
From my dominion glory and beauty,
What was she doing about this sight? - flows,
You tears, only down! You do not desecrate.
Reward is all trouble, all sweat
And balanced any anxious doubt!
O gold'n splendor of Apulia!
Henry Waldburg
(Approaches and touches Conradino's arm).
Dear Sir -
The gold'ne splendor covered - -
Conradino
(Falling into his word).
The Hell Slaves,
And undermine Lucifer's fellows
The ground. Is not that so, Truchess? - Oh, I knew
What you wanted to tell me. -
iii 265 But I'm angry,
Do not let your dreams out of this dream
Have torn. Still the cheeky thief,
Who stole this land from me and boldly dares
With my property.
(turning to the soldiers.) On! my friends!
Let us go down into the Eb'ne
And rest from the troubles of our train.
(All ab.)
Third performance.
A part of the Palentian plain.
Armed youths come from the left side with three old councilors.
A councilor.
Here we want the dear Lord and King
Expect. Our eye, so long
And longing on this mountain Hoh'n
Directed, finally saw his men
Violent swords twinkle in the sun.
(They, Conradin, expect, in an appropriate order.)
A youth (with animation).
He comes.
 Fourth appearance.
The previous.
Conradino, surrounded by the knights of his entourage, appears at the head of his troops, which fill the background.
The young men.
Salvation! Our King Conradino!
iii 266

Conradino.
Who are you, worthy men, you, the first,
Those who welcome me on the apulian ground?
alderman
(Takes a boy 's pillow with two keys and
Occurs, in the middle of his colleagues, before Conradino).
The noble Aquila chose us
From their midst to their name
And in the name of the church, you
To pay homage to this country king
And anointed Lord. -
We are happy
As a sign of obedience before you
The keys of our city, and as a sign
The opulence of their citizens
Convince these young men of your cause.
Conradino
(To the young men).
Oh, be very welcome, gentlemen.
(To the councilors.)
But you go to Aquila
And give thanks to those who sent you
For their homage, the more so
When she was kind to me,
The scales of the balance stood still. Tell them,
That this courage would reward me greatly,
As soon as I sat in the fathers' halls.
(The councilors leave, deeply bowing.)
The young men
(Stepping into the ranks of the army).
Hail us, High Conradino!
Conradino
(To its surroundings).
Here let us hold and counsel.
iii 267 (The signals of the troops are withdrawn, and the background is then separated from the anterior scene by a tent curtain, on which
only Conradino, Henry of Castile, Lancia, Donoratico, Friedrich, and the Truchsess remain.)
Lancia.
So we would be happy in the country.
Conradino.
I think a few hours' rest
Will give us the strength to new work.
Heinrich.
The shorter we linger, the better.
To Anjou's friends in the eternal city
There was no mystery in our direction.
They were sure that he would
As soon as possible, we learned our way.
If we know where Carl is now,
It is certain, then, that he went to this region
Turned. It may be so easily when
We will not hurry to his power
Wedged between us and your faithful,
The Saracens of Lucera, urges.
That would be an evil. Therefore: no delay
From alluound duration. Is the army
Necessarily only strengthened, so give command
For the long march. I know the street well.
We pass the Celaner Lake
And we are going to Sulmona tomorrow morning.
In a few days we are in Lucera.
Friedrich.
I am amazed that no Saracens
We expected. Give God,
That their power can still strike us.
iii 268

Heinrich.
I find her staying well explained.
We did not let them know when
And how we came.
A squire (occurs).
Lord - a messenger from
Lucera just came into the camp.
Conradino.
Lead him quickly here. (Squelch off.)
Heinrich.
 He's coming.
Now we'll hear sewing, friends.
Fifth appearance.
The previous. The messenger appears.
Conradino.
What do you bring us?
Delivery boy.
Salvation to my lord and king! -
It sends me the Podest Lucera's.
Twelve days now there was an army
Proven alen, from the Anjou itself
Guided, in front of us and asked
The inlet. When we were free, ours
King of Conradino,
We besieged Carl from all sides
And threatened to spare no citizen.
Suddenly he lifted the covering,
And he went to the north in great haste.
There was a strong flag to bend us
Back in front of the city.
The Podest immediately called the council
iii 269 The oldest. It was agreed,
That you may pass through the Sabine mountains,
And that Carl would come to you. you
Decided, from this turn, rapid news
To give you, Lord, and chose me
As a bearer. My instructions were,
Since you did not know the way you chose,
To penetrate to the north; It must be,
Up to the Roman lands. Happy have '
I already found you here. Long
I take a detour through the mountains
And only at Sora did I find a floor.
I have lost much time, so that,
From a hill on the Celanese lake,
I already saw the enemy. Barely
I have the advantage of a quarter of an hour
Before Carl von Anjou. From the height must
You can see him.
Conradino.
Thanks, my friend,
 For this message. - O! As my heart beats. -
That is how it is, the moment of the hour! -
Count Lancia, brings the customer into the army
And ensures that everyone is prepared to fight. (Lancia.)
Heinrich (the messenger).
How highly do you estimate this Anjou's power?
Delivery boy.
Not over seven thousand man.
Heinrich.
That hear
I like. There we can the Saracens
For we have surpassed.
iii 270

Conradino
(To a squire).
Take care of the messenger.
(Squelch with the messenger.)
Heinrich.
These news
Fully frustrates our plan. However,
We form a battle plan, we must
The arrival and the position of our enemy
Wait.
A squire (entering)
Sir! Of the enemy first beasts
Are visible. (Messenger ab.)
Heinrich (springing up).
With conscience, Herr Vetter. Let
See me where he stops, and the ground
Character.
Conradino.
So be it. I do not want to see the enemy until
He is completely unfolded before the glances. (Heinrich ab.)

Sixth appearance.
The former without Henry.
Conradino.
Well, dear Friedrich?
Friedrich.
 Check your weapons!
Death often hangs on a bad sword.
Conradino (drawing his sword).
This sword gave my beloved father, dying,
Bertold, the margrave for me, poor orphan.
iii 271 The mother kept it strictly concealed until
She saw that no power could hold me.
Then she has it with her faithful hands
To me girded, and I guess
For a spell that shields me better,
As a skin of horn.
Friedrich
(Carefully checking Conradino's armor with his hands).
Leave the tank
I will apply - but this helmet has to go.
Conradino.
As I stand here, I enter into the battle.
Friedrich.
You do not harm your friend.
In faithfulness! Every little servant would you
Recognize and kill you. - No!
That would be a good thing-forgive, -measures.
Conradino.
My dear friend. The Staufen always left
The bright eagle hover their army -
I want the bright signal to my Germans,
Do not take the lion.
(When Friedrich wants to answer, he presses his hand to his mouth.)
Quiet!
You know the stiffhead - Show me
Your sword and armor.
(He checks everything.)
Perfectly.
Seventh stage.
The previous.
Henry of Castile returns with Lancia.
Conradino.
So fast back?
iii 272

Heinrich (lively).
 If you please, Herr Vetter,
Thus we shall at once take counsel;
For it seems, Anjou does not want time
To lose.
Conradino
(To Donoratico and the others, which has been lively ever since
In the background).
Good men! Step closer.
Heinrich.
We need not change our position,
If we leave the enemy the first attack.
The stand is cheap. Steep mountains cover
The back of our army was very excellent.
A broad brook, but shallow, flows before us
And do us the army of Proven alen.
It is below the high Alba
So set up that he the narrow way
After Aquila blocked, then a hill
And a part of the Eb'ne occupies.
He is in the middle of the line
And do not let go.
Conradino.
Good. - But let's leave
Do not attack the enemy. We're going ahead.
And your approval,
I will make two bodies out of the army. The one,
Led by your safe hand, Prince Henry,
Covers the Spaniards, Tuscians and Lombardies
And form our left wing. Your,
True donoratico and count
Galvano Lancia, supports the prince.
The Germans are our right side
iii 273 And I with Frederick led them to battle.
You, Mr. Vetter, sit by the stream and attack
The right wing of Anjou. I follow,
With my Germans, when the first impact
The enemy's order has suddenly broken.
Heinrich.
You speak to me from the soul.
Lancia.
Truly, Lord,
 The plan is good.
Conradino.
Well! To the work.
Heinrich.
Victory or
Death!
Friedrich.
God protect our holy cause.
(All ab.)
Eighth appearance.
Another part of the Palentian plain. To the right a small hill with a chestnut tree.
Conradino and Friedrich are standing on the hill.
(The pretender of the troops under fiery music, so they set themselves up in such a way that the Spaniards filled the forefront
with Prince Henry, and the Germans the background.)
Conradino.
Many gentlemen and knights, worthy men.
The day of the bloody atonement has come,
The God, the eternal, for the insolent theft
At my good and name has granted me.
iii 274 Visibly, God has protected me up to this point.
He has made me through my adversaries,
As the children of Jacob had passed through the sea,
Guided. He gave me victory for victory
And touching my peoples heart, that they,
Not paying attention to the danger, the bloody
Tyrants denounce obedience,
Eh 'the power is taken away. He has
The glare,
The Christ's representative prostrated after me;
(Holding his arms up.)
For without guilt are these my hands
And I can not bear any reproach in my breast.
I only ask a young man now,
The right to be the fatherless child
In his cradle stole, and be sure,
God also protects me in this last struggle
And pour its blessings upon us all.
(Enthusiastic movement among the troops.) The Germans
Stretch out his arms to him: "Hail, salutation!"
And the knights will strike the shields with the swords.)
 Conradino
(After rest has entered).
Many gentlemen and knights, worthy men!
In a few moments the horn becomes
To blow attack. - There, there they stand:
The robber without shame and his servants.
And then, ye heartily, and cast them,
Those who are half overcome by fear are already,
To Satan, her master, into her arms.
We are struggling - and this is our desire -
For a holy cause, for the right
And for freedom - for shame and disgrace!
The good and the noble serious wishes
iii 275 For our happiness accompany us to battle,
Like a band of angels - they persecuted
And to the earth, the curse of orphans,
Of parents, brothers, sisters and the curse
The virgins who were desecrated with
Violence and derision. - With God, then! - Blast to attack!
Friedrich and Swabia! Be the cries of the field!
All.
Salvation! Salvation! Salvation! Our King Conradino!
(The horns give the signals and the front troops
Pull out jubilantly. Conradino puts his arm around Friedrich's neck.)
Conradino (for a while).
As we stand now and breathe freely
Follow the friends after the brook shores,
So my uncle, Manfred, was well-two years'
Now, with Theobald, the faithful Roman,
On the day of Benevento. Like Galvan Lancia
I recently told him he was serious and sad
And quite in the forefront of his death.
How different I am to the grim Anjou,
The same enemy. Joyfully wanders
My blood and in me I carry the victory
Certainty.
Friedrich.
When, after the hot battle,
The corpse of the violent man
He and Theobald were close together
And her hands were so entangled,
That they could only be resolved by force.
 Conradino.
It must have been a beautiful death!
iii 276

Friedrich.
If I am destined to fall today,
So let God die on your breast.
Conradino
(Looks sharply into the distance).
The enemy advances - - -
And I see right, is already
A portion of the people on the other side of the bank-
Friedrich.
With God! That's it!
Conradino.
They bump into each other -
I can not stand any longer.
Friedrich (moving his arm).
Conradin,
Patience! Wait until the situation clears.
Conradino
(Cheering after a short pause).
The location is clear. The robbers are fleeing
In wild haste. Look, Prince Henry
The spanish horsemen draw their back -
They are racing like the storm.
(Descending to the Germans).
Come on, my Germans!
Carl's right wing is dissolved
And half destroyed - now comes our work.
The Emperor Frederick, my ancestor, and Conrad,
The father, have thousands of you
Not known - Wohlan! Now show my friends,
That German bats are the best.
Follow me! The grandson and the son. -
Friedrich
And Swabia!
iii 277 (He stormed with Friedrich, the Germans with flying flags and drawn swords, with loud blows, after them.)
German (going).
Friedrich and Swabia!
Death to the Carl of Anjou!
 Ninth appearance.
Another part of the Palentian plain. Slaughtering noise behind the scene. A squad of proven al'scher Fusldner penetrates, in
headlong flight, to the stage.
A guide
(Throws them).
Are you out of your mind? Stop, you mommies!
(Some will stop.)
Be your diesel, the Benevent
Wanted the heretic Manfred? - Hold on!
A mercenary.
Our enemies are men. Nobody
Can resist this.
Guide (angry).
I punish you, villain,
That the flesh ought to rot you-by Christ!
The Pope blessed us and feared us
To be subject? Sit up and get together
The dogs. Throw you on those heaps -
Anjou and France!
(He takes them back to the battle.)
iii 278

Tenth appearance.
Diesel troops return in full resolution, followed by Germans. At the same time other Germans, under Frederick's direction, come
from the opposite side. Great confusion.
Leader.
Defend yourselves!
Several
(Throwing himself on his knees, imploring)
Grace!
Friedrich.
skin
You all together!
Mercenary.
Fly who can!
(Many are put down, Andre escaped.)
Friedrich.
Forward!
Friedrich and Swabia! (ab).
Eleventh appearance.
On the other side Marschall of Cousance, in Carl of Anjou's coat and Kronenhelm, comes from Conradino.
 Conradino (heatedly).
Coward - robber - stand by me.
Cousance (continued).
I stand by you and send you to hell.
(They're fighting, Conradino's fake fake blow
Breaks his sword by the handle. He covers the shield
And backs away.)
Conradino
Cursed! -
iii 279

Cousance (penetrating him).

Capture you and I already '
Your life, a weak youth!
Conradino.
This word
You must repent, bloody tyrant!
(He approaches a corpse and snatches the battle ax.
He throws the shield away, grasping the ax with both hands
And penetrates.)
Praise God for the indulgence of your sins, boy.
You are lost!
(By a clever turn he leaves his opponent
Spoils and splits the marshal's skull with the ax.)
Cousance (collectively sinking).
Oh! I am hit! ..
But do not be happy
(he dies.)
Conradino
(Bends over him).
You are - a dead man!
(jumping up.) Vengeance Manfred and Puglia is free! - -
Twelfth appearance.
German troops come from all sides and shout:
Victoria! - Victoria!
Friedrich
(Hurrying towards Conradino and embracing him).
O day
Of salvation, my Conradino! What a victory!
The enemy is crushed except for a few,
And Carl of Anjou only with scarce need
 Entfloh'n.
Conradino (joyfully).
You're wrong. (He leads him to the corpse of Cousance.)
Here he is, a corpse. -
Friedrich.
Praise Jesus Christ!
(He throws himself again into the arms of Conradino.)
"Friend! Now you are
You King of Naples and Sicily.
(They are holding themselves tight
Mercenaries golden vessels, weapons, blankets, Augustals, flags
Etc. and put everything before Conradino.)
A guide.
Here is the spoils, sir!
Conradino.
I ford're nothing!
(pointing to Cousance.) Here's my share.
Makes two equal heaps.
To the one you give the ally,
As soon as they return to the camp;
To the others you are sharing among you,
And every one has equal share; because
Everyone has quarreled like a lion.
Pull out your armor, enjoy
And celebrate with Gelag 'the great victory.
I come home after myself, a merry one,
To you. For the time being, wine brings us the best,
In golden cups - also directs quickly
Two good seats.
(Everyone, some mercenaries bring benches and cover them
With carpets. Others carry the slain.)
Conradino (Friedrich).
Make it easy for you.
I am exhausted, friend, and almost see
After rest.- O the bouquet was hard, but nice!
iii 281

(He puts down the helmet, and Friedrich helps him get the armor
To dispose of.
And you?
Friedrich.
I hardly feel my armor
 And like to wear them.
(A squire brings cups and wine tins
Pour in and pass the cup to Conradino.)
Conradino (drinks).
O how that strengthens and awakens
Through all the wires runs ....
How is Prince Henry
He is astonished when he kills his cousin
Look at his feet! So long
The body here - but then we want
They are royally buried in Aquila,
Not remember, as Carl once was my uncle
Bones raw insulted - but religious
Following the words of our Savior. -
And now fulfilling a duty.
A heart is beating around me. , You know -
A messenger dips it in happiness.
(He goes to the background and talks to one
Squire, who is going fast.)
(Returning.) The Mother
I write the happy news in Naples.
A mercenary (-reporting.)
Prince Henry of Castile returns. (from.)
Conradino.
Welcome message. Give the pot, friend.
He drink the fresh juice to the well-being of Italy.
(You can hear noise behind the scene.)
iii 282

Friedrich
(Looking for the can, looks in the direction
To the right and back in horror).
Stop! O Conradin! , What am I to see? ..
(He hurries backwards.)
Conradino
(Scared up).
What is?
Friedrich.
The mercenary brought false news,
Probably deceived. Not Henry of Castile
Come home - the enemy storms our camp.
Conradino.
 O!
How could that be possible? Is he completely destroyed?
Friedrich
(Buckles the sword fast).
I do not know how to interpret it
Are without weapons - - -
Conradino (in great excitement).
My armor, hurt.
Friedrich.
It is too late. You are already entering -
Fast! - Fort from here ...
Conradino (decided).
I do not soften - I must
To my hosts. You must hear me,
See me .. Still, rescue is possible, hold
We stay so long just the Spaniards
Zurckkehr'n.
iii 283

Thirteen appearance.
Proven alen penetrate to the stage.
Leader.
Ha! There he is. Grab him, friends!
(They fall to Conradino.)
Friedrich
(Jumps forward, reveals Conradino, and strikes so violently with his sword that they turn back).
Back!
(to Conradino.) Flee Conradin! Do not think of me.-
Back! If life be dear to you, servants.
(The Proven alen penetrate again to him, so that
He must retreat. He constantly covers Conradino.
He seizes an ax and penetrates without armor.)
Friedrich (in despair).
For God's sake, flee!
Conradino
(With thundering voice).
Friedrich and Swabia!
(He puts the ax a Proven alen to the ground.)
Germans are hurrying and delivering their master.
One-third remains at Conradino, the others follow the Proven alen, shouting:
Friedrich and Swabia!
 Conradino.
Thanks for the liberation,
Your Tapf'ren. But that would be bad,
I use them to escape. To the enemy
With all power. God can not want it,
That I lose! (He wants to run away with the Germans.)
A knight (enters hastily).
Sir! O save you.
iii 284 They murdered the wine, oh!
The armor able men without mercy.
Nothing is lost when you remain free -
If they catch you.
Conradino
(With clenched fists).
No! I can not believe it,
That they cast us, we are also in trouble.
Is Carl of Anjou not dead here, her guide?
Knight
(Approaching the corpse of Cousance's).
You are wrong, O Lord! , , Carl lives. I know him
And saw him himself. This will be a knight,
Those of his king's dresses were in appearance.
(Conradino staggered)
Friedrich
(Takes his hand).
Muth Conradin - do not despair!
A second knight
(Breathing breathless).
Flee, Lord!
Do not miss a moment. The Wen'gen,
Those who cover you still begin to waver.
The overpowerment is too great.
(Conradino looks to the ground in silent despair.)
Friedrich (pleading).
Friend! - -
My dear friend!
Conradino (starting up).
Oh, have mercy, Frederick!
Smash my brain .. I can make the shame
Not survive.
 Friedrich
(Takes him resolutely by the arm and pulls him forcibly away).
Friend! Forgive the word:
You must follow me.
iii 285 (to the mercenaries.) On her men! covers
The King! - -
Conradin, think of Sicily! -
And now back to Rome. (All ab).
Fourteenth appearance.
Carl of Anjou comes with Erard Val ry
And numerous retinues of French knights and soldiers.
Carl.
Follow the banished! One hundred ounces
Of red gold To him who brings him alive.
(Several mercenaries.)
O Ritter Val ry! I can not
The words to thank you. I would have like
I wanted at first, your council
And it would be from the background
Broken, as my left wing also
In dreary anxiety the distance sought - ah!
What would I be now? A king without land,
A beggar, if not a dead man.
Good to me that I followed you. With admiration
I worship your rare understanding.
What you predicted, everything has been
Fulfills. The German mercenaries, drowned
And not forgiving their enemies
The guns and drank a lot. Surely
Their condition was such that half
From her riders she had crushed.
(To the soldiers.)
Enjoy your triumphs now, your victory.
Val ry.
Not yet, if I may command. Still is
Prince Henry of Castile not back.
Let us surprise him, as we do
The boy Conradin?
iii 286

Carl.
You are quite right.
 A knight (-reporting).
The enemies near, sir! (from.)
Val ry.
O lucky that she
Not sooner came!
(to the soldiers.) Lie down on the ground;
And down with the flags. Play the friends.
(Short break)
(peering). You come closer carefree. -
(New pause.)
Now. - Now is
It's time. - Blast into the horns! On! Anjou
And France!
(At the sound of the trumpets they all rise and hurry.)

Fifteenth appearance.
Another part of the Palentian plain.
Henry of Castile with Spanish mercenaries.
Heinrich.
At the heart of God! .. 's is
Not possible! Conradino's victory beaten
And we lured into a trap smart.
I'm out of my mind! ...
Forward Spaniards! save
The day and your glory will be eternal.
Do not leave me. Win or die with me!
The Spaniards (excited).
Hurray! Hurray!
(All from. Prolonged noise of battle behind the scenes. After a while fleeing Spaniards Tuscier and Lombards come to the
stage, pursued by Proven alen. Here and there a short resistance. Great crowd. The stage covered more and more with the
fallen. )
iii 287

Sixteenth appearance.
Carl of Anjou with entourage. Erard Val ry.
Val ry.
The battle is over. Now treat yourself
The man's peace and enjoyment.
Carl (Val ry).
You set
The crown fallen back into the dust
Me up; May I with their most beautiful pearls,
 Sorrento and Amalfi reward you?
Val ry (proud.)
Many thanks, Mr. King! What I did, I did
Out of love to your brother, my lord.
Keep your beads; even today
I'll go back to France.
Carl.
You grieve me.
Several knights appear.
Carl.
Is Conradin escaped?
A knight.
Yes. - Free of charge
Was the pursuit.
Carl
(Stamping with the foot).
O damn it! So long
He lives, the throne beneath me. - -
delights
You, your faithful, without me. Like lead
iii 288 Is great tiredness in my brand.
My knees tremble ... I will rest
(All ab.)
(Longer pause.)
A German knight
(After a while on the abandoned battlefield arduously).
O! How the burns burn! But more
The suffering of the soul still burns. - Oh, you day
Of jamming and anger! - Woe! Woe!
Good to me that I feel dying. because
I do not bear this suffering... What has
My noble, pure lord, O God!
That thou mightest inflict such a great evil upon him?
What has my dear Lord done,
That you crown the wrong - and the right,
The right - perplexed? As shown in Fig.
"O wretched! - Hurt! - Hurt! -
(He falls back and dies.)

----------
 Fourth Act.
iii 289

First appearance.
A tower in the castle of Astura.
Ursula, a steely old woman, spins with loose kunkel and free spindle. Galiane is not far from her, engrossed in a letter.
Ursula.
What brought you this parchment, my child?
You kiss his letters, sigh heavily
And cry. What is Lia, my eyeball?
Galiane (evasive).
I died a friend! He fell in battle, a hero.
Peppin Colonna - -
Ursula.
Do not rest yet
Italic citizen?
Galiane.
Oh! In a battle
He has the light with the darkness
Breathe the mind.
Ursula.
Who won, my child?
Galiane.
A bloody tyrant.
iii 290

Ursula.
"Who were the warriors?
Galiane.
The creature of the pope, - Carl of Anjou
And - Conradin of Hohenstaufen.
Ursula (surprised).
As?
Was not Manfred the last of this house?
Galiane (impatiently).
What are you asking? Do not you know as well as I do,
 That a son had the king Conrad?
Ursula
(Slowly thinking).
The King Conrad? - - King Conrad? - -
Have
Patience, liana. My memory has
Very reduced. - Ninety years
On my shoulders - Have patience, my child!
Was not this Conrad the son of the sixth
Henry?
Galiane.
His grandson.
Ursula.
Conradino, therefore,
A son of King Conrad, has been with Carl
From Anjou round Sicily's throne
And has lost?
Galiane.
Lost! (quiet) O,
You my beloved, what fate!
(louder.) Oh!
What an undeserved fate!
iii 291

Ursula
(Puts the spinning tool away, approaches Galianen, and touches her shoulder).
(solemnly.) Praise God
The Lord rather! Frohlocke that there was a
Justice there above
Time hovers and destroys into the content
Time the hand stretches.
Galiane
(Starts frightened).
Ursula! God -
Ursula
(With terrible seriousness).
is
Not Conradino flesh and blood of Henry's
The Sixth? And does not tell the Almighty:
"The fathers iniquities I will avenge
Up to the third and fourth limbs? "
He revenges still further, child. He retaliated
 To the very last limb! For like the water
To the sky rises and falls again to the earth -
Thus the blood of the blood goes to God and falls
As punishment again down.
Galiane
(Under the impression of her words, almost frightened).
Ursula!
What have they done to you?
Ursula.
When you were still a child and impetuous
I asked: "Ursula, quickly a song,
A tale, a vow, "I said of Tancred
Margariton 'often told you.
From his love for the Fatherland
Of his arm strength, his courage. -
He was my bridegroom and Henry left
iii 292 Murder him. -
(Galiana covers her face with her hands.)
Through the minstrel, the
Tyrant guarded as he sat in court,
I broke my path - before him
I am pressed. Finster was his face:
Through his eyes I looked into hell.
I clutched his feet wild
And crying in his heart, "Lord
And Emperor! Leave Margaritone's blood
Do not fall into the bowl, the empty of the gold
Power of your virtues.
For this blood, my gracious Emperor, might
The force, as if it were feathery. "
He had no mercy for me Poor:
His mouth remained silent. He left margariton
First dazzle, then burn. With him fell
Sicilian's best citizens. As shown in Fig.
Back then
I speak against him and his sex,
My mind could not think: they were twitching,
Like flashing lightning from the clouds night,
Out of my dark bosom. - - Believe me,
A single curse, like mine, reached out,
To break it, and it fell then
Countless such curses on his head.
 They do not rest any more than the Hohenstaufen
Deleted from the great book of existence.
Galiane.
Horrible! - stop! - You do not know what
You say - - -
Ursula (scared).
What is the matter with you child? You are trembling.
You're jerking ... I want to get you strength.
(from.)
iii 293

Galiane
(Gets up and walks to the door swaying).
fort
Into the open! - I suffocate! (from.)
Second performance.
In the background the ramp of Astura, a part of the castle and sunny blue sea. On the parapet of the ramp are fishermen and
fishermen who are knitting nets. Carluccio takes on a mandolin chords. Pasquale stands beside him. Captain Carl comes from the
left side.
Pasquale.
(Goes towards him).
Cartridge, when does it start?
Carl.
Just around midday.
Pasquale.
You have a very favorable wind - it blows from the land.
Where do you go?
Carl.
We will dare this time
And throw the nets at Berberei.
Sicily's coast is impoverished. It can
We're going to get angry
The ship is big. I chose double
Manning and the best weapons. Can
Even a stroke can tolerate.
Pasquale.
Good luck
And rosenrothe Aeste - faustdick.
Carl (smiling).
's is
To make sure we do not become knights.
 (He comes closer to the group.)
Carluccio now? Why just strumming? Sing '
iii 294 One thing. You live a songbird
In the throat.
Pasquale
(Clapping his hands).
Always fun! Never sad!
Carluccio
(Takes some powerful chords and sings):
Blessed is the bow
The moon to the waves,
Would like the sea up
Brighten up to the bottom.
The winds barely whisper,
They revel;
They whisper softly:
"O comes to the sea."
God bless you eternally,
Astura!
I have been years
To make love in the country,
But in vain -
She hated the gang.
Then at last I succeeded,
The Virgin so dares
To lure the waves -
Then she became a bride.
God bless you forever
Astura.
O how
Was there hustle and bustle! -
Kissing, she conjured,
Always stay with me.
It was so blessed
The moon to the sea;
It was so blessed
The winds the sea.
God bless you forever
Astura!
(All applauding.)
iii 295

Carl.
Bravo! This flew at the same time in the throat and fingers.
 Give me the mandolin. - On!
Your girl! Dances the Tarantella.
(Two girls lay the nets away, and set off with two fishermen, and at this moment Galina came out of the castle, and passed by
them, all rising and greetinging respectfully There on a stone bench, under a crucifix, while Carl sings and a fisherwoman
beats the tambourine, the Tarantella is executed.)
Carl.
Nenella! Nenella!
You sweet darling.
Awake! awake!
The morning is dawning.
The winds are already blowing
The shimmering sails
And funny hopping
The armed bark.
Nenella! Nenella!
Nenella! Be the first.
Nenella! Nenella!
What should I bring you,
To please the heart,
From Africa's coast?
Thun's strings of pearls?
Thun's golden clasps?
Thun's colorful towels
Of shining silk?
Nenella! Nenella!
Nenella! Be the first.
Galiane
(Completely sunk in her pain).
Beaten! - ah! Hunted like a game! - -
(Straightening.) I must go to Rome! I must see him!
iii 296

Carl.
Nenella! Nenella!
She does not want to hear me.
She's still alive.
So I turn to You,
O holy Madonna,
And implore with fervor,
Giving you candles,
As thick as two arms:
Keep me faithful
Nenella, my gem.
(New applause.)
 A fisherman
(Pointing to the country).
looks
There! A troop of knights bursts here-
A second.
What do they want?
First fisherman.
They hurry like the wind -
Oh, how the helmets flash! -
Second fisherman.
Look, now
They there - they stop and descend.
Come, let us hear what they want.
(All hurry to the foreground,
That they turn their backs to Galians, their heads in their hands
Has not the slightest attention to their environment.)
Third performance.
Conradino, Friedrich, Donoratico, and three other knights appear heated.
Donoratico (hastily).
friends
Can you give us a galiote?
We pay well.
iii 297

Carl.
It is located in the bay
Only two. One is the Lord of the Castle,
The others are mine - and both are not for sale.
Donoratico.
Why not Eu're?
Carl.
Because I go in two hours
The anchors to the coral catch light.
Donoratico.
Well, if you can not give the boat,
So take us up and sit down on the shore
Of Sicily.
Carl.
That would be to make -
Donoratico.
Here
 Is gold, and I give you three more
The ride.
Conradino (stepping forward).
Says, friend, where is Astura? Is it
Much still further south?
Carl (surprised).
Lord, here is
Astura.
Conradino (aufjubelnd).
Here Astura !? (Friedrich.) Heaven! - here
The blessed Virgin, whom I minn.
(He hurries forward and suddenly stands before Galiane,
Who jumped at the sound of his voice. It falls in
His spreading arms.)
Conradino.
Liane! O Liana! (The fishermen step back.)
iii 298

Galiane (trembling violently).

Oh! Beloved!
What a painful recollection.
Conradino.
(Pressing her hands to his chest).
Not painful - wondrous -
Entirely immersed in delight! (He nurses her repeatedly.)
Galiane.
Oh! the battle!
Conradino.
My sun still shines in the old splendor.
A black cloud passed by
And took my appearance for minutes.
My faithful island kingdom awaits me.
I consider it a good, good sign,
That I, hurrying to the sea,
Astura and the heart of the King.
Galiane.
And how do you reach Sicily now?
Conradino.
Everything
Is already ordered - there the shipspatron
Drive in two hours and take us with us.
 Galiane
(With timid haste).
How reluctantly do I part with this breast.
But you must go-at once.
Conradino.
Why so hurried?
What do you fear?
Galiane.
My father is here.
He went hunting early in the morning
And at any moment he can be back.
iii 299

Conradino.
And is not your father a Ghibelline?
Galiane
(Turns away painfully).
Oh! Ford're no accountability -
(Carl she waves caused.) cartridge.
Carl (coming hurry).
Very gracious mistress?
Galiane.
Pull the anchors in
And immediately get into the sea. The gentlemen are
The house of Frangipane was worth friends.
D'rum worries that they are happy with you.
Carl.
I hasten to obey! (from.)
Galiane.
Conradino!
It opposes the child, the infirmities
To reveal the Father. Only this one
Let me tell you, he is without will
For years in the shackles of my mother,
The one Guelfin is with all my heart,
As you know; This was the reason,
That we had to keep secret in Rome.
I must fear the worst, see you
The father. For a long time, God kept him far.
Carl (returning).
The galiote is ready.
 Galiane
(Embracing Conradino).
Speed
Farewell.
Conradino.
Farewell.
iii 300

Friedrich
(Kissing her hand).
Keep us your grace,
The illustrious maiden.
(Conradino and his entourage move away.)
Conradino.
(Turns back again).
Farewell!
Galiane
(With a painful voice).
Ade!
(To the fishermen.)
What you see, you must forget, friends.
My goodness requires your deepest silence.
(She kneels before the cross and prays.)
Fourth appearance.
The previous.
Johannes Frangipane with hunting suit.
John.
Pasquale, Hey!
(Galina is frightened and rises trembling.)
Pasquale (induced haste).
Prompted Lord?
John.
Who's Driving
There with cartridge Carl? I do not deceive myself-
They're knights.
Pasquale (reluctantly).
Foreign gentlemen came, - wen'ge
Minutes - blown up here and asked
After a bark. Carl promised the stranger,
To expose them to Sicily.
iii 301
 John.
How did she look?
Pasquale.
Very proud and noble.
John.
at
St. Paul's! That sounds suspicious - should -
Galiane
(Smiling at him).
Father,
I have spoken to the Lord. Let
They pull. Troubadoure are poor
Conradin's friends. As a singer,
When a little cloud floats in the sky,
To see the night the same - they stopped in Rome
For lost. They hoped to find a ship here
For Pisa to reach from there
To win his home. As
They heard that there was no free one
They would rather go to Sicily than that
They stayed here in the country. Let them pull.
John
You do not convince me - you have you
Perhaps deceived and Conradino himself -
Galiane.
My father, I must remind you,
That I am the Duke on the Capitol
Welcomed? - Who would forget this face!
John
(Looks suspiciously at her side).
May be Conradin's followers
In any case, in short, I must see them.
If I find them without arguments, I have only
iii 302 To short time the eil'ge journey delayed. -
Pasquale, fast! Drive with the hunts quickly
To the Galiote and ford're Carl
In my name, to return.
If the knights d'ran want to prevent him,
Just drop them to the ground.
And hurried to the helm. (Pasquale and the hunters.)
(Galina goes slowly to the castle.)
 John.
Where are you going?
Galiane
(Shrugs his shoulders without turning around).
What am I to do here? (From.)
John (shaking his head).
Very strange!
A nobleman
(From the ramp).
The servants row well.
They have almost reached the ship.
(John comes to him and looks attentively into the distance.)
The nobleman.
Carl pulls
The sails!
John.
This is like the good fellow.
The nobleman
(after a while).
Now they lie with each other - and - they return
Together.
John.
Go down to the beach
And greet the strangers politely. Then,
After you have disarmed her, go to the castle
To me. I'll wait for her there. (All ab.)
iii 303

Fifth appearance.
A room in the Asturian Castle.
Galiane enters. She goes to the window, from which, however, she soon returns, violently. She sits on the front, so that she has the
stage behind her during the following scene. Immediately afterwards, Frangipane comes, throws a gloomy glance at Galian, and
sits at a table to the right, his eye fixed on the middle door. After a while Conradino and Friedrich enter with Donoratico and the
three other knights, all without arms.
John
(Rises and approaches them).
Be in Astura, dear lords,
Highly welcome to me.
(He grasps them sharply as he speaks.)
Forgive me for the journey,
The hurried, disagreeable to you.
In this time excited run
 I am for all that in my Leh'n
Done, responsible to the holy chair.
Friedrich.
You carry the Leh'n from the Emperor, not from the Pope.
John.
I wear Leh'n from the Emperor and the Pope,
My beautiful knight. But that does not work.
May I ask for your name?
(When he receives no answer, John joins Conradino.)
(ironically.) G'rad '
Like Eu're, Manfred's curls fell
The shoulders-I'm afraid I look like a king
Conrad. Are you -
iii 304

Conradino.
Adjustment would be useless.
I am the Hohenstaufe Conradin. (Galians quiver.)
John (quickly).
So you are, Duke, my captive.
Friedrich (tempered).
Sir!
How could you be?
(He threatens before John, Conradino pulls him back.)
Johannes (cold).
No threat!
My men are standing before the hall.
A call and chains bind your arms. -
(To Conradino.)
A Ghibelline since the earliest youth,
I lay in eternal strife with the popes.
As long as the sun of Manfred still seemed to us,
I left the bulls of Rome. But after
The fall of this strong prince
Overpowering the power of the Guelphs, sir.
I felt my days were counted.
Then my wife threw herself before the Pope
And pleading for protection and grace.
The mild Clemens gave it to me and more:
He gave me great lands and cities
In the best position and full prosperity free
To Leh'n. So I was peace, which I soon
 To appreciate. And now I should,
Gray and tired, Schwaben's flag again
Take? - Should still be - -
Donoratico.
I'm falling
In the Word. Forgive. I am not your judge,
Otherwise, I would at your explanation
iii 305 Lingering that the flag left you,
To her the oath of loyalty to the grave
Geschwor'n, - (. Contemptuously) because it's you feared for your life.
I say only this: Do you take the flag
The Hohenstaufen, if your escape
Favors? O, says himself, - can this encounter
Do not remain a mystery? And the case
Let the Pope know, stand by you
Not one hundred ways open to deceive him?
John.
There is good response on my tongue,
Lord Knight, but I give a better one.
Age does not always, but often
The wisdom, and thus I have known,
That never and never a pope in Welschland
Hohenstauf's banner can be tolerated.
The sixth time of Henry's time is over!
What would be the result?
You free? - A new civil war, of long,
Of unpredictable duration. The
Be remote! In my hands lies the fire,
The house of my fatherland
To the bottom can cremate. I can
It can hurl into the halls and I can
Do not mess in the pan.
If I have a choice, I may
Do not choose.
Donoratico
(By itself, with clenched hand).
Rogue!
Conradino (stepping forward).
Johannes Frangipane!
You act as a wise man. The coincidence
iii 306 Shoot a wild game in your marks.
 You keep it so long until you think:
More is not worth it. -
Well! I offer for these
And me a ransom so rich and heavy,
As it has never been offered.
I give you the principality of Taranto,
The inheritance of Manfred, but within wide limits.
And if a wish should still be in you,
I can fulfill him, he is already
Granted.
John
(After some consideration).
You are mistaken, sir. My sense
Do not stand for good-I spoke out of conviction.
Conradino (upset).
So you're really planning on holding me?
John.
Yes Mr!
Donoratico.
Pride urges my Lord into the heart
Back, what hovers on the lips of all.
I'll talk it out. -
Johannes Frangipane!
Remember, with what grace and grace
The Emperor Friedrich your house.
All your good beyond Garigliano
Is a gift from his kind hand.
Two times the emperor got your goods
With high sums to make them free
Return. Your palace
In Rome, smashed by the anger of the people,
iii 307 Let him rebuild you from his gold
And finally he gave you the knighthood.
And this Emperor's grandson,
Betray? He is not Apulia
Right king? O, the right must prevail,
Even about an opponent like the church!
Only look around the Hohenstaufen
As a man for him, he is not
To fall. You praise a good citizen
To be - can be that of the tyrant
Defended and mocked?
 John.
The emperor -
I do not deny it-was a gracious master to me.
He, however, has me only for faithful service
Rewarded. I've suffered a lot for him
And truly! My debts are already long
Repaid. I stand free to the grandson.
Galiane
(Rises and goes slowly towards the prisoners).
Leave me, my noble lord, with my father
Only two moments.
(She opens by moving through a hand movement to enter
A side door.)
John (bass).
Why?
What do you want, child?
Galiane.
I beg you, my father.
You know the room has only this door '
And his windows are bestowed with iron.
What is there to fear?
(Conradino and his companions through the door.)
iii 308

Sixth appearance.
Johannes and Galiane.
(He looks down at him with a sad expression, calmly approaches him, puts her hand on his arm and looks him in the eye.)
Galiane.
masterfully
Did you wear the rascal skin?
The covetousness enveloped in the virtuous light:
I look into your heart and shudder falls
To me. Let another sacrifice be to you
The Hohenstaufe twitching in his hands -
I would know how to submit to your actions.
But your daughter is lost, though
You betray Conradin.
John (strange).
What is this to me?
Galiane.
I love him!
John (upset).
 You love him? .. - Him? ..
(mockingly). This is
Invented!
Galiane (passion).
No! - And sooner would I die
As from him! - (. Pleading) Father! Shield your child!
John.
O shame! A Buhl'rin?
Galiane (starting up).
Buhl'rin? As shown in Fig.
(quiet, with a view to the top.) God!
You see the pure flame of our love.
iii 309

John (rough).
Enough, my child! That can not catch me!
I have a reason now more, fixed him
To keep.
Galiane
(Almost threatening).
And you know me so well!
John.
I am not afraid of wives!
(He goes up and down excitedly several times.)
Galiane
(Representing him the way).
Have
You also consider what you want to start?
You want him, the glorious,
Submit to the butcher. - Woe to you! -
His blood does not fall upon his murderer
You, the traitor, do not come undivided. -
One will avoid you like a rotting carcase
And with you will not shame the shame.
You will still be on your farthest grandson
Point with fingers, - ah! And left and right
To go out of his way, that he draws lonely.
Then one will say to him who did not know him:
It was a - Frangipane -
(with thrnenerstickter voice.) and the stranger
Nodding his head, he said, "Ah! - of the -
John - well - a - grandson - -
 (She throws herself down at his feet, clutching his
Knees, loudly sobbing :)
Father! - Father! - -
John
(Pulls them up, cold).
You're so enthusiastic, Liane - - King Carl assassinated
The Duke did not. I shall, however,
iii 310 If I do not act wiser, if I do
Hand over to the Pope.
Galiane (flatly).
Want
You do not mind my voice, you want
Kill the Hohenstaufen and the daughter?
(You hear a horn signal from afar.)
I repeat you, you are raving, Liana.
Enough of the worthy speech! (He wants to pass her.)
Galiane (icy).
Good, my father -
(She comes close to him with uncanny gravity.)
So I pull you from the abyss by force -
(She pulls his sword out of the vagina with a quick movement
And jumps back-at the same time, the answer from the Sller
To the signal.)
First you-then I-so I save myself from shame.
(John returns in speechless horror
Seizes the sword with both hands and rushes towards him.)
John
(With arms held, loudly crying).
Liane! -
(She wavered, trembled violently, and let her arms sink.)
Seventh stage.
The previous.
A servant (entering).
Struggling gentleman - from all sides
Armed of the castle; Also you can see ships,
In rapid run g'rad directed at us.
(Galiana lets the sword fall, John gives the servant a sign to take his leave.) John walks down, stunned, against the wall.)
iii 311

Galiane
(Throws himself before him again).
Hide him! - Father! O hide him! - -
 (John stared at her as madly, and at last he pushed her away and hurried to the door.)
Eighth appearance.
The previous.
A Captain Carl's of Anjou comes in.
Captain.
In the name of
The King Carl -
John (uncertain).
You are coming. I want
Just a messenger to Naples
Send to your master. Conradin
Von Hohenstaufen was caught by me.
Captain.
To pay your reward for this great deed
I envy you and the Pope's blessing.
(He hands him his hand.-Galiane is lying dead on the ground.)

----------
 Fifth act.
iii 312

The free square in front of Castello Capuano in Naples

First appearance.
Galiane, in mourning clothes, comes slowly from her side with her maid Anna.
Galiane.
We are on target.
(She lets herself be tired of a stone bench.)
Anna.
Do you feel weak?
Galiane.
No, Anna.
Once more I will gather my thoughts.
(Pause, during which she gazes intently at the castle.)
This is the castle, where the beloved
In gangs languishes! -
Oh! It is the house,
Where all Hohenstaufen lived joyfully,
Where under Friederich and Manfred sweeter
Singing where art flourished. -
And now! - And now! - -
(She gets up with a sigh.) I'm ready. - It is
The last, last resort and the hope
Glimmer only with this sparkle. If it fails -
O God! Then - - -
iii 313

Anna.
Can the Duke not escape?
Galiane.
The predator holds the prey firmly. - - O God!
God! Listen to my prayer. Take me as a victim -
I will gladly renounce him, I will serve you
Until my eyes break - give him freedom! -
(to Anna.) Come, let's go.
 Second performance.
Philip of Salerno, Guido of Suzara, and other judges in full office, come out of the castle. Galiane stops in her way and hears the
following words.
Philipp (Guido).
Do you think that Carl
Executing, though we are without guilt
Found the noble youth?
Guido.
No! How should
He dare? Unthinking would be such a murder!
(The Judges quit, Galiana enters the castle quickly.)
Third performance.
A room in the Castello Capuano.
Carl of Anjou, in full armor, enters with Robert of Bari and entourage. The entourage remains in the background while Carl goes
forward with Robert.
Carl.
Who could expect that! And how fine,
I believe the tricky thing is threaded.
How could I think that they would dare,
To speak for Conradin; While, nevertheless;
A death sentence, of so many judges
iii 314 Composed, everyone's mouth shut
Slander!
Robert.
Lord, what is to be done?
Carl.
What
Close? Egg! You might think I'm tying up
Me to the verdict? In my opinion
Is he a advice only. I judge myself.
(He goes to a table and signs a leaf.)
Here! At the end of this parchment
Is Anjou's name. Fill it sent
With your proclamation, and with the judgment
To death by executioner's hands and by the ax.
And notice, Robert: with the Hohenstaufen
His friend of the bosom, the rascal of Baden, also died.
A squire (-reporting).
Your Lord! It asks a virgin,
Of the name Frangipane, to hearing.
 Carl (surprised).
How do you say, Squire? Frangipane?
Knappe.
Yes Mr.
Carl (contemptuously).
She will be the daughter of John
And to remind me of Judaslohn.
Lead them in. (Squelch off.)
Fourth appearance.
The previous.
Galiane enters and stops at the door.
Carl (Robert).
Did you understand, Robert? And still today
Enforce the judgment. (Galians quiver.)
iii 315

Robert (bowing low).

I like to obey,
My gracious lord and king. (from.)
(Galiane gives him a disgust.)
Carl
(After looking at Galiane for a while).
Get closer! -
You are the daughter of John the Lord
Astura's?
Galiane.
Yes, he is my father.
Carl.
sends
He you -
Galiane
(Interrupting him quickly, painfully.)
O Lord! - -
There is a gap
Unbreakable between him and me! -
I dare take you out of my drive.
Oh! Sir! I am only to you by name
Known - by a crime of my father -
Carl.
Your father is a brave, noble knight.
 I knew him before he and me all over Italy
The great service proved. - Lead you a wish
To me, just tell him in the name
Of the Father and the deed you are - I am
So surprised - a crime calls,
And be certain that I give fulfillment,
If I can give it.
Galiane (pointing upwards).
In the name of God
Can I only speak to you.- - - -
iii 316 Sir! The time
Is hardly over, there stood so unmatched
In utter splendor the house of the Hohenstaufen,
That millions were looking around, yes
Each one of heaven's blissful delights
Preceded a gracious smile of one
The mighty sons. - It's been different!
Leaving, - lonely, lies the last shoot
In Eu'rer strong hand. - The hand has already
Decided - on the dark forehead of the man,
Who left you with a parchment,
I read it: You have Conradin
To death condemned. As shown in Fig.
Clemens is silent
Italy's prince - the people are silent -
Only one mouth speaks - the mouth of love, Lord -
(She throws herself at his feet.)
Mercy! Grace for the Hohenstaufen!
Carl
(Between amazement and embarrassment.)
Stands up! - You want the impossible - stand up!
You are, however, the only ones who dare,
For him to ask. This Freimuth struggles
Respect me. So I will explain to you,
Why Impossible. - -
The earth
Is not the kingdom of heaven, my child. We live
In a world, a shipwreck me
Comparisons on the sea of Noth
Are the shipwrecked. Only Wen'ge took
There was not a lot of vehicles on - not many could
To a mast, swim on a plank,
 What they cling to with all their might -
Most of them are on the sea.
And if they do not get a plank,
iii 317 Are they lost? If I now turn this picture on,
So the waves first threw me
And here. Then I succeeded in a mast
Get. A violent blow and Manfred
Sank into the flood. The place was mine. There comes
The Duke Conradin. His life is
My death - his death my life. -Quick starts
The fight. I win - I hold him fast. I'll leave
The hard struggle begins anew.
Who knows if I will then win. Beautiful Virgin,
One must not be free.
Galiane (quickly).
Sir! Be unconcerned.
In other paths I direct the beloved.
Carl.
You are very young! You think love is
Almighty and you are wrong. The man's heart
Does not belong to a demon. Many beat
Constantly reigning for full rule;
The victor never sits for long.
Galiane.
Sir! it runs
The Moravian, the judges were not to blame
Found in him - do not murder innocence!
Carl (evasive).
I only follow the instinct of self-preservation,
When I see the Duke and the others
Captured killed. Shall I catch him?
Keep to the end of his days?
I could not sleep peacefully,
If he had the choice, he would choose the dungeon.
iii 318

Galiane (threatening).
Looks beyond this temporality -
There is a judge of us who is yours
In the meantime the hour will come
Is Conradin? And no man shall take
The fault of you.
 Carl (receding, cold).
You're released.
Galiane (upset).
Sir!
Lord, do not push me away from you.
Mercy!
Carl (waving his entourage).
Take them off.
Galiane.
(She struggles with death, then suddenly becomes calm
And goes to Carl with firm steps.)
O God! - O God!
Sir! So grant me this request
Let me see him again.
Carl
(After a moment of reflection).
It is granted.
(Softly, to a knight.)
Accompany this lady to the dungeon,
And when she leaves him, you see exactly,
Whether no fraud should hit us.
(The knight with Galiane.)
Fifth appearance.
A great prison.
Conradino and Friedrich play chess.
Friedrich (draws).
Chess! (After Conradin pulled, he withdrew.)
Chess! And - matte!
iii 319

Conradino.
Frosted! (they stand on.)
Friedrich.
(Puts his arm around Conradino's neck.)
But only in the game!
Otherwise fresh and lively?
Conradino (smiling).
Yes, my dear friend.
What up to now has a stronger will than
He decided to me about me
Knowledge only purified, not courage
 Broken. My free spirit gazes joyfully
According to other aims.
Friedrich.
After the fatherland?
Conradino
Yes, Friedrich. My dear ones in the home
I did not want to believe that Italy
The misfortune of my house was. A man,
Like me, will never be wise by mere doctrines.
I must know what to avoid.
Fort all the Roman trains - go on forever!
Friedrich.
We were already standing on the Alps,
Far behind us this treacherous country. Alone
I'm afraid - -
Conradino.
What is Carl to do to me? Until now
I have championed a right which is as right
Out of every question. What can he do more
Desire that I bind myself solemnly
And this right for me and my heirs
Renounce? Give him no greater advantage,
iii 320 As if he were destroying me? Andre
Take my right and assert it!
I have decided to take this step
And ask Carl for an interview
Still today. Even the holy Father should
Know it.
Sixth appearance.
The door is opened. The companion of Galianens appears in the same.
Knight
(To Galiane by stepping aside).
Come in.
(He lets her pass by and then leaves.)
Conradino.
Who comes?
(He recognizes Galiane and hurries with a cry of joy
To them. They can not get out of place.)
Conradino.
Liane !?
 Oh, what an unhappy happiness!
(They hold themselves speechless for a long time.)
Conradino.
How did
I longed for you! How would you like
I told you: go away with the Grame
Father's action - bless him
Therefore; For you see, his action has
The shed took me from the eye, took me
Drawn from a precipice steep edge.
Heaven has so wanted it. He has
Me for the narrow fatherland
And sent me, lest I should avail,
iii 321 Only in the Leidenschule, which improves us
And clarifies and steels.
Galiane
(With trembling voice).
My Conradin!
Conradino.
You cry,
Liane? Are you so pale?
Galiane.
You're alive?
Conradino.
(After some thought).
With four heavy chains!
They are: the fatherland, the friend, the bride,
And a mother far from here, who for
Pray for me.
Galiane
(Struggling for version).
(to himself.) God - O God! Give me strength! -
(to Conradino.) I had a strange dream
That night, I will tell you.
(She reaches out to Frederick's hand, then turns to her
Conradino, who draws her down on his knees. you
Holds, as long as she speaks, Conradino's rights
Both hands.)
On a wide wide expanse,
Like without soul or deep in sleep,
Of every kind in the realm of creation
 Creature. From the smallest worm to the human being
I saw the works of God. Close to the tiger
Was the gazelle, close to the wolf the lamb,
Close at the finch the fly, at the eagle
The dove, at the gently swinging gull
The barbe - people were next to people. -
And I was amazed at the great peace. -
Suddenly I heard a loud cry: "Wake up."
And the creatures woke up. - You saw
iii 322 Just for a moment and then - -
Then they grabbed themselves and tore themselves. -
And in the middle stood death and mowed
With his scythe relentless All,
The fast escape, or the victory
All wanted.
And the broad plan became ever more bloody
And the louder and louder '
And lament, for from the dead
Always grow new beings.
I closed my eyes, shuddering at the grave
Of creation. - -
At last it was night. There went
In the sky wonderfully a light, like a
Confluence of a thousand suns.
And from the luster spoke a mild mouth:
Well, to the one who likes the cloudy plaice below
Leaves and paradise.
Here is no becoming, here is no vergehnn,
Here is no struggle and no separation - here
Peace is everlasting - peace - eternal love. - -
Conradino (thoughtfully).
You dreamed hard.
Galiane (with meaning).
But true! - -
My Conradin! - -
(She's obviously fighting a hard fight.) He's looking
She was astonished and worried. She falls in tears
Breaking out around the neck.)
Let every hope of life vanish!
The blood-man has condemned you to death.
Conradino
(Starts frightened).
 Liane!
Friedrich (dismayed).
My dear mistress! 'S is not possible!
iii 323

Galiane
(With effort.)
I got it from his own mouth. I thought,
I should be able to soften him-ah!
At his feet I lay: He remained hard
Like stone. The judges found no fault
On you; But he tore the courageous judgment
And wrote an eig'nes.
(she grabs Friedrich's hand.) Herzog Friedrich,
It meets you and the faithful all.
(Frederick squeezes Conradino's hand in mute pain.)
(Short break.)
Galiane (solemnly).
When the tyrant pushed me off and I
Desperate, the waves settled
Of the stormy heart suddenly. -
Trauter! - Dear!
I can not describe how I was -
Like me is still. - It's all mine
That you like, not merely courageous
Your young noble life. The death
Do not be angry, no! - be salvation.
You dear, splendid man of my soul-
(She draws a dagger without notice and pushes him into the heart.)
I'm heading for you. (She collapses.)
Conradino
(Catches her desperately in his arms).
Liane! - - - O!
My noble love!
(He carries her to a seat and kneels before her.)
Galiane
(With breaking voice).
The voice said,
He lives - in the splendor -
There we see - us again -
Where ever peace is - eternal love! - (She dies)
iii 324
 Conradino (the highest pain).
Broke my proud rose! -
(He puts his ear to her chest, muffled.) Todt! - -
How would I have worked on your side!
For your eyes looked unblinded
In the light of the sun, your soul's wings
Never ceased, glowing Romans! -
Woe to this misery! - Everything collapses:
Happiness, power, crown, kingdom, and glad hope! -
Broke my proud rose - dead!
Friedrich
(Who was speechless with horror at the whole incident,
Kneels down beside Conradino and prays with tear-thrown
Voice:)
Our Father in Heaven.
Your name will be sanctified.
Your kingdom come.
Thy will be done on earth as it is in heaven.
Our daily bread gives us always.
And forgive us our debts,
As we forgive our guilty ones,
And lead us not into temptation,
But save us from the evil.
For thine is the kingdom and the power and the
Glory in eternity, Amen.
(He stays kneeling, a longer pause - a bell sounds,
Whose ringing stops until the end of the act.)
Sixth appearance.
The previous.
Robert of Bari, the knight who led Galicia into the prison, and mercenaries appeared.
Robert
(Approaching in astonishment).
What is happening? - A murder?
(Friedrich comes to meet him.)
iii 325

Knight.
She gave herself
Death?
Friedrich
(To Robert, defensively).
Do not disturb these two. We know,
 What you bring us. Drop all forms.
Robert (hard).
Impossible. I must be satisfied with the law.
(Friedrich shrugs his shoulders contemptuously and bends over Conradin.)
Robert
(Opens a parchment scroll and reads):
"We, Charles the First, King of Naples
"And of Sicily, who, after consultation
"Uns'rer With the learned councilors crown,
"You, Conradin of Swabia, for
"Of high treason to our person
Transferred "And uns'rem country with grief
"Deeming need to condemn you -
"There uns'res Empire welfare grace not
Allows to death by Hatchet's. - The same punishment
"Let us recognize you too, Friedrich von Baden,
"When the abuser's Conradino to. -
"The judgment shall be enforced immediately."
(He folds the paper together.)
Conrad
From Hohenstaufen, get ready.
(Conradin remains motionless
All that goes round him, the corpse of Galianen
Pressed to his chest.)
Conradino.
(Touches his shoulder).
My friend - - my dear friend!
iii 326

Conradino.
(Coming out of his stiffness, lets loose the corpse and
Jumps upwards).
(in blazing rapture.) Your call ye me? -
You first hero of the Hohenstaufen stretch
The arms from the open sky after me,
The last? And Conrad, Rothbart, Heinrich,
Philipp and Friedrich and the father
Come down to me and smile to me!
And above all, the beloved of the beloved
Transfigured, light spirit - I come!
(He comes to himself and looks at his surroundings.
Then he kneels down again and kisses her
multiple times. He rises and embraces Friedrich.)
 Conradino.
Friend!
My Friedrich! - Come to death, as in life
We walked!
(They put their arms over their shoulders.)
Friedrich (going).
Thanks to you, you cowardly Anjou,
That you did not separate us.
(They are going to the door, surrounded by mercenaries.)
(Robert is carried away by Galiane.)
Transformation.
The whole of the back wall falls, and one looks at Mercato Neapel. In the background lies the Gulf with the coast of
Sorrento; in the foreground stands the black-tufted blood-scaffolding, upon which the Scharfrichter stands. Conradino and
Friedrich walked up the stairs with firm steps; They are followed by Robert von Bari. Hereupon the people, underneath, the
deeply-bred Truchess, Henry of Waldburg, surrounds the Schaffot.
Robert.
Assembled Napolitans! This
The young man has tried to us
The King, whom the Holy Father,
iii 327. Enlightened by God, placed above us,
From the throne to overthrow us, their citizens,
In the manner of all his proud ancestors
To torment. But God has over us
Watched. Now meets the great offender
And his bad friend just punishment.
(Loud muttering of the bystanders.)
Conradino.
My dear people! I wanted to free you
Your heart will feel who is guilty.
(Great movement in the people.) Conradino recognizes the Truchsess
And loses for a moment the version.)
O my mother! As shown in Fig.
(He covers his face with his hands.)
(composed.) Steward! This glove
Bring to my cousin, Pier of Arragon.
(He throws him the glove.)
He is the next inheritance of my right
On this beautiful country. - The mother is looking
To comfort. Tell her that she is in love with me
The heavy heartache,
That I added to her. I like to die.
 (He embraces Friedrich for the last time, kneels before the block
And pray, by laying his head upon it.
In your faithful hands, my Redeemer,
I command my spirit.
(The curtain falls, the curtain falls
Friedrich loudly cry out and the people wildly rage. -)

----------
iv 1

Starting from the 25th of Dec. 1857

Ended January 25, 1858
T ARIK

Drama in 5 acts
from:

G. Duld

--------------------

My dearly beloved friend

Emma

In love
from
author
 people
iv 2
W ELID I Caliph of Damascus
S ULEIMAN his brother, later Caliph
M US commander of all Muslim troops
A DPSS
H ASCHIM his sons
T ARIK subfield Mr.
H ASSAN his friend
M ANSUR his servant
G RO VEZIR
A representative Suleiman CHMET
D ERWISCH
R ODERICH Knig of the Visigoths
W AMBA his servant
A NFHRER THE J UDEN
A NFHRER OF B ERBER
G RAF J ULIAN Commandant of the fortress Ceuta
1. M OERDER
Second M OERDER
R AKIDSCHAH Tarik's wife
S ELMA her servant
G OSWINTHA Roderick's wife
J UGUNDIS her servant
A herald. The main people of Tarik. The main people of Roderich.
Servants and messengers. Entourage of the Caliph.

Scene alternating in Damascus, Kairawan and Toledo.

 1. Act
iv 3

1st Scene
A throne room in Damascus.
Musa. Assad.
M USA My son, what have you, what troubles you?
For a long time already, I've seen your eye gloomy
And think now and then, what the reason
Of this sadness is well. Red 'fresh
Out. Let your father know everything.
Then I'll see if I can help you.
Only ever!
A DPSS glad I will give you the reason
Of my misery, my misfortune,
If you promise to destroy him,
If you want to support me in everything,
What I thought of revenge.
M USA I wear to help you no hesitation
If only the reason is a trift'ger. Then wants
I have already directed the good, both
With force as well with cunning.
A DPSS I build 'on you
And so will tell you everything briefly,
As it did from the beginning.
You know Rakidshah, Hakem's beautiful child
You know them (for who is not) and know,
How she is the purest virtue with the greatest
And the most wonderful beauty ever combined.
Early on, she chose my heart
And the thought of living with her once
Was my youth's most beautiful dream. He is
Well, and the one who destroyed him
They brought to the house today for the wedding.
My pain is nameless.
M USA yet I do not know
Who is that freak. But be assured,
That would be my best friend, he your pain
 To fall victim. Who kills Assad
Should already feel the old Musa. Who is it?
My son?
A DPSS A man who stands tall in the state
And the favor of the great Sultan always
Pleased.
M US And bout the Sultan himself, then shall
iv 4 He does not stand so high that my rage
Do not reach him.
A DPSS Well then, avenge yourself
To Tarik!
M USA Tarik! Oh! You dream that has
Impossible Tarik to you. The beard
The prophet, he did not! No! No!
A DPSS conversation I the truth not so thinks'
I myself hardly. He has known for a long time
That I love Rakidshah and reverence '
And to reward the good to you,
What you've proved to him for years, he's robbing
You now the son. For she is in Tarik's arms
To see is more than I can bear.
M US Awakening from deep thought, goes up to Assad and takes him by the hands, terribly
Thut Tarik what you tell me is so
Its end there. I found the means him
To lift, I've got him too small again
Close. I want this shame in my blood
Revoke the ungrateful. Muth! My Assad.
If he can also boast of Rakidshah's heart,
So he will not enjoy the joy for long. -
Welid has a war in the West
And if I am not mistaken, he has his eye to Spain
Directed to the Prophet's religion,
Here too, with force and emphasis.
As I have heard, he has me as a commander
Appeared and will now announce it to me in the council.
He will then call me the deputy
Or let me choose him myself.
I now ask Tarik and have him like that
Separated from her, with whom he had beautiful hours
To bring pleasure already dreamed.
A DPSS That was joyfully said a word in his time.
The rage is sweet. I feel like cool balm
 The wounds of my sick soul heals,
As I can forget Rakidshah myself,
When I think of Tarik's rage and deception.
The old power filled me again,
The one I lost when I was at your aid,
Doubted. Muth blows every sail again
Of the half-destroyed life-boat.
You hear an Arab march.
iv 5 But still! Then comes the caliph with due.
M USA Trust 'on me, I will soon act with success.

2. Scene
Welid I with followers. Tarik and previous.
W ELID Abul Rasim Ben Al Jallah,
The Prophet of the Great Allah -
Muhammad be with you all.
Through the merit of the faithful generals of the
Prophet, Muhammad, and Al Kuteiba
Are Turkestan and Persia our own.
And since the brave Musa our arm
Regulated, washed the great West Sea water
The beach of the new powerful empire of Islam.
The grace of Allah and his salvation upon him!
Fortuned by this fortune in the war
Strengthened by the reports of his weakness,
We are determined to go to Spain
To turn to where the farm in softness
Sunk and the people whole peace
Is given. The end is the end
Closer and closer. The time of the grace of Allah is
Past. In the dream, Muhammed has joined us
Show us and ordered the train to go with
Success to crown it promised. That's why
Are we willing a great army,
The noble Musa at the top, in
To send the Gothenland. May his head,
Having crowned glory, approaching our throne,
We are grateful to him for his deeds.
He chose the substitute himself,
So he has no reason to tell us!
"You have made me an obstacle,
What kept me from winning. "
 Speak Musa, who did you choose?
M US Bows deeply with arms crossed over his chest.
Great Mighty
Exalted Caliph and Lord! With humility
I thank you for your kindness
Feet and choose Tarik as an officer,
Because your wisdom left me free choice.
He had been asking me for a long time
The bravery and fidelity of the hot blood,
iv 6 To give an opportunity.
She is here and I remember
Ask me and hope that this choice
The approval of the great Welids has.
I remain silent and hear his commandment.
W ELID with joy
Are we ready for it?
He waves Tarik to approach him.
In the name of Allah
And we shall appoint Muhammad now
To the subordinate and representative of Musa.
If the latter is not in a position to pull into the field
Thus comes his position, with his power
And true where you can the advantage and
The benefits of your state. Leave whiteness
And righteousness thy doing in equal measure,
In war, as otherwise lead in peace and
Do not forget Musa in all your deeds.
His council is worth money and has to parents
Experience and understanding.
T ARIK Exalted Caliph!
I have always enjoyed your favor
And this new sign of their being
Embraced with greater joy I
As it is the degree of my gratitude
You will show through the success.
To Musa with a great grim, but with dignity
Dir Musa
Thank you for your love.
M US She came maliciously
All my heart.
W ELID Go in peace because
And return with happiness.
The meeting is over. To Musa
 We will still be
The necessary regulations with you
Discuss.
All except for Musa and Assad.
M USA Did you see how Tarik located
How much fury has the heart pressed against him?
As he had to hold himself before he spoke,
When the unhappy accident hit him?
The poison already begins to work. The lion,
To be tied to his boys,
iv 7 Can not look more furiously at the perpetrator
When Tarik did it at the moment.
But only patience! This is the beginning.
Are you once in Spain?
The poison of the climate and the countless
Complaints of the lining exposed
And do you last, in spite of all the effort,
With empty hands in front of the caliph
And the success turns the thorn crown to you,
Instead of the laurel wreath around the temple -
Then comes the end, then you must fall. -
My son, you will be avenged as no one else on earth.
You will be avenged, and I shall become beggars. From.

3. Scene
A room in Tarik's apartment.
T ARIK Comes in heated.
What's going through my body cold
And immediately afterwards, with hell-glow,
What different feelings, at the same time
In me arise and perish? -
What helps me that Rakidschah I acquired
That she honors me, that I love her, if you
Possession, as good as how denied me? -
My heart has grown after long, heavy fighting
After peace and peace now longed for
And at this moment, where I am at the finish
The most beautiful desires I have imagined, it seems
To go further than before.
O! World of deception and delusion! Only that
Can we, in truth, rejoice in what we
With both hands firmly clasped holds,
 What arouses neither envy nor malice
And its innermost value unto us untouched
And leave us cold. This is the cause of the disgrace,
The discontent of most people,
That they might measure their misfortune according to the fortune of others.
And in comparison the poverty first.
One hears music. Tarik goes to the window.
But look! There the bride is already in my house
Pleased and joyful noise proclaims to me
My luck. On the other hand,
On light waves of music. Yes! Yes!
iv 8 The joy made me happy I'm back Tarik
Rakidshah appears deeply veiled, under music. Entourage with precious gifts. Selma & Other.
T ARIK Tossed to her, unveiled and kissed her.
Rakidschah! O! Thou fair child, thou angel
You of my bliss. In these black
Intoxicating eyes to look his image,
A true taste of the utmost joy and delight.
R AKIDSCHAH I'm yours, so your forever. You
Do not leave me my Tarik! Assad follows me
At every turn; I am afraid so very anxious
But what darkens your eye, what takes
To Him His glow, and make it dull and murky?
Speak! Tarik, speak! Maybe I can help you.
It would be so nice when I entered
Your house, also appeared as a consolation to you.
T ARIK only because it was! Because I bought your heart
And Assad's love you despise, he rages
With rage and leads united with his father,
The revenge plans a thousand against me
In the sign. He has the most horrible of all
Already implemented. Welid
My mighty master, let free play
The Musa in the election of the deputy
(Since new wars he leads in the West)
And this one now has me because I once
Long ago, long time, than me yet
Loving mighty bonds, to him
Speaking of my urge for glory.
He gave me the promise after that
The next war certainly to consider.
The next one came, but Musa did not think
 To me. So he did it again later.
And now, all of a sudden, as he knows I am
He is quite pious, especially to the present day
The request to let him be with me, now
To the caliph. And Welid, very pleased
Again, his favor proves to me
To be able to, she accepts willingly and willingly. -
So I must be tomorrow, you faithful child
Leave you already! - Do not cry Rakidshah.
Evil is so far and massive
In this world spread that, it hits us
Once, we consider it natural
iv 9 Take it. Therefore hope. Trau Rakidshah
In Allah and on Muhammad, protect them
You.
R AKIDSCHAH Oh! I have no idea. I am as a seer '
I you to the last time today '. - Leave
Not me.
T ARIK Beruh'ge you! I am only first
Returned from the war, I am yours.
For a voice in me promises me glory
And victory. If she is true, I will follow
Full act from the fight me back
And live only my love and you.
R AKIDSCHAH grant it Muhammad, Allah's prophet.
T ARIK Kisses her
So go to rest, I'll follow.
He seized them by the hand and led them to the door.

4. Scene
Tarik, then Hassan.
E IN D STATEMENT ON Your friend, the noble Hassan wants to you.
T ARIK He is welcome! Let him go. Servant.
H ASSAN occurs because of Look!
My friend! I'll get you the best congratulations
On the present day.
T ARIK Sage prefer
To my misfortune to congratulate me.
H ASSAN amazed misfortune? Bad luck!?
You're joking. Would be such a treasure
Partially as I know you
Truly not what I am with happiness and joy
 Well done. - A right example again,
Where the humans lead the crickets. Speak!
Have you already quarreled? Do you have the yeast
Of the Eh'stands already tasted?
T ARIK O! No! Rakidshah is
A clear brook, the Andre of their filth
And their mistakes well deprived, but nothing
With his pure water ever sad.
H ASSAN Ha! Ha!
What a heavenly comparison. The old word,
That love only makes poetical, proving itself to you
With all its strength and strength itself. -
But if there is no matrimonial dispute
10 iv So what? For Allah's sake. Tarik! Tarik!
Trust the friend. Shake out your heart;
It will make you lighter. I'm starting
To decay into my old mistake
And I am already mastering impatience.
T ARIK In two or three words can describe everything. -
The caliph and his commander Musa have
Just appointed me as commander,
The moment I wanted to rest.
He laughs bitterly.
And can you imagine who the serpent is,
The so traitorous in our nest
Razor?
H ASSAN Yes! This is not difficult when the
Mind only sharpness and health is not.
You snatched the dove away from the son
And since she is already consumed, Musa must now
Hold to you. Take care that you do not fall.
The first step has already been taken. And since
As they say, the senses of love,
To be reigned too much by the mad heart,
I want to be a wise, wise man
Follow the friend into the labyrinth of the distance,
And look at every step of the friend.
I'll follow you to Spain.
T ARIK I Did it yet
Thought. You faithful friend. In misfortune learns
You only know the true friendship.
H ASSAN All right. I'll do it all
 Before Musa's anger rescue. Farewell
Goodbye tomorrow morning.
T ARIK hugs him Farewell!
Alone, after having joyfully looked after him until he disappeared.
The noble friend goes and leaves him alone
And cheer me back. O! What a treasure
Is such a friend. He also laughs at everything,
If he drags everything down into the dust,
Thus the ice-covered covering still holds a heart
So warm that any place that is life
With his cold hand touched, at it
Warm and relax.
It hits. It hits.
Well! Once more, I sink into earthly lust,
11 iv Before I give up, I will give the enemy his open breast. From.

5. Scene
A room in Musa's apartment.
M US Enters with a servant
So was everything well prepared?
D STATEMENT ON Yes! My lord.
M USA blank The weapons and pack.
D STATEMENT ON Yes! My lord.
M US Now go to rest.
After some thought
But stop. Call my two sons
To me.
Servant.
M US alone
That's how I stood, as I had done before
In my much-moved warrior life,
The day before a big company
Again. The past and past deeds
Battles are fresh and wonderful
Before my soul again and show
The difference me now quite clearly only.
Already I wanted to make the thing good again
To make, implore the Caliph
At Tarik's place another
To put. But then what would Welid hold
From me? Suspicious as he is, he would
Immediately see my thunder and my merit
 To him and his state, I could not
Protect from his caprice. Yes, that's it.
Once you have entered the path of evil,
So the return is like us locked
And it always keeps us going until we finally
In the end have arrived and fall.
Assad and Hashim.
Ah! my sons! Greetings.
H ASCHIM I am
Eager, what you have to tell me.
M USA Only a little thing. Get ready
To go to Spain with me.
H ASCHIM What, me? Nevermore!
M USA Yes, you. Terribly cross' my plans do not.
In the bar of the prophet, it does not dare. I say you go.
H ASCHIM I add willingly to the commands me.
12 iv M USA I hope ', also. You were always obedient
And subdue you blindly to my word.
I'll make you big and rich.
H ASCHIM How so?
M USA Not now, but soon you shall know it. -
And you my Assad stay here. Be quiet
And hope in Hashim, and in thy father.
He, or we, there is no third.
A DPSS I always knew that you were my dad.
M US To Hashim
So make ready for war,
Tomorrow is the beginning.
Give me a hand. Swear with the Prophet
You always act together with me and you
In all my will I want to add.
H ASCHIM I swear.
M US Now Tarik is on your hat
If I am to die, your blood must flow.
 2. Act
13 iv
1st Scene
A place in front of Kairawan.
Musa. Hashim.
M USA It's a beautiful city, my Qayrawan,
So large and so conveniently located.
I feel so at home here. Is it the
Thought of past deeds
The times when I have thousands of Berbers
To slaves, Andre to the wilderness
Chasing away whole tribes.
And I for the first time as a great winner
Entered into this city? Or is it
The dark idea, the feeling that me
Once Kairawan will be more and closer
Than now? The latter seems to be the case
To be. Enough, it is worth and dear to me. -
My Hashim hear what I will tell you.
When we were still in Damascus,
Then I gave thee my word to thee great and rich
To make you stand out before all.
Now, when you wanted to know what
And how? There I was silent as you know, because
Heer time had not yet come.
And if it is not so, it can not
I do not wear it on my heart any longer.
It must go out! Man certainly pleases
Most of all, if he from the idea,
Who can meet him with others.
The main emotions, which always dominated me,
They make me a murderer, even an animal
Decrease and irritation
The ambition and the fatherly love. How much
I always loved my children, that can
Listen everywhere from every believer
And that my ambition is a consequence only
 Of this fatherly love, that can be
I swear without lie on the Koran.
To see you once in undisturbed power
And my youth once more in you
And to live through your youthful happiness,
Was my long life the only goal.
Already it has moved to the grasp near me,
14 iv Only I feel the hand still tremble and
Not strong enough. I feel like people
Before me. How often are we supposed to do something
And be certain that only in the accomplishment
Desired peace and bliss will be us.
And yet, one should act as one wishes
The heart tremble and the limbs all '
To tremble. Disappeared in a moment
What first steals the heart, the boldest
Thoughts mature in us. One kinks
Together and becomes dull.
H ASCHIM But it seems to me
That strong souls then, after a short delay
By a step the accomplish without
The consequences to be spared.
M USA That's right, my son! -
But now to the point. Kairawan and his
Territory must be mine and independent of
To be the Sultan.
H ASCHIM To Allah's will, which plan!
M USA Yes! Shaudre only before him. First I did it.
But now I got used to it
To think is necessary to me.
He points to Kairawan.
The city's property and Tarik's end are
To compare the forests where man
The best thing to do is to relax and cool off
Delights. My spirit flees, it is heated
And tired. He'll be there for hours
And smells and drinks the wonderfully refreshing
Drink, well reaped from revenge and ambition.
In these forests, where from each branch
It exclaims: "Revenge Assad," where by some opening in
The high peaks I saw your image as Sultan,
There it was, where I took decisions, which
Your blood can freeze to ice.
 But before I raise you up to the Sultan,
I want to hold on to what I promised
And the one who destroyed my son's happiness,
Let the old hand feel iron.
There he comes.
Tarik. Hassan come.
Give me like honey in honey
The poison enriched him, as once, the Jews,
15 iv The great Muhammad.
My good warm Tarik
The grace of Allah and his salvation over you!
Are you still tired of the long train?
T ARIK But not honored Musa. On the contrary.
Already early, the pure, beautiful air
Canceled out of my narrow tent
And an area like the one around Kairawan,
I never saw anywhere before in my life.
Here I'd always bore to him
With Rakidshah!
M USA So really does to me sincerely sorry that the
Enjoying me longer you can not indulge.
According to Welid, our great Sultan's Word
Shall be the whole army, after a short rest
Before Ceuta go. It's a difficult work!
But winning the important city is a lot
Too great, that how cowardly we are
He snapped him aside. How one
I am informed by Count Julian
On the brave defended and a man,
Of fresh courage and power of action only, it can
Successful Ceuta to conquer. Therefore,
I'll pick you up, because Welid me
When farewell to the soul tied you everywhere
Opportunity to glory and honor.
And if there be a better first-
As a fortress, well and strongly defended
And for us all of the highest importance,
The large pearl cord of Islam
To rush? I do not think so. So go with Allah
Because. In prayer for your salvation, it shall be
From my side 'is not missing. Farewell!
Tarik looks dark.
 But as I see, is it perhaps not right for you?
If this is the case, say it freely.
My Hashim has just been to me
And I refused,
My love was only to you. Do you want
The place not, so tell me, then give '
I have given them to Hashim,
Encounter. Should I do it?
T ARIK fast No! No!
You have misinterpreted the first glance of me,
16 iv As it seems to me. I already have in mind
Before Ceuta saw me to take it
Impossible. That's what my gaze
Darkened. Nevertheless,
I firmly adhere to the success.
M US grant it to Allah.
T ARIK I believe in him! A son can be more certain
Do not feel for his father than I do
Do it for you, since you are so much with yours
Love me pleasing.
M USA That's what I deserve you.
Good-bye. He hugs him.
Go with Hashim.

2. Scene
Tarik. Hassan.
T ARIK sad How I repent 'yet
The hour, where I could doubt him!
H ASSAN Just not so fast, my friend.
You see the forest
Once before trees again. As you
With Musa, you saw the son, Hashim, not.
But I cast stolen glances from time
At times too. At first I could not do anything in his
To read treacherous features. But as
You suddenly said that to take Ceuta,
Impossible to almost seem, you would have been
Face, his devilish eye.
Suddenly everything seemed to be fire, life.
And this change, as soon as she did
Verging, has aroused my heart, that already
From the sweet slumber of the Musa
 Had been lulled. The head to the pledge,
That Musa's love is hypocrisy. Take it
In eight. To the great Allah, that he
Let me go with you. Otherwise you would be sure
Lost.
T ARIK painful I can not believe, I can
Do not believe in such hypocrisy. No!
H ASSAN I wish you had right. But let's go
Think of the war now. Tarik, unrestricted
Ruler of twelve thousand men. Remember the
Commitment that you have. Think of the shame,
17 iv If the attempt fails. The Sultan's oath
Is a bad thing and Musa's mockery
A sour drink. Now show the high courage,
The great spirit I have ever had in you
To admire.
T ARIK resolutely It's true! I want
Do it! Your splendor Rakidshah blinded me
Made. Since I know you, I all think so
Like you! My Hassan, you're right! He can
I never forgive that Assad I offend.
True love, however, knows nothing but
Himself. Rakidschah is now mine! Come
You tear it from me! One is marting me!
It still gives me strength to the world
To resist. I feel too much
Enabled. Hassan, soon you should be great
Listen to me! To Ceuta! It must
Give way to me, or give me to the grave. They leave.

3. Scene
A room in Tarik's apartment in Damascus.
Rakidschah. Selma.
R AKIDSCHAH I can not sleep Selma. Restless dreams
Scared and tortured me. Very often
See 'Tarik I surrounded by enemies and
Oppressed on all sides. Violent as
Then he fights a lion. But already wants
His courage and bravery of the majority
Subject. Then I suddenly see myself,
As through a high hand, quite in the middle
 Aroused by the terrible tumult.
The fight begins again, Tarik through me
Strongly lifts his sword and strikes
The enemy a thousand in flight. But that,
What liberates him is bleeding before him
And with the pain of terribly beautiful language
He pressed me convulsively to his chest.
Then I groan again and this sound
Has such a wonderful power,
That I awoke frightened, and still my robes
To hear my '. And today in the day ',
Where I first entered the world, where I was
Still nothing of him suspected, what I now suffer,
18 iv I had a terrible dream.
It was as if I were lying on a cool spring,
The rings of high, steep, naked rocks
It was surrounded. Only sparse moss covered her.
The deep blue of the pure evening sky
Looked louder in the clear water again,
Eagerly the green of the trees and grasses sucked
The fresh dew of the evening and everywhere
Was life, pure joy. And as I so in
The stillness of this solitude
Sunken, on the surface
Looking at the rippling brook and
The moon now separated through the canopy
And pale rays fell upon him,
There were then formed delicate nebulae
The edge of the source. For a long time I liked that
Mysterious hustle and bustle
Have - as - the fog suddenly
Compacting rails. As shown in Fig.
As she spoke these last words, she looked ever more rigid.
S ELMA anxious Rakidschah! Rakidschah!
R AKIDSCHAH Frightened, as if driven out of dreams.
What Selma did! Is he dead already? Has his
Loved the corpse?
For Allah's sake say what has happened?
S ELMA I do not know what to say! Nothing is
Happen. You suddenly stopped me and me
Fear that you would be ill.
R AKIDSCHAH Yes! Yes! That's it. I am so miserable now.
 Oh! Selma! I shall never find peace again.
She leans on Selma and cries.
S ELMA but found so far nothing in the dream I,
What could be wrong. What is the end?
R AKIDSCHAH Oh! Where did I stand?
S ELMA Because where the fog suddenly
To change seemed.
R AKIDSCHAH That's right! - I saw now close and saw first
Two great mighty pearls, from the haze
Which were more and more divided
Finally the brook was covered with pearls.
But now the water began to rage.
The quiet waves, which before so calmly
Curled up, were becoming ever wilder,
19 iv Until they last as the strong storm
Whipped sea, the white gout to the sky
And then fainted again
It was getting wild and wilder.
I felt I breathed more and more,
How my heart feels convulsive in the chest
Took together and as the Pearl of the Pearl
Suddenly I threw myself at him
More longer. With a terrible fear cry
I awoke. Disappeared was the wild one
Natural scene and ice cold grinned at me
The hollow walls on. Pearls in the dream
Tears have always been.
S ELMA worried you is not well, Rakidschah.
Take fresh air.
I want to open the window.
It opens the window. Rakidshah steps in, but at the same time with a loud scream back to Selma's chest.
R AKIDSCHAH To Allah's will fetch the Dervish ago
The Tarik left me for protection in the house.
We're not sure anymore. Over there, on
Of the neighbor's door, I have, like a ghost
The great Assad now seen. With a stern look
And wild hair stares unmistakably on the window he.
Get me the dervish for Allah's sake.
Selma leaves and comes right with the dervish back.
R AKIDSCHAH O! Good father give me comfort. It is ... with me
So scary. Only consolate my heart and then
Protect me from adultery, to me
 The most terrible thing on earth seems to be.
D ERWISCH you speak
Well, my child. Before adultery? Call me
Frechen, who is at you, at Tarik
And so could destroy society.
R AKIDSCHAH not call I want him. But swear to me,
That you want to protect me as long as Tarik
This is to prevent doing so.
D ERWISCH not need '
I swear to you. I gave my word
And what I once said, the stop
Me too.
R AKIDSCHAH I believe you like. But now give me
The consolation of religion. Recently
20 iv I would say, since Tarik's farewell
I am concerned with death, life
Death, in one. Do not try
To get rid of this dark idea,
Which constantly follows me. It would be useless only.
No Muslim can change the fate and it would be
Even just about the idea of a hair.
The day on which my death shall take place
By no earthly will, even by the
Co-operation of all human forces,
To be extended a short time.
Therefore good father give me the paradise,
In word and spirit.
D ERWISCH Yes! Yes! The paradise!
Since everyone has a desire for it and no one
Take a step inside. But good!
I will gladly describe to you the pious child. -
When the soul separates from the body,
The death of the blood running at once inhibits,
Then the spirit flies on light wings
The angels who have always accompanied him
In life here, to the bridge Shirath
Which is so sharpened and smooth and flat
That every sinner can not hold onto it-
He plunges eternal fire in hell.
But to the good one Allah takes
And let the hand of the prophet hold fast to him
And surely lush to paradise
 Fields. Dchennet Germet is
Created forever and the epitome
Of all that beautiful, glorious
And good only man can desire.
The believing and pious man comes now,
After having happily passed the bridge he,
To the first bliss. she is
A large pond, the end one can not see.
It is with water, whiter still as milk
Filled and its smell is better than
The rose pink fragrance. Around the pond
Cups without number are set. The souls
Take it
And drink from the well of forgetting
Every memory of earthly suffering is gone.
Are they then completely freed, from every concern
21 iv And fear, so they go into the real
Paradise of rebellion.
Here they rest on gold-plated cushions
And of immortal youths and girls
Serves, who are eternally young and charming,
Life of love, everyone just lust.
They live cold without sins
And deliciously scented trees and on
Crystal waters and their ear is surrounded by the
Singing the angels and the lovely tones,
The bells hanging in the trees
Delighted. The floor is covered with diamonds
And beads that are houses are occupied
Decorated with gold and silver and the trees
Made of pure gold. About everything
But Tuba, the tree of the
Happiness. His tribe is in the
Palace of the great Muhammad and magnificent
Branches go into the apartment each
Believers. Dates, grapes and shells
Are his fruit and all that man
Just wish, hang on the green branches. Out
Roots flow, all streams
Of paradise, streams full of life, peace
And luck. As shown in Fig.
R AKIDSCHAH So dreaming That would be paradise. -
 O! Good dervish a question yet.
We live together with them who are ours
In this world dearest had.
D ERWISCH Certainly
My good child. And never will one be separated.
R AKIDSCHAH joyfully O then Give yourself happy heart.
What is this world still worth to me when I get up there
With my tarik, my love is not,
Like here after hours, no! After years.
I see myself united with him, by no one
Doubtful tormented. Alone with him, with him
Which the world did not want to give me.
O Tarik! Well, I was worth the love,
That you gave me. Everything, everything was yours.
With joy I would have sacrificed myself for you
If it requires your salvation. To the dervish
Thanks, wise,
I am comforted from you. You gave
22 iv Paradise in words and spirit.
Now stop what you do to me
Promised. You're going to die, even if the body's only
The tarik me so pure and guiltless
Again, as he left me. I am
Certainly you do.
D ERWISCH I thu's. Peace with you. from
R AKIDSCHAH Heaven's consolation creeps into my
Heart one
Fly now, I'll be prepared.
They leave.

4. Scene
Area near Ceuta.
Tarik. Hassan.
T ARIK The city is impregnable, it seems to me.
I would never have believed what the spirit was
One can only. He penetrates through everything,
Invigorates the stupid stupid mass and
Does that which would have no life without him,
Irresistibly firm. Give me advice.
I do not know what to do. The army
Often almost brushed and the rest
Will fall to the plague. I am
 Lost. Already I see Musa triumphirn,
Rakidshah revenged his revenge.
Maybe by doing zaud're here, she will
The devil was consecrated. Your kind angel helps me!
H ASSAN Lose 'hope not the same! Only courage!
The Sultan loves you very much. Perhaps that he
You have mercy. But before this last resort
To seize, we want first
Make another strong attack. It seems to me
As if it were still ours. But stop!
There comes a Bothe. What can he want.
Let us see. Herald comes.
H EROLD Are you Tarik, the commander of this army?
T ARIK Yes. What brings you to me?
H EROLD Graf Julian
My brave master sends me to you, to you
To ask if he was safe in your camp
Can come. He wants to do something with you
Particularly important.
23 iv T ARIK He is
Welcome. He is to be threatened
And be left out.
H EROLD I'm going
And come back with him at once. From.
H ASSAN That came
At his time. Already I gave up all hope!
And only the comparison is not too big
Disadvantage for the Sultan and the State,
So we are saved and free! - There comes
He already.
Count Julian with entourage.
J ULIAN I greet you edler Tarik
And hope that the first conversation
Of benefit to everyone.
T ARIK The hope I too,
And give your salutation with warmth
Back.
J ULIAN'VE As you may know,
Is Spain now of wild civil wars
Heimbesucht and the throne with a villain
Busy. The old real dynasty
He fell and became a king
 Elevated. Only for Wiliza, the fallen king,
Ceuta held me, not for the usurper
Roderich. A beggar beggars
To lend the strength and honor it
Sentinel of a weather banner too
Acquire, lies far from the path of mine
Just, straightforward sense. I hate him
And I like to give Ceuta everything.
If I overthrow him and right the right
Can prove. I offer you with pleasure
The fortress when you are with your whole
Follow, which Roderich to overthrow me promises.
T ARIK One man, one word! I do it.
J ULIAN Here is the key then.
T ARIK The price and profit are both large. -
Hey, Mansur hey! Mansur is coming.
Go as fast as you can
To Kairawan go to Musa and say '
That Ceuta us, if we were the usurper
Roderich from the throne, are willing.
If he is content, do not wait for a moment
24 iv And bring me the good newspaper soon
And ask whether I should command the army.
M ANSUR I'm going and returning 'as soon as like the wind
Back. From.
T ARIK Julian I wait just the answer Musa's
Just after I made my move
To hurry to Spain.
Hassan I am freed
And wear the first glory of the dress.
 3. Act
25 iv
1st Scene
Qayrawan. A room in Musa's apartment.
Musa. A messenger.
M US And you're quite sure?
B OTE Certainly!
The sun was already high on the firmament,
But Tarik, just like his kind, alone
And dreaming walked. He stayed
Sometimes, too, they stood and raised desperately
The hand to heaven on, immediately after,
With sadness approach the head of the chest.
I followed him at a considerable distance
Just the way you ordered it. At once
He seemed quite self-conscious
To stare and the outside world
To be. A troop of Christians came,
Surrounded him, and he was still a saber
He was able to grasp, he was dead and cold
The enemy's feet. As soon as I had seen,
How victorious they separated the head from the trunk
And quickly made themselves out of the dust,
When I did the same thing. So I'm here.
M US You've done well. You shall be rewarded
Be like no one a servant
Before. But before I do it doubles
Merit I have to make a bet with you.
So hurry as fast as to me to Assad
To Damascus, and bring him the Mahr '
From Tarik's death.
B OTE as fast as as before. Ab.
M US I wanted to kill him alone 'never. So much seemed to me
The thing is not worth; But him by grief first
And then from the Sultan over failed
Enterprises morden to leave -
 That's what I wanted to achieve. Certainly
The cause of its downfall
To be and without one can say
"You are," was temptingly beautiful. -
He's gone. By enemies, but only
By me. Was it not I who brought him to Ceuta,
Who sent him to his death?
The news was ahead. - O! Assad
26 iv My love for you had to avenge you!
My dear son; Your mind is now destroyed -
You are gone for me and for the world!
Your first exclamation that you are the old Assad
Again, the flame of life would not
Extinguished that she returned like any other
Burns, he has proved himself badly. You are
Go there! A child, a very dear child
Is just mine. wild oh lodre not you old
Flame, again bright and violent.
He is dead, who did it to me. prophetically already see
I him the ordeal did not exist he leans forward
He falls - he falls devilish ha! Ha!
You grind through bad luck,
Through fire towers his damned head. -
They are given to him by the devil's heads from the Hakum-
His body grows bright - they tear his guts
Out-mashing and shredding them-
The flames hold his garment everywhere.
Already they fried his devilishly Aug. Hu! Hu!
He shakes Ha! Ha!
Does Tarik have a white beard? I am
Crazy? May I take the eye? This is
For Allah's sake - o! O! O! My - - - - -
After speaking the last words with increasing tension, she suddenly finds her solution in the following words.
What's the matter? A messenger comes.
M ANSUR I bring you the Sieger Tarik
Pleased newspaper with, he - - -
M USA Tarik lives?
M ANSUR And Ceuta is from now on us!
M US terribly He lives!
O! You were healer seers, who gave me the favor
Has proclaimed, here again. You had
Longest of your life delighted you!
 He lives! O! That the plague may strike him.
I had already avenged my son enough,
Already my excited heart ebbed
And so deceived to be painfully deceived!
He collapses violently. How was D
For Ceuta us?
M ANSUR O! Easy, very easy! Long time
Lag Tarik and his army before Ceuta
27 iv But there could be nothing, nothing in our hands
Bring. The great bravery, the high courage
The noble Tarik, Everything failed
To Julian's wonderful power and art.
But when Wiliza, to whom he loved
From the throne was thrust, he believed Ceuta
For a usurper longer
To hold on to a shameful disgrace.
He offered it to Tarik, if he did
Promise wanted Spain's suppressors
Roderich to overthrow. Tarik liked to be ready,
If you were satisfied with it.
So I came and hope that you are.
M US After heavy dreams quickly
Certainly I am satisfied. Yes! Very much!
M ANSUR He also asks you whether you know if he's army
Traveling to Spain?
Not M USA I! Not me
I feel too sick, too weak.
If Tarik wishes my greeting and tell him,
I would have nothing against his leadership.
But he should have Seville at his best
Success.
M ANSUR Very well, I shall report it to him. Go away.
M USA Hey! Hey! Mansur comes back. Did not Tarik one
Death said?
M ANSUR Tarik todt?
O yes. Exactly. But Tarik was not.
His servant a phantom put on his clothes
And he was killed.
M USA All right. Mansur.
M US alone Allmcht'ger Allah! Give me strength! I wear
It not. O thou fatal destiny,
Anyone who dares to fight against you will meet
 Into the greatest misery deep down. However,
I do not have everything yet. I could do that
Do not reject the condition because the gain
Too big and important. It is the purest
We've ever done. - That I should go to Spain
Going is the last, but best poison.
King Roderich becomes his power
Tug into fortresses and then
O Tarik, woe to your head. I'm sick
And always get sick again. You are
28 iv Alone, all the blame falls on your head
And when your blood flows then dies first
My revenge. If you also escape the climate,
So you fall victim to the wrong
Beaten companies. Only blood, blood
From your warmest place, my rage fights. From.

2. Scene
Damascus. A room at Tarik.
Dervish. Selma.
D ERWISCH I give up all hope. she is
So weak that any strong means they
Aggravation, or even killing.
She fantasizes in one. If that
It would not be if she kept quiet and quiet
Then maybe things went well. Unfortunately, unfortunately
It's not. The power of the blows is determined by the all
Consume until finally nothing remains.
S ELMA And giebts because no means to rescue them.
D ERWISCH None! There is another sharp blow and everything is
Past. Then she enters Paradise.
O! unless! She was too good, too pure
For this world. The sky was stingy with his
Children. If he once gave it, he took
He'll be back soon.
One hears Rakidshah call. Her! Come on!
She calls. Go quickly. Selma.
What she wants.
Rakidshah supported on Selma.
R AKIDSCHAH I hold it no longer in beds.
D ERWISCH But good child, that's not right. If
So fatally ill, one does not feel so much with himself.
 R AKIDSCHAH Death! Yes, yes, death. I have him
So dear. If he only gets closer and closer,
So you also notice how more and more the woe
Takes off where every shackles that touches us
The earth tied to this valley of jammers and
Of suffering, dissolves. You feel freed,
One breathes freshly and almost this earth
Removed, the change comes to us much too beautiful,
Too lovely to murmur.
Only one left me wanting to remain human,
Revisiting with Tarik. Would this happen
29 iv So I would have been quite happy and glad
Leave you all. But you did not want it.
And Allah's will is my salvation. -
I stand
As an orphan in the world. One and only,
Whom I called my own, is far away
Far away from here, in foreign country, perhaps
A robbery of war, of climate. But no, he lives!
For when I came to the past Rhabaud,
Two boats placed on the water, so fell
The small round, the lamp turned off
And went down in the water, that of Tarik
Sponge funny away and seemed so long until
The oil burned. This made me certain
determined that Tarik lives.
S ELMA He lives! And you will.
He will come back soon, and then you will live
Together, undisturbed like never before.
R AKIDSCHAH No! No! Be quiet.
Who is near death
Feels, it is only he who can know whether death
He will hear whether not. The only one.
The Others All None.
Assad comes in, disturbed. Rakidshah escaped in the dervish arm with a loud scream.
Dervish, your duty!
A DPSS half singing My friend is dead!
Is no longer red.
The Wang is white,
The eye is quite pale
Give the vulture a meal
The blood is not hot
 My friend is dead
Tarik! Is dead!
R AKIDSCHAH Tarik todt ?! O Mudammed that's too much
It sinks into Selma's arms.
A DPSS He was alone
In the moonlight
A crowd came
Buried to him
He became tame,
And quietly hung.
He was alone
In the moonlight.
30 iv D ERWISCH O! poor human!
A DPSS you beautiful child
Come with speed
Into my bed
As a beautiful bride
Will be bridegroom
My dear darling.
Come with speed
You beautiful child
He takes a chair and runs away.
R AKIDSCHAH awaking
So nothing binds me to this world,
He walked by me, I follow it prophetically
Already I see you transfigured in paradise
And love me with your light.
The earth did not allow you, me
Heaven is only our happiness is not here.
Farewell! I follow him to clear heights,
I can see him at the right hand of Allah.
Only to you alone was my love always consecrated,
I go to heaven, he is not far.
She dies.
D ERWISCH Tends in the direction to Mecca
Muhammad, you great man,
Take the soul graciously.
Always good and pious she was here
No sin knew her
For your salvation, we ask
Oh! She died so young, so early!
Muhammad, you great man
Take the soul graciously.
 3. Scene
The Arab camp at Ceres de la Frontera.
Hassan. Tarik.
H ASSAN What a great fortune! Instead of going to fixed cities
Enclosed is the bold king
Roderich here! Allah, thanks be to you.
We beat him easily in open battle,
For who can resist our armies?
T ARIK I am still not quite our victory
Certainly. We have many contestants, however
The good landlord is missing.
31 iv H ASSAN impatient Again something!
What's wrong with you?
T ARIK I do not know myself. Just think
I now so often at Rakidshah, she
Do not leave me. She follows me everywhere
And yesterday I thought I could see them here.
I sat alone in the tent, as suddenly
A white glow poured through the room and I
Rakidshah's features.
That seems to me to be very serious!
H ASSAN Oh! Oh! You have too much blood. You lay
In the dream. Only fresh courage. Now here will me
Not weak now, where you are so of necessity.
T ARIK decided I will do what all I possibly can
And speak to the army
a servant calls
The commanders of the army.
D STATEMENT ON You are
For a long time!
T ARIK La them in!
There are the Arab generals.
Her brave brothers, warriors and comrades.
We stand before a hard day, a day,
To whom the glory and glory of Arabia depends.
The enemy is five times superior in number,
But his army is a coward and a war
As good as not accustomed. We are indeed Wen'ge only,
But we are courageous, strong and brave.
They serve only in pay, we only ourselves.
If they are defeated, so is the land of the Lord
 The Gothen us. Everyone is rich,
A mighty man. Enthusiastic Do you see the blue mountains
There rise high, with eternal snow
At the foot there is the land with evergreen greenery
Covered? See the towers of Seville
In the morning sunshine sparkle and
The Guadalquibir's water flashing? It
Is you, all you, what you see, if you
To support me vigorously.
A LL Let's excited
With all our strength.
T ARIK So have I you
Wanted, her brave wastes. considering
That your wounds are all counted. Whether in
32 iv The battle the enemy her open chest
Provides whether your room is quiet and safe
Sit, everywhere death meets you all,
When your time has come. Therefore, who
To-day beats and he shall die
And whoever strikes courageously does not die,
If he does not. That falls in the deepest battle-
Do not disturb Allah does not choose.
So fight, do not slip back. You are fighting for Muhammad
For your religion.
A LL Heil Muhammed!
Heil Tarik dir.
T ARIK So fighting with Allah because. All off.
Hassan We want to go now arrange the rows
And then the weakness of our enemy. From.

4. Scene
Camp of the Roderich.
Roderich. Wamba.
W AMBA Let Roderich warn you. Do not have any
Dangerous battle. She'll serve you to the grave.
R ODERICH Shut up fucking dog! You stupid fool!
Who does it mean to open you? Silence, I want it.
I will see if I have the handful of people
With my big army can not beat.
The cowardly, when they knew I was
In the north I was, they came
And so far they have advanced. But just wait!
 I will show you that I am Roderich.
The impudence to come to My Country
You must pay hard and hard for her. Wamba get me
The chief body of my army. Wamba.
He drinks wine. Ha! Ha!
This should be fun with these dogs.
I will drive them into the sea
Wamba returns with the chiefs.
There you are now your lazy servants, you
Crazed people. Get ready for battle
Soon it will start. - You are trembling, you look mute?
What does this mean? Does cowardlyness bite you?
You have to do what I am hot for you. A servant
Do not ask the Lord why he is this and that
33 iv Thun shall; He does it, whether it be good or bad. Therefore,
You obey. Go! And arrange immediately
The army and let the attack blow. going
Your cowardly cowards. Keep her slaves!

5. Scene
Part of the Battlefield of Xeres de la Frontera.
Warlock and music.
Striking armies of both armies appear and go away again; Finally Mansur. Wamba.
M ANSUR standing! Stranger standing! For a long time I have you
Persecuted and always you escaped me.
Now speak to me and make you
Ready to fight. Who are you? Noble seems
Your walk, your whole being to me.
You are not the king, he is too old.
But I swear by the nobility of this country
You are. What is your name? Speak!
W AMBA Your eye is good
That a tall man espies in me.
I am a king's son, I am Roderich's son.
But tell me now your stand.
M ANSUR Also, I am not of less noble rank.
I call the great Welid's brother
And that I am, I will now prove to you.
Grip to the weapons noble sprout one
High house. You are fighting with a prince
The most equal in the whole army.
W AMBA I believe it likes and therefore pulling! I am
 Ready. They fight. Wamba falls.
O! God! Stand by your servant.
He dies.
M ANSUR Since he is mute the brave son of Roderick
Liked by a lowly slave,
Who appeared to him as a brother of Welid.
A prince of a servant! Everyone dies
On this world and many on the whole
Wonderful way. The father through
The son, the king by the beggar,
The friend by friend 's hand, the dearest of
To the bridegroom himself. What helps me all
Philosophy, if the money in the bag is missing.
I carry the corpse to Tarik and leave me
34 iv For this good catch, for this king's son
Fill the pockets. Yes! That is a one
Reasonable thought. Down with the corpse.
Hassan rushes across the stage by following several Christians with a drawn sword. Last: Tarik. Roderich.
T ARIK Now finally I find thee I so long
Searched. Finally! Finally! Now I stand for you
In the battle against each other and one
We must fall! - But we want like
Two men act and die one
The other do not defile his body, but
Rather give his army to the army.
Are you satisfied?
R ODERICH Ha wild, cowardly servant. You have
Fear already? I do not. Am I dead first,
Then you do what you want with me,
What do I care? If you are, I will defile your body
To such a thing that no one in you
To know! Only always. I want
In you show the Christians how to deal with
Christ's liar. Out
Your sword, disloyal dog! I'll kill you.
T ARIK So I fencing because with any king, one
Animals only. They fight for a long time. Roderich is wounded. He falls.
R ODERICH O Gott! I do not believe that.
Come on, with effort Tarik come give me a hand! forgive
What I said he sighs and - Hear my plea to,
You will surely fulfill me. -
In paragraphs
 Toledo, Spain's most beautiful city
Believe a treasure that never before has the right value
I gave. It's Goswintha, my wife! Oh! Oh!
I was too raw to have them in life
Loved ones. - But now that I'm dead
In the eye, I only feel what I am
To her! - In war, it's wild
And cruel to and fro (O Tarik thu's)
To protect against the rage of the Muslim
And to tell her I now recognized,
What I am doing and that I deeply regret,
And now please ask them for your pardon,
That's what you have to promise me now.
35 iv T ARIK I want it! By Allah and by Muhammad
I swear to you.
R ODERICH With terrible effort
I thank you. - O! God!
I was the greatest sinner in the world,
Take me for Christ's sake, your son,
In mercy! He dies.
T ARIK By his death this battle is decided
I thank Allah. I am happy!
H ASSAN Comes joyfully
The Goths flee as if they were on fire
The heels. Spain is ours!
O Tarik I understand the joy of the
From your eyes flashes. You're happy
I know the reason.
T ARIK What will tell Rakidschah,
When she sees with glory covers me. I'm glad
As much as they soon see.
H ASSAN Ha! Ha! There come
Whole bands of Berbers. And Jews from the
Profit curled close behind.
A guard comes.
W ACHE The Jews
And Berber want to see Tarik.
T ARIK Let them not fail
The Berbers before. Watch out. Berber coming.
A NFHRER Gromcht'ger Tarik!
You sword, you shield, you hoard of the whole kingdom
Of Islam, grace over you! We are approaching
 Shy and frightened to allow us to leave
Reward to move to this country.
We want to defend it, protect it
And to the fertile ground, everything
Try to lure, love and protect him
And never forget, never that you were
Who gave it to us! O! Tarik give it to us.
Let me beg.
T ARIK smiling I'll give it to you like!
A LL O! Tarik Heil! Hail this hero.
T ARIK All right! Now go and let the Jews pretend.
The Jews are coming.
ELDEST You pressed reflection of the Prophet Muhammed,
You victorious Tarik, God with you! -
The heart of Christians is so hard and cold
36 iv Like stone, it threw and pushed us away and left
In the foreign country we are dying and starving.
But now a new sun has appeared.
The star of Islam shines with wonderful light,
By warming and loving everywhere
Common. Help us now. Let us go to Spain
Back to the fatherland. Let us! We are
The sweet word of the Fatherland so long '
Lacks. We have been hiking for a long time
Around, a people everywhere.
Everyone spits us in the face, mocked
We are despised and scourged. And why?
Because our fathers made a sin!
O! Tarik gives us our right, a right
That everyone has! Give us the much-lauded land,
The Fatherland, where we were born, where we
Loved, suffered, and sinned
Again! You are not an animal, a stone!
You are a man like us, a man of flesh
And blood that feels human and lives humanly.
You who now dispel your home country,
Is not the thought of homecoming
The most beautiful of your heart.
Tarik turns away. I see'
You are touched. You feel bent as hard,
How unhappy we are. Smother yours
Do not stir in yourself! Let! O! Let your heart
 Guide you
T ARIK gently welfare 'I feel deeply what you lacking
And no one shall be able to forgive me
Call me a brother of those raw,
Those who tell you of their poor Jews are tormented.
Come home! Pull into the long-deprived land
The father.
ELDEST Jehovah! Protect him!
A LL Jehovah protect him! from
H ASSAN it Gives a people who suffered so yet
So is firm? Certainly not. Mansur is coming.
M ANSUR Hey, hey Tarik
See the work of my brave hands.
He shows him a dagger.
Do you know this sword?
T ARIK amazed No!
M ANSUR You do not know?
37 iv This is the sword of the valiant son of Roderich
And surely I hope that you will be rewarded
For his death I fill this bag.
H ASSAN Who has looked at him
You're wrong. The King Roderich
Has never had a child and this dagger
As I know very well, it is a sign
The servant of Roderich. He laughs.
Who did you kill?
Was no one else but such a servant.
M ANSUR stammering A servant of Roderick?
T ARIK That's right!
M ANSUR That's really strong. So it was
Who first deceived me. I stupid guy!
I dont know what to think. His courage
Was really royal.
T ARIK This smiling
But you should not be so empty
Take what you've been expecting when
A king's son would have been. Take it.
M ANSUR O, A thousand thanks! From.
Julian is coming.
J ULIAN I see just be
Wretched head and come to tell you,
That your promise shining you solved.
 I thank you!
T ARIK O, noble man, obtain what
You want me. I give it to you.
J ULIAN you have destroyed the man who my king
Wiliza and the tender children.
That's enough. - I am in Spain
Not sure. I move to Frankenland
Back. Farewell!
T ARIK u marmt him Farewell! Julian.
T ARIK z u Hassan, joyful
My Hassan you've been a witness of my happiness
Let us read the fruits together in Toledo.
Friendship, like love, has no rank
Is it only true and true is any compulsion.
Together we want to enjoy the good all
From a Born, our joy shall flow. From.
38 iv
6. Scene
Toledo. A room at the Palace Roderichs.
Goiswintha. Jugundis.
J UGUNDIS Goiswintha comfort you! Call me man
Who left this world unhappily?
Let no tear the splendor of the beautiful eye
Darken. Look! Perhaps he is to you
The world to disgust was already dead.
G OSWINTHA Todt quickly?
That would be good! I would gladly give it all
If he were. What am I doing with him?
On this world? He knows the raw man
The lovely country, the nobler
Feelings powerful magic power? He is
No man for me. From youth to high
Fulfilled, as it were, from his light
Nurtured, it was not a crime to me
To mate, to hold on to the raw.
Oh, the time, the short time of life
Behind me. Why does death not dare?
The heavily limbed body? Why is he tearing
Of happiness beautiful works only in two,
Which never touches a rough wind?
A servant rushes in.
D STATEMENT ON A sublime tall woman flee from the enemy,
 Who slew your king in battle, and all
Devastating to Toledo comes. Flee, flee!
Nor has he reached the gate,
It is hard and eh 'the Arabs themselves
Nah, you can flee with me to the mountains.
Goswintha shakes her head.
J UGUNDIS Thou shalt erfleh'n.
G OSWINTHA No! No! the servant Get away
Servant.
He is now dead and I am now free to whole
To be free, too. The enemy, he murdered me.
In the grave I find rest, rest. -
Be quiet and speak nothing. Leave me alone.
Escape those who do not have the misfortune
Touched. IM dying here.
J UGUNDIS I do not flee.
First over my body, then to you.
They are coming. You hear noise.
Their sabers rattle loudly.
39 iv I do what I said.
Arabs are coming from all sides. Jugundis throws himself at them and is almost killed when Tarik suddenly hears a call.
Goswintha remains cold and indecisive throughout the whole process.
T ARIK behind the scenes Stop! Stop! He comes.
What does this mean? Is that your courage?
Is humanity as a vice in the Koran?
Twelve Muslims of this noble woman!
Pfui, you are ashamed! Another such act
And your cowardly body becomes dust. In the bar of the
I have a word. You know I do.
Go on and never shame our names
By such cowardice more! Leave me alone.
They sneak away, startled.
He sees Goswintha and amazed.
At Muhammed. This is a glorious woman!
G OSWINTHA To himself
How suddenly I will be well! Life begins
To be new to me.
She looks at Tarik and turns away again and again.
The high growth - I feel strengthened -
The beautiful eye-I do not know myself any more-
The expression of the face - am I crazy?
With increasing passion.
 My heart, what do you knock?
Break my breast, my head, what hurt me?
My eye, what unrighteous impulse directs you
In one go to him. O earth! The
Is not an ordinary feeling that is
The love mighty magic spell.
She leans to Jugundis exhausted.
T ARIK Entschuld'ge, high wife that this fierce people
By my action o frightened. It is
Just my fault. You're so pale. Forgive'
The gross mistake me.
G OSWINTHA Pulls together
I do not have anything -
To you - forgive.
T ARIK If not so, but
Something never, apologized by you, never
Warping.
G OSWINTHA I know it already. -
I thank you for this.
40 iv T ARIK amazed You already know it
And thank you for that?
G OSWINTHA Yes! Yes!
T ARIK The believe
Not me! When he was near death
Feeling, he took my hand after
He had heavily insulted me by words,
And begged me to forgive him
And his last will to accomplish.
This I did, and he brought me here
Brought. You were the dying he mentioned,
The forgiveness I ask him
Promise.
G OSWINTHA He had done?
T ARIK I said it.
G OSWINTHA Sun 'thu I's like. But this keeps me
Not to say thank you for his death.
Whoever you are, I open my heart to you.
Since I first look at you
When I threw in, I already knew I was
You can absolutely trust. - It is!
They sit down.
Wilizia had Roderich's father
 Blinds and in the young son
The most ardent hatred was early. As now
Wilizia in the course of time, too
The Archbishop of Toledo, my father
Made to the enemy by giving his power
Restrained, 'so Roderich became my father's
Best friend and early was already settled,
That I may share the crown with him
Should. But from the first youth
For the noble and the good only receptive,
I never knew about the raw and the common
Taste and pleasure. And Roderich was
Both.
She pauses and leaves after a break.
He soon fell the murderer of his
Father and I-was married to him. My Flem'n
It is not to be done, would have 'softened a stone painful
But for my father it was nothing!
I was his wife in my most beautiful time-
At the time, where in love beautiful network
I lay deeply verstricket. They pulled me out
41 iv Of the dearest arms around me whom I
To hate from the fullest of hearts.
They killed what was the most important to me
On earth was and left me to my pain. -
There it was in quiet solitude, where I
First, God, doubted his goodness.
There it was, where I was in eternal possession
He lay and black as a demon rose before
Me on the dreadful ghost.
I was moaning all night
And if they had freed me,
I would not have become what I am now.
I forced myself to exchange Roderich's best
To please him and always
For him a friendly face ready
To have. Oh! The more I strive
The less I could do. And I did not
So I became a reward for what I gave you
To say schaud're. At last I became a mother.
The joy left me all that was done
Forget and the dear child to the father
 My marriage was the most beautiful hour.
He seemed moved and kissed it. Suddenly,
As plagued by an evil spirit,
Ordered the new-born child
Looking at him kindly. The little being,
That his speech did not understand, looks serious
And he angered, whether this disobedience,
Hit it and threw it at me.
He hurt violently and left Roderich
The poor child with me alone. I press
It to the breast, I warmed, hearted, kissed it
But nothing, nothing, gave him peace! dreadful
Then I would pray,
But I could not. Then I would like God's help,
I could not; Despair took hold of me.
I could not turn to him
Me so bent. The inner soul struggle
The weak body succumbed. I collapsed coldly
At the deathbed of the child towards She pauses.
O! would
I did not wake up, o! Had death
He that is so close to me, my misfortune
Have pity! I woke up, as before
42 iv The rage, the roughness of Roderichs exposed
To be. The child's death does not move him,
It seemed to have made him wilder.
There was what was previously only doubt,
Certainty in the desolate breast. I stayed
From this time as silent as dead stone.
I fled into desolation by
In vain I saw a trace of God.
I thought about myself and about this world
With zeal after. And weakly in the bosom,
Believe in the one God who created the earth and heaven '
Believe in the Church's holy religion.
And it was loud, he thought
You yourself and take yourself, as creator of
You yourself. The earth can be the same
Have made good self, as God
Once created. Call 'God what is here
In this world made of life, call it
The power that animates everything on the earth '
 The power of which you yourself are a part. The last
Siegt and since the time of no more doubt
Plagued, my mind was always quiet
Misfortune drives man to things,
The Andre, who never felt it ever
Can understand. With longing, I look up
Death,
As the solver of all my sufferings.
He was so close to me now and without mercy
Did you deny it? You gave me
Life to keep it from being new to me
Close. But I do not know what makes me so
Emotional. Forgive me for pitying you
With such impertinent chatter
And sometimes think of a hard, so hard
Tested woman back. Live stranger well!
T ARIK Honored Queen. -
G OSWINTHA not call me that,
I've stopped it.
T ARIK Well
Beloved - dear woman, I could indeed
Do not understand, but I hope that in the run
The time with your gracious leave,
I no longer admire your speech,
No no! Learning.
43 iv G OSWINTHA Whenever you come,
You are welcome. But! What am I saying?
The slave, the Lord, hears.
T ARIK Not at all!
Mad woman. As long as I live, I will remain
The first Christian woman in this country.
G OSWINTHA bye!
T ARIK bye! Goswintha.
What a creature! So high, so beautiful, at the same time
So noble, proud in deep misfortune. she is
So deeply bent, so hard tested! And steadfast
In all vicissitudes of life too
Remaining is more than one of a woman
Desire can. - I do not know how I was,
When she spoke of her faith. I felt
Something in me, what right you gave and yet
I could not. I could not? Why?
 Perhaps the religious picture of Rakidshah, that
At that moment so hard trial
Constantly surrounded me. Yes! Yes! That's it.
When the sense stifled me so drunk,
That I am drunk with love to her
Feet. - There stopped me
Certain something - something I do not
Can explain what I have never done before
Feel, with destiny strength from it
And urged like an insuperable
Avoid between me and her.
And I gather the moments together,
So I find in the so-formed being
The image of Rakidshah, my angel again.
Rakidschah! Oh! As long as you live, so long
Your image still filled my whole heart,
For so long shall no other be permitted
Become. I feel that Goswintha is more to me
In this hour has become as one
Mere girlfriend, a queen and
Nevertheless, I renounce her, I tear the spear
Me out of my chest, just because of you, yes you!
O! Heart do not yield! Do not let me
Promise than I can hold
in violent agony Only now!
For Allah's sake, just not now. Maybe
Am I too weak to do it?
iv 44 painful it seems

to be very true to me. Forgive! Forgive!

I can not restrain my heart shoot!
 4. Act
45 iv
1st Scene
Qayrawan. A room at Musa.
M US alone. He writes.
There is still no messenger Tariks
And bad for him and good for my revenge
Everything seems as I predicted it
To stand. Although Fortuna was able to take him to Ceuta,
This is the way to her faint smile, her look of love
(As is the case with every lower woman)
The purest favor and love always does not.
She loves the change. The age seems
Now again young and forward, the youth old,
To be at the rear wheel, as with the mats
Old custom and custom. Whoever gives the most,
Also has the best ever. It straightens
That is the price. And hesitates
Even so, is what I have commanded
Too much (for I gave glory, glory not everything?)
She did not want me to look friendly again.
Ridiculous! Quite ridiculous!
H ASCHIM rushes in My Father, Father!
M US quickly What is the matter, what you bring new me?
H ASCHIM Are you
Prepared for anything, strong enough to listen to the worst?
M US a feigned calm I am, my son.
H ASCHIM Well! -
A messenger arrived at the moment
And reported to Tarik that Spain was his,
King Roderich is dead! The whole lot,
The one he belonged, cried out loudly, Tarik Heil!
And every one wishes the other fortune that such
Sons of Arabia.
I had to be a good man for evil
Do as much as I can in myself
 On the other hand, he was reluctant.
M US desperate Just a moment o! Leave Fatum
Lift your veil, just as long as
I can see Tarik's end. O! future
Do not conceal that in your dark grave,
What can be the fate of my Assad.
For man sees almost all his plans
46 iv Failure, so is to the utmost he also,
Ready. Almighty Allah give me advice!
Leave a single thought now
My dark brain enlighten the
For all deception rewarded me and me
Finally, at last.
H ASCHIM Do you like
Listening to me, I can tell you maybe
With my weak wit that deliver what
For sure you would surely have from Allah
Implored.
M USA What do you mean?
H ASCHIM I say that
I may give you such a plan
Could.
M US O! Say I will gladly hear him!
I grab, like a man who is drowning
Even after the weakest feather keel, to me
To rescue.
H ASCHIM As Anything you against Tarik
Have done, failed,
So I advise you to hurry to Spain
And Tarik, whom you told me as you told me
Forbidden to continue beyond Seville
To penetrate to the north
And chastise him for his offense.
This is the last resort to avenge you.
The caliph, while saying good-bye, has done him stern
In all cases, always quote your word
To hear, and not to do so now, is one
Pass to Welid himself.
M US This is joyful, forgive,
No spring keel, no a fixed rod.
I thank you my son. The revenge
Is sure. Only away, at once, to Spain.
We take him captive, capture him,
 Is he so courageous, so bold? From.

2. Scene
Toledo. A room at Goswintha.
Goswintha, Jugundis.
G OSWINTHA What my heart beats Jugundis at the thought,
That he will be right now. I know myself
47 iv No more since I saw Tarik. I love him
I am certain, for everything says
It me. If what I think constantly,
Take shape, become fleshy,
So would be every day at any hour
Tarik standing before me. I am
Another person. My mind
Has lost his bitterness and one
A loving peace has settled.
See here Jugundis see! The joy has
Made me so amused that I, now councilor
Once? - had written. Just laugh!
I will not resist you, for so bad
Nobody has ever done crazy stuff
But listen:
Sight creeps through my soul
Wonderful suffering
If it is joy, it is love
Previously sadness?
It is love pure love,
Love that mixed with pain
If he does not love me again
Then O! Break, deceived heart.
Well, now. What do you think of it?
J UGUNDIS Really beautiful. So right from the heart
Out.
G OSWINTHA go! Flatterer! Listen.
Night my voice was hovering
And my heart is sick and sore.
Tell me in my dreams
Tell me the reason.
---
And all at once lowered
Holder sleep my eyes
Tarik comes.
 And showed me the. Goswintha points to Tarik.
T ARIK Heil princess you. Like me
Promised, I'll come now.
G OSWINTHA As I promised
Are you welcome Tarik!
T ARIK But you know
The reason I came?
G OSWINTHA amazed the reason? No!
T ARIK Not?
48 iv This takes me wonderfully indeed. I came ...
To talk about religion with you!
It seemed to me a lot of what you said
Yes, of course
The solution of a dark idea almost
To be, which gave me a long-syllable song,
That I heard, and in the brain haunted,
From which we can only grasp single tones,
But the whole can not sing anymore.
So your view seemed to me a sunbeam
On the beautiful spring day
With his light the Rosenknospe kisses,
Then the sound of glut, the cold world
Opens. It's sad so all dark around
Put us on her.
G OSWINTHA O! Believe me that what I am
Said, the light it will get
Is not. Misfortune has produced much,
What has never happened in happiness, but nothing can! Nothing!
On this world, not happiness, not Noth, as a key
To serve this eternal mystery.
Yes, if the corpse could speak, whither
The mind is directed after death, or whether
Death, with all things,
Then yes, then probably the field,
What to illuminate all human lights
Of this world were not capable of clear
And sunny our eyes will be.
But this can and will never be,
The truth can never be ours in life
If death only brings them and therefore believes'
Everyone knows what truth he is
To have and no one laughs at him;
For whoever voucheth unto the scoffer, that his faith
 Right, true? People, who
In external education also into nothingness, in nothingness,
Different (for everyone has no
Two hands holding a head two eyes, one mouth)
How do they soften in the expression of the face,
To the common people with words to the
Concept shaped as beauty, ugliness,
How we turn around at once
From an eye away, the nature
With gentleness and greatness has gifted
49 iv And yet he sees the objects like
There is something else, which, according to our opinion, is beautiful.
The beauty, the use as such only
Knighted, why is not that ugliness?
I know nothing about that.
And so is religion
The faith of youth on us only
Being the only correct one,
We also consider it to be the case for the person who made this
Property. We do it because of it
Well, for our fathers did.
And who can lend us to error? Only the
He exchanged his religion because he
In another, no better than
The first, to find bliss,
Deserved to be accused of error.
For he did not give a cherry kernel for a cherry kernel,
Did not jump into the water that entered the world,
As a pious spirit, Jud, Arab, how is
After a short time he always returned?
The one who was always lucky,
He pushed eternity and faith away from himself; The other,
Who never knew the abundance that came with
In deficiency and need, desperate
In a fought for, God is a grave
To believe in him, a crime without mercy.
And vice versa. The external influence works
When believing everything. Just look at me.
When I told you a lot recently
There I was bitter, unjust and far
Removed to revoke what I after
Believe, I must still stand,
That through - a still unknown to me so far
 Feeling the consequences of my basic
Idea for me are no longer so completely satisfying.
I am starting to believe people more.
The spark that comes from my first time
The love left over and since then,
Covered with ashes, he breaks
Again, again, and let a light beam in
Drop the desolate bosom.
T ARIK thoughtfully Everyone think - what he as truth
To be recognized! He stands up.
That only by itself
50 iv Can protect us from error! O! princess
We do not know how far a faith of
The undiscovered truth lies, however, seems
It's yours your neighbor's next.
I know enough and now I let everyone
Restrictions
passionate Since I first
You saw, your image filled with hellish power
Through every hindrance to my heart.
Only something dampened my glow and joy:
The fact that you are Christian, I am an Arab.
But as I gradually saw that
Your faith as my heart to no forms
Binds and hates all names Goiswintha want to talk.
Thank you
I to my Creator, that He created you,
To the fate that he sent me here.
My wife and queen ...
Rakidshah's mind, all white, with broken hair, suddenly runs through the hall. Tarik is at first speechless. Rakidshah is sad
and has a finger on his mouth.
T ARIK your gt'gen angel protects me!
He is following Rakidshah.
Rakidschah!
Just a moment. For Allah's sake.
Just a moment! Rakidshah disappears. Tarik sinks.
T ARIK With the tears of the greatest despair is aimed. Fort! Away, all the way.
And I alone, whole, all alone - Was it
A dream? - Is it reality? Oh! Oh!
It is not a dream, it is reality!
That was her spirit, her spirit, the spirit of mine
First love, so brief, so beautiful, so fresh
Like Morgenthau. O! When we parted,
 Then you took away my heart, as it were,
That we would never see each other again. -
You are now gone! Cold earth covers
The beautiful cover and you lie so completely
Only faintly Rakidschah you hear me? I am
You close, I do not separate myself from you.
Why so quiet, so silent?
With the expression of the greatest pain.
O! Sore! Sore! The man,
51 iv The no tears flow, his heart is not
Can design. For Allah's sake, urge me
Everything to the heart. Air! Air!
I am suffocating help! Help! Rakidshah, angels,
My dead salvation! - relieved it's over, everything
Past. - I can cry.
He sinks exhausted and weeps.
H ASSAN rushes in Tarik! Finally find '
I ... you. Escape as fast as you can, for Musa
With a tiger's courage, with disobedience
He is lamented by his old tongue
You everywhere and swears and curses and curses
And now is on the way here. What amazed yet?
You cry, you do not hear me. Tarik wake up!
He's crazy! O, high woman, what is
Happen. You look sad and disturbed. I
Summon you. Why is Tarik deaf?
J UGUNDIS Goswintha is immovable.
Now noble lord, you ask her too much.
Degree at the moment when he gave her his love,
He suddenly started to cry wildly
And seemed with a spirit itself
To entertain. More I really do not know.
H ASSAN Thank you! This is very strange.
To Tarik
Tarik I conjure you, in all things
You are dear, explain to me your deed.
For the sake of the prophet's sake! wake up!
T ARIK driving on are here! - O, Hassan comforts me.
H ASSAN Why?
T ARIK Rakidschah is dead.
H ASSAN Rakidschah dead? You are dreaming.
Who told you that?
 T ARIK Hear more! As we
Sitting together in a confident round,
Then we spoke of our future happiness,
How we then live together
Rejoice, love, never want to separate.
Suddenly she took me by the hand
And said, Promise! Tarik me, who
From us first touches death, grasps,
The other must appear. I did it
And briefly, shortly before you came fled ah! Their spirit
Past me and looked at me mutely and sadly.
52 iv She's gone for me now.
H ASSAN gently Tarik
Be quiet, I beg you.
G OSWINTHA Takes his hand
O noble Tarik! I do not know the nature,
What cold death took you, but I suspect
What she was to you. O believe me I feel '
With you. I feel with you, I know that
How deep are the wounds that he beats us.
I too was once like you, perhaps
With greater pain still in the chest, and yet
Even though I still "live"
Horrible seemed. The earth took my child.
The time, the best grave ever dug,
The pain. He grew paler, dying
And dwindled. Be ...
H ASSAN There is dismayed Musa! You are
Lost.
Musa appears with Hashim and entourage.
M USA Ha! Ha! So I finally find you,
Who so honored his caliph in me
So dare to transgress my commandment.
Did not your messenger tell you that after
Toledo you shall not penetrate, I will
Have you reported it again? And still have
You did it? This is betrayal. - I have'
Always loved you and always to your glory
Help, but such disobedience
Shows far too little love to me than that
I should waste it on you longer.
Tarik stays cold, stands motionless
 And instead of being kind to me, he looks
Proudly proud and angry. That was still missing.
Too long I practiced patience. Cause!
Put his hand on him.
G OSWINTHA Falls to Musa's feet
For God's sake, sir
Spared him. Put his rage and cold
Unlike she does not mean. His wife
His beloved wife is dead! His pain
Is limitless. O! Does not add him to others.
The strongest rope tears last. Have pity
Mercy.
M US dead to himself Rakidschah and he almost the same?
53 iv Now heart now you have peace! according to
Tarik! You were
Do not go past Seville.
You did it, despite the prohibition and you
In this way, the punishment, the death fallen.
In the meantime, the prisoner was merely a prisoner
The death command.
G OSWINTHA heard, heard
My favors, practice grace. Take everything
What I have, take my life, let only
Him free.
T ARIK picks it let on Goiswintha, let off. You can
To snatch the lamb from the wolf;
Gazelle? No needy trouble! Farewell. Eh 'me
Death violently attacks, visit me
Once. You know what you are to me. Farewell.
G OSWINTHA O! Release him!
M USA induction! Take him and lead him off.
T ARIK kisses Goiswintha Farewell!
Goswintha looks at him with a triumphant glance.
All off.

3. Scene
Goiswintha. Jugundis.
G OSWINTHA Now you show that you love him,
Because without him the earth is cold and empty
You are. Now it is courage, determination.
But how to save him, how free? - Stop! Stop.
Something reminds me. Jugundis come here.
 Jugundis is coming. You know how I like Tarik
Love him, you know what has happened now and that
To death he is condemned. Only fast
Action can lead us to the goal. Drum
Am I ready to hurry to Asia,
Me before the caliph and throw him
To ask Gnad.
J UGUNDIS scared madam!
G OSWINTHA ruh'g Only. It is the only one
To save him. - As Musa said
If he is led to death, if the
Command has come. Are we
Only fast, so we cross the messenger
And still meet at the right time.
54 iv J UGUNDIS Considering the danger in which ye
Embark. Remember the pains of her
Have trouble.
G OSWINTHA Hush, hush! And listen to me.
Even today I made my way to the journey
And ask if you want to accompany me now.
If you do not want it, I'll be all alone. Of the
Thought about the need in which he floats
Gives power enough to carry the heaviest too.
Now you want or not?
J UGUNDIS How can you believe that
I'll stay.
G OSWINTHA Well then, let us geh'n.
J UGUNDIS Allmcht'ger God
Who dwelleth in heaven and on earth
Let us not be put to shame.

4. Scene
A room at Musa in Toledo.
Musa. Hashim.
M US Now, finally, is your brother Assad,
Beloved son avenged, now finally
I made the promise, which tighter me
Still tied by his death. O! Muhammed
I thank you. You gave him to me
Violence, I will use them well
Costumes.
H ASCHIM Let Me a question. Why
 Do not let the Tarik kill you at once
And wait for Judith's judgment?
M USA Son, you talk like a blind man
The harp now. How can you believe that
I will stain my hand with Tarik's blood,
That is indelible. Think about it
That I am a believer, a Muslim.
I am not my own master yet.
H ASCHIM Perhaps he will
Pardoned?
M USA Be ruh'g my son.
You are hard to be mistaken. The good Welid,
He is not justified by his people
Namely, such a transgression of the
Law, do not go unpunished. Furthermore
55 iv If I have chosen a man as a messenger,
Who will tell him many things, where of
All of you can not dream of anything. You know
However, where he was when we suddenly saw him
Discovered? A Christian woman, Roderich's wife.
And I've got this at once
Use to add the flaw to him,
That he intended to become a Christian.
Is Welid (which I do not believe)
Perhaps with his disobedience grace,
So he can do this, as deputy of Muhammad
Impossible to forgive him. It is so good
As if he must die now.
And so my dear son reassured you.
H ASCHIM Still, I can do it myself not quite. - As everyone knows
Tarik has some friend who loves him
The difficult journey to Damascus dares.
M UNITED States, too, I've already taken care of. Hassan
His friend and Andre, who suspected me
Rails, are all imprisoned, so that
Where they are now, no one is in the mood
To think of Tarik's salvation a lot.
It has happened to him and how he is right
Notice, I will not let the gazelle
Snatch. - But! To something else now.
At Tarik I happily avenged myself
And devote all my strength to you now,
 My son, to make you ruler one
Independent empire. As soon as
I have learned from Welid that he
With Tarik's death is satisfied, so tear
I get rid of his rule, for now
I still need him at my end.
When this is over you are Caliph, free.
H ASCHIM father! How am I to bless you all
Repay?
M USA You've already done in part.
Who gave me the short way to
Completing my plan.
H ASCHIM O! father
What is that compared to your deed?
M USA Still! Quiet! I must Toledo only now
Visit and then you can tell me what
You want. I will patiently listen to everything
56 iv And no one shall disturb us. From.

5. Scene
Area at Damascus. A forest.
1. Killer sits on a tree. Andre comes running.
1. M OERDER Now! Now. What are you running so fast.
Is there a good catch? Hey!
Fool how?
Second M OERDER Not exactly, but something about. As
I just rest under a tree
Wanted because the heat today really
It was unbearable. Suddenly I did not hear
Far from me something groan and always
Come closer. I immediately jumped up
Put me behind thick sheet of paper
Undisturbed from here
Can what was going on around me. And
Behold, two small thin and delicate
Men came panting and
Dripping with sweat therefore fueled
And they were quite exhausted at the edge of the
Forest. The one cried, the one
On the other occasion, "You are a gracious God
In heaven stand Jesus Christ
Will. "The other thing
 Male and more composed,
He was very quiet and did not say a word.
But suddenly the silence broke
And now I learned to mine
Unlimited admiration, that
These Arabian men continue
Nothing but Christian women. I
Just made me out of the dust and
Just had time enough to get around
Gemstones and pearls are flashing
See. So I am here now
They have to go by. The
Gives a good catch. It is
But also really long nothing
Been there.
1. R UBER This is all your fault. by the way
I can not help praising you.
57 iv But how did you learn that she
Women.
Second R UBER Well now. They talked gothically and
There, when I was still in good circumstances
Lived, my father a Christian slave
Had, who spoke gothic, so I learned the
Language, just as it goes straight as a child.
But when I became more and more in the secret-
Ness of the beautiful craftsmanship,
That I now operate, I lost it
Only darkness remained
Single words and sentences back.
Especially I kept very good gothic
Girl names, there, what you maybe
I've already been told by myself
Boy of 6 years already an uncommon
Love for the beautiful sex.
In the 7th year I already had 2 girls
Let me sit in three mortal
In love, in the eighth year
I the number of seated
And the favored and so
It always went in the square and
Many a year in the Cubus.
They all loved me unspeakably.
Some are crazy about me,
 Mad, yes, even creepy
Become. So I was once
Tell me that a wonderfully beautiful girl,
Do not do it better, like all others
My side had gone, everything
From the mouth had spared, only to himself
To buy a harp. After this
She would have succeeded in doing so
To get money every night
Stood up, took her harp
And he was dreaming in the garden.
Step to here with the moons
To fool around and to
Since he is now with his
Chiming me on mine
Bearing.
1. M OERDER To Allah's sake shut up and
Red 's sensible stuff. I learned
58 iv Out of all that long scrubbing nothing
Further, as your father had a gothi-
Slaves.
Second M OERDER'S right. This gothic slave
Learned me a lot 'gothic girl names,
And when I heard the two speak today,
They just called Jugundis and
Goiswintha. But there they come.
We want to hide first and
They then attack. From.

6. Scene
Jugundis and Goswintha.
G OSWINTHA Jugundis dry your tears. Soon will be
At the end of our hike we go
And every effort we have had then
The peace of beautiful Lathastrom suffocate.
J UGUNDIS It was not right of you, you, all so
To give the game of chance prize. For nothing!
G OSWINTHA for nothing? To repeat God's will '
I do not like this word anymore. You say for nothing?
You are a child! Is love, fidelity nothing?
O! Be quiet! I beg you. If I only
For a moment, the balance, the
 Feeling of loneliness, agony and torture
Think of the sacrifice of Musa,
So I would curse every limb of myself,
What a trace of fatigue shows me -
If you can not go further, lay down
On my arm, I will not tire.
J UGUNDIS O, not joking with me.
G OSWINTHA I mean it,
My complete seriousness. I can do it, I feel '
The power in me. Geschwind! come here!
J UGUNDIS O, God!
I can go.
G OSWINTHA Now forward since. The time
Is Money's worth, and the second is short being,
Is now for us what it is for no one.
Come rest on me.
They want to leave. The robbers suddenly came out.
1. R UBER Hey! not so fast
Who are you and where you want to go.
59 iv Second R UBER packs Jugundis chin Jugundis
How are you?
J UGUNDIS crying out loud Discovered!
She throws herself to her knees. Grace! Grace!
G OSWINTHA With nobility and dignity
Jugundis listen to me. Get up, at once!
Do not kneel in front of the traps of this craft
Low. Stand up!
Jugundis stands up. Goswintha pulls her sword.
And I tell you!
If you do not commit murder, let us go.
You have to deal with a woman,
But this woman, does not know the weak limits,
Which has set its nature. Away!
I fight back until I fall asleep.
Second R UBER threaten yet you want us, you butthead?
With threats you come with men of our stroke
Not through. Give your pearls, your stones to us
Only free and single. Otherwise, say, tell this world
A farewell.
G OSWINTHA I have my pearls
My stones are necessary; Because without them
If I can not get it, I will take this path
 Made. Leave me alone or me
Sell them as dearly as I can.
Second R UBER you want otherwise. Good thing.
They fall to Goswintha. Jugundis runs away screaming for help.
G OSWINTHA Back
I'm killing you.
She stabs the first murderer. The other is penetrating them, when one hears branches breaking, and Suleiman appears with
entourage.
S ULEIMAN What's going on? Who are you stranger and
How did you get here.
G OSWINTHA Excuse my lord. I can give it to you
Impossible to say. Too weak, exhausted, I feel
Me now.
She falls into Jugundi's arm, who has returned with Suleiman.
S ULEIMAN Come friends. Take this murderer here
Trapped, too long lived
And our area no longer safe.
To the others the courage of the tender young man is here
60 iv Impossible and spared us the trouble,
To pay him the fair wage.
He goes to Goswintha.
How are you. Are you frightened by yourself
Recovered?
G OSWINTHA Thank you.
I am feeling well again.
S ULEIMAN But say to
Who are you, then. Your courage and also the language
I do not feel at home. Are you a stranger, like
I see.
G OSWINTHA Above all, eh 'mouth
I will open, I must first know whether
A man you are whom I can trust.
O! Do not be angry that I asked this;
For you would know what brought me here
And what duty now binds my tongue,
So wrath would make your forehead impossible
Pull in folds.
S ULEIMAN Be quite certain that the
What you tell me, if it is not useful to you,
Never will cross my mouth threshold.
And that you more firmly believe my words
I swear to thee with Allah and with Muhammad.
 G OSWINTHA So I 'like to thu s! Listen
Maybe you've heard of Tarik
And of the deeds which he did in Spain
It is finished. The Arabs are proud of him,
And rightly so. He struck in a great battle
King Roderich of Westgothland
And when he was there, where the tumult
The greatest was, met with his death,
Thus the Goths fled, and set free
And Tarik could now go unhindered
In his unoccupied Spain his flocks
To let. The ruler Musa, who for the time being
In Kairawan, Tarik gave the
Command, before this Africa left,
Seville was not to be crossed
Success is still so great. But when Tarik saw,
That the Goths above Seville
Newly collected and that when he
She did not drive out from here, the country would not be,
The battle would have been obtained for nothing, so kept
61 iv He for his duty not to do it,
And further to the north.
The gothic last remnant went farther and farther
Back and Tarik could win
Toledo, and to make his entry.
Here it was now, where he became a duty
The king, Roderich, had to escape
Dying strictly to him: he should
Goswintha, Rodrich's wife of the rage of the Muslims
Withdraw from. Already excited hordes rushed to
Me, suddenly, Tarik's voice loud
Exhausted, which gave me a blow the arm,
The wildness of the soldiers paralyzed.
He was my Savior and became my friend.
But friendship was only to the others, though
Love eager, like a spider
The delicate bands wrapped around us.
S ULEIMAN So are you surprised
A woman!?
G OSWINTHA Yes, stranger, a woman! The female
The dead Rodrich, a queen.
You are well aware that I am here now
After my king's death, I have another
 Loved ones. The reason of the first
You soon learn that I never Roderich
Beloved, that he always hated me, that it
The most terrible of marriages was ever
It was closed. My heart died from all pleasures. -
But when I heard Tarik's voice, that was so
Was different from the one I had before
By Roderich, my heart swelled,
There was a flower that was withering
Once more. I loved him, he me
And our love was still
So hopeless, we should be happy,
Blessed in her. But a rough wind
Coming from the north, Musa suddenly moved quickly
Encouraged by envy and tore him coldly
From my chest. He left the man who was
To make Spain's event so deserved
To tie an offense, what
If it had not happened, the worst consequences
Certainly had brought with it
To a common slave like him
62 iv To throw a prison. No sooner did I know what
The decision also matured at once
Into me to hurry to Asia
To grace to Welid's feet.
I caught a single servant
The difficult journey. It would be useless and
In vain, the troubles all to mention,
The like a fog getting more dense
Turn bright goal of the company
Thuringia and it was almost entirely the Aug '
Disappear. Often when the sand
The desert almost the tender feet quite
Burning wanted - when the sun was high
In the sky perpendicular to my unconscious head
Burning the glowing beam with pain-
When my thirst almost cut my throat,
When high in air I blow the black throng
The vulture already saw that of the dead
The tired body with hellish desire were waiting - -
Sometimes I was aching, I complained
Let me be in the touch of feeling
Love was done, its success
 So uncertain, so floating. But if
The night came dawning, when glowing hot
The monstrous sunball with haste
And longing for the cool sea
The arms were thrown and only singled and then
More and more, the star splendid choir
The dark sky golden embroidered and
The gentle moon, as guardian of this
Breastfeeding guard, rose pale and up
The heat was followed by cooling
Disappeared the fever, the day of mine
Brain and everything
And my love through the chaste light
The night awakened, strengthened, soon acquired
The old right of domination again. Then
Tarik's thought of his suffering me
And tears, tears of deep compassion, warm
And softly wept, relieved my heavy
Belad'nes heart. I was well and only
Very weak, but ever stronger, then shouted loudly in me
And with the tones of consoling certainty!
"Your doing is not for nothing, love wants
63 iv Be rewarded! "
S ULEIMAN your tuna is not for nothing
Love should be rewarded. Hey! here.
Prepare a stretcher quickly and quickly
And wear this noble woman, so gently
You can, in the palace- And you know,
That I am the caliph and Tarik's friend.
I followed the dear brother
Your request will be heard by me.
For a long time I saw Musa's activity
With disgust and liberation
Tarik's, of which you are the bearer
Should be, also with the recall
Musa's.
G OSWINTHA you the Caliph!
O thousand thanks.
S ULEIMAN Stand up and hear me!
I know what love is for man
I know what women are all about.
Love knows only truth, no cunning
It is too irritating, pure and mild.
Love must be rewarded,
Otherwise, there are no more stimuli on earth.
 5. Act
64 iv
1st Scene
Toledo. Tarik tied in a dull miserable prison.
T ARIK alone! all alone! No one anywhere!
Allah! You have punished me heavily! Why
Rakidschah, your dreary spirit does not come now,
Now that despair me with honorable claws
And seize all their horror? Why,
If she does not, Goswintha, she whom I so
Lovers and who often comfort me
Has promised? Why do you have this to me?
Done !? But right, quite right, how could it be different.
There was nothing left to her
And thanks, many thousands Thanks Rakidshah dir,
That you, in the hour of vain delusion,
Pulling the veil from her eyes and that
Promising me to stop me
To keep his death.
And yet, how was
They so endeavored with balsam true consolation
My heart, that of Rakidshah's death so whole
Torn was to heal, erect.
How she threw herself at Musa's feet
Wanting to leave your life when I
This would be saved. But her eye '
Remained tearless; Such a cheerful glow
Illuminated suddenly their features,
When I was seized, whom only the Freud '
Is capable, with short remnant
Impulsive bliss to lend to the eye.
Yes! Yes! O! Terrible certainty. The
Was all sheck and hypocrisy with her.
Rakidshah this angel, the only me
Loved, is dead; Goswintha, who never made me
Beloved, now perhaps revels in another arm,
 Because I want to die from grief.
Heaven and Earth! Allah and Muhammad
To me Life is a misery.
I was filled with earthly delight.
O! Will soon release what binds me on earth.
Everything here is transient, dwindling.
Forgive Goswintha, give me Rakidshah
O! Solve me - unite me with her. He collapses.
65 iv G OSWINTHA Behind the scene
Tarik! Tarik!
T ARIK rises with foreboding tension
For Allah's sake, I know this voice.
It is painful Goiswintha that to my torment
Pleasure now. I can not bear it.
G OSWINTHA Behind the scene
Hey! No, now fast! Hurry up
That I can embrace my Tarik.
T ARIK My Tarik !? What does that mean? Mean
Tarik? Is it possible, is not it a dream?
G OSWINTHA Behind the scene
For God's sake fast! Quick on, on, on!
I must look at him, after this long separation
My heart can push him. On!
S CHLIESSER Behind the scene
Only, just patience.
G OSWINTHA behind the scenes patience? Who speaks here
Patience, which would not be a consummate stone heart?
Back! Give me the key! You are
Too slow, does not know the feeling what now
The smallest particle can be lifted high
To me. So! so! Now it's up.
She rushes in. Tarik!
T ARIK Goiswintha!
O! God, how is this moment worthy of me?
To suffer for all I suffered.
She closes the chains.
G OSWINTHA You are completely free.
Forgive me for not giving it to you before
Said. The joy left me completely forgotten.
Suleiman, his brother
Welid, in the government, has
By a coincidence at Damascus me -
 T ARIK you in Damascus !? What does that mean? Speak!
G OSWINTHA Nothing! Nothing! I made a little trip
Only from pleasure to Damascus.
Here I met Suleiman and without him
To know, poured all my heart
I out in front of him. He later showed himself
As a sultan to me and so I am here now.
T ARIK Goiswintha! Only too well looks behind this
Troubled words of truth terrible
Shape out. O! Heavenly woman, how shall
66 iv I repay thee what thou hast done for me?
Try not to worry by words
Content, hazards, which
As an Arab I can fathom the best.
With all the elements you had
To fight and escaped the one happy you,
If you fall into the arms of the other man,
So it was the hope that made you without
Tears, and the terrible blindness I
For hypocrisy and sparkle only held. Can you
Forgive? O! I do not want it! Too strong
I have in you, in my love me
Trespassed. O! Heart, how bitter I am
Remember that you do not even know the sound,
The true love is only to me
Dangers in which she was so
Were that you did not take me back from that
Have kept what she can not forgive me.
G OSWINTHA consoling
Come to Tarik to yourself and rejoice
That we are so and not much different again
Find. The injustice had happened to me.
I should have told you before I went
Should. Alone the joy, unexpected
To bring the gladness of freedom to you,
Pulled me off the right path.
T ARIK O! I will never forgive.
G OSWINTHA You'll unfair now. Send me a message
Reaching in this way does not.
I g'rade like you, I'm wrong now
Let it be for everyone from the other
Verzieh'n.
 T ARIK I have nothing to forgive you! forgive
Goswintha to me.
G OSWINTHA I thu's with great pleasure.
T ARIK Now it's me only easy to courage, now kiss'
I free you with free chest. Oh! Oh!
How could I misunderstand you?
G OSWINTHA Tarik! I beg you.
Be quiet here and listen to me now.
After I was happy up Damascus already
Had come, there locked up in front of the city
Two robbers suddenly stopped me the way
And wanted to have noble stones from me
67 iv I had taken it with me
The Grand Vizier for my plan inclined
Close. I only saw in the loss of the otherwise
For me precious pearls horrible
The failure of your salvation and dear
Leaving my life as your freedom is not
With me to Spain, I drew my sword
And she waited quietly.
The robbers approached and I left heavily
To the one's own impertinence. He fell
From my hand. The Andre was already storming
With all might come on me and certainly
If I had fallen into a bloody stroke,
If at this moment Suleiman not
It would have appeared, and out of the reckless arm
Quickly torn me.
I did not know him, and because I was my savior
Guilty and he was the reason of my rice '
Also wanted to know, so I told
To him briefly, what would have happened to you
And as I hoped grace from the caliph.
He listened to me for a long time
Suddenly he jumped up and said
"Love wants to be rewarded," he said
Caliph to recognize himself.
He had me taken to Damascus,
Treated me as Queen of Spain
And sent me from a brave crowd
Accompany. Freedom to you, the Musa's death.
For while I am freeing you now
The naughty Musa went to prison
 Guided.
T ARIK Musa caught! Great Allah
He's an old man o! Protect him.
And to you Goswintha, beloved Savior
I owe the greatest thanks to you forever.
I do not know how to forgive you.
G OSWINTHA
I only did what I owed to you.
You save me from death,
This is always in the follow-
I did that to you.
I did what I was obliged to do as a Christian.
T ARIK And painfully Nothing, nothing else, drove you to it?
68 iv G OSWINTHA Another
I do not mind, so much so
To revoke me urges. O! Tarik sei
Not cruel against me. Ask that
With words not what makes me feel.
T ARIK Goiswintha! Deeply-loved woman! So is
So it was true, which I thought was a delusion,
So does my most beautiful wish mature? O!
I feel as if I have been born again.
Rakidshah, who loved my heart so much
And who was not granted to me from heaven,
They first get between me and you
With her spirit urged, she now has peace.
She knows that my salvation in you and that
You alone on this earth
Replace, you alone me truly here
Be happy. In her love of excess, pampered
No one who does not deserve it
Through a hard test it has proved.
You did what the purest love did to me
Is able to. But alas, an obstacle,
Your obstacle of terrible nature,
Yawning like an abyss
And dizziness takes hold of me when I am
Think of its depth. O! Goiswintha
Remember that you are a Christian.
G OSWINTHA Tarik!
You know what I am from every religion,
Ever thought of me, like faith,
 Hot Christians, Judaism also Islam
I am the cloak of my own
Knowledge, behind which I still
And undisturbed by the truth, which
Life, experience me as such
Has entered. But, the faith of mine
Father's love change, so much love
My heart is knitted, I will never
And never do, I can never
And never do. O! Tarik do not believe,
That my love less, she has
As a true source of wisdom, only too well
Proven. painful Tarik forget me! Tarik
Forgive me! O make fast,
Make a decision. What I'm losing is
iv 69 So great, why I'm losing it
So small, so uncertain that the loss-
The short step that takes us from the field of
Reason leads into the near land of madness,
Too easy to me. Forget, leave me.
T ARIK Goiswintha, you're right. I could do it, too
Do not do. But leave you without you
To live, I can not. Something's coming
There, I must I can not do otherwise. How relieved
Yes! Yes! Suddenly the day dawned
Up in me and fill with new strength
My life, as like the poor wanderer,
Who is wandering in the stormy night and
In vain seek rescue, a small light,
That far from the other bank of a
Flow is flashing. He does not know what it is
Pass over, but it has happened,
The dreadful danger comes to an end.
So with me. The safe rescue jet
I see shining in the east, but it stops
Much of it, I still do not know what me
To the other shore brings. - Suleiman salvation!
Goswintha only the caliph can give us a.
Rest for our love, let us cry.
G OSWINTHA joyful
Yes! Yes! He must give way to the heart's pleas
He wants to see love rewarded,
 Will he be like the representative of Allah
Can it be impossible for our love to return?
T ARIK hugs her So let us hasten to Damascus
Only can hinder a longer stay. From.

2. Scene
Toledo.
M US Alone in a room.
Desk with different letters etc
Everything is now ready and only waiting
Another word out of my mouth to get around
To ignite with.
So the plan, which did not allow me to rest,
The everywhere on the way and bridge constantly me
Persecuted, my shadow was so to say,
Its end in the maturity now found,
70 iv And let me consider what he brings me,
So I like to think back to the agony,
Which he so often in this life me
Has prepared. My son is already in Kairawan.
I'm just waiting for the messenger to give me
The judgment of Tarik brings to equal the land
In open outrage make mine.
Where is he? He wanted a long time
Damascus in the back and
Arrived here. It will be him
No misfortune to be pushed? That would only
Make me impatient. Now! He will
Already come. - These letters can be their
Do not miss the effect. They cheer
Parties only on, which have long been free
To make. If only they
To the victory have helped me, then
Then I throw them into double slavery
With force back. It's an old custom
To whom the habit has long since sanctified,
That the means, which are of our greatness to us,
Served, then forgotten and dropped.
Why should I be the rule exception?
You hear an Arab march. Musa steps to the window.
Now he finally arrives. That is music
The pilgrims coming from Asia.
 They are nearing my house. Thanks a thousand thanks
So would everything be done now.
A servant comes in, in shock.
D STATEMENT ON Musa
My dear Lord, flee as fast as you can.
The whole house gets tight by soldiers
They would not be changed, and they would not come in bad faith
They certainly do not.
M US O! that
A knife in your throat, speaking of you
Would have hindered! You lie!
Damn fool, I gag you. He falls to the servant.
D STATEMENT ON aid, aid
He strangled me.
Achmet appears with soldiers and separates them.
A CHMET Musa just one,
And hear what the Caliph is saying to you.
Because you forgot about Tarik,
71 iv The Suleimans, the present Caliph's best friend
Since earliest youth was and else you too
In this war inactively fully proved
So I am told according to command I received
To bring you quickly to Damascus and
In your house to the strictest of all
To get a check up. Your messenger of the
After he -
M USA Suleiman Khalifa,
Tarik free and I caught? O! Hold tight
That thou shalt not break the poor heart! O, that
The hell their sulphurous upon them
Exhale with terrible glow, and only
Still left ashes left! This is
Too much. Back traitor. Stop, you lie!
Whoever gives the right, will you lower me to me
Arrest, who allows you my letters
Unseal He breaks out of his hand.
Back I warn you. Is you
Your life dear, so soft, otherwise with the beard of the
Prophets, cold I make thee like thy sword.
A CHMET O! Save your words Musa
Leave with threats, thank Allah
The power to perform is missing.
 M USA The Power
I'm missing out? Ha! Whistles the wind
Out of this hole? So come here, try,
The tiger to whom you take everything tame
Close.
A CHMET In the name of Allah, Muhammad
I'll get you! Put his hand on him. Second hand
Violence if he does not want to.
M US O terribly low
Brought slaves, dare. cause
Cause! I give every drop of blood
Only for a human life. Treason!
Angel of heaven brings me away from here.
I can not bear what fate hand
I have prescribed. Too much! Too much! -
Where I go, I push where
I can only turn my gaze, does not see anything
As obstacles of horrible nature my eye '
Lost! Everything to go. Help, help asking
Do not throw me back and forth. I am
72 iv An old man with a white beard. Teach you
The Koran does not have to honor the age?
O! Let me rest Shed - - - ha! Ha! Ha! Ha!
He screams wildly.
Where am I? who am I? I am
Yes, my own master! Back, away, away.
I am dying-aid. He sinks unconscious.
A CHMET heavens thanks that we alone him
Now can take. Yes! I know him
Too well, that I may be his rage, the power
Who dwells in him, the self-interest of him
Do not be afraid! Take care of him
Awaken, the seemingly dead body to you.
Binds and takes him to the caravan soon. -
The letters I found are like me
Of utmost importance. O! Musa, me
Sorry. I'm sorry for you. All off.

3.Scene
Damascus. Throne Room.
Suleiman, Goswintha, Tarik, Hassan, Grossvezir and others.
S Abul ULEIMAN Hassin Ben Abdallah
 The Prophet of the Great Allah
Muhammad be with you all.
With Allah's grace we stand here before you,
For the first time with seal ring and staff
Revered by the great Muhammad; and with
The purest joy see the beginning of the
Government we, by the profit of Spain
Glorified. This high happiness was only
Through merit and efforts
The most faithful subject and commander of this empire
The brave Tarik only in part and him
To thank, be the first duty we
In the frame now fulfill'n. The second, the
First, be praise and thanks to heaven
He Tarik got us almost
The envy of faithful Musa,
As a corpse could only honor.
He also threatened our kingdom
And even to the caliph want to increase.
I wonder what this man deserves
73 iv The high council?
G ROSSVEZIR the dead!
A LL the dead!
S ULEIMAN So be it! The dead! Take the
Traitor.
Musa is introduced; He is quite pale, emaciated; Only his eye has the old fire. At the sight of Tarik's he hates.
S ULEIMAN O! Do not roll your eyes
With this wrath and mud not for nothing
The lower eyes glue so hatefully
To the Tarik too. He is safe
And your revenge is against you
Now, even swept.
M USA I beg you come to
The thing itself and tell me why
In this location I am here.
S ULEIMAN O furious! Hypocrites of the
By the example quite unproven, you can still ask?
Do you believe in such words deceive us?
In the time of Welid, we saw through your hustle and bustle;
Often we let the words fall some,
But one was watched, the truth was not seen
And their language remained deaf.
 And now everything is clear and difficult
You will be ostracized. - Grandvezir
Read the reasons why he is here.
G ROSSVEZIR There is no God but Allah and
Muhammad is his prophet.
The patron Musa, who was first
Revealed and faithful to the realm of Islam,
Fell in the course of time the evil
Into the hands and became a robbery
His ambition. An unexplained one
Hate against Tarik caused him,
To take a bid to what
Tarik did not obey because he told us
Otherwise Spain would have brought
And him around that surprise
To throw a will into a prison
Allow. Through the sacrifice of the
Highnessand Queen of Spain
We learned the fate of Tarik and
The evil cause of evil deeds.
74 iv Meanwhile, a messenger of Musa
Arrived, the death penalty
Tariks of us demand
Should. We took hold of him
In him and when we gave him death
He threatened Musa's plan
To the Sultan of Spain and
Kairawan to make. straightway
Traveled the high timeand queen of
Spain back to Tarik from
To get rid of the dungeon and Musa
To be held. Ahmet,
Our Plenipotentiary
Sought Musa's house, and found
Letters addressed to various heads
The conspiracy was and
Only too well confirmed us,
What we do not believe at first
Wanted to. He is through these papers
A high treason
And must be regarded as such. From.
S ULEIMAN not it you silent. The letters make lame
 The hypocritical tongue. Defend yourself
When you can do it.
M US defiantly I will not.
S ULEIMAN Well
You heard what he said. Man les'
To him therefore his judgment.
G ROSSVEZIR Because you recognized
Whatever you have committed, the dead man meets
Your dutiful head. The high council,
This is Allah's Word. He must
Be heard. From.
T ARIK plunges before Suleiman Gnade! Grace for
His old head. Do you feel the smallest love?
For me, let him live! O! Hear me
Do not let my request be ashamed.
S ULEIMAN kind
Tarik! I can give it to this high council,
Do not oppose the whole people any other way.
Stand up and do not attack your caliph,
In his wise plans. - He dies!
M USA This was long known to me
Since my leg no longer has a free head,
75 iv Let me see the death in the light.
Live well! I am going in peace;
Long live one, a faithful son,
Who will come as avenger to your throne.
Then when you stand in front of him, as I am now here
Then think how changeable the Irdian is
Then remember Musa, his word.
S ULEIMAN You old sinner dare me too droh'n?
With the head of the
To avenge him.
Hashim's bloody head is brought. Suleiman takes it by the hair and holds it before Musa.
Here is the faithful son,
The me the inconsistency of the Ird'schen
Teaching. Do you know the head?
M US torn off his head from his hands. With the most horrible
Pain tones. my son
My dear son. You too? O, o, why
Are you not swallowing me? Oh! Why
Are you still wearing me? O! Allah, Muhammad!
My son, my good Hashim, awake!
 Be mine again! I only had you
Still alone in this world. Rate Adults!
Stand up! For Allah's sake, stand up.
My Hashim! - Death, dead, all dead!
Pause. Suddenly he seized the head, which he had formerly embraced with both hands, only by the hair, raised it with his
hand, and shouted terribly:
Curse! Curse!!
To the hot doer, to this evil curse! To Suleiman
Thou excepted the lot of hell,
You scum of what the devil out
Of the evilest Abyss
Brewed. You wicked dog! The you
Do not know what fatherly love is, never never
Feel it. If you are a dear child
Whenever you are touched, just touch
His bloody head, his eyes closed.
When it comes to you as a young man, become pale
Your mischievous face, so cold
And lifeless together. Everything
You love, turn into stone and what
You hate six times in number.
If you - - -
76 iv S ULEIMAN addition, away, away, with him. You take Musa.
Enough
The vain conversation, enough of the curse,
Speak to a traitor; It's all right
His own head back; Because Allah can
Do not listen to him who is at me, at the
Representatives of Muhammad on earth here,
So much has passed. He is punished!
Heaven be merciful to the poor soul.
A LL He was her gracious.
S ULEIMAN To Tarik
And now to you, to your business
My Tarik, my beloved friend and brother.
I have been contemplating your prayers
And finally,
Lives happy and unites in an Eh '
Together, in which each can be what
He is. First let you be in Islam here
And then in Spain, in a Christian way.
I myself want to be present at the wedding
 And be at the first baptism Pathe.
Take noble Christin to the Arab
Out of my hand, as a gift, what you
Only worthy is. Go to your home
With him back, which I give to you as a land.
Reign with him, you queen
As a pearl in the Islam's crown,
And often think back to me. forget
Not me.
G OSWINTHA O! Noble Suleiman, how shall I give thee
Reward, thank you?
S ULEIMAN I only did what the Muth
Of Tarik, your love. As you
Yes, even love is always rewarded.
T ARIK Whenever you gebrauchst me, call me.
Then I will show you anew what you
I am
S ULEIMAN Allah's blessings upon you. Down with entourage.
T ARIK Falls upon Goswintha's heart
Goiswintha! Idol of my soul
You holdes, beautiful child;
Thanks so much to the fate
To our love of fortune spins.
Never may misfortune dim our hours,
77 iv Destroy the love of happiness in the dust!
I am also an Arab, you Christian
The mere word is not faith.
God, Allah, as it is called
Best Everyone recognizes.

-----------------
THE POWER OF THE MOTIVE
iv 79

comedy

in

Five acts

Le but de la haute comdie est de corriger

les hommes de les divertissant.
Molire
 people
80 iv
G RAF F REIBERG, independent scholar, rich landowner.
M ALWINE, F REIFRULEIN OF G EGGS HOME
S ERENA FROM S TRAHL his nieces in the second degree.
B ENNO OF E CHTERMANN, Dr. Jur.
W ALDEMAR, F REIHERR OF H ILDERSTROM, his nephews in the second degree
H USAREN -O BERLEUTNANT,
S EIB, P ASTOR, his friend.
H ORN, tenant
W ILHELM, Gutsintendant
M ARTIN, valet in the service of Count
J OSEPH, porter, a young handicapped
B RIGITTE, housekeeper
B RAND, Wirth of the inn "To the red lion" in the village Fernheim
K ONRAD, servant to fire
M ARIA, waitress
E IN D ROSCHKENKUTSCHER.

Place of action: village and castle Fernheim in Franconia.

Time: late autumn 1867.

 First act
81 iv
A simply furnished room at the Fernheim castle. In the background a door and another on the right. Left two windows.
First appearance
Joseph, an invalid without a right arm and with a slightly shortened left leg speaking in the background with Martin. Brigitte is at
the table, on which is a large radon cake and is busy with a bouquet of flowers. Horn and Wilhelm in the foreground.
W ILHELM I repeatable 'you, Horn, are out of worry!
The Count certainly does not refuse your petition.
There is a better, more tender heart than his
Not on God's earth. We all,
From me down to the gooseyard of the castle,
We could all tell you about it.
I would like to be ready for you,
Because, without any good reason,
The step is so hard, I do not know
That his gracious hates every mediator
And, secondly, to him, your noth
Is known. Horn remains knocked down.
Now? There can be nothing of your courage
Collect? Would nothing ease your load?
H ORN sighing
How hard she was, I would have no hope,
I can not say; Can not even
Think about. But despite the best hope,
Which make you so friendly in me,
Express her weight soon my heart. -- I am
An honest man, sir, always have
For woman and child cared for with all strengths
And never has God let me down,
But this course - in progress, all lies,
What weighs on me. Begging -
W ILHELM begging? No, dear Horn, you are too much of a hurt.
After you, every request is a prayer.
Where would we go with this view? -
But, I see, you can only help Count Freiberg.
And that he helps and also in a way,
 That will not hurt, I can swear.
82 iv In the meantime, Brigitte has put the bouquet into the opening of the cake, seized it, and has gone all the way to the front. There she
made a curtsy to the audience and mumbling just a little verse between the teeth, from which one sees here and there a word.
J OSEPH Touching Wilman's arm
Mr. Intendant, look at Brigitte.
B RIGITTE makes a final curtsy, turns around and sees laugh Joseph.
I think you're laughing at me, you airy?
It sets the cake on the table.
J OSEPH yes you laugh yourself!
B RIGITTE I laughing? ' Have you laughed,
When the Prussians came last year
And - - - But I will not grieve you. - But,
As it was at the time for your heart,
It is so easy for me. You are
To blame for everything. You have me without 'mercy'
Far in a deep waters' purely thrown
And stand in the dry now and call me:
"Look, how ... come out!" But-but-if so
I want to go and help you - then good night
Friend Seppel. -
Look, S ', Herr Horn, the Sach' is thus:
For forty years, I say on my birthday
The gracious Lord - if his graces with
Traveling is - which was very often the case;
For you, Herr Horn, as a twenty-year-old girl
I am at his gracious sel'gen parents
In Salzburg in the good service stepped.
The Junker had exhausted and gone,
Fort went to the big world. Five years'
Was he away from us? When he came,
Had his house been long ago deserted; But he brought
An inflated little rose, so beautiful
How every hundred years only once.
Oh, you would have known the Madame!
She was so delicate that one has the wind
If she had to blow away like a leaf - so tender,
That one likes to be in the greatest sunshine
A thick cloth might have wrapped around her.
And always cheerful, cheerful as a grasmuck.
The Count was quite twisted. Is never of her
Weighed, - always looked after the head,
83 iv That hardly the burden of long, black hair
Has been able to carry - into the big eyes.
With those eyes, it was wonderful.
Believe me, that no man could ever be so
He was dizzy: There was no reason to be found.
Right life, however,
When our Lord bought the great estate here.
With his money alone he would never have it
Can do; But d 'beautiful, gracious woman
The child was exhausted
This has been measured with Simmern.
Yes, look, Herr Horn, here the dance started.
The two of them have played like children down there
In the park; They have followed; There he is
They raised up, as a spring is lifted,
And has gone away with her; And she has
Cried, but he's on her mouth
His mouth pressed and she could not scream.
There are gundings and beautiful musiciret
Together, that Ei'm's heart has shaken - ah!
He did not love her, Herr Horn, he did
They give't how to love the God
Worship. Only white dresses were allowed '
They wear, fragrant minor and shining
Battist, and wrapped around her beautiful camisole
He every day a different color band
Of silk - so wide
It indicates the width with the hands
'S was a clean state.
Otherwise he would have no ornament and only his hair
Came a dark red flower, which she
Could choose. ---
All at once
The bright day to the dark night;
For from the red rose is a pale,
Very pale. Can not even say
How it has come. Like an early
Snowflakes, the young blood had gone away:
There it is-and suddenly it's gone.
She dries her eyes with the schurzipipfel.
The Lord has not been weeping, too
Nit; But he is from the corpse,
It was not day or night. Never has
He left her hand and always
84 iv Her off'nes hair kissed around her 'rum
He lay like a black mantle to his knee.
So two days were over and no man
Had dared to recognize him. There '
I took a heart and said,
"This is not going to happen, Your Grace
To starve". But God! There he has me
Starr angeseh'n and bums! Is to me the stock
Farewell, I can not find a word.
And would not Mr. Seib, High Wills, have come
Even today the gracious woman would not be buried
And to-morrow, the merciful gentleman of the coffin.
Is not that so, Martin?
Martin affirmed with his head.
But where am I?
Because? Have so completely dusment
Lost in the undergrowth - Can never
Just find the way back. help
Me children, fix!
H ORN We spoke of smiling birthday
The Count and his journeys.
B RIGITTE Right!
Now, s, Mr. Horn, scarcely was the Madame
Buried, the gentleman went away immediately.
Ten years' he then stayed away - ah!
And at the beginning it did not write. Have
I almost look out my eyes. Finally
A letter came from the island - seeking
J-ewa.
And every year then one. Up to the end '
Our Lord must have come to the world;
For things he has brought with them, as they do there
Only can grow! Butterflies, bigger
As my hand and all blue, - snakes, - fish
With saws on the nose and long wings.
J OSEPH Brigitte. You get lost again.
B RIGITTE Yes,
You can talk about it for days, without
One end '. Well, I wanted to say that!
For forty years, when the Lord is at home,
I wish him a long life on his birthday
And always have me pretty out of the affair '
 Gezog'n. Well, I've been talking to you, Martin
And here the Sepp, a little verse
85 iv And have a present, and have a small one
Build and give me to learn. But that
Will not stay in the old box.
I have known there is a misfortune - but
The grimaces have me shamefully outwitted
And forced into my own word.
"S 'is very hot for me. If only it were over! " -
She ties up her hood.
Second performance
Count Freiberg coming from the Nebenthre. The previous.
J OSEPH The Count!
B RIGITTE O Jemine!
She takes the cake and hides behind Martin.
G RAF itself I got it to me but
Thought! He nods to everyone.
W ILHELM protuberant
Receive your gracious kindness,
Out of warm heart my reverent
Congratulations. May you still long for those
Stay preserved, the beautiful Loos
Has come to stand in your service.
To shake his hand cordially
G RAF Thank you William. Their love
I am well aware of myself and do well.
M ARTIN A hundred years Ecksellens.
He wants to kiss the Count's hand; This prevents him.
G RAF smiling egg, egg!
What are these customs for napolitan people?
Still haunting the beautiful country in you,
Where to get the Excellence as cheap as
Buying the hand kiss and both for two pennies?
When will your grave be finally wise?
B RIGITTE To Joseph
G'schwind behind me and watched.
She steps forward and makes two knacks.
Good morning, Count.
So much from this bad cake -
To cut pieces - -
To cut pieces - - -
J OSEPH soufflirend not thicker than a knife back -
 B RIGITTE hastily not thicker than a knife back - -
86 iv Very embarrassed
Not thicker than a knife back - - -
J OSEPH So many years' -
B RIGITTE So many years' -
'Nor should J OSEPH So many years find rest -
'Still may find rest B RIGITTE So many years,
In happiness, health, without harm,
Your Eksellenz, Your Grace.
G RAF Take the cake off and give it to Martin;
then he grasped both her hands.
You did well, Brigitte.
B RIGITTE No,
Count, I have not done well. And it's happening
I am quite right, because I am so frustrated
How this seppl is, let's catch it.
I should not have distrusted my feelings
In bright flames g 'stood as I
The good cake there a bad cake
Have to titillate. What do I have
Said, you give a bad cake
Gift and is my baking badly g'wesen?
Your Sappermenter, I said, you will
Use me. But see, there they are
I am ashamed of myself,
And I said: That is the way of life
And how you can be so stupid - yes,
Lord, how you can be so stupid, and who,
The old hypocrite -
pointing to Martin's g'worden quite cheerful
And has shouted at the loudest. Now it's done
And in the shame lies the mockery as a train.
But I am more intelligent than you believe. - Mr Graf,
I congratulate you frankly and freely,
How the beak has grown to me. God take '
You long in his care
And when the last hour comes,
He call me before that I give you
A good lodging can make up there.
G RAF So be it, you faithful old. -
Turns to Joseph, to whom he also gives a hand,
heiter Joseph, you
 Merit to be punished by me -
B RIGITTE Let's
Just be good, sir. I can stop it
87 iv Best punish and I want to make it already.
G RAF egg, Horn! You here too
H ORN My lord Count!
Allow me, too, on this day
To wish you all the best,
I came here for another reason,
But gladly I took the opportunity.
G RAF I thank you. And how can I serve you?
H ORN You are too kind, sir. I'm asking
Two words, if your time allows,
Alone with you.
G RAF happy.
to the others Well, you kids
I would like to thank Allen once again.
The world will be found. -
Now Brigitte,
To the good cake a good coffee.
B RIGITTE continued hurrying DC - the same!
All except the count and horn.
Third performance
Graf. Horn.
G RAF You have no good harvest, horn,
This year?
H ORN I had my lord,
In corn, total mismanagement. All Mh '
And all clean work is in vain
Been. Your Grace see me
So here too. Ever since Martini wants
I day to day to the castle and again and again
Am I halfway reversed.
Today the sau're gang has finally succeeded.
I can come without money - - I can - I can
Before next harvest your graces not
Befried'gen. But, no light, sure,
Count, -You should not have a bright red
Lose in me. Would be last year
The fruit, which was not at all evil, from us
Soldiers and the foreign troops
Partially used for storage, partly
 Have been struck by their horses,
Why the heavy quartering -
Certainly, I could cover the loss this year.
88 iv But a two-year-old misunderstanding
I do not carry in the stand. And, how rare
A misfortune alone hits us, so is
My house the dear long summer through
A lazareth. First seized
The nervous fever my wife and then
The two youngest children. Not like I did
I have been accustomed to the day-laborers,
The servants and maids go after their work,
As is the case, carefully monitor.
This causes great damage to me;
For where there is no supervision, the servant follows
Equally his great inclination to inertia,
Because he separates the good from the Lord.
Therefore do not worship your grace,
That I will give you a payment
Ask for it. By lazy not, - not by
Waste came to my house.
God knows and will continue to help.
You do not need anything after all this
To ask and you would be in full right,
Ship and dishes; - but Lord,
They do not want the misery of your neighbor.
You have given me by a cheap interest and a thousand
Facilitate your noble sense
So clearly shown that I am certainly in vain
Me pein'ge, - yes! An injustice, on him
To doubt! -
G RAF Dear horn, your'm sorry. -
But say, you had many good years;
The lease is low, as your own surrender,
If you have kept a rather frugal house,
So you can hardly be without means?
H ORN Certainly, Count, if I were a rich man,
If I had, as my good parents thought,
The yearly abundance in bare guilders
And Kronenthalern placed in the Truh '
And let my children break stones,
When I went out into the world
My sack a heavy penny, however,
 But my head was as easy as sparrows
And in it was stale, cold night.
My future lay in every robber's hand
And a little stronger arm than mine,
iv 89 Had me from the rich son of a builder to be a servant
Can last for life. Bitter
I received my little knowledge. No
I was saved from humiliation
After Hoh'rem aspired and I learned to see
That education only balances the estates effectively
And can make us to good people.
I have made up as much as I could;
But youth is only the time to learn
And a hundred times I swore, if
My head at the best impulse wanted to capture nothing,
That my children should learn everything.
So I kept it. Can you see it,
Count, my guilders hang on them
And naked Kronenthaler and heavy
Good interest paid to me. Can rest
I close my eyes every hour. Because
The children carry a treasure in themselves,
Who makes them free people and the
No robber can take them.
G RAF Give me
The hand, my dear horn. If everyone thought
Like you, it would be better for humanity.
You have quite rightly suspected that I am yours
Would not have gotten stuck; but now
I must go much further. That's what my heart wants.
The rent for this year is given to you.
H ORN O my lord! You joke - a thousand thalers?
G RAF Not a word of thanks! I blame you and more
Is my money really mine? [still. -
Is not the sweat of thousands in it
Contain? And the many who multiplied it
And ever more will help
In poverty, while I am comfortable
Enjoy the fruit? Believe me, Horn, once
The least is the rich man -
And if his heart were as hard as stone and iron -
The question: What right do you have at your
 Possession and once, at least, he will
Be questionable. But be a single one
From this question remain questionable.
That's how I went. And who then his conscience
It is true that the capital will be satisfied
Do not share with the neighbor, but the
90 iv Yield.
H ORN has what listened with amazement, he seizes the Count hands and shouts
God bless you! God bless you! Quickly.
Fourth appearance
Count alone. He sees Horn's hat lying and goes to the door.
G RAF You have indeed Eu'ren hat forget Horn! -
Listen, Horn. As shown in Fig.
Returning The man is probably crazy
Become! As shown in Fig.
After a break
Far still is your way, still far
To the goal, poor humanity! -
He goes to the window; surprised.
Ah! Look there!
The first snow! As shown in Fig.
Now comes memory
And friendly about me. I see the Black Forest-
The branches which are deeply bent by the snare
The dark Riesentannen - there the clearing -
The beautiful path to the castle - the Swiss lodge -
The Park - Windeck Castle - Dich - - You beautiful child,
My sweet wife! - -
He draws a picture, looks at it long, and kisses it.
My faithful good clerk!
For a year, your bright light fell
On my track and this year seemed to me
As short as a Juninacht,
I did not make the past dream for the biggest
Future delights. ---
And again
One year escaped and a shorter one year
Were again our separation time. - In the night
Enveloped, which will never light a light,
You lie, O world beyond the grave! The ghost
Of man, tirelessly active,
 And unceasingly shaking at the gate,
That closes you, populates you with pictures
Of the madness or coldly denies your existence.
"The human soul is the whole human being
And only the soul who lives
91 iv In new human bodies joyfully rejuvenated. "-
Thus speaks the stern serious science.
And a religion in the Far East,
The more confessors count as Christ's doctrine,
Promises even complete annihilation
To the holy penitent as victorious crown;
Evil remains this life as a punishment. -
The heart, however, does not leave of hope,
The sweet one of a happy reunion
And suspects a further life with the loves,
They were close to us on this earth.
Who would give space to this hope?
It is knocked hard.
In!
Fifth appearance
Pastor Seib opens the door and stops in it.
G RAF shaking his head at him zugehend egg! Egg! Egg!
S EIB with uplifted arms Na! N / A! N / A! You will
But your punishment without punishment
Could congratulate?
They embrace each other heartily.
G RAF Tell it only
Out: another hundred years! Do you really have
The courage to wish me a long life?
S EIB I wish 'it to you, as you'd almost everything:
From self-seeking. When I am dead, you can go
When you like it; Alone, as long as I live
I demand the company of Your Grace.
What am I doing, my old friend, alone?
On this "hunchback of the world spirit"? - Truly
It would be a misfortune if I did not immediately
To die from boredom.
G RAF egoist!
S EIB Who is not? The egoism holds
The world together because it has a divisive effect.
G RAF How paradoxical!
S EIB How true! Because without him
 What would the universe be other than a point,
A mathematical thing - a nothing,
Nothing. Or - if you want - a thing
Of unlimited size, but without
Shape and life. -
92 iv Clear evidence
I take this clear truth like this: Listen today
The egoism on, comes tomorrow, friend,
The kingdom of heaven, that is, the doom
Of the world. Roger that?
Sixth appearance
Brigitte brings a coffee service and places it on the table. The previous.
G RAF How summoned you come,
Brigitte. Our soul-bearer spoke
From the downfall of the world and without you -
B RIGITTE shocked the arm of the pastor poignant
Hochwrden, does she really go under? Oh,
Where are you going to escape?
S EIB Beruh'ge you, Brigitta. The Prophet
In the week-leaf is something human
Passirt. He has in his bill himself
A hundred thousand years. So old
Do you want to be difficult?
B RIGITTE O sigh of relief! you take
A millstone from my heart.
G RAF the terror did you deserve, because you, quite cheeky,
Interrupted me. I wanted to say,
That without you, reign would bind me
And I - the guests had completely forgotten.
S EIB in the highest astonishment
You - guests? - Guests? -
Is the sky falling?
G RAF with a faint smile
For egoists a solid castle.
S EIB your money?
G RAF You've guessed it.
S EIB speech!
G RAF Wait!
S EIB tyrant! Despot!
G RAF was only a cup of coffee
And of Brigitte's delicious pastries
 A very good piece.
B RIGITTE flattered to great goodness, Lord!
She presents the cups.
I wish everyone good appetite.
S EIB Thank you, Brigitta.
93 iv G RAF Thank you, thank you. Brigitte.
Seventh stage
The former without Brigitte.
S EIB I think easier to talk flows during the potion -
G RAF This is disguised curiosity. -
tempered Oh,
Hochwrden, it is easier to teach virtue,
Practice as a virtue! -
S EIB with comic indignation O, you are mistaken! You're wrong!
G RAF I feel sorry for you poor. Now
So listen. -
Fourteen days are now -
I sat exactly at this place and read
In your beautiful letter from Meran
Suddenly I felt strange
To Muthe. Before the eyes lay down
A dense black veil and by
I clearly felt like the seat of life
The forces all flowed from the body,
My consciousness completely vanished. Two hours
Mastered the deep impotence. Just
Martin and Brigitte awoke with difficulty,
With strong essences my senses.
It seemed as if with reluctance to the light
In the day my life spirit turns back.
The incident was, my good old friend,
The first reminder from the realm of death.
S EIB Oh! Folly!
G RAF loads Sixty-five years
On my shoulders. Alterchen, what help
The deception? Let's say it freely:
Only a few drops still have our wick
To suck. We are already flickering!
S EIB with his stick vigorously belching
Hollah! I can not feel anything. I'll take it
With everyone who counts twenty summers.
 G RAF But suddenly it is gescheh'n. -
Listen on
The weakness which followed the impotence forced
Me without mercy on a thorn-bearing.
For two decades there was not a single time
The sun in my bed and now I had to
94 iv Beware while outside woods and corridor
In the most beautiful colors of the autumn pranced.
The anger quickly drove the greatest sorrow
And fatalist from vertebra to toe,
That is, penetrated by the eternal truth,
That everything happens with necessity,
I commanded my mind, the evil purpose
To search. - And he found him soon. - I was
Twenty-four hours imprisonment,
For me, what else do I do
It would have been a trifle
Righteousness.
S EIB archly
I hope friend, hovered at the good hour
My image before your kind eye?
G RAF shakes his head, smiling you Thor!
A clever man -
S EIB Still! Quiet! I know what
You want to say. Away, O clever man!
G RAF It was a sour piece of work, friend,
Until, out of a confusion,
A general outline clearly rose.
My wealth made me for the first time
To create and call for Alexander
I would not be a millionaire, I'd like
Be a beggar. - Shooting stars
At every moment another name
And other figures through my brain, so quickly
They disappeared, which had scarcely come.
The end was that I was in equal halves
The three millions I have had shared.
One half I make on the locks
And goods get solid and get the yield
In the same way poverty or misfortune.
The other half inherit, after deduction
Legates for Serving, Someone - -
Which I still search.
 S EIB Ah! Back again
Satan my heart.
G RAF Tret 'on it
The horse's foot. -
That my only sister
In the spring of her life died,
Known. You also know that my dear wife
iv 95 The only offspring of her parents was
And that she wilted without body.
I do not have direct heirs.
On the other hand, according to my death,
Indirect a number.
My father had a sister, Emma,
Married with the baron of Hilderstrom,
A Viennese Cavalier of the purest water.
Six children were the fruit of this marriage.
Four sons: Emil, Hugo, Adolf, Carl -
Two daughters: Anna and Louise. - Emil -
Do you remember the brisk boy?
S EIB egg Certainly! How can you ask old house?
The whole Heidelberg period is awake!
G RAF He entered his country's service and how
I read in the newspaper recently, managed
He praised the office entrusted to him.
To him now I turned to his own
Sibling sewing. I asked
Him, my almost forty years of silence
Forgive me, as best I could
With my travels, my wife's death
And the result of the misery
Life motivating. - An answer,
The abundance of loving feelings,
Teached me that Carl, a Thousand,
After Algiers went and was lost there; -
Adolf and wacky Hugo
Hagenta fell, - both led stands; -
That Anna lived in the city of Hanover,
As Frau von Geiersheim with seven children; -
Marie-Louise was a widow,
Of Echtermann, who very withdrawn
Living with a single son in Darmstadt; -
And finally, that he himself has two sons. -
 So two bases and a cousin can
To make my property a claim: -
Now to the other side. -
My wife
Kinship was not great. She had one
Cousin. This was, at the same time, with us,
With a Major,
Married to the Lord from the beam. To the degree
I wrote to his Excellency, the Lord
96 iv Gen'ral of Ray, called me into his memory
Back, and begged him, because I was about to
To make a will, to tell me,
Whether God blessed him with children.
And lo and behold! An unbuckered arch
In huge Couverte brought me
The answer. Martin handed me over
The letter on a large cake bowl:
Thus, in an agitated, stormy meeting,
The high kitchen council decided. - Knight
You are of any order
If I had thought, I broke the seal,
Look for the signature and read: Serena
From the beam.
He goes to a bureau.
Here is the letter. Consider him
I agree. Has ever such a sample
In your hand? Are not it letters,
Like those of love in Buchenrinden
Geschnitt'nen? This radiant Serena
Must, according to their writing, a Brunhild or
Be the first. As shown in Fig.
The General, her father,
And her dear mother is now also
No more! What are we doing here?
S EIB The writing unfolding and testing
There is much character in writing and style. Fraun!
I love these thick, big strokes.
G RAF comes the end now. In the possession of the letters
From Emil and Serena, I sent
Immediately after Darmstadt, Vienna, Hannover and
The beam-he must be an old burger-
A letter of this content:
 Dear cousin, John Base!
The modifications in the letter
You will be able to think of the ray of a woman.
Many years ago, in a mood of gloom, I wrote a testament in which I left my whole fortune to mild foundations. A
disease that hit me this summer aroused my conscience so far as I had to tell Me that there could be one of my
relatives who deserved the fortune. I therefore decided, from my bases and cousins - since I am old and frail, and
can not travel - ever a child
97 iv To invite me to examine all, and if there is one among them which pleases me to employ My heirs. I therefore ask you
to leave me one of your children for eight days.
The day on which I await those who are invited-they are hopefully not under twenty years-is the eighteenth of this
month. Whoever comes later will not be taken into account. - Castle Fernheim is located an hour from Sternburg,
railway station.
Four guests will be like this today
Certainly appear as this piece of paper
To fall to the ground, I let go of it.
S EIB And how mindful you prove it, my friend?
G RAF fast I the principal fields' would have forgotten.
My letter is colorless. At most, one can imagine
That I was a stranger to crickets,
I only fleed in youth
Relatives - except our Emil -
Seen. In its sense the
Remembrance of me no longer determines;
And as for cousin Emil,
So my picture is so little clear in it
Still living, as in me. Further
If he as a worldman must already have said,
That a daring ending from the youth was very daring
The old man - with all his innocence
The properties - is. With one word,
I have the certainty that no cousin
And no base dare, my heart
To describe - I therefore for my guests
A book with seven seals, especially
For the hard miss on the ray - be.
So I am free to change my mind.
Should I use this means, or
Shall I give myself as I am? The optional
Has my mind very busy. After all
I decided for the mask. My reasons
Are these: I openly show my love
To the golden light of freedom, whether it be in the State,
 Be it in the Church - my Weltanschauung,
Based on the rule of reason -
My heart, which is of all lesser greed
After gold and animal pleasure freed
And that stirs the tears of a child,
98 iv In short, as I think, as I really feel,
So I open my house to hypocrisy.
Whoever works for the inheritance and his heart
In the evil, whose spirit is in bondage,
Will try to be similar to me in character
And to shine in the way of thinking, for
Who would not know that in the long run only
Can the same please us? To coincidence
Certainly, it would be entirely up to us
To bring truth to the day. -
of course
Can be the innate nature
Do not always deny success; but
The power of the Spirit over our will
Is stronger than most people believe.
One has of self-control cases, which
Wonderful stripes; Where people,
In order to gain some advantage,
Through full years a mask wore
And they even then did not put down when
They were unaware of themselves.
How now I can
Do the real gold differ from the wrong?
You see, I am condemned to the larva.
They just designed full surprise,
To unmask the only hypocrite.
The question, when I bore them at their feet,
At the beginning or in the middle of the test,
Is also done. I chose
The beginning.
S EIB Oh, sure! In this way
Do you recognize the strong sinners?
Like the beasts, if I doubt very much,
A quarter of a quarter is among them.
On the contrary, I believe that they all
Speak to your mouth, friend.
And what kind of human race do you want to play?
G RAF The miser and the freedom enemy at all
 Areas.
S EIB buddy! Pal! Do you have too
Be careful if you roll up to the end
Will be able to lead?
G RAF carrying not worry.
This is a lot of fun
99 iv And the motive of the whole mummery
Will protect me in a dangerous hour.
S EIB If only your reputation in the village - the servants, -
Brigitte preferably, - no stroke
Through your bill.
G RAF Since you can help.
I am introducing a kind of house-
Put a ring around my guests.
And if the one on the way subheadings
Listen to praise me and then me later
For not praise worthy'd 'he eh'r
At the rapporteur's words, as
My doubt. For a castle Lord
Too much violence, but that the farmers him -
Is he a bully - dared to revile.
Martin then Joseph and I stand one.
Brigitte however - alone and they
Will not bother me if they know how much
depends on their wisdom.
S EIB What plan
Will you follow?
G RAF no, dear Henry!
I know he'd crossed me immediately.
I follow the saying: the day comes, it brings
The day. nevertheless I remain Lord of the documents,
Because I can disappear at any time.
S EIB after some thought
While acknowledging your wisdom,
Eracht I a fair judgment hardly
For possible. Your millions are
An abyss that the virtuous richest people
Confuse would. be your guests
How about a comb of hypocrisy
be shorn and the envelope falls from you,
Is certainly the least surprised
Who knew how to dissemble on bessten:
He has won.
 G RAF who consider too much,
Is unsuccessful act forever.
I have a hunch that the game
I succeed.
S EIB And I have a presentiment that Du's
Lose. - A inn'ges compassion for the poor,
The siren song Your lured here
iv 100 Meets me completely. A noble spark alive

Maybe in one or the others:

The sight of your gold will stifle it
And for that wake hundred devil in him,
He is no longer in his life
can euthanize. - Consider friend, the power
Of money. Any enjoyment introduces's
And our essence is inn'ren core
Indulgence. Even the purest man denied
Not quite the character of the species. beasts
Are we in fact the wildest because we
have recently emerged. The worst because
In our reason poison bubbles claws,
Tusks, horns, beaks and so on
united.
G RAF with jocular bow
My dear rhino, my
Beloved rattlesnake, thank you very much
For your sermon.
S EIB holding you just do not
For a mirror of virtue. judge mild
The splinter in the eye of your nephew
And nieces; in particular carry bill
The old word: Opportunity makes the thief.
G RAF I am a disciple of Spinoza and
From Konigsberg. - Is not this enough
Guarantee of unconditional tolerance
And largest for the indulgence? - - By the way
Forbid I you eight days' long my door,
If you do not promise laid out my game
to let the hand.
S EIB gives him a hand here - on parole
I recognize the neutralization. -
And now one more thing. - I walk really quite
Empty-handed?
G RAF Still! quiet! Are you not a bachelor
 And Fernheim's reichdotirter Pastor: Either
Through my gracious use?
S EIB I
Bin rigid! Through your goodness - I - a - juveniles
Journeyman?
G RAF on guns! On guns!
S EIB I save me. Adieu!
they shake hands I'll speak might
iv 101 early tomorrow. Meanwhile: good luck!

G RAF Adieu! Pastor Seib from.

Count Freiberg rings, after which Martin appears.
eighth appearance
Graf. Martin.
G RAF Ruf Joseph and Brigitte to me
And coming with you.
M ARTIN Just, my lord,
Drove an empty cab in the yard.
The driver took a small suitcase,
'Nen travel bag and - a violin case.
A Miss, said he, had him ahead
Cleverly. Halfway she was despite
The cold got out, had
To a small chair in front of an oak
Set and, it seemed, they signed off.
As a gentleman had come; this was
To put down beside it and finally Miss
Have bidden him fortzufahr'n Miss.
G RAF Geschwind! quickly! Martin from.
alone Des Miss rush me
On display is not great. It keeps determined
Irresistible charms of his youth
And feels the Siegerkranz already in the locks!
ninth appearance
Graf. Martin. Brigitte. Joseph.
G RAF Brigitte, the rooms for guests
In order?
B RIGITTE All right, my lord.
No dust particles therein and blthenwei
If all beds.
G RAF Fine. Now listen to me.
You can imagine that a wicht'ger purpose
I want to achieve, must achieve -
 Solely from my quiet life,
From my love dare loneliness
could tear me. - Should I reach him,
I must seem different than I am,
I must in the eyes of my guests
be a geiz'ger man who in his chest
iv 102 carries a heart of stone, no spark love

has for his neighbor. Of you especially

success depends on now. With one word,
can with rapid is vain
Your tear easily what I laboriously spin
And will weave. Therefore, must in all,
What do you think of from now and say, always
exercise the greatest caution and restraint.
With questions one will assail you, is
As the saying goes, the tabs you
will go with our many attempts.
Imparts the answer short and sweet - always
In August 'keeping that her a miser
And starvelings serves. In such service
never makes you feel comfortable, sings and laughs
You do not grumble and resistant hinter'm back
Of the Lord. It remains there in trouble and is
Constantly on the go to durchzugeh'n,
As soon as you can. You serve well, therefore I
Recently. In schwier'gen asking questions
You stupid and says, 'I do not knows ".
You too can be the Ohr'n zieh'n shoulders
And secretly whisper: "Yes, are allowed 'you just talk!"
Then she toddles, but hurry and fetches
You with me Rath. - The whole ob're floor,
Brigitte, where the good rooms,
Remains firmly closed. This room
The best no room is heated
And our food today consists of soup
With lentils and five small garlic sausage.
Before each course add 'a bottle of water;
On each plate a little buns leg '.
Wine and weit'rem Brod is the question.
B RIGITTE O Gott! Am I awake? Am I sane?
G RAF seriously Brigitte, I understand very well that you
think to live in the moon, but I must
In all seriousness, you ask, to the new one
 to slip gown and with skill
To wear.
B RIGITTE herausplatzend
My lord! 'S is too small for me!
G RAF determined So I send you on trips.
B RIGITTE scared My Kitchen
enter into foreign hands? - No! Oh no,
iv 103. This is nit; I prefer to bind 'my mouth

With twenty towels to.

G RAF That would be the best! -
A prcht'ger incidence was! Game 'the dumb.
bring the greatest sacrifice of a woman
You indeed, but you'll love your Lord
The pain -
B RIGITTE O Your Grace! Everything you
To love!
One hears much ring the bell Thor.
G RAF Ah, the lady comes. now fast
On your posts. Martin, Arise,
But first take off this good rock
And'll throw you in the lt'sten you have.
Martin from.
You Joseph, go to your room where
You stay until I send for you. Because
I have before something really Besondres with you.
The porter service provides the meantime Martin.
Joseph and Brigitte from.
tenth appearance
G RAF alone. He walks pensively up and down the room.
After a while.
Now but concerns are coming! As shown in Fig.
He goes again restlessly and then stops suddenly in front of a book boards, which he considered carefully.
shaking his head O! one can
Do not be attentive enough! These books,
How could they betray me right! -
The bell outside is pulled violently back. The count will affect the discarded books under his arm, eyes once more the whole
room and walks quickly through the side door off.
iv 104
eleventh appearance
Serena. Martin. Benno.
S ERENA The Mittelthre opening to Martin, who still
is behind the scenes . is it
Allowed to enter here?
 M ARTIN behind the scenes, grumpy
Yes.
Serena enters, followed by Martin, who is in shabby clothing and art baggage Benno's wearing. Benno, with a painter chair
in hand, joins them.
S ERENA to Martin Sun; lay
This stuff in my room.
She takes the painter Benno chair and ranges that go together with a drawing folder Martin.
to Benno If
It is quite you, lord of Echtermann,
we use the short period of peace
And chat away from the beautiful, sonn'gen south!
B ENNO Just as you wish, gnd'ges Miss. But
The count might we expect?
S ERENA Every war is always too early. As soon as
The Count appears, indeed begins uns're feud.
smiling
War until knife's then reads the slogan.
B ENNO your heit'rer sense as pleased Vogelsang.
M ARTIN coarse I must report.
S ERENA Need? Well,
My name is from the jet, Mr. Steward.
And if the name of the road
Verlier'n, you will see on this card.
She hands him a business card.
B ENNO his own, equally critical
Here also the mein'ge.
Martin from.
S ERENA Which sourpuss!
His master is hopefully not share that man. -
Now let us return to the little ship
enter the imagination. Please, conjure
You mild myself in Lazio air back.
B ENNO Their enthusiasm for the eternal city
Is unusual.
S ERENA Without Borders he is.
My heart is consumed almost in a wild longing
After Rome, the whole Wonderland Italy.
iv 105 The mere word shaken my soul

And I would not have the sweet hope,

I was once the beautiful fields
can by walking, by their Alps to
To place in Sicily where the eye
The coast Africa's, in glhn'den fragrance
 The distance looking happy - I was destroyed.
The work of Gregorovius:> Travel in
Italy <- you know it?
B ENNO Who does not know!
It is singing from beginning to end.
In the great Goethe himself, has become the country
So pure is not reflected in this man.
It is not possible to dense sweet.
Probably him who has such a mind!
S ERENA could I not bring it to an end. Laugh
Just her! My heart swelled my throat. I have'
Cried like a lost child in the woods.
It is sealed now in bookcase.
I do not stir 'to it. It would be 'me poison. -
How long were you in Rome?
B ENNO Very short.
Just a month and I have to einz'gen
consider myself lucky that I this time
Won. For too long kept me Naples
Captured. O! It lives on its shores,
The vielbesung'nen, so wonderful!
Even the language of nature penetrates much deeper
In my soul, than the art,
And a beautiful nature as the
Campania, is impossible - at least
to think for me.
S ERENA Oh! I see them before me:
The blue sea - the executed breathed coasts -
The islands on the wide, wide flood -
Air - sun - light - Earth pure lines!
I see everything, and - it would be 'no wonder -
Maybe a lot nicer than it is!
B ENNO Oh no!
No! No! That's not possible, gnd'ges Miss!
I contemplate you: Your glh'ndes being,
can be angry - at times - is not it?
So it seems to me that I should your fate,
That will shut that world until now,
iv 106 With warm heart rates. - There can not

The material to be purified, not glorified:

There is an entire, full ideal,
Reality. The artist can only faithful
want to copy, and can he Wen'ge this?
 Your brush your hand would be omitted;
Maybe you lose the courage - and more! -
He holds a moment undecided whether he should continue, one. But Serena's view that hangs full voltage at its mouth, pulling
it on with irresistible.
It was a summer day full of sunshine. - -
hatt the night before I awake dreamy,
After I on the steep coast
Sorrento, in the moonlit sea
had bathed. - -
Now it was over,
The sweet pleasure in these chaste bays! -
Once again, I threw a farewell glance
On hill and dale - and continue - - departed it on
The most beautiful street of the earth: from
Sorrento to Vico! -
What paradise! -
How do I hinfuhr so: right the high mountains
In the jewelry of gold-scorched trees -
The schwerbelad'nen vine and villas -
The white house, hidden away in the countryside; -
And left the wide, blue, sonn'ge sea -
To make me a sadness that my heart
Tore. - Nothing had troubled me. - Nothing had
bereu'n to me: as pure as above me
The sky was the mirror of my soul.
And yet - a nameless pain surged through
Me incessantly: a longing for
Devouring my body hit,
Like hot coals, over me.
'Break the mold; make free the mind, to be
want to go back to the Father, you poor drops
On glhn'dem sand! ' - so called it in me! - it hung
At a little thread, thin and weak, my life.
I repeat that complained Nothing:
No request touched me, and ruh'g was all. -
You see, the Gefahr'n of the South
Not small. - I'm warning you! -
iv 107 S ERENA And tempt me

This even more. Yes or no: Was not

Your stay in the south pure luck?
B ENNO O! that time is my life sun;
And yet I wish I had Rome
And all of Italy never geseh'n! -
 S ERENA Sounds like
The serious! when she sees his face bekmmertes,
full participation you have a grief, Mr.
From Echtermann?
B ENNO Who would not worry !?
S ERENA Because of worries, which has none.
B ENNO you're right. I exaggerate everything. -
Allow that I remove myself now?
I promised my mother found
Immediately Fernheim of writing.
S ERENA Each
Minute I continue robbed them
Were an offense against the mother's love.
He kisses her hand and moves away.
twelfth appearance
S ERENA alone. Benno looking after, after a while.
He is the first man that I like! - -
O! what turmoil in the otherwise clear,
So quiet soul! As shown in Fig.
If this feeling - - -?
O vain illusion! -
How beautiful he is! - As
He also tear white with mcht'gen words!
And his dear eyes - what eyes! - -
You fool! Do you want to wear a necklace? - free
As nobody in the world that you live alone.
Think of the beam ... The You wanted to leave?
At its height sich'ren You wanted
Down in the wrong Nied'rung rise? -
No! No! - Fort from the senses, handsome man!
Fort from the heart, warm feeling! I stay'
Engaged with my art, the faithful forever. As shown in Fig.
pause
According to him ?: 'And yet I wish
I had never Rome and throughout Italy
Seen.' - His face was full of sorrow
iv 108 At these words - -

he loves know? - -
She drives for new senses in sudden fright
on. God! I
no longer recognize myself! - What do you give !?
 Second Act
iv 109

The restaurant of the "Red Lion" in the village of Fernheim. In the background and on the right a door. Left a window.
First appearance
Wirth standing at the window. Konrad sitting at the stove.
B RAND What's going on up there before at the palace?
I think the old gentleman wants himself
Marry the second time. Three hours ago
Went a gorgeous lady here
There is another man passing by
Into the village. I see it on the many boxes
And parcels. Surely this will not come to me
And so she goes on to the castle
And so the old gentleman holds up today's Brautschau.
I do not mind, really not.
There would also be a little more traffic
In place. As shown in Fig.
But stop! What's this? Go there
The coachman, g'rad on our house too. - N / A,
Quick down, Konrad!
Konrad stretches and stretches yawning before he leaves.
B RAND But only God! -
What is passaged? The Madam
Is cherschroth in the face and seems to scold.
Potz weather, hailstorm! There it is!
Second performance
Malwine with torn and soiled clothes followed by a droschkenkutscher.
Fire. Later Konrad with the luggage.
M ALWINE In great excitement
Where is the host?
B RAND steps forward here, madam.
M ALWINE I ask you now - O God! The fury
Smothered me -
B RAND Want a Brausepulver?
M ALWINE immediately to call the police.
 pointing to the coachman This
Betrunkne Lmmel threw the car over.
I did not break through a miracle of God
The throat. On the other hand is my dear dress
For all time spoiled. Fifty Thaler
iv 110 Is the damage.
K UTSCHER But take S 'yet
Reason.
M ALWINE silence Cheeky or - -
It makes a threatening movement.
K UTSCHER defiantly rebellious
I need not to be silent. They commanded
I drive fast and faster, faster.
I told you that the road was here
Vollsteine was lying, but you promised
Me a good reward when I was in thirty
Minutes on the castle! - They did
So cruel hastily that I believed Emperor
And Reich were in danger. From Pity -
M ALWINE furious silence,
Impertinenter Bauer, or me
Forget me and tear you to pieces!
B RAND urges continued the coachman quietly
Make that you are gone.
Coachman.
to Malvinas I ask Madam. You're right,
You are quite right - but this way
Do not live your life. The number -
The coachman is - he goes to the window -
Twenty-four. To let
You go him now and reach you, on reason
The number a lawsuit - -
M ALWINE impatiently interrupting him I must
Above all, change the suit. Give
Me a room.
B RAND opens the side door
Enter here.
Hey, Konrad! fast! The lady's suitcase!
K ONRAD sluggish the suitcase in front of him shuffling
Equal! Malwine and Konrad.
Third performance
 Fire alone. Later Konrad.
B RAND goes back to the window
With all the saints in heaven above!
Another droschke - and, God knows!
She drives to the house. It just stops -
An officer jumps out-he Konrad!
iv 111 K ONRAD behind the scenes here!
B RAND to the entrants
Run hurriedly to the gate. A new guest!
K ONRAD grumpy
This is a hunt for breaking today!
B RAND Sit down on stool's hinter'n oven, slacker!
Konrad from.
He is going to the castle. It is
But curios! - What do the many
And young men with the old gentleman?
I must ask Martin tomorrow. Gb '
But equal to the poor a florin, though
I already knew.
Fourth appearance
Waldemar. Fire. Later Konrad.
W ALDEMAR Still behind the scene
Economy! Economy!
Brand hastened to the door, opening it wide.
W ALDEMAR batting Hu!
Is this a cold!
B RAND a deep bow making
Good morning, sir!
W ALDEMAR egg, good morning. Finally, finally
In the warm. Get Satan's travels!
A glass of rum, Herr Wirth.
B RAND rushes immediately continued, immediately!
W ALDEMAR alone. He sits down.
O Euphrosyne! Lovely sylphids!
At that same hour you were yesterday
Around my neck the full rose arms
And today - today -
B RAND returns with the rum back, giving presents to one and the filled glass to the Baron.
Well, the Major.
W ALDEMAR I thank you.
He drinks and then nods pleasantly.
 Would never have believed
That you could find such good rum in Bavaria,
Especially on a nest like this remote home.
B RAND Befehl'n the Major a room?
W ALDEMAR No.
I will dwell in the castle above.
iv 112 B RAND As I thought for itself!
W ALDEMAR Grows in the area of wine?
B RAND Oh, certainly! The local growth
Better still than Rhine wine.
W ALDEMAR What do you say!
So bring me a bottle of good.
B RAND From the very best. From.
W ALDEMAR Only O my sweet little dove!
He looks at his watch.
Now the sample starts. You float as if you had
You wings to the petite legs-Oh!
Perhaps you are in love with Gustav Rheineck -
And I sit here, in a Franconian nest-
deep sigh O Euphrosyne!
B RAND wine bringing Cheers to the Lord
Major.
W ALDEMAR I thank you. - Have lived for a long time
In Fernheim?
B RAND Since I live, sir.
W ALDEMAR The Count is rich - very probably a rich man?
B RAND O God! His money is not to count.
W ALDEMAR Really?
I do not believe it - pah!
B RAND On my honor, Mr.
Major. One good thing alone, that too
Belonging to the castle, holds at five thousand.
Now we have Kerndorf, Ueberlingen,
The Rosenhof, the Knappenhfe, Wehlen
And three of the most beautiful little farms.
Now comes the money, the gold and the silver
Papers. Jesus and Mary! Who
The tenth part of it would have been '
A millionaire.
K ONRAD head to the door in sticking
Mr. Brand, a moment!
B RAND Waldemar
 I beg your pardon, Major.
W ALDEMAR All right.
Fire.
iv 113

Fifth appearance
W ALDEMAR alone, in joyful amazement.
A millionaire! - A millionaire! -
Come, you instructions from my father.
It is the highest time to study!
He takes a paper out of his pocket and puts it in front of him. Then he tastes the wine.
A divine drop!
He lights a cigar and blows some little clouds in the air.
Delicious cigars!
Now he unfolds the paper and reads
Instructionen for my easy - he holds a
Continuing for my reckless son Waldemar. -
aside Thank you, Papa! - -
further reading
a. Preview.
For the first time in your life, you should treat a serious matter independently, without the help of your father. A
favorable success depends on your behavior, your prudence. Consider how engaging in your circumstances - -
Etcaetera, etcaetera! - That has
He told me a hundred times in Vienna.
I know that. Go on, go on!
b. General rules.
Be kind to your cousins or cousins, who are conciliatory with you for the high price, but reserved. Before you
speak, weigh down every word you want to speak. With your lack of knowledge He lowers the paper.
This will always be more beautiful!
He pulls powerful clouds from his cigar.
In your inadequate knowledge hold back with every independent judgment. At all, never a very definite opinion. It
is rather advisable that you, in post-sentences, partly abolish what you have expressed in predecessors. But this
contradiction must not be seen as crude, but must be veiled in veil. In this way you open a back door, which is
invaluable in all situations of life. For, remember, my son, thou art concurrirst, that is, thou hast enemies, Who
seek thy nakedness
iv 114 And either direct yields or bring them to your uncle.
Recall in your memory that Schiller and Goethe were the greatest German composers, Mozart and Beethoven.
Sorry! Other names are more common! -
c. Special provisions.
In his youth, Count Freiberg was a liberal man in every respect. But the time, dear son, destroys many things, and
causes many new things to arise. It is not impossible that he should be turned into the opposite. Therefore, study
the views of your uncle with Tact before you try to make yourself amiable. Whoever wants to please the Count
 must share his views, must hate with him, love with him. The hearty well. I can not tie you tightly enough to the
soul.
d. Conclusion.
Courtesy, modesty, temperance, and chastity are virtues which all the older people, who may be of this or that
character, have fallen in youth. Show yourself in her light. O! That I may
To be invisible, to counsel and help you.
He folds the paper together thoughtfully.
The desire to become a millionaire
For your good advice, I am very receptive.
You're absolutely right, Papa. - My uncle
Be as he will, I will never be to him,
Just as I am, please. Hurts the bridle
Even so much, I lay my lightness on him,
I put it to my madness. - I will
As long as I am here, to my distant singing
Do not think; Yes, I'll look away when
A girl meets me, she is slimmer
And more beautiful than my little goddess.
I'm stuck in my good intent
In a tank shirt.
challenging Come All ', their Holden
Of the opposite sex! Danced me, lied
For me, you will not be able to touch me.
He knocks energetically with the saber on the table.
I will be your glow with my cold
To be extinguished,
That Waldemar of Hilderstrom is a man,
The powerful - - -
iv 115

Sixth appearance
Marie. Waldemar. Later fire.
M ARIE What commands the Lordship?
W ALDEMAR Turns around, and, as he sees the pretty waitress, with all the signs of a pleasant surprise.
Ah! As shown in Fig.
That's a nice surprise! As shown in Fig.
What's your name, handsome kid?
M ARIE coyly Maria.
W ALDEMAR grasps under the chin View
Me, Mariechen? As shown in Fig.
Lovely! Lovely!
You're like blood. Look '
Me in the eyes -
 M ARIE quite confused Gracious Lord -
W ALDEMAR You shall look into my eyes, Schatzerl!
There is something for you.
M ARIE I've read nit g'lernt.
W ALDEMAR So I want you's
Read out: Your lips are two reds
Heart cherries and I want to like them
A sparrow - -
He takes her around the waist and kisses her heartily.
peck.
M ARIE to loswindend Ow!
W ALDEMAR How did that well
Tasted! I cherish the cherries.
Note the incoming fire.
What am I to blame?
B RAND a Gulden, Mr.
Major.
W ALDEMAR I'll pay 'the maid. - Here
quietly Marien The rest
Is your. I'll be back tomorrow, Schatzerl,
And read another chapter
From my eyes before.
M ARIE pouting I want to hear it nit. From.
W ALDEMAR To fire
They have very good wine. So often
I can, I come to you to get more
To drink of it.
B RAND Too much kindness, Mr.
Major. I appreciate the 'great honor'.
iv 116 W ALDEMAR Adieu time being.
B RAND your humble servant. Both off.
Seventh stage
Malwine comes out of her room from the other side, in a large toilet. Immediately afterwards fire.
M ALWINE alone
Cursed incident! Unfortunate beginning!
Instead of the first, I am now the last.
I would have used the lead so wisely.
She clenches her hands.
O! I would have the violence! I left it up
The bones whip the canaille. - Racker! -
Rascal! - Raiders! Brand comes.
 M ALWINE over rushing to the inn, haughty
Leave immediately
Put my things on the lock,
And enter the invoice.
B RAND bowing deeply your servant. Malwine.
alone
Curiosity is killing me! What do all
Men with the old gentleman? 'S is too
Curjos! - 's to curjos! - Could the Martin!
Shaking his head.
Eighth appearance
Castle Fernheim. Rooms of the first act. Benno with a letter in his hand, which he vomits with a careful expression.
B ENNO reads My dear son!
I still felt your handshake and all the sunshine of your dear presence, when you had separated from me in the
evening: "Weinheim entered the room, and tore me with a hard hand out of all the dreams with which I was
saddened, and yet so glad full! - guided your way to Fernheim in spirit!
O God! God! What have I done to make your hand so heavy on me?
Weinheim goes to nothing. - He gave me the answer to your letter orally. He does not even want to wait for your
return: next Monday the subhastation of the house takes place. I condemned him to all that may be worth the hard
believer, only fourteen
iv 117 Days to wait; I humbled myself so deeply as to be humble in such a case: I sought my last silver, my last jewelery -
Benno drops the letter and strikes his forehead with his fist. After a while he continues reading.
My last jewels were put together, and laid before him; he went forth unmoved, and said, in continuance, "This
would be a new loss of time without fruit. How many 'fourteen days' will I give you? I've done more than my duty
was. "-
It's all over. Benno! Benno! I do not blame you. You did what you could not leave. You will stay with me, and is
not that enough? But the shame, the shame before men! And leave the little house where every stone tells me of
your father, your childhood, my happy time-the garden where your father has planted every little tree herself-how
hard! How hard As shown in Fig.
O Benno! When you receive the favor of your uncle, we are saved. I stretch my hands imploringly for you, Do
nothing that is repugnant to you - but Benno! - Benno my child! - - Do not you understand me? -
He sinks powerlessly into a chair; flatly.
Yes! I understand you! - With glowing
Letters I see the sentence done:
In case of need I should ... pretend! As shown in Fig.
Mother! - Mother! -
He covers his face with his hands.
Ninth appearance
Serena with a sketchbook. Benno.
S ERENA Again in low spirits, Mr.
 From Echtermann?
B ENNO pulls himself together and smiles forced
I am a hypochondriac,
A melancholic journeyman: laugh,
When others are sad and sad,
When others laugh. Wise people go
Past me.
S ERENA cheerful you saying:
You disturb me, make you go away?
B ENNO No!
There is melancholy. I wanted you
iv 118 Keep it from it, madam.
S ERENA Really?
At the risk I will stay; because
I am so happy that no one can see me
Can throw on my whim. - Meanwhile
You were fulfilling your duty, I wandered
In the park of the castle to the end 'around.
I have never seen such beautiful trees
Seen. My pencil was in eternal
Move. If we were in summer,
I did not return before sunset
Come on. The castle location then
Is quite charming. Almost as beautiful as that
The ray in Swabia, my house of Stammburg.
I can not praise higher! - My sketches
To a winter landscape are so good
How done. O! She gives my best work!
B ENNO He stretches out his hand for her book.
May I dare?
S ERENA O why not?
B ENNO looks surprised from the first leaf.
How lovely! Is this a Swabian area?
S ERENA It is the beam. Do not I live well?
B ENNO envy Werth.
S ERENA The base is linked
With our Fatherland's glorious time.
The Hohenstaufen were my fathers
Violent neighbors. Bare and desolate
The Staufenberg now. The proud cradle
Germany's greatest emperors have disappeared:
Like the family, it was destroyed forever.
 But who knows how to look, he sees in the light
Of the moon the ancient castle lie as before,
He sees the loyalty of all, from Frederick
To Conradin, with a gilded crown partly
And purple mantle, partly in full armor,
On their walls proudly and nobly walk.
The door bell sounds.
B ENNO They Inhabit the beam throughout the year?
S ERENA Since my father's death only. Before
We always spent the winter in Stuttgart.
From inclination more than from necessity,
I changed my way of life.
Not for the most magnificent palace on earth
iv 119 If I would exchange my sweet, quiet home,
So near the sun and so far from the Eb'ne! -
An old servant of my father, Rudolf,
The old cook Anna, - Pasha, a
Arab horse of the purest blood, gift
The blessed king and a Leonberger
Prachthund: he almost goes to the belt!
These are the only beings who possess the castle
Live with me, my faithful ones
Vassals. - Am I not a great mistress?
B ENNO It does me good that I see you happy.
So seldom find a heart satisfied!
S ERENA I am not completely happy. My heart has desires.
Not many, but the largest.
I just want to name one you know:
Italy touring with - comfort,
The door bell sounded again, very violently drawn.
No place, no time bound. -
The desire is bold, very bold. I could give it to me
From their own resources only after years.
But then I would be too old to learn
And could not look at anything fresh and intimate.
I've waited long 'whether I call
To follow the unknown uncle.
My whole being rebelled, with others
To wrestle money. I was just a bit nervous,
As if I should dive in dirt.
But more powerful than my rebellion was
The longing for Italy and I went.
If I am lucky enough to please my uncle,
 So I beg him, as Conradino once did
The Duke of Baiern asked his Ohme,
To make money enough for a Roman train;
But otherwise I would not take any light,
Unless he lets all be inherited.
B ENNO peculiar moves her hand pushing
You are a noble girl!
He goes to the window.
iv 120

Tenth appearance
The previous. Martin opens the door to let Waldemar in. At this moment Malwine comes and, with obvious hurry, pushes past
Waldemar.
W ALDEMAR With courteous salutation
You're welcome! You're welcome!
Martin moved away, leaning against the door. One greeted each other very rigidly and formally.
Embarrassed silence.
S ERENA Quietly to Benno
The fight begins. Are your weapons, sir
By Echtermann, in good condition? Lad't's
Gun - creates - Feu'r - Benno smiles
M ALWINE both sharp observing for themselves
These two seem
To stand on a very familiar foot.
It is certainly the son of the Democrat!
S ERENA for themselves
I feel endlessly uncomfortable.
I feel like in the menagerie
From Kreuzberg before. O God! How deeply regret '
I made this trip! -
according to Benno M. de Echtermann,
I beg you, bring you a few lives
To society.
B ENNO happy, gnd'ges Miss.
We are stepping forward are wildly alien to
And are certainly very closely related.
My name is Benno Echtermann.
W ALDEMAR With open arms toward him
Leave it
Embrace, dear brother heart! - I am
The Waldemar of Wilderstrom. How are you
At home? All right? Oh, that's nice!
M ALWINE to Benno
 Have you already spoken to the Count?
B ENNO I do not have it yet geseh'n, mademoiselle.
Waldemar approaches Serena, attracted by her beauty. When he was about to address her, the Count's voice was heard from
the corridor. They all stop. The position is such that Waldemar and Malwine are at the door of the background.
iv 121 G RAF Still behind the scene, with a weary, not raised voice
The money is no longer to be found
The household costs -
M ARTIN Likewise behind the scene
But, sir,
G RAF You want to ruin me, want from home
And court eat me. Oh! I poor man
I see myself as a beggar already from Thr '
Sneak into the door. - No! I will not tolerate it any longer.
M ARTIN We eat almost only of dry bread.
G RAF Silence! You are All lavish spendthrift.
She is going to bed at nine o'clock, burnt
My oil, my oil, to scold me.
Call me Brigitte; It must be different.
I am no longer sorry for this sumptuous household.
I will continue to send you this day if you
Do not save learning at such times.
B ENNO for themselves A miser!
M ALWINE rapidly behind Benno stellend for themselves
God what do I hear? O mama!
How did you get wrong? What am I doing?
She hastily strips off her gold watch chain and puts it in her pocket. She also wants to push her hair down a bit and remove
some jewelry from it, but her hair is only in disorder. She hastens back to her old place near the door.
W ALDEMAR for themselves A felt! A knicker!
S ERENA aside It serves me right!
Eleventh appearance
Count Freiberg appears in the doorway. He wears a wig of white hair, rests on a stick, is very bent and sluggish. - Shabest clothes.
As he goes, Malwine hurry from the right, Waldemar from the left toward him. Benno takes a few steps forward. Serena remains
motionless.
M ALWINE Mein good dear uncle! Let
Kiss your dear hands.
W ALDEMAR Seized the other hand of the count
O!
How happy I am to see you, Uncle.
iv 122 G RAF angrily detaching
I beg you children! What a stormy being!
For Christ's sake, have pity
 With my nerves. I'm frightened when
A leaf falls from the tree and you grab me g'rad '
Like robbers. I am very miserable; give
Me a chair.
W ALDEMAR Hastily takes a chair; subdued
I beg your pardon.
M ALWINE humble
Forgive me my uncle; my heart
Quoll over.
G RAF 's all right. - O, dear children,
Preserves only heart with passion,
As soon as the snake in you is stirred
And hiss, put her foot on her head;
For all sins is herding
A wild heart that has no reins:
It is a great grievance to the eternal God.
Now sit around me. Your, good girls,
Close beside me that I can see you.
Benno is carrying serenades, Waldemar Malwinen a chair. Benno wants to sit next to Serena, but Waldemar comes before
him. The Count looks at all carefully.
How sick and feeble is your poor uncle.
I wither, as mowed grass so fast,
To the grave. -
M ALWINE Please uncle! Oh
My heart passes -
G RAF Death is relentless.
There is no weeping and no haircuts.
What is your name, good child?
M ALWINE I am Malwine
From Geiersheim.
G RAF Ah! A vulture's home.
Malwine! - He reaches for her dress and touches very
Exactly its substance.
But child! In silk - in silk ?!
M ALWINE Mein uncle -
G RAF b'rall tips! Great God!
I do not buy this suit for ninety,
Not yet for a hundred guilders!
M ALWINE very embarrassed Theurer uncle -
iv 123 G RAF always disapproving
And this hairwash! These a thousand little pegs!
If not quite genuine, what may it cost this ?!
 reproachful
You do not know the value of money; You know
The value of money is not.
He weighs his head gloomily.
M ALWINE has now taken
Excuse me, uncle.
I am surrendered to the simple simplicity.
I hate this tinsel.
But the position of my parents - unfortunately! -
Forcing him to wear and wear it.
The position of my parents compels me, ah!
To And'rem, which is worse, worse,
As a plaster. Not one of those reunions,
Where one pays homage to the idols of this earth
With longing eyes, sweet songs,
With dance and play, frivolous activity or
With sensual pleasures - will be gracious to me
Adopted. All, all I have to
To finish. My soul is bleeding;
For their desire is for eternal salvation,
Strung with unrelenting, strict sense.
She bleeds, but she does not get lost.
The appearance is against me; being is pure
And it will remain.
G RAF Poor, poor girl!
To Serena
I do not need to ask who you are,
You are the reflection of your mother.
Serena is called you? He takes her hand
S ERENA Yes.
G RAF Now let me
Just your hand. I do not do anything to you, my child.
Is not that gold what you wear?
S ERENA mockingly
Very real gold. At my gold necklace
A gold medallion.
G RAF Oh! pull it out.
I can not stand the sight, child.
S ERENA cold
I am inconsolable, not your request
Fulfillment. This chain has
iv 124 No castle. She was riveted to my neck.
G RAF Let 'seh'n if you -
S ERENA indignant Count, I am not lying.
G RAF O rapid youth! Great, wild blood!
S ERENA My blood is neither wild, nor is it great.
In the allegation of a lie, however,
Flop up and cook. I do not believe this
An error is. But if it were a mistake,
I prefer his shame than the glory
The virtue bear to endure all.
G RAF annoying
All right! All right!
Waldemar A Hilderstrom?
W ALDEMAR lively to serve.
My name is Waldemar von Hilderstrom,
And bring many greetings from home.
My father said: Heavenly hours
I lived with my trusty cousin.
The count makes a vehement movement.
Think of it at this time - it will
Do it well.
G RAF painfully O my son! -
W ALDEMAR Misinterpreting the exclamation, driving on with eagerness
In Heidelberg - -
G RAF with uplifted hands
O still! You wake up the evil spirits,
Which I painfully penalized with hard repentance.
They attack me and piss me.
Your father has not done well to you
Letter of recommendation.
strict O! I'm afraid,
Because you gave it to me so unprejudiced,
That you may rejoice in lusts in vain folly.
W ALDEMAR zealously
My uncle, no! Certainly not! No, I beg your pardon
G RAF I like to hear. Preserve your innocence.
To Benno
And now to you, my son. Your name?
B ENNO Benno
From Echtermann.
G RAF musing From Echtermann ?! - That was the name
A people's tribune in those gloomy years,
Where God swung the scourge for our sins.
 When I sent the letter to your mother,
iv 125 I fell upon the screech again.
Benno quivered. Belongs
He to your dear father's family?
B ENNO He was my father himself.
G RAF irascible What You say? -
Your father?
B ENNO mhsam But - Mr. - his son confesses
In all other principles.
G RAF You seem confused?
B ENNO And should I be cheerful,
When I in spirit the tears of my mother
And you see the distorted countenance?
Full of anger and despair is the breast.
And overwhelming my soul pain.
Serena is frightened.
G RAF A heil'ger anger fills you, I see,
An anger, which pleases the god of Christians;
For the seducers and seduced at that time,
What were they different from the antichrist
Faithful, who hates the Supreme Order
And his peace. Give me your hand.
It stands far from me, for the father's descent
From the spirit of his ancestors and the divinity
Willfulness to hate you.
I love you rather because you are the poison,
The sweet poison, which a father handed you,
Thrown indignantly from you, noble warrior.
M ALWINE the approaching Benno's hand to give it to
But is not respected by him
How grateful I am to you, my dear cousin,
That you finally break down the barrier,
The between us and your poor mother
Your revered father Benno shamelessly built.
Clenches the hands
My sympathy is flowing through my joy
To them. Be kind to me as well!
She returns to her seat.
G RAF with anointing
Thank all your God that you have children
At the time of the shameful outrage! -
From all corners of Germany crawled Hslein,
With huge ears, but - tiny hearts.
 They puffed themselves up to the courageous lions
And declamated everywhere in front of boys
iv 126 And fled from the rabble
The people's rights. - The rejected! -
As if the people as such had rights! -
The eternal cathedral of legitimacy
The ruler wanted them, the poor dwarfs,
Break with a heathen noise
And faltered from a primal contract.
They barked at Germany's nobility, the dogs,
And declaimed him for abolished. -
Yes! Beyond this world
He turned his hand to the door
The heavenly blasphemy:
"Science is free and its teaching"
This is the error, the crime, and the sin. -
Now remember the jubilation of this mob
From kettle-flickers, broom-bins, Jews,
Verdorbian advocates, as a man
From nobility before her he went, his hands
Put in her weary, dirty paws
And he said, "Before the law all are alike."
A cry came from her brandy
The joy and they kissed the traitor.
You poor Benno! - What a raven-father!
W ALDEMAR Vigorously agreeing
They should have avenged him!
B ENNO dull to himself
Mother! Mother!
S ERENA to Benno
Do you really tolerate the offense? you
Insults your father and you are silent?
He shrugs as if he were under a shock.
B ENNO toneless
You judge the damned and condemn it.
I can not find anything else in the words.
S ERENA rising
So I enter for the dead. - If he
The patriot was one who did not
The overthrow of society, but it
In response to a broader,
To put a healthy foundation -
 And that he was One,
So his name is a holy name to me. -
The hares of that time, as you, Count,
The men call what woman and child
iv 127 Left for the welfare of the Fatherland
And voluntarily consecrating your breast to death-
They were new men of the new era.
The sowing was fertilized and fertilized;
They are spoiled, have died! - - But
The seed rose, it grew, it blossomed, matured.
The ingenious reapers in the
Years have no part in her.
That they should keep the fruit at the right time,
This is their sole fame; A high fame,
An eternal fame, certainly! I do not want him
Decrease; But there was a laurel wreath
In my hand I should forgive him
At your own discretion and discretion:
Thus he would grace the cavaliers, not - - -
The reapers! As shown in Fig.
M ALWINE Unheard infamous speech!
G RAF O youth, youth! Quick blood! - You hit
And sting into the water, with unnecessary zeal.
Who approves the new time, my child?
The huntsmen and the reapers, equally disdainful
They appear in my eyes. Still
Is not the day's evening. Do you hold
The fruit, in the sense of your image, so good
Secured that no lightning will destroy them,
No storm can scatter them?
Who is stronger, Satan, or God?
The Langmuth of God is great, but finally.
We live in the time of Langmuth. drift
The sinners, when the measure is filled; drift
The idolaters, when the wrathful god
The chaff of the wheat but will!
will answer as Serena Enough!
You dimmed me a bright day.
He is not supposed to be darkened by you,
Now I have seen you and know you. -
As long as you live with me, everyone is strict
Forbidden to go to the village. The castle
 With your park you must be full.
Oh! I would be rid of this possessions. It costs
So much and does not contribute so much. For years
It is already mine; But a buyer is missing.
The loss of interest drives the hair to my feet.
With tears I look into the future. - Come over',
iv 128 My dear Benno, lead me back

And stay with me until lunchtime.

I will try to comfort you, poor thing.
Starting with Benno.
W ALDEMAR Malwine arm bidder
We want-is us the lock base.
Both go on contempt Serena Looking decreases.
twelfth appearance
S ERENA alone.
She sits as lifeless. Finally copious tears flowing down her cheeks.
How have I deceived me in it! - A son
The light it seemed to me - he kissed powerful
The buds of all my soul
And dipped it in spring splendor and bliss -
Suddenly, the dress falls and before the eyes
Is ugly one Gebild night. painful
Erstarr'n the flowers all 'and fall off.
Go there! - To this! As shown in Fig.
Pause.
O bloody tears should like
I cry! Is it really possible that a man
In his years no sense of freedom
And has for the people right? - Is it possible,
That a person so well educated mind,
His heart, however harden and raw
Can be?
desperately I find no answer. - - Or
He disguises himself? -
bleak O worse, worse! -
What keeps me because back in this castle?
Why am I still here? Why not long ago
Even as I go and stand ', escaped? Fort,
O continues! I feel as wanted about me
topple the walls, wanted me alive
Bury. - - Woe! my feet are
As heavy as lead! - - Oh! feel like leaving '
 Me myself! - -
Pause.
No! No! I will not stay - I want
Not stay! - - I am losing my mind! - -
And yet - why the rush? This evening
iv 129 Is just the fast train from. Ten full hours

I wait at the station must Sternburg. No,

I would consider not enough. And then, how sad,
How uncomfortable is a longer ride
At night! On bessten reis' I tomorrow
The first train from. - Why not?
With All I have just broken.
nevertheless I fight more not about money,
Each and must say that I here
Linger to me at the Games
, Delight - not to further play along. -
I want to tease all - wants with needles
They sting when and where I can; especially
Him, the verlor'nen son. - Bedenk 'I's right,
I must remain even to the Ehrvergess'nen
To say that I despise him - oh! -
Quite limitless! - and to carry his sights
rein'gen to me completely from the poison
An evil spirit in my soul wore. From .
Thirteenth appearance
Brigitte comes with an armful of books. Malwine hurry behind her boot.
M ALWINE Hush! Hush!
B RIGITTE does when she did not hear and does the books on the board. Then she opens a window.
M ALWINE Hear that! it touches Brigittens arm
What is your name?
B RIGITTE holds out the ear
M ALWINE laut
Your name?
B RIGITTE points to her mouth
M ALWINE Stumm?
B RIGITTE answered in the affirmative with the head
M ALWINE Want me a service
Prove? She presses her a coin into his hand.
B RIGITTE look at it with a beaming face, holding back the ear back .
M ALWINE lauter a little service?
B RIGITTE affirmed eagerly his head
M ALWINE for itself I would
 talking loudly and will not do. - What do I do?
The old man would be better - according Want me
iv 130 call the old servant?

B RIGITTE holds back toward the ear

M ALWINE louder and more insistent with every slowness
Stressing single syllable. Whether you me -
want to call the old servant? - Here? -
B RIGITTE nods his head and leaves. Stretched at the door
it behind Malwines back tongue out.
Fourteenth appearance
M ALWINE alone. Makes them the window; mockingly.
Besehe you the castle alone, my cousin.
I call serious business. - Sir
From Echtermann - who would have believed it -
Is ahead of us all. Possible,
That I overtake him; but how
The things are on the ground, I have him
think as a winner. -
Winner! Winner! - What
I begin to attend a share
The prey to gain? - How are hammering
In my head! What I start 'to? What caught '
I at? She walks around restless.
He is a hypocrite, without question.
I saw it clearly in the heavy fighting,
Which was reflected in his face.
Unfortunately, the Count is a withered old man.
With dull eyes he could
not gewahr'n the ill-posed case
And went inside. - I dare not Benno
to accuse the wrong game without
For this to have evidence. As
Procure for me I evidence? As? - - I know
Nobody in Darmstadt and even if I was there
Known, would have the time would be 'too short
To what I want to achieve. - Then
Still remain doubtful whether the count the
Evidence anerkennte. - Ever
In what light I would appear
When I revealed the Count Benno's game?
Throughout verdcht'gem light. Greed would
So clearly to light that I hurt me more
 would harm than good. - Well, I'll let
The Anklag 'fall; but at least
iv 131 Are the evidence necessary to cousin

to bring into my hand. - - I Can 'him

Not captivate me? But how? By love?
Is the way to wound and the goal
Not sure. Nevertheless, I want to enter it,
When all else fails. As shown in Fig.
After some thought, suddenly happy.
A thought!
Perhaps happiness is weighed me -
rubbing his hands with delight Gorgeous! -
Fifteenth appearance
Malwine. Martin.
M ARTIN surly What do you want?
M ALWINE A little chat with you.
M ARTIN I have no time to do so.
M ALWINE How indelicate!
M ARTIN fine or coarse, which is the same to me.
He turns to go.
M ALWINE stops him and pushes him money in hand
Even now?
M ARTIN the money Consisting
No, now I have time.
M ALWINE you are
In a good service?
Martin draws back a step.
M ARTIN What do you say?
I'd rather be on the Bocksberg
Than here.
M ALWINE Why not do!
M ARTIN Why not do? -
Such a Count Count how this is still
Not there. - Everything is closed,
Just not the fountain in the courtyard down below.
The meager wage is just enough to get
In the village enough to ess'n. Seh'n at me.
Six months' I serve now in the castle and day
For days I got the rock on his body. A dozen
Servants carried him in front of me and still
A dozen will carry it for me. - wot '
I bess'ren a service, I went 'on equal
 The site continues. I got to my brother
written to Cologne. Every hour can
iv 132 The answer come and then adje Fernheim!

Here I've seen Jesus Christ learn.

Knicker cuts every bit Brod
With eig'nen hands before blowing us the light
At eight o'clock precisely and chasing us with
The Morgendmm'rung out of bed.
In the summer, he woke me up at three o'clock!
Then there is water hauling, small make wood,
Bars and stairs sweeping; Clothes, boots clean,
feed the old Schindmhr'n, cleaning out their stables -
Short valet, coachman, groom,
Errand boys and the housemaid games.
The reward is prison food and eight
Armsel'ge guilders each month. cross
Grenades! He clenches his hand.
M ALWINE That's tough. I want for you
Be concerned.
M ARTIN disbelief Oh, you fool!
M ALWINE Certainly not.
My father leads a large house. as can
You always need a tcht'gen servant.
M ARTIN O gnd'ges Miss! God reward 'you!
M ALWINE Will you help me in something?
M ARTIN O, called S 'me jump into the water, called S'
run me through a fire for you, gracious:
I thu's.
M ALWINE I thank you for your zeal.
I ask, is very little. Leads
Me to the room of my cousin, not
The officer -
M ARTIN Good.
M ALWINE And guards the forecourt
As long as I'm in there.
M ARTIN Next Nothing?
M ALWINE No, good old age; but quickly set to work!
She goes ahead. Martin, giving her follows, power, unbeknownst to her, a movement as if one shakes with Frost, enjoyable it
to himself, laughing.
 Third act
iv 133
Schloss Fernheim: Room of the first act.
First appearance
Martin comes laughing with an empty soup bowl from the next room. At the same time, Joseph enters through the door of the
background.
M ARTIN Oh! Joseph! - Joseph! -
He puts the bowl down and keeps his sides under a new burst of laughter.
J OSEPH egg! What is the matter? You
Smother yes!
M ARTIN almost breathless Joseph! -
J OSEPH mitlachend age fool! So take
You Now I must laugh myself.
M ARTIN quieter God!
What's going on in there? So what has still
No day to see. I can not tell.
It can not be reproduced, Joseph.
I thought I was sitting in the theater. -
First the lens soup: Hot water
With hard lenses. How the vultures were driving
Put it in the broth. But, all the weather!
As if the spoons had been red-hot,
They quickly put them down again
From the mouth. Our Lord, on the other hand, ate
With true lust, smacked that it buckled.
"How good, how good! That's what I call Festtagsuppe!
How do you like it, children? "He chattered,
"Oh, delicious!" Said the old lady
And ate eagerly, whether she equal the soup
Much more would prefer. - "Very good!"
Then exclaimed the lieutenant - "excellent!
I would like to be your guest all my life. "
The other gentleman remained silent. He seems very much
Much better food not accustomed; Because he
He was the first person to feel the least
Of all four. But the young lady,
 The beautiful Dirnel, was full of arrogance.
"The broth is too strong, sir," she said
As serious as if she were in the churches.
"She goes so quickly into the blood and makes it lush.
I prefer pure, good water.
You have to get her cook up better
iv 134 The fingers see. Otherwise you will become a beggar. "
The count was very sensitive to the engraving
And sighed over reverence
Before the age and so on and so on.
The elderly lady kept the time now,
To earn a red skirts.
And scolded the girl snippily - yes, also godless.
She'll be after that soup yet
'Times long. But now came a blow
From the young lady, until the pious one sat
Like a boiled chicken. Inside her
However, it boiled. You looked at her
On the nose, the light and pointed
How a needle was. - "My nerves!
Oh, my nerves! "Cried the Count
And held his ears tightly. hereupon
He asked the officer: "You drink
Like the wine? "The poor man said," No. "
"Very much," said our Lord. - "I have ... myself
Promised, "said the officer quickly.
"I love him, too, and drink often."
"You often drink, my son?" Said now
The Earl. The officer was dark
And stuttered something of wine, that of him
"Do not cost anything." The young lady laughed
Harked up and spoke of a g 'know Hamlet
And one - Appelone. - All Weather! -
Who can keep the stuff! From a cloud
The first was a wissel, then a camel -
I could not understand them; but
The Andes have understood them very well.
For when the Count would never stop laughing
If they could, they would have fallen into a cramp.
Now they are talking about religion and eating
The garlic sausages from the soups,
What surely has not yet happened to all.
 'S is just for breaking apart, Sepp!
J OSEPH Whatever the old man only of them want?
M ARTIN nominal 'me' nen sheepshead, if it is not so.
He makes the movement of the money counting with his fingers.
J OSEPH you will inherit?
M ARTIN nods significant
Yes! - But stop! The reason
Why did I call you, Sepp.
iv 135 I would have, I know, God! Almost forgotten.
The Count orders you, your uniform
To wear immediately. Then go over to
The library and wait for the Lord.
Do not lose time. Quickly into the
And then the ears fine-tipped! Both off.
Second performance
Count Freiberg, supported on Benno; Malwine in simple woolen dress and the hair simply parted, goes on the other side. Serena
and Waldemar.
G RAF I tell you, dear Benno, water
The best element and temperance
The mother of all virtues. The body,
Overfilled and of the haze
Forcing wine to be dazed, the place is right,
Where the devil likes it, who - despite
The soles of soles, full of pride
The reason for reason is the universe
Want to illuminate the distant star - lives
And lives and lives; So true as God is no foundation,
No foundation, no Weltenseele, but
Personally, as he is a hundred times
To the more virtuous fathers
And outside the world at rest. -
If one holds the body by temperance
In strict breeding, the meat in soberness,
So that the soul for the kingdom of heaven
Prepare yourself without disturbance -
At the same time the gates cursed us, miserably, stingily.
Surely they do not do it well-they blaspheme.
It is more convenient however, - the way
To lug the vice as the rock
The virtue of climbing, but in
Hell, after a short fleshiness,
The wide path where there is teeth rattling
 And howling.
S ERENA to Waldemar, which the ruling in the room cold shakes.
Do not rattle so much
With your teeth, Mr. Baron. You can '
Otherwise keep this castle for Satan's flat.
iv 136 G RAF to Waldemar
Nothing harms health, my son,
As furnace heat. Not for the sake of wood
There is no fire in the fireplace, but yours
Health.
W ALDEMAR Whose voice clearly the suppressed chilliness
betrays O, I beg uncle.
I am a big, warm friend of cold.
The room should be much colder.
S ERENA heading for the window
Should I open a window?
W ALDEMAR hastily Werthes Miss,
That would give train. I ask no.
Serena withdraws They are
Very gracious.
G RAF Smoker, Benno?
B ENNO No, Count.
G RAF And you, my Waldemar?
W ALDEMAR I smoke? No!
I hate the tobacco in any form.
At side, desperate
Oh, I would be at the end of the world!
G RAF The hear
I like. Smoking is not a pleasure;
In doing so, great damage to the body
And costs heavy money. The smokers are
Baalpriester. If they were not brain-burnt,
Thus they would cast down the idols
And winning a sigh give to the poor.
S ERENA Or
Blame him on fortune and on interest
To lend.
G RAF Thee is nothing holy child.
When will blindness fall from the eyes?
S ERENA When to recognize certain people themselves. -
Mr Graf! An off'nes word is allowed?
G RAF If you do not want to blaspheme, so 'just tell me.
 S ERENA your lunch has not saturated me.
May I have a piece of bread cut for me?
Lay G RAF
I always cut the bread myself -
after some hesitation I want
To fulfill the wish. - Treat me now -
iv 137 Waldemar obviously wants to express the same wish as Serena and touches the Count Arm, but at the same moment he recalls.
G RAF What do
You, Waldemar?
W ALDEMAR Nothing! Nothing!
G RAF I'm going
Keep a nap, short, very short; because
One must not be the will of the flesh.
Meanwhile, keep quiet
And let your speeches, as Scripture says,
Be seasoned.
M ALWINE To adhere to him
Can I support you?
G RAF Thank you, thank you, Malwinchen.
Stay calm. From.
Third performance
The former without the count. Malwine goes to the bookshelf, takes out an edifice, and sits down in a corner, eagerly reading.
Benno leans in a window pane.
S ERENA to Waldemar
Mr Baron apologize -
Is life really like that?
Adorable as all people describe,
Those who had a long time to spare?
The old Kaiserstadt is to be left without question
The funniest of the whole earth.
My blessed father could never be otherwise
As speak with enthusiasm of her. was
He's annoyed about anything,
So I only need to say: Listen, Papa,
What the newspaper told us from Vienna.
And immediately he began to sing a song.
W ALDEMAR To himself, sighing
O Euphrosyne!
Loud to Serena
Madame's mistress, yes.
There is only one Vienna. It's my heart
Grown.
 S ERENA Garst'ge girls are there
As rare as the beautiful ones,
And even the ugliest face should be glad
iv 138 Desirable and amiable.
W ALDEMAR In great embarrassment
I must confess - I hope without disgrace -
That I rarely see the female sex -
Fourth appearance
Martin comes with the bread for Serena. The previous.
W ALDEMAR suddenly sloping.
You bring your bread.
S ERENA mischievously threatening with his finger
They can not get away.
W ALDEMAR I wish well to dine.
M ARTIN quietly Serena by considering the bread
Madame's Miss-
S ERENA the bread Taking
What is?
M ARTIN I suffer the fired hunger
In this house - hold me to mercy -
If you half -
S ERENA Poor man! Just take it
The whole!
She gives him the bread and reaches into her pocket.
And with that little thing
Get a hot lunch.
M ARTIN Dear God reward 'you hundreds
And a thousand times!
S ERENA for themselves Oh, I would again
The beam! Abyulous miser! But wait!
You shall repent this man's hunger.
At first I will smoke the room a little.
according to. It's terribly cold. I need a cloth
Get me, I should not freeze to ice.
I beg your pardon. From.
Fifth appearance
The former without Serena.
M ALWINE O cousins
On this girl you can see right where
The misunderstood freedom leads. Nothing, like
The uncle correctly said, is her holy.
 The true femininity, full of faith,
Full gentleness, faithfulness, and subservience -
iv 139 This pure dress has with the tinsel state
Half the manliness she exchanged.
Woe to him that bindeth his fate to her.
He is lost, surrendered to misfortune. -
However, God is kind and merciful
And stretch out your arms for every sinner.
That he was foolish and obstinate to her
Touch my holy prayer
Now be.
She leaned deeply over the prayer book.
W ALDEMAR you pious soul! Close
Also put me in your noble devotion.
Sixth appearance
Serena. The previous.
S ERENA Hands on his back
There I am again, my dear Baron,
And advise you what I have found.
She shows her hands
A ham sandwich and an anchovy.
I bought them in Stuttgart, before I left
And she had it all in my bag
To forget. Oh, how will they be to me?
Now you can. Want the meal with you
Hold me?
She presents him the brat.
W ALDEMAR Approaches full desire, but conquers
Thank you! Thank you!
S ERENA Please Mr.
Baron, the question came from the heart.
She opens the brat. See
You only, what a splendid rosarother ham!
W ALDEMAR Turning away desperately
Thank you, thank you -
S ERENA relentlessly driving
What wonderful anchovies!
W ALDEMAR Afterwards, but once again vanquishes
Beautiful goods; but really
I am completely satisfied.
S ERENA You're joking, Mr.
Baron. How can a man with a sausage
 Be saturated? They adorn themselves.
W ALDEMAR No, no! On honor
iv 140 S ERENA very seriously That's what different. Now,
So I have to eat it.
W ALDEMAR Wnsche
Pretty good appetite.
S ERENA Many thanks! Thanks a lot!
She places the anchovy close to Malwine. As she eats the ham, she walks up and down, always past Waldemar, who wants to
pass away.
How delicat! - excellent -! delicious! - hm! -
When it is finished
I have enough. - This bread is unrengeless.
to all
Whoever has a tendency to do so, is ready.
Waldemar you really do not smoke?
W ALDEMAR No, gnd'ges Miss.
S ERENA pulls a Cigarettenetui from his pocket, takes a cigarette from it and lights it.
I have real Cuba cigarritos
And I would have been so happy if you
Had tasted the delicious tobacco.
I smoke passionately. I would
I would certainly be a room nurse
To be ashamed of the habit; but mine
Profession as a painter forced her to me.
Often I have to spend hours at the marshes, lakes
And sitting rivers and drawing in woods,
The favorite stay of mosquitoes, Schnaken
And like Gethier. In the struggle against
The blasphemous, treacherous companions
Cigarrendampf the best Bundsgenossen -
Yes, without him, would not be a moment
You glad Thus, necessity overcame
The horror and I smoked when I had to.
By chance, however, I found later that
It can be dreamed infinitely lovely -
Bath brush and palette lie idle -
By letting tender blue cloudlets,
Mechanically swirls in the wide air.
Since then, the war-companion became one
Beloved friend. - If you do not smoke
Are given, - what really strange
From a warrior mouth sounds, - so make
 You a rehearsal yet?
She holds the case for him.
iv 141 W ALDEMAR I've
Already tried; But I was sick.
itself I want fahr'n from the skin.
S ERENA Well, I will
Do not farther into you. But this one
Tobacco would certainly not be bad for you
Get.
W ALDEMAR O, you are too kind.
M ALWINE scharf Miss
From the ray, I find your behavior, - mild
Said! - deplorable I do not want to go over
To make a judgment for themselves; - possible
That your masterpieces without tobacco,
Never sprung from your imagination! -
But the rudest men ask,
They smoke, the company, whether or not
Can tolerate the tobacco smoke.
S ERENA I am concerned
For your blame is not insensible.
You're right. I was quite unconscious.
I beg your pardon.
She throws the cigarette into the fireplace.
Seventh stage
The previous. Count Freiberg came in, but was only noticed by Malvins, who immediately hurried to Serena.
M ALWINE O, Werthes Miss, we need all
Forbearance. Should I have you at dinner,
Being hurt in any way,
So I beg piously forgiveness.
S ERENA Miss,
I have not given anything yet.
My principle is: stitch by stitch, then peace.
By the way, they did not hurt me.
Their high delicacy may be reassured.
G RAF stepping forward
What a scent! Who smoked here?
S ERENA I was so free.
G RAF You smoke? - A girl? - You?
S ERENA Yes, I do.
G RAF to Benno My son, explaining 'it yet, how foolish
 On all sides is smoking.
I can not stand the small Trotsky.
iv 142 B ENNO defensively
I'm even louder. Tell me, uncle,
I ask you very much about the fight.
M ALWINE Goldonkelchen, I will break the lance.
G RAF No! Benno shall delight my heart. I have,
As short a time as we are together,
In it rejuvenates my own self.
He becomes what I, bent heavily by age,
Only stumbling could be without form and bending,
Into a glowing speech
And know how to convert this Trotskyite.
S ERENA to Benno
So you will speak to me, Lord
About Echtermann; Even if I explained high,
That I am repugnant to your whole being
And I from the bottom of the soul you despise:
For the slave has no will of his own
And what his lord commands, he must accomplish.
But nothing binds me, and I will
Protect your poison, I only have
This room to leave. But I wear
After your poison an embarrassing desire.
What I had to hear from you at the table,
Gave me certainty that a pietist
With skin and hair finally stands before me.
With herbicide
My heart is beating as loud as that of the children,
When they first stand in front of a wolf,
They so often seen on picture sheets,
From which the nurse often told.
After an oral tract is tormenting
Me thirsty. Smoking is not an issue
For a Zion guardian of your strength.
I point you to a higher orbit:
Save a soul from the abyss,
Those who worship God freely breathe freely.
G RAF on Benno! Beat the evil enemy's claws
And horns off. Perhaps the rescue succeeds.
B ENNO Salvation rests in a hh'ren hand.
But it is good truth everywhere
To be predicted. - If you are a pietist
 To call him, who strictly and faithfully believes,
So I accept the word with pleasure.
Well, to those who lose their own, God,
iv 143 Breath find this world through.
Do you have to see him? His breathing is enough
For us: more could not bear our strength.
Oh, art and science! What gives those,
Is only a brief prelude to his peace;
And who is the height of all science
Reached, he did not humble
To his father, he sought to forget
The vain piece of work known as knowledge?
G RAF Very good.
B ENNO The peace of mind is by faith
Never, never to separate; And what is the higher
As peace with the world and with itself?
G RAF rising
I must interrupt you, my dear nephew.
I can not summon the urge of the heart.
Let me embrace you, dear Benno! He kisses him.
As you said, I think. No freedom,
No, no, no, we do not tolerate
In the gospel. As it is, so is it.
The dot above I must stop
And should you - -
It is strongly knocked at the door.
W ALDEMAR There is a knock.
G RAF Who is knocking? In!
Eighth appearance
Joseph in the uniform of a Bavarian artiller.
The previous.
G RAF with harsh violence
How do you get in here? What are you looking for here?
Who let you in?
J OSEPH Gracious Lord -
G RAF belching with his stick
How did you get to my house?
J OSEPH The gate was open -
G RAF He? What? The gate was open? Hey? You lie,
Scoundrel! You are broken! Thief!
What have you stolen from me? Get it out!
I will press an eye; but if
 You deny - guy! I'll let you lock.
Frightened J OSEPH
For God's sake, Lord, I am not a thief.
iv 144 Ten times in recent weeks
I pleaded for admission; But Martin,
The hard man, never let himself soften,
And pushed me away. For the last time,
I will try my luck today and in case of need
The way to your grace by force
Let me know. As if God would help me,
How I come to the castle is the gate
Only at. I enter; I find no one.
I go on, hear loud voices
And knock. So I am here now, sir.
The Count, as a matter of fact, calms down again.
They know that I am always faithful and honest
For you, I am going to war
Have to move. As you can see
They made me crippled; I can never
Serve my bread as a servant. And so I wanted
Ask your Grace,
With a good support -
G RAF Are
You great Everyone could come to me,
He has no desire to work. laze
And let others feed you.
Do not you have limbs that are still strong?
J OSEPH How much 't I use them, Lord,
In order not to be a burden to strangers,
If it were humanly possible! I can, God knows!
Barely standing upright and a single hand
What can do? I did not learn any 'craft'
And great B'scheid never knew with the pen '.
What am I still useful for? Wants God the ball
Would have taken my head away instead of my arm.
W ALDEMAR To Joseph
Where were you wounded?
J OSEPH himself up in a military position
At your command,
Herr Oberleutnant - on the fortress above
In Wrzburg, at three-thirty in the afternoon,
On the twenty-seventh of July.
 I will not be a hard day for my life
To forget. Arrived at ten o'clock in the morning
The Prussians, cruel, from the witchbreak
Fighting the fortress. But double
And we paid the bullets home.
iv 145 The enemy must be no less than three times
Change the position: pushed to Hchberg
We back him. It was a murderous fire,
Herr Oberleutnant: left and right, there fell
The strongest men like mown grasses.
At two o'clock a bomb stuck the roof
From the train station. In no time it was lighter
In Flamm'n, and glowing in the air
Around us. We could not think of it
To extinguish the fire and move
We get out of the way, tear our shirt wide open
And we served our king honestly.
The Prussians have lost our pain.
In the hospital I have a fireworker
Of them ', who stood at Hoechberg.
He said they could hear and see
Lost and 'thinks we're the naked devils.
And now the ranks came to me. I had
G'rad 'a ball lifted to
To load as an enemy bullet
Hit, burst, and powerful blades
Into my right arm wedged. I
Lost the forces, dropped the ball
And she smashed in case my left leg.
They carried me away-I do not know how. I was
Fainting '. When I came to myself,
Our doctor stood before me and he said:
"Your arm must go down and carry your fate with you
Patience. "And-what can I say?
They have cut and sawn and as
When you finished, I was a poor cripple,
In the world there is no support and aid,
But he shall support woman and children.
To the count
For the sake of Jesus and the holy Virgin,
Count, have mercy upon me!
G RAF I have no money itself. What do you think, man?
 My little money is all in the fields and forests
And who has means just what to buy?
You can not want me to love you
My property with a mortgage
Burden. - Besides - I'm not mistaken -
Are you a Catholic?
S ERENA clenches his hands O God! O God!
iv 146 G RAF And then, makes about not the state for you?
What he gives J OSEPH me, O Lord, this is not enough.
G RAF'S not enough? What?
Do you want to eat roasts?
And become a permanent guest of brandy?
You are a deaf, and have always been,
A feast and a waste!
J OSEPH Gracious Lord,
You must consider me an Andr.
I am Waidmann's Joseph!
G RAF go 'to the king
From Prussia! Go to Count Bismarck, the
The whole war is on the conscience
And bettle there! There is your place, not here,
You rogue, you -
S ERENA stepping forward with blazing eyes
No more syllable!
Enough blasphemy you have misery.
May God forgive you every word!
J OSEPH imploringly
Mr Graf -
G RAF springing
Get out of my sight or I -
J OSEPH turning to the Andren
So you have mercy on the cripple.
I will send a letter to Munich;
Perhaps one increases my pay. But until
The answer comes, days pass by.
O! Breastfeed the hunger of my children.
G RAF I hope you a good-for-nothing
Do not give money for snapping.
M Certainly not ALWINE, uncle.
That would support the vice.
Joseph turns to Waldemar.
W ALDEMAR Embarrassed with a suppressed voice
 I have, good man, no small money
With me.
Joseph comes to Benno, who gives him a hint, his face turned away.
S ERENA close to Benno zoom kicking
Also you close your hand? You,
The pious man, the heroic hero?
Probably only because of this disability
Is a Catholic and not a Protestant? -
iv 147 Not because you believe strict, I said
She was a pietist-o-no! That is it,
Who always has the doctrine of Christ on his lips,
The selfishness but in the bosom carries.
"The spot on the I must stop,"
Thus speaks the mouth, while the heart the whole
Berg preaches from the holy scriptures.
The Pharisees are not extinct;
And if the Divine now came to us
With his "peace be with you," he would
Not to acknowledge him as his disciple.
G RAF to Joseph
I owe this disgrace to you. I owe you,
That my beloved son, from misunderstanding,
With a flood of abuse is overflowed.
Poor boy! Do you think because I'm old
And am weak, my hand no longer had any strength?
Canaille! You were wrong! -
He raised the cane and went up to Joseph.
J OSEPH retreating, anxious
O God! - - Sir! - -
S ERENA precipitated with instantaneous movement of the Count in the arm
Car it! - Yes! If you dare!
She tears the cane out of her hand and hurls him far into the room. Setting before Joseph.
I am a girl only, but woe dem,
Who touches this cripple! As shown in Fig.
All are affected. Silence of a few minutes.
Oh! What is
The heart is a poor thing! I would like
In bright rage, and now it is fat
Of tears!
She is sobbing loudly; But at the same time.
Joseph Come with me, tapf'rer, German
Soldier! May God wish that this year
 For the last time on German German shot,
No more brethren will break such wounds!
What I can spare, you should like
And from home I will send more to-morrow.
The ground is burning under my feet.
She wants to leave.
G RAF - B ENNO at the same time
Serena !! As shown in Fig.
iv 148 S ERENA turns back
Who called me?
If no one answers
It had also been said to him,
That between him and me every band
It is torn, be it friendship
Of Blood. - To the desert, to hyenas
And Tigers go! There are his sisters
And his brethren. There is his home. Down with Joseph.
Ninth appearance
The former without Serena and Joseph.
M ALWINE Ward ever seen such insolence?
G RAF Rises, groping with his hands before him
My eyes flicker. God, what is that?
Fort! - Take me to my room, Waldemar.
Malwin, send me Martin.
M ALWINE I fly, theu'rer uncle!
All except Benno.
Tenth appearance
B ENNO alone.
after a pause is existence
For really worth all the pain I have
Have to mute every day? - -
Again, I ask the final question
And know the correct answer so well. -
Where do I get lost? O God! I'm shivering! -
From my eyes, you tempting sea
The eternal rest and oblivion
And you, perilous desires, monsters
With frenzied distorted trains - away! -
The load must be worn until
The Gram is finished with his work.
It can not be long now! - - O,
 O my mother! As shown in Fig.
He sees in the doorway Malwine, who, before she enters, gazes cautiously into the forecourt on all sides.
On! On, bad hypocrites!
Do you mean the fire bell would have been
Beaten? Stretch into the yoke, wretched!
iv 149

Eleventh appearance
Malwine. Benno.
B ENNO to meet her going.
How is the Count?
M ALWINE After opening the next room and also
O, the old saw in there hard
God's sinner has a tough life!
It no longer flares before his eyes.
On the contrary! The violent effusion
Galle awakened his spirits
And youthful redness colors the cheeks.
B ENNO To the highest amazed
My girl! What language?
M ALWINE astonish you,
Let me drop the mask? - Benno,
Did not your heart ever tell you that I
The Pietist play, she is not?
B ENNO Mademoiselle -
M ALWINE tender O my heart has felt the same,
That your soul carries fetters. Who she
To do this, what makes you forced to know
Not me. I only suspect that you are a destiny-
B ENNO cold interrupting
Thank you so much for that
Have engaged with me; Unfortunately, however
Does the feeling, as it happens so often,
The truth is not met. My soul
Do not wear shackles, no mask my
Face. My appearance is a real reflection
Of being.
M ALWINE Harter man! Cruel man!
Do you think I want to try?
I would have made a trap boldly?
B ENNO I think 'nothing And'res than Wen'ge,
That we were already talking too much.
He wants to leave.
 M ALWINE holds him back
O you could read in my inn.
They would not push me off
Rather, listen to me, if only out of compassion.
B ENNO give me a riddle to guess.
M ALWINE aside
I can see him whipping, the vain dudes!
According to a riddle, Benno? As shown in Fig.
iv 150 She seized her forehead.
confused God! O God! Where is
My feeling of shame? The power of ancient custom
Died in the thrill of my passion -
O Benno -
reluctantly dear man - - - I love you!
She covers her face.
B ENNO you're out of your mind!
M ALWINE Yes, you're right
A dense veil lies on my mind.
I act without guidance of reason.
Forgive me for daring you to love;
Forgive me, too, that I gambled the honor,
That I am out of love - the word
Laces my neck, - -
To the vermin.
B ENNO aufhorchend Verbrech'rin?
M ALWINE Listen to me. - Who measures
The depths of the mind - who knows the powers,
Those who work in him - who only the laws,
What it does. Often brings a moment
In it to maturity, what by full years
Not wanting to ripen - often the fruit withers,
The ripe already was - often fall flowers
And often flower and fruit come almost '
At the same time. -
flirtatious look and you love
That's it! I did not know what was going on
I should be amazed: over the lightning speed
Inflammation, or via the inflammation
In itself, - so icy was the first youth
Moving past me. Oh, I would have
Immediately to your chest like to throw me
And cry, Take me; I will serve you
 As a maid, only let me be with you.
I approached you, but your gaze
Why cold me. They beat out their own hands,
The only required two seconds in
Yours to lie. Because what is
A handshake? They are bestowed upon everyone,
To the enemy even from good courtesy.
My heart was bleeding. I wondered:
"What frightens him from me? The zeal,
With which I have obtained my uncle's favor,
iv 151 I want to win his love? "O Benno!
I want the count to have money
To pour it into your lap. - "Saw
He the contempt I gave his father,
Quite contrary to my will, reluctantly? "-
Benno! I scolded your father,
Because I thought I was angry with you. -
Suddenly I fell, O God! "His heart
Is not free any more? "And I suffered
The whole agony of jealousy. I had to
The state, despair should me
Not to kill, end'gen, I had to be certain,
Whether my suspicions were justified, whether not,
Gain. But how? I thought
And came and found that a man in love
An image of the bride of the heart or letters,
Memory sheets or otherwise -
Always with you!
Benno is frightened.
Still was with this find
My mind was busy and I was already on
The way to your room. - -
Benno! Grace!
Oh, do not look at me so terribly!
Love breaks the bridle from our mouth
And throw us back to the beasts again ...
Mercy, Benno!
B ENNO flatly Come - over.
M ALWINE sets forth hastily thrusting
I tremble as I stand before the door;
But I take courage and open it. I step
In the room. A rice sack was standing
 The table and on it a bag. - Fast
I open the bag. She does not lead me
To the goal. Now get the rice bag. - He was
Locked; But one of my keys
Watch the castle. - I open it and pour it
The content. With feverhast rummage through '
Me everything; But I find nothing that the
Suspicion ... But Benno -
On the other hand, I found letters from Italy,
From Garibaldi, Crispi and Carioli ...
I am not powerful in Italian;
But the signatures clearly spoke
iv 152 And the manuscript gave complete clarity:
Italy's new birth. - -
Now I knew,
Why I could not please you.
I kept up appearances for genuine, spoke for the bill
And naturally had deeply hurt. -
Now the stone from the heart is. Make
With me what you pleases. mercy
Out of Tiefgefall'nen if you can -
Assassinate the Snd'rin if you want.
You are my judge, you make the judgment.
Either wafer-I under your hand
Living with the words: "Oh Theurer!
I love 'you yet, "or - erhh'n me
For your - - - woman!
B ENNO And make today
The wedding! -
No! my girl! Never! - Never! - Never!
Now I'd like to behave like me
A Pulcinella - romp, you insult, -
Human nature according to Allen,
The Supreme as the lowest to reason is -
But I've got to master me the strength.
Why should they? I stand not in front of a deed,
Like any sun sees in thousands ?:
Before an act of selfishness? And if I
Not even pretended to selfishness, I am
A reiner Richter? No! No word multiply
The load you on your self eig'nen
drag out; as is "of fools punishment
 The folly! "- - -
with out breaking violence
But I want to be free again,
Will can do it again and let what
I want. In front of you I shake with lust
The chain and the strait-jacket 'from. - -
And now
Hear what I, no longer a slave,
Commands. Too well I know 'people,
To weigh myself under the delusion that
The Papers that you found, only
Read and then in its place
would back Carried. they have
The letters and the manuscript: have
iv 153 you stole from me to verwerthen them.

Take it induced immediately. then geh'n

We together towards the Count.
I'll expose myself and when I
am finished, - the manuscript thus
Of no value may be more for you - be
They immediately give it to me. - You Geh'n now!
M ALWINE with tedious alleged version
O Benno I deserve your hardness;
But your doubts about the truth of my
Feeling for you I do not deserve '. - What call '
I at - -
B ENNO It speaks of you so sharp
Mind, in your tuna is so much wisdom -
I can not believe how you even further
operate the barren work, me
vorzuplappern of love. Can ever
A little light melt an iceberg? Mean
You, then, the language that they brought with me,
Had a single accent of love,
Of true love contain '? No einz'gen!
Therefore, she was a little light, no flame,
And between me and you are more
A hundred mountains. - Go, I pray.
M ALWINE To hear the last word.
mocking you
A virtuous man - a man so noble,
That all the powers that and're us weak,
Hinfll'ge Staubgebor'nen strict control,
 Violence does not have your soul.
And yet you wanted to inherit the Count
And squeezed in your mind's tight dress
The lie? - A subject of selt'ner force only
Can you have compelled - - a
Motif that still must steh'n in effect.
I do not know 'it -
meaningful yet I mahn mind.
B ENNO collapsing
O God! -
M ALWINE triumph for himself
The arrow hit him in his heart!
loud I see one that I wanted to
to be Besteh'n your wife, your subject,
So great was his power, are powerless
iv 154 and would exert no more power to you.

Well sir! I no longer advertising

Around your hand. For a and'ren Werth
Am I willing the manuscript,
The letters - and my silence to sell.
And - it sounds indeed quite vulgar -
For money. - The Virgin here and there's dowry -
The letters here - and a promissory note
One hundred thousand dollars there. - your advantage
And my go hand in hand. understanding '
I use my right, I am even forced
When applying for the beautiful inheritance
By all means to assist you. -
I give you, cousin and two minutes
Time to think. Wins a not share that - well, so geh'n
We just both empty-handed. But what I say!
One would have to be blind not Shah 'that you
The Count has been appointed as his heir.
B ENNO after heavy battle
So be it! Where is paper and ink?
M ALWINE Here
Is inks - looking - and paper?
You noticed on the table, the album's Serena.
O beautiful! There lays
An album -
B ENNO hastily Leave it untouched -
M ALWINE I've torn a leaf.
It ranges Benno down the sheet, which of these hastily fills with the required prescription and then gives back Malvinas.
 M ALWINE thoughtfully reading
I undertake in the event that I should be used by the Earl Freiberg at Castle Fernheim heir to Freifrulein Malwine
Geier home the sum of 100,000 dollars, in words, to pay one hundred thousand dollars.
Benno von Echtermann.
It lacks the date and the place, I ask.
It gives Benno back up appearances. Benno writes the lack of it, as she slowly papers Benno's pulls out of her bag and lying
in front of him.
M ALWINE Here are the letters and the manuscript:
The alliance is completed.
iv 155 Benno turns away. She folds with undisguised triumph that before again exactly checked document together and stick it to him.
Good luck for the future!
Since Benno remains immobile, making them behind his back a deep mocking bow and then moves away by the Mittelthre, -
leaving it wide open; whereby, during the following scene, the view of the landing and the first door is released the opposite
room number.
twelfth appearance
Benno alone.
B ENNO me overflowed before a disgust
Myself. -
O God! How low have I fallen!
Gives's no and're rescue of necessity?
Do I need to drain the cup to the dregs? - -
He wants to continue fall: but a violin Serena's, which enters at this moment from the room opposite to his ear, lead him back
to the point. He remains, are excited listening. How quiet, restrained sobbing sound out the sounds; but gradually they swell
into a mighty storm. The painful tension which imprisons Serena's soul dissolves in the recurring feelings of their old energy
and power, and she calls to speak for punishment and retribution for the entire immense sorrow that one has bewitched her. -
B ENNO deeply moved Serena! - -
The game gradually becomes quiet and goes to a melting adagio. Love for Benno wakes up in her. It gives her involuntarily
back and dreaming of a blessed life at his side. As shown in Fig.
But she comes to his senses. Horrified, she remembers the conduct Benno's. - In a fearful Stacca breaks away from the
unworthy and escapes and weeping. - It ends with a gently worn manner in which they pained the - hardly found, lost again! -
Beloved renounced. -
B ENNO after a long break, destroyed
I had found the bride of the heart -
But lost in the same moment
I - oh! with the terrible certainty,
iv 156 That I can no longer find. - -
struck by a sudden thought,
resurgent This is
The punishment for my fault fulfilling Thun.
I'll take them; it saves me and pulls
Me out of the mire vain prejudices.
The scales fall from the eyes
And happily I see in Empire's wide
The ehrl'chen work - see schwiel'ge hands -
Seh 'sunburned and soaked with sweat
Faces - large and Mh'n of dry bread - -
Alone beside reproachful free, pure
Conscience and delighted ceremonies, -
Serena! May God reward you what you
have done to me! -
Farewell! - Good-bye! -
He hurries away, but stops suddenly.
But I must leave you, before you know
Wherefore I stumbled and fell, and that
You were's who stood up and saved?
No! No! I must seh'n you -
You have to hear me! - -
 Fourth Act
iv 157
A comfortably furnished library room at the Schlosserfernheim.
First appearance
Count Freiberg is sitting in an armchair in front of a desk.
Later Martin.
G RAF alone
O, which pearl, which is invaluable treasure
Is this Swabian child! - -
You off'nes, faithful
Serenchen - You hold sweet'ge sweet Maid! -
When she was so angry with me,
I would have hugged her, to my heart
I lay down and - also cry, may cry:
For seldom is a truly good man
And where he breathes, he awakens a good current. -
What I own is your own - everything
You already belong now. I want so long '
I live, nothing but a seat
In the house that you govern, which you revive
And where every day, to my end,
Can look into your clear eye.
Martin is coming.
Now Martin, what did she say?
M ARTIN She travels
You can take the express train this evening.
The air in this house was suffocating
And make her confused and sick.
She gave me money to go to the village below
Two wakes with some cold meat to buy;
At the same time, I shall provide for a carriage,
Which drives her to the railway to Sternburg.
G RAF The A and remains the and're.
M ARTIN All right. When I came from Fraulein, stood in
Herr von Echtermann, so white
Like lime. He asked me for the lady
 To go and ask her if he only
Let two brief words speak to her.
I went back and brought her the message.
She said briefly: no! And turned twice
The key behind me in the castle. -
And now something more, sir. -
Brand's Marie
iv 158 Has as usual, the journal earlier
Brought. Otherwise she would always go on hurriedly.
But this time she pressed herself in the kitchen,
Around, like the hot mash the cat.
Brigitte is thinking of what's going on
And she asks: "Oh, Marie, tell me,
What happened to you? You are whole
Curjos today? And now the stopper was out:
The bronze bubbled, that it was a pleasure.
The officer, Mr. Waldemar, was in
To the lion, before he went to the castle.
Mariechen was to make him the colliery;
But she scarcely noticed Mr. Waldemar,
So he pinched her in chin and cheeks, said
She was a pretty girl, kissed her
And she acted, in a word, Count,
The head was crazy to the dirnel. she wanted
Through the officer 's seh'n and begged
Brigitte, imploring him
Pick up. But now everything was over.
Brigitte tied up the house soon, soon,
It is a sign that it is cooking in it.
And then suddenly came the outbreak.
At first I wanted to laugh; But, Your Grace,
Brigitte has not fallen on her head.
She has so beautifully the thing of the Mannsleut '
And brought forward by the women, -this is so beautiful
Speaking of brethren and shame and honesty,
That I have become quite serious. The Marie
Stand as if struck by the lightning and dared not
Keep your eyes off the ground.
Only when Brigitte took her hand
And she should promise, never beautiful
To deal with "great lords" is life again
Come into her and she promised.
 I'm not finished yet. In the progress,
Us: What is the wrathful proud lady doing?
"The wrathful, proud lady?" We cried
From a mouth. "Who is that?"
The little one does not make you so stupid. she has
Certainly the castle was turned around and around.
I'm talking about the lady with the little stuff
And in the splendid silk dress. - Aha!
Now I knew who she was.
iv 159 "How do you know the lady?" I asked her.
Oh, she said, the lady was also
In the lion below. On the way she has
The coachman overturned and she had to
To flee to us to change.
Her good dress was full of dirt and front
And torn at the back. As the coachman
She followed to demand the wages,
Did not leave her a good hair on him.
And if Mr. Brand did not get him out of the door
If he had pushed, he would have become blind.
Konrad told me that she was all blue
And red with rage, like a turkey.
The coachman was not to blame for the accident; because
He wanted to go as he always did.
But the Fraulein was furious
And asked him high wages for speedy driving.
Let a misfortune be upon her account.
G RAF What you just say! Yes! Yes! So is the world! -
Now Martin, go to Pastor Seib,
Kind to follow you to me at once.
I should have given him important things,
They did not have any delay.
Martin from.
G RAF alone Old friend!
What will you make big eyes when
You hear how soon I was at the goal. -
What did Benno want to do at Serena?
Certainly avenge themselves for chastisement,
The rough ones he deserved. Because
The darklings are very crude fellows. -
And yet, I will not be clear about him.
I must always remember his father,
 Always tell me that the apple is not
So far from the trunk. - Why me
Worry? - I have Serena
Not pure gold? - Away with the others! -
So fast? - No no! First you should still fidget.
Benno believes in my favor:
He should be the first to disappoint me.
The deaf pious Tig'rin follows him,
After she too the beautiful, sweet dream
Has embraced. The conclusion is made by Waldemar,
The secular asceticism. And are ye all-
iv 160 Proceed, then I pour oil into your wounds,
That is, I put a purse on it;
This is the only thing you want. From.
Second performance
Rooms of the first act. Serena steps in through the middle door and looks around, looking round.
S ERENA by noticed the sketchbook on the table
There it is! I knew I did not
Would have taken.
She seizes the book, and as soon as she has come, she is as fast as she can, but she finds Benno, who has just entered the door.
She drives back.
Third performance
Benno. Serena.
B ENNO Gnd'ges Miss -
S ERENA Mr.
By Echtermann, you are not a man of Tact!
Otherwise, instead of going to camp,
To force a conversation,
As far as possible from me.
B ENNO I feel
The whole gravity of your accusation; but
I could not act otherwise.
S ERENA And I can
Not stay.
She wants to pass him by, but he prevents it by placing himself in the door.
imperiously Step out of my way!
B ENNO I must speak to you and you need me -
S ERENA I need? And you want to command me?
Oh, Herr von Echtermann, you are mistaken
I am not your maid, and I fear none.
B ENNO imploringly
 My lady, listen to me for two minutes
Only to - then we will divorce forever.
S ERENA Not two seconds!
He wants to grab her hand, she bounces back.
Do not touch me!
I'd rather leave me by a snake
iv 161 Wound. - O! You do not know how much
I despise you!
B ENNO More than I know myself -
Certainly not; Because I was wrong
And slander my convictions -
S ERENA To vile gold! Pooh!
She wants to push him aside. He takes her two hands and looks at her firmly.
Let me go! -
I call for help!
B ENNO they clinging Not for gold - from Noth!
S ERENA affected from Noth? As shown in Fig.
combined A noble man starved eh'r
He's lying.
B ENNO you're right. But not
In order to relieve my distress, I became ill.
I have my mother, who dusts
And dabt - through me.
He lets go of her hands. She goes back to the room.
My girl! I know
That I can not be filled between myself and you
There is still an abyss. Alone it is
I have found it all, that my picture-
When the memory of the murky day,
You who lived in this castle, you
Belst'gen should - your soul does not
Fill with loathing and that you can say:
He was missing-certainly! He has been wanting;
But he does not deserve to be stoned, he is
Werth complain.
Serena sits down.
My father, as you do today
Experienced, imagined, as by
The Gauss of Germany, according to the call for freedom
Fired on the people's side. O!
His mind was pure and louder than the light
The sun! - Sultry and stormy
 When he had many - faithful no one at the time
The fatherland loved. He fought courageously,
By word and deed for his new birth,
For his resurrection from the grave
Unworthy tornness and servitude.
No sacrifice was too great for the dear man,
What he had to bring to the holy cause
iv 162 And when she finally fell, he was
The last one who lowered the flag.
Unhappy, poorly ostracized, he fled
Switzerland. A life rich in misery
Deprivation began now. He carried it still
And without grumbling. No work hit
He stepped out and after years
The prosperity new to his hearth. however
He shall not long enjoy him. homesickness
The pain, the deep, about Germany's disgrace
And overwork, destroyed his
Health and - he died. - In foreign soil
To be buried. I was a boy then
Fifteen years. "There is much to me, my lady,
Bury with him - but over!
Past! As shown in Fig.
The mother longed for Germany
Back. We left and came back
To Darmstadt, our intimate home. Out
The father's legacy bought
We returned our old house, that dared!
I became a high school student and then a student
The right one. Twenty-two years old,
I obtained my doctorate. To
At this time, life was like me
To most people. plentiful
I lived in the house with money. Never wrote
My mother, I never ask her,
Where she takes it from. Carefree, happy, happy
I caught the youth and inundated
Me out of the cup she smiles.
Rich in ideals, poor in deeds;
The head is not empty and warm and light the heart.
So I came home to fight the world.
I hated the state service. I therefore stepped up
 In the office of an advocate,
Who greatly revered my dear father. - -
Then came our eis'ges Germany, how
A thunder wind the violent news that
Italy had risen, that
Shielded by a high royal house,
The noble Garibaldi in Sicily
Was landed. The Spirit of the Father lowered
Fiery at me. I realized that
iv 163 Wherever one fights for freedom,
One fights for freedom of the own country.
The ideal lost in scope, however
It became clear and tangible. Quickly decided
I myself and left without farewell.
In Genoa I was taken up, still
On the same day embarked and jubilant
I entered the already free "golden shell".
We were allowed only a short rest period.
They directed us to Cefal,
And here for the first time I saw him,
The great folk hero and the faithful man. -
There came the day, the beautiful of Milazzo.
I do not know how I fought, whether good, whether bad;
Certainly not better than the Andes All,
For the enthusiasm lay on everyone.
But I must have been seen more.
Enough, I was, on the suggestion of Biscio,
From Garibaldi, still on the battlefield,
Appointed to be an officer. - As such made
I then make the change through Calabria.
The entry into Naples and the battle
From Capua with. Here I was wounded.
When I had recovered, the war was long ago
Over. - Garibaldi had in
The hand of Victor Emanuel the fruit
The heavy work faithfully laid, the king
Piedmont was king of Italy
Become. My duty was enough,
I could think of returning home. As
You know, the Gulf of Naples held me
Another time back. I went up to it
To Rome, from there to Garibaldi
 Caprera and the Christmas Eve
And sixty I hung, laughing, crying, yawning
My mother's neck. As shown in Fig.
But Miss,
The happy reunion followed roughly
And hard days without interruption.
The mother could not hide for a long time,
That I can not speak of the interest of our inheritance,
That I have been consumed by the capitale itself,
Learned and - amused me. O
She wanted that around my youth
iv 164 An ever-blue sky of happiness
And the comfort of the vault - it wanted
And I knew that I would give her bread for her age,
Take the worry-free future. you
Do not repent what they have done, and I do
Muted before the blind mother-love.
First everything was liquid money, then money,
Which she borrowed on the house. -
When I came back we were so good
How poor. Not only what we needed to live,
No! Also the interest of the debts
Shall I purchase. Again I stepped into
The office of our friend. Alone
What I deserved was too little to get around
Life and interest.
The distress, the anxiety, the anxiety
About us. - With light fluent verses has'
I as a student, even some very pleased
And if people had told me,
That I had a rare talent,
Of the day formless - broad, volatile content
Holds in images and crystals.
It was joking. - I wrote a tragedy
And the misery stood with his whip
Right behind me, I only have it
Written when enthusiasm shouted. I sent
My child on the road to travel. To let
They kept silent about me.
Brothers and sisters followed him, but they too
Nothing. Why? I dont know.
They have highly educated, unfortunately
 The force did not have to help me, powerful
Shaken and sent to an honorable applause
Torn - not to remember the voice,
He said from the depths of my soul,
You are a poet! - -
bitter Had I chopped wood,
As long as I am as sweet dealings with
The muse pflog - o! - o! I would have money,
Lots of money. - Past! Past! - - Meanwhile
Had become ever greater our noth. -
Now you could ask me why
Do not teach in languages, why
Merited your mother Nothing by hand-
iv 165 Work - yes! You might ask why
Did not sell your cottage and moved
In some fourth floor in Miethe? -
You will understand me when I say,
That my stand made certain boundaries for me.
I wish that I could be an advocate
Can I beg him to beg?
And it would not have been otherwise.
The years were flying and finally came
The time when I could hope for my patent.
I was passed - -. Terribly clear
I recognized the reason: I was marked
In the highest place, as a revolt,
A subject which is dangerous to the state, because I-
In Welschland had fought for the light.
At the same time, we received from our believer
The announcement of all mortgages. - The
Despair clung to my heels.
Everything was wobbling, and I could not support anything.
There fell into our night a ray of hope -
The Count's letter. As shown in Fig.
I'm finished, Miss.
What I could say, should be
In this letter my poor mother.
He passes Serena's letter to his mother. She reads it
And give him back into his hand with visible movement.
The muddy content of this letter ah!
Stirred my judgment. I was
A mentally blind man, a lost man.
 I am no longer: you have saved me.
Thank you, madam. - -
Good luck for the future! Even today I hurry to home
I will comfort my mother as
I can. I will dry her tears,
When we got the house, what so much like it
Would have died - ah! have to leave, -
As good as I can. I'll get them
Take on my arms and carry them
Through night and fog, where I am
The poorest work should not be ashamed ...
God can not leave me! -
He takes Serena's hand and kisses her deeply,
uncertain. Life
iv 166 You probably! - I feel you regret me
And that you have forgiven me. - - - The
Forfeiture presses with iron force
The words dead, which, like scent of flowers,
I wish to be saved from my heart. As shown in Fig.
Oh, my dear, my burden is much
Too big for my powers! As shown in Fig.
Fourth appearance
Waldemar. The previous.
W ALDEMAR Lieber Benno -
Benno tore himself away from Serena and hurried to the door.
What is it to you? Tarry and hear me - - from Benno.
quite puzzled to Serena turning Beautiful -
I wanted to say gnad'ges Miss - -
S ERENA from a dream awakening Benno! -
What shall I do? - - Follow him is the best! -
W ALDEMAR Mein gnd'ges Miss -
Serena hurried away without notice.
Heavy Noth! What's going on
Here? Are they all bewitched? - - Where only
The old man may be stuck? I want again
Knock at his door and open it,
If he does not answer. Maybe took him
The beat stirred? That would be bad, very bad. From.
Fifth appearance
M ALWINE Comes slowly from the side
 musing hundred thousand dollars bear in
American people, almost
Eight thousand thaler interest. How that sounds pure
And bright! - Meanwhile, one should not do anything
Hang on a single nail. The
Hated Republic is quite good,
But banker hunters say, "America
Is wide and not located in Europe "
And - - Wuch'rer have fine senses. - But
Half, fifty thousand thalers, will
I dare. For the other half,
I buy - - Italian? - Lazy company! -
Anlehensloose! Oesterreicher, Bavarians
And also Badener; Because they bear interest
iv 167 And let hope for lovely profits.
How will I be when I am in the newspaper
First the drawn series, then the numbers
Fly through and the mine can look.
And when the highest hit falls on me - -
Quiet! quiet! My eyes are all gray
A hit of two hundred thousand guilders -
O Silence! - And why? Where pigeons are,
As doves fly to -
she sits Had I the money
Only now. The appearance is good -
She pulls him out and looks at him in a happy mood.
How beautiful he is
Written and as clear, correct its content.
I can look at him for hours and
Do not get tired. - How many years
Do you still give the old? More than two
Certainly not; Because he coughs too often
And his eyes are already half extinguished.
So I have to wait so long,
Because Benno can not pay before.
What are two years? - A short time!
It engulfs itself in appearance.
Sixth appearance
Count Freimberg, supported on Waldemar, entered. Malwine jumps up and hides the paper in her pocket.
M ALWINE the Count zufliegend
How are you, dear uncle?
 G RAF Thank Malwinchen, not for the best.
Here, here
The chest lies a hundredweight and makes
The breathing to me to the true pain.
M ALWINE O can '
I give you a lungs! With
Pleasure I would be ready.
G RAF they caress you good girl! - -
suddenly Ha! What is it again? -
Give me a chair - I can not ... o! ... I'm dying! -
He sinks into the chair as though lifeless.
M ALWINE violently startled Barmherz'ger heaven!
She kneels before him. Uncle! - No! No!
iv 168 You can - You must - You must not die.
W ALDEMAR have used the side until you take me to the heiress.
M ALWINE springing Lord Of Wild River,
You stand like a Capricorn
There! - Get the service -
Order that you go to the Doctor -
Oh, go to the village, or die the count
Here under my hands -
As he hesitates, she pushes him forward.
Hurry -
For Christ's sake, hurry! -
She pushes him out of the door.
Seventh stage
The former without Waldemar.
M ALWINE returns to Count
Goldonkelchen! - Goldonkelchen! - wake up!
She takes his hand, feels his pulse, his forehead; But he remains without any sign of life.
Mir is so frightened - she shakes him violently
Wake up! - O God! -
No more life! - Gone is all hope!
All his money, the estates, this castle,
Ingestion ah! The mild foundations.
She clenches her hands.
It can not be! It may not be! As shown in Fig.
Where is
The chambermaid?
She goes to the door and shouts aloud.
Martin! - Martin! Help! - -
 Barmherz'ger God! It stirs up nothing - - -
What is
To do? - If I had a droplet of vinegar only - -
Ha! What happiness! I have cologne water
With me! Geschwind! - -
She tears out her handkerchief. The blame falls to the earth without it noticing. She then took the bottle, sprinkled a portion of
its contents into the face of the count, poured the rest on the handkerchief, and rubbed the forehead and temple with it.
joyfully Did he just not
Touched? She watches him fearfully.
hopeless Oh no! - -
iv 169 She shakes him again and touches him.
the highest despair His life is gone!
Gone is everything! - Everything, everything!
She sinks herself unconscious before the count and covers her face with her hands.
aufschnellend I hand would create eig'ne's life,
Blame myself and mock with lust.
My whole game for free! - In vain the victim
Of the costly new garment; In vain, in vain
The dear travel money - I'll be great!
She tears her handkerchief in a fainting rage and begins to sob convulsively.
G RAF quietly Malwine!
M ALWINE together driving, breathless
What was that? Did I dream?
G RAF louder
Malwine! He slowly opens his eyes
M ALWINE upset, falling down before him
Uncle! You live!? - O! -
O happy customer! - What happiness! - O God,
The rapid transition from the greatest pain
This consciousness takes away my consciousness.
caressing him my uncle! My good uncle!
G RAF in a weak voice
Give me a little water.
M ALWINE Talk
Not now! Relax completely.
She brings a glass of water.
G RAF after he has recovered Where
Is Benno? - Was he here? - Oh, he was here!
I see it, do not conceal it. He held me
For todt and got me idiotic, ah! leave.
But you have remained, faithful soul,
Have pity on the old man, though
 My will has not changed yet.
M ALWINE aside
What do I hear? - Which view opens
Before me!? - according to my good uncle, your idea
Is well founded. But I would never have
Dared to discover the incident to you,
For fear of appearing in false light
And to offend you. - Benno came into the room,
Kept you for dead, cursed yourself
And you, the God-forgotten man, and went
iv 170 In the highest anger away. But please, please,
Do not betray me. He would take me,
When he learned that they were alive again
And that I did not conceal his behavior,
Strangle; For he is full of passion
And bad heat.
G RAF Oh! He seemed so open,
So pious and good. I will not conceal you,
Malwin, that I should give him the Wen'ge, what
I have, in thought already as an inheritance
Had prescribed. Thank God! that I
In the cramps have not stayed and that
I can reward the merit. Fear
Nothing from my tongue.
M ALWINE kissing his hand God bless you!
Eighth appearance
Waldemar. The previous.
W ALDEMAR hastily batting
There I am again, dear Base -
He suddenly stopped, as he restored the count
looks; to Count Ah!
How glad I am to find you alive.
I met the chambermaid -
M ALWINE him quickly pulling to the side, quietly
Please speak
You quieter, Herr von Hilderstrom. The Earl
Is quite exhausted. It would be best if
They were silent.
She turned back to the count and smelled him at the bottle. Waldemar perceived the glow on the earth, picked it up, read it,
and quickly stuck it with him.
G RAF to Malvinas
 Thank you, thank you, dear child
For your concern for my good. - I hope
That you did not send for a doctor.
Oh! These class people can be used for
Disappearing little troubles heavy money
Pay. Here is the tax
Of half a florin for the passage
Common. If the gentlemen would come so long,
When you need it, you would have the cost
To be able to; But master of life!
iv 171 Once you are at home, take them
Not again. They are more shameless than
Wine travelers. As shown in Fig.
He stands up.
I'm feeling better now.
Malwin, I will not forget you
Have done to me. Today still the
Notar called and then - - look forward!
M ALWINE unworthy I am your great goodness!
I have so many sins to myself
Confess!
G RAF My mind is made up. - I will
Now drink a cup of hot water.
Then I'll come back. Do you want me, Malwin,
To my room?
M ALWINE What question!
Heartily. Count on with Malwine.
Ninth appearance
W ALDEMAR alone.
his forehead collectively I stand still completely stunned!
Malwine to be the heiress? sky
And earth! I should empty my hands
Back to Vienna !? Never! - And yet,
What can I do about it? - Maybe
Help me this leaf I just found.
He pulls out the glow lost by Malvine and reads it with obvious astonishment.
In this the cousin Benno,
One hundred thousand thalers at Malwine
To pay, when Count Freiberg heirs to him
Appoint! -
shaking his head
 How is this related? What
Has Benno hired Malwine
To force that bill? Because
You can give as many buttons as you like
Not away! As shown in Fig.
This is a riddle, which I never
Find out. - - But so much says
My mind, that this appearance, the Count
Showed, Malwine and also Benno very
Much harm. What is to be done?
iv 172 How to hitting his forehead handle
I now the wisest? - I'll go to the count
And give him the blame,
I'll get it, Malwine, or give it to him
The Benno? - -
If time did not push
I write to Papa best; because
He could give the right way. -
I feel quite stupid in my head. I want to go in the open!
Perhaps the fresh air gives me advice. from.
Tenth appearance
Malwine in the greatest excitement.
M ALWINE O Gott! Where is Benno's debt? ...
He does not lie on the house floor ... I have to get him here
Have lost! -
She looks in every corner and turns her pocket several times;
O despair! I unhappy ones!
He is not there! - - Who has it? - -
She stamped her foot violently.
Who? - The Earl? -
This is not possible! - Waldemar? - O Jesus!
Benno can have been here, too
And have found him. - Woe! - Woe! -
desperately Whom to ask first? - -
How should I ask?
 Fifth act
iv 173
Schloss Fernheim: Room of the first act.
First appearance
Waldemar, with his head resting in both hands, sits at a table in front. While he speaks, Malwine intervenes without notice, and
remains hesitant near the door.
W ALDEMAR Lag me earlier one inch thick board vor'm head,
My brain is now frozen;
The right thought does not come.
What shall I do? As shown in Fig.
M ALWINE Closer to the room,
for themselves what should I do? -
W ALDEMAR She perceived, likewise for herself
Malwine! -
She looks at me - -
M ALWINE for himself He squints at me and
Self-conscious.
W ALDEMAR itself you met me first
This is a fist of fate.
He gets up and approaches something, but without looking at her.
M ALWINE also a bit going forward, but then again einhaltend
for themselves target
I hear the inner voice?
W ALDEMAR for themselves A
Soldier must take early action early
Get used! Forward!
He goes further.
M ALWINE also makes back some hesitant steps
After him.
for Frisch is daring half
Won!
They are now close together
According to Dear Cousin -
W ALDEMAR turns around when he notice it only now
Theurebase!
M ALWINE War Benno been here while I
 Bring the Count to his room?
W ALDEMAR Benno?
As long as I stayed, no!
M ALWINE for themselves why
Still more doubt?
iv 174 According to Dear cousin, who
You found a - ticket?
W ALDEMAR love base,
I found a note.
M ALWINE relieved sigh of relief Ah!
I lost it -
W ALDEMAR Oh, I know.
M ALWINE And feel free to give me my property?
W ALDEMAR I hesitate because I still torments the question
For whom the semblance has the greatest value,
For you, - the count, - or Benno.
M ALWINE impatient But,
I repeat, he is my property.
W ALDEMAR In content a - wrong asset.
M ALWINE short-tempered cousin!
W ALDEMAR brazenly
Do not get angry, I beg your pardon.
itself I can feel 'as my brain aufthaut gradually.
loud you'll have to admit, gracious,
That I am in a strange situation
Located. - This note is yours, - whole
Certainly! However, if I am, for example
Tens of thousands of guilders find that out of fright
A surprised robber dropped,
To whom do I have the duty to give the money?
The robber or the deprived?
M ALWINE Mr.
Baron, you're talking like a little child.
Does not the appearance of Benno bear the signature?
W ALDEMAR you have stubbornly insists!
M ALWINE you accumulate, Mr.
Baron, offense on offense,
Mishandling a lady for no reason.
This will stain the whole stand,
In whose lists they are listed.
I find your behavior boyish
And if you do not change it immediately
 I find means to breed you for it.
How can you say,
That Benno's signature was forced?
Were you present when he signed?
I know Benno only since today. had
You just as much mind ... as a wasp,
So you should have said to yourself that I
iv 175 In such a time could hardly see,
Whether his eyes were blue, whether brownish.
Only once did I speak to him alone
And these five minutes are for me
The great power have given him,
To subjugate the free man? -
O!
You're a drip! A naughty folding brush!
Though I do not need it
I tell you how the semblance
The result is; So I soon from you
I am free. -
Benno is a good Christian;
One who would gladly give his life,
To a heathen of the eternal
Damnation. And I too -
She opens her eyes piously to heaven.
Commend me the supreme grace
Purchase. I have been a member for two years
The Basel Missionary Society. As
Now Benno met me alone here, told
I tell him of the successes of the company.
I asked him, since there was no doubt,
That the Count would choose him as his heir,
The great, beautiful work to support.
He glowed with holy zeal, Lord
Baron, and said, "Thee Fraulein, we
Are weak people, without hold, full of sin.
I could easily be haunted by the devil,
Do not want to sacrifice a sacrifice later.
D'rum it is good if I bind completely
And burn my ships behind me. "-
Told done. So I got possession
Of the bill. -
less harshly Shame on you, Waldemar!
 Verily, whoever thinks the bad of others,
He must be in covenant with the wicked.
W ALDEMAR sheepishly I beg your pardon.
M ALWINE eager Enter
All appearance and all things shall be forgotten.
W ALDEMAR Again becoming stupid
Forgive me again, madam-but
I want to show him to the cousin.
M ALWINE ease I have no objection.
iv 176 We want to go to him.
W ALDEMAR Really disappointed?
M ALWINE egg!
Why not? She takes his arm
Geschwind! I am even
To more ready. Tear the note
And then look for Benno. I want
Do not speak a word and they will see,
That he immediately made a new document
Making out.
W ALDEMAR For himself, in a mild despair
Father! Father! Why travel?
You do not follow me? What shall I do? What should
I do?
M ALWINE Now Waldemar?
W ALDEMAR I do not know what
I should say. I am quite confused, Miss.
One should think that according to your words
A doubt no longer possible. I have
Also really no more doubt and yet
I can not give you the appearance. -
An old man always has a lot of experience!
I will go to the count and have a council
Solicit.
M ALWINE Go in God's name.
I have a conscience.
Waldemar remains undecided, while Malwine slowly walks forward.
itself If I knew
The Benno after completing the thing
Of the Count's sense, first,
So I would not fear this step; but
The Count is too enraptured by me, O joy!
As he could be silent and when Benno
 Having nothing more to hope, what is to prevent him,
The veil of the true facts
To pull? As shown in Fig.
Again I make the experience
That with the dumb instinct the want
Perfectly balanced by judgment. which
Fatality! - -
If Benno could buy? -
I gave him the money more than this.
I believe it and I do not believe it; - it urges
iv 177 I lack the certainty of time - I must act -
Turning around and playing the amazed
According to you are not the Count, Waldemar?
W ALDEMAR I - - go right ...
M ALWINE you probably have concerns?
W ALDEMAR I'd be lying, says' I: no! I hoped
For my find - to be rewarded -
M ALWINE need
But to say that the illusion is worth
And that, even if he was worth something, you
The Count - for reasons we know, not
Reward. -
confidential Listen to me.
The appearance originated by a noble emotion
Of the heart. This would be me and Benno
Unanimously praise the uncle. But, cousin,
With what money we wanted the heathen
Help convert? - With the uncle's money,
That neither me nor Benno already belonged.
This is a wonderful spot in our work.
And for this the Count would not praise us.
I dare to believe, clouds of discomfort
From his forehead, to scare away, but
If I can spare the trouble,
So I do not see a thousand thousand thalers.
I'll give it to you now.
W ALDEMAR How many thousands?
M ALWINE Three, four, even five -
W ALDEMAR Fast and determined
Tens of thousands, dear base.
M ALWINE This is too much! - So much would be my trouble,
Not worth.
 W ALDEMAR unflustered
Tenthous, my dear base!
M ALWINE No, cousin! No! -
W ALDEMAR However, Bschen! Yes! - No different!
M ALWINE can not.
W ALDEMAR Oh, it goes on, if you want. -
The great, immense wealth
The uncle is destined for you. I heard
Say it to him - oh! with a heavy heart.
I have not been able to find his favor;
The ten million are lost to me.

iv 178 M ALWINE Surprised

What do you say? The Count - has - ten - million? -
W ALDEMAR miserably Oh! One good thing alone, that too
The castle belongs to fifty thousand works of art.
Now we have Kerndorf, Ueberlingen,
The Rosenhof, the Knappenhfe, Wehlen
And three of the most beautiful little farms.
Now comes the money, the gold and the silver
Papers - -
Dear Base, I am passing! -
A landlord in the village taught me.
M ALWINE with freudebebender voice
Almighty God! Ten - ten - million!
She, like a sudden weakness, lets herself sink into a chair.
W ALDEMAR his advantage realizing reproachfully And
They want me ten thousand thalers
Do not treat?
M ALWINE rasch you are you.
W ALDEMAR O, you could
To give me good and happy fifty thousand.
M ALWINE Why not the full ten million?
No more word, - or you get nothing.
And now to the point! Give me the appearance
I'll tell you something else
Tenths of a Thaler.
W ALDEMAR stop gnd'ges Miss!
I have not studied; But I have
As young as I am, two processes already lead
And - - must also pay. Thus,
I drummed a few legal concepts.
 The one time I lent to a -
He stops briefly; very embarrassed one -
M ALWINE smiling
Alright ... already good! To a virgin -
W ALDEMAR Right!
To a virgin seven hundred florins.
She signed a promissory note, but -
Did not pay. I had to sue her
And I lost because she was not mature -
The little blonde witch! - the process.
Please keep hesitating My gnd'ges Miss ... please ...
You me for no peasant - for you will
Finding Comprehensible - Dear, Good Miss -
iv 179 That a burned child shies the fire.
How old ... that is how many Lenze moved
Already over ...
M ALWINE My thanks, Mr. Waldemar,
For your delicate flattery. But please,
I hate death like math.
Just no numbers! - But for that
Insurance on honor that I am mature,
To the spirit and - the year after, am.
W ALDEMAR O beautiful.
How to write ... I ...
Second performance
Count Freiberg and Pastor Seib enter arm in arm. The previous. Later Martin.
M ALWINE Dear uncle are hurrying to the count,
You again completely manufactured?
G RAF Yes, good
Malwin, thank God!
pretending Malwine, Miss
From Geiersheim. Mr. Pastor Seib, Hochwrden -
My nephew, Waldemar of Hilderstrom. -
Has Benno still been here?
M ALWINE scared for himself
What does it matter to me? I completely forgot
Talk to him! -
According to No, my dear uncle!
G RAF Very strange! How am I in him?
Deceived!
It rings.
 He thinks I've died, pastor,
And consequently I am without any value
For his greed. O! How will he tremble,
If he now hears that I am still alive.
M ALWINE hastily uncle,
He already knows. I wrote it to him
And the Billet surrendered to him in silence.
I would not have for all the gold in the world
Talk with this inhumanity.
Waldemar looks at her with the greatest astonishment.
G RAF to the incoming Martin Martin,
Go to the other Miss. You're welcome
You again urgently to follow you. Legend,
iv 180 My heart requires you to speak,
And she shall be an old man
Do not leave the small request unfulfilled.
Martin from.
Leading the pastor aside
When Serena comes, I'll take her
The page and explain it all: For
She does not keep us quiet
Call Martin Benno, who did the wrong
Inventions and intrigues of the Malwine
As a lie will face day. - -
And blow on strike also follows for the Andes.
Unmasking their own form. -
The right moment, when my mask
Before the astonished glances fall,
I want to let the coincidence be determined.
S EIB'S all right. But I repeat my reminder:
Do not be too strict!
G RAF smiling No fear! Only thirty
Minutes, Waldemar is still going
In the sweet delusion, that of all
The chosen son and heir - - he !: -
After this, I explain for Serena
My child and give the three others
Tens of thousands of guilders for the loss of time
And any other hardship and deception.
Third performance
Serena. The previous.
S ERENA Approaching the count
 What do you want from me, Herr Graf?
G RAF O, child!
Do you really have me without farewell
Want to leave? - Say no!
S ERENA I can
It not.
G RAF What have I done to you, 'that you
Shame on me?
S ERENA you Give me
The answer, Lord, to this question, - break
Do not let the scarcely healed wound up! -
I have come, because by an event,
A spirit of mildness and conciliation
iv 181 Into my soul. I want to forget
The pain all 'I get in this house
To suffer; Their shadows shall be
The sun-drenched future does not gloom.
I leave without bitterness, Count.
Here is my hand. - Goodbye! Adieu!
G RAF they reserved, hardly master of his feelings
My child!
Fourth appearance
The previous. Benno with a hat and a slouched travel bag. Everyone looks at him in astonishment. Only Serena is visibly pleased.
S ERENA for themselves
O finally I find him! Now forward courageously!
B ENNO Count! I wanted at first, when the night
Come in, this unfortunate castle
Abandonment, - No one seeing and seeing
From no one - but I found that I was too easy
Let me know that it would be beneficial for
My whole life when I like myself
Earn, put the pillory, mine
Put shame red in the light of the day
And to the yeast the vessel voluntarily
Humiliation. -
I confess to you,
That I wanted to cheat your money through
An obscure web of lies. -
I lied to you when I was against
Freedom spoke, I lied to you,
When I played the Orthodox Christians -
I lied to you when I was cold
 And silent on the poor cripple looked.
An honest mother's heart, which gave me a guiding star
On all life was, sank
To the clear heights,
A wilderness before the red-horned eye.
But I will not spoil my offense.
Nor did I deceive my own innermost.
I feel as if I had an assassination
Perplexed, as if I had mutilated myself
And harm, eternal, to my soul
Taken. She was demolished,
Which I in struggles for the highest good
iv 182 Acquired and splashed before my feet
Thrown. A golden youth, of
The most holy passion brightly lit,
Ward extinguished and me on forehead and cheeks
The traitor's brand of the betrayer.
By the sight of Serena's painfully moved
Oh, if shame does not force me,
I would cry like a little child;
For all the flowers of my breast are gone
Died-never, never-never
Respect me again! -
S ERENA with open arms hurrying toward him
You will
You find, dear, dear man!
Like a cloud over blue sky,
So the error went on your soul
She was not touched by him. -
In the storm
I take you and hold you tight
You to my heart, his bliss
No longer can grasp!
She takes his head between her hands and kisses him
mischievously. Do you want to have me?
B ENNO O Gott! ... Serena! -
Oh! My heart despaired!
S ERENA I fear no new stupid prank.
The beam has twenty uninhabited halls
And Kemenaten. If I am not rich,
I do not need the annual pension.
With a thriftiness it feeds completely
The new friends and the old court.
 And what is the main axis, I am ..., I am ...
But not a bad girl! -
B ENNO Serena!
He embraces her passionately and kisses her.
G RAF itself egg! That's quite different
When I thought!
B suddenly ENNO recollecting himself and breaking away from Serena
But no! It's not working.
I must not break the sweet fruit.
S ERENA keeps his mouth to silence!
I do not tolerate any ornament. My luck!
My pride! My noble bridegroom!
G RAF maintenance folks!
iv 183 Do not forget me. To my breast quickly!
Waldemar looks at him in astonishment, Malwine frightened.
S ERENA That's too cold.
G RAF O, she is warm and true.
Serena! Benno! My, my children!
Do not you guess that I am an illusion
Was it a harsh miser and a devilish devil?
It was to test you?
He tears off the wig, throws the cane away, and gets up to his full height. Malwine cries out loud and wants to go down.
Waldemar supports them.
W ALDEMAR arms Base!
G RAF You golden Serenchen! Finally, finally
Can I follow the train of the heart
Shake the hand and - - -
S ERENA Kiss me, right?
I long for an intimate
Hugged not weaker than you sure!
They hold themselves round each other.
S EIB hand Serena's poignant
You are already familiar with me through your writing,
As a cross-brave, tidy, sweet maid.
Count Freimberg rings.
M ALWINE has now recovered, panting to Waldemar
The glow! - The glow! -
W ALDEMAR up appearances?
M ALWINE Yes, yes! The glow.
Geschwind! - do not hesitate.
W ALDEMAR I should
Give the debt?
 M ALWINE Waldemar!
W ALDEMAR If in truth
That they want to send the money to Basel?
Lay M ALWINE
They torture me ... the heathen ... great God!
W ALDEMAR yes or no?
M ALWINE No, then! The appearance ...
W ALDEMAR free?
M ALWINE anxious What do you want from me?
W ALDEMAR A - vows.
M ALWINE viewed from top to bottom,
Then she smiles flirtatiously You evil! As shown in Fig.
She hangs in his arm.
iv 184 W ALDEMAR With her to the other
Dear, dear relatives!
Yours, Mr. Pastor! I am honored,
In this lady give you my bride
At present irish to Benno and allow me
At the same time, in her name,
My dear Benno, this bill for payment
To hand over.
M ALWINE quietly Waldemar Gieb him not - he tears
Him otherwise into pieces.
W ALDEMAR Likewise with a suppressed voice
Fear nothing. bedenk '
The many witnesses.
B ENNO is shocked at presentation on it violently,
Serena Gnd'ges Miss, live
You probably. - Lives all well. I can not wait any longer
Stay in your midst. Your kindness
Push me to the ground. - I do not deserve
The love that you expressed to me.
S ERENA him upset the way representative
What does this mean?
G RAF What means
The semblance? - You see, Benno.
B ENNO voll of shame and pain he originates also
From my gloomy time, I am for this reason
No more guilty.
G RAF How did he come to be?
M ALWINE I found in the room of my cousin letters
The greatest Italian seducer,
 To him-and from his hand
A manuscript: Italy's new birth.
G RAF Ah! I remember My servant Martin
Holding watch at the door, while you stole.
M ALWINE winces, but pulls himself together quickly; cold
My silence was bought by Herr von Echtermann
With this appearance. I ask for the sum.
iv 185

Fifth appearance
Martin. Brigitte. Joseph in civil. The previous.
G RAF gives the appearance of calm back to Malwine.
The appearance is without any value, because Fraulein
From the ray is the heiress of my goods,
Not Benno.
Malwine staggered back. Serena wants to speak, but the Count tells her to keep quiet.
Retreating from Malvins, with formal bow
Fraulein, I give up
The sweetness of your company.
M ARTIN occurs a sign from the Count ago
Here is
The money with which you bought me. To take
It's fast, it burns like glowing coals.
B RIGITTE also stepping in front Malvinas
Have S '
Believed I was numb in both ears
And without tongues? I preserve God!
I hear the church clock in Sternberg beat
And as for the tongues, ask S '
The gracious Lord and Seppel and the Martin.
Here, my gracious, - forcing her money on
Most beautiful thanks. I need'
Nit your paws.
M ALWINE undertone All flieh'n me - All
Leave me! As shown in Fig.
Am I really so
Discarded? Really such a bad being?
S EIB softly to the Count
Now step between your soul and
The evil demon, if you want to create
A good work.
G RAF I thu's like.
He takes Waldemar's hand and leads him to Malwine.
 with good-natured Spott Malwine!
What a man loves so much, man
Do not disconnect.
He puts both hands together.
I will reconcile you.
Of the one mistake is the other's
And on the other side you will be motivated
To an honestly virtuous change.
I'll solve Benno's debt and give it
The money with my father's day, you
As a wedding tax. And so you always
Victory the fight with the temptation leads,
I determine as a support for the good
Resolutions that the beautiful capital
Only your children fall to her and only her
The interest rates have to live. Furthermore,
That you will receive interest only if
iv 186 At the end of each year a friend
I write that you live in good peace,
And there was no cause for foolishness
Scandal.
M ALWINE Kissing his hand
Oh, what grace!
W ALDEMAR With sour face
What magnanimity!
G RAF And now a final word for you and all. -
It is mystery, and strictly concealed why
One of these and the And're those
Character; Why the one full
Of hatred and malice, envy and selfishness,
The And're full of goodness. Mildness, gentleness.
Only a little is the veil ventilated, if
Suppose that with our birth
The soul life does not begin and that
The child of the parents who inherited it,
Developed, developed. - But enough
Hereof. But it is open to us,
It is that the existing character,
He was as he wanted
Motives can only act, act.
He usually moves on those who
According to his innermost nature;
 However, as we have seen today,
If he also compels himself to deeds, the
Naturally not and are contrary to him,
If a motive of great strength him
Controlled. As shown in Fig.
What do we draw from it for doctrines?
The one great that the character
Never change, but that, if
He is full of propensity to evil, a powerful
Motive for good deeds. - -
What is the motive for so much power?
iv 187 Possess? - - O! You all know it long ago;
It is called: Love your neighbor, like
You yourself --- For whoever is this glorious commandment
Strictly observed by all men,
Before whose eyes a world arises,
So pure and beautiful, so full of sunshine,
That it becomes the sole motive for him,
That can move him. It is so strong,
That all other motives were victorious
To be combated by him. -
But we shall be under his rule
The happiest creatures that exist,
And if all the stars were full of beings! -
S EIB Count's hand pushing
> A word spoken in his time,
Is like golden apples on silver bowls

--------------------
A US THE T AGEBUCH AN D ICHTERS
iv 189

Published by ***

Italy 1858 - 1863

Listen to the sea, the wild sea,

The approaching waves of bubbling waves
And then on the rock the breaking breaking
That the foam is sprayed to the clouds -

I sink into pleasant reveries

And the thoughts flee far away.
Far from my home,
Forest shaded and star averages.

Then it is as if I were a child,

The arms round the sister were tightly entwined
To our house Linde in Sonntags-
Peace in the heart and golden peace.
 1858
iv 190

1. On Mount Vesuvius
sunset
Long the eye does not endure the fields of death,
Which girded the trembling crater black,
The burning of the fire,
Down in the lap of the earth -
Instead of desolation, it seeks lighter images,
Swim along the sea, to Quissisana,
Where the Angelo deep in clouds
Dive the mighty forehead.
To Sorrento and across the Cap of the Minave
Over the undulating wild Capri
To Miseno, the Magnificent
High on the mountains of Jochia.
Just the sun touches the jagged peaks
And the smoothed flood, the sky, everything
He was anxiously eager for the last
Kiss of the Holden kings.
Finally, with lust, she gives him glowing. - O picture! As
Were together innumerable rosenknospen
Suddenly, suddenly, the light shines
Coast in light purple.
While a deep blue colors the living sea,
But a messenger of the night scares the spell.
Red-fleshed violets arise
The [...]
Dying the proud flowers bleed and always
Spread the darker shadows
Adlerschwingen the night itself, into the
Hair the gold'ne sickle.
 Hikers from the cold north! O let the admiration
Who will fulfill your call, a free world
No one, nicer than she is
Bliss on this earth.
iv 191

2. Camaldoli
In words I do not take them
Thoughts do not cover them
The joy in my chest.
Too big for such forms
It flows through them tremendously
The trembling soul. Would have
A God graciously lent me
The power of the song, I would find
For this joy perhaps
The expression in heavenly tones.
I have only the tears:
Worn, framed well!

Third
O early morning in Sorrento's mountains,
You sweet greeting from a more beautiful life
How hast thou refreshed me, how joy thou have
Back again led me!
O early morning in Sorrento's mountains
If the sun still lingers behind rocks
And nature from their nightly dreams
Amazingly awakened in tears.
O early morning in Sorrento's mountains
When the Gulf of Napoli turns purple
And from the smooth sea the skies,
Distance a sail is showing.
O early morning in Sorrento's mountains
When out of the foliage of the magnificent trees
The golden glow the highest peaks climb,
The birds sing the song.
O early morning in Sorrento's mountains
You sweet greeting from a bright life,
How hast thou refreshed me, how joy thou have
Back again led me!
iv 192

4th
Stay pure, o Song of the South
Bend Your Wild Blood -
Otherwise, your chastity would melt
In the heart of hot glow.
Can I hover like an eagle,
Greatly stretched the pair of wings,
Protecting over your innocence,
Over your wishes.
(In the visitors' book of Rosa Mayer in Sorrento, for Carmotta Fiorentino)

5th
I would like to sing day and night
Whether the wound burns
From your paradise,
You gorgeous Sorrento!
The day has gone, the moon went up,
In his light rests
The high coast steep wall,
The sea wide flood.
This is the time for a dream
It barely breathes the air,
Orange blossoms pour out
The sensual confusion.

6. Barmarole
Germaro
Gindretta, my darling, clear up there,
O come down to the Mernar!
The stars are already flashing, the night reigns,
Come down,
No one is careful.
Gindretta
Already, the fisherman's beating moon,
The spear shines in the morden hand:
They pierce the fish through and through -
I'm not so stupid,
Stop my castle.
iv 193
 Germaro
The waves glitter, the moon shines,
In the heart of deepest love lives to me,
We row out to the bright flood.
I'm so good
Be the first.
Gindretta
The moon has thrown a luminous net
For careless hearts. Enough sweet talk!
I have mind and five senses -
Are you alone,
Ride alone!
Germaro
I've been fishing today 'all day,
In a little fish lay a ring.
O come down, I put it on my hand,
Eternal Faithfulness!
Be it a pledge.
Gindretta
I leave a window at the window
Tie the ring that the little fish gave you.
I have mind and five senses clear,
Do not trust
Marinar!
Germaro
I took the thread and tied it
The ring and three roses: now it is done.
Oh, I would be the bunch! - Be blessed,
Sweet Maid
Sweet Maid!
Gindretta
Thanks a lot! You beloved, you glorious man!
The ring is just now,
Now the roses, too,
What pleasure
What pleasure!
iv 194

And will you come to the same hour,

So you can kiss me the chaste mouth,
So you may show me the splendor of the sea '
 Good night!

Germaro
Good night!

7. Capri
Often when I am in the noisy activity of the big city
You can see: stiff and motionless, waves rippled
And irony-my heart long desperately
After the peace of your valleys, after the peace
Your steep rock.
I am now on you and weird! I cry.
What does the tears squeeze from me?
Is it the clue that you give me a faithful true
Be a friend, and flow the tears so involuntarily
Like that of the young man, who after years was the first
Is the mother's heart pressed again?
It is. So I will take you: You are
A friend who wants me. Your gloom
Naked rocks will bring me closer to heaven,
Thy sea shall sing songs for me, yours
Grottos are to tell me fairy tales and I will
Listen and forget.

8th.
Do not dare stranger! At night, the bark is courageously directed into the azure grotto of Capri; For the women of the
island tell when the fisherman's fire burns on the dune, dark stories and the men do not refute them. Listen to this one:
When, many years ago, Cimberge Cesare lived on Capri in proud marble palaces, the most beautiful Christian
woman lived by the sea. Eye and hair black as Cimbergo's soul, red lips like the corals on the rocks of Capri From the
hidden rock to the light.
The wild Emperor saw the beautiful fisherwoman, and the wild Emperor wanted the beautiful fisherwoman. -
mourning; Her maid of Capri! -
iv 195 He begged her imploringly-she dismissed him; He begged her threateningly, she pushed him away; He begged her
trembling-then she fled. -
From the rock that tends over the grotto, she jumped into the sea, the most beautiful fisherman of Capri! Eye and
hair black as Cimbergo's soul, red lips like the corals on the rocks of Capri, blossoming the cheeks like the rose of the
island, which strives from dark columns to the sun.
The wild emperor saw them disappear without a trace, and he wept the first tears.
Cry ye also, maid of Capri.
 From then onwards the waves broke over the grotto for a long time, and the man, who then indulged in the reeds,
never again greeted Capri's blossoming women, and the beauty of the Gulf no longer delighted his mind.

9th
Come bella pink sullo stilo fragile cina il capo the pien di fressa raggiata - cosi la bella tua testa inchini piena di
pensieri giocondi e vaghi ... e come il raggio di sole nella goccia scintilla, cosi la gioia nei beat, tuoi ochi brilla!
As the rose hangs on the hovering stalks early morning, the head is full of fresh thaws- so you bow your head under the
weight of sweet and joyful thoughts. And as the sunbeam breaks in the drops of the dew, your eyes sparkle with joy!

10. Amalfi
The wealth of the fragrant hair seemed to descended
Diadem, well, the time stole the stupid
Purple dress, the shining gold of wealth
Pressed the proud
Noble forehead down into the dust - but
If you remain beautiful, you will be forever, Amalfi!
For nature bears and shapes you, she loves you
Pearl of the South.
iv 196

Your green valleys govern heaven

Cool, your mountains shine on the sun
Heller and the moon, when he is pleasant to rise,
Reflect in yours
Dark blue shape is getting cleaner.
One night, dreaming of your breasts
Will mean through all the coming days
Refresh the soul.
Lonely on Karello's famous Lodge
I sat and sank in fragrant air
My eyes. There - while in holdem peace
Resting the soul -
I see the moonlight as the insulation
Suddenly slowly golden, disappeared, saw the
Wide beam path on the sea surface.
Then the secret
Weaving in the mountains, from the summit to the
Sole, out of the cleft hidden darkness,
Longing desperately into the open.
Beautiful sight!
 And the soul dreamed and revelled. hours
Come, hours went, many people were dying
stars; But I did not notice the passage of time.
Without movement
I could not turn my eyes from the moon.
His gentle golden disk, his
Wide ray path on the sea surface.
Not from the secret
Weaving in the mountains, from the summit to the
Sole, from the cleft hidden darkness.
Longing desperately into the open.
Merry hours!
Sweeps as purple clouds in the light east
[...], happy messengers of the kings' sun
I was terrified by the night, in the night
South the moon night.
iv 197

11th
Glides through the moonlight in Amalfi
Aether's shimmering insulation on the sea
Mirror down, a whisper whispered
Also from the depth.
Cheerful it takes the air and carries it louder
Through the silence of the night to the land,
Where the dark trees are continuing
Up to the mountains.
Suddenly everything comes to life. From the rocks
Ascending houses rise with ornamental columns-
Corridors in the Moorish double row,
Bow rises up.
Bow the slender limbs until completed
From the tomb the proud city, the
The trade of the South of Italy.
Wonderful hustle and bustle!
Bearded men in the long caftan,
Women, children and old people, happy youth,
All hurry to the port. - Ships
Come and go.
 Volatile sailors, proud of the king's swans,
Taxing forcefully the flood, after which
Coast of Aherna, to the rich abundance
Indian goods
Nordic work. Andre
Return joyfully to home again, throw
Anchors and the heaps of the Orient
Blind the eyes.
The Shadow Ilario looks serious and locked
Gioia's over the sea to the horizon
And the muntre soul of Masaniello
Rowing in the cock.
iv 198

Whimsical bustle out of past darkness!

Only the language died, otherwise it is the same
And the dumb spirits fill their day-work
Now as before times.
Incredible activity! - Gradually will be again
Empty the harbor, the ships disappear, the
Splendid palaces fall: for red clouds
Announce the day.

12. Sea Lights

Friend in the north! If you were here, you should
Merry hours, hours of pure joy
Life; For it is like the heart in them
Areas
Mug Foam Wines: Fire Annealing Foams Over
His feelings and tears filled his eyes. -
After the deep south the summer was fading.
Flocks of birds
Follow him. Gone is the time I got the
Limbs vigorously stretched and truly revelated
In the clear waves of the sea; Soon on
Rock of Capri,
Soon to Jochia's shaded spots, now near
Vico, on the coast of Sorrento, soon in
Silent coves close to Amalfi. - Pretty is
 Splendid bathing.
In the day heat, when fragrant calm in the
Glow the shores - alone in the evening
In the full moon shine it is more beautiful, at the
Lights of the sea; because
If you dive then only quietly the hand into the sea,
As soon as a whitish, sometimes a blue,
Green, sometimes glowing in all colors
Fiery frost
iv 199

From the night of the depth with its own crackling.

Just paint your own eyes
When the whole body, while swimming, is spraying
Wave moved in
Much change of legends! Amazed
If the mind sees the enemy elements
Fraternally united and honored Naples
Rare beauty.
From the boat into the far distance
The singing of the girls, the melodierichich
Over the enlightened sea sounds and the
Soul delighted!
 1859
iv 200

13th
The pithy life-belt is wounded
From which I drew rest, joy, and enthusiasm,
And in the breast is a bit more bitter
Same thrown: I am lost.
Like the hallways I do not like to die
With blunt tooth and cloudy the autumn moves
On which some day the color
Bleed, till the stalks wither, the leaves
At the foot of the bare tree are scattered.
No! Like the wind of the storm I want to die, wild
Coming from north to south - no! as the
Splashing lightnings, I will end.
There is no grace in the wind-breed: the flower breaks
The fragrance on the heath she - far out
She carries the butterfly to the sea
Safe trench in cool tides.

14th
Are tears, which the man weeps at the coffin of his hope
Thau for the youth's flower? They are blessings
For the man's roots? Or they are juice drops
Those who spring from the tree when his mark is fatal
Is wounded?
Like storm-whipped clouds in the autumn night, so chase
Death thoughts through my soul.
I am troubling you, but you will say: I feel it.

15th
Just like the autumn of the tree the green jewelery of the
Leaves fall and the plant rich life
After the root flows and collects -
 So I lost
iv 201

Youth and joy and inside is mine

Whole life swept with all its might.
But no spring calls for new youth
Never awake
Again the joy. For in my breast dwelleth
Quite grim anger and with the best
Blood of the heart I approach the wild fire
Burning flame.

16. Postici
Sel'ges pleasure: one night at the wide
Golf Naples's calm in the dream,
Lonely in remembrance of your beauty,
Sweet lover!
Over the city, at the foot of the treacherous mountain
Glowing silvery, the moon stretches a beam net and
How moved by sensual dreams whisper
Postici's guests.
Everything so clear, yet so softly blurred,
Not wrapped in fog and yet so fragrant,
Everything quiet and yet like a spirit life
Rings on the sea.
My spirit lifts the wings lighter, he sees
This life of the most enchanting landscape -
And the nagging worm rests at its best
Blood of the heart.

17. At the tomb of Virgil

Shall I praise you on your ashes, praise you
Let the man take away the misfortune from the
Colorful board of life fortrieb
That even at the grave he praises?
Sure and firm, your fame still stands like the stonework
Which hides the hut and almost two thousand
Years come and go, and
Still standing as it was,
iv 202
 Admittedly worn by the silvery muse
High whether the clouds of time ran to the bay
One where people are the greatest of theirs
The altar
But is he eternal? O reach the deepest
Sounds of the lute, you gloomy spirit in mine
Chest and slowly move the hand itself
About the pages: it is
Better to think of time when lead the past
Down lowers to you too, Virgil! Not loud
Noise, trombones is devotion,
Weirs in the realm of death.
Streams of time, year-end, sluggish,
They are not in the life of humanity, which is short
Days, fleeting hours in the
Are the lives of the individual?
Hurriedly hurried away, deadly into the past
Hour with their births, their world. Always
The last of them is the crowd of early ones
Continue back to the night
Finally the Fernsten decket. Isolated stars
Flickering, the leaders of the train! - only through the dark
Until even her figure fades: no
Peace is given to nature.
Come, yea, so shall come the hour, where also thine
Fame, o Virgil, in the last tones
Like a lovely trickery game
Chorus in the rock dies.
But the innocence in you it remained, it
Liveth. For death triggers the bonds, ends
Tired mortal day work not and
While the earthly body
Ring with death, the mind already lifts the hands
To the beautiful alliance. - Ahnung tells me
And I look long at the distant
Sounding sons of the night.
iv 203

I often think of the fall of the flowers

 Fragrant leaves, as a flutter're a voice
Leis: Trust the words that are yours
Pounding Inn're tells you.
And I recognize 'not, but I feel a and'res
Live in everything and everything else
Fear of anxiety, torment and pain
Rushing hurry.

18th Day of Charity (According to the Missa: "Le tre ore d'agonia del signore" in the church of San Petro a Majella)
The raging blind crowd is long ago
Gladly refreshed by the Cross of Christ
Long ago every insult, already the holy one
Please declare:
"Father! O my father! Forgive the sinners! "
Silence has come to Golgotha's Highness
And the hours of struggle are approaching: Christ
Ring with death.
Black clouds thunder over Zion's
Walls, the nature of the Jordan becomes silent
Waves creep sluggish to the south: Christ
Bebet on the cross.
Cold fear sweats from the beautiful forehead
That of the spirit flames transfigured and lightwax
His eyes are tired and he is tired
Ring for breath.
But he is silent. No word of murmurs escapes
From the anxious heart to the lip. hesitantly
Flee the first hour and sneaky approaches
Second and most difficult.
No angels send the eternal Father
The son of the son cools the hot wounds,
There is no voice coming down from heaven
The refreshed him,
iv 204

Powerless, - no dormant sleep of the senses

Pain, no! Gradually the
Soul from the body, first
Stumbling in misfortune.
 The fluttering cloud veil becomes darker.
Flashing flashes twitch from his folds,
They lightly illuminate the pale countenance,
Trembling and struggling.
That mouth, which always taught only love,
Those pure features of the best man.
Oh! The heart is wavering, the faith fades,
Anxiously it sounds:
"Father, father! - Have you left me? "-
High on Zion hallet it again and on
Ground Jordan mutter the sluggish waves:
Father! Mercy!
Then the second and most difficult hour escapes,
Friendly is the third of sweet death.
Wonderful! The air raids rush
Singing angel
Hover invisible around the pious sufferer,
Drying from the sweat from the bloody forehead,
Laben his tongue with fresh dew and
Give him cooling.
The mild Savior illuminates peacefully, peacefully.
His eyes are directed to heaven,
His chest stretches glowing desires, softly
Pray the Lord:
"God! In your hands I command
Soul. "- Slowly the head sinks to the chest and
The blessed spirit swings freely into the realm of the
Eternal peace. -
iv 205

19. On the Jochia Epomer

I
As if the sky were bending down to me
And feel my soul with my lust:
So mild mood is soothing
Over the wound, the hot wound
In me. Shrouded in night and deserted cold
Is my life tomorrow, - alone you bring
To him his golden sun again,
 If not to Long, O sweet island!

20th
II
Rest on the blue mirror of the sea
Sunbeams, while still from the vine leaf
On the ripe grape of the dew of the morning
Silently dripped down.
Like the Rock Island in the midst of wild waves
Defiantly stands and without stopping,
Whilst the crowns of her
Trees weigh themselves -
So my love for her stands, mine
Spirit also whipped the storm of the deep
Liebesweh and his thoughts restless
Waves and waves.

21. Autumn Night

Rud're slowly sailors! O rud're slow
That the magic of this starry night the
Tired soul long refresh, long
Dive into joy! -
On the wide surface of the dark floods
Sitting, restlessly waiting, the sea daughters.
Their veils flutter in the breath of wind, it
Waves the hair.
iv 206

Mother, dear mother, where are we?

Paramour? Our hearts pass away from longing!
They whispered and wrung the white fragrant
Poor. yearning
See them into the distance, the endless distance.
Oh! How tenderly the tender hearts throb!
At last, the mountains rise above the mountains
Luminous moon and
In the open arms of the sweet brides
Throw the sons of light, the golden ones.
What fragrant light dominates the sea now,
 What delight! -
Rud're slowly sailors! O rud're slow
That the charm of this consecrated night the
Tired soul long refresh, long
Dive into well-being! -
 1860
iv 207

Three songs from the rowing club

I club song (by Fritz Eberling set to music)
I am a brave sailor's blood,
A free man with good courage.
The sea is my fair bride,
Which I distrusted in the storm.
I am from the German rowing club
Heihi! Heiho!
My sailor shirt is white and pure:
My life should be so pure.
The belt on the body is bloody red:
I do not fear danger and death.
I am from the German rowing club
Heihi! Heiho!
I have friends eight in number,
Her heart is soft, her arm is steel.
Never did a keel cut the flood
Like our boat, so fast, so good.
I am from the German rowing club
Heihi! Heiho!
At the stars blowing in the wind hold,
The German flag black-red-gold.
She smiles us into the heart
And make it bright as sunshine.
I am from the German rowing club
Heihi! Heiho!
And call us the Fatherland
So we take with bold hand
From the stars away the flag
And stand for freedom.
Highly lively the German rowing club
Heihi! Heiho!
iv 208

II Three things do noth the youth

Three things are necessary for the youth
He wants to row in our boat.
The first is a dry throat
At every place, at every hour;
The constant desire the full jug
To be empty on a sailor's train.
The second is a sincere sense
Be full of the exchanges, be little;
Such a meaning, at any time
A song in the throat holds ready.
The third, finally, is a heart
A faithful biedres German heart.
A heart, where dwells courage,
For German shame, holy rage;
A heart that openly has known:
Beautiful is the death of the Fatherland.
Who does not own this lily leaf fine
He can not be our brother.

III When it worth on this earth

If it is on this precious earth
What a beautiful thing is, it is a covenant
The young German bieder closed
In foreign country with true mouth.
It shines like in the dark night
A bright star full of splendor and splendor!
When we are in silent moon nights
Freshly rowed out on the sea,
When we sang with a pure throat
The native songs sweet and noble,
And fun joking frohgemuth
With open soul warm blood.
iv 209

Tell me, did not you feel it all

That there is really nothing more beautiful
 As such a covenant of German boys
Where everyone loves the Andes faithfully.
Where everyone stands for All
Shall the enemy be the devil?
For a long time God had the nonsense
Luckily united in happiness and misfortune;
Once the band reappears, the memory remains
To our happiness, a gate that cries!
Long live the "live Elisa" * [1] high!
And wied'rum high! And again high!

22nd
Deep in the west sinks the sun and me
Draw merrily into your grace-
Rich gardens, beautiful Sorrento! As a
Child after the fist fight
Evil departure, bitterly derided by the enemy,
Light heart quickly to the mother,
To get from her neck all the pain
Still to Tear -
So hurry to you, beloved corridor, when
All too hard the burden of existence rests.
How the dim source of life flows quietly
While the mind revels!
Bright in the luster, Sorrento now sleeps. No
Breeze is stirring. High from the crest of the mountains
Up to the valley, darker above the woods
Trees of the South
Bearing peace; Quietly only athmet unter'm
Foot of the moonlight, the sea and wide
Spray gold'ne sparks up, where shining
Live the stars.
iv 210

How the gloomy spring of life flows quietly!

Every hour an oscillation reverses.
The smoke of Vesuvius is just burning, a long one
Streif in the spring!

23. Sea cruise

 There is a pure man in my soul
But according to his desire, he is desirous.
I wanted to serve him for years as a slave
He led this desire to satisfaction.
I would like when radiant from pure heaven
The sun is laughing, early in the morning
With you into a light bark rise -
On the shore we left the burden of sorrow.
It is true that a third party is not permitted
To accompany us. But I wanted to vow
Not even touching your dress hem
With God! The perjury of an angry avenger.
I sit in the front, at the front, and at the stars;
I would like to be silent on the whole journey
If only on your face
My soulful eye in unchanging ways.
So I wanted you along the coast
From Mota drive to Cap Minova,
Very slowly through the sea blue mirror
So clear that you can keep the ground.
At times I also let the oars sink
So you can see on the bottom
The wonderful big seaweeds
The fish joyous hustle and bustle in the round.
And I would continue to row for you
Close to the sirens.
It attracts the wild Capri close by
But we prefer to pass by to the south.
iv 211

So we can go to Vuseitano's houses

They lie completely hidden in dark trees,
And the winds continually whisper here -
It is a place for loving and dreaming.
There stands a tower of those many
They stretch from Reggio to Nice.
In the Middle Ages by the industrious citizens
Built to protect against Saracens.
At this tower I tied the bark firmly.
I will not give you my hand, I should be
 Do not touch! "Do not wear cravings
According to your neighbor's wife-I know the burden! -
You went upstairs, I followed you from afar,
So we would come upon my tower of battlements.
I sat down opposite you again
Into your beauty completely lost my senses.
So we would spend the rest of the day,
You free, quite free, I bound to the oath.
Just want to see how this area
Violent loneliness through many hours
In your mind, the clear, reflects.
Enjoying yourself is simply a pleasure
But I should have seen your joy here
I would allow myself to suffice for years d'.
And the sun was sinking
I tied the bark off as we came
So we lead back: my eye always
On your face, she ah! Take me
For in Sorrento's small harbor again
If my wish were fulfilled, you would go west
And I go east; And even then lightened
No pressure of the hand, no word my grievous infirmity.
iv 212

24th
How many roses of spring, luminous daughters of Persia
If a man should die, a drop of oil shall be born;
How many beautiful thoughts would have about the soul
Pull 'eh' a real song.
But like the drop the fragrances of many gardens of the Orient
So a thousand thoughts
Your mind, you hear a real song.

25th
Everything that hurt the hot day
Took the silent night in her arms
And there will be even the deepest wounds
Painless at the breast of the gentle consolation.
Through the light - filled ether the
 Clare Moon. He presses the golden lips
On the mirrored sea and wakes with
His light in the beloved plants
Sweet dream of a free life.
From lemon and orange gardens
Look bright Sorrento's white houses
How scattered lambs on pasture.
Dwarf swarms of carob
Drawing brightly through the foliage of the trees
And from the sky many stars are falling
Flight extinguished in the clear ether.
Holy night in this blessed zone!
With my eyes, you lead me
All sellers and you lege mine
Hands on his heart: I feel his life.
iv 213

26th
Want to feel the true peace
That is higher than all reason,
The all suffering and all agony
In you suffocates with mild hands:
So look at the paradise of Sorrento
When through the still air
The evening bell rings in the mountains.
It stretches comfortably
The trees dark foliage
The blue sea level nestles
Closer to the edge of the bank
And resounded through the air
A low tone
Just like the amen of a song
The stars were singing angels. -
Fill of my mind
Of dull thinking heavy burden
From my breast the grievous suffering.
And I see
The shepherds rise from the mountains
The girls come to the well,
To my home all draw:
So the longing itself is silent in me
After a silent army, where me
 A faithful woman expecting me
Hugged and hot kiss me!

27th
I get up on the loggia
And before me spins a woman
It cover mourning dresses
The wretched body.
Flow from its crest
The hair was confused and gray
Her mind is half extinguished
You poor young woman! -
The sea has killed her
The husband and the son
Since then, her memory has covered
The madness of sweet poppies.
iv 214

She turns the loose spindle

In impatient haste
And rewind the fine threads
Lustless and without haste.
"I want the distant loved ones
On their return
With lots of yarn. "-
This is how she speaks harshly.
From the Sorrent's widow
I look at the sea.
The waves float
The storm is racing behind.
With loud cracking breaks
On steep rock wall
The flood is pouring over us
With water dust and sand.
Then it begins to meet
In their mental night,
She speaks in a low voice:
"My brother is careful!" -
She pulls me off the parapet
With great impetuosity -
 "You want to fall victim
The cold monster?
And it is brighter in spirit
Anxiously she stares down
And laments in despair:
"O! My Theur's grave! "-
But short is her sadness
She exclaims in bright rage:
"Give me the dead; Killer!
They are my flesh and blood.
I want to kiss her long
And press to the chest
They will rise again
With a new life-
iv 215

The storm cries - the clouds

Go across the sea
The waves roar dully-
They carry no one.
Then she raised her arms
And bend far back
She curses the gray monster
That suddenly broke her happiness.
She drowns the waves
With her loud curse
She curses with strange words:
It's a horrible curse! -
I am looking for them to comfort
"You are now resting gently and sweetly
More than happy on earth
They are in paradise. "-
And again the madness returns
She raises her spins
And let the spindle spin
The rapid rapid run.
"I want the distant loved ones
On their return
With many yarns pleasing "
She says of hope.
 28. Capri
The peculiar life of the island, nature,
Which are left to themselves, has already stood for thousands of years:
Through the solemn silence I hear only the pulse beat,
I only hear the breath of the great mother.
O! Who feels abandoned and lonely
The tired head is hard of thoughts, how falls
To him the ice cortex from his breast, he enters into this alone
Sanctuary.
Withered from the burning sun the tends
Aloe the old leaves, but over it proliferates luxuriantly
The youthful germ spreads wide, motionless.
iv 216 Gently sunbathes beside the rock
Glowing cheek the lizard, looks wisely with the
Eye around and hush! - she has disappeared
Rustling in the dry foliage.
And where the rare flower fragrant from the
Columns illuminated - o Roses of Capri! there
Hovers also the bee, the colorful butterfly.
Endlessly, deep down, shining
Sea and above in the clear ether eels
The eagle in narrow circles.
Sunny Wilderness Capris, I greet you -
I love you!
How the ice cortex falls from the chest, I step
To your sanctuary.

29th
Probably the singles on the wide island
Am I, who is still awake on the cliff,
The name of the finest Caesar is the name.
Let me go into the grave riddles of yours
Be, o Stars without rest and rest
The thoughts deepen.
Always come with empty hands
And lowered head again, that way
Joyful also of light rays, with so
Bold hope flew to you - will be mine
But in this search, ancestors, ah! my
Heart so far and open that I can not do anything
 Spell of these hours can compare.
In the day of sultry heat
If I look for your peace,
And you always give it to me fresh and fresh
Labing in the silver cup
Your clarity.
iv 217

30th
Listen to the sea, the wild sea,
The approaching waves rushing deep fleshing
And then from the rock the crushing breaking
That the foam is sprayed to the clouds - -
I sink into pleasant reveries
And the thoughts freed far away
Far from my home
Forest shaded and star averages.
Then it is as if I were still singing a song
The arms round the sister were tightly entwined
To our house Linde: Sundays.
Peace in the heart and golden peace.

* [1] The name of the club boat.

 1861
iv 218

31. Saint Paul

From Nisita the green island,
Look at the sunny blue sea
Two men in the breeding jacket
How heavy are their chains!
They are forged together
The murderer and the Patriot, * [1]
Now they rest in the evening silence
It's over the day Noth.
And into the gleaming golden distance
Recesses the hero's tired look.
He thinks of the abandoned loves
To wife and child, his youthful happiness.
How he thinks and thinks and dreams
Then his agitated mind conjures
The wife and the lovely children
Two women were kneeling before him.
Nine years' he has not seen her,
Nine years! Oh, good God!
He cries out loudly and spreads hurriedly
The arms out - but harsh mockery:
It reminds him of the window bars
That he was in a dream -
And long tears rush forth
To the lovely sweet illusion.
It was a dream! - The heart becomes bitter
And put on the murderer's shoulder
He held his hand and spoke in tones
Aroused by anger and glowing hatred:
iv 219

Do you see the houses of Pozynoli?

 Do you see the harbor wide dam?
There came the Italic earth
For the first time St. Paul, the lamb.
In this country it is changed
In this country he has brought
The high doctrine of love
Which makes man's brethren.
Is the tyrant, the bloody raw,
To which this land is now owned
He is fasting despite prayer
Despite Pope's praise, is he a Christian?
Curse on your golden throne,
Curse the Bonabonian sex,
You may rot rotten
Because you broke the people's right!
The murderer looks unspeakably mild
The anger. His white hair
Lies in the sun's last rays
The trains are so clear and clear.
He once punished his wife
And their guilt heavy debt
And did not find grace and mercy
Because he forgives the king's favor.
"You did not understand St. Paul"
He now gently speaks.
"You speak of love and curse
The enemy who has done you a sorrow? "
Love is full of gentleness and long-suffering
Love does not seek yours,
It does not conquer and tolerate everything
It does not stop when everything breaks.
It is the ripe fruit of the Spirit,
He who seeks peace without peace.
The heart can only love with selfishness:
Paul's love of the spirit fruit.
iv 220

The spirit, which had to recognize,

That this life is worthless,
That we only killed the meat
 Redeemed and free and free.
Only this love blesses enemies
Only this love brings profit,
She gives the cloudless sky
The eternally untroubled meaning!
The hero lays on the murderer's chest
The hot forehead. - Like there the sea
So smooth is his soul mirror -
He does not curse his enemy any more.

The value of existence - dialogue

Motto I: The heart can only love with selfishness
Paul's love of the spirit fruit. (PM 31)
Motto II: Do not have two nights in a row
You sleep under one and the same tree,
So you do not love the place.
(From the regulations of the Jo. For the Saniahai)

32. I first voice - child of the world

O how happy the man, the life day
Independently spends, as a faithful husband
Hold around the game
Happy childhood
Or proud and alone: only on your own flock
Burns to be flaming. Because it's a sour thing
Bread, the bread of the acquisition
Shining the chest not already
Stands on golden rust, the violent pain of the
Man, the slave of the Noth, into the wrong course
While sweet song of the
Daughter of heaven lures him.
iv 221

Who, who does not feel it? For the child of wealth.
What a good thing to do! And in vain do not give it:
Of consecrated lip
Tone a hymn of thanks!

33. II Second part - child of light

Oh, how vain, ah! How sad is that
 Fight for existence. Learn, o man, first
Sentence of wisdom that is a [...] Good
Hangest and Bangest.
Throw yourselves from vain troubles.
Drink bright water from hollow hand and
Silence your hunger with barren food
Lean food.
Purify your mind from indignant doctrines and
Decorate it with the pearls that are from the depths
You are thrown against the storm-whipped
Sea of negation:
Learn to love with the spirit, kill
Above the heart love and every hour,
Which brings you closer to the grave, bless,
Bless with joy!

* [1] Poerio, the famous political martyrs under Ferdinand II. Of Naples.
 1862
iv 222

34th
It is a vast, immeasurably deep sky
Our soul. What heavenly purity is in us
Thoughts alone. Thoughts' peace is soul.
Thoughts resemble the clouds that soon
As light rosy flakes sail through the air,
Sometimes as dark masses killed the light,
Soon as long stripes motionless at the
Horizons hovering.
Woe to him, in his mind motionless
A single thought stands; He goes on steeper
Narrow street and close by looks lurking
Up an abyss.

35th
Above the black flowers of death hovers
My mind, like the bee over spring-
Flowers and no one will fail him
Poison of her cup.

36th Castellammare
And again a glowing day has escaped,
And again the evening, the cool night,
And again I stand mute at the sea,
Look at the sun.
The beautiful youth days are wildly destroyed
The bitter tear does not bend fate.
They are destroyed! O let the weeping,
Never does the dark shadow disappear.
Oh! Todt is everything: love and the desire to live
Striped of butterflies the colorful dust -
 Your youth days are destroyed
Poor lost man! - destroyed.
iv 223

37th
In the arms of a rigid icy thought,
As I was lying at the mouth of a woman of cold stone
Trembling - spreads out the sun's golden hair,
Shine through the night of heaven flowers.
I always kissed his lips,
It's getting bored with me and the wick of life
Glimmers in the last spark.

38th
Tired, the shepherds go home
And every creature seeks sweet rest,
Holden sleep with pictures voiced by the dream god
Blessed hours.
Blessed Hours of My Heartfeltness!
Return, O come! Fills again
This breast, longing for your rock,
Your refreshing!

39th
Through the darkness of my gloomy soul,
Twitches like lightning on the sultry evening of the
Reminder bright light and fill with fear
my breast.
My quiet home in the forest
Beautiful wilderness, along the shores of the shaded shores,
I see you, I hear the soft pleading of the banished
Spirits in your trees and I long
after you.
I long for what the stranger to me
Could never give and now can not give: after
Your slumber songs, your tomb song: high oaks
My faithful quiet home.
iv 224

40th On the Cap Mison

It sweeps like my throat over my chest
 And fill them with mild soft life.
This life awakens the long-drawn-out peace
How from the earth night the green germ
Spring's first sweet bird. -
And what could play so heavy
This is a view of the coast of Sorrento,
On Capri, Ischia and the blue sea.
Forget the old pain -
There is no sound in my peace
The gloomy life is mine
When I dreamed at the breast of my mother,
My distant faithful mother.

41. Sorrento
From noon to sunset
Dancing on the blue waves of the sea
Glad of the light spirits; From their silver -
Soles spraying long-lived flamm'ne and glorious
Flashing sparks.
All sides of my delightful heart
Sound bright. I grab you, Genius the
Ring'nden humanity, glorious power, you, high
Holy Reason. You
Have the first human beasts of wildness,
Their clarity was broken; Because they
On the track pushed to the country
True liberation.
Slowly the mass rises. It sticks to her
Sense of rawness, low pleasure in dust and
Ash. As if shrouded in fog, so distant
The last
Steps: Love in every human being
Chest and general voluntary chastity.
But you will not leave us, faithful
Friend of reason! You
iv 225

You will lead us all to the land of glory

Freedom, toward the death of the species. Then swing
The sweet Sng'rin, the nightingale of the
 Peace on our
Grab and sing the glorious feat of the
Return to the blessed silent night: God!
Wide smooth waves embrace gladly how
Children the shore,
Kiss it and wear it to the image of the
Under the sun in a thousand balls,
While now the spirits of the light of the trees
Gilding the gilding.
 1863
iv 226

42. Rome
Like the night, the dark dark,
Above the Campagne field,
Lies on my soul mourning
You are oppressing me anxious world.
With the glow of the evening redness
Sank of death still land
Its rays in the dark
Greetings, O Sel'ger Beach.
I see it near by
Full of spirits a boat,
The pain-free shadow
Look at me so calmly.
And they waved their arms
While they go from there -
Oh, how I look over
How powerful I am!

43rd autumn
About the deaf area
Drawing clouds, cloudy heavy,
Longing desperately
To the earth, to the earth.
But her driver calls furiously:
"Away! You fools!
"Oh! Let us go to our earth "
Pray and lament softly.
"Oh! Up here we are strangers,
Are forcing tired wanderers
But below, how blessed
Were we to kiss the mother! "
iv 227

But the keeper needs anger

And he beats with his whip
In the melancholy wall
That they whine that they whimper.
That they push and push,
Everyone wants to flee the farthest
From the storm wind of hard whip
His hard wild words.
How they hurry as they race
About the deaf area
And there are thick tears
In the unspoilt area.
The wind of wind shouts ever better
And he always pushes violently -
Self-propelled, self-whipped,
Poor stormwind, poor clouds!
Poor mankind, poor world!
Always forwards must be the whole
And in the heart there is still peace,
Still living deepest longing.
Unsatisfied Wishing, Sinning:
General World Fate -
New life floats from graves
When will everything rest?

44th
How few miles do they stretch
Stretches, like scanty resting on the
Pilger's way to Rome
From blissful blissful moments
Life - style.
The space as big - the happiness
How rare! -
And feel like the current
So slowly creeps, - what agony, through-
Pulls your mind on the rough swing
Adler tracks.
iv 228
 Through the dark human life
Glows only one, the hashenswerth, of the
Striving, and the one is, to confess
we release it - the grave.

January 24
Quest 'nomo si porto' intatto
Nel sepolcro il fiore della sua verginit.
(Ranieri, Notiza intorno allo vita di Giacomo Leopardi)
I never slept on her bosom,
Also never kissed
The chaste beauty of the chaste lips,
Unflinching otherwise
And unrestrained in the speech
I will be a lamb and dumb in their neighborhood
And only one eye '
As if had there
The deep passion had fled -
On the longing stretched wide wings
My love. MLDO.

45th winter
I
In the red evening light shines the hill
On the dark unhappy times,
The apartment was the Roman Caesars
They were days of unheard-of suffering.
I feel as cold as the cold air
From Caravallo's thermal spas,
As I see the Corcus' wide plain
Full of men who were slain to pleasure.
A burning pain hurts my soul. -
As if the hour of my death had come
Thus courage and anxiety strive in my heart,
That is without rest and is heavily clumsy.
iv 229

Well! Be it! Be it that my day inclines,

And like the people who are in Pfaffenkirchen
Still languishing, in the last anxious hour,
Call the priest to save the soul!
So I call you, lovers from afar,
So I can talk about paradise.
The inner prayer follows your mind
Good to me! That I close in my arm.

II
Now the night has come, dear friend.
In the moonlight lie the Albanians,
The Forum, Colosseum and Saint Peter
The ancient Rome, as well as the Rome of the Dwarfs.
How to thank my fate that I press
Just a phantom to me, not a real being!
For I had won thee, thou sweet woman
I would not have recovered from the earthly impulse.
But so go out of the great book of life
My death forever my soul beings!
For who in children does not rejuvenate the soul
Loses the whole being in the death of the soul.
Of this joyous glory
Is completely fulfilled the comfortably off'ne soul
And I do not care if I break into nothing
Whether I am married to the divinity.
The coals in the fireplace are on the glowing -
The lungs have sucked the last oil.
And also your spirit runs in the moonlight:
Well! Come sweet death! Be to me.
R UPERTINE DEL F INO
iv 231

amendment
from

Philipp Mainland

Rupertine del Fino

She was impetuous in her

Pain and suffering unable.
Tacitus.
Violentuctu et
Mescia tolerandi.
Tacit. Annual III, 1. (Ser)
 [1-10]
iv 232

1
At the end of a small town called the western outskirts of the Odenwald is a small, one-storey villa almost hidden in
the green. The deep front yard, which an iron stacking tower separates from the street, forms a vault in the summer, like
the interior of a Gothic cathedral, and grants, like this, the most delicious cooling. The branches of ancient chestnut
trees intertwine with those of plane trees, acacias, and lindens, and the dense foliage only occasionally drops a shining,
dancing light beam on the juicy green rind carpet. Mysteriously, the white simple cottage peaks out of the background,
and, in its seclusion from the world and its profound tranquility, presents itself as an enigma which every imaginative
mind would want to dissolve. In fact, only in the winter does the passers-by make indifferent, in the fine season, from
the awakening of nature to the days when the winds dwindling through the dying leaves in the colors of autumn sees.
No foot is so fast that he does not stay for a moment, and the tourist, like the farmer, delightedly contemplate the quiet
home of a happy one. Yes, one lucky: that's escaped the word that Allen. Whoever lives here, who can name this
beautiful spot, this cozy, homely cottage, is one to call happy. And many go further in their eudemonistic logic and say,
must be happy. - Poor manly heart! If you had it, would you be satisfied? As shown in Fig.
The hot Junisonne had not yet climbed over the wooded heights at the foot of which the house was situated, when a
man of about 30 years, in mourning clothes, led a lively young fox-horse, crossed the garden. Arriving on the street, he
swung himself easily on the impatient horse, calming it with a light dash over the bright mane, and then rode on the
road leading to Heidelberg.
It was a wonderful summer morning: thirsty and cloudless. The eye of the rider rested in the most peaceful
contemplation of the region, which also contained all that a sensible mind can quickly translate into the painless
condition of the gods described by Epicurus. So he did not notice that he was called. Only as a skilful fist the |
iv 233 Mare stopped, he awoke and looked, joyfully surprised, in the open, handsome features of a youth who stretched out
his hand and cried:
"Good morning, Wolfgang. Happy Dreamer! If I did not know that only the love of mankind burns through your
great heart, I would say: you are in love. I cried like a prisoner of war of the bloodthirsty King of Dahom, gesticulated
like a napolitan sign telegraph of blessed remembrance-but you saw and heard nothing. "
"I beg your pardon, Otto," replied the Angeredete, shaking the offered hand heartily. "Meanwhile," he continued
smiling, "is dreaming with open eyes a sure symptom of the lover? You are in love, but you are still very attentive by
the woods and the grove. Question: How is the rhyming? "
Otto took off his hat and went a little embarrassed with the fine, well-groomed hand through the short blond hair. A
dark shadow in the big blue eyes reflected a deep, inner excitement.
"The difficulty is solved soon, dear friend. I am no longer in the first time of love. The traitor's play-but what am I
saying, "he interrupted hurriedly," the second acting act has already begun... You have no idea how ruthless Rupertine
is. "
"Rupertine?" Asked Wolf in astonishment.
 "Perhaps," replied Otto quickly, "is not the right expression. It would be better to call our mutual relations, not their
behavior alone. She wants to possess me completely; She wants to bind everything in me: only my love for her should
be free. Her passion is devouring, tyrannical, demonic wild. On the other hand, the man reposes in me with all his
might. I will not completely bind me. I must have a very specific vision of freedom, I will not lose the joy of living,
alive, what I hang a thousand thirsty lips "..." But, "he continued after a short pause, during which Wolfgang worried
him "This is all too serious. Get off and let us go a little side by side ... Rupertine, in spite of everything and everything,
is the most affectionate creature on the earth:
'God created them and broke the form.'
"This is mine, mine," he cried out, rejoicing, as Wolf had seized his arm, and waved his hat
iv 234 Cheerfulness. "Happy alone is the soul that loves."
Wolfgang looked at him again smiling. "I knew," he said heartily, "that my concern for my cousin and you was bad.
What is thus formed for each other, as both of you, separates no inner, no external power. Anything too much will
abate, and then nothing prevents a happy marriage. "
"All right," said Otto launhed. "Your philosopher knows everything. A simple contradiction dissolves in a higher
unity, this again with its contrast in a higher and so forth with grace in infinitum. Oh, I could squeeze you out of my
comfortable armchair in the auditorium on the stage only once, and put it in the middle of the glow and the ice of
wrestling people's heart. How amusing I would rub my hands. "
"Who knows?" Replied Wolfgang, cheerfully. "But one thing is certain: I will not soon leave my comfortable chair.
I feel extremely well. And I tell you frankly that the enviousness with which I look at your relation to my cousin is a
sure guarantee that I will always freely move through life to all our ends; Because I also say:
"God created them and broke the form."
I do not regret, but I feel painfully that I had to refuse my mother's fulfillment of a hot wish. She would have died
quite satisfactorily if she had known Rupertine with me. But I must be free, completely free, if I want to achieve the
goals I have set myself. Besides, I will not buy a brief fleeting wish, or rather the joys and comforts of marital life, with
the anxiety and suffering of poor beings whom I call into existence. In this respect, I take full conviction a very definite
point of view, which modern German philosophy has erected from the ruins of religion and from which I can be pushed
out by nothing. "
As he spoke the latter words, his noble, intellectual, but not beautiful face had assumed a solemn, almost solemn,
expression. Otto's moveable being felt restrained, and he could not refrain from exclaiming, "You are an egoist, a great
egoist, concealing only your nakedness with artfully arranged shimmering sleeves. Woe to this direction of our time!
Woe to you!
iv 235 The most beautiful thing on this earth, let us wrinkle your hand through our supposed wisdom: the bliss of a kiss of
fresh girl lips. "
Then he sang, in a bright and melancholy voice:
I have put nothing on my part.
Juchha!
So it 's so good to me in the world.
Juchha!
And the whole world belongs to me
Juchha!
 Wolfgang looked at the singer with almost paternal tenderness, although he was a few years younger than he. In a
spontaneous surge he pressed his arm closer to him and said, when Otto looked at him questioningly:
"No wonder Rupertine tries to bind you as firmly as possible, beautiful butterfly. A priceless possession also fears
losing the coolest intellect. Have you already set the day of your wedding? "
"No! We have not even shown our engagement. But all this must be done; Also soon. Rupertine recoils before the
moment when it has to her old father again shifted into the most desolate loneliness, and I would like that the day
would never come, where a priest, the chain grew by me. But it can not be avoided. I will bear my fate with dignity,
"he added, smiling with a smile. But his lips twitched painfully.
"Now tell me, friend," he continued, "why did I call you? Do you know the reason? "
"You wanted to chat with me."
"I could have done that with less effort. No, I wanted to tell you farewell for a few days. "
"You're leaving us?"
"Only for three days. I have given myself with a friend [a] rendezvous in Baden-Baden. I leave in an hour and
wanted to see you again before. I live in the English Court, in case of an urgent communication. Goodbye, Wolf. "
The friends embraced each other. Wolf rose and rode on, while Otto, tinkering a song, went back to the little town.
Otto von Dhsfeld came from an old-armed but poor Rhenish family whose only offspring he |
iv 236 Now was. His parents, his two sisters, were dead. He was a great artist and excited as much as a sculptor as a painter.
Most of his works were admired by all, but few were highly praised. The censure was due to an obvious hitch after
effect: his muse was not a chaste muse. On the other hand, his landscapes, which showed the nature of the South in
wonderful transfiguration, found unanimous applause.
He had met Wolfgang Karenner in Berlin, where he completed his scientific studies and at the same time fulfilled
his military duties as Ulan. Otto, of more delicate growth and weaker constitution, served as a dragoon, and soon the
two one-year-olds, one of whom by his strong, tall form, the other by his fine movements and the classically shaped
head, fell a firm and firm friendship.
During a summer residence in the friend's house, Otto had made the acquaintance of Rupertine, who had been living
in the same town with her father, a capable but humane and somewhat quaint philologist, for a number of years. She
had lost her mother at an early age, and had grown up, under a foreign care, to a virgin, who enchanted everyone in her
circle. Her father, whose sole child she was, hung with her idolatrous tenderness to her and gave her all she wished.
She had full freedom to do and leave what she wanted, and the gifted, handsome, but passionate, nature took a further
development in this freedom, which made all her attachments, good and dangerous, to full development.
For six months Otto had also settled down in the town and opened his studio there.
The first glances, which he and Rupertine exchanged, decided the Los Beider. They had been part of this first
encounter for all time. They knew that they were living and dying with each other, or had to destroy each other.
Excepting the innermost of souls, they clasped their hands together, and one tore the other away to the fatal path, the
day of which is the brightest, the night of which is also the darkest and most stereless.
iv 237

2
A few days had passed since this meeting of the friends. On the rays of the setting sun, innumerable spirits of light
were playing in the foliage of the old trees of the front garden, trying to penetrate into the shady hall, where Wolfgang
walked up and down thoughtfully. Suddenly the gate was opened and a young girl hurried toward him, wrapped her
arms around his neck, and kissed him.
 "Wolfgang," she exclaimed reproachfully, "dear, dear Cousin Wolfgang, why do not you let us see you? When
Mahomet saw that the mountain did not want to come to him, he went to the mountain. You evil! Now I had to make a
big toilet for you! But as a punishment you must give me a kiss. "
And again she embraced him and kissed him. Wolf allowed her to be kindly tolerated, and she also allowed him to
bite his hair and pinch her ears.
She was an appearance of rare beauty and grace. Gold-blond curly hair, in dense fulness, covered a magnificently
rounded skull of extraordinary proportions. His forehead was high, and an expression of great intellectual power. The
strangest contrast to the skin, which was like alabaster, and the blond hair were the big black eyes: 'sultry' eyes. The
nose was very fine-shaped; His pouting lips were full of life, after an intoxicating desire.
The slender figure enveloped a white battist's dress, to which a broad, long, blue sash was attached. A blue-lined
ribbon hung from the hair with a large matte-gold medallion. The small children's hands were without rings.
"I was prevented, Rupa," Wolfgang replied apologetically. "By the way, strictly speaking, you were the one to visit."
"And here I am," she said quickly. "But only for two moments. I have a question to ask you in true soul-spirit. "
Wolfgang looked at her and was terrified at the pain which clearly spoke of her face.
"Where is Otto?"
"He has left, and must return, to-morrow, tomorrow. He visited a friend in Baden-Baden. But you must know all
this. "
iv 238 "I know nothing, Wolf." Her voice sounded angry and melancholy as she sat down. "He has not taken leave of me."
She clung closely to Wolfgang; Her arm trembled noticeably.
"Did you have a quarrel?"
"We did not go out as the best friends in the evening, when I last saw him," she replied; The eyelids lowering as
tired and looking rigidly into the distance. "He wants to enslave me and that I will not tolerate."
Wolf had to smile. He thought of Otto's complaint about Rupertine.
"You can be quite calm, Rupa," he said, pressing her hand. "I saw Otto on the morning of his departure; He spoke of
you with boundless delight. You're holding him. "
"But he did not take leave of me," she interjected angrily, clenching her hands convulsively.
"That can have a thousand reasons without argument."
"He should at least have sent me a card with two explanatory words."
"He could have done that ... But do not be afraid, dear child. I repeat: he rejoiced: 'she is mine, mine, mine.' She
spoke of your wedding; It would soon take place. "
A deep redness colored Rupertine's cheeks. In embarrassment she only said, "My poor, good father."
"Why do you regret him? You are not thinking of leaving us? "
"That's just what made me fight Otto. He wants to take lasting stay in Sorrento. He must again see the Gulf of
Naples, have volcanic ground beneath him. There, the peasant woman had more grace than German princesses, the eye
dulled here, there unceasingly an unbroken chain of ideal figures, striking grace, harmonious movements, delightful
colors. Here: a desolate grave, air, ghosts. As if he would not have me ... me ... "
"Undoubtedly did you draw him to attention?" Wolfgang asked mischievously.
"Naturally!"
"And?"
"He threw himself at my feet and shouted enthusiastically:" You and Italy! So I will do great things. "But I did not
conceal from him that I did not see the necessity of all this. In my luck, however, fell like a dark shadow |
iv 239 Think of my distant, abandoned father. He became wild; I was sulking, I sulked, and I was unrestrained. "" I should not
have been, "she said, after a while." There is a stone on my heart, and I see a cloud coming nearer and greater. "
"Your imagination is the greatest gift nature has given you," replied Wolf, gently, "but also the cruelest. Where a
sober man can see nothing else but a harmless concatenation of very simple incidents, circumstances, and conditions,
you see the heavenly vault flames and lightnings into the bursting earth. "
"Wolf, I am unhappily nameless," she exclaimed at once. She lost all composure, tears swelled from her eyes, and
sobbing, she laid her head against his chest. He pulled her gently down onto a bench and then gently laughed at her.
"Rupa, are not you like a little child?"
But she could not calm down. Her sobbing increased. Wolf became serious. Almost strictly, he said, "Be sensible,
Rupa: How will you behave when you are faced with a real misfortune? Believe me, the demons will not be wanting on
your and Otto's way, and their salutary, but terrible gifts. In your disrespect to the slightest evil, I see a real misfortune,
and grief fills me; for you are as Tacitus from the older Agrippina said impetuously incapable in your pain and
suffering. What is this about? I have often talked with my mother, who loved you, about this disorder, which the special
circumstances of your life, instead of damping, made only more prominent, and with me she saw in him a serious
danger to you. I had to promise her on the deathbed to guard you and watch over you until the last minute, and I will
keep my word until the last hour. You have no more faithful friend in this world than me. But you must sometimes
listen to me. So be reasonable, Rupa. "
The words of Wolf had a wonderful effect on Rupertine: she became completely calm. She raised her eyes to him
and smiled at her tears. But her gaze was a great fear.
"Oh Wolfgang," she sighed, "I will hope and be prepared. I thank you."
"We shall now, Rupa, wait until morning evening quite calmly and firmly, and without simple premonitions and
visions. Then |
iv 240 Otto comes back, and I beg for permission to laugh at you. "
She did not allow him to accompany her further than to the gate, and the lovely being disappeared from the long
following Wolfgang's eye at dusk.
3
But the other day passed without Otto coming. Another day passed, and again one, and another; So a week passed,
and Otto was still missing.
Meanwhile Karenner had written to Baden-Baden. His letter came back with the remark that her addressee had
already departed. He at once asked the host of the English court for the direction of Otto, and he received the answer:
to Stuttgart. He was astonished at the extreme, when after a second week there was still no news from Otto.
He did all that was in his power to soothe Rupertine. But it was not to be attributed to his words that a deep silence
had followed in their minds, to a tremendous excitement, to a shattering state, where consuming anxiety alternated with
impotent rage and complete despair.
In the evening of a day, which had thunderstruck on thunderstorms with heavy discharge, she stepped forward
again. He stood by the open window of his library, refreshing himself in the spicy, cooled air. He looked suffering and
distressed. The powerful man had strange thoughts, full of poisons, compassion for Rupertine, anxious about his
friend's heart, where his life was, caught and wounded. He saw Rupertine step into the back garden and hurried to meet
her. She tried to smile but failed. No move in her face betrayed anxiety. It showed a frightening calm, like a dead mask.
She put her hand in his arm and said in a firm voice; "Excuse me, dear Cousin, that I am disturbing again; But you
are good, my noble friend. You will forgive me, I know, this robbery of your precious time, and a greater one which I
 am about to get from you. It is the last thing I will ask of you, which I at all of people. Give me certainty about Otto. "
"I had already decided to do it before you came."
iv 241 "No thanks," he said defensively, as she held out both his hands and spoke. "I do me a greater service than you. I'll
find him. "
"And you promise me to conceal nothing?"
"Nothing. I promise it."
He took his hat and cane and accompanied her home, where he took leave of her father and her. When he kissed her,
the composer left her for a moment. But she conquered herself and said firmly: "When he is dead, you bring the corpse
here. Not true?"
He kissed her several times mute and left her.
4
Karenner's absence lasted only a week. He arrived late at night; Nevertheless, at once, he went to Rupertine. When
he entered the drawing-room where she was still busy reading, she was terrified and could not rise from the chair. But
her eyes were attached to his own. Before he had said a word, she had to see what he brought. With a heartbreaking cry
she sank back and covered her face with her hands.
He sat down before her, took her hands gently from her face, kept her in his own, and said, with a pressed voice, "I
promised Rupa not to tell you anything. The main thing you know already, I see it. Otto can not live any longer. I need
only tell you how I got this certainty.
I went first to Baden-Baden, where I learned that the friend Otto had been with was a Stuttgart painter named
Khler. I looked for this. He told me that Otto had traveled with him to Stuttgart, had stayed with him for a day, and
then went to Lucerne, where he intended to spend a few days. There I learned nothing definite, but I received
information which almost left no doubt as to the fate of Otto. On the same day, when the calculation had been made,
Otto had arrived in Lucerne, a young man drove lightly on a boat to Mggis. On the way, one of those known sudden
storms of the treacherous lake overwhelmed the boat and swallowed it with its inmates. The dreadful incident has made
the round through all the papers; I read him here, but how could I think Otto was one of the victims? All descriptions of
the landlord of the Schweizerhof agree with Otto; A hat was also found,
iv 242 Whom I had to recognize as the friend of my friend. However, the small straw hat with wide black border is a fashion
hit: thousands wear almost the same; But to me it is as if it were Otto's hat. They gave it to me willingly. Here he is."
Rupertine stared at the hat for a while; Then she tiredly closed her eyes again.
It had been dead in the room. Wolfgang looked deeply sad at the broken girl. The memory of the dead friend came
so powerful against him that he could no longer suppress the tears. The strong man cried and said the heart should
break him. Yet his lips had not yet touched the bitter yeast of the cup.
Rupertine first broke the silence. As she ran her hand over Wolfgang's hair, she said almost harshly, "Do not cry.
Otto is not dead. "
Wolf looked up in astonishment; But his astonishment turned to horror as he glanced at Rupertine's face. She had
risen; Her lips were pale; All life seemed to have receded to the heart, and only the 'sultry' dark eyes glowed in the
marble-pale face, which was directed into the void.
"Do not you see him? ... There he is ... He has left me and I have to die ... "
Wolf caught the excitement, the strength of which vanished, and shouted out, "Rupertine-Rupa, for the sake of
God's will."
 But she had already recovered. She went off gently and sat down. Then she asked him to leave it to her mind for a
moment. "I have something to say to you."
Wolfgang stepped into the open window and stared gloomily into the garden, which rested in the full charm of a
moonlit night of summer. How peaceful nature was, and behind her was her most beautiful flower with death.
He stepped back and looked at Rupertine. She had noticed his movement and beckoned him to step closer. She
pulled him to her side and began: "Otto lives." When Wolf tried to interrupt her, she laid her hand on his mouth and
continued: "Do not talk. He lives. Whatever you say, he lives. I'm not mistaken. You do not know the heart of women
and its bright, revealing power revealing the hidden. He has forsaken me, and no power in heaven and on earth holds
up the hand of death that is reaching for me. - And you see, Wolf,
iv 243 This knowledge, which I had attacked in vain from all sides in the last few days, that I should find a faulty silence
through which I could escape, this certainty of destruction, this unchangeable fate raised me above myself into an ether
of eternity transparent edge clarity where I on what I was able to look back and did as an alien being and his actions.
Death has pressed his seal upon my forehead, -I am consecrated to him, -that has made me pure. I am no longer a
member of this world. "
"In this transformation, I will present to you, unprejudiced and proud, a confession that would have stifled me
yesterday in the blazing shame on my way to my lips ... If you had brought me his corpse, I might have broken the
coffin of my bridegroom, Then my secret would have been buried with me. But now everything is different. I need to
talk, so I do not appear in your eyes as a moody, heartless, depraved child who could push his father into the most
desolate abandonment, because he not smooth everything went motivation - and probably me that the question is easy
for me . "
She stopped and gave Wolf an eloquent sign that he could not say a word. She had folded her hands and looked at
them soon, and soon she sank the view into unlimited distances. She leaned back into the armchair, feeling powerless
as if all life had already escaped from her lovely loveliness, and only a short last rest in her eyes.
After a short pause, she continued, "It is strange how the hell I've been in these last few weeks has matured. I am
still so young, almost a child, and yet, when I look back on what is behind me, I am like an old matron who tells her
grandchild stories. That makes: the fixed view in a secure grave ".
"I have lived a spiritual life, as it has never been more glorious. Not an extensive knowledge, no scholarship, which
knows everything that has been thought of men, was my own. I hated the connoisseur and the tedious, mummily-like
creeping around in the maggots of past centuries and between details. My spiritual life was a fine pleasure, the full
exercise of a healthy powerful organ, the blissful consciousness of my mental cage. Whether I was only looking at
flowers, or a quiet walk in the quiet summer nights,
iv 244 Sparkling starry sky, - I always had the feeling of effortless coping, Ernestust without seedpower. Was the contents of a
letter ever closed to me? Before I opened it, I had the certainty that my wings were as strong as those of the author. I
shared with the geniuses of all times as with my peers. In no flight with them I am paralyzed. "
"But had this spiritual life been possible without a hot blood-life full of storms and tribulations? Even in the
annexes, this was conditioned by the other; in development that grew one another with. And unbridled welled my
blood because I had full freedom. I lack the daily, hourly intercourse with a mother, the ingratiating compulsion of an
educated, faithful, delicate woman's heart. "
She stopped for a moment, then she said in the same quiet, dull way as they had since been spoken, continued: "So
came the hour in which I 'very trembling on the mouth was kissed' by him." -
And again she paused, then she said firmly. "I had a stigma, I have not"
And, turning her eyes upon Wolfgang, who followed her words in unhindered trepidation, she said:
 "On that day we read no further. I have fallen; But I have stood up, and there is no dust hanging over my holiday
dress: the wind that blows from thence, where there is no fear and no shouting, has cleansed it. Lebewohl, Wolfgang;
We shall not see each other again. "
Carenner could not make a word. He felt paralyzed and without a single clear thought. A muffled groan, a death
rattle, escaped his chest. But the anesthetic could not last long with this characterful and thoughtful man. He withdrew
the event with a strong hand from his emotional life and made it purely objective. He began to think of help in the great
distress, and he rose quickly, and both hands grasped Rupertine, and said, "No rush, Rupertine. In the meantime, this is
all I ask of you. "
She smiled weakly and said, "No, Wolfgang. It must be. Do not disturb my Cirkel. And do not ask any more. It must
be. "
And how to gain time, she said again, mechanically and slowly: "You see, Wolfgang, it has to be."
Then she continued: "I despise all the little paltry remedies. I have lived great. All thirsty organs |
iv 245 which make man only to people I have nourished on sources, which gushed before wealth. My love glowed in a night

and lived a night as those Cactusblthen full blaze of color and bewildering fragrance. I will give this life no petty
conclusion. Could not I go to a monastery? I ask other expiation of my guilt, and believe me, Wolf, the power of this
longing is not to inhibit. "
"Do you love me, Rupa?" Asked Wolf with half the sticker voice.
She looked at him mildly and quietly replied: "You are my noble friend, whom I adore, like nothing else on earth."
"So you will not refuse me one final request. We'll see you again? "
After some thought she said, "But it must soon be."
He kissed her then pale lips and left.
5
When it came Karenner home, he sank powerless. His limbs shaking ague, while his brain worked at a furious haste.
As strange as everything seemed back before, so unbelievable, so out of hand flood basis that he considered himself to
dream embarrassed and wished from the depths of the soul, the dream may pass away.
Gradually he became calmer. When he had clearly recognized that it was pulsating reality that moved him that the
deep sorrow herrhre in his chest unalterable facts, reason prevailed again and linked normal. Painfully the happiness
and sunshine in his and his family life, contemplating a few weeks before, and then the debris that had left a brief
storm, always cried a powerful voice in it between them: "Help; recollect yourself; it must be possible assistance; give
your best; you must be able to intervene in this mess; the horror can not happen: Rupertine must not die. "
In this restless inner struggle he suddenly had a thought. But as if this had wounded the core of his being, he winced
as gloomy were his eyes, so painful is warped his lips.
But the idea had taken hold of him and would not let him go.
iv 246 He jumped up, opened the window and took a long underscore the cool night air on his hot head. Then he stood before

the picture of his mother, looking at the gray-haired woman with questioning eyes. She must have clearly told him; for
when he had taken a long look at the hanging over her copy of the welding cloth Veronica by Correggio, muttering his
lips: "I will do it" because while two heavy tears ran down her pale cheeks.
6
Karenner rose the next morning, wonderful strengthened by a deep sleep. He quickly linked the two halves of the
getheilten through the night consciousness, and his eyes remained while clearly. In it, the old, mild, quiet light again
alive.
 When he had breakfasted, he looked at his watch: it was 9:00. He took his hat and stick and slowly left the house.
Once at the garden gate, he turned instinctively once more and looked almost tender look at his peaceful, hidden in the
Green Home; it twitched melancholy to his lips. But he stayed strong and did not waver.
He went to Rupert Ines apartment.
There he found, as he had calculated the old del Fino and his daughter at breakfast.
The old man - a small, thin, beardless male with dense and long snow-white hair - bewillkommnete Wolf's cordial.
"Look there, lo and behold, our physicists, our philosophers," he said, vigorously shaking hands with him after he had
deliberately taken a pinch. "How are you, Wolfgang?"
"Thank you, uncle, I'm very good."
"Always the same, always the same," said del Fino by pleasing eyed the powerful figure of his nephew while
gleefully tapped the lid of his box. 'Always the same joyful equanimity, the most delicious fruit of philosophy. As
Horace says?
Aequam memento rebus in arduis
Servare mentem, non secus in bonis
From insolente temperatam
Laetitia.
iv 247 Was it not strong lads, these ancient Stoics? "
"You're too good an opinion of me, uncle," said Wolf, "if you attribute to me a perfect equanimity. I really can not
help smiling when I think of the occasion that leads me to you. "
"What is it, Wolfgang?" The old man asked in surprise. Binding, he added, "I would consider myself lucky if I could
prove to you a service. It would be the first , and I owe you a lot. With the old Etruscan vase - a unicum, - I assure you,
an invaluable unicum - you have given me not hours but days, weeks, months, full of joy. I still brooding over the
meaning of the characters and their proper context. The vase is a hard nut to which the archaeological wisdom can
blunt the best teeth unsuccessful. But I will succeed, - I will succeed ... and I tell you, Wolfgang, the resolution will be
an event, it is an epoch "He rubbed his hands gleefully and then sniffed with relish..
Wolf looked at Rupertine. Their eyes met. The his own pointed to her father, and she understood what he meant. She
closed her eyes wearily.
"Yes, dear uncle," Wolf said to the scholar, turning, "it is indeed a great favor, for which I beg you. You shall give
me your valuable valuable gem; I think with you for the hand of Rupert Ines on. "
These words were followed by a silent silence. Del Fino stared at Wolf as if he had discovered an ancient inscription
whose meaning he could not grasp; Rupertine however, tried to rise, but fell back into the chair with a stifled cry.
Karenner rushed to her and she firmly embracing, he whispered to her: "I have wrong track your way to the grave,
without a sacrifice. Do you hear? Without bringing a sacrifice. You bring the victim; now you must live your father
because ... Not a word! No resistance! You must , Rupa "And frankly, he added." We'll get along. "
Now approaching the old man. "But children," he said, "is it possible? Your rogues, you traitor! Such fine threads
are woven so behind the back of care- and unsuspecting father? But since the Otto reminds me so of Dhsfeld a ... Was
it me always, Rupa as if you the lovely Adonis, the handsome Antinous ... Wolfgang, he does not have the same head
as the favorite of Hadrian's? Jupiter and Apollo! He has the head of Antinous! But what was I saying? Yes, yes was it |
iv 248 me always as if you had not indifferent to this Dhsfeld ... women whims! Women whims! ... And you Wolf? The

philosopher? The misogynist !? What can I say? As the old help me again friendly:
Tu, deorum hominumque bullies, Cupid! "
"Yes," Wolf said whimsically, "it is so. I must repeat to you:
 Tu deorum hominumque bullies, Cupid! The loose boy Cupido has Rupertine and clothed me. He has helped me to
beat friend Otto from the field. Give your blessing father. "
"There you have it, traitor. I bless the hour when me such happiness has befallen. Now you will not robbed me,
Rupa, and abducted into the distance from a modern Jason. Now I can see you every day, Rupa, apple of my eye, my
fragrant rose, my precious pearl! O, Wolfgang that your mother did not live to this day! I tell you, Wolfgang, she has
craved for this link ... yes, that's the right word - she craved after, like a deer after the water ".
Wolf leaned back to Rupertine down and whispered anxiously: "courage, Rupa, it should be so.
Courage lost, lost everything
As would be better not born. "
"But," the old man said anxiously, "what's the matter, Rupa? You're crying? ... Small child brains, what does that
mean? But it is always; so was her mother in tristitia hilaris in hilaritate tristis. Fort tears! and here in my heart! "
"Cuas ego," he concluded, with his feet scraping and with the most roguish smile on his fine lips.
Rupertine rose and buried her dead pale face, sobbing, at the breast of the Father.
"Let them," said Karenner to del Fino, start again as the same wanted to Rumble, "they leave, dearest father. The
step of marriage is difficult and distressing for every girl. But cloud has. Farewell, good uncle. Adieu, Rupa. "
He kissed her lifeless dangling hand and left the room on tiptoe. Outside, he lost power for a moment. He had to
keep the banister, and closed his eyes. But a little voice spoke to him:
iv 249
streu'n to such victims
The gods themselves the incense.
She straightened his sinking courage again. - -
7
The afternoon sun was located on the high, from a steeply out of the sea rising rocks, lured the hotel Rispoli terrace
in Sorrento the greater part of strangers. It was so warm and mild as in the Nordic May, although abundant in January
snow covered the summit of Vesuvius and was still the frost last night in the shadowy recesses of the Sorrento hills.
The sky was perfectly pure, and no wave rippled blue glassy sea.
Very close sitting on the railing of the terrace, in a comfortable chair, Rupertine. She looked very pale and suffering.
Her skin had become quite transparent and clearly showed the choroid plexus of the temples. A black dress of satin
fabrics enveloped their plastic forms; a black lace veil covered the back of his head and threw himself as a cloth to the
schwachathmenden bosom. She looked dreamily to Naples over and only sometimes, when she thought she had
discovered the market ship in the distance, the fire in her eyes flared.
The strangers had reverently a wide space around her left: they regretted sincere in her a grieving mother and did
not want to disturb them. She had seen in the morning, without tears, but with a mild outcry, continuing her husband
with the Srglein that hid her first child on the market ship. It should be buried in the Protestant cemetery in Naples.
Now she expected Karenner's homecoming.
After a while, the landlord approached her and handed her two letters. She took it mechanically, laid them in her lap
and continued to dream. But it did not last long, she winced and a burning blush colored her cheeks: her eyes had
accidentally touched the letters and something terrible, the writing Otto's perceived. Her thoughts strayed and she lost
consciousness.
When she recovered, she took the letter Otto's and put it quickly into his pocket. Then they threw the others. He was
by her father and contained in whimsical art Verbin | dung,
iv 250 Nothing but complaints of scholars about the long absence of his beloved children. He implored Rupertine with a number
classischer message Citata to follow immediately the direction of the magnetic needle, and to rush to him, "because," as
he closed his epistle "to the woes of the soul came for a few days physical suffering, that makes me fear not being able
to complete my brilliant essay on the finally found the context of images crown on Wolfgang's Etruscan vase. "
Rupertine terribly frightened and let the sheet fall. Wolf, who had meanwhile landed and just came to her side,
picked it up. As Rupertine saw him, she clasped his neck violently and for months versiechten tears welled under the
massive one-storming at her memory of her father, Otto, to the lost child, abundant produce.
Wolf pressed it kindly at his chest and read the letter del Fino's. Then he said: "If it suits you, Rupa, and we will
tomorrow begin the journey home. Your father seems to be suffering, but to serious anxiety is probably no reason. You
know him better than me, and know how he is inexperienced and helpless in all that is not related to his learned stuff.
He will have caught a cold: that will be all. Calm down, Rupa. we regret to Rome! give up. I would so gladly brought
you to this most beautiful of all graves and causes its clear reflection in your mind. This reflex would have given the
best foundation for the life that I intend to lead in the home with you. It should not be! Calm down, Rupa. "
He kissed her forehead and stroked the curls of her magnificent hair back that had confused himself.
"Herzliebster man," she whispered, "we can not travel today evening? I will not shake the uneasy feeling that I no
longer see him, if we do not hurry restless. And take no account of me; I beg for it. We want to drive day and night. "
"Calm down only, Rupa," he said mildly. "I am firmly convinced that you your imagination begins to play a nasty
trick. Meanwhile, we want to have to reproach ourselves for nothing. Everything teach her; I will order the carriage at 6
o'clock. "
She squeezed his hand tightly and hurried away.
Karenner followed her bleary eyes. Then he sat down on a chair and rested his head wearily with his hand. He had
aged noticeably. The hair criss-crossed silver threads; at the temples, it was completely gray. And |
iv 251 be long dense Beard showed here and there, the light of concern.

After a short rest, he got up and made the necessary preparations for departure.
8th
arrived as Rupertine in her room, she vomited with a trembling hand the letter to Otto's and read:
"I'll have no complaint in this letter are loudly this would be unworthy of me; also revives me hope . But how do I
appear before you. My share of the terrible tragedy that has devastating, gripped with iron hands in our lives, I will lay
bare relentlessly: he will disappear from the cruel effectiveness of our hostile minded, independent of our power,
supreme power.
Issues highlighted in the last days of our transport large disagreements and to them who reveals wild violence of our
Character voted me worried. They supplemented my knowledge of your being, and this full knowledge, combined with
a clear, long since gained self- knowledge, showed me a thunderstorm sultry future. I overdid, I clearly one before now.
But at that time I woke restlessly through the night and wandered dazed around. Reinforced by the concerns and the
ineradicable urge for freedom in me. Freedom is one of my existence, it is a condition of life for me. But never, never,
Rupa, I swear it by the Holy for me: when my love for you, never I thought even for a moment, a fraction of our
relationship. I have a lot of mistakes; I am often unjust; but I am honest.
My feverish state demanded imperiously down-tuning. The only remedy for this was a quick change of atmosphere.
The letter of a friend, in which I was asked to organize a meeting in Baden-Baden, let me quickly come to a decision. I
left. I reproach myself here and I will always and ever accuse me that I have not written to you. I followed the
seductive illusion that farewell complete removal would make you more amenable my character. You see, I am very
 open. No fold of my heart to be hiding out. I stayed with Koehler two days in Baden-Baden. Then I went with him to
Stuttgart and then alone to Lucerne. I had |
iv 252 made up my mind to stay no more than 8 to 10 days absent as a whole. In Lucerne I was undecided where I should direct

the steps. I chose Tyrol.

On the way from Bregenz to Feldkirch a rare alpine flower attracted me. I wanted to break for you, and the childish
idea that associated with the pluck danger of flower would be a great value in your eyes, determined me down gently
on the steep slope to climb. But still I had not reached the flower when I slipped and despite a superhuman effort and
instinctive, so make the most use of all that would have me be able to stop, slid down the slope and then a very steep,
almost vertical, rocky edge along at breakneck speed, fell down , -
What I'm going to tell now that you only have to tell me. A hunter picked me up after I had lain for a whole night
and a whole day in the valley. He carried me to Hohenems and handed me his family. They found nothing that would
have more information about my person can give in my travel bags and in my clothes; because what should be inferred
from my business cards? In contrast, they found about 2,000 dollars in my wallet - (You know that I love to wear a lot
of money is always with me) - and this sum assured me the most careful care of the thoroughly honest, but their
advantage never losing sight of the people. The doctor called the patch immediately telegraphed from Lindau and St.
Gallen a college of physicians and their safe hands reach difficult operations. My skull had several fractures,the scalp
was inflamed and dangerous shakes the brain. Also, my left arm was broken. I was four months without consciousness
in a partly feverish, sometimes completely lethargic state.
When I could remember me for the first time on my own, all buzzing chaotic mess in my brain. Only gradually I
came to a more coherent thinking. But it is strange: in my memory all the periods of my life were wiped out as a trace.
I just felt a bit scared, but in vain, according to the survey ranking bright light of consciousness in me in it. Only when
the Christmas tree was lit, regained all the past in my possession. The memory of the last one spent with you delicious
Christmas must, similar to a ELECTRICAL association that since then nothing sought connection between the heart
and head bewerkstel | ligt
iv 253 have: because you stood within reach of me in your wonderful, wonderful beauty. The image made me faint.

But then began the most active life in the secret workshop of the body. As fired a Master's Call the hands of
journeyman, so your picture had inspired all the healing powers in me to redoubled activity. After 8 days I went to the
home. Well, the doctor implored me to stay still, I transgressed to travel in the severe season; but I could keep nothing.
Formally wrapped in wool, I left.
Although it rose during the journey here and there dark dots from me; but the mood of my soul was joy, hope,
anticipation of a cheerful reunion: in this luminous ether disappeared all pulp and anxious.
Weinheim suddenly Oehlmann entered the coupe. When he saw me, he turned pale as if he had seen a ghost. I will
never forget the strange impression that his terror spawned on me. He finally found his tongue again. I pass over the
beginning of our conversation, which is immaterial, and dwell upon his crushing response to my question about you
that you lived the woman Wolfgang's seist and Italy. -
What was going on inside me, defies description. I wanted to open the door and throw myself on the tracks; but I
was incapable of any movement.
As hopes revived me . In rapid thinking I bimanual impromptu the operations my absence, and I hoped . Since then I
have often tried to link the operations differently and mont irish, but I always came back to the first combination, and
again I reveled in the delicious refreshment which it gives my heart to you thirsty.
I asked Otto Oehlmann to buy me a ticket to Frankfurt and to get my luggage. How could I get X? So I came to
Frankfurt, where I still dwell in the family of my cousin: ill and very weak.
O, Rupa! What more can I say? Am submitting this letter Wolf: he may decide!
 I'm counting the moments until the arrival of your reply. Have mercy on me. "
Rupertine read the letter again. When she was finished, she folded it carefully and put it to himself. No train in her
face betrayed any agitation; only a volatile weak smile busy for a moment their Lip | pen.
iv 254 She went several times with his hand across his pale forehead and muttered, "You have been so faithful, Otto."

She went up to her things and went quietly ready.

9
Wolfgang and Rupertine rushed into the home, with no way to treat yourself to more than absolutely necessary
recovery. They arrived after 5 days and found the father in the best Wohlseyn. As Wolf had surmised correctly, the
suffering had been only a cold. The physical discomfort was generated under the influence of longing for his children,
premonitions of death in him, which proved to be pure illusion. -
Rupertine held deeply satisfying their way into Karenner's friendly domesticity.
And on the evening of the same day she wrote to Otto:
"You're right Otto: Your share in our destiny is vanishingly before of fate. I have nothing to forgive you. I will also
like you, do not complain .
An unspeakable happiness has given me your letter: the certainty that you were faithful to me and love me. (The
fact that you lived, I knew, I knew). A sting has been drawn by me from the heart, which made it bleed incessantly. I
praise God for this change. But that's the only change that could bring your letter: My association with Wolf is
indissoluble.
He delivered me from death, and his faithful firm hand I will not let go. My marriage must run in pristine purity.
But would you be wrong if you meant that account: I loved him and did not love you. What I feel for him and what
for you are so very different feelings that they can be confused never: It's all been so, as our marriage; Only the
scenery has become another. But this is not entirely true. My friendship for Wolf has experienced an increase, so much
so that I would kneel before the noble man; and my love for you has become another because the soil in which it is
rooted, has become another. It has been somewhat tied in me, from which I can not draw any more food: this has
changed the color of its flower. But it is still love: for time and eternity the souls unifying love.
iv 255 All this has erected walls between us that do not break down, are not to exceed. As I said, the scenery has changed

completely, and we wear chains of delicacy, which can not be broken. But these chains do not press me; I also hope that
they will never push me: God will be merciful.
And I illuminated the relationships on all sides: would me no obstacle would be in Wolf none, yet that would
external obstacle throwing my father in our path to make any shift in Culissen impossible. I once lie must; I can not lie
anymore.
I put your letter until this letter Wolf ago. I will not likely let him read my letter, as to it, your desire accordance
ruled. But this formal consideration of the matter will not affect the decision that I know in advance. "
When she had finished, she went into the kitchen, where Wolfgang's housekeeper, who served in the family for 30
years, she received happily. She pressed the Old hand warmly and said, "Good Hanne, we want to make our Wolf
pretty comfortable. Of course, need you for this purpose continue're conscientious activity; I also will restrict you in
any way. I only intend to take you a little load, so I do not lead a pure life princesses, including Wolfgang wants to
condemn me. I'll cover today at the table. "
"Oh, ma'am," Hanne, bright tears with her apron replied wiping "I am glad that you have come to us. I can not tell
you. The solitary life was good for nothing for the young gentleman; I've said it a thousand times the young man, but
he always laughed at me. Oh, madam, this must indeed all now be glorious. "
 Rupertine pressed her repeatedly hand and then asked them for their support on a swing through the house. After
Rupertine had orientirt, she went into the dining room, which was next to the library and prepared the tea-table. They
had just finished and threw up a last look at her art work intimately, as Wolf entered the open door. She stood with her
back to them and therefore did not notice him. His serious face lit up, and he sighed heavily; but it was a sigh of relief:
it seemed to him that would have been taken away from his heart a Centnerlast. Ruper | tine
iv 256 turned startled and looked at him in embarrassment holder.

As he hurried toward her and took her in his arms. "Oh Rupertine" he said cheerfully, "you're a real magician: These
are the plates and spoons and cups, which I had always, and yet all this is very different" "Yes," he suddenly exclaimed.
by walked around arm in arm around the table, "yes, but the bouquet was missing ... and the boiler with the blue
alcohol flame was not there ..." and she with fervor viewing, he said, "Rupa, I am well . "
Even in her a slight spring breeze on the rigid bark was pulled, the evil was formed around her soul around, and the
internal heat her cheeks and lips. She smiled at him happily and clasped his arm fixed with both hands.
They sat down and talked, during the meal, casually: first about the father, then travel experiences that have now
been discussed for the first time.
They then went to the library and leafed together in the precious works of art that covered a part of the great,
standing in the middle of the room table.
After a while Rupertine leaned back in her chair and said, "I have to make you a communication of Wolf. Excuse is
that I'm doing it only today. It was not possible otherwise. " You hereby moved Cuvert from his pocket and took out of
it the letter Otto's. "Otto lives. I was not wrong. "
"Otto lives !? ... O thank God! "Cried Karenner in joyful outburst. The unexpected news filled with only the bare
fact of his consciousness, and no secondary thought arose in him. He quickly grabbed the letter and delved into its
contents.
While reading is deep sorrow expressed in his face and dark, the brow furrowed. He lowered the paper and looked
thoughtfully at the ground.
Rupertine followed his movements with excitement, but did not break the silence. Finally Karenner stood up and
said quietly, Rupertine the letter giving back: " You have to decide Rupa. A divorce would indeed aching me in more
ways than one, very aching, but this painful consequences weigh a feather when I think of the evil that of a marriage as
is the uns'rige and must remain - very seriously, he emphasized these words - you and me grow can . It is now to your
happiness . In your consideration |
iv 257 takes into account only a single determination on my part. It is this: a divorce, I could now bear later hardly, I might

almost say with certainty: not later. "

She handed him in response, without thinking, her letter to Otto.
Wolf read it carefully.
"I: When he was finished, located Rupertine threw to his chest and energetic said can and will " make another
decision.
Wolf embraced her two hands and firmly looking at her, he replied: "So we conclude once the covenant for life. Stay
true to me, as I will be faithful to you. "She did not answer, but the pressure of her hands sealed the covenant.
Karenner thereupon wrote under the letter Rupert Ines:
"The news that you live, has filled me with the purest joy. Only concerned about your and Rupert Ines lucky I
refused to make a decision and give her all the action freedom. She will not leave me. Be steadfast! "
10
 Was it friendly guardian spirits of love, or demons hovering around in stolen shells of grace and loveliness that
Rupertine when she despised the sonnbeglnzten path of love and Karenner's seized faithful hand again? It rests secure
in his strong chest, or will it take a whirlwind and cast out in darkness and wilderness? Chose them suffering or
happiness?
Our cars are all dark, and one thing we know is what we rarely but think that each ends in a grave.
Probably had Karenner, saved by his noble self-sacrificing act, the blooming girl from the secure destruction, but
they had seen in the yawning abyss with the consciousness that they down must. And long she had hineingestarrt, and
long had motionless, like a Peeking eagle hovering in the air, the thought on her mind: You've got down. It was her
nature become different in the sense that solidification be placed on their Lebensmuth and stun the demon had taken in
her chest. She had been lying in the embrace of death: the cleaner, the Savior, the angel with the fluctuating facial
features and inscrutable Sphinx eyes; and anyone who has ever looked into this after |
iv 258 the animal has wasted his strength raging in him and slumped unconscious who turns no more than the same thing to the

light of the sun back.

The word that Wolf called out to her in that terrible hour for her when he proposed to her, the friendly word with
deep meaning: " You bring the victim" turned out clearly what filled the bleeding soul. She had done with life and the
drunken eye of the spirit in golden Far depth of tranquility and bliss. With deep reluctance, she looked back into the
hustle and bustle restless. But she had to. Painfully she felt the force of circumstances and did not thank her rescuer.
Should she have to thank so her spirit would have thanked cold, while the heart would tremble angry.
But she did not need to thank: she knew. With all the delicacy of his almost detached from people and things
individuality that only in his love for humanity glowed, and therefore, the individuals who in the eyes of the children of
the world hardest sacrifice (but still looking for a fight, but comparatively easy) could, Wolf had lifted his bride in his
arms and carried all pointed obstacles. There was no explanation between them instead, and the consequences of his
courtship of Rupertine ran regularly and smoothly after his carefully thought and subtle arrangement.
Rupertine let him lead and pass like a child. That used to be so moving, violent, passionate beings went, like a
sleepwalker, dream caught in Wolf's side. No surge, no outbreak. So he led them to the altar, and he led her back over
the Alps to Italy and in the home.
Now they had renewed the covenant because Rupertine had; for, as she aptly wrote to Otto: it was something bound
to her, resulting in her love could draw no more food to him; which had changed the color of the flower. On the other
hand, they wanted peace, only peace that could not be found in gasoline.
But now the decision was also added to a new development: The quiet cozy home Karenner's had breathed warming
over Rupert Ines heart.
The persisting avalanche is to be due to the thaw less snowflakes: it is as if virtually in the handful of melted snow.
So a new life had in Rupertine announced itself: quiet, with secret | nivoller
iv 259 emotion. But not everyone snowball on the Alps which forms must create an avalanche. -
 [11-20]
iv 259u

11
Several months had passed since then. The beautiful, graceful hills of the mountain road glimmered in the young
green of the forest trees and vines, and on the wide and splendid Rheinebene the golden sunshine brooded with warm
zeal. Dark clouds of cloud glided across the area, bringing out the charming, springy, frequent, fleeing juxtaposition of
sun-shaded and gloomy landscape pictures. -
Rupertine stood in a pale-purple silk dress on the terrace, which rose at the end of the garden sower, on the right,
peering attentively into the depth of the highway. Whenever she wanted to show nothing, she became impatient: she
stamped her feet, and tapped the panels of the side walls with the parasol, while her features assumed an uncomfortable
expression. Finally, what she was looking for was in the distance. Quickly she hurried down from the terrace, and flew,
smiling happily, to Carenner, who was galloping on his fox mare.
He skillfully parted the beautiful beast, which was overgrown with sweat, and gave his wife a hand. Rupertine
squeezed her passionately, and, as she stroked the horse's neck tenderly, said, with a slight accusation in the tone: "As
you have been long gone, Wolfgang."
"I ask forgiveness, Rupa a thousand times," Karenner replied, grudgingly bowing. "It was no different. You have no
idea of the untiring strength that is in the mare. She had been standing for two days, and the devil was gone. I had to
work her up on the circle, until she lay willingly in my hand. It would hardly have succeeded in another. "
The mare snapped violently and nodded her head impatiently as she gently stirred the dust of the road with her right
hoof. Her eyes showed a green tricky light.
"She's bleeding," said Rupertine sympathetically. "You evil!" She threatened with her finger.
"Oh," said Karenner, "that has nothing to say. The spur will have carved a vein. I had to use the irons: she was too
unruly; She even wanted to throw me away. "
iv 260 "But," he added, with a hearty laugh, "she herself did not believe in success." He tapped her on the neck and let her
take a small step forward.
Rupertine was graced by the image of the power Wolfgang offered. Her heart began to throb, and the longing looked
out of her eyes deeply veiled.
"You're going to make me a young widow," she said in a trembling voice. And as she gave a slight blow to the horse
with the back of her hand, she went on: "Remove the evil beast; I hate it. Why do not you buy a mold? The molds are
much nicer and better animals than the foxes. "
Karenner laughed comfortably. He pushed the mare forward, and rode an artistic, as if-rounded, volte around
Rupertine, which he thought to be the center point. Then, suddenly, he sat heavily backwards in the saddle, and fixed
the thighs, with moderate freedom of reinsertion. The mare shot lightning from her eyes. She stood on the hind legs
and raised her front feet close to Rupertine. This cried out slightly and escaped to the garden gate.
In the meantime, the Reitknecht had ridden. Wolf quickly descended and gave him the horse. Then he approached
Rupertine and put his arm around her waist.
 "You are cruel, Wolf," she replied sulkily. "How you frightened me! I really do not suffer any more that you climb
the mare. You break your neck. "
"Just be quiet, Rupa," he replied calmly. "An art I understand from reason, and that is the art of riding. This, of
course, does not mean that I can not fall; But this is very unlikely. "You see, Rupa," he continued, after a short pause,
"there is no better movement than that of a lively horse. If I am to be open, my military time is my most beautiful
memory; For it is already an enchanting pleasure, as it were with the wind, to fly over a wide surface as a single rider,
yet he does not keep a comparison with the bliss which fills you as a member of an attauling regiment. O, when we
were, at gradually increasing pace, in the long stretched gallop, and now fanfaro! March! March! Was blown, and we
went with the lances into the display-how my blood boiled, how I breathed there, under the pressure of the air, in
blissful distress. I also rarely neglected to squint to the left and right and to feed myself to the
iv 261 Faces of our fresh German farmers. An increase was experienced by the obvious danger. There is rarely a misfortune,
but the death-shirt has every one. "
Rupertine followed his description with restrained breath. She sucked the words of his lips and pressed his arm
excitedly. Wolf looked at her, and it seemed to him as if his heart had a stitch.
What was Rupertine's eye?
The longing had dropped all their veils and Wolfgang saw a smoky, consuming flame.
With difficulty he regained his composure, and said in a slight, indifferent tone: "It was a good time; But thank God!
It is over. As long as we do not know the law, according to which every movement in the world takes place, so long is a
child. But if it is known, every illusion disappears, and one yearns for the goal of all movement, after the lack of
movement, that is, peace. "
Rupertine's lips twitched painfully, her eyelids falling down heavily.
"Meanwhile," she exclaimed after a short pause, with a light touch of mockery, "the sober master philosopher still
feels the bliss of the movement! Did not you tell me beforehand that it was an enchanting pleasure to ride over a vast
expanse of Carrire? "
"Certainly," replied Wolfgang; "But I refuse this enjoyment." And smiling, he added, "I will be frank, Rupa: I will
not fail the joy for fear of excitement, but from frugality." "Yes, yes, thrift" , He repeated, "and do not you have to look
at me so disbelievingly and maliciously. It sounds strange, but it is true through and through: it is a great difference,
even for a great spendthrift, whether you have your own or a royal service horse between your legs. In the cavalry, the
word is: 'In the stable a horse is worth millions, in the open is not a bright red.' You can also see daily how every
cavalryman, who has the heart in the right spot, stoops a thousand times with a touch of impassiveness, in order to lift a
straw or a jack-of-all for his horse, while he relentlessly demands the highest power of his animal. The words of our
admirable guardian, Buchholz, still sound in my ears, which he did not tire of instructing in riding lessons: 'When we
reed,
iv 262 We ride. If the beast does not spoil, you will kill her with the spurs, and another will be taken from you. It must also be
so if the Cavalleria is not a parade toy, but an efficient cultivation tool. For the tragedy we pay taxes, not for the
comedies that are performed before yawning princes and princesses. The private man is quite different. My fox-mare
cost 180 Louis d'or. "
Rupertine laughed brightly.
"Why," continued Wolfgang, "you will excuse me, if I leave you now. Frederick is a good fellow, but "the bosom is
the child of good." The precious animal must be rubbed completely dry, if it is not to catch cold. I will put my own
hand. "
He went and Rupertine looked at him in strange excitement until he had disappeared into the stable.
 12
Since this conversation, a bad spirit had been crawling through the keyhole into the hidden, peaceful villa. He went
through the rooms without a sound, scattered his fine poison. He did not dare to step forward openly, nor was his rifle
filled up above; But already the air was oppressive and sultry.
The passion which Carenner had perceived with fright in Rupertine's eyes pursued him in his waking and dreaming.
At first he was delighted that he had been deceived; But Rupertine soon destroyed the delusion. She revealed with
every day more openly that, with the all-smoothing time, the flattering habit, the tranquility and great certainty of her
existence, her demon had awakened from his lethargy, and now, in the not so pale, pale lips, would have. The last effect
of her passage through hell was the serious, sincere effort with which she tried to master her passion. She fought dark
battles with her demon and suffered unspeakably. But after every victory of the spirit, he raised his head more defiantly,
and stood more cheerfully before her, as she became more and more impotent and anxious.
Karenner thought, and how he could summon the storm that drew nearer. Already in Italy the learned, wise man had
carefully considered the way of life which he had to lead with his wife, when the foundations of her marriage,
iv 263 necessaries it should be moved to its existence associated not. He had rightly recognized that he had to use his lever in
the highly-educated spirit of the genial woman. And so he had introduced them, just after his return, to the chaste
circles of his strict thought-work, not as an employee, but, at times, as a guest, in which he wanted to awaken the lust
for the resolution of difficult scientific problems and longing for creative joy. He had also fired her considerable
musical talent, and, on the pretext of her great love for the older music, had prompted her to deepen the study of the
ancient Italian church music and the healthy, clear, and powerful works of Bach. His calculation had not deceived him.
More and more, the precious gem in the magnificently shaped case was cut off and pleased Wolfgang with his
thousand-colored intensive reflection and the back-light of the flame column, which glows mankind's forehead.
Slumbering as a condition of the demon in Rupertine allowed the delicious food they reciprocated to keep pure and
unspoilt of desire.
But now, as overnight, passion had entered the quiet circle of its activity, and moved everything from its place.
Karenner saw the battle of Rupertine with her, and painfully saw the compulsion that his inner instinct instinctively
gave to his desire for the amiable nature. He thought about how he could scare away the dangerous, uncomfortable
intruder, and, after he had rejected all the means which showed him the most ardent contemplation, that of a cool and
rare intercourse with her, He decided, with doubled zeal, for the pure in her: to influence her mind. Had his endeavor
ever since been to make Rupertine acquainted with a wealth of disarming and captivating facts in the broad field of
modern natural sciences, he now wanted to summarize the individual and place it at the earliest pinnacle of science,
from which even art itself and its Pure joys only as a step for the upward-seeking spirit. He by no means concealed
himself from the fact that the means could not succeed; Yes, he had to confess that this was very probable; But he saw
no other way out, and resigned himself to what the days brought without our encouragement.
This trust in the factor of man's fate, which is beyond our power, whose intervention we are so fond of
iv 264 To a wisdomful plan, was strangely not deceived. Wolfgang was still pondering how he would best make his decision
into the matter, when the mature crisis was decided from the outside, and its outbreak was temporarily prevented.
The old del Fino fell heavily. He had contracted a fever, which soon became a typhus. Rupertine, utterly bewildered
and in the most deplorable condition, moved into the parental home and did not leave the bed of her father, by day or
night, in which she hung with the most intimate childish love. She did not have the slightest fancy of being a nurse, but
she could not be lured out of the father's room. Wolfgang saw that neither with kindness nor severity could anything be
 done with her, and she had allowed her to do so, after he had made sure that the proper care of the patient lay in secure
hands, which was the well - intentioned but rarely correct intervention of the Daughter.
But the death of the scholar was to be prevented by no attention and no medical art. On the 11th day after he had
laid down, Karenner closed his eyes.
Rupertine looked like a madman. The vehemence of her character and her inability to suffer were terribly clear.
Physical exhaustion was the only limit of their impetuosity. Outbreak followed on eruption; Every consolation slipped
noticeably on her, and with fierce disjointed words she struggled with fate.
Carenner felt a deep pity on her, who disputed her displeasure with displeasure. To the clear, prudent man, every
amount of too much was repugnant in the soul. He was as often as possible with her, and cleansed her, with a kindly
hand, all that could feed her pangs.
Under the given circumstances he and his surroundings felt almost as a great relief that Rupertine was seized by a
mild nervous fever. Now he was free to devote his entire activity to the confusion that surrounded him, and with
restless energy he set up the order everywhere.
He found the assets of the deceased torn. The scholar, who had fled every direct contact with the world, had, as it
were, a substitute for this isolation, placed a finger in the electric center,
iv 265 And every event in the life of the peoples, every disease in the social body is felt immediately: he had always
unhappily speculated on the stock exchange and, as now turned out, unhappy. Wolf immediately covered the rather
considerable debts of his account, and paid all other debts. The papers taken by the banker and the house of Fino,
whose highly taxed value barely balanced the documents, left Karenner unaffected. His wife should decide about it.
Rupertine genas. She recovered slowly, and at first it almost seemed as though her body would never regain the old
strength. She was very calm and a deep, touching melancholy lay on her pale, exhausted face.
But she gradually recovered completely. She was flourishing again and showed lively interest in everything around
her.
In the meantime it had become summer. The forests were full of foliage, and the hot sunbeams cooked the juice of
the grapes hanging in the thickest of the vines.
The first exit of Rupertine was to her father's grave. She found it cared for most carefully. The rarest exotic plants
covered it, and it gave the most beneficial impression. Rupertine gratefully pressed Wolfgang's hand, who had
accompanied her, and cried bitterly, but softly and stealthily.
On his way home, Wolfgang brought up the affair of Del Fino, and asked Rupertine how their property was to be
treated. He did not familiarize them with the whole affair, but what he told her was enough to bring about the greatest
consternation in her. She had always thought herself rich because she knew that her father came from a very wealthy
family, and now she was without her own fortune. This thought embarrassed her, and her bewilderment grew when she
realized that Karenner was not open. She begged him, with tears in her eyes, and hardly master of her movement to sell
anything, even the furniture, of which she would retain only a few remembrances to her parents.
iv 266

13
Carenner used the depressed, gentle mood of Rupertine to initiate the realization of his plan. He was not a brilliant,
groundbreaking, but a practical philosopher. He had thoroughly studied the works of all the important thinkers, and
formed his own outlook on the world, to which the Schopenhauer system had supplied the most important material.
Spinoza as a man, was his ideal, and he often said, if he had to command, he could once read in all schools, all boys
over 12 years a week the life of this statement.
 As soon as his Weltanschauung (which was essentially a pessimistic eclecticism) had settled, he seized it with all the
energy of his character and made it the irrefutable law of his life. He was one of those strange people who, in ordinary
intercourse, pleasing and covetous, submissive and compliant in such a way as to regard them as weak, but they are
stubbornly adhering to their principles. If they are tried here, they show iron self-esteem, which can overcome
nothingness. If they should bend, and if there is no way out, they will break.
To a great degree he possessed the important talent of carrying on philosophy pleasantly and compellingly. Apart
from the harmony of his voice, which in itself determined every one with gentle compulsion, this was partly due to the
artful and clear arrangement of the ideas, partly by the most tactful selection of the material. As an academic teacher,
he would have become famous.
It was not wanting that Rupertine soon lay entirely in the magic of the new territory opened to her by Wolf,
calculated for her character. He had chosen the culture of ancient India as a substance. This man, like no other, could
serve his purposes; For he allowed him to present the earliest truths, so to speak, by poetry.
But he had forgotten one thing in his calculation: himself. He lay himself in the magic of this miracle; and when he
spread out his treasures, he spoke with eloquent eloquence. His eyes shone, and the pale thinker announced the
thoughts in advance.
He was, indeed, able to compel his reason to approve of the Indian renunciation of the world, but at the same time
he had again set his heart, and this time more than ever. With contempt
iv 267 This the disgusting doctrine of himself and clung to the teacher. Carenner saw shaken his intention thwarted.
14
The air in the beautiful cottage became more sultry and sultry.
The crisis could not be stopped. She hurried with a quick foot.
It was a quiet July night. There was no air in the air, and the bright ether was the clear full moon. His light kissed
the flower in the cheerful garden; They trembled in their dreams and exhaled an exhilarating scent: it was a wonderful
summer night. -
The windows of the library, which went to the cheerful garden, were wide open. Rupertine stood at one of them and
looked thoughtfully into the peaceful landscape, while Wolfgang directed the pipe of an excellent Fraunhofer through
the other to the moon. When he had convinced himself that the pipe was well placed, he called Rupertine and let them
see through. She for a long time looked at the close-up image of the friendly satellites, and then sat down on a chair
thoughtfully.
Wolfgang first broke the silence.
"Grave silence, cold, solidification everywhere; No air, no water, no organism, not even in the blade of grass! And
this barren desert now wallows been countless centuries through the ether, without any other aim than forming in the
distant future, when once again a small conflagration, is without an audience, take place. Could at least a delighted eye
people enjoy the spectacle! "
"I can imagine," Rupertine, "and that's enough said. The idea and its impression on my mind are sufficient. It is also
indifferent whether the moon is a desert, or a flowering garden. He gives us the sweet moon nights and therefore
creates a very peculiar mood in us what the main thing is. "
"You are right," replied Karenner, "and I love this point of view. To him, finally, we come to the principal
impression which the entire world-building must have on the mind of the investigator, and more precisely to the
nothingness than the well-known Indian verse:
iv 268
 A drop that trembles on the lotus leaf:
So the wet life is quickly weathered.
Eight primitive mountains, together with the seven seas,
The sun and the gods themselves, the Hehren,
You, me, the world - time will smash everything.
Why do you care about anything? "
There is also another specifically philosophical standpoint, which makes still more indifferent. From there, are
considered not only all the stars and our earth nothing, but you yourself are nothing. You are irrelevant. I live alone.
And you're really a searching nature, I can not know for certain, I must in your eyes, from that standpoint of, be a mere
appearance, the shadow of a shadow. Your work "
Rupertine's eyes glowed brightly, and she added with warmth, "Good. If the mind tells me that time will shatter you,
me, and the whole world, he also tells me that we are living now, and I feel blessed this certainty; And if I place myself
on the latter crazy point of view, I believe in my work and sunshine in its reflection, it is only the reflex of a reflex. As I
said before, my mood is, in all matters, the principal thing, or, as Goethe puts it,
"Feeling is everything.
Name is sound and smoke
Fogging heavenly glow. "
O smoky heavenly glow! O deep joy, to die daily in flames, and to celebrate the resurrection every day! "
Karenner stepped quickly to the telescope, and was occupied with concealing his excitement. She had escaped
again. His efforts always made him stronger what he intended to kill-their agonizing love for life. He was hopelessly
despondent: he was grieved to death.
After a while he turned to Rupertine and said earnestly, "It's late, Rupa. Good night. I'm very tired."
She rose quickly, opened the cupboard, which contained the old classics, and said with a vibrating voice, "I will
retire, my dear Wolf; I'll just choose a lesson. "She grabbed a book and peeled
iv 269 In it. Then she took a piece of paper and placed it as a sign.
She gave Wolf the hand he kissed. He avoided her gaze and said kindly, "Sleep well, Rupa."
She left the room with an uncertain step and lowered forehead.
When Karenner saw himself, he paced up and down excitedly. He glanced gloomily at the floor and sighed heavily.
His attitude was as broken. He suddenly saw on a chair the book Rupertine had chosen. He took it to bring it to her: he
thought she had forgotten it. On the way to the door he struck it, without knowing what he was doing, whereupon the
sign lay, turned round, sat down, and read the two sides scattered. The book contained the annals of Tacitus. When he
finished, he dropped the book. Suddenly it flashed in his head. He took the book again and the place, "but Agrippina,
displeased and physically suffering, let her tears flow, long and silent, on a visit from the Emperor; Then, at the same
time, taciturning and pleading, she said, "Let her take leave of her abandonment, and give her a husband." She was still
in full force, and a virtuous woman could find satisfaction only in marital relations, "seemed to him to be printed with
glowing letters. It became clear to him that Rupertine had deliberately left the annals: his eyes flickered.
He jumped up in an angry surge. The dreaded discharge had taken place; he looked down at an abyss. "Down with
it," she cried in him. "Save yourself through the death and of the dangers of life she, her ardent nature, their hot blood."
But prudence was struggling out of the vortex on the surface. He recognized that he was unjust to her. Rupertine
was not to be measured with his measure; It carried its own measure within itself. He put himself in their place, and
 here alone a proper judgment was possible. -
He had seen her struggle month-by-month, and he had seen the terrible violence of her character. She was inferior
because the young, blooming, love thirsty beings had to be subject; And how was that passionate, wild mind in the
bonds of reason, restraint, shame! In the distance she threw herself on her knees, and by strange lips let her announce
her heart to him.
Could he lament that fate was the happiness of a pure communion, founded only on the Spirit, with the genius
iv 270 Woman, whom he loved as a sister, as long as he knew her, failed? Such happiness did not fit into this world; He had
broken their laws: it would have been a miracle.
Still, he thought for a moment of renunciation. A separation was no longer possible: the intercourse with Rupertine's
spirit, the stimulus which he had received from her, the light waves which this precious stone lavishly prodded upon
him, and the fertilization of his thought by hers had become a necessity.
Desperately, he wondered: what is to be done? He felt shaken among themselves the safe ground of his principles,
he shivered in the depths of his existence.
In this terrible waver, he once again stood before the image of his mother. But this time the aged woman was silent;
It was only as if she were constantly looking at him sadly.
Correggio's Christ's head, on the other hand, spoke to him more clearly and more definite. As shown in Fig.
The fight was decided! The waves settled. His soul was again a plane mirror.
He sat down at the table and wrote with a firm hand:
"I'm not angry with you, Rupa. How you had to take my arm as you had between Otto and elect me, the hand You
now need to create the foundation of our marriage.
I do not know what will come; but I have faith in the invisible hand that determines the fate of the people.
I am going for 14 days. When I come back, we want to go to Greece and Egypt. We live too lonely; We must have
distraction. Get ready for the long journey. "
He went to his bedroom, grabbed a travel bag, and left the house quietly.
15
Rupertine had spent the night in half-sleep. Horrible dreams changed with cheerful and lovely, and she became
aware of each one because she awoke after each.
She got up tired and weary, dressed and went to Karenner's room. She trembled as she laid a hand on the latch. She
would have given a finger to her hand if she had her step on the last evening
iv 271 Can undo. She hoped that Wolfgang had not noticed the book. She quickly withdrew her hand and went to the library
to gain certainty. She looked frightened to see the book lying on the table and the letter Wolfgang's beside it.
She read it and sank to her knees, overwhelmed with sorrow. She leaned her head on the desk and broke into
convulsive crying.
Gradually she became calmer. She reckoned with the circumstances, and drew from the words of Wolf's new
courage. She vowed blind diligence, broke her heart too, and hoped for victory over her demon.
But on the deepest of her souls an ugly feeling sprouted up, which her mind was confused and could not yet
recognize: injured vanity. She would not have been a woman, she should have been an angel, if she had not been able
to rain. She had only a dark feeling that something had happened between her and Karenner, which had existed before,
not even as a mere shadow, and trembled.
16
 Rupertine made the necessary preparations for the journey. She found that many new acquisitions were to be made,
and went to Frankfurt to get the necessary.
The toilets were partly bought, partly ordered, and she was about to go to the railroad when she remembered that
there was still a travel guide. She did not want to anticipate Karenner, but she thought it would be pleasant if she could
give him a lecture on the subject.
So she went to Jgel's bookstore and had the desired one presented. She sat down and read attentively in the books.
The shop was quite crowded; People went and came. Suddenly she felt a cold hand take hold of her downward and
almost crush. She was startled, looked up quickly, and stared at Otto's deadly pale face.
She struggled for breath. She felt the blood flow to her heart. She was close to an impotence and leaned back
without power.
But it did not take long for her to find the version again. Her cheeks glowed, and a hot blow struck her chest and
neck.
iv 272 She looked at Otto. His big blue eyes were still resting on her with devouring affection. His mouth trembled as if to
speak, but he did not utter a word.
Rupertine rose. "Oh God," she stammered. "Otto, why did this reunion come into our lives?"
"Rupertine," he replied, with dark, drawn brows, "give me this moment. I have thirsted after him with burning heart
during the long, agonizing months that have passed since the arrival of your letter. I did not want to disturb your peace;
otherwise I would have come long ago. but now throws you the chance in my car and "- with mild defiance he shouted
the words -" and by God! I do not let your hand go! "
Then the eyes of teaching in the air, he said mildly, "You are, in spite of everything, merciful God"
"Let's go, Otto," she whispered, "we will attract attention."
He quickly withdrew his hand. Rupertine goodbye to the known her booksellers and took a Murray for inspection.
When they were on the road, Otto put her arm in his, and said, "You hit me certainly the request not from to go with
me through the equipment. We may see ourselves in life no more ... but what I say, "he interrupted hastily," we see us
not again. "
Strange shadows flew it over his eyes and made the dark blue iris almost black, while the end expressed grim
determination.
Rupertine trembled. He did not wait for her answer and waved to the driver of a hidden car. The idea was not to him
that she could not refuse; He also would have forced her if she denied. He saw only two hours before, full of bliss and
sunshine with her : moreover was night, nothingness.
He lifted her into the car and as he sat down next to her and put his hat on, he ordered the driver briefly: "Twice
around the city; Plants, beautiful view, Mainzer Thor; then in the Main-Neckar station. "
He took the hand of Rupert Ines and long remained silent. Only from time to time he pressed the small, dear hand.
Once he raised it to his lips. He did not look at Rupertine.
Suddenly he turned to her and said she firmly glancing: "What shall we talk? We want |
iv 273 silent; be very quiet and do not speak a word. Only your hand let me Rupa. "

Bitter, he added, "Fear nothing. You're his, you're not outlaws. I think it is present to me: let shalt not covet thy
neighbor's wife. "
Rupertine hid her face in the handkerchief and asked with thrnenerstickter voice: "Otto, for God's sake ..."
"You have power. I want to be quiet. I will not disturb your peace. That's always how I believe I have already told
you what zurckri me if I wanted to you. "
 "But," he added after a brief pause continued, " one question you've got me still answer before we go on forever
apart. This answer I must have before I ... but that is a minor matter ... Are you happy ? does it make you happy? "
He felt her hand twitch. You did not answer immediately. At last she said: "Wolf is the best, noblest man on the
earth."
"I do not know," Otto exclaimed angrily. And mockingly he added: "I know his proud virtuous full sovereignty ..."
? "Are you happy Rupa" he repeated urgently: his voice sounded like timid supplication.
She did not answer right away. Finally flatly she said, "What is happiness? ... I am happy."
"You're lying, Rupa," he cried passionately. "Say it again; but all you have to myself. " He took her other hand and
pulled it away gently but firmly from his face.
"See, Rupa, you can not repeat it."
"Otto," she said reproachfully and tried to look angry; but it failed when she looked into his beautiful, open,
suffering face. Weird hung his ash-blond curls over the pale forehead, and his eyes had the deepest grief.
They covered his face again and sobbed quietly. - Otto silent. - They came for the first time on their tour, at the train
station. Rupertine heard ringing and looked around. When she noticed the station, she pleaded: "Otto let me out."
But he asked her so dearly to stay, that they gave way.
After a while he said quietly, "Listen to me, Rupa, and do not interrupt me, please, what I should say. It will sound
much whimsical, but my every word has to be considered by you; is our life, our happiness. Our location is terribly
serious. "
"You're not happy. I do not want you to tell me the reasons. The fact is enough for me. By the way, everything is so
clear |
iv 274 in front of me. I know Wolfgang; I know you. You had to send me those cruel letter because you had shattered fate.

Yesterday you were it not have written. "

She wanted to speak; But Otto replied quickly: "Still, Rupa, still. We must not deceive ourselves; it should really not
be. You love me, and I earn 'and your love. You were robbed me disdainfully. You are my everything, I adore you. "
He maintains a moment. Then he continued: "You are not happy; but downright unhappy Wolf must be. If I immerse
myself in his character, I feel that a terrible compulsion must through you surround him. Yes, I feel it, I know it: he
brought a superhuman sacrifice, when he led you as a wife to his house, a sacrifice that I, in similar circumstances, no .
Can bring would "
"You're bound him to the threshold of eternity to you, can never be completely removed, and I because he has
received up to me. I could serve him as a slave for years, I, the freedom-loving man, for his deed. But just on that
account I'm talking about now. Because I am deeply grateful, I challenge you now to be grateful to him. You're him a
terrible burden ... "
A soft cry Rupert Ines did shut him up.
But relentlessly he repeated after a pause: "You're him a terrible burden, Rupa, there can be no doubt. Maybe you've
never brought you this truth into consciousness, and you hear it from me first. You women judges to subjectively. Also,
I implore you not to be fooled by Wolfgang's behavior. Who can make such a sacrifice as his own, which can also carry
the consequences of all that has completely spiritual violence ... Every day that you spend with him longer, is a crime ,
every spare minute you him schenkst, however, is a divine Thanks . "
Rupertine wrestled with suffocation; she was horrified.
"So much," Otto, "began again from you both . - And now for us both . First of me . I freely confess that I act
cowardly when I say what I want to say. But says the castaways to his comrades, who wants to take the plank that can
only be a rescue: 'I ask very respectfully, access, I do without?' This is my life and for your life. My highest is at stake
... I have to use everything in order to save it "
iv 275 "Since I received your letter, I am stunned. Napping my talents. I have lost any and all feel like my art. I realized that I
renounce needed , and when I realized this, I decided to slow suicide . You can kill yourself, Rupa without knitting and
pistol without dagger and poison. And, "he went with cutting bitterness continued," it is a very comfortable doing. You
just die, as I once heard in a tragedy by life itself . Our energy is not infinite; it can mortify rapidly artistic standard.
Nearly one can calculate the day when their last spark is extinguished. "
"I will not end this way. Fate will not. It has brought you into my path today and now everything is different. And so
I tell you - it is really a coward, but I can not help it - if you trust me today if you zurcklssest me hopeless today, so
tomorrow I'm dead . - "
Rupertine leaning lifelessly back in the car. She could not cry already; she had completely blunted the About
measure of pain. She stared at Otto and her eyes showed a mad gleam.
Otto continued, "Give yourself no mistake, Rupa. I do not threaten; I simply speak from a fact which I must impart
to you so that you can tell me to my death not blame, and you need to consider. I am cruel, I know it; I am a wretch, I
know it; but it's not been merciful with me. If you do, however, believe that I only threatened ... but no! "He interrupted
himself," No! No! you can not believe it and my oath would be an insult to you. Look at me "- he tapped it on his chest
-" the footsteps of slow suicide're unmistakable; they may take the place of the oath ... "
"And now the conclusion. Another picture, the last picture: we both ".
He held one for a moment and buried in his hands his face. When he took away after a while, his cheeks were wet
with tears and veiled eyes. He controlled himself with difficulty and said, "No, Rupa, it is not possible for us to remain
separate. We would have to come to each other when the whole world would be between us, even if we could unite
only through crime, we should, through blood and corpses go mercilessly. And of all the yes is no question; rather, we
make Wolfgang happy if we connect ... Do not you feel then, |
iv 276 Rupa that we be united for time and eternity have ? "" When Almighty God! "he cried suddenly with demonic ferocity

of," you're my , and I did not let you go. "

He embraced her steely arms and kissed her several times on the pale passionate mouth. Then he continued: "Like
King Lear, I call:
Got you?
What we want to separate, must-poster fires
We chase as the foxes. Do not Cry!
The plague shall devour them, flesh and skin,
Ere they make us think - my, before they are
Faint! Come over'!"
And then he hugged her and kissed her passionately on the mouth. - She lay motionless on his chest; Only the
Breast worked stormy. Her eyes were closed. Otto pressed his lips to her golden hair, and said not a word. -
They came for the second time at the station. The driver drove up the stairs and stopped. Otto gently leaned
Rupertine in the car back, got out and gave the driver a five-guilder note. Then he raised Rupertine out of the car. - He
asked about the departure of the next train. The same went until in 1 hours. He told her, and then they both went to
the waiting room where few travelers were present.
They sat in silence long time side by side. He had taken her hand again and held it. Then he said softly: "Rupa, do
not go back, stay the same for me."
She quickly pulled her hand back, and deep blush covered her cheeks. She had come back to full consciousness, and
looked so majestic in that he had to knock down his eyes ... But he continued quietly, "You've misunderstood me,
Rupa," and pleading, he added, "interrupt me even now , All I have to say what is on my heart and in the head; all
 circumstances I have to throw full light; I may not be limited. For I am the defender of a thing, at whose output the
weal and woe of three people hanging, and you're the judge. You'll decide you alone yes. - - - "
"I told you that Wolf is in a terrible compulsion through you that a load is on it, which can carry only one among
millions. And he carries it - am I wrong certainly |
iv 277 not, I do not know, yes, but I'm wrong certainly not - he carries it in front of you as if it were as light as a cork granules.

He will never admit that you peinigst him and torment, and he would rather go on alone into the unknown as to drive
you out of its protective home if you do it tested him an unbearable hell, which is of course impossible, and only a
figure of speech. Therefore, you lack an amicable dispute with him the best weapon; the best standpoint is taken from
you by his god-like delicacy. He has to his happiness forced to be ... So it remains only as a weapon, your explanation
that you feel unhappy with him and love me, that you can not live apart from me any longer. "
"Remember, Rupa," he said quickly, "that I place now only pldire and a possible case temporarily as real. You still
have not decided; you'll decide. "
Then he continued: "Will you be able to make this statement? Her first part certainly not; her second and then
perhaps not verbally, but in writing. - But as an insurmountable obstacle will rise. I'll light it now and do you like it see
that I am just and open, and also some not conceal that can harm me decide. "
"It's too weird and always has been to me an experience that filled me with the greatest astonishment: Wolfgang,
who is so independent and free to and from the world, but depends on the opinion of the people. It is about his
reputation, say to his honor, worried like a mother to her child. Whether he erwrbe located just through a divorce his
precious freedom, she would hurt him almost fatally, because the blasphemous addiction would rise and lick with slimy
tongue his unblemished reputation. "
Rupertine pressed her handkerchief to her eyes: she remembered Wolf's words that he the consequences of a
subsequent divorce not could bear.
"That phantom of a phantom, the opinion of others of us, keeps it wound as the power of a poisonous spider a poor
fly. O, "he continued in a trembling, muffled voice," a great passion has never moved his heart; otherwise he would
look down with delicious contempt to the opinion of others. I could become a criminal for you; I would not shy away
from the scaffold and gallows if I knew you happy. I let spit upon me and come, I would curse me from raging
amounts, if I ask you only |
iv 278 knew happy. That makes my love for you, the great passion that trembles my soul, the sunshine in my warm chest, I can

rob No one I carry with me through the day and night. Got you? The world may collapse if I only have you and can
look into your eyes. "
After a short pause, he quietly continued: "With quality therefore align Nothing at Wolfgang. He must be forced,
and this can be done only by an accomplished fact. You decide for me, so there is no other way than immediate
complete break. Well you'll smarting him very aching - I owe it to me to emphasize this strongly - but time will heal
this wound, and every one of us will be happy, of each will be taken away from a spell which, if he does not is released
- deceive yourself, Rupa, not about yourself! - only All recognizes his necessarily tragic. We are not ordinary people,
and pay dearly, that we dine at the table of the gods. "
"That's why I said before that you shall remain the same with me."
Rupertine trembled.
"But not with me," Otto added quickly. " Separated from me until we can be married. I swear by Almighty God that
I will until then not touch the hem of your dress. "" But, "he went quietly on," Wolf must believe you were already with
me. "
"Never, never!" Never came Rupertine violently out, "!"
 "It must be, Rupa. I must stand between you and him, otherwise we are lost - I'm finished. You now know
everything. Decide! "
He got up and left the room to buy a ticket for Rupertine.
When he returned, she said flatly, "Wolfgang is out of town. He will only return in eight days. He then plans to take
a trip to Greece and Egypt with me. Today, I can not make a decision, Otto; but in these 8 days I'll write to you. Until
then, most "alive.
He did not answer. The bell rang and he accompanied Rupertine to the car. He kissed her hand - she felt a burning
tear fall for it - and left.
iv 279
17
On the fourth day after this encounter Rupertine, wrote after, had become under the relentless exposure of the
experience, the shadow between her and Karenner ever clearer and darker, however, leaping up awakens their love for
Otto and come to absolute power in it, Wolfgang:
"When I read your letter, I thanked God for your faithful goodness and summarized the best intentions. You would
me in your return, soothes, have indeed found cheerful, and maybe I was still in time master of everything came full
dark in me and maybe become worthy, if not the fate Otto my way would be crossed.
I met him by chance in Frankfurt, where I was preparing for our trip. The beige connected sheet contains my
conversation with him, word for word. I still have it, manufactured in the evening of the day, where I met him as a
basis for my decisions to be resolve.
I leave you, Wolfgang, I can not stay. Otto has convinced me that you suffer because of me the most terrible
compulsion. Otto would also, if I stay, be a funeral tomorrow, and I myself would be after the encounter with him, even
if he were no death, collapsed under the weight of my unconscious longing for him, irresistibly awakened , love.
I may finish a bleak fate. I know that a bright warm beam of happiness is to me very briefly fall on my path - and
then rest will be. I feel it, I know it is determined; but I must not hesitate: Otto's blood must not come to my other
loads.
Only one thing I want to say: You know that I up to our age divorce from Otto separated 'll live. But any attempt to
change my mind - it's actually pretty simple to me that I dare to think this way - would drive me in Otto's arms.
I kiss the threshold of your house, when I leave it to death in the heart. Forgive me, Wolfgang. God bless you."
Then they wrote to Otto:
"I'll be back tomorrow with the train which arrives at 10 am in Frankfurt."
iv 280
18
The morning of the next day dawned. After midnight, a terrible storm had discharged via the mountain road. The
sky was almost constantly in flames and had twice close to Karenner's house, which have taken flash; because, almost
simultaneously with the thunderbolts, rang breaking, crashing thunder that the house shook to its foundations.
Rupertine was one of those gifted beings who can indulge in the sublime spectacle of a mountain thunderstorm
entirely: her soul was storm, he greeted the raging elemental forces. Also that night she had been from the beginning of
the great struggle until the rumbling Abschiedsruf, the sound the treacherous powers from afar were the open window:
pale, hair dissolved by the wind and disheveled, spasmodically closed hands, but with large, quiet, contemplative eyes.
-
They no longer went to bed, but sat down on the sofa and read Klopstock's Hermann Battle: a drama that is now
read only by a few, but they declared an ingenious masterpiece and highly valued.
So the morning arrived. They dressed and wandered through the house from top to bottom: she forgot no back room.
Then she went back to her room, where three large and one small suitcase stood. then put the earth, which had brought
 her from Wolfgang grave of her child from Naples, an oak branch from the grave of her father and the letter to Wolf in
his pocket, went completely finished and went to Hanna.
She pressed her hand and said, "I go to 4 or 5 days to Frankfurt to my girlfriend Wilhelmina von Berg. Sage
Friedrich that he bring me the little suitcase at the railway. Farewell, Hanna. "
"A pleasant journey, ma'am," Hanna replied impartially. Rupertine felt her shot the tears in the eyes. She wanted the
old fall around his neck, but restrained himself.
In the garden, her soul lost his balance. She pressed her forehead firmly on the house, spread his arms and kissed it
with a not to be held flood of tears.
With painfully forced composure and throw back without looking, then hurried to the station building.
iv 281
19
returned as Karenner, communicated to him Hanna with that Rupertine was on a visit to Frau von Berg and handed
him her, letter by now received by means of the post. Somewhat surprised, but without bad idea, he took them and
threw him in the library.
As he read it, his knees began to shake. At the end arrived, he stared at two moments with distorted features on the
sheet, then he fell to the ground unconscious: the poison soaked arrow had hit him in the middle of the heart.
It took until he regained consciousness. Gradually he changed his mind completely. He took up the letter, read it
carefully several times and now for the first time the deposit.
But even now, as always, he showed himself as a great character, than a right practischer philosopher. He looked
longingly at the death, which appeared in the distance as a mild Savior; but he turned renouncing her face away from
him, because now he was not allowed to die. The man with the boundless kindness could even now, when he had been
innocently stepping into his house, struck treacherously, now that the pain of the burning wound puzzled him the
thoughts of Rupert Ines luck to the promise he his dying mother had been thinking. He had to stay alive, so that the
warm, bright beam of happiness, as it was written, could fall on her dark alley. His death would have clouded this
beam.
Outwardly calm and cold and with thoughtful plan, he entered the thorny path that led to divorce. First, he shared
with Hanna that Rupertine not return and that he would take with her from Frankfurt, the journey. He sent her bags to
Ms. Berg and traveled to Darmstadt, where he remained until full settlement of the divorce matter. Thanks to the
esteem in which cherished the maa giving figures for him, was apart from some formalities and accelerate the
transition of the matter. Everywhere you met the noble man with conservation and tactful kindness. Although,
Rupertine wanted that Karenner ruthlessly pull the veil on their circumstances: She was already quite the magic circle
of Otto's way of thinking and looking at the unveiling were, a atonement for Goethe's "dark forces"but Karenner sat
with gentle force through his will. He forced her to be specified as grounds for divorce> insurmountable dislike to him.
"
iv 282 So the day came in the course of earthly things, where the last node of the marriage bond between Karenner and

Rupertine been resolved.

She was free - and trembling, she fell into the arms of Otto's. Karenner however, occurred on the evening of that
day, lonely and painful moves, the trip to Greece on.
20
"Oh, wonderful Venice! sweet marine daughter, with the black veil and the melancholy eyes! O proud, bumped from
the throne Queen, in ragged clothes and faded, threadbare purple cloak, but full unverwelklicher beauty - hail me you
Wonderful! "
 So pathetic cried a young man who held enclosed a thriving blonde with the left arm. As he stretched his right to the
opposite church of Santa Maria della Salute, from the balcony of the Palazzo Curradin, down into the waters of the
Grand Canal.
It was Otto. His eyes shone and her cheeks were flushed gently.
"Is not it wonderful Venice-beautiful-beautiful, Rupa?" He asked, as he quickly moved his arms and began to dance
a waltz on the balcony with Rupertine.
"It's wonderful-wonderful-beautifully," she said saved, and looking at him intently with blissful drunken eyes. "But
more beautiful than Venice, when the world is you, Otto."
"No, you," he said.
"No, you," she said again.
As he once said, "No you" and crushed her answer with a kiss!. - Exhausted, she stopped and looked like two
insolent children, each of which performs a bit against the other up to. Finally Otto took his wife, picked her up in the
air and then held her far leaning over the balcony, over the waves. His right arm was strong as steel, but his left was
shaking noticeably.
"Should I?" He asked, laughing.
"Otto," she cried out in agony.
"Should I?" He repeated. "Do you promise to always my dear, good, small, obedient to be Rupa?"
"Otto!"
"Do you want?"
"Yes I do; But for God's sake pull me back. "
iv 283 "No, you only have to repeat every word. Otto: I always want "

"I always want to be your love, good little Rupa."

"Yes!" Laughed Otto, "the best thing you've left out, mischievous Melusina! So again, I always want to be your
love, good, small, obedient Rupa. "
And trembling, fierce voice, she repeated: "I always want your love, be good, small, obedient Rupa."
"That's right," Otto exclaimed triumphantly and placed it gently on the tiles of the Balcons.
Rupertine glared at him. He fled to the far corner and glanced at her with a curved back. It did not take long before
they pounced on him and ruffled his hair, shouting: "You fiend! You traitor! You heartless tyrant! Wait, that you shall
pay! "
But already he had taken back and lifted. "What am I? A bully? A fiend? "He asked in a bitter evil visions and made
a motion as if to keep them back across the Canal.
"No!" She exclaimed, "you're a sweet angel, a source of joy, a heavenly Prussian dragoons.
"Hurray!" Cried Otto how excited and waved it around in circles. "Hurray! . A Prussian Dragoon Guards and his
schmuckes Liebchen "And in his clear, melodious voice, he sang then, as he held her like a babe in her arms, rocking
her back and forth while walking up and down:
"I am a Prussian, you know my colors?
The flag floats me white and black ahead:
That for the freedom of my fathers died,
The point, mark you, my colors.
I never was educated bang;
Like those I will risk it;
Let's dreary day, it was heit'rer sunshine
 I am a Prussian, a Prussian want to be. "
What he zusammengeleimten the first verse of so popular, but sans rime ni raison, tied Reiter song:
"Krassier be heavy riders,
Have a Merry courage;
Sing louder lust'ge songs,
Its the girls well. "
iv 284 Da sounded from a passing cable in deep Basse:
"Spiegelblank be uns're water
White leather stuff;
Can we kiss a girl,
His Kingdom we. "
Otto laughed and jumped to the railing.
"Good Morning! Good morning, ladies and gentlemen! My dear compatriots, "he called, deep preventively down.
Meanwhile Rupertine had rushed to his side. She put her arm around his neck and cried also in happiest mood,
"Good morning! Welcome to Venice! "
In the open gondola, two young men and two women were sitting. All greeted cheerful and laughing up.
Now a cheerful crossfire between developed:
Dear comrade! - Dear compatriot!
Beautiful woman - graceful nymphs!
Sleazy Rider! - Heavy riders!
Prussia high! - Long live Italy!
Germany high! - All women in the world to live!
And the Landwehr wrong!
and handkerchiefs were waved by both sides as long lively until the gondola was gone. -
Otto glanced again arrogantly as just after Rupertine. She suspected nothing good, and fled into the hall. But he
hurried her soon after, took it with a firm hand and danced a frenzied gallop so long with her until both were breathless.
Each then reeled into a chair.
"Otto," Rupertine said after a long pause.
"What you command, my sweet better half?" Asked Otto, gracefully righting. "You want madam, soda, chocolate,
coffee, tea, gelato, granito, crema? They may want oysters, lobsters, sea urchins, sea snails, starfish, in other words:
frutti di mare with lemon? Or order Rasolio, Curacao, Anisette, Malaga, Sherry, Marsala, in a word, a glass of brandy?
Or would you prefer cow, Eselin-, goat, or a word, milk, to Conservirung her magnificent complexion? Or order
something more substantial, such as ham, salami, salmon, veal feet, Parmigiano, to revive the precious juice including
in their by | shimmering
iv 285 flowing veins? Or do you want fruit and champagne to rave pleasant? Order it ..."

"Thank you, obnoxious child's head," Rupa interrupted him with a graceful gesture, "I wear after all no desire. First,
I wish that you should be reasonable, Otto. "
"You want the impossible ... You want the impossible, madam."
"Then I want to go to San Salvatore."
 "Very good, madam. Aha! The mausoleum of the Queen of Cyprus. I take the liberty here of gndgen woman
noticing quite humbly, that they are much more beautiful than has been Catharina Cornaro. "He bowed deeply.
"Commands of the Captain anything else?"
"I have asked you to be reasonable; now I commend it to you. "
"I fly, adorable Rupa."
He quickly ran to the balcony and clapped his hands. He gave his up-propelled Gondolier a sign and then entered to
Rupertine. He took her hand, knelt down and cried as the most excellent stage hero:
"O Heavenly! let me tell you,
That all my pulse is racing for you. "
"My fans, my Mantilla, my Itinraire de l'Italie, sweet Page" she commanded with a gracious bow.
Otto jumped up and rushed into comical haste out of the room.
She looked after him with indescribable tenderness and pressed both hands on the heart: she said that there must be
jumping with joy, happiness and bliss. Yes as it was now, their imagination had seen their lives around. But it was
much brighter: the reality was more beautiful than the dream. She lived only in the magic of the present: was forgotten
Everything that was behind her, and not the shadow of a desire to lift the veil of the future, stirred within her. She let
him carry delighted by the waves of time in the Far unknown: a true child of this world: life thirsty live intoxicated.
She had not been wrong when they proclaimed the future with prophetic spirit; bright and warm sunshine lay on her |
iv 286 web; the brightest day of mortals to part can be had dawned for them. -

Otto went back and fastened the long black veil knot of her magnificent hair. Then he put him in folds over her
shoulders and squeezed her subjects at hand. He pushed her up into the brightest lights, stepped back and looked at her
with an artistic view. Since Locke had here from the end to go back there one more pushed down on the forehead,
smoothed here a fold of the veil, there is a new wrinkle to be set, and there was no end. This all happened by showered
her with a flood of tender expressions. She had to turn around times and was impatient.
"Enough of the cruel game," she declarirte whimsically, "enough!"
"I'm ready," Otto said. But "It must be all that wonderful Rupa, I can not help you. Burst burst with envy, all
Venetian women when we appear, and all nobili veneziani must bow down to the ground in front of us. "
He took her arm and led her proud, as if time has become declining and he was the Doge of ricca, saggia e signorile
Venezia, the wide marble staircase of the palace down.
Below arrived, Rupertine suddenly shouted:
"But, Page, have you forgotten my Itinraire!"
"Oh Itinraire" answered Otto. "Am I not a living Itinraire? Generally it is a pearl of great price, the value of which
you have not brought you into consciousness? In a word, I am a gold mine, a diamond field. You'll realize Rupa still;
you'll still see with astonishment. "
"With horror and terror," she said cheerfully and jumped into the gondola. -
San Salvatore they went to the Doge's Palace, then to San Marco and finally in the Academia delle belle arti.
Everywhere Otto showed as a significant artist and also what is so rare as a brilliant esthetician. Before the
Assumption of Titian he told Rupertine that was lost completely in the picture: "See, Rupa, as we see what Titian
wanted to paint and also painted. It makes our unsealed eye. See the others? You do not see it as a transparent binder is
before their eyes. They do not think they see it because they made some a professor of art history on this and that close
attention to what he much | sunny
iv 287 also has seen. But describe and say that everything can not be so; the must find itself, see, see, see. They sit, like the

people in Plato's cave, and take the shadow on the wall for the passers-by itself. But we look back on this and the
lichtdurchflut Henden ether. We should really let us rowing on the lido every morning, Kneeling and with outstretched
arms of emerging sun offer a hymn of thanksgiving for so much grace. "
Rupertine shoved deeply moved both hands. She thought of Wolfgang and his philosophical lectures. Had he also
carried away their spirit, they had but never felt at home in this field. On the magical full field of art, to Otto's hand -
because reveled the spirit and the heart: This was a delightful harmony.
 [21-30]
iv 287u

21
Thus both the days of the earth and the days passed by like hours. The honeymoon lasted months, and the rays of
happiness still lay warm and bright on Rupertine's path.
Otto was inexhaustible in great ideas and purrs. Every morning he set up a plan for the day, which, in its realization,
by the flashing promptings of the moment, became a feast, and all these festivals resembled only that they were
charming and the hearts of the young couple in a sea Of bliss. Otto had saved the lover into the marriage: it was as if he
was still rupertine, and every day the efforts of his application grew. They clung to each other, mocking and mocking
the whole world. The earth was nothing but a firm ground for their high-heeled toes. Without them, they would have
had to fly in the empty nothingness. But they would not fly, they wanted to dance, dance. And men were only for them,
so that, in their amazed and admiring eyes, they might perceive the reflex of their demonic beauty. They were perfect
enough; Everything else was merely a scenery, a decoration for them, the people even: only poor marionettes! -
Otto had put a large sum of money, his whole fortune, in his pocket when he hurried over the Alps with Rupa. He
did not think that his amiable, almost lavish hands would have to end soon. |
iv 288 Was he not a "gold mine" in the fine hands of his senses and in his imagination by God's grace?
"In only 14 days," he once said to Rupertine, who was astonished at his artistic inactivity, "in just 14 days of
exhausting work, I earn as much as we need for a year in a life of excitement." With overpowering discomfort he
declaimed, travestir:
"I can stomp ducats out of the earth;
I grow a cornfield in the palm of his hand. '
He was right. His paintings always found acceptance at high prices. The artisans eagerly applied for his favor and
took away from him what he sent. When his hands were now celebrated, his spirit became more active. Later on, he
only had to exert a slight pressure on the latter, and the most glorious figures appeared, effortlessly and playfully.
In fact, art, in other respects, could not have been the element in which both of them were imprisoned. These four
eyes could see no other than the magic charm of the beautiful, that these four hands act and arrange no differently than
according to the necessary laws of beauty and grace. Otto and Rupertine themselves were nothing but the most implied
law of beauty.
Otto had bought empty trunks empty and had the most precious costumes made according to earlier fashions. He did
not now form in marble and on the canvas, but in living matter. He often went, with a great, thick swarm of old and
young Venetians and Venetians, into the wide and high halls of his flat, and, with tireless zeal, standing in the obedient
crowd like a field marshal, gleamed the flashing blue eyes full of joy and joy Plastered saints, knights, senators, noble
women, soldiers and gondoliers.
Rupertine was the center point of everything.
 Soon, in the appropriate attire, she had to represent the heavenly queen, who sat on a high throne, the Jesus child in
her arms, and surrounded by adoring shepherds and kings; Soon she was the unhappy wife of Marin Faliero, who, with
her hair open, was resting on the breast of the Doge, and took leave of him, in the midst of the Senators and
Hellebardiers; A splendid old-Venetian banquet was soon arranged, the wine flowing in torrents and Otto
iv 289 As a fortunate landlord, to the highest amusement of Rupertine, who went from guest to hotel, and spoke in the broken
Venetian dialect, with indescribable dignity, from the conquest of Candia, from happy victories over the Genoese as
though the news had entered the city , Recalling the old extinct noblemen to life by addressing them with: dear Foscari,
the old beggar with my dear uncle Dandolo, there a black-eyed Venetian with: heavenly Gspara Stampa; He soon
conjured an improvisational scene full of moving truth and beauty. -
It was a pleasure, an unfolding and confirmation of all the rich forces that dwelt in him! This was a life like
Rupertine and he had to have it to feel good.
And he made no sketch of all these splendid groups. When Rupertine spoke to him about this, he pointed to his head
and said: "This is all here, indelibly and immovably imprisoned."
22
For six full months had now given the sweet and delicious intoxication which had disturbed nothing, nothing: the
first part of the treaty which the good and evil spirits who govern the lives of men had made over the heads of the two
exquisite ones was strict Has been kept. But now the evil forces seized the scepter, and the good ones escaped with
veiled eyes.
Their destructive efficacy soon became apparent and increased with each passing day. -
It was a friendly February day. The canals and lagoons glittered and sparkled in the mild sunlight, and the snow-
capped alps rested wonderfully in the distance.
Otto had gone out at once to get shopping in the city, he said. In truth, however, he had a great prank in his head,
which had left him no peace and had to be carried out today.
Rupertine sat, as always, when Otto was absent, on her magnificent wing, and sank into the intoxicating floods of
music. She might have been playing for two hours as she got up, opened the balconies, and went out. She leaned her
head on her arm, and gazed thoughtfully over the adorable image that stood before her
iv 290 : The Canale di San Marco, the public gardens, the Punta della Motta and the blue, mirror-lit sea.
Suddenly she heard the sounds of a mandolin. She looked down and saw a princely gondola. The "felze" (box) had
been removed and spread over the middle of a precious gold-embroidered, red velvet blanket, the ends of which hung
deeply into the canal. There was a masked youth on each bench, and a third stood between them, which struck the
mandolin and showed the noblest attitude. Long black curls swelled from a dark green velvet beret, which adorned a
high white eagle-feather, and covered shoulders and backs. The clothing was Charles the Fifth, which was at the time
of Charles the Fifth: tight-fitting shortwarmes (all of dark-green velvet), slit-pegs and sleeves, from whose slits white-
cheeked burs. Around her hips, a golden belt with a dagger in a beautifully worked vagina.
The singer was slender and delicate, but muscular, and masked. When he saw that Rupertine gave him full attention,
he seized the strings enthusiastically, and sang, with a strong voice, the splendid Venetian gondola:
"Cai pensieri malinconini
No te star a tormentar;
Vien con mi, montemo in gondola,
Andremo in mezo al mar.
As shown in Fig.
 Ti lake bella, ti lake zovene,
Ti see fresca come un fior;
Vien per tuti le so lagreme,
Ridi adeso e fa l'amor. "
As shown in Fig.
To which, with brilliant transition, he attached the following two verses of the beautiful Neapolitan barcarole, Santa
Lucia:
"Sal mare il lucido
Disco d'argento
Infonde all'anime
Dolce contrato
E nuova e solida
La barca mia
Santa Lucia!
Santa Lucia!
iv 291 As shown in Fig.
O bella Napoli
Suolo incantato,
Luce pi vivida
Del ciel stellato.
Be tu l'emporio
Dell'allegria.
Santa Lucia!
Santa Lucia! "
When he had finished, he took off the beret and greeted Rupertine, who bowed graciously, and, thanks for the
beautiful songs, took a violet bouquet from the bosom and sent it to the gondola. Then he asked in the purest Italian,
which in sound had a touch of the chirping Venetian dialect: whether he would go up and, according to the old Venetian
custom, empty a glass to their own well-being?
Rupertine said, with a smile, "Not a fine youth; I have never read anything of this sort anywhere, and I read a lot. "
"O fair goddess," replied the singer, "you are mistaken. My ancestors really enjoyed this way. I will bring you the
annals of our houses; There you can read it. I am from the family of Loredano. "
"Now I will not fulfill your request any more," cried Rupertine, feeling merrily amused. "Your innocent blood of the
noble Giacomo Foscari, my favorite, whom your shameful ancestor sacrificed to his hat, sticks to your hands. Away
from my eyes, unhappy grandson. I hate you."
The angry man turned to his companions, and said, "Have you heard? She hates my noble house. Set them up! What
punishment shall the fair enemy meet? "He whispered to them inaudibly:" A kiss; rise; Stretching out her arms to her,
proclaiming her solemnly. "
They did as they were commanded, and solemnly shouted, "Un bacio!"
Rupertine laughed brightly. But she realized with fright that the gondolier put the gondola on the landing stage with
an artful push, and the three men stormed into the palace. She plunged into the hall and locked all the doors; Indeed, in
her anxiety, she brought a great table before the door of the hall.
 She heard the men come up the stairs with a paddle. Now they were at the door, at whose door they shook as madly.
Her heart beat audibly; She was a |
iv 292 Fainting, and fled, swaying steps, to the balcongery, in case of need, to call for help.
With horror she saw from there that the door began to waver. She saw the dagger penetrate through the gaps and lay
the blade on the door, almost without a distance. There was another strong jolt, and the lock and all the bars jumped.
She screamed and cried in her confusion with all the strength that you got to commandments, German: "Help! Help!
"
But the gondolier below, with eloquent Italian mimicry, was making sure that the few neighbors who had rushed to
the windows to the windows were soothing.
Meanwhile the men had entered the hall, and the singer sat down on his knees near Rupertine. He spoke in a keck:
"Bring you, beautiful guilty, into the inevitable. The punishment can not be given to you in the grave. "
"Stupid!" Stammered Rupertine, "Back! I am married; My husband is German and can come back every minute.
Then a horrible misfortune must happen. "She slapped her face, trembling under the idea of what would happen if Otto
were to find the men with her.
But the intruder was not to be held back.
"I mock your husband, who will be a German bear."
"He has stood by the guard in Berlin," breathed Rupertine, "and is as brave as a young lion."
"Nothing," replied the stranger. "He's coming! Italian subtlety will gloriously win over Germanic clumsiness.
"Quickly he sprang up and made a cat-like leap, he grasped them, lifted them, and carried them in firm arms to the
middle of the hall.
Now she was dead. She clenched her right hand, and gave the Frechen a powerful blow to her breast, while she tore
his mask with her left hand.
Then she looked into Otto's deadly pale face. His eyes were closed and a stream of blood blew from his lips. At the
same time, his arms moved, so that Rupertine came free from him. He sank unconscious to the ground.
Rupertine was terrified. But Otto's condition, which was in need of necessity, soon put an end to her paralysis. She
straightened him, loudly lamenting, and laid him, with the help of the companions of Otto, who were at first quite
bewildered, and did not know,
iv 293 What they should do on the divan. He opened his eyes and wanted to speak; But a second, much more violent, bruise
than the first threw him again into disquiet.
Rupertine's despair was terrible. She complained that she had murdered her husband, her Otto, her beautiful, dear
Otto, and had her hair torn.
Fortunately, she had a very sober, efficient cook and a clever house maid. Both of them were ransacked, and
arranged the necessary things, which Rupertine had lost sight of.
Otto was taken to bed and called a famous doctor. He found the condition of the patient, after a brief examination of
the breast, completely hopeless. He, of course, was silent on Rupertine, whom he rather filled with hope, and especially
succeeded in convincing her, in truth, that her self-defense was thoroughly groundless. The shock had been nothing but
the occasion for the outbreak of a chest disease, which had, to its full maturity, been lying in her husband for months.
The words of the friendly, fine Italians lay like balm on Rupertine's pain, and she was almost quiet as he left her.
23
Otto's long illness after the fall in Tyrol, and then the sort of "slow suicide" which the frivolous man had chosen in
his despair had poisoned and undermined his dainty, but stony, organism. In Frankfurt he had noticed, with a mild
 degree of satisfaction, his racing run, on a sloping track, into the arms of death, and rejoiced. When Rupertine
reproached him and held him, he was frightened by his tormented condition, and deeply deplored the lost; But only a
short time. The hope and joy that flowed into his soul and stretched them comfortably, put him in a happy confidence
in his star, who drew his chief food from his immediate physical well-being. The poor deceiver took the flare of the last
tough remnants of his vitality for health, indestructible health!
He had been delayed too late: death had already drawn him.
Meanwhile, hope still aroused him. His light mind, his happy nature, made him a gold
iv 294 Future, and he revelled in the light imagination. Rupertine, long since, strengthened by Otto himself, regarded her
illness as nothing else, for a rather unpleasant interruption of her amusing life, and counted the minutes until the hour
when she could dip her thirsty lips back into the full intoxicating cup of joy.
"You see, my adored Rupa," Otto had said in the first few days, as she sat down on his bed with a bowed head,
looking at him deeply and gloomily, "you see all this has nothing meaning. Goethe, as you know, has also had violent
bloodstains, and yet, despite the boring Klettenberg, he is eighty-three, eighty-three years old. How, with your care and
your conversation, should I not be recovered and become 84 years old in the sunshine of your wonderful eyes? But we
do not want to get that far, do we, Rupa? I think we're doing ten more on this humpy world, say fifteen years as we've
been doing it since. Then you are 35 and I am 43 old: that fits. We then suddenly extinguish like a falling meteor, and,
in case of a fall, turn a nose at all mankind, laughing aloud. Our gravestone is said to bear the words: 'Here are two men
who were very happy, a prince and a princess of love, of spirit, and of heart. They lived and died in flames. ' Point,
exclamation point. Salamo has asked all the contemporaries, and all the future, the bold question, 'Who has eaten
happier than I am?' I answer boldly the Cunning: I krummnasige Oriental Majesty; because you had only one
Shulamith, but I have a Shulamith and a Dirtina in a single blissful sweetness. "
"See, Rupa, I, like the Weimar elapsed real Secret, Excellency, too much blood. This excess of the "special juice" is
looking for in the most natural way, as with my great countryman-you know, Rupa, "he interrupted himself proudly."
He was a Franconian Franke and I am also one, In the most natural way a way out. That's all. So, rest my sweet turtle-
dove. "
With such cheerful talk he always kept them up and received them in the erection. She then repaid him twice and
three times, which she received, and once she even admitted-even if only temporarily-that disease was a highly
interesting phase of her existence.
iv 295 Poor, amiable swarmers! How soon they were torn out of their skies!
24
The first cold breath - the disease they thought was not for anyone - blew the need for the daily bread to their
happiness.
One morning Rupertine came to Otto and asked him where his money was. The cook had presented her with a long
list, and many invoices had also come from suppliers who had politely asked for payment. She said, while she said this,
very bored.
Over Otto's beautiful countenance drew dark shadows of discomfort and anxiety. He asked for the bills and for his
briefcase. When the demand was in his hands, he summed the posts superficially, and then counted the rest of his
fortune. Oh, how it was there between the contracted brows! -
But soon, played again, chalky goblins in his mouth.
"Rupa," he said, with a saucy expression, "we shall have to restrain ourselves," until I am well, which can not last
long. Then I will turn the balcony-room into a wonderful studio, in a single day, and will not leave the easel till I am
 finished. You will feed me, so that I can not lose any time, like a bird that has fallen out of the nest. Ah, that shall be
lovely, charming! "
He added, more seriously, "I do not care for deprivation. I am a man and I have been a soldier. I slept on the
haylofts, in horse stands, and only in my riding-coat, sleeping under the clear sky in cold autumn nights. Also, I've
come to the bivouacs sometimes too late: the marketers were already plundered. Then I have consumed souls with the
comrades commissary bread and boiled potatoes. But you, delicate spoiled princess, will you be able to go with Noth
for a little while? "
She looked at him with tearful eyes and sighed heavily. "It'll go, dear Otto; it must go. "
He was astonished at this answer. He had in fact believed his soul, Rupertine would say something quite different.
He had never asked for Rupertine's fortune; Not even when the divorce was still going on.
iv 296 He had a great bondage and his talent. What did he ask for Rupertine's money? "A real man feeds his wife and does
not attack her fortune," was one of his principles; But in a distress, like the present one, he would not have spread if his
wife had helped her.
"By the way," he remarked, "if it's going to be great, you can lend me a few lumpy thousand dollars for a short
time."
She was frightened and hid her face in her hands. "Oh, Otto," she whispered in a manner that clearly showed that
every word stuck into her heart, "oh, Otto, I have no red light, I am very poor."
"Rupa," Otto exclaimed, "is it possible?"
"My father," she replied in a tear-stricken voice, "has lost a great fortune, by playing on the exchange. I am also
almost convinced that Wolfgang deceived me when he explained the inheritance to me. The debt must have been
greater than the existing goods. He certainly has made a considerable difference from his means. "
This communication followed a long silence. Rupertine sobbed with suffocating sadness. At last Otto said. "But,
Rupa, calm down! Little fairy! Your message surprised me, but what did it mean? It will be the same. "
Smiling, he continued, "The heart is relieved by affliction. Take care, my gold-head, you must gain an immeasurable
profit from our position.
It may and can not be otherwise,
All people must suffer;
What weaves and lives on the earth,
Can not avoid misfortune:
Of the wreath bar
Blows our loins
Up to the grave,
It will end there. - -
Give yourself satisfied. "
Then he gave Rupertine all the money and a pack of bills.
"Here, my dear Minister of Treasury, arrange, settle, judge."
"But to these ancient Hebrews," he said, handing her four retained bills, "these Shylocks with the
iv 297 Corkscrew, I do cloak, and know through thy tender mouth, that they may wait until I be well. Adieu."
"You are, my dear Minister, dismissed in mercy."
25
 But Noth, grew and grew: it went downhill rapidly. -
Oh! If only the anxiety about the daily bread, the hideous face with the stony eyes in the wrinkled face and with the
confused, gray hair, no longer be among the people! It can be driven out, they can be driven away forever, if only all
want it sincerely, because it is not like death, necessarily, invariably linked with life. But all must want it sincerely; the
individual can do nothing and he possessed thousands of millions, which he distributed with liberal hands. -
The Shylocks, as Otto had called his creditors, became obtrusive, last of all rebellious and coarse. At the same time
the news of Otto's afflicted situation spread. One whispered, "The rich, joyful baron is surely an adventurer, a former
waiter, who has turned his proud manners from high guests, and his wife-what will she be? Save as quickly as possible,
what to save.
The palace Curradin was no longer empty of creditors.
Rupertine was deeply indignant. She could not find herself in the new circumstances: spoiled, distracted, unable to
suffer as she was. She finally lost her head, and she labored quietly before Otto.
Otto noticed what was happening. His elasticity slipped under the weight of his brooding spirit, and at the same time
poisonous seeds developed.
"Rupa," he said sadly to her one morning, when, after a stormy conversation with two Jews who had threatened with
an immediate complaint against Otto, had rushed to his room with troubled features, "Rupa, they are very embarrassing
you Cursed villains? "
"Oh, Otto, it's too terrible."
"But we must not lose our heads," he said. "Listen to me. We have to throw something in their throats, or they will
be wild. So you will lead Abraham and Isaac, and Moses, and David, before the rags that I have bought from them, and
will give the repurchase. Tell them,
iv 298 That I would exclaim their pointed beards and gourds, if they dared to offer me less than half the price. Do you
understand? Just look at her with great angry eyes, clasp my dagger, and cry: 'Zitt're Byzantium!' You must, the blood-
suckers. - Then go to the piano forte dealer de Luca and ask him if he does not want to take back the wing. You can say
yes, we wanted to leave in a few days. He is a kind gentleman, and will do his utmost. "
Rupertine pressed the handkerchief before his eyes and breathed, "I will do as you please."
Otto suffered heavily. "When I'm healthy, I'll buy you a whole dozen Erards and Blthner, and you'll learn the
pianoforte. Then we'll get close to Isaac or David's or Abraham's - you'll have to remember the most hungry and
impudent! And banging on the instruments for so long, by day and by night, until, in great despair, he pays us back the
fifty per cent. Oh, how I would graze upon his grave. "
Rupertine had to smile.
"Just do not lose your head," said Otto, when he saw the long-developed shimmer, "just do not lose your head. No
one can dispel us out of our individuality, and believe me, that they would have lived in our inner treasury, only ten
minutes long, that they would be infinitely poor between their gold heaps. "
"Perhaps," he began after a while, "it is a good idea to have Heerschau over our friends. We want to think about who
might and should be able to join us for a short time. Unfortunately, "he continued, after a brief reflection," I find no one
in my acquaintance. It is very bad for most friends; The others could borrow a few hundred dollars, but that can not
help us. My cousin is not on roses. Stay the artisans. But you understand, Rupa, I must not give myself any nakedness.
They would in any case be the last to which we should turn. - - Think about what your friends look like. It does not
have to be the same; But think a bit. "
She was at that moment asked by the cook to get out, and left the room. -
iv 299

26
Now the two misery had entered the terrible phase, where the heart began to reprove the heart to the other, only
gently, then louder and louder. They often sat side by side for hours and did not speak. Everyone was afraid of an
outburst and the air was unbearably sultry. -
A few days after the conversation, in which Otto's friends had thought, he said to Rupertine: "Well, Rupa, have you
found a friend who can help us?"
"Well, Otto," she said gloomily. "I also have only those who could not contribute much. I do not hide from you,
Otto, that I am not in a position to beg for money. "
"You're strange, Rupa," he replied irritably. "How shall we live? This is a pride which I must reject. It is quite mal-
plac. We are in distress, in great distress, where we must leave hair and bow. Why do not you write to Wolfgang? "
Her eyes flamed and her features twisted. "What did you say!"
Otto was shocked. The question had escaped him in the heat; He now regretted them, and would have regretted
them if they had not made such a deep impression on Rupertine.
He wanted to please and said: "Wolf will always be our friend."
But in Rupertine the waves were already too high for soothing. "You are a barbarian," replied she, tremblingly, with
convulsively closed hands, "otherwise you would not have been able to think of it, let alone say it."
"Rupa, Rupa!" Warned Otto, with an ardent anger.
But she could not hold on anymore. "That was mean and low - that was bad," she managed, in blind passion, full of
contempt out.
Otto winced. He raised himself on his bed, and, resting his upper arm upon his right arm, he cried, ghostly, pale:
"This language is not appropriate to you; For you alone bear the blame for my misfortune. Why did not you come by
the time you received my plea? By my side was your place to my side called you a duty; because you were my wife,
even without the blessing of the priest. That was mean, low and bad when you stieest me into despair and played the
harlot to Wolfgang's favor. We would not be in this distress when you were not, coldly and heartless, the dagger
iv 300 In my young life. You had to tell yourself, and the miserable philosopher by your side had to tell you that my
consuming passion to you could not bear the separation from you, and that I would have to go astray. You have given
my health to death. "
Rupertin's mind was confused. The furniture of the room danced around her, and she had to lean with one hand on
the back of a chair, not to sink. She pressed the other to her heart, which filled a burning pain. Then she saw perfectly
objectively, Wolfgang's little white house lying clear in the bright sunshine, to grasp clearly. Friedvoll peered out from
his green veil: "Enchanting and longing." -
She groaned-it sounded like death-bangs-and sank to her knees.
But Otto did not let go. He felt himself in the best right, and his passion was no longer tame. So Rupertine still had
to hear: "You reap what you have sown. Whoever sows the wind must reap the storm. I have languished after you in a
mad longing. Oh, my love for you had no limits. You never loved me, never, Rupa. While you knew me in the battle
with death, you hung on Wolfgang's neck, kissed with indifference, and kissed him. It is not possible that you ever
loved me, or you would have long seen the distress that crushes me. Who truly loves going to his death for the lover
who kills his pride in cold blood, begging and stinks, if need be, to satisfy the hunger of the beloved. But you say cold,
'I can not beg for money at someone' Is that love, "he said with a terrible mockery of.?.
 He clasped his forehead with a clenched hand, and then continued, "Oh, do not look at me so questioningly. I know
what you want to say. You want to say: 'Why did not you work for Faullenzer? Why have your hands been idle ever
since? '' They have been idle because I loved you and still love, because I could have nothing else but to sprinkle your
path with flowers. '
"And," he said suddenly, as he jumped with Zusammenraffung his last forces out of bed, "I will prove to you that I
still love you and all can do to get back to force the sunshine on our web. Even today, I answer Saul and Francesca in
the hell of Dante. "
iv 301 Rupertine soared and fell to him. He staggered and caught him in her arms. - Since he shot back a stream of blood from

the mouth, and both lost consciousness. -

Rupertine awoke first. She picked it up as if it were light as a feather, and carried him back to his camp. No tears in
her eyes and calmly met the necessary arrangements for the sick.
Then they wrote to Wilhelmine von Berg:
"My husband is dying. We are in the greatest need. Send me what you can find. Palazzo Curradin. "
She let carry away the telegram and sat with Otto, whose hand she held tightly.
27
A few days had passed since then. In the room of the patient was quiet. Otto had asked the doctor if he could get up
to once again be able to feast his eyes on Venice's melancholy glory, and he had agreed. The patient was immediately
addicted to death; why should he not grant him one last pleasure?
Well, Otto sat in warm covers, in a comfortable chair. The Balkonthren were wide open, and thirsty, hasty moves
the patient inhaled the mild, balmy spring air. Rupertine knelt beside him and buried his face in his lap.
Oh, how the blue brilliant eyes of the artist on Venice and its lagoon wandered blissfully! glowed his sunken cheeks
and he said after a while, both hands on Rupert Ines hair legend: "I feel so comfortable, Rupa, so inexpressibly well.
Apart from debt, I have nothing more; I'm poor as Job and would soon die, sans espoir crainte ni like Frederick the
Great; otherwise I would say I would give this, I would That, I would give all my gold, my two hands or my soul bliss
it if I could make our Wortstreit recently undone. I would certainly be of such great wrath no longer capable. I have all
my passion back then spewed all impurity in me as an undigested mass of my soul. It's me, as if heavy chains with
thick balls that I carried since my birth,been taken from me. I feel so good, so unspeakably well. Can you forgive me,
Rupa? "
"Otto," she squeezed out, "it's all forgotten. But tell me that you believe in my love. "
iv 302 'Oh,' said Otto, "I am shamefully unjust and been blinded. What you have not done everything for me, you, sweetie you

Holde, my Goldkpfchen, my lovebirds! "He bent down to her, wrapped his arms around her and kissed her again on
the lips.
After a while he said, "We want to give ourselves no illusions, Rupa. The end is at hand; the curtain will soon fall.
Tirez le rideau, la farce est joue. But that's not quite right, "he continued with the so peculiar to him humor:" My life
was a tragedy, a comedy and a farce. I wonder if Abraham, Moses and his associates will be with me on the Santi
Apstoli? they have money enough to deserve me to pay this tribute to me.
You must send the following list:
Otto von Dhsfeld
Passo quest'oggi a ... dopo penosa malattia a miglior vita.
A miglioir vita! ' "He repeated sadly smiling," a better life! No! there is no better life than that has been ours. No,
you must not write Rupa; that would be a lie. You write ad altra vita ... in a different life ... "then he continues:
"L'afflittissima Moglie ne d parte agli amici."
 "No," he interrupted himself, "Abraham and his associates must not be forgotten. 'Love your enemies,' says a
gospel. Wucherer, usuragi, but we do not want to write, Rupa. we choose a broad term not a large pot in which Isaac
enters without his Patriarchenlckchen and his Shylocksbart peeping out, so conoscenti, acquaintances. You have
known me, the scoundrel! "
"After all, you write:
La tumulazione seguir ... nella Chiesa Evangelica a Santi Apostoli. "
"Yes," he continued, "here Venice must remain my bones. They may not be brought to the harsh north. Oh, how I
loved this Italy! How blessed I will lie dormant in his earth! - - By the way, "he continued with a smile," we have no
money for such luxuries, and how you should ... "?
He had a shock. Heavy tears rolled down his pale cheeks and painfully moved, he shouted, "To what misery I'll let
you back! Oh, how horrible, how horrible! What should become of you !? "
iv 303 "Be quiet, Otto," she said with a peculiar version, "you will not die. I feel it, you'll be with me. By the way, would be

taken care of for me. "

He understood them wrong and his pale face brightened.
She suspected that he misunderstood her; but she said nothing. As shown in Fig.
Then the cook came in and brought a cash letter. Rupertine signed and vomited him hastily. It was a warm letter of
Wilhelmine and contained 600 Thaler.
She handed it to Otto. When he had read it, he pressed with an iron pressure her hand and murmured. "Thank God!"
She knelt beside him again and he said, "Do not forget the Prussian Consul. He is a friend to me and you are at your
side ... But, "he continued," that reminds me: we have the list Todt forget the main thing, place and date. So, Rupa:
Venezia ... what day is it? "Today
Rupertine fended off fierce. "Otto, I beg you, speak no more of your death. You do me too much ... "
He paused, leaned back.
An hour verflo in silent stillness. Otto held, during the same, with one hand Rupert Ines rights; the left held
embraced her neck.
Suddenly saw Rupertine how he made the greatest efforts in vain, to sit up from his semi-recumbent position and
talk. She jumped up to support him, but already he had fallen back with deceptive eyes. Rupert Ines version was lost
without a trace. She cried out loud and looked at him like crazy to.
He wheezed weak and short. A little bloody froth oozed from his lips - he was dead.
28
The funeral Otto's had taken place. Rupertine had seen the coffin, even batting an eyelid without carry away. From
the moment they had, let off steam at the corpse Otto's, in nameless despair, they had fallen back into torpor, as when
they believed himself abandoned by Otto. With awful exciting rest she arranged everything at the burial of the corpse
and Related Otto's debt, supported by the Prussian Consul and a junk Jew who had distinguished themselves in their
confusion by its proper behavior, and moved the location of the beautiful woman. she covered the debt in full with the
money the friend |
iv 304 and the proceeds of their precious trinkets and her clothes. She kept only one suit. Of money it remained a barely worth

mentioning sum. - -
Now she was sitting all alone in the big, wide apartment. She stared at the floor and brooded darkly. There she was
shivering, and wrapped them tightly in her shawl.
When she told Otto, "for she was taken care of," she had thought of death, whose hand she had taken without
hesitation. What they would also have to have done in this world alone? This way out of their torment was but you now
 cut off. It was something broken in her brain and was thereby greatly simplifying their consciousness. The time now
regulirte if one may say so, mainly the instinct her movements, and she lived with a faded past and without looking to
the future, almost entirely in the present. -
And again turned in her brooding Karenner's house before her imagination. She shuddered and smiled happily as a
child. She nodded mysteriously with his head.
She got up, put on her hat and closed all the doors of the apartment, which led into the hall from. Then she stepped
into the hall and waved a gondolier who had to go to the Prussian Consul. This they handed over the keys with a
request to deliver it to the owner of the palace.
Then they drove to the railway and bought a ticket to Arona.
29
In the German railway station to Basel, the cashier was about to close the little window, as even a lady hurried and
inquired about the cost of a ticket 3rd class after X. The cashier asked in surprise, "the second or 3. Classe "She
answered," third Classe. "He named the price. She was startled and then asked for the fare to Heidelberg. As he had
called him, she asked for a ticket and counted with a trembling hand on the money. She greeted and disappeared. The
cashier shook his head in and closed the little window.
It was Rupertine. Once on the platform, she said to the conductor: "After Heidelberg third Classe" Even this thought
he had misheard and asked. "2nd or third class? "" Third class, "she replied coldly, and he opened a women's coupe.
Rupertine pressed shyly in a corner and closed his eyes.
iv 305 So she came to Heidelberg. It was 5:00 in the afternoon. A great wind broke loose last night and blew since then with a

terrible power over the country. It was the time of the equinoctial. To rain, there was not there; but the wind carried dust
in water quantity with you, so that the roads were wet and slippery.
Rupertine got out and asked for the road that leads to Darmstadt. When they had found the same, she went with
hasty steps and on, and on. Sometimes she was in danger of being torn by violent gusts of wind to the ground, but she
fought with feverish effort and held upright. Her eyes looked fixedly into the distance, always one and the same
direction; and always in the same hasty step she went on and on. -
So the evening and then night came. The wind had abated somewhat; for it was raining now fine, but ceaselessly
and penetrating. Rupertine did not feel it. Only sometimes they shook in the ague. Their hair parted and hung, confused
and dripping, almost to the waist down.
Your feet are not paralyzed. It remained always in the same hasty, but regular step; and her eyes always looked in
the same direction, although it was completely dark. It was conducted safely and had their fixed goal.
From time to time she sang in a low voice, like a dreaming bird:
"The Cross Staff
Proposes uns're loins,
Until the grave,
Because it will end. -
Give yourself satisfied. - "
And the night passed and there came the morning of the next day.
Here and there she met carters and now and then a walker. All marveled, looked after her, shaking his head. She
avoided them shy and scurried over.
Suddenly slipped a blissful smile on her face: she had seen something glorious.
 They doubled their rate of decline and there - - there finally was the desire of before her: the little white villa whose
gleam had shone her Venice far, by day and by night.
iv 306 She held on to the fence and looked at the house with warmth. Then she opened the gate and flew through the garden to

the front door. Here she slumped unconscious with a piercing scream.
So she found Karenner, who had heard the cries and had hurried. He glanced at the motionless lying, and knew
immediately who she was. He grew pale and leaned against the door: his forces were about to leave him. But, he
managed to collect himself. He picked her up, took her in his arms, hugged and kissed her and carried her to her room,
which was still in the same order as in the days when she had left it.
30
Six days had passed since then. Rupertine she had spent in violent delirium. An inflammation of the brain had
broken with her, and her blood was working with amazing power and ferocity.
Now a small improvement had occurred. The doctors believed it to be able to hope and directed Karenner's courage
on. He sat quietly at her bedside and watched her incessantly.
From their incoherent speeches he had seen that Otto was no longer among the living, and great distress must have
tortured the poor in Venice; but that they were separated from each other as a good husband. He touched on the most
painful the death of his best friend and made the most serious allegations that he had not let watch Rupertine. When her
helpless and abandoned location in the foreign country and the course of their escape envisioned to him, his heart
contracted painfully together, and he would have liked to cry out loud. Compassion would not let go of him and
stretched him on the rack. In his memory Everything was wiped out what he had endured through it, and anxiously he
pleaded: "Do not let them die, let them die. - "
Rupertine opened his eyes and seemed to reflect. She looked at him in surprise, and he followed in her eye all their
internal motions. At first she was surprised, she showed horror and great fear; But gradually the view was milder and
milder, until he was hanging with the deepest intimacy of Karenner.
He took her hand, kissed her and whispered, "My dear good Rupa."
iv 307 "Oh, Wolfgang," she said, "how is your Rupa so well that she is with you. I have suffered greatly and, "she added, with

some hesitancy," Otto. We have been very happy, but the last time, but the last time. That was terrible. "
She stopped exhausted, and Wolf asked her warmly, not to speak and take care of himself.
"Yes," she answered, "I want to be obedient and silent .... But that reminds me a little hard on the soul. That must
not continue until. Oh, Wolfgang, may I dare to make a request of you? "
"Rupa" he called shaken, "All I have is yours, and all my powers are yours."
"I thank you from my heart, good, noble Wolfgang," she said, smiling blissfully. "I have turned in our great distress
at Wilhelmina of the mountain and they sent me 600 dollars. Not true, you give her the money back. "
Wolf could not answer. The heart swelled him up to his neck. He only squeezed her hand and nodded his head.
She closed her eyes. The blissful smile remained on her lips.
She lay quietly until evening. But now she fell into delirium new, all previous surpassing in intensity. At breakneck
speed, the contents of the last months of her life drew her imagination over, and the images rubbed up.
"You're a burden to him," she extemporized, "you're it a terrible burden ... gone! away! you choke him ... you
strangle him, the Noble ... A andres image, the last image: We Both ... Am I you? What we want to separate, must-
poster fires us hunt like foxes ... Do not cry! ... Come over! Come over! ... right ... Do you hear? DC ... stay with me ...
Pah! separated from me, but Wolfgang "(her voice dropped to a whisper mysterious down)" but Wolfgang must believe
you were with me ... "
 Suddenly she stood up and wanted to jump out of bed. Wolf had to use all his huge strength to hold it and push
down.
"Otto," she cried, "Help! Help! young lion "and she struggled with the strength of despair with Wolfgang, who
could hardly cope.
become quieter, she stated with fingers on the bedspread, the beat of a waltz and asked directions: "Is not it
wonderful Venice-beautiful-beautiful? ... Good Morning! Good morning, ladies compatriots! ... "
And singing in a sweet voice, she continued:
iv 308
"Krassier be heavy riders,
Have a Merry courage;
Sing louder lust'ge songs,
Its the girls well. "
She was silent for a while and smiled enjoyable.
"Page, my fans and my veil," she began again ... "Oh Itinraire! have not you my unsealed eyes? ... Caro Foscari ...
Stimatissimo cugino Vendramin ... Beatissima Gspara Stampa ... "
Fort Loredano! ... you killed my favorite ... A kiss? Cheeky! --- "
She gave a heart-rending cry and bit into her tightly clasped hands.
"I killed him," she wailed, "I have killed my Otto ... Ah, drags me but did not ... mercy ... Abraham ... Isaac ... let me
go ... go .. . go ... But you are right, always ... "
And again she sang softly and unspeakably touching:
"It may and can not be otherwise,
All people have to suffer.
What weaves and lives on the earth,
Can not avoid the accident.
The cross bar
Proposes uns're loins
Until the grave,
Because it will end. -
Give yourself happy. "
This latter: "Give you happy," she did not sing, but said it, and well three times in very different ways: once with
solemn, deep voice, then warmly, like a mother talking to her child, and finally short and harsh.
She was silent, staring motionless, open-mouthed, into the void. After a while she sang sadly:
"What she pulled out of her Schrzelein?
A shirt as white as snow.
Look, you and you Pretty Feiner,
You dearest and you my,
This should be your death dress! "
iv 309
Karenner could not bear it any longer. The solid man choked the sadness. He wanted to go to the window to cool for
a moment, his burning forehead against the panes, and let go of Rupert Ines hand. not "Leave me, oh, do not leave me,"
but she sensed his own, with a quick grip and begged.
 She lay back and was very quiet. - Suddenly Karenner felt a steely pressure of her hand and at the same time he saw
the light go out of her eyes. A single heavy, heavy sigh - she was freed. had taken stakes mild, stormy, passionate heart,
which had been unable impetuous in his pain and suffering. She was received into the only peace.
Deeply moved, pressed her wolf eyes. The strong man collapsed under this last and most severe blow. In the short
period of two years, it was all he had loved a simple and quiet, but persistent faithful love been stolen from death: his
mother, the old del Fino, Otto and now Rupertine. He sank to the corpse to his knees, covered his face and wept
bitterly.

----------
A US MY F OOD
iv 311

Tagebuchbltter
from
Philipp Mainland

Had only lifted me on my saddle.

Stay in your huts and tents!
And I gladly go into the distance
Above my cap only the stars.
Goethe.

iv 311U

My Soldier History
1. To become the soldier of the peculiar instinct, and to accomplish my futile attempts to reach the goal.
Second How I finally reached my goal.
Third The summer of 1874.

My Soldier's Story II
4th My happy soldier life (Halberstadt).
 [My military history I]
iv 312

[1. About to become the peculiar instinct in me soldier and to achieve my futile attempts the goal. ]
Chapter I
As whipped by invisible spirits: go the
Sun horses of the time with our destiny light car
by; And nothing remains for us but bravery
And soon to the right, now to the left, from the stone here, from the
There, fall, to turn the wheels away. Where it goes, who knows
it?
Goethe, Egmont.

When, in the fourteenth year of the year, I was to choose a profession, I begged, without hesitation, to let me into
the Austrian army. The joy of the boy in the splendor of the uniform was so little the motive of my wish, as the idea of
the task of an army in the time of peace and war. If I go back to that time, and think about my condition, I can only say
that I was driven by a wild demon, who, without consciousness, hastens to a goal. It is only remarkable that this instinct
partly revealed itself. So I said, shortly after my request had been roundly rounded off by the parents, to a friend:
"I have an extraordinary desire to be subordinate to one another in everything, to do the least work, blindly obey."
This desire has always dived in my life, and I am, after all, the most free being. I believe that at that time the desire
was connected with the awakening of sex, whether I could give an account of this connection.
When Austria was attacked by France in 1859, my political views were so puzzled that I was on the side of pure
French hatred on the side of Austria. A few friends did the same, and we decided to enter the Austrian army if it were
defeated. The war was too rapid to carry out our decision.
iv 313 My warlike impulse was soon published in 1863 at the outbreak of the Schleswig- Holstein war. I was bitterly serious
with the intention of helping, and it was not her instinct, but her self-confident fatherland love. Under the direction of
the latter, the impulse to become a soldier has been standing in my life. But it is nevertheless possible that he has a
completely different, incomprehensible connection with my future fate, and through this with the world, since the
world is a closed totality, in which every part determines as well the whole as he does from the whole Is determined.
In the autumn I had to be fully trained by a Hessian sergeant to be ready at any time; For, reasonably, I could only
think of becoming a soldier, if the war were not to be localized. Only a few army corps were sufficient for Denmark,
and I had obligations to my family, which could only be neglected in the extreme case. The war was, as you know,
localized, and I went back to my usual occupations.
Now came the following year, 1866. My political views had become very clear, and I stood, without hesitation and
hesitation, at the side of Germany, that is, Prussia. The position of Prussia was so critical that waiting for the first battle
was not to be taken into account, and so I wrote immediately, but firmly, with regard to many points of the execution,
to the Prussian minister of war, as follows:
 One of my friends, a Hesse, who is currently in Naples and of Prussia alone expects the long-awaited unity of the whole
fatherland would represent his weak forces SM king of impending battle available and therefore instructed me to Ew. Excellence,
to ask whether he could enter into any Cavalry Regiment as His Majesty. I venture to get rid of this commission by remarking that
my friend, twenty-five years old, strongly built and a merchant, but unfortunately forced to wear spectacles by myopia.
I am fully aware of the fact that your Ew. Excellence is at the moment concerned with the most serious work, and is certainly
not in a position to pay particular attention to such matters; Nevertheless, I wished to express the will of my friend in the hope that
his request might be taken into account, Ex | cellenz
iv 314 May be communicated in a manner which does not deprive your excellency of the least time.

Offenbach a. M., May 14, 1866.

Answer.
Your well-being will be, in response to the kind letter of the 14th century, directed to His Excellency, to the Minister of War and
Navy, Mts. That the acceptance of volunteers is only a matter for the Commanders, and that a direct influence is not exercised on
the assumption even on the part of the Ministry of War. Rather, those who wish to be recruited must turn directly to the troops in
question. At the time, after the Royal Army became mobile, finds an attitude of persons who have not yet been trained militarily,
moreover, only in the replacement troops instead. Finally, it is also noted that myopic sightedness is a very undesirable condition
for the cavalry.
Berlin, 18 May 1866.

Ministry of war General War Department

v. Podbielski Wedell.

After the arrival of this letter, which did not make a pleasant impression on me, I immediately took the necessary
preparations to make my position as smooth as possible. This was not easy, for I was the soul in the business of my
father. I clearly saw the greatest confusion that would cause my distance, but did not waver. I sought, by stating false
motives, to shift away many occupations from me, supervised the execution, made a memorandum concerning all
possible operations, etc. Thus a few weeks passed before I could remember a regiment- Commander. How could I have
known that the Battle of Koniggratz would be struck at once, and so decisive for the whole war? Enough, here too, my
effort should be in vain. I should not be a soldier yet.
It soon became apparent that the defeat of Austria was regarded by France as a separate defeat
iv 315 was the slogan, and ruled in the Tuileries: revanche pour Sadowa. I was penetrated by it and wanted to be ready at the
decisive moment. In the autumn of 1868, I was completely free, and my first thought was, of course, to enter the army,
so that I might be on the march at the outbreak of a war. I wrote to an amiable acquaintance of my sister, Colonel v. Z.
in Stettin:

Based on my sister, who had the honor to take you to Bad. L., I dare you. To a well-pleased, with a request, by whose
fulfillment you would oblige me to the most vivid thanks.
I have seen it very early as the first duty of a citizen to stand so as to be able to defend his fatherland at any time if attacked, or
whose honor may be offended if it has been offended. This includes, of course, military training, after which anyone who does not
see his profession in the life of a soldier can return to his former occupation. Before Prussia took over the conditions of Southern
Germany, which had a great effect on the war, by means of its great victories, and thoroughly reformed it, it was a land of great
 wealth for a son of a deprived family to get rid of the military service. The step in the army would be suspected not only of the son,
but also the parents of avarice and covetousness. All this has changed. It is now quite natural and self-evident what a few years
ago, with the sharpest words, one should have blamed: serving the rich next to the poor. But unfortunately my military service fell
before 1866, since I was born in 1841; I was still under the law of a ridiculous view of the purpose of an army, and therefore could
not acquire a military training. Nevertheless, I did not lose sight of my goal, and formed myself, in the military sense, as far as I
could, so that, if Germany called his sons to arms, I might enter and obtain more quickly the necessary skills. This plant is
documented by the plant. Even before the Battle of Koniggratz had been won, I believed in the high German occupation of Prussia
flowing from the inner necessity of things. Austria seemed to me as a foreign country, and I did not hesitate for a moment to whom
I should devote my weak forces. The regulation of family affairs delayed my entry into the army, and when I finally wanted to
manage it, the war was already over.
Prussia is now than they had to win, although owned by the annektirten countries and as sure as sure it will keep the salvation
of the whole of Germany. But France is not only envious of these achievements,
iv 316 But it has also been seriously injured by the glorious victories of Prussia in its military glory. In addition to this, the opposition,
which is growing every day, comes against the quasi-absolute regiment of the emperor, which can only be stifled by an action.
Thus I firmly believe, in spite of the peace-assurances from all sides, and despite the antagonism of the two peoples against violent
steps, in a war, and not a distant one. I will not be surprised at his outburst; He should find me prepared. And from this comes my
request to your high-born children. It is not supposed to happen to me as in 1866, where, even if I had immediately been dressed on
the receipt of the letter from the Ministry of War, I would have been assigned to the substitute team, and therefore I could not have
taken part in the action. They certainly have the most extensive acquaintances among the regimental- Commanders of the various
armies, and as I would like to join the cavalry, I kindly ask you to give me a letter of recommendation to a cuirassier-master, who is
known to you. Every place of the garrison would be right for me except for Szczecin because I had a very friendly family there
(Khlau).
The question which arises perhaps to you here, why I do not enter the Hessian military, finds its answer in the fact that my
family is very anti-Protestant, and therefore has no understanding for my action, but a full condemnation of it. Unpleasant scenes,
however, I have always avoided.
In the hope that your high-born children will help a German, who is unaware of you, but amused by the warmest feeling for his
fatherland, to achieve his goal, I repeat that you would oblige me to be the most vigorous thanks for my life .
Your high-born
Most obedient
PB
Offenbach a. M., 16 October 1868.

Answer.
Your well-born,
I do not miss on your very pleasing letter of the 16th d. Mts. As I am, to my great regret, unable to help your expressed wishes.
According to the existing regulations, Commander is not allowed to accept volunteers who have already reached your well-born
age (27 years); They would also like to meet all other conditions. Every letter on my part, known to me, Commanders would
therefore turn out to be completely useless, and I believe
iv 317 That your bosom must be renounced to your paternal zeal with the patriotic zeal of serving the fatherland; Unless the misfortune of
the war would break over us, so that every man who had remained free would have to be seized. - and we will not want that at the
end.
Again, my regret that I can not be of service to you, and my best recommendations to your Miss Sister.
 I add the plant again.
Your well-born
Most devoted
From Z ... Colonel.
Stettin, Oct. 17, 1868.

So this effort also failed. -

Here I find a diary of June 4, 1868, where I try to give an account of the strange instinct:
To become the step soldier, I move various reasons.
(1) The position of the fatherland, which makes a war with France necessary in time; At all, the idea that my fatherland might
be attacked once.
"Germany Germany above everything"
I have always sung with consciousness. If Germany were now attacked by any side, it would always be a war of the regular armies
against each other, and I would have to put my hands in my lap and look; That is, the chorus of the political phrases which have
hated me in the soul, whose fatherly love has not yet been tested, and which are so disgustingly vocal. Or I should not have been
able to take part in the fighting at the outbreak of a war, which would expose me to the danger during the present wars.
(2) The nature of my body, which so loves so much. My sober future life, as it is before my imagination, demands a preparation
through coercion, since my mind is inexhaustible in excuses for the sluggish flesh, and therefore it will never come to an energetic
beginning.
3) For me, a mysterious train of the heart, a fanatical inclination to have borne the soldier's coat, if only for a short time. This
train, which can not be denied, and which is inaccessible to persecutions, sometimes arises with a strength that I am terrified,
because I do not understand it, and only see that I am in the claws of a demon, to which I shall sooner or will got to. The destiny of
every human being is therefore predestined, because the fate of mankind is predestined not only but throughout the universe. |
iv 318 Every human life is integrated into the life of the whole, and there is in fact no sparrow from the roof without the will of God, that
is, without necessity. The apparently freest act of man is one of the world forth certain action, an action that will help lead the
whole of salvation. So I could say this to me inexplicable train was given to me, because I can perform just as a soldier to me its
intended mission, or some soldiers time necessary for future accomplishment of the mission. If I were still caught up in the
thoughts and inclinations of men, their vain striving, poetry, and costumes, I might perhaps think, as a soldier, to find the bride of
my heart, which I could not find otherwise, or make acquaintances Will be of great service, in short, since everything is connected
with being happy as a soldier. But since all these views are not my own, but my future life is clearly as that of an ascetic, I am
convinced that I am the irresistible tendency to become a soldier (in my 27th year of life, in my philosophical formation) Wear
solely for me because I am to die on the battlefield. My bold imagination tells me that I am still young, and that my blood must be
the seal of my works, to make them very fruitful and blessing. I admit openly: the thought suddenly to die on the battlefield has
nothing terrifying for me. I have always wished for a quick death, in the midst of vigorous activity.
(4) Since my reason has seen to be utterly helpless against the imagined impulse, it satisfies a true joy that, firstly, the heart is
punished by the many injuries and humiliations inflicted upon common soldiers, is not heard And secondly, that the heart will be
properly improved by blind obedience and its consequences. For it will be clear to everyone that a man who is twenty-seven years
old, and is no longer at an age when the inexorable reason is still bent on the power, will have a strange but healing pain when any
eighteen-year-old Count Hochmuth or a sergeant rough or coarse treated as a shoe polisher.
Tu l'as voulu, George Dandin!

Meanwhile, the seed ripened and the year 1870 appeared. I was then in Berlin. When it became clear that the war
could not be avoided any more, a feverish excitement began to develop in me, which only gradually lost itself in the
 winter of 1870-71. No rational thought the task of Germany was easy, but understood that everything was at stake for
us. From below to the top, we were aware that we had a very strong opponent, that it was a struggle for life and death.
The king spoke of the
iv 319 The vicissitudes of the war and the power of France were surpassed by all. I can consume myself in impotent longing,
and I was already thinking of changing my birth certificate in order to be able to enter. Then appeared the order of the
Minister of War of 17 July, which removed all obstacles for me. Your last paragraph:
"The troops are also authorized, without regard for the budget, to persons who are not liable to compensation, as capitulators,
Volunteers for the duration of the war, therefore, may accept a shorter than one or three years of service, and is in such settings, the
age is not crucial, however, complete field service capability irrefutable necessity. "
I will never forget what impression this order made on Sunday, July 17, when I read it at breakfast in the newspaper.
I immediately hurried to Honn and began my riding studies again. At the same time, I was instructed by a former
hussarswain-master. When, on the other hand, I was informed of the strange and most disturbing rumors of Berlin
about the affair at Saarbriicken, I wrote to Count L. von Garde- Cuirassierregiment as follows:

Your highborn
I hereby permit myself to make a request which I can no longer repel, and by whose fulfillment you would oblige me to grateful
gratitude for my whole life. I beg my pardon to allow myself to enter into your regiment and to join the campaign against France.
I am a South German, a Hesse, and now twenty-eight years old. I had to submit to military service at a time (1861), where the
general compulsory military service had not yet been introduced and bought me off. Anyone who had been able to do so could not
act otherwise, for in the torn-upness of our fatherland, we saw only the burden of his soldiership, not his lofty task. Thus it came
about that the Prussian- Austrian war broke out without my having to support the deluded policy of the Dalwigk ministry as a
soldier. I was free, and Germany loving all things and all things, and standing firmly in the strong faith of the high national
occupation of Prussia, arising from the necessity of things, I was, on the other hand, able to offer my powers of His Majesty. The
reply from the Ministry of War, which told me that only the regimental- Commanders have the right to allow entry into the army, I
allow myself to be born
iv 320 required. The regulation of private businesses delayed my petition, and when I finally got it, the war was already over.
Anyone who at that time looked calmly at the political situation came to the conclusion that the new conditions in Germany
would sooner or later lead to a war with France. Convinced of this, and knowing that I could not be part of this national war in the
first ranks, if I had not already been trained by the military at the beginning, I decided to enter the Prussian army before, and asked
Herr Oberst von Ziemitzky in Stettin In this sense. His reply, which gave me the news that I was too old for the laws of the
Prussian military constitution to enter, I also add.
It seemed, therefore, that I should be condemned for a difference of a few years, to be consumed in impotent patriotism. There
appeared the announcement of the Minister of War Exc. Of July 17, J. according to which each can be set without regard to age,
which is fit for war, and therefore myself.
I hurry to the conclusion. Your highborn will be able to see from the above controversies, the length of which I am very much
to excuse, and to the fact that I am not concerned with a drunken intoxication of patriotism, but a deep-rooted love for the
homeland and the legitimate jealousy of theirs Greatness, and fame. These feelings, when, in moments like the present, they must
not flow into the fresh action, but must remain in the breast, which is too narrow for them, become a worm in the soul and destroy
the flower of the whole human life. Please do not, therefore, return me, Count. No sacrifice is too great for me, and I commit every
obligation you want to impose on me.
 As to my wariness, I believe that my healthy, strong body will meet the strict requirements. I will have the best will in the
course of my apprenticeship, since I will as soon as possible be able to join the army, and I hope that my training in fencing and
riding will speed up my training. Concerning my morality, I stand with the testimony of the Dresden School of Commerce, of the
House of Naples, where I have been active for five years, and to Mr. Baron Victor of Magnus, to whose office I am a
Correspondent.
In your hand my happiness rests: you can give it or fail; But I have the firm confidence that you will grant my request.
iv 321 Receive the assurance of my highest esteem to your Highborn.
Your highborn
most obedient
B.
Berlin, August 4, 1870.
His Highborn
The Count of Lige
Rittmeister and Escadronchef in the Guard-Kuirassier-Regiment. Berlin.

Answer.
Berlin, the 6th / 8th 1870th
Your well-born
I reply to your letter of August 4 that I am ready to fulfill your wish, and therefore you have to place your documents in the
barracks at once, or Monday morning.
Count Lige
Rittmeister and Escadron boss in the Guard-Kuirassier-Regiment.

Meanwhile, the customer came to the Battle of Wrth in Berlin. Infinite rejoicing and everywhere the firm belief in
an early ending of the war. Nevertheless, I quickly ordered my belongings, wrote to Baron Victor, my family, and went
to the barracks on Monday the 8th of August. Count Liittichau received me very kindly, but immediately advised me
with heat to carry out my step. It was for him that the war lasted three weeks, and that he had given up all hope of
leaving Berlin. If, however, I should insist on my decision, he would immediately have me dressed, but I should not
wish to sacrifice my good position to a recruiting service of at most one month. I was not of the opinion that we were at
the beginning of the end, but finally gave his exhortations, especially when he promised to take me at any other time.
The next time did not tell the Count. The murderous battles around Metz, on the 14th, 15th and 17th of August at
Marsla-Tour, Vionville and Gravelotte, were terrible
iv 322 Our ranks. The situation became critical, and on 26 August I again wrote to Count Liittichau:
Your highborn
Had the goodness to give me the assurance, when on the 8th of June, Mts. Asked me, on account of the victories of our arms,
with unmerited benevolence, to test once again my decision that I might come to you later, if new events made the situation more
complicated. I believe that this is now the case by the stubborn, desperate resistance of the French, and that Germany needs all her
men to chain success to our side. I therefore allow myself to ask your highborn to have me dressed next Monday.
In the meantime, I have not let the lapse of time go unoccupied; I have adapted my fencing to the special cavalry, and devoted
every other free time to riding. I hope, therefore, to be able to continue with the rest of the troops.
 If there are any obstacles to my admission, or should your highborn be more desirable, that no further day be lost, I dare ask
your highborn to write a word to me, and I will pardon the effort. If not, I'm on Monday.
Receive your highborn the assurance of my most obedient devotion.
But I could not stand on the 29th of August, because the perpetual, nervous excitement, which had been terrible on
many a day, had bound me to bed. I fantasized continually, but recovered quickly. Friday, September 2nd, I was about
to face the news of Sedan. Now I too thought the war was over. And so I wrote to Count Liittichau as follows:
Your highborn
I am very wise to inform you that I have reported to you again because I was quite uncomfortable until last Thursday, and that
our new victory over Mac Mahon, which has been won by now, is surely foreseeing an early ending of the war if other powers do
not throw themselves between us , I was certainly not mistaken, when I assumed that your highborn would betray me, while I knew
on the other side that I could not escape your reasons.
It is therefore no longer necessary to express to you my sincere and warmest thanks for the readiness with which you gave my
first petition, and for the share which you took after me, when our first victories were no longer threatening our fatherland. I |
iv 323 I wish that I could show you this gratitude by some action.
One can not, however, know the dangers of foreign diplomacy against Germany-the desire to do so can not be denied-and
therefore I will not cease to continue my private practice. If then new hostilities are broken against us, and if your highborn be still
here, I trust that you will not reject me, but will accept me, even though my training in detail should not be entirely correct. In
fencing I take it with everyone and on horseback I hope to get your satisfaction.
For the case, however, that your highborn is more serious than I suppose-and this is easily possible, since you have an entirely
different view from me-I would regard it as a right favor when you To give me a hint. I will be with you on the same day.
May I still ask you to kindly return to me the two papers sent to you in time? If you do not have the same, it is also good.
Allow your highborn again to express my most faithful allegiance.
Answer.
Berlin, September 4, 1870.
Your well-born
Letter I received. You have guessed my thoughts; I am not able to persuade you to enter, since I consider the war to be ended.
But I will keep my promise of entry until Wednesday, the day on which I am going to the army. Your papers follow.
your
Count Lige
Rittmeister and Escadron boss.

According to the opinion of all, my entry would still have been folly; But in view of the many duties which I had
against my family, the Magnus bank, and myself, and which would have been hurtfully inflicted, the admission would
have been a disgraceful act. Certainly, when Gambetta stamped the armies out of the earth, I felt convulsive in myself,
especially in the days of anxiety and apprehension, when Bourbaki undertook the blow against southern Germany: But
it was too late.
iv 324 But this is not the end of the hope that the impulse in me will be satisfied. In France, revenge is already being brewed,
and I believe once again in an early war. This certainly does not strike me unprepared. I already see what is necessary.
All in good time! Said Solomon.
(The rest will result from the continuation of these sheets if they are given to them.)
(Offenbach, April 16, 1873.)
 Chapter II.
iv 325
There is no accident,
And what is blind to us
It is precisely this which rises from the deepest sources.
Schiller.

1 June 1874.
I wrote the beginning of my military history on April 16, 1873, and at that time concluded the events until the end of
1870. What had been going on between the end of 1870 and April 16, 1873, I did not touch. This is, however, so
important, because it can show the essence of destiny in the life of an individual very clearly that I will return to it in
short strokes.
I entered the year 1869 (March) in the large bank house J. Mart. Magnus in Berlin as a correspondent. The salary
was not great, I also did not think of saving. I lived like this. My hope of entering the army had failed. In my position,
as I had become alien to the business, and I had fallen into dependence on the independent master, I felt at first quite
uncomfortable. I quite depended on everything, lived modestly, and depended on my poetic and philosophical ideas. So
Christmas came in 1869, and I received a gratification of 100 fl. This money had the effect that a goal, which I had had
before, but which then faded, came to the fore, vividly in the foreground, namely the goal: in a village From the interest
of a small property. I put my 100 fl. Zingestgend, limited my expenses, in order to multiply the large (!) Capital stock
and began to speculate. I gained about 30 fl. By frequent buying and selling. That seemed to me very much. My goal
was getting brighter and it was approaching the full half of the distance when my salary was increased in March 1870.
Meanwhile the family in Offenbach had been dissolved by the sale of our house. My sister Minna was to come to
Berlin. Then the war broke out. The departure of my sister did not return, and my goal came back completely from the
awakened patriotism, and only one ideal made the eye of the soul drunk: to help to protect the sacred homeland.
iv 326 The events which have taken place in my life from then on to the end of 1870 have already been touched upon.
At the end of 1870 it was established that my sister would definitely come to Berlin in the next spring. At
Christmas, 1870, I received 200 fl., And now I had gathered about 1000 fl. By cheap speculations, which I had made
with about 500 fl., Which my father had sent me. Although I knew that the stay of my sister would have consumed her
disposable money after a few months, and then paid me the cost of her maintenance, I did not hesitate, as I said before,
to make the move to Berlin perfect in writing Something had happened to my sister-she no longer had a home, and
really could not develop her talent for the writer in the Offenbach atmosphere. Secondly, my capital seemed to me
inexhaustible. The latter conviction is really strange. No one could have a clearer idea of money than I did. I knew that
they would soon be consumed (think of the expensive Berlin pavement), and yet, with Zagen, my heart shouted, "There
is no other way to do it, and that is the point. Yes, much more still! I had given myself a fortune of 2500 fl. As a
condition to withdraw from all business. I had a pension of 250 florins, and, as I thought it was easy to make a 10%
interest, I had a right to live, and I have almost no need. When I was in Offenbach to fetch my sister, and saw that my
 old father, in his loneliness, was not properly nursed, and other evils were present, I decided without further ado that I
had my place in the next year Leaving my father a family home with me and my sister. Just remember:
1. I had only 1000 fl .;
2. I saw clearly that I must attack these thousands in order to defend my sister's stay;
3. my money was in roman. Railroad Prior. , Which then had the colossal decline in prices;
4. I could not conceive of building a household without the prospect of a fortune, and yet, in spite of all this and all
this, I said quite calmly: In one year I will leave my position simply because it must be so ,
iv 327 And as I had thought, so did it. I continued to speculate-not, of course, daredevil, but on the ground and in the limits
of my capital, and gained the end result; Because I won and lost, but the profit exceeded the loss. Then the house of
Magnus celebrated the fiftieth anniversary of its existence in November 1871, and I received 500 florins, and then, at
Christmas, I received again 200 florins and 100 florins, and finally, in March 1872, The shops were wonderfully
favorable, 500 fl.
Baron Victor of Magnus died in June, 1872, and a fortnight later I asked for my release. In September I left with my
sister Berlin, as I had prophetically foretold, the means to snatch my father from his embarrassing life. I had a fortune
of about 4000 fl.
But now something very strange happened. When, after the distribution of the royalties, I saw my situation fully
secured, the wild impulse in my breast awoke with great impetus: to become a soldier. A voice in me advised to use the
first period of golden freedom for the first draft of my philosophical work, the material of which was totally unselected,
a real chaos, partly written before me, partly only in my head. I had been so tired during my servitude that I could not
even think of an order of the scattered. But this voice within me was completely overwhelmed by the demon. At last he
wanted to be right and defiant with terrible gravity. I gave in the most friendly way, remember the golden saying:
"Give way to great misfortune."
And decided to join a Cuirassier Regiment in the autumn. When I announced this to the demon, he was mad with
cheers. He sneaked my blood like mad, and I will never forget my condition at that time. The veins threatened to burst,
but though it seemed as if it could not be otherwise, my mind, with tired closed eyes, smiled quite peculiarly. Why
then? Yes, if I could have given an account of that. I tried it well, but in vain; now I know it.
I now made arrangements to prepare for the step. First, I had to inform my sister in the appropriate way. I explained
to her in the most gentle way that I now, on a secure financial basis,
iv 328 I would not be able to live any longer. The full devotion to the universal demanded by Heraclitus with consuming
words of glory had now taken possession of my heart, and it was the law according to which my new period of life
must be directed. The brilliant girl to whom my indifference to men, women, and possession was not a secret,
understood me and had only words of approval, but its tone is noted, that could bring a devotion to the universal, the
danger made her tremble. But I saw from it that for the time being I had to delude them, that it was only theoretical, if
very bold, and decisive achievements. Accordingly, I went on: "We will go back to Offenbach, rent a house, lead a
modest housekeeping, and as you round up your novella to the full round, I begin my work. If it turns out that I am
either in absolute solitude, or in one place-a university, for example-where I can only find what I need, I will do so.
This may be very shortly after our arrival in Offenbach; However, not until all is settled. It is therefore possible that
you may have to live two or three, even four months, with Father alone, and I ask you whether this is an object. "
She looked at me with big eyes and said plainly that it was not possible. The old battles with Father, which made her
incapable of the serious, so necessary gathering of minds, would begin again, and she would presuppose a sterile,
embittered, namelessly unhappy life. She would rather accept a position as a shareholder.
 I was very angry. "I will never," exclaimed I, "be rid of the bonds which my family wrap around me? Without you, I
fly into the air, for I have great wings, but through you I must be on the ground like a worm. And do I consider you
alone, how can you hinder me? Through you, as you said quite recently in jest, I have all the burdens of a marriage
without her pleasures. Do you think I had easily renounced the latter? Truly it was a sacrifice that, standing in the
service of truth, I had brought to the noble goddess with a bleeding heart. And now you cling to me like a badge,
because you can not send in conditions that are not quite smooth and you
iv 329 Peevishness. Unfortunately, as Tacitus described Agrippina, you are
> Impetuous in your pain and impassible. "
Have you considered what you do through your refusal? You inhibit my development without promoting yours. "
It was very depressed and the object was abandoned. But I saw clearly that I could not be sold in the autumn,
without great misfortune. And strange! When the demon realized that he was to be deceived, and was about to become
untroubled, the love of my philosophical work, which had been closed since then, rose like a rosary under the kiss of
light. She grew daily until she had fully captured my mind. And so we went away: my sister, painting the new family, I
full of longing to write the first chapter of my work, whose title I was still looking for. And as we passed the Wartburg,
and I glanced over the beautiful hills in the full splendor of the sun, the mysterious smile of my mind occurred to me,
and now I understood.
Now I wanted to describe how I finished my first draft in three months, as I then put it aside, and again studied Kant
and Schopenhauer line by line, as I then finished a second draft three times as extensively as the first in four months As
a mountain came to slip, and the most wonderful charm was opened to me in which I found a thousand times more than
I had hoped in the wildest flight of my thoughts, I would describe the nature of fate To guide the individual to the
happiness of salvation-more clearly than anywhere else. But this is my military history alone. I must break off.
When I began the second draft, my demon came back to me. He looked very beautiful, blooming and strong, and I
would lie when I said he had not greatly liked me. He straightened his pretty eyes at me, caressed my cheeks and was
so graceful that I could not help but give him a heartfelt kiss. He had been silent until then. But now he broke loose and
whispered in my ear, "Father, good, dear, dear little father, how is it really with both of us? In four months is autumn.
You know
iv 330. Yes, the volunteers are stopped, and you promised me the past year, when you, I know perfectly well, could not fulfill
my wish and have to resign from your decision, you will surely give me peace this year, Which I have longed for so
long in vain. "Look," continued the rogue, "everything is favorable. In the autumn you have your simple philosophical
system "
"Stop!" I shouted at him, thundering, and sat him down on the ground. "Stop! No offense, or I blow out the light of
life. As? You dare to blaspheme, the racketeer, who has never been purer than ever from an enthusiastic mind? Fort,
goblin, out of my eyes. Infamer Bengel! "
As I approached him so hard, he had escaped to the outermost corner of my soul. There he stood, like kind children,
his right arm over his eyes, and embarrassed embarrassingly. He remained in this position, did not speak a word, and
waited, a very mischievous fellow, his time. He probably thought, "I have committed a colossal stupidity, but what is to
be done? I do not know yet, but one thing is clear, I have to let him get out. "Oh, he knew me exactly. So he kept his
lovely graceful position, and I continued thundering:
"Must I not tell you what Goethe had told your insolent brother, the Cupido-par nobile fratrum! - has accused?
Cupido, loose, self-willed boy!
You asked me for a few hours.
 How many days and nights you have stayed!
And now you have become master and master of the house.
I am driven out of my broad camp;
Now I sit on the earth, nights choked.
Your mendwill 'glow flame' on the flame of the herd,
Burn the stock of winter, and give me arms.
You've moved my device and moved it.
I seek and am become as blind and astray;
You sound so awkward; I fear the little girl
Escape to escape, and cleave the hut.

But you are mistaken, mind-boggling boy! The little girl does not flee to escape you. I am still in the house. To-
morrow I will set you before the door, "among the immortal gods
iv 331 Be it sworn! And now out of my eyes. March! Pack your seven things together and then never again! "
He was a bit stunned. I was so angry that he did not really know how to interpret my speech, and I was afraid that it
would be serious in the end. Then he dropped his arms, sank to his knees, gazed at me with his beautiful eyes
namelessly anxiously, and begged his corner very quietly, interrupted by violent sobbing, but infinitely touching:
"Father, dear father, do not be angry with me. You know, I hate only your spirit and all that it brings out because I
love you so unspeakably. Jealousy deceived me. Be good again. What am I to do if you repent me, and ask yourself:
Can you really do without me? "
This impertinence was too big for me. I grabbed him at the top and shook him violently. "I'll show you if I can spare
you. Morning in the earliest hour, when the sun rises above the mountains, rises above the threshold of my hospitable
house, and you are. "
"Father - - -"
"Still, loose, mind-bending boy!"
"Father - - -"
"Still," I say, "it's no good. You'll be put in the air. I swore it. "
Then said the witch-head: "Yes, it is true, you have sworn it, but you have sworn it with the immortal gods, and in
your immortal philosophical system no place was left either for the majority or for the singular; therefore, for you do
not mistaken so, infallible sage is yours oath only - sit venia verbo! Blue haze. "
I was, I was disarmed-I just wanted to stand it openly and show myself in my nakedness. The carefully pointed
arrow had hit my vulnerable spot exactly in the middle, and I swam in a sea of delight.
I controlled myself, however, and said quite coolly:
"Nous verrons demain, sclrat. Since I hate everything half-way, as you know, the half-doctrine of "nothing to do half-
way is a noble kind of spirit," I will continue the audience with mercy without prejudice to the irrevocable resolution of
your exile. But I must seriously ask you to be very brief. "
iv 332 He thanked me with dejected eyes, took my hand timidly, and pressed a hot kiss on it. For the sake of my weakness, I
was very well of my heart. I put him on my knees, and he drove very modestly, still my eyes, as follows: "My dear
father, the position of the stars is immensely favorable. In the autumn you will have finished your important
philosophical system. "(He made a heavy emphasis on the word, pronounced each syllable clearly and slowly, and
looked at me with the greatest seriousness, and I would have pressed him again Held me back.) "You will undoubtedly
feel a great emptiness in you. How do you want to fill it? You have put your whole soul, all that filled you from youth,
 the full richness of your world of thought into the work, and, as I know you, will never again attack any new
philosophical work. Is it not necessary for you to give me peace at last? The theory has been completed, now the
practice must come. And what other practical action could follow the eminent theoretical as the entry into the glorious
German army? You are one of those rare, gifted philosophers, like Kleanthes and Spinoza, who have lived as they
taught, and shall I betray the secret of your work? "
He looked at me with all his amiable troubles, for now he had become very bold again; In the flattering passages of
his lecture, I had involuntarily pushed him to me, and the clever stunner had learned from it that he was again the
commanding master in my little boy.
"Shall I?" He asked, smiling.
"Always."
"Now, listen. Your philosophical work is only the reflex of your love for me; She has inspired every word, you have
glorified me alone, you have made me immortal. And indeed, remember, without being unfaithful to the truth, the
chaste-glorious goddess. I have crazy brothers - devil, yes, devil. Wherever they work, they are spoken and defended
with all their might, which can not exist. But I am good and pure, clear and bright, and because I am so, my
impetuosity, my passion is an invaluable virtue. Is it not clear to grasp: only in the connection of your spirit with me
could you write your work, and this work is therefore so through and
iv 333 By true, whether it is only the reflex of your love for me, because I am by nature the things that teach the truth: a noble,
free character. "
He had become pale at the last sentences; His eyes shone; His hands were spasmodically clenched; I looked at him
in admiration and barely breathed.
"What you teach," he continued, "in your ethics, you have been practicing for a long time, yes, you have always
practiced it. No man ever delighted in the beauty, just because you stand firmly rooted in your ethics, which will be a
fire-pillar before the course of humanity; because
> The game of life looks cheerful,
If you wear the safe treasure in his bosom. <
But what you teach in your policy, complete dedication to the general, the first will put your life the crown. If it
were in the movement of mankind that the social question now, in 1873, we should better be resolved from below in
the next ten years, then-I certainly do not need to assure you, for you know me-I would Instead of advise you to let you
be inserted as a modest but brave member in the granite structure: called the German army, push your gun into your
hand and lead you to the barricades to fight for the disinherited brethren. But you have proved so clearly and clearly
that the next period of history still dominates the law of international rivalry, and that in the first place the Roman
question is solved, the struggle of the state with the church will be definitively decided. You can always be active for
humanity. The Knights of the Spirit and the Samaritians walk in a thousand different ways. But whoever, like you, has
a fiery soul, there is only one place, where the main movement takes place, in the place of humanity, where, under
lightning and thunder, the form and the law of a new time are brought into violent birth Existence. This place is the
German army. I am finished. "
There was a silent silence in me. The ice-cold shudders passed over me for a long time without interruption. At last
I took the demon into my hands, held him as far as my arms were, and our eyes met and intersected, and while I was
dominated by the deepest seriousness, he smiled happily. No word was spoken, but the loose boy knew that he was at
his destination in the autumn.
It would be wrong, however, to believe that the demon was all in me. As always, so now also reason
iv 334 consulted. The result of the serious consideration was that she approved my decision when I agreed to use my sour
acquired fortune to such facilities as to allow the members of my family to unfold during my absence without friction.
Now, it seemed to me, I was convinced that the dice had fallen irrevocably. I had to finish my design at the end of
September, and this compulsion gave me an energy that I had never known before. I worked with a fabulous ease. It
was often as if I were merely mechanically investigating what a strange, mightier mind dictated to me, my being so
concentrated and wonderfully collected. The pleasure of creating, which I then felt, how can I describe it? It is
impossible.
But - it came quite different!
At the beginning of May, 1873, the terrible storm raged over the German capital, which is called the Viennese crash.
I was one of those who ruined it totally financially. Hope hid me a few months from the truth. It had to be so, otherwise
I could not have finished my design. However, when September had come, and still had not had the hoped
improvement of the situation, the veil completely withdrew from the fright. I made a list, and she shouted to me: "Not
only are you a beggar, but you have also brought your father around 2000, and besides, in terrible clarity black on
white before me, you are the house of J Mart. Magnus a considerable sum guilty. Where is the cover for this?
I had just so much spirit to give my work a fleeting conclusion. I felt that there was something missing in these most
important last chapters (the end of politics and metaphysics), but he did not know what. I put it aside to the side,
summoned my demon and my reason, and asked her for conscientious advice. The demon spoke first:
"You will not be a soldier!"
I looked at him in surprise. His brows were tightly contracted, so that a gloomy fold froze from the top to the
bottom. From his eyes were wild flashes and his lips were tightly pressed together. He struggled with tears, but did not
shed a single one. He did not speak a word further and I pressed him moving his hand. Then said reason:
iv 335 "You'll be a merchant again; There is no other way for you. "
"No one else?" I asked softly.
"No one else," she replied.
I am very fond of writing only my military history; For in doing so I am under the necessity of accurately describing
the section of life following this conversation until my entry as the correspondent of a great bank in Berlin. The
temperature of my mind was always below zero, and on the naked heart lay the blackest melancholy. I woke up
regularly at night, and then it pounded in every pulse. In the day, however, I could not get rid of the most agonizing
restlessness, the most severe anxiety. Everything had been thrown to my feet by fate, and the ground on which I was
standing wavered incessantly. Only one goal I had: a place, only a wish: to find them soon; Just one thought:
You, thank God, when he presses you.
I searched for a place for three months. All the efforts of my friends, all the advertisements were in vain. For my
family I wanted to stay in Germany. But when in the country nothing happened, I decided to go across the sea. I wrote
to my revered, faithful, paternal friend student (head of the house of JM Magnus) and asked him to speak with one of
the directors of the Deutsche Bank about a job in New York, Shanghai or Yokohama. His response, which arrived on
Christmas Day, gave me a great pleasure and a huge pain.
He wrote to me that in the branches of the Deutsche Bank a post was not open, and that in the mother's office in
Berlin the position of a correspondent in foreign languages was to be filled. In Berlin! In that sad time, I had always
implored in the deepest heart: everywhere, but not back to Berlin. Only this chalice passes by me. And now I should go
straight to Berlin, to a business other than J. Mart. Magnus, was to confront the head of the house to whom I owed so
much money, should go with his friends as a broken man. In a word, I was about to go back on a complete wreck, from
 where I had proceeded to a gauntlet with bloated snowy sails and with the adornment of a thousand colorful fluttering
pennants.
Oh how I groaned and the heart twitched convulsively! That was a pain.
iv 336 The joy, however, was Schiller's letter and testimony. In the letter stood the sentence:
I hope a good result will come out and I will tell you verbally how much I still have you in good memory.
And the testimony read:
Herr Philipp B. of Offenbach, in my office, from March 1, 1869, to October 1, 1872, conducted the German, French, and
English correspondence, and proved himself to be a very clever, industrious and reliable worker.
To my great regret, he left my business to follow another life. I can only wish happiness to those who have the opportunity to
make use of the prudence, loyalty, diligence, and the amiable personal qualities of Mr. B.
I have given this testimony to the wish of Mr. B., which I will always have a warm interest in.
J. Mart. Magnus.
Berlin, December 22, 1873.

This testimony had not been written by the intellect, but by the pupil of the heart; But that was the joy for me. O
how the lights of the Christmas tree of 1873 burned bright for me! I sat like a big child in front of them, and I did not
hear anything about what was going on around me.
I sent my offer to Deutsche Bank and was immediately engaged. I felt as though I had received my death sentence.
But I did not hesitate for a moment.
According to these stories God tried Abraham and said to him, "Abraham! And he said, Here am I.
And he said, Take Isaac thy only son, whom thou lovest, and go into the land of Moriah, and offer him there for a burnt offering
in a mountain which I will tell thee.
And Abraham stood up early in the morning, and girded his ass, and took with him two boys, and his son Isaac, and so on,
1. Mos. Cap. 22, 1-3.
So I took my pride, and, with him, returned to the commercial career which had hated me at the heart of my soul,
and went to Berlin to sacrifice him there. Everything was dark around me, but I had recognized the nature of fate so
clearly that I ought to obey. I had not yet to fathom the essence of destiny-I had fathomed it. |
iv 337 What was missing was the flash of lightning from my head into my heart. The realization had tried everything to warm
the heart, but the thousand lightnings that she threw on it all had been all so-called cold blows. I obeyed as the reluctant
peasant of his military duty was sufficient. He acts legally but not morally; He does not feel happy.
In the meantime the beginning of the end was already taking place on my way to Berlin. My attention was focused
on what was to come, with extreme sharpness. I was - when viewed from a certain point of view - unnatural objective.
To put it bluntly, a part of my ego sat expectantly, but uninterested, to bend the other part of the stage on the stage and
to look like a worm. Strengthened, my mind was determined not to make a vivisection. It was a strange condition!
And now the agony began. I will not describe them in detail. I had to go on a hell ride and I was in hell for two
months. When I came home in the evening, broken in body and soul, I thought, until the moment when the weary
eyelids closed, that your will be done. Often their lips were also loud with demonic wildness, while the anger shook the
limbs of my body. And so it came about that in a wonderful night a lightning struck the heart and set it on fire.
Although the fire was extinguished, but the heart had burned. It was a fact which was unspeakably important to me.
And again my mind smiled quite peculiarly. What had the cold but loyal fellow actually seen?
 Two months, as I said, I was in hell. On 5 March 1874 I had written to my father that the explosive conflict between
me and the management of the bank is present in every corner, because the arrogance and the cynical brutality of the
Directorate against their clerks since the Vienna crashes mock all description. Yet I was spared; I would, however, take
it as a call of destiny, if I were ill-treated and go. I was thinking on the 6th on the way to bank this letter in the bag, and
its contents, I said to myself: If I should stay, so the fate of the decoration is already so push that I do not anstoe. (I
love the fact to wrap from behind Bumped becoming in the image of the line, the great metaphysical truth as I fate me
with preference under the image of |
iv 338 have, loving Christian God, God the Father, imagine. My mind is smiling about this anthropomorphism of passionate

surging heart, for he knows that his findings no abort done by.)
And on the same day, March 6, waved my fate.
It was too strange. I will just generally outline the incident. Irritated by one of my colleagues because of an invalid
object insulted me the director Wallich, a Jew, because of a deviating from his own view on a letter in an almost
humiliating way. I said nothing. I felt as never before in my life, so it was the first time as all the blood quickly flowed
from around the periphery of the body towards the center, and I froze for two seconds. My mind as a spectator was very
attentive and later gave me an exact account. Then a voice called out to me: Fate has spoken. Follow Him.
And the angel of the Lord from heaven called to him, and said, Abraham! Abraham! He said, 'Here I am.
Put your hand: he spoke not on the lad, and do nothing to him. For now I know that you fear God, and have your own son not
withheld from me.
1. Mos. Cap. 22, 11, 12th
And as Abraham I killed not my pride, I had bound by two months laid on the wood. That same night, without
knowing what it should be now, only strong in steadfast faith, I quit writing the bank.
Now I remained a few days in a truly dream-like mood. My nature was as focused and in the innermost cores as
motionless. Suddenly struck again a rousing Inspiration in my heart, and it filled me an invincible longing for death.
And with it a new life began for me. I lived up to that in unconditional obedience to the destiny in a way that I would
have carried out the gruesome command, but without reconciliation would have remained with fate, would rather open
quarreled with him, just as the aforementioned farmer who Although the flag does not escape by flight, but used with a
bleeding heart, so now began a period in which I with conviction and with love sacrificed to fate. It had the same issue,
which the Christians of grace call.
iv 339
The law works wrath; for where no law is, neither is there transgression.
How glows the heart of touched by the grace of God, Christians in the faith, who had it enables everything that God
sends to accept good and evil with the same Thank you, so in those humid days my soul to the already acquired by the
spirit of knowledge of fate inflamed. The effect was the same as the deified Christians: I care not about the next day,
but will walk in a quiet, always consistent confidence . And whatever may send me the fate, be it the most painful
disease or sudden death: I know that I myself even before anything hits me, for my own good in the world chosen have.
And so I have in Berlin, where I have gone so reluctantly, made an immense profit with shredded, bleeding heart, to
me, no one can steal.

2. As I have at last reached my goal.

But now it is high time that I think of my soldiers history.
 I thought with my mind what to do, and the honest friend advised me to take a job in Frankfurt. I could work there
and live in Offenbach and be a support of my family, so every day the need of so much of the cohesion of the group
about a fixed center. This seemed to him the best. Father was old and longed for me. Why go the distance, where yes
but almost offset the salary and nothing else would deserve. (I must here turn that I had since the loss of my money
only here and there a change in ownership occur to ablate my debts;. But vowed I have to stop speculating after
obtaining this goal and I will keep my oath!) by the way, he continued, should fate have something else for the sake of
your loved ones with you in mindso there will be from the outside or inside of you a sign.
Good! So I wrote because of Father to intercede in Frankfurt with friends for me.
But it turned out differently!
iv 340 with my letters to one of my father who gave me the obituary of a loyal aunt, my mother's oldest sister, crossed. She still

had the liveliest spirit that you can think of, and enjoyed this perfect health. Amidst their usual pursuits she met at the
age of 71 years, a heartbeat that she killed immediately.
The death stirred my thinking power greatly, and it came back to me a strange mood.
One should not forget that the concern for the next day no longer bothered me as before. Before, I had a significant
impact on my actions by the position of my siblings. I did not believe to be able to do more for me than be supplied to
them. But now I was in the true and genuine denial of the will to live, the extremely light or better, not with the lips
alone, but also with the heart, truly not afraid of life to death; as well, and my reason told me constantly that I could no
longer radical for my family worry. I never had a talent for making money, but now it was quite dead in me, and the
previously acquired assets, in which I would have it grasped with wide open hands to organize here, there to settle, was
indeed gone totally lost.
The once powerful motives for me, which grew out of the situation of my family were so become powerless. The
detected from the heart realization that they before had chosen the world for their own good, made me much more
indifferent to them.
On the other hand, the sudden death of my aunt reminded me firstly to my philosophical work. I had carried around
in Berlin, the system continually in me, made a thousand new Aperus, and how could I write about the fate now! Had
been missing me! Now I saw clearly that I not only had to go to Berlin because of my inner peace, but also to the whole
of humanity's sake.
Then reminded me of the death mighty in the effectiveness, the practical commitment to the universal.
To this end, joined the sultry political atmosphere that evoked in Berlin the military law prior to its consultation, and
the extremely encouraged me. I was of course on the part of government.
And so it was that I alone in Charlottenburg Park walking on Easter Sunday, suddenly saw come to the fore again in
my soul the demon. He was |
iv 341 apparently very solemnly voted and proud self-esteem gave him a princely attitude. He greeted me in military fashion,

waiting for my salutation. It occurred to me somewhat strange, and I researched long in his face for the cause. Finally I
found her on the mouth and in his eyes, an extraordinarily winning, benevolent train had dug in the mouth and in the
eyes lived a great gentleness. I was touched by strange and friendly taking him in his arms, I asked him about his
health.
"Thank you," he replied, "I am well. I slept tomorrow on and on since our last interview today. When I woke up, I
noticed that a change must be proceeded with me: that I judged different incidents of which I remembered very
differently than before. Certainly you have also changed you? "
I confirmed his suspicion.
"Very strange," he said after some thought. "I do not think I have lost force; On the contrary, I believe that my will
has become even more steely; but I have more serious, more prudence than before. And then - it is quite peculiar: I've
 become so quiet. The fulfillment of my longing seems assured me. Also, I think I'm going to die soon. "
He looked at me in unspeakably sad.
I pressed my lips firmly on his, and we kept hugging long. Finally I let go of him and said:
"We die together! Be calm. The pain of separation is spared us. I know it. When? That you can not even imagine.
But your other idea has not deceived you. Tomorrow I will write to the Emperor. "
He did not answer me. But I saw clearly how he trembled in itself; and then ran down his big, fat tears long on the
cheeks. We shook hands and went silent apart.
On the second day Easter but I wrote as follows to the emperor:
Most Serene Most Emperor and King Gracious Emperor and Lord!
Your Imperial Majesty
will pardon graciously when the allergehorsamst undersigned dares to present Allerhchstdenselben following request
respectfully.
iv 342 I was born in 1841 to Offenbach in the Grand Duchy of Hesse and released me in 1861 because the conscription was not introduced
in this country at that time, by redemption from military service. Although I would have liked served to help defend their country
in times of danger, but I was allowed to ransom not fail, because at that time the biggest prejudice in the well-off middle-class
families ruled the soldiers able over.
Notwithstanding this, I thought I was not exempt from the first duty of a citizen, and the solid intent lived in me never be left
behind if either Germany would be attacked from the outside or inside ranks after that to make national unity.
It has become clear to me very early that could only be met by Prussia in the latter regard, the ardent wish of the patriots. As
therefore the 1866 war with Austria broke out, I was ready without hesitation, despite me umfluthenden anti-Prussian sentiments
me Ew. to provide Imperial Majesty available. I wrote to the War Ministry and received the enclosed reply, which informed me that
only the regimental Command your have the right to allow volunteers to enter the army.
I immediately started to arrange the necessaries of private affairs, but lost so for some time, so that when I am finally at a
regimental would Commandeur may use in the battle of Kniggrtz already beaten and the war was ended by.
However, I could not conceal from myself that the new states in Germany would lead sooner or later to a new war with France.
Convinced of this and knowing that I could not stand in the front rows in this war, if I had not already received military training at
its beginning, I decided to enter before the Prussian army and asked Colonel von Ziemietzky to convey my recording.
Unfortunately, I saw from his answer, which I also enclose that I was too old by the laws of the Prussian military system, in order
to enter.
It thus seemed as if I was condemned to must never serve my country as a soldier. As the year came in 1870, and it brought the
announcement of the Lord Minister of War of 17 July, after which regardless of age Anyone could be set that was fit for war.
I was at that time in Berlin in the offices of the Lord Baron Victor von Magnus and pressed immediately when alarmed about
the affair from Saarbruecken rumors rushed through the city, the Lord Captain Count Lttichau the Guards Crassier- regiment the
request from me in the regiment enter to leave. I put the Lord's response in counts equally. I pretended to be the arrangement of
August 8 in the barracks; However, the garment was omitted because Count Lttichau felt because of the now winning the battle of
Woerth, the war could not last much longer |
iv 343 and I warned the kindest way, whether it worth while to sacrifice my good position a recruit service a maximum of four weeks. I

complied with his ideas, but only then, as he had promised me, nor to accept me at any later time.
In the then following week, the bloody battles were fought at Metz, and it turned out that France was not thinking about peace.
The loss of the Germans was very large and of massive replenishment was needed to fill the gaps. I therefore considered it my duty
to hesitate no longer and wrote back to the Count that I wanted to happen now determined. I was already on the way to barracks, as
the news of the victory at Sedan arrived, who definitely quit the war of all opinion. Now join the army, would have been folly. I
informed the Count thereof with the remark that I would do it anyway, if he were to assess the situation differently. I enclose the
answer to this letter.
 In this way, 1870 was passed by a strange combination of circumstances, though I could help.
Imperial Majesty!
It is a consuming idea for me to keep the recurrence of such a game of chance is very likely. The love of country, which can not
hope to operate in the critical moments of national development freshen up and look strong, the strongest heart can burn and makes
it withered. I have to tell me every day that Germany can only fighting to get in position because powerful enemies are working on
its borders and in him to his destruction, and that I may be surprised again in each coming hour.
Haunted by this fear, I take the courage Ew. Imperial Majesty reverently recite the prayer:
Trying to graciously allow me despite my age enter the Magdeburgische Crassier Regiment next fall to make me finally as a
member of the army Ew. can feel His Imperial Majesty, as a member, which also has the nice right next to the duty to defend the
sacred native soil.
In deepest respect of a gracious favorable communication Ew remains. Imperial Majesty gewrtig
Ew. Imperial Majesty
allerunterthnigster loyal obedient
Philip B.
Berlin, April 6, 1874th
To show that my fatalism all variants or lower species combines in itself, I want to mention how I came to call the
Magdeburgische Cuirassiers. that |
iv 344 I wanted to be a cavalryman, was due to my great pleasure in riding, the reason why I wanted to be, was the ascetic

direction that had taken my mind for years Krassier: the hardest it should be, the what made the greatest effort and
load, the largest working mine. But now it was a matter in which Cuirassier I should resign. After West and East
Prussia I wanted the Polish elements do not go for; the same spoke against the Silesian Regiment and also the fact that I
had many acquaintances in Wroclaw; the Guards regiments of Guards Of course cuirassiers and Gardes du Corps does
not come into consideration, since I could not serve in Berlin and Potsdam; Cologne for relatives and the Rhenish
Regiment arrived in discontinuation; the Westphalian was too Catholic to me. so it remained: the Magdeburgische, the
Pomeranian and Brandenburg. I could give any of them with neither the reason nor the heart of preference, and so I
made because three pieces of paper, she described and threw them with the determination in the air, that that should
apply, which would be the room door the next. The Magdeburgische had won.
It now passed exactly three weeks before I received a reply. On April 27, handed me my landlady a letter from
Halberstadt. It read:

Magdeburgisches Crassier Regiment. 7

L. I. J. Nr. 751st
Halberstadt, 25 April 1874th
At
Mr. Philipp Batz
in Berlin.
directed to your to His Majesty the Emperor and King Immediate-request that is sent to the regiment to your modesty, you
divided the same with that before it can make another decision must be based on your personal circumstances. so they want to tell
the regiment first how old you are, where Civil relationships they have been until now and still are, where you have before you
have taken up residence in Berlin, stopped yourself.
There must also be the part of the Civil chairman of the county spare Commission to Berlin a certificate that your entry is not
precluded as a volunteer.
iv 345 The regiment makes you finally have to point out that if you want to serve in the regiment voluntarily later, you would have to serve
three years as Crassier because you permission to one-year voluntary service should not be enclosed by the existing provisions.
The colonel and regimental commander
of Larisch
And now strange things went again. I had determined in accordance with the management of Deutsche Bank April
30 as a day of my exit. I had already written to Leipzig to my uncle that I would arrive with him on May 1st. My
apartment, I had quit, I could stay in Berlin, under any circumstances, how should I now bring him in the short space of
three days, amid the chaos of a departure from Berlin, the desired certificate? I had to first a certificate of the police
department provoke! and you could not possibly ask for other securities whose errand would take weeks to complete?
And I would have love to put the matter in Berlin for discharge. In Darmstadt, they would have been hanged out loud,
my family would have experienced it,and my stay in Offenbach until joining the army would embittered me and been
spoiled. How could there be even hoped for a salutary work on my philosophical work?
But what to do? I submitted to the inevitable and decided to Halberstadt to report the situation, with the request to
provide me that authority, which must issue me the requested certificate, if I lived in Offenbach.
But already the fate had decided to change the scenery in my favor. When I came to the office on April 28,
persuaded me my dear colleague Bock with the words: if I wanted to remain for some time in the bank? My successor
has not yet been incorporated, Gaede, another colleague, have received a convening order to Frankfurt adO behufs
practice to the new gun suddenly and had already occur on May 1st. He saw a nameless jumble counter and had to
sacrifice - he with his poor health! He looked at me with his dark eyes (he is a Jew) so moody to that the heart would
break me. I said once that I had so long drill as Gaede, so about three weeks, would remain, but under two conditions.
First, there must the di | Directorate
iv 346 give their consent, having been opened to her that I would remain only Seinet (Capricorn) because there, secondly, would

my landlady not have rented my room, because to change the apartment for three weeks, would not do. Bock
immediately ran to the principal, and that very Wallich, who had hurt me so deeply, let me say it to him very may be
acceptable if I stayed. But unfortunately! was already rented my apartment. I pointed this out the other day with Bock
and pressed him my sincere regret now not be able to stay. He was very depressed and spoke of an apartment in the
hotel, the cost of which would pay the bank. The interest of the business was suffering through my resignation and as
the cashier will already take the necessary steps. Only now - and I do not lie - I remembered the certificate for
Halberstadt, and I confessed to me how desirable would be me in this regard the postponement. However, I still
wavered. Since Gaede came to us, who had heard that I had yet to leave the apartment for now and said, "But just take
my Apartment. "Now the difficulty was solved at once. He lived with our amiable Briefexpedienten Bach; So I went to
a known family to me.
On May 2, I spoke at the county spare before Commission: Big surprise!
"You want to serve in 32 years as a three-year volunteer?" Asked a senior official and researched it in my face, as if
to find traces of mental derangement. Another old, friendly man put down his pen and murmured, in a tone I can not
reflect conceptually:
"Look at that! Look at this! "
Often these men may, however, need to hear pleas for relief from the burden of military service all day long, almost
only, not present a case like mine.
"Please, what papers I must submit to you?"
"That you have fulfilled the community service of your military service in Hessen First, a birth certificate, secondly,
a guide certificate and thirdly a certificate."
Heaven and Earth! I was shocked.
 "Can I?" I asked, "this bill will not be adopted?"
"Under no circumstances. See for yourself. "And the officers struck me the paragraph of the instruction to which
prescribed the needful.
iv 347 What to do? Necessity knows no law. The physician may lie to his patients; consequently I can fool my sick relative.

I wrote to my father that I had a friend from Russia have met, who was working on me to accept a very
advantageous position in the realm of the Czar. I did not want to have short of hand the matter. Anyway, I came to
Offenbach to spend the summer there. One could, however, do not know how things are designed, and so I wanted to
get me the way to Russia open. For this purpose, but the appearance of the Hessian military authorities is indispensable
to me, since you lend only to those higher posts in Russia, which have in such war pregnant times like the present no
military obligations.
At the same time I wrote to the police headquarters behufs copy of a guide certificate.
And wonderful! With my letter from another hit Russia to me to Offenbach addressed in Offenbach one! I had in the
fall of 1873 because of a position from which a known to me house in Mogilev a. Dnieper turned. At that time no post
had been vacant; but now the boss came back to my letter and told me that I could enter.
You probably realize. For the same time this letter had to arrive where my family knew that I wanted to enter the
Prussian army before, would likely fuse smell. But the letter did not pay the slightest suspicion, and I was saved.
Meanwhile, difficulties had been raised in Berlin. The district police was equally amazed at my request as the
replacement Commission. She sent a policeman to my former landlady, who was to ask me if no error would have
existed if I really have the intention to enter? Furthermore, if I, as I had written only as "volunteers" would serve as a
one-year or three-year volunteer. My landlady was at a loss, since I no longer lived with her. But she composed herself
and said that I was away for a week. "Besides," she continued, as she later told me, "must be some mistake, in fact, as I
was thirty-two and had certainly nothing to do with military affairs." The good woman!
On 6 May, when I was in my new apartment in the evening, I found the Vorsaaltre closed. I knocked a long time
but no one answered. They did not believe that I would come home so early and had completed a precaution. Should I
on |
iv 348 waiting in the street? Since it came into my head: Ask her once in the previous landlady whether the certificate has

arrived now?
Thought, done! Now my landlady told me the incident. Fatal! She had said that I was away, so I could not get things
equal in order. But you admire fate. The locked door led me earlier to my landlady than I would otherwise have gone,
and this time win was, as will be apparent from the following, absolutely necessary for maintaining the confidentiality
of the matter.
On May 8, I went to the police headquarters and asked about the certificate. Again, I was regarded with wide eyes.
My request was returned by the district police for my departure. Now I gave the statement that we are dealing with a
three-year voluntary service and asked for the greatest possible acceleration of the matter. I myself wanted to get me
the next day the certificate.
I found, however, on 9 my certificate not available. It is the lead information not yet returned from the area police.
Thunder and Doria!
Today I do not know how I could afford all these passages from pillar to post in my many works. So I went to the
district police office to investigate what is to blame for the abduction. Now the dance began. All officers surrounded
me, pushed me their colossal surprise at my crotch and inquired after my motive. My situation was embarrassing. I
helped me with the excuse that very special reasons that know the emperor and cheap that I but unfortunately no one
could open otherwise, given me. They acquiesced and promised acceleration. Monday, May 11, I could pick up on
Molkenmarkt the certificate determined.
 A new difficulty. On 9 at night I was together with several friends in a beer house. Shortly before 12 o'clock, it was
found that friend Weirauchs birthday on May 10 was. Immediately, it was agreed to celebrate the day, to the already
started after midnight. We went to Wernich in Rosenthalerstrae and kneipten burgundy and champagne I was running
the affairs of my demon in his head, so I drank very little. the other for the more. When we finally set off, most of them
were tipsy, a drunk. On the road we met - it was half past three in the morning - two ladies I looked immediately for
honorable; at some distance followed by two men. Now grabbed |
iv 349 the drunk, the devil. He went up to the women and wanted to hug her. They shouted and immediately were the two

men, her husband, as it turned out, with us. All this was the work of two seconds. Now a terrible scandal began. I dealt
with the drunks and tore him away, hoping that if he lacks that other things would settle. But Weirauch is a small
Krakehler, and instead to ask for pardon, he wanted to be right. Meanwhile, the drunk had me like this hurt with
phrases - I had made his acquaintance until this evening - that I, the failure of my efforts perceiving, let him go. I went
back to the pile in order to work there; but it was already too late. Night guards were at hand, and it was called Fort to
the police station.Since most ridiculous Philistine outcome of the case was beyond doubt - none of my friends my help
was needed -, whereas for me danger was present to speak at the police station a careless word and thereby provide my
certificate even more in question than it anyway already was questioned - so I pulled away and went home. I was very
upset. I immediately saw all black and was convinced that would fail the cause of my demon at this little incident. I
myself seemed to me very interesting the way. I examined me closely as to the fate and - I passed the exam. Yes, it is
indeed a tremendous revolution had taken place in me. The longing for the lower service in the army was still the same
- but it was not the bloom of a painful resignation,but the flowering of a full, whole, intimate confidence when I said: If
it is not to be, so I refrainlike it.
And the storm was passing me by. Friend Weirauch had also given my name, but the men had declared that I would
have as little as the other companions of the guilty and the Krakehlers Weirauch somehow forgotten it.
When I came to the police station on May 11, I saw immediately that the incident without adverse consequences had
been for me. Meanwhile, the certificate was not yet quite finished: the ground-lieutenant had forgotten about the
leadership to report the most essential. As was anxious to me again, because I thought, now will be known at the
station office the night scandal and you have at least extensions.
I pressed, however, the eyes and went prepared for the district office. It was just a Subalternbeamter there, I the |
iv 350 declared missing. He ordered me to the evening again and - oh joy! the evening was the certificate a flawless leadership

in my hands. The official, who handed it to me, could not help but once again to shake his head and say:
"If you just did not - sorry! Yes, if you were ten years younger! It is a Packsch service . "The strange word still
sounds to me now in the ears. It should mean well "laborious, common service".
On May 13, I handed my three documents to the replacement Commission, and in the afternoon I got my certificate.
Here, too, the worthy officials could not refrain from asking me:
"Why do you do this step?"
As I answered him freely: "In times like the present, where the young German Empire from inside and outside is so
seriously threatened, while it has yet to fulfill such an important cultural mission, I will fulfill all my obligations to the
state at any cost me my life! "
On May 14 - it was Ascension Day - I wrote as follows to the regiment in Halberstadt:
To the highly laudable Magedeburgische Cuirassiers no. 7
Halberstadt
The dear letter from the highly laudable regiment April 25, F.-Nr. 751, I take the liberty to reply me very humbly:
 I was born on October 5, 1841 and am old THEREFORE for 32 years. I attended from 1848-1856, the junior high school to
Offenbach and then joined the business school to Dresden, where I remained until the year 1858th I followed then a call to Naples,
where he worked first as a volunteer; and then as a clerk and finally as an agent for nearly six years in wholesale house of Herren
Louis Mazel. Co. At the urgent request of my parents, I returned in 1863 back home and led to 1868 my father's factory. Like the
hochlbl. Regiment from the side dishes to my Immediate-petition to Se. Maj. Has seen the Emperor and King, I wanted at that
time to enter the Prussian army and therefore solved my Civil relation to. My father retired at the same time back from the shops.
had proved himselfthat I could not join the army, I went to Berlin, where I until the autumn of 1872 in the banking house of Baron
von Magnus was active as a Correspondent four years. I left this position voluntarily to terminate a research paper in the requisite
leisure. In January d. J. I went back to Berlin and joined as a correspondent in the German bank. In this position, I am not.In this
position, I am not.In this position, I am not.
iv 351 I beg hochlbl the. To send Regiment in support of the above information, the following documents:
1. my birth certificate,
2. the testimony of Offenbach junior high school,
3. the testimony of Dresden's business school,
4. the Circulr of Herren Louis Mazel u. Co.,
5. the testimony of Mr. J. Mart. Magnus.
Furthermore, I submit the required certificate from the Civil-chairman of the county Replacement Commission in Berlin.
Finally, allow me make the statement that I'm ready to thereby serve three years as a volunteer to the regiments and the
Emperor and the country faithfully and to express the hope that the hochlbl. will regiment me to belong to him the honor deem
worthy.
One hochlbl.
Magdeb. Kr. Regiment. 7
loyal obedient Ph. B.
I also wrote to Colonel von Larisch:
Ew. Excellency
I ask that you forgive me if I allow myself to give you an extension of my letter to the regiment hereafter very humbly; for in
that I could just touch my external circumstances: my past life, my state and auskmmliche existence, while it must be me keen
Ew. Excellency to motive for one step enough that will first appear eccentric, given my age and also to rebut a concern that Ew.
could determine Excellency to refuse me entry into the regiment.
The love of country is the first driving force that acts in me. That it is a deeper sense in me than the noise that takes the minds
excited in times such as the summer of 1870 was caught, the plants show to my petition to Se. Maj. Caesar. The knowledge that
man owes his best the state: his safety, his upbringing, his education, shortly Smmtliche foundations on which it can achieve its
true purpose, awakened very early in my gratitude to the state and the will to to bring its preservation and power necessary
individual victims. I do not belong to the smart, which probably want to enjoy the benefits of the community, but seek its own
expense to escape. countries | so I thought I was never freed from military service, son
iv 352 returned only by peculiar circumstances and sign up now, is where there is no time to lose.
Now I did not really need to motive for further; but it still seems a second motive in me I Ew. Will not hide Excellency. A clear
view into the world gears and a thorough depression in the history teach that even the biggest public is only one link of humanity
despite its independence, which has a continuous uniform process of development. Furthermore, it is a law of history that always a
State has the lead role, and as long as he is entitled to internally. But it is not subject to any doubt that the leadership role has
passed for the next period of history on so glorious formed German Empire, and that the general culture will make great progress
under the protection of his sword. This is followed by a strong heart that is banned not quite in the narrow circle of selfishness
must, ignite, and there is in it mitzuthun the craving when it comes to fighting for lofty goals of humanity. These two drives are
 there, Colonel, who meet me. I will fulfill my duty to the state without demolition and participate by forces on the benefit of
mankind.
Seeking nothing else. I want to be nothing more than a modest member of the German Army, one member resigned in
bourgeois society knows that it will be convening Ordre when Germany has to fight for himself and at the same time all the
nations. -
Allow me now to move on to the concerns that Ew. will have Hochwohlgeboren probably against my entry: namely my age.
Age itself shall be no more obstacle after Se. Majesty by delivery of my petition to Ew. Hochwohlgeboren have graciously
canceled the legal determination for me; I also allow myself to the true poet's words indicate:
"Only the blood makes young or old, because only in it's life."
I have only in mind that Ew. want to worry Excellency to include an item in the regiment, which does not fit. I think this but to
be able to deny with a clear conscience. As my patriotism has no illusions that destroyed the first contact with the harsh reality, I
am fully aware that I take a great weight that I have disassembled into its parts and accurately weighed. But I also have the strength
to carry them. I know that only the strict discipline, and hard clay can hold together the diverse and often conflicting constituents of
the army and that indeed is able to set the pace just a perfect form to treat any of his individuality under. And so I will not look for
what can not be found and,always directed the inner eye on the goal that I pursue, endure without bitterness and without complaint,
what must be. Even less but the thought can not remember the years of close association with Kame | raden
iv 353 deterred by which I'll probably only have general human touch points. Apart from the fact that I can fall back on myself and my
surroundings me then does not matter, it's the nice job of mentally freer and more educated, the more limited and Raw pull up to
him and thus to bridge the gap. -
I finally believe still should mention that I'm not a bad fencer and a dilettante in riding. In the latter respect, I know that I will
have to unlearn many things and to learn much yet, but the love for the cause and that no serious desire to become a proficient
Cavallerist and acquire me your satisfaction.
I give myself to the hope that Ew. will grant Excellency to this view me nobly what I want so vividly, and I ask you, sir, to
approve the assurances of my upright reverence with which I have the honor to be
Ew. Excellency
very obedient Ph. B.
answer
Halberstadt, 17 May 1874th
Magdeburgisches Crassier -
Regiment 7th
J. No. 904th
At
the correspondent of Deutsche Bank
Mr. Philip B. in Berlin
Referring to both of your letter of 14 d. Mts., Which six side dishes were added, opens up the regiment that the same is ready to
adjust as a three-year volunteer October 1 cr., Of course that you found, provided by medical examination to be suitable for
military service in the heavy cavalry become. Accordingly, you have cr on 30 September. Morning 8:00 on this side
Regimentsbreau, Voigtei no. 48 here even to report, after which your medical examination shall be made.
The colonel and regimental commander
v. Larisch
This letter was the following of the Lord Premier Lieutenant von Hagen at:
iv 354
 Your Honor received in the insert the assurance of worldly regiment to make cr 1 October. Than three year volunteers in
service.
That you are determined to undergo a three-year military service, only to your military service satisfies the fatherland against
and have thus earned the right to, mitzukmpfen in a repeated wars against France, has filled me with a lively sympathy for your
efforts and caused me to support them in the same could.
In my opinion, to achieve although with difficulty, that the lost claim to authority to have now is one year could gain volunteer
service, and of their own accord, and without it this would require a use of the regiment.
To such an approach to qualifying statutory provision can be found in the military replacement instruction for the North
German Confederation of 26 March 1868 151 pass.Third
The way to follow is this: make the relevant application to the military commission for Berlin, respectively. has been issued to
the Civil Chairman thereof, of which you already filed of the regiment permit on May 13, 1874th Very beneficial it would be for
you if your former Principal Mr. Magnus or any other close to you influential person, your application by personal or written
recommendation at the relevant chairmen of the military could support Commission because of this then a motivirter application to
the Ministerial instance will be submitted.
Save your favorite photo you have to lead to further justification of your application:
1) the enclosed acceptance declaration of the regiment, which extend to setting a one-year volunteer who is likely to leave
Colonel von Larisch probably be found ready.
2.) Your befindliches in the hands of the regiment outgoing testimony of the commercial establishment to Dresden from 31
March 1858 because this institution in conformity with an announcement by the Chancellor-Office dated 24 January 1874 under
the sub J. of of same schools emanirten directory listed is which are authorized to issue of certificates of academic qualifications
for the one-year volunteer military service: army vide Gazette per 74 # 32..
If qu. Testimony not have this effect, you would indeed the volunteers exam can absolve easily after a short preparation for a
so-called press.
Finally, I note that this letter is to you impart just my personal advice that same therefore no OF ADMINISTRATIVE value is
attached.
iv 355 with the sincere wish that all your steps may be accompanied in this matter from the best results, I am

Your honor faithfully,

Hagen
First Lieutenant and Adjutant
the Magdeburgische Crassier regiment Nr. 7,.
I must be noted that these two letters postmarked Halberstadt, May 18 bear here. They came on the 19th in Berlin,
on the last day of my stay. I could not foresee this, but had rather assume that the response of the regiment after would
arrive my departure. I had therefore instruct any friend, from time to time with the widow young, my landlady to ask
until the letter had arrived and me the same then to forward. But as the letter of the regiment bear his stamp and the
remark "Militaria", I had to decide the question friend to prevent chatter, make partially familiar with my military
history me further. The thing was uncomfortable; but she could not be circumvented. My choice was (Gustav Fing from
Wroclaw) to the "love Fingchen". I should find him in the evening with a small farewell supper at a friend martini.
However before I went to friends, I visited because my landlady and see: the writing of the regiment had arrived!
The demon was happy - but very quiet!
The Spirit was voted solemnly. He said: Fate has clearly spoken. Now boldly forward. It is a big event in your life
and where your family. The best interests of all of its consequences will be, but they can in human terms, great misery,
fear, hunger, shame, his death. This is not to arrive, so be without worry then, will feel like they say, go wonders. Your
lots will win, your papers will rise, in short, existing scenes are either forward or pushed back by an invisible hand.
I was happy in trust to fate.
 Offenbach I answered the regiment as follows:
In response to the Distinguished Writing A highly laudable Regiment I beg very humbly high The same my sincere gratitude
for the privilege afforded me to be able to pay. I repeat my Versi | insurance:
iv 356 to be constantly working with all their might to do my duty and serve high The same with impeccable fidelity.
I will get to rule on September 30 ac there and hope that the medical examination is favorable turn for me.
I've Berlin on 20 d. Mts. leave to make myself freely in all directions and will stay here until the imaginary time.
For the sake of completeness, I allow myself the testimony of Deutsche Bank submitted.
A highly laudable
Magdeburg Crassier-Regimens no. 7
Most obedient
Philip B.
Offenbach a. M., May 26 1874th
Before I wrote to Mr. von Hagen, I had a conversation with the demon and my reason. Both were against the one-
year service, this for reasons that I recovered well in my answer, that without fundamentally ascetic pleasure in
imminent humiliation in three years' service. And so I wrote because Mr. von Hagen:
Ew. Excellency
Dear Communication of 17 cr. retorting most respectfully, I ask you to approve my sincere thanks for the goodwill which Ew.
Excellency to express my had great goodness. I will of entering your advice to the authorization to one year's service, consider the
most serious consideration. Several reasons lead me to follow it immediately. The costs do not form an obstacle; because I could
get me and would do this already because I could pay off with ease the advance in the recovered two years. What deters me is, first,
that I should make the necessary steps in Darmstadt by the change of domicile took place.My imminent entry into the regiment
could not remain hidden in this way and I would expose myself grueling fights in my family; because the same lives with her
thoughts in an ideal still distant time and forget about the fact that the world must get there first. The road to the promised land is,
however, as Jean Paul says aptly, by a red sea of blood, what need will never see my family. Unfortunately, women with the way of
thinking of the Spartan women there is not in my family. - In addition, the one-year volunteer service puts me in Conflikt with
policy principles that are rooted very deep in me.by a red sea of blood, what need will never see my family. Unfortunately, women
with the way of thinking of the Spartan women there is not in my family. - In addition, the one-year volunteer service puts me in
Conflikt with policy principles that are rooted very deep in me.by a red sea of blood, what need will never see my family.
Unfortunately, women with the way of thinking of the Spartan women there is not in my family. - In addition, the one-year
volunteer service puts me in Conflikt with policy principles that are rooted very deep in me.
On the other hand, encouraged me to services as a private some simple sense, which makes my job easy lowest, and a |
iv 357 , however something half to do invincible repugnance. Ew. Excellency, but certainly in my opinion, that an able Cavallerist must

have served at least three years.

After all, are the advantages offered a one-year service so serious that I must not have short of the hand, the more not when the
Council was given to me by you to take them. You will have had good reasons to do so, and your judgment I owe the greatest
attention. Allow me, then still a little reflection, I will take the liberty after which to put you of my decision in knowledge.
I finally ask Your Excellency very humbly to keep me your kindness and to be convinced that let it be no unworthy to part: for I
am deeply grateful.
Please accept Your Excellency to draw the assurances of my highest consideration, with which I have the honor
Ew. Excellency
loyal obedient
B. Ph.
 And a few days later:
Ew. Excellency
I allow myself this way, very respectfully tell my submissive letter of 26 May confirming that I am now but come under the
pressure of your known motives to resolve, me not to apply for permission to one-year services. I beg your. to be convinced
Excellency that I have neither the advantage of what I'm doing waiver, can not judge, nor reckless act: I know very well that I will
have some hazy hours I, Ew. Excellency kindly counsel would obeying, away from me; but I could not choose otherwise. I have
often close in my life eyes tightly and only maintained by an unshakable confidence endured heavy: the darkness but always
followed the light. And so I hope that I will work through me that time also happy.
Approve Ew. again to draw Excellency my heartfelt thanks for your benevolent counsel, as well as the assurances of my highest
consideration, with which I have the honor
Ew. Excellency
loyal obedient
Philip B.
Offenbach a. M., June 2, 1874th

> The train of the heart is the fate voice. <

iv 358 My demon wanted the step and my mind endorsed him. Even this line, so rare strengthens me for what my awaits. But
those who have carefully read these soldiers history, which is also seen that even a much more significant line is,
namely between my will and the other side of fate that is not in our power: the chance . He has so many times it was
necessary to change the scenery in my favor. My soul goes to meet what is to come with unspeakably blissful
tranquility.
And now finally a brief consideration.
What is the demon in man, believed on the Socrates, and began to speak of Goethe, as often as he could? He is
philosophical physiologically speaking, the remaining blood undivided movement, the rest of the whole movement. It
is therefore what is called instinct in animals. As this is driving the young duck to water sure she does not know, so the
demon drives people to acts that he does not understand.
Metaphysically but words, it is the individual part of fate. He and the chance (the motives in respect of which only
the spirit exists) determine the fate of the people and thus to mankind. Before the world, in the simple unity, God, every
now living human beings decided everything that should make it in the world to find the non-existence, the redemption
of the existence. Before the world so the idea of the future fate was a uniform. But at the moment the realized decision
not to be, the fate split into demons and the Random (sum of all other demons). Both lead people safely through good
and bad fortune, joy and sorrow, life and death to salvation. That is why the voice of trust in you and note the angle
except you.
 3. The summer of 1874.
iv 359
Siegfried the hammer might well swing,
He struck the anvil into the ground.
He struck that the forest sounded far
And all the iron jumped into pieces.
And from the last iron rod '
Makes him a sword, so wide and long.
"Now I've forged a good sword,
Now I am worth like other knights.
Now I hit like another hero
the giants and dragons in the woods and fields. "
Uhland.

That was a summer! I will not forget him and I should be a thousand years old. Where do I start, where do I start? I
can say with Elihu (Book Job 32, 18. 19.)
I am so full of speech that the breath of my soul
In my stomach.
Behold, my belly is like the must,
Stoppfet, which rips the new barrels.
Do not be a child's head! Collect yourself! Chill out. Do you not see that you are going to make such a journey?
Divine Ruffle Bag!
Yes, grumpy old maiden reason. I want to collect and soothe myself! -
As far as my family was concerned, I was no longer, as at the time when I wrote the letter to the Emperor, against
the end of my second short stay in Berlin. In secret, entirely on the ground of the soul, I complained that I had not acted
very carefully and dignified. Fortunately, as this embarrassing doubt sprouted up in me, the papers, and the very ones I
possessed, arose in a triumphant movement which was generally accepted for a longer period. That made me feel more
caring, but not quite comfortable. The lot of my younger sister troubled me. And now the future, which was bound
beforehand, was very near to my mind, and I was concerned
iv 360 Will with the farewell in the autumn, the revelations that I had to make, briefly with gloomy picture series. What
should I do? Then it occurred to me: How would it be if your sister would go to Rome as long as you were in
Halberstadt? It had always been the hottest wish of her soul to take a longer stay there, and in one of her last letters she
had very faithfully spoken of her literary talent with the indication that a mighty impulse from the outside awakened all
the forces dormant in her, A movement which would infallibly carry them to the blissful islands. This impulse would
surely be the reflection of ancient Rome and the Rome of the Popes in their spirit of the grace of God, I thought. And
thought, done. I could not make the funds for a Roman tour liquid from my fortunes, although I confessed that it was
 only a simple word for the noble members of the Magnus family to be the goal. But this simple word did not want to
and could not get out of the heart.
There, say the Swabians,
Is the playman buried.
After a moment's reflection, I said to myself: The rich uncle in Leipzig may help. And he helped.
I traveled across Leipzig instead of directly home. After fourteen years I saw the cozy town and the uncle again. I
spent two days full of joy and pleasure in the excitement of my wealthy family, and, with the promise of my uncle, I
departed, at any time, the desired sum for a simple appearance.
I was so pleased with myself, although it struck me a little, that in my 33rd year I had had to speak for money for
the first time. Vis major, gentlemen! Shipwreck! Shipwreck! Can anyone help if he suffers shipwreck?
Everything went smoothly. My heart was thereby lifted up, and, giving devoutly the traits of the good Father of
God, I thought:
iv 361
You'll do it all,
Do what my heart wants
Because its right things
Go for a good goal.
I wanted to give my sister the will to go to Italy just after my arrival, or only in the autumn, although the former
would have been more agreeable to me; Because in this case I could have dissolved the newly established household,
which was no longer to be upheld, undisturbed by my sister's wistful behavior. Meanwhile, she should have free hand. -
So I went, bathing in the aether of good hope. -
When the morning fog fell, I awoke after a short but very deep sleep. I felt myself strengthened - for the first time
after a night trip - and gazed amidst the glances of the charming hills of the Rhn Mountains. Then I looked at my
company. All the Philistines, with the exception of a handsome Jewish Jew of about twenty-one years, who looked at
me very attentively.
Want to see elsewhere! Quos ego! My eyes told him. But he did not let himself be disturbed, probably encouraged
by certain benevolent, good-natured, though mocking, lines around my mouth. He had discovered the Novo Organon of
the Baco on my Reisedecke and thought well: I will not let go, good-bye. He introduced himself to me as a studiosus
philosophiae in a dialect, which showed me at once that I was dealing with an Oriental who had entered the glorious
community of the Ripurarian Franks.
I kept my incognito in spite of repeated attacks, and soon realized that I was dealing with a very talented but
overworked head, who struggled with a whole rage of undigested fragments. It was only through Hartmann that he was
clear, and I must confess to our shame that we were wrestling for the palm of the tree, who could give death to the
velle-vols-sed-non-velle-potens-will. We were both very clever, and we were very royal. The Philistines who
surrounded us, without knowing what we were doing, laughed at our remarks, and wanted to burst, when we finally
laid the torn-up book on the head of the "hurt robber" and gave him a common corpse preaching, Started sentence of
the other.
iv 362 I was horrified, however, by so much wickedness in myself, and suddenly intervened, and gave the pessimist a eulogy.
I came to Offenbach in the most cheerful mood. When I embraced my sister, I said,
"Well, what do I bring you?"
When she thought about it, I cried, "The means of your journey to Rome!"
 She was very agitated, but as always, when something definite preceded her-whether it was also longed for-worried.
In her quick thinking she might have encountered great obstacles: the journey without my companion, my stay in Rome
without my support, etc. The blessing of genial natures which balances the blessing is that the blinding light of their
happiness is subdued by the shadows An all-bodied imagination. Nature includes up with equal love all their children,
and I say in all seriousness that the sum of happiness and the sum of the suffering of every human life gives the same
result. The flathead does not know the bliss of the genius, but he does not know his heartbreaking distress. -
I saw at once that an early departure would not take place, and quietly left the rest of the time.
In the afternoon we sat three full hours at the coffee table, an excellent pound cake with a large scented
Blumenstraue graced in the middle, and I was talking about. I spoke of my "unity in the world" found in Berlin, the
conclusion of my philosophical work, of the wonderful confidence born in me and of me, of my attachment to the
autumn, which I must still be veiled, and other beautiful things. She listened and listened, and it was evening. -
And now began a magical life, a spiritual flowering full of bliss and joyous shivers.
Siegfried the hammer might well swing,
He struck the anvil into the ground.
He struck that the forest sounded far
And all the iron jumped into pieces.
And from the last iron rod
Makes him a sword, so wide and long.
iv 363 This life lasted four full months; It fulfilled the June, July, August and September. Completely clear, consistent and
rounded in my system was in my mind, and a creative urge revived me, who did not need the whip of the thought that I
had to be ready on September 28; because on 1 October, I had to put on the skirt of the king - this date was not moving.
I would then not have been done, so I would take three years, the final touches to my work can place that I had seen
thrown me of a pit into which I had inevitably pushed down the furies of a broken existence.
But my confidence in fate was almost fanatical. I came into the state of the Old Testament prophets: I knew that I
would be finished, I saw my finished work as a necessary link in the chain of becoming, in the process of the world.
My sister, who had not fully grasped this rock-solid "faithfulness to God," because she had not yet gone through to
the highest point of knowledge on which alone the moral inflammation (the rebirth, as the theologians say), was
horrified. Soon I cried, ghostly, pale and immovable, now with a face full of joy, and how excited:
"As long as I write in my work, as long hover legions good spirits our home and protect them. When the terrible
storm move over us and lightning strikes right and left devastating: our roof will take no flash. I plunged myself into
burning crashing houses, I threw myself into torrents: but uninjured, without a hair being curled, I shall come out. This
makes because my work has to appear at a specific time. "
Then my sister complained, which could not rise so high above our wretched afflictions and troubles:
"Oh, you are like the steward of a ship seized by storm, who has gone mad. What will be our passengers? "
But I smiled at her calmly and peacefully. I went on solid ground and was led faithfully. -
My way of life was very simple. I got up at seven o'clock in the morning and worked until ten. Then I took a
delightful bath in the nearby Main. The dear home stream has helped to write my work. O how he strengthened me and
strengthened me! At twelve o'clock I ate lunch quickly and worked uninterrupted
iv 364 Until seven o'clock. The hotter it was, the more comfortable I felt, the more flowing my stream of thought became.
While my sister, who could only use the morning time for her work in those midsummer days, let the wings hang
 completely at noon, I sat happily over my system. And it thrived. The analysis was doubled in size. The physics has
been completely reworked.
But standing in the middle of physics, I suddenly lost the thread. I was terribly frightened, pulled myself quickly,
and swarmed through the woods for four hours in the most ardent heat. free; I could not find him. Three days I lay in
hell. I scared and looked horrified at the ever-approaching September 28th. I was close to despair and resolved suicide,
if things did not change soon.
But a gentle hand led me out of hell again. I found the thread finite, and he was more brilliant than ever; I kept him
in my hand from then on.
On a walk I had found him again, and from there I rode at least twice a week through our beautiful beech and oak
forests. Usually, at three in the afternoon, when everyone was looking for the coolest room, I went away and bathed in
the glowing sunbeams. I had not come to Naples for almost six years, almost a child, and had lived there for almost six
years. In my blood lived Welschland's light and Welschland's glow. Only very rarely did a person meet me in the wide
forests. I was almost always alone in the quiet forest. Pan slept. Now and then only a blind-slither or a lizard rustled in
the arid foliage, or a bird sang with a sweet voice, or a beetle buzzed. But I surged - a happy wanderer! - with open
senses in the mysterious nature and the Sphinx looked into the big eyes. I have read a lot in it.
I also did not miss getting ready for my new job, always for half an hour. I made a "slow step" (the blue bell-flowers
and the yellow broom giggled softly and the fat bumblebees mocked me) and practiced handles: rifle! Present the gun!
Rifle one! And Blows: Right-Blow! Links Chop! Engraving! This interweaving of two diametrically opposed
activities, of pure sensitivity and pure irritability, produced the strangest state in me. It was too strange.
iv 365 Thus the months passed like days, and the work came to a close. The aesthetics, ethics, and politics were almost
completely reworked and significantly increased, metaphysics completely rewritten (in days). In the second draft, the
latter discipline filled only two sides.
Now the trip to Rome and my departure with my sister was discussed. I had to my friend Dr. Wolfgang Helbig was
written by the German archaeological institute in Rome, and the most amiable information about retirement, etc. lay
before us. I certainly said I had to leave Offenbach on 28 September, but without betraying where I was going. My
sister thought I had made a commitment in Russia. I let her in delusion and implied that you, not I, would seek the
publisher of my work in Leipzig before their Roman journey.
She agreed, but saw again clouds in the distance, tormented with the thought that the book would not find a
publisher.
Then confidence reigned tremendously in me.
"I will throw my book into a burning house, and it will be undisturbed from the glowing debris," I exclaimed
enthusiastically. "I want it on the street, I will throw it into the Main, and it will be carried to a publisher. "You are
ashamed, ashamed!"
At last the work was: The philosophy of redemption finished.
Now I have forged a good sword,
Now I am worth like other knights.
Now I hit like another hero
The giants and dragons in the woods and fields.
It was like this. I felt happy that I had forged a good sword, but at the same time icy chill in the footsteps on a path
which was more dangerous than that of any philosopher before me. I attacked terrible "giants and dragons", all the
existing, all holy and venerable in state and science: God, the monster "infinite", the genus, the natural forces, the
 modern state The egoism. But no: the splendor of the pre-worldly unity, God, the irresistible train, the dynamic of all
things, lay over them
iv 366 The world, or to speak with Christ: the Holy Spirit, the greatest and most important of the three divine beings:
Verily, I say unto you, all sins shall be
forgiven the sons, and the blasphemy so they blaspheme.
And whosoever speaketh a word against the people son,
It is to be forgiven.
But whoever blasphemes against the Holy Spirit, which has
never forgiveness.
(Marcus 3, 28, 29, Lucas 12, 10.)
Yes, he lay "brooding with dove-wings" above the only real thing in the world, the individual and his egoism, his
blissful drive, which the dove directs, until he is extinguished in eternal peace, in absolute nothingness. -
I gave my sister my copy in clean copy and with a letter to the unknown publisher, which had the following
conclusion:
In the event that you decide to move my work, I beg your pardon to talk with my sister about everything else, which I had to
surrender to this matter because another thing takes my time. In the meant case, I have only to remark the following:
It is not necessary that a philosopher his teaching according live; For one can recognize something as excellent without having
the power to act after it. But some philosophers have lived according to their ethics, and I recall Kleanthes, the water bearer, and
Spinoza, the spectacle-grinder. Now that which I have taught, so to speak, has passed into my blood, so that I should prescribe the
greatest success to my work, if I conclude from its effect upon me on its effect upon others. So it happens that I shrink from
nothing more than to be exposed to the glances of the world. I belong to those of whom the mystic Tauler says:
That they conceal themselves from all creatures in such a way that no one can speak of them, neither good nor evil,
And no sentence known to me made such a deep impression on me as the grail inscription in the catacombs of Naples:
Vote solusmus nos quorum nomina Deus scit.
iv 367
I would therefore kindly ask you to give me your assurance that you will never call me as the author of the philosophy of
redemption. For this I am Philipp Mainlnder and it will stay until the death, and for all time. The same request, of course, should
be addressed to you, should you refuse the publisher of the work.

At the end of August, after only three months, the work was in the inscription with my sister. I had a whole month
before me, and the emptiness felt by every one who has a greater mental work, connected with the anxiety about the
explanations and revelations now required, as well as the glance into my soon beginning, low and painful But longed
for life, threw me into a very peculiar half-mute and dreamy, half-feverishly excited state. My soul breathed in a sultry
spring atmosphere, in which the buds swelled to blast.
I have from this strange month of September two sheets, which are thus:
7th of September. - Today was a memorable day. When I came from bathing I talked to my sister about Thomas von Kempen.
She lifted him up into the sky as usual; On the other hand, I defended my dear Frankfurter, the deep, glorious mystic. Because it
was that I said in the heat of the conversation in a flash of inspiration: "Besides the Frankforter already earned therefore preferred
to Allen, before Thomas, Tauler, Eckhart, Angelus Silesius, because he so was German master a spiritual knight although Custos
and priests, but the sword was at his side. If, however, this had not been the case, I would not leave my phantasy. I can see him
 standing at the open window on the second floor of the Deutschherrenhaus on the Mainufer in Sachsenhausen, the noble mild
features transfigured by the gold of the setting sun. He has the steel trunk that flashes out of the white coat. "
This picture left me no longer, and I thought, trembling in the soul, that I would wear a white robe and a flashing
cloak over it in three weeks. At the same time I had the old idea with new power: to establish a free university, which
now lay down quickly in my mind in the form of a modern spiritual order of knights, a philosophical Order of fate
fighters, knights of the Holy Spirit.
My theory is indeed done. The practical is initiated. It was started by the demon unconscious. Should the |
iv 368 deliberate continuation in this order flow? It would be wonderful!
One thing is clear: the focus of my teaching in today's society is not the virginity, but in the devotion to the state.
And as Christ had to die to make his teaching fertile, so I had to join the army in 33 years of life to push open my
teaching the seal. It's not necessary, although it would be nice to provide them on the battlefield with the large blood
seal.
O blessed death, o soldier's death!
If this is not my destiny, it is quite certain that the thought which has sprung up in me will take shape, nourish,
evolve, and fully develop, so that I can establish the order in the 36th year. Then the fate is all by itself provide the
necessary funds to do so.
design
Holy Ghost Order
1. purpose:
Fight for the ideal state in the modern state and with this against
Other states.
a) political struggle
1. promotion of humanity in all areas;
2. Solving the social question;
3. Care of art and science;
4. Animal protection.
b) struggle with the state.
Service in the army.
Second Organization.
A) Knights
Vows: poverty, obedience, chastity, truth:
Virginitas, Paupertas, Oboedientia, Veritas.
Full devotion to the Holy Spirit (destiny).
The vow is therefore made to any person, but by means of a person's fate. Obedience is therefore not an external relationship,
but a conscience.
1. Poverty: Abjection of everything external (money, glory, honor, power, bonds of all kinds).
iv 369 2. Obedience: Unconditional attitude into the basic movement of destiny.
3. Chastity: Destruction of the individual in death.
The brothers live and live together. Everyone is bound to a lecture every week.
Payment of a contribution From the assets as long as the order can not be obtained from its own resources.
 Black bourgeois costume.
Free exit at all times. Re-entry at any time.
The brothers must have served as a soldier to the state.
b) squire.
c) to:
Scholars, philosophers, etc., who have not been a soldier, or who can no longer serve as a soldier to the state.
They live and live with the knights.
d) protector:
They pay a voluntary contribution and are in correspondence with the Order.
At least one report per year.
e) university.
From the lectures the same can develop gradually.
f) Women's_Orders. (???)
Third Special efficacy.
A) university,
(B) the publication of specialist texts and lectures,
C) Reichstag candidatures,
(D) Inviting all congresses on behalf of the Order,
E) Order of the Order,
F) Productive associations
1. Order Printing,
2. Support of all associations.
Conclusion.
The Order, the hostel of justice in the 19th century, must take the place of the medieval papacy. Like this, apart from his party
position, characterized was sacred, that if it was not the direction of the world, its basic movement, always but according to the
right resources |
iv 370 (Love of nature, virginity), the Order must always make its voice heard in the confusion of the parties and proclaim the ground
movement. In this way he will like the papacy charge a higher power origin, his work high above the world: it is a beacon.

Friday, September 18, 1874. Full consecration walk. I vowed that my life should be a continuous worship, a
constant, unceasing action in the straight direction of fate.
On the hill with the beautiful oak, I vowed the pledge, the right hand laid on the stem of the oak, and looked
deepened into the bright blue of the sky: "I know myself completely; Your will will happen; Your will alone is still
effective in me; I command you my whole being; Do what you want with me; Speak to me from outside and I will
obey; Speak to me in the interior, and I will obey thee; I will be your pure vessel. obedience unto death I vow "
And over the high-spirited flame of enthusiasm, the cold, sober mind held the magical web of moderation: I was
inexpressibly well in this collection, in this concentration.
I cut from the tree a branch with three leaves for remembrance. A voice spoke it in me, I take you as a fighter: Your
path will be full of thorns, but just.
 Saturday, September 19th. I wanted a key phrase for the course that was now close to me, so I opened the Bible, and
at the place which I was thinking (on the upper left) were the words:
Let your eyes look straight before you, and look your eyelids right before you.
Let your foot go before you, you will be sure.
Woe neither to the right nor to the left; Turn your foot from evil.
Proverbs 4: 25-27.
It should also be mentioned that when I was in hell at the end of June and went back to the Biblical Revival
(inheritance from my pious mother), I found the first place:
iv 371

But a man straightened his bow, and shot the king of Israel between the tanks and the shackles. And he said to his driver, Turn
your hand, and bring me out of the host; Because I am sore.
And the battle took to the day. And the king of Israel stood in his chariot against the Syrians until the evening, and died as the
sun was setting.
2. Chronica 18, 33. 34th

This place I have been striking since then. It was always a confirmation of my death on the battlefield. If it were to
come, as I suspect, I could only form the order of the Order in a recommendation at all: to urge all righteous to
establish such an inn of justice by association. This must be borne in mind.
Most will think with me about the Bible Serving "gimmick! Stupidity! "Quite right. But the subjective advantage of
this gimmick: the new flare of enthusiasm, which is no gimmick and extremely important. Incidentally, this gimmick is
present in the world based on the unity of this contingent and Individual in the world, so something very serious.
Meanwhile, one may all not constitutively present, as is so happy to do half the philosophers.
It urged me to pour pure wine from my old father. But my sister decided against it. The secrecy against all family
members was decided. My sister said very correctly:
"You will not understand your deed. I only understand them halfway through! You will be ripe for the house of fools
and be completely mistaken for you, if not despair. In the 34th year go under the soldiers! Will they understand that?
Will anybody in the world ever understand it? "
It hurt me not to be open to my father. However, it had to be, and I consoled myself with the fact that I with the
statement: begin in Halberstadt I mean the general practice dedicated activity, bring forth not a lie.
For the last fortnight of my stay in Offenbach, I used to learn the cleaning of the horses at Gendarme Dietrich.
Until the 28th of September, I bathed myself at seven o'clock in the morning at seven o'clock in the morning, and
from eleven to one o'clock I cleaned two horses and learned to saddle properly. I also let myself into the secrets
iv 372 A regular, maladjustment of the stable. I was already in the shadow of my new job.
The last days of September came.
On the 26th I went to the grave of my mother - it was a beautiful, cloudless autumn day. I broke a branch off and
vowed to put his hand on the hill, collected ester quietest Mood: virginity until death. A little bird, a cabbage, chirped
with a sweet voice, then swung into the blue air. It was quiet again and silently around me. How I had loved the old
woman down there! How I still loved the image in my head of the passionate and brilliant mother! What had she
suffered? How impetuous she was in her grief! How self-willed and shuddering how proud was the great individuality
in demonic piety! She had often as Jacob wrestled with God and defeated him.
A man was struggling with him until the dawn broke.
 And when he saw that he did not overpower him, he touched the joint of his hips; And the joint of his hip was twisted with him
over the wrestling.
And he said, Let me go, for the dawn is breaking. But he said, I will not let you, unless you bless me.
He said, "You have fought with God and with men, and you have been.
(1 Mos. 32, 24-28.)
She had, as she said, wrested her second son with her fervent prayer God who had ordained him to death, and who
could not believe when they told? And this woman with the wild mother's love had to regret later that they had
recaptured their child from the arms of God!
I thought about how the sea, which was foaming and raging in her, had become smooth and blue in me. Was it not
the same sea?
Marvelously fortified for all the gloom that was waiting for me in Halberstadt, I left the garden of the dead lying in
the rays of the setting sun. -
On the 27th of September I gave my sister a sheet, which stated:
iv 373
Reproach.
You have neglected many things:
Instead of acting, you have dreamed,
Instead of thinking,
If hiking, abide still are.
Answer.
No, I have nothing versumet!
Do you know what I dream?
Now I will fly to Thank
Only my bundle are staying.
view in the future
Today I go: I come again,
Let us sing quite different songs.
Where so much can hope
Is the farewell indeed a feast!
Goethe.
I pressed her hand, she understood me and was wistful.
And finally, on the 28th of the morning, it was as in the song: O Germany, I must march:
Well, goodbye!
Do not wash the eyes red.
Wear this suffering patiently
I am guilty of life and limb
It belongs to the First God.
Well, heartfelt father
---
To fight for their country,
If it warns me next to God for the second,
That I must separate from you.
Also a sound has sounded
Might through my heart and mind:
Justice and freedom is the Third,
And it drives from your midst
Me in death and battles.
 [My Soldier's Story II]
4. My happy life of soldiers
iv 374
Have seen the merchant and the knight
And the craftsman and the Jesuits,
And no rock hath given me among all,
Like my iron jerk, please.
(First Krassier in Wallenstein's Camp.)

I took few books with me. I knew there was not much time left to read. They were: English, French, and Italian
grammar, French dictionnaire, Spence Hardy's Manual of Budhism, Tacitus, Gil Blas, Leopardi Opere, Odermann's
arithmetic, and Heise's German grammar (I thought of lessons I might be poor comrades, And finally my dear
Frankforter Theologia Deutsch. On the title page of the latter book, I wrote in the pretense of what would happen to
me:
Servants, be subject unto with all fear gentlemen, not only to the good and gentle, but also to the froward.
For this is grace, if any man of conscience tolerate the evil to God, suffering wrongfully.
1. Petri 2, 18. 19.

Shall I describe what thoughts were like foam-crowns on the waves of my mind as I approached Halberstadt? It
would be useless; Everyone can invoke them in themselves. I was thirty-three years old on the 5th of October (the
death of my mother!), And was to be a recruit next to boys of nineteen and twenty-two years. I descended from the
comfortable, bourgeois conditions into the harsh and deprived of the soldiers' stand. I had worked almost exclusively
with the feather and the head, and with the geniuses of all time, I was to drive horses, to mow the stable, to swing the
Pallash, and to satisfy myself in the narrow circles of thought of the lowest folk. I loved the solitude and startled like a
sensitive before the slightest touch from outside into my individuality back, I loved passionately the largest most silent
silence, and now I was in a barracks three long years (!) Live. No human being could and could have a more
imperative
iv 375 Freedom engines have when I - the air of freedom is one of my existence - and now I was (under the absolute
dominion of eighteen lieutenants Cavalry - Lieutenants!), And young, crude, unofficial, and even private.
But as if two spirits were talking to me, one of them holding the above in piercing sharp words, the other always
consoling and healing the wounds, so it was in me. The waves rose and fell, and like a song from afar it sounded sweet:
Not for lack of art spirit, but from abundance because you're going to be a soldier. I would like to see you, that Dante, Caesar,
Cervantes, and Horaz were also serving before they wrote dearly.
(Jean Paul, Titan.)
And:
 I was born and educated in so-called happy living conditions; I had known all that prosperity, education, and sociality, love, and
friendship offered, and had come forth from all this, empty and unsatisfied. Through my whole life a silent longing moved to
something better, imperishable, after a state of humility and peace with myself.
(Mother Jolberg)
Finally:
As a soldier Martinus of Tours also practiced the Christian virtues of temperance, mercy, humility. So he used his rider servant,
rather than to be served themselves.
(Hagenbach, Church history.)
I gradually got back into the dreamy, dull state that was so frequent with me, which lasted as far as Halberstadt.
When I got out, it was seven o'clock in the evening. I stepped out of the station; At this moment the dark-red disk of
the full moon was rising above the horizon. She shone on my way to the ancient, venerable former episcopal town. It
seemed to me as if she smiled at me kindly, and I took her appearance as a promising sign.
The next morning I looked at the city that was supposed to house me for three years, and the first thing my attention
iv 376 The beautiful Martinus relief above the portal of the Martinikirche, Martin on horseback, in armor and steel helmet,
divided his mantle for two half-naked beggars. I admit that I was frightened by this contingency. I had to look very
pale, for I drew the attention of a passing man, who approached me in open sympathy. I went on quickly and asked a
little high-school student to show me the way to the dome. As he walked in the same direction, he accompanied me,
and on the way I asked him: where was the Cuirassier barracks located? He looked at me magnificently. "The
Cuirassier barracks? We have no barracks here; The soldiers are all in public quarters. "
Which message! Looking back on my life as a soldier, I only fully understand the grace of fate, which for me was
due to the fact that I did not have to live in a barracks. Dealing with the raw, but healthy, fresh farm boys would not
have made my stay unbearable: I have seen since I have, the more I immersed myself in my military life, the more
eagerly and rather on the healthy, original force Lies in our German peasantry, refreshed and refreshed. This was the
source from which our magical folk had sprung. And how were they sung by the brave young cuirassiers! My heart
still laughs when I think of it. But at least I had to be able to live in solitude at least as often as possible, which a
barracks would not have allowed. I must confess that, had I missed it, my soldier's life would have been quite
unfortunate.
And how was the choice of the Magdeburg Cuirassier- Regiment of arbitrarily created contingency! I remember that
I wrote three notes with Halberstadt, Brandenburg, and Pasewalk, and threw them into the air. Had I known that
Halberstadt has no barracks - I started from the premise that in Prussia all the soldiers are quartered - so I would have
had no choice: I would have immediately decided to Halberstadt. How easily one of the list Pasewalk and Brandenburg
could fall to the door first, and then I would have had to live in barracks.
I would like to make another remark. The regiments in Pasewalk and Brandenburg are almost exclusively from
Pomerania and Brandenburg, that is, preferably from earlier times
iv 377 Slaven, while the Saxon Cuirassier Regiment is recruiting from the original German tribes of the Thuringian,
Franconian, Upper and Lower Saxons. How I felt immediately at home as pleasantly alien, when I heard the most
diverse dialects, the Meissen Saxon, the Frankish, the cozy Thuringian, the Magdeburgish and Hanoverian- Low
German. And now the various characters: the cramped, scarce but worthy of Lower Saxony, the vivacious, cheerful
Thuringian, the cozy South Sachs, the shrewd, mobile franc:
In my head lives the thought
 I'm a Franke! (Linggenberg.)
Do you understand what I had to feel when I moved with open minds, with my objective mind, and with my warm
heart, in these elements, which had no secrets before their comrade, and let him look into their deepest soul? I did not
even come out of aesthetic, ethical, and political studies, bent over the swelling, warm pulsating blood of my comrades
flowing through the forest and field air.
Could I have found this in Pasewalk or New Brandenburg?
I have been at the breast of my lowly comrades, and when I have come to the conclusion, from the general
principles of justice and humanity, to dedicate myself entirely to the cause of the lower and the despised, in order to
give them a higher life I am now fighting out of love for them for them. Now, living beings are living in front of me,
dear friends, who would leave their lives for me and look at me imploringly. Now, for example, the faithful Klaus, who,
before he came to the soldiers half-consuming, had served with peasants since his seventh year, most recently with
fifteen to sixteen hours of hard day's work; Now I see Sassenguth, Albitz, and all their names, who, in their heavy duty,
have nothing other than their bad lunch, as commissary bread, and commissary bread, because they could not spare
anything before. Now I see the disfigured and the wicked before me, who are only to be restrained with iron rods,
because in the social conditions of our day, in the dull holes which the wretches have to live shamefully, no ray can fall,
no good seed. How it has shone in me when I am in
iv 378 This bleak desolation looked, how have my fingers twitched with desire to form in this substance, how mild is my
judgment of the rude and the infamous, of thieves and murderers, how irony the decision has wrung from the bleeding
soul, a Wilhelm Tell, who did not belong to any party and went his own lonely way to become a Tell of Social
Freedom.
Be quiet, dear brothers, good comrades, a faithful eye watches over you, a healthy head thinks for you and two pure
hands work for you.
In the afternoon I made my way to the Herr Premierleutnant von Hagen. Unfortunately, he had a four-week
vacation. Then I went to Oberstabsarzt Dr. Schilling, to have me investigated privately for the sake of my service: I
wanted to have certainty as early as possible, already for my sister's sake.
I presented my request. Continuation of the deep astonishment in Berlin.
"You want to be a mean cuirassier, a three- Volunteer? "Asked me Dr. Schilling in great amazement.
"It is my firm resolve, Doctor," I replied.
I had to tell him; And he, too, could not refrain from pointing to the purer, bloodthirsty field of humanity. I
explained to him that this area would be my later sphere of influence; But before that, my heart must be calm, and I
must be conscious of having satisfied the first duty against the state. I had my liberation from the military service with
miserable two hundred guilders, a gnawing accusation. Immunity from this burden is an intolerable thought to me. I
was ashamed of every peasant boy who met me on the street in uniform. He reminded me that I had not yet done the
most holy duty against the Fatherland.
Finally, as in the present order of political affairs, from the highest point of view, I developed humanity as a soldier;
For mankind makes the greatest progress on the bloody battlefield, and no one who has healthy limbs should be
wanting.
He shook his head and felt sad. He knew now that he was not dealing with any madman, which he had certainly
believed at the beginning of the conversation.
"Oh," said he, "you do not know what a heavy service you are and what company. I am sorry for you. |
iv 379 Could you at least serve as a one-year-old and as a light cavalry. "
 He did not want to examine me first. But I explained to him the importance for me as soon as possible of my
destiny, and he consented.
He examined me very thoroughly and conscientiously, and I thought my sister's fault was to draw him attention to
some of the things that I suffered from time to time. (Pulmonary pain, and affection of the chest affections, especially
in the left side.) He took it with his eyes precisely. I had to call him trifles on very distant objects, which could hardly
be distinguished. He admired my eyesight. In fact, I have often hunted hunters and shooters, armed with the spectacles:
I saw what they could not see.
When he finished, he said, "I will have to examine you again tomorrow. I shall then have to declare that you are fit
for the heavy cavalry. "
So my lot was decided. Clearly, fate had spoken.
On this day I went to the regimental bureau and reported to me on a regular basis. The regimental writer Dohse and
his assistant Oehlmann, who have become my friends, received me very kindly. I asked when I could imagine the
colonel of Larisch, and was ordered the next morning.
On the 30th of September, at nine in the morning, I went back to the regimental office, and was at once sent to the
colonel. A tall figure with severe, almost dark facial features received me. (In my notes,
> There was a frost in the spring night
Probably over the beautiful bluebells,
They are withered and withered
But this is all too subjective. The ego is of course extremely important.) He was cold, but very polite. He asked me
to sit down. Perhaps he had imagined seeing a giant without glasses, but no train in his iron face betrayed his thoughts.
I asked if the glasses were not an obstacle? He answered:
"No! A cuirassier, who has been serving his spectacles for three years, has just set off. They are
iv 380 But are under investigation; From the judgment of the doctor alone depends on your attitude. I have no misgivings. "
Then he asked me if I wanted to enter with the other recruits on the 10th of November, and whether I had any
wishes concerning an escadron? I denied the latter, and begged to be allowed to enter immediately.
Then he noticed a peculiar smile:
"You will have to care for an apartment, and you must attack your fortune, for your salvation you can not live."
I had to laugh.
Finally he said, "I will let you know tomorrow which squadron I have assigned you."
This Colonel von Larisch (now Generalmajor in Frankfurt ad Oder) was feared, as I often had occasion to observe,
because of his severity by the officers, and hated by the cuirassiers. The latter gave him the juicy and meanest
nicknames. I have never entered into a closer relationship with him; But I have learned to respect this man for his
work, and I value him very high. As I have already indicated, he has a sharp, repulsive nature, no trace of amiability.
He is a real, rough, strict soldier. However, I consider him to be thoroughly just, for a man who measures all with the
same dimensions, weighs all with the same weights and before no respect of persons. He was, moreover, a very
conscientious and dignified colonel, under whose energetic hand the regiment stood at any time like a cast. The
Prussian army never had a more capable rider-colonel in internal service. It was no wonder, then, that he, as such, had
pushed among his subordinates, especially the irrational Cuassians, and they hated him, and cursed them a hundred
times in the grotesquest variations. He was implacably demanding the greatest development of man and horse, driven
by the famous cavalry-general of Schmidt, and many collapsed under the terrible burden. This is certain: in no cavalry
regiment in Germany - and that is, but in the whole army - the service was so difficult and tiring than in Magdeburg
 Cuirassier as long as the Colonel L. commanded. It was after 1870 the trial regiment, on which General von Schmidt
the reorganization of the Prussian cavalry (section V of the drill- Regulations for the cavalry), and who knew the
mercury, youthful old man with the fiery dark blue eye
iv 381 (He died in 1875), he would know what this meant to the poor cuirassiers.
And into this regiment, under the mighty fist of Colonel v. L., I entered without grief. I wanted to have the hardest
things: it was given to me, and my strength was not paralyzed. I have passed the fire test, and a steel-hard body capable
of every strain has been my reward for my patience.
Note on 1 October (Thursday). I find myself in an embarrassing condition, because now, two o'clock in the
afternoon, I have not yet received a note from Colonel v. L.. Should I have been forgotten? Or should there really be an
analogy with the life of the Savior? On the fifth, I'm thirty-three, and tomorrow is Friday, on which day he was
bleeding at the same age for mankind. Shall I set up the modern cross on this day? I would draw from it the glorious
certainty that I am fulfilling a great mission (it looks like a continuation of).
It was also a Friday, when Wallich insulted me: the birthday of my glowing devotion to the general.
And so it happened. At four o'clock I went back to the regimental office and inquired. "It is all arranged," said
Dohse, "the colonel has assigned you to the first squadron. Please, please contact me. "
I asked for the domicile of the First Squadron's guard, and at the same time inquired about a private apartment near
the stables. The assistant writer Oehlmann, likewise the first squadron, thought that a room was free on the fourth floor
of the house where he lived. He noticed, however, that four stairs were very cumbersome for a cuirassier. Dohse said,
"But, Oehlmann, is not your bed free in your quarters? Niehoff's gone. "Oehlmann smiled embarrassed. As he
confessed to me later, he did not consider his quarters as "such a fine man." I pushed into him and said, "Oh, I would be
very welcome if I could meet with you." He gave me hesitantly his address and I went.
I also rented the quarters at once. - What bleak and blissful days have I experienced in it! With what deep
melancholy and longing I think back to the cold hole! It consisted of room and chamber. At the end of the gateway
(Harsleberstrae 12, Ww. Wolter), go straight into the chamber, which is almost dark. From this one enters the room,
the two on |
iv 382 The courtyard has windows. No ray of the sun falls, even in summer. It contained a sofa, a table, three chairs, a mirror,
and a cupboard. In the chamber were two simple beds, a wardrobe, a washstand, and a table for cleaning the weapons.
On the wall was a rack for cuirass and helmets.
How, however, was this barren, dark, cold apartment so friendly, bright, and warm, through the friendship that
developed between Oehlmann and myself. The death of this death of arms and intimate connection in all things will be
broken.
Oehlmann is the son of a wealthy peasant in Glindenberg, which lies in the fertile, rich surroundings of Magdeburg
in the Brde. He showed a lively intelligence early, and the priest of the place determined the father to send him to the
high school in Burg. Unfortunately, the old-fashioned old man took him out of Tertia and handed him over to the court
as a clerk. The old man was afraid of the cost of a student's life, and had made a thorough calculation; For if Oehlmann
had remained at the Gymnasium, he would have been able to serve with the infantry as a one-year-old, or even as a
pedagogue only six weeks, and would have had his safe bread with twenty-one years. He has, however, so far as he is
twenty-three years old, always have to be entertained by his father. He made his Actuarial Examination before his late
abduction to the Cuirassiers, and will now be a Prussian court judge until his blessed end, while, as a schoolboy, he
would undoubtedly become a celebrity.
 Oehlmann is a precious pearl. The blond-haired, medium-sized, strong-bodied peasant son wears a heart in his
breast large, warm, and noble, which raises him over millions. His innate rhythm mocks the artificial of the finest
upbringing and attracts everyone immediately. I feel poor, infinitely poor, but I can see through the mist of friendship,
for he claims to have the same feeling beside me. In short, we are two good friends and we love each other.
He has a phlegm that could not exhaust a description. Two features will enable the whole picture to be sketched.
After spending about six months together, he lost his pocket knife. For a soldier it is worth as much as the right hand.
On the evening of the day, when the great misfortune had befallen him, he waited in great desolation until I had my
supper
iv 383 And then asked for my knife. He said he wanted to buy a new knife the other day. And so for six more months he had
asked for my knife every evening, assuring me every evening that he would buy a new one the next day. I lost a
hundred times the patience, threatened a hundred times that it was the irrevocable last loan, and a hundred times he
soothed me with the hearty assurance: "Dear Philip, tomorrow, I shall buy a knife for myself irrevocably."
The second train: He smoked every evening from a long pipe. On the very first day of our cohabitation, the
"impulse" dissolved and the whistle fell to the ground. He fastened it and continued to smoke. Suddenly he held back
his mouth, while plaff! The pipe fell to the ground. He thrusts his swing back into the pipe and smokes farther. When,
for the third time, the whistle came out of the glue, he murmured a curse and swore to buy another moment the next
day. And so, every 365 days every night, he pressed the momentum into the pipe undisturbed a few times, and then
vowed to buy a new momentum the next day. But he never did. To whom does not the delicious story in Star Tristram
Shandy come from the squeaky door, which ought to be oiled every day and has never been oiled?
Of course morning was not to be thought of getting up. The divine phlegm stingied with the seconds and then - yes,
then it burned on the fingers and under the feet, and it was always a raging dressing, breakfasts and pauses. I, on the
other hand, the pure contrast to him, a melancholic who shared his time well, sipped my coffee comfortably during his
hunt, and with all sorts of speeches and pranks of laughter stuck into the thick coat of his phlegm, so that he became
wild as a bull Often standing in front of me, bursting with rage, with clenched hands, unable to produce two coherent
words. I smiled at him calmly and mischievously, which made him lose his head. Tempi passati! How we have been so
happy together!
As a sign of how high I adore this faithful character, this good heart, and how mildly I judge others, I affirm that his
unconcealed contempt for the soldier's stand and his explanation that he curse the moment when he would have been a
soldier , While he would bless the day when he was free again, and I must have been mad
iv 384 When I voluntarily threw myself into the dog's life, could not prevent the band around us entwining each day more
closely. No one has ever worn the King's coat more disgusted, more angry than he did. He had already, since he had
been twice restored, revelled in the sweet hope that he had been forgotten when he was jerked out of heaven and taken
to the cuirassiers. He could not speak of his year of recruits without his features distorting and his hands clenching. His
comrades mocked him because the scribe was very clumsy about everything, and the under-officers almost all had a
tooth on the mentally superior. I ask: who can become a good rider who does not love riding? I ask further, who, as a
scribe, can mend a stable with souls' rest, and bring about twenty or twenty buckets from a very distance, which does
not float above this work, and keeps the eye drunk in an ideal? How all these works had to be borne by the young man,
who was a peasant son, but had never practiced peasant activity. He was, as he said, treated with indignation. It does
not matter to a clumsy bullfighter when he gets a strong blow into the ribs or a rough blow with the saber blade. This
judgment is based on very concrete experience. Those who are far from the army, however, take a quite wrong position
against such cruel but often almost necessary actions. One does not know the fierce, mischievous and fat-skinny guys
who are in the army. With kindness this is not the least to be done, while in the inspections the superintendent is
 relentlessly required that he has brought his subordinates to a very definite level of achievements. A powerful
incitement to the disruptive individual often produces miracles. The love of the cause is absent in 99 per cent of the
soldiers, because the understanding of their profession is missing. In Prussia, at least, where the memory of the
disgrace of French subjugation on the one hand, and, on the other hand, the memory of the glorious liberation war so
freshly alive, and the general compulsory military service now being established for eight decades, I have believed both
an understanding of necessity Of the military service as a love of the cause, and I have been completely disappointed in
the first few days. And there was not one who had not provided a rude service. Had our mayor once said to his
squadron, "Whoever is fighting for his fatherland
iv 385 Will remain; The others can go "-I would have been the only one who would have remained with the officers and the
two ministers!
I too, in the solitary study room and in the drawing-room, have aroused sentimentality with regard to the treatment
of the soldiers; As a soldier, but in direct touch with the pulsating reality, I am well; And warmer than my heart beats
for the neighbor, no other can beat. One must keep the mind free from the fog of lonely thinking, if one wants to judge
the real life and its necessary designs correctly: one always has to choose great points of view for large institutions,
otherwise one becomes a pedant and a ridiculous doctrinaire who from the roof window of the World laws.
So a fat-skinned guy can not hurt a puff at the right time; But my Ohlmann! Yes, that was the uninformer's
disrespect. If I had been the unofficial, I would have known, in the first three words, with recruit Oehlmann, that in this
one sole serious, blameful word causes more than a thousand blows on the back or on the calves. Thus, in view of his
individuality, he was maltreated in the true sense of the word. Once even a sergeant-I do not want to call the miserable-
pressed him to the crib and struck him with all his might. At that time, the phlegm became glowing like red iron and
sparked on all sides. Knowing that he only worsened his situation, he went and sued the unconscious. He remained
firmly opposed to all the defenses of the Wachtmeister (the comrades were hurting, of course, and the incandescent
phlegm did not cool), and the matter had to be reported to the Rittmeister. This, the noble Count Hue de Grais, a
nobleman in the word of great importance, lamented the incident angrily, but as the right principle lived in him, that
squadron was like woman, the best one of which at least was said, he begged Oehlmann for the sake of dropping the
matter. He wanted to give him every other satisfaction he desired. Oehlmann could not resist and gave in. The sergeant
had to do him apology, and Oehlmann was transferred to another school. Naturally, the friend no longer touched the
friend; but the esprit de corps was stirred up, and who knows how a sergeant may punish a soldier, without thereby
coming up with the criminal law in the slightest touch, will understand when I say that now Ohlmanns hell was uner |
trglich
iv 386 hot. I would like to draw attention to some of the violence of the sub-officers. In every squadron there are so-called
penitent horses, miserable disturbed bucks, or such as are so fast that they can hardly be kept in the saddle, let alone on
the ceiling, or those which are covered with sweat by the slightest exertion , Or very controversial shadmills, or well-
known burners, or shy cannons. The Wachtmeister, then, only needs to say with a sweetest voice: "Cuirassier X. You
are riding the beautiful lady, or the splendid Orion, from the present day, etc. You are a worthy horseman and such a
noble animal." The whole time of his service terribly punished. How many would be willing to give ten blows daily on
his own back if he could get rid of his lamentation. -
Or the keeper says with the most winning smile: "Dear X. Come to me this evening, you can polish my spurs and
swords, my helmet and cloak," the unhappy man has worked for four full hours. - Or the sergeant may have two, three,
even four weeks carts du jour give him water bucket du jour, that is him driving away all the crap of Beritts alone,
leave everything to fetch water for the horse training alone for the indicated time. Or he finds it, he finds that the horse
by the bridle and saddle, on their uniforms, the weapons out of order; it reports and the offender must do
 Nachexerzieren, penal guards, so he must at repetition in the box marching, etc., etc., why are all ill-treatment in haste
due to Wuthitze the supervisor, and after each Eclat throw the incoming fallen sergeant his colleagues stereotypically
before, "sheep's head, why did the X or Y. not gebisackt any other way ?!"
Oehlmann has often been used as a scribe during his recruits year because of its beautiful careful handwriting and
its open head and came up with the regiment Bureau after the first maneuver. Now he was happy and swore with relish
from a safe distance on horseback riding and all practical service in the squadron. So I found him, he had two, I serve
three years. -
I went to Doctor Schilling from the regiment Bureau and was officially certify me the result of the investigation.
Doctor Schilling shook my hand and said with a tinge of sadness. "I wish from my heart that you will never regret your
step"
iv 387 Then I went to see the sergeant Seding the First Squadron. He looked at me very contemptuously and asked me why I

had not reported me in the morning? I explained the delay, and he asked me incredulously:
"What the colonel wanted to write to you?"
"Yes."
"Well. Today, it is already too late to make clothe you. Racks up tomorrow morning at nine o'clock. "
He dismissed me with a mocking train around the lips. As I heard later, he said to the Regiment when he told him he
could get a 33-year volunteer:
"Well, that will be a Beautiful, which will have been through all the schools," and as he himself once admitted to me
that he believed I would consider the service less than three days off and would desert!
The excellent man! How did we get closer kicked us right after the first few days that delicious moments I spent in
his family of which was not easy for me to say goodbye, as I adore the good man and the love with which he is
attached to me! -
I was carried, then my suitcase out of the hotel into quarters and sat between six and seven o'clock without light in
my room alone. I let the impressions of the day to life, and I must confess that something struck me as despondency. I
clenched my teeth and vowed perseverance, until I would collapse.
At seven o'clock came Oehlmann. He lit the lamp and we chatted together. I asked him to me to speak as a
companion with you, and with a warm handshake, we concluded brotherhood. I immediately felt attracted to him. He
then gave me, often falling embarrassed several good hints for my behavior towards superiors and comrades.
"It should surprise me," he said, "if you do not lose courage. They are all oxen and horses servants the rawest
journeyman, and here and there you come across only a blacksmith or butcher. People who have some degree of
education, such as recorders, merchants and others, are so rare in the cuirassiers as hundreds of dollars bills at the
beggars. Why are not entered in the 10th Hussars or 7th Dragoons? Since you would have at least had migrated
shoemakers and tailors. To cuirassiers can take only the strongest guys, and those are just ox and grooms. Oh, what you
will have to abide by them. I shudder! "
iv 388 "Just be quiet," I said, "it'll be all right, it has to go."

"And now the service! You do not think of him, certainly. Show me your hands once. O God, how will that look in a
fortnight if you will not be now busted. "
I had to laugh out bright.
"Just do not forget," he went on, 'you' to say "equal to all Ochs servants. They would let you pay for the salutation
terribly with it. I know the unworthy. "
He disappeared for a moment and then returned in full armor, with helmet, cuirass and sword.
"So you'll look in a few weeks and will moan and sweat. "He added wistfully on," poor rogue, you were out of your
mind than you in this yoke without need 're crawling. "
 I put on his Koller and armed me. The Koller made my neck and body horribly and the weapons (cuirass about 25
lbs. Heavy, helmet 8 lbs., Degen 10-12 lbs.) Pushed me properly. I asked if the Koller at the neck would not be too
tight? He ran his fingers between the collar and neck and laughed.
"He's much too long for you. We must and will give you a closer. Also for the body of the Koller is too far, and the
sword belt is not strapped tightly enough. "
Since my heart fell into the shoes. Those were great views! -
We went to this in the opposite inn for black eagle, where we met several comrades, better friends and
acquaintances Ohlmanns that later all were intimate with me. They were the only educated the squadron, three pretty
soldiers: Dietrich (steward), the slogan writers of the squadron; Stone corner (steward), Schreiber at paymaster; Niehoff
(landowners), Krassier. They were astonished when I was introduced to them, and lamented myself unison . Well it
started but in this atmosphere of swarming around in my head. I clung to everything wild rock festivals in me to keep
from sinking. It was neither for me nor for the comrades a cheerful evening.
The morning of October 2 (a Friday) broke and now the following comical scene relaxing with appropriate dialogue
between Oehlmann and me:
Oehlmann : "Can you boot jerk"?
I (embarrassed): "I think."
iv 389 Oehlmann : "Let me see."

(I take courageously a boot, put cum and wants to drive off simultaneously with the polishing brush.)
Oehlamnn (my boots out of hand tearing): "Holy God! What do you want to do? - Just Heaven! Man wants to be
Krassier and can not even wank boots. Give it to me. - Only the Application brush to do so. - Then the polishing brush
to do so. - Sun - Well, that will be something nice. "
I (sensitive): "Yes, that will be something nice. Were you able to brush your horse when you entered? "
Oehlmann : 'Well, it was. "
I : "It was not . Did you craps can? "
Oehlmann : "It happened."
I : "It was not . But I understand both, both from the inside out. "
Oehlmann (incredulous smile): "You ?? Do not talk to, Mnneken. The believe you if you want; I do not. Weird
enthusiasts! "- - -
I went into the yard of the First Squadron and introduced me to a barn door. After a short time the sergeant and
Captain Graf Hue de Grais occurred to me, after the latter had looked from a distance me.
"How much do you weigh?" Asked the count.
"I think 130-140 pounds. I can not say a long time ago since I have let me weigh it accurately. "
They went away and left me alone. Later, the sergeant came, this time with the lieutenant Count Lippe, back, and
we talked a little. Lippe wondered openly about my crotch and said, among other things: "How is it because once be
with your reserve and land military service? Is it about something determined? "
I said no, if it went well saying that I must be in the reserve, and five years Landwehrmann like all the other four
years. Lippe did not find their way around and let impatient drop the hard nut. Then the devil in this exceptional case
should go to which no section of the regulations fit.
"Oh," said the sergeant, "in 1870 we had such an old guy. It was quite well and was with 38 years of Corporal . "
He looked at me with a condescending benevolence of it. Then he continued:
iv 390 "The quartermaster has gone away again. Go but at eleven o'clock on the board and let yourself give your belongings. At

three o'clock is appeal. Since you have been raised in uniform. "
 I went, and it ran through me cold, I shivered in the depths of the soul, when I heard by chance that the Court of the
First Squadron of the Holy Spirit belonged -Hospital. About the great and high farm gate hewn stone dove spreading
her wings.
What coincidence! The Holy Spirit, the movement of dynamically connected world, the fate of the reason core of
my teaching, and under the wings of the dove, I had to come, without my knowing any of this and an arbitrary
determination of Colonel von Larisch, who nevertheless of very was guided other motives when he allotted me the
First squadron! Like the heart glowed in me after the cold trickle over into the nerve! -
When I arrived at eleven o'clock in the chamber, the quartermaster was not there yet. I hurled through the streets,
and in the place of junior high school, my eyes fell on a blackboard mounted on the door of an old house. It bears the
inscription:
I will carry you into old age
and until you are gray, saith the Lord.
How all this would affect me! I came out of the cold overflows no longer out and got into the strangest mood.
I went back and met the quartermaster. The civilian clothes were, and after fifteen minutes, a very handsome
cuirassier had become of the philosopher, armed in riding boots with spurs, white breeches, white Koller, and with
helmet and sword. Of course, a loud old stuff. shod boots with thick nails, showed serious holes on the side of the rock
was very flimsy, and the cap was thick Pomadenschmiere.
"You have to wash them out," the quartermaster said consolingly. As he handed me a rider coat, I could not help,
half reproachfully, half horrified to notice:
"But Quartermaster !? -
iv 391
Schier thirty (!) He is old years,
Has many a storm experienced! "
Laughingly replied the mighty, with whom I was very intimate later:
And you may mock you,
You remain dear to me yet;
For where the shreds hang
Are the bullets passed,
Each bullet which killed a hole.
He looked at the rags with touching tenderness. "You must be proud," he added mockingly, to wear a coat, "who has
been at Marsla tour highest day of honor of the regiment. Fort! Fort! No faxing done. I have no time. I am far too
splendid against you have been. See your comrades. I'll get a nice nose from the paymaster when he sees your elegant
outfit. "
I sighed and took the mantle and held the Angry the gaping hole in my boot as a silent plea against.
"You want to do now that you get away?" He cried in comic rage and pushed me to the door. I resigned and pushed
back the rearing heart.
I gave generously on shirt, pants and short boots and kicked my thorny at home. I was looking for a cab, but in vain;
Also discover anywhere a service man or load carrier. "It must be!" I said to myself and spirited me. I was as mute as to
Buddha to Spence Hardy's story when he kissed the prince, should eat begged dirty rice for the first time. But he ate it,
and I went by I consoled myself and straightened as he comforted himself and erected.
 The road was long, and I offered no doubt is a very horrible picture. I was loaded like a donkey. On the left arm of
the afternoon Koller and the blue cloth trousers hung; on the right of the jacket, my civil skirt, my civilian trousers and
my vest. In my left hand I held my own boots and a Krassiermtze; in the right my hat, two tin cans and two brushes.
And I pushed myself every few minutes the spores in the boots; the long broadsword often came between my legs, the
swaying steel helmet on the Kop | fe,
iv 392 and glowing was the sun on me. (Autumn 1874 was like a summer.)

Bathed in sweat, blinded by the sun, with flushed face, almost suffocating in the unfamiliar tight uniform, I went up
the "high road": a picture of misery. This time I did not imagined that I caused a sensation. This time really saw me all
that I encountered, sometimes surprising, sometimes mocking, sometimes sad. "As a poor scribe soldier must be
again," said an old woman, clasping her hands together. (My glasses caused her be like to think I'm a writer.) Almost
everyone looked for my glasses on the shoulder straps and sought in vain the black and white cords of annuals. They
could not make sense of gold spectacles and common Krassier.
I walked the gauntlet. But even this passed like everything in the world. Tout se casse, se let passe ! I sank finally
exhausted on my bed.
As Oehlmann came, he settled things and show - I could not believe it! (Now I understand it) - he praised the
quartermaster and said, "watch but that must have closed up in his heart, if you have not greeted him with a golden
hand," Only with the boots he shook his head doubtfully..
Oehlmann took the afternoon Koller and gobbled him lightly on the head with chalk. Then the pants were a little
chalked on the legs waxed boots and spurs cleaned rust in with sand. I looked very carefully while Oehlmann gutmtig-
from time to time shouted mockingly: "Look, stupid recruit! I do not show it to you again. "
At three o'clock I appeared at roll call and introduced me as the last on the left wing. When the roll call was over,
said Sergeant Seding to sergeant Buchholz, the recruits main teachers:
"Here I give you a volunteer for dressage. We have the chosen the Lucia. It is not big and he likes to hassle with it. "
Buchholz smiled knowingly. Then Seding asked me to go with him and led me with the remark to Sergeant Strube
that this was my Beritt boss. I went with my Strube Lucia.
On the way there I was patterned curious from all sides and heard some unpleasant remark behind my back. but I
thought of the saying:
iv 393
Let your eyes straks see before them.
Turn not to the right or to the left.
and clenched teeth.
We arrived at the Lucia. She is a pretty, but already stiff and verrittene thoroughly black mare, a former trumpeter
horse, so everything has been said. They revealed to me during my careful nursing a malicious, spiteful, ungrateful
character. She was like a capricious woman, and also so that everything has been said. I have ridden six months every
day and they gave me a lot of effort and work and squeezed me many a sigh. But they also often felt in her ticklish
belly sharp iron. I paid her all the pitfalls home and often with exorbitant rates. And yet! it is wonderful how you can
get used his horse, and win it love to an animal, which one must maintain as a cavalryman. The mare was given
apparently me to dampen my desire to soldiers able properly.Several times offered me the sergeantlater on an
exchange, but I could not separate myself from the black beast. Only when we rode on the Brachfeld, I saw but one,
that I could not come with her to a right pleasure and took over after several attempts with a "Ursula," a "joke," "Nero"
and other beautiful animals faithful grateful "sapphire," a man's soul full of touching devotion, of which later. -
"So this is your horse," said Sergeant Strube. "Can you brush a horse?"
"Yes."
 "We will see. Tomorrow morning at quarter to five o'clock, not a minute too late in the stable; Drellanzug and apron.
"
And now the training began.
"If you get to your horses in the morning, examine it from cover to cover. Find an injury or swelling, in short
anything unusual, please report it to me immediately. Now you carry the water barrel full. "
I obeyed. He was twenty-six, thirty-three I. Tu l'as voulu , George Dandin. I searched the water bucket and went to
the fountain.
From the upper floor of the sergeant house that quite free in the middle of the courtyard between the atrium and
open riding school, the young daughters of Oberroarztes Hahn looked out, giggling and pointing with his fingers on
the Kras | sier
iv 394 with the glasses and the blue apron, swayed slightly when he wore the two big bucket of water.

And again it shouted in me:

Let your eyes straks see before them;
Turn not to the right nor to the left.
while I swallowed a few tears unborn. "You have accepted a servant as a greater than you are. Be steadfast. "And the
angels were not wanting who served me. Like a dove with outstretched protective wings floated the idea of redemption
through my soul, and while I was carrying water, the mind's eye lost in golden Far of peace and tranquility.
And Buddha thought: Were I to endanger the reception of the Buddhaship, How Could the various orders of being be released
from the sorrows of existence?
(And Buddha thought stagger you know how to be freed of living beings from the pain of existence the different types?)
And so I bear everything Bitter, all sadness of my new sphere of activity, always hovering get over the low
employment through the blissful look at my destination, the luminous summit amid dark night until the foaming cup of
free pleasure that lies in the rider lives on my lips came. -
Here is an aesthetic and ethical remark in passing.
Schopenhauer says:
All things are wonderful to see, but to be terrible.
And:
Everything is just as long as nice as it does not concern us.
Life is never nice, but only the images of life are there.
Very true, although one-sided. How often do you hear the sentimental in Switzerland and in the Tyrol exclaim, "Oh,
how wonderful it must be to be a mountain or a milkmaid," as bounce the hearts of the boys when they see soldiers as
they are only available under the! magic of the image , freed from the torment of being. How rare singing hunter
himself :
iv 395
Grillisieren, fantasize,
Must march out of my head,
Where blast, blast fanfare,
In the forest palace:
And I say, it remains the case,
Lustig is the hunting,
 So in the forest
To aufhalt,
erkalt't to the heart.
How rare the soldier sings itself convinced chest:
O to be like that soldier!
You have just to endure the suffering and agony of their state that are repaid in the image in the mirror. I'm going to
get tired, indifferent defenses of recruiting in Berlin 1871 soldiers against them umbrausende Hurray and the words of a
territorial army man, which he accompanied with abwinkender gesture: "Oh, you let us be good - it's good, it's all right!
" - never forget. They felt only the scourge of their glorious existence: the consequences of the nearly six-hour wait at
the Tempelhof field in fervent heat and the dusty march.
Should we as a soldier , in the tight skirt, with the packed knapsack, in feeling pure black cuirass and helmet, the
poetry of the soldier's life, so you just have to like watching only the picture of about float the thing itself, and this
uplifting in a pure ether where the load is no longer perceived, can only bring about an ideal: it is the only one goal of
ambition or an eminently moral goal. Then you can swim blissfully alone in the perceived pleasure. The thing you have
to free the Middle choice: the only way to not sink into the thick sticky mud that produces the consciousness of
coercion, the only way to objectively voted and be contemplative, the only way to free themselves from the torment of
a thing to be.
This is now been the case with me. I assert boldly that no soldier as long as there are soldiers, so pure pleasure, all
the poetry that is in the equestrian life, has enjoyed like me, because I firstly always could tell me, "You have chosen it
without external compulsion" and because I also was against the pinpricks and small miseries of daily monotony by the
look on my headroom instantly numb. This is the blessing that comes to all that the world ent | says.
iv 396 on his table, only the delicious free and pure pleasures of life. -

After wearing the barrel full of water, the sergeant came to me and said:
"They will, until the recruits come, have easy service and lots of free time. You can employ useful to my office and
support the slogan writer therefore. "
In this way, a wall between me and the fellow was pulled without my help, which held some arrow and at the same
time laying the foundation of the most pleasant relations with the sergeant.
I wore on the Bureau first the Parole book in, that the book, in which the daily regiment command issued enrolled.
The work was not boring for me, especially as the turn of the commands from the maneuvers Pitzpuhl came from
1874th This maneuver was in fact not a maneuver with mixed weapons, but a pure cavalry maneuvers. General von
Schmidt showed his new brilliant ideas at the 7th Cavalry Brigade, which is the only one in Germany, the four
regiments has (Magdeb. Cuirassiers no. 7, Magdeb. Hussars. 10, Westphalian Dragoons Nos. 7, Altmrkisches Lancers
no. 16) prior to Kaiser, the Crown Prince, Prince Charles and Moltke. The artillery was only marked the infantry very
poorly represented. That was very interesting for me.At the same time, my relationship with the slogan writer Dietrich
noted that remained completely undisturbed until the end. No one in the squadron Dietrich could suffer. He was
arrogant and reckless. Notably had Oehlmann rightly one tooth on him; because the patient phlegmatic had severe
insults of Corporal (!) have to swallow. Dietrich knew at once instinctively that he might offer me the mature man, no
rudeness, and was, as I said, polite and considerate from the first moment. For that I have him where I could, honestly
supported and taken from him a lot of work.because the patient phlegmatic had severe insults of Corporal (!) have to
swallow. Dietrich knew at once instinctively that he might offer me the mature man, no rudeness, and was, as I said,
polite and considerate from the first moment. For that I have him where I could, honestly supported and taken from him
a lot of work.because the patient phlegmatic had severe insults of Corporal (!) have to swallow. Dietrich knew at once
 instinctively that he might offer me the mature man, no rudeness, and was, as I said, polite and considerate from the
first moment. For that I have him where I could, honestly supported and taken from him a lot of work.
On October 3, began for me the recruits service, and I look with special joy on this back in October 1874, whose
days were all blue and cloudless, and allowed me to drill in Drellanzug afternoon.
Here I must also highlight another favor of fate. The First Squadron was the only in 1874 / | 75
iv 397 had no annuals. Had one or more Annuals been there, my position would be a become skewed to the right next to them. I

would have also learned many distractions, which would have significantly changed my life and brought me into
conflict with my resources.
I was at drill sergeant with Buchholz always alone, and that was very nice.
So I stood for October 3 at four in the morning. I was very restless sleep, because I did not oversleep, and was four
times jumped into the night from the bed to see what time it was. It is a major disadvantage of citizens quarters that the
soldier can not be woken up regularly in them. In the barracks, no one comes too late in the stable and great
inconvenience by staying Kasernierten spared. Especially the recruit is doing very badly in this respect at the
beginning. An old soldier just strapped on a saddle strap and pulls the poorest, to after his heavy duties on the day a
cannon shot fired at his bedside, would not wake out of bed. Then he is really ( sans phrase ) to the stable whipped.
Whenever I could, I put myself into the middle later; but condescendingly tolerated crude habit is not to eradicate. How
many has arrived in the barn collapsed before my eyes and wept convulsively. Another penalty for late risers is that his
comrades take readily and put him in water barrel, roaring with joy and jeers him. Of course, comrades! The gentlemen
officers, the intellectual author of such jokes, know too well the paragraph of the Military Criminal Code and make a
saw and heard them nothing.
I went into the stable and acted like me the day before ordered had been. Lucia was, however, extremely well, and I
had nothing to report. Having all horses of Beritts had (14 pieces) poured the food, I had to give me Kardtsche and
harrow and began to brush. Unfortunately, I had started on the left side of the horse. That was against the rules.
"You start from the right side of brush," the sergeant snarled at me.
"Very good, Sergeant," I said quietly and went to the right side.
He saw me examining the contents and seemed satisfied. I cleaned, in fact, like an old soldier. Gendarme Dietrich |
iv 398 Offenbach had taught me an extraordinarily sweeping, long stroke, the suppleness of my wrist had to be impeccable. I

then wiped nor soul amused the old Jungfer Lucia with the wet rag an inexpressible part of their sweet, chaste womb
and was ready.
Meanwhile, the sergeant had dropped on his lap six o'clock and stayed also available. He looked at me for a while,
and probably there was in him the idea: the old Mnneken can be a very efficient Krassier still time.
After the barn had been rigged, and I had honestly helped the "old men," I went home, and never, never in my life
me the coffee tasted so good as on that day, although he served without sugar has been. I also renounced definitely
from then on sugar.
Then I went to the Bureau of sergeant and worked until half past ten. About this time I possessed me to the barn, put
my Arab blanket and bridle on and learned in the open riding arena properly after three paces standing and sitting.
The seating did not want to go initially. The malicious sergeant gloated over my clumsiness, until he took a human
stirring and he gave me a strong upturn. Apply when popping up just like when jumping from the back of the saddle
that each trooper ready to bring must (the Krassier actually with cuirass ), small advantages that you have to find
yourself - shown they can not be. I wanted to despair in the first days and covered in angry shame, never finished to
bring it; but soon it went, and finally no horse was so high constructed that I had not swung at me with a single
powerful thrust into the seat.
 Sergeant Buchholz! Dear cross fideler sanguine! As I like to think back to you, you faithful soldiers blood! But even
with him as with all it was for me at the beginning, working through until we got in the right proportion to each other.
He has given me, the conscientious man, paid nothing and treats me like any other recruits. The only thing he gave me
was that he was not too terribly dislocated me in traversing the legs, the ball and let me make any acquaintance with his
saber blade. But inexorably strict he is with me inbetreff the Properitt of |
iv 399 was the suit, the exact Exerzierens and good riding. I owe a lot to him.

He left me a couple of times riding around in the crotch, the principles of correct posture developing, and then
commanded: Traaab! I looked at his red, glowing face that he was eagerly awaiting the symptoms of epilepsy with me.
But he waited in vain. I had laid a good foundation in Berlin, and although I had been sitting for almost two years on
any horse and perhaps four times ridden ceiling without bracket only as a whole, I was like a young god on the black
mare.
"It goes quite well. You have probably already ridden? "
"At your orders, Sergeant."
"So so. Even gallop? "
"At your command."
"Well, we may be the same once take everything."
Said and done. The simple school was ridden. Short trot, medium trot, strong trot Volte, hand, shimmers through the
whole train, eventually collected trot and wringing about right gallop.
But the horse did not want to go. The old clever mare had immediately noticed that no stable master was sitting on
it, and also that I had no spurs on their boots. (The recruits wear at the beginning to prevent misfortune, no spores. Not
receive later all at once, the iron takes place a kind of accolade by often only after a fortnight one that stands out,
permission is obtained, the spores to strike; it is followed by a second and third, and this stimulus of ambition is an
excellent dressage agent) the mare thought. Knock you only paragraphs want as long as you; I'll be careful not to heat
me because of you.
Meanwhile saw Buchholz that I was the right help and was satisfied. Superfluously he Examinierte me yet because
of the aid, and in well-stylized, clear confrontation, as he had such a certainly never received from a Cuirassier recruits,
I said it to him at all. He listened to and we were then in a general light conversation that gave him pause. It just did not
speak of immature youth, but an experienced, only seven years younger man than he to him, and the reason for your
comfort and cheerful traffic it was placed, who has probably ever taken place between a sergeant and a recruit.
When the riding lesson was over, he said: "Tomorrow you will appear with spores ."
iv 400 I led my Lucia in the stable, took off my skirt and kardtschte they mirror blank in the shirt with the sleeves rolled up; I

got me a bucket of water and washed her properly the shackles and the Hfe out.
Then I ate my simple but admirable luncheon with Oehlmann in the family Wolter.
In the afternoon at half past one o'clock I went to the barn and helped bring the same fine. Before the afternoon
appeal all the stall itself must in fact done in the stable, be as pure as a salon and saddlery spiegelblank hanging on the
barn trees. No straws must be on the dam, which is clean sprinkled with sand.
Among the comrades I stepped already in a good relationship. They saw that I vigorously, without waiting for a
command, helped where it was missing, and that looked excellent. I asked for her name and civil conditions them to
mine and we were at once so familiar, when we were working a year together. The relationship with them was better
every day, especially when they saw that I "(Percival) was generous without Aderschlg" and despite my intellectual
superiority, despite the gulf that put my education between us and the depth they abschtzten instinctively correct, I did
not raise a hair's breadth above it, but wanted to be nothing more than a very simple, common Krassier like them.
Clock up clock down: the right timing is a divining rod.
 It also showed once again all that education is power. How many times a single short word, an eloquent glance of
mine has tamed the roughest and suffocated fierce battle and strife in the bud.
An incident I want to tell. In my Beritt was a stalwart Alsatian who spoke very good German, with me but always
wanted to speak only French. Had been in neighboring Beritt is also a violent, rough guy who earlier teamster was in a
Hamburg brewery and prior to joining for assault on his father committed (!), And had made with the prison even for
minor thefts acquaintance, in a word a wild, dangerous blood. Got it in anger, he was pure beast. As he once struck his
horse, he fell into such a raging anger, for it like a cat on the neck of the horse jumped up, dug his nails into the nostrils
of the animal and almost half his ear bit off.
iv 401 This Kanibalen now one day the French Alemanne quarreled. The juiciest curse words flew back and forth, and when the

Alsatian "Stinkfranzose," "franc-tireur" heard and so he took a curb (a beautiful piece of iron!) And rushed to the
offender. This had seized a pitchfork, and both tumbled in two seconds in a booth already covered all over with blood.
Breaking such a brawl from the barn, so it occurs to any bystanders to touch the hand. On the contrary, all rush in
and gloat over the beautiful (!) Sight. As the tree, so the fruit! The pugnacity is deep in the German farming
community, even the Germans at all. As deeply infected the joy of seeing the scuffle in man, which is but first he
prange in the finest polish of civilization, animal. Or how Riehl aptly says:
In well pleased with the abomination pieces shows how deep the voluptuous pleasure is implanted at the spectacle of violent
passion at the sight of misery, despair, madness, murder and manslaughter and knavery the rude people.
Cultural studies from three centuries.
I must confess that the image in front of me kept me in an aesthetic way a moment. The angry facial expression of
the combatants, the operation of their great strength, their movements that frightened horse, under whose belly they
struggled: it was all brilliant. But as I said, just for a moment. I pulled a comrade with me and we parted the semi-
insane. The Alsatian I called with a sparkling glance: honte Aie, do it une bte froce ; I introduced myself to the
others. The wanted to tackle now, of course. But I remained calm with arms crossed standing and only said kindly.
"Schrder, be reasonable" He ran his hand over his forehead, looked at me in surprise and crept continuing.
I remember from my comrades in Beritt with special heartfelt affection Funny Thuringian blacksmith Jahn from
Kirchhasel in Rudolstadt, the quiet, good-natured Apitzsch from Schkeudnitz at Weissenfels and taut, intelligent Beck,
also a Thuringian.
After roll call, Buchholz took me back for two hours in the dressage: Fuexerzieren and vaulting. Step, slow step, a
run, right to left, repent, arms up, sideways, forward, backward - stretched! On Bock |
iv 402 squat, bend, turn, leap of faith, jump over the bar, etc. At that time I felt not ridiculous; I was completely absorbed in my

new profession and most serious was on me. But now, when I think about how the 33-year old man turned on
command, marched, jumped - now I have to smile, and I'm glad I saw no one but the old Spittelweibern, the mocking
daughters of Oberroarztes Hahn and NCOs ,
After completion of spiritual exercise I went back on the Bureau until six o'clock, then go home and finally at
seven-thirty last Abfttern.
In this way regularly the days of recruits from haspelten until entry on 10 November.
Only two events in this period rise above the monotony.
On the eighth day after joining Major came from Loberg on the paddock. Buchholz reported correctly: "A
volunteer in dressage" The Major thanked and asked Buchholz, not to be disturbed.. Buchholz let me now ride the
whole simple school, then he commanded stop, came to me and told me I'd like to be center of the web lay me down,
the Major wanted to talk to me. I did as instructed. The Major greeted me and inquired about my circumstances. Then
he said:
 "So you have been too late from indomitable desire to soldier's life?"
"No, sir," I answered. "I wanted to meet only my duty to the state. Only in the choice of weapon the inclination
spoke. As an infantryman I would not like to serve. I walked out of the conviction that there will soon be war again and
the heart would break me, if I had to sit behind the stove then, while young and old, high and low, protecting the sacred
homeland. "
He looked at me sympathetically and said, "That's nice. Sorry, you have quite a new war. He is in the air. "
He greeted me and rode away.
Now came sergeant Seding and the Quartermaster approached me. The sergeant looked at me and then stuck his
finger in my gaping boots, the quartermaster piercing glancing.
"The volunteer gets better things today. How to spend those boots? "
iv 403 The second event was that I rode by myself in late October. I said nothing and suffered unspeakably. When riding I

endured agony and at drill's was the same. I went breitspurig and crept like a lame. I came through the physical pain in
a very serious state of mind. I sought solace in the Theologia German. I opened the 26th chapter, and it strengthened
me wonderfully. Especially the set refreshed me:
It is Billich and right, it got and all against me have creatur sint and right about me and to me and I've si and also to naught
quite resist nimant. Dar to volget dan, which is allowed begeren mensch naught ask or or wil neither got nor by the creatures,
denne mere notturft alone, and the same everything forchten and genaden and not by right, and leet also sinem libe and all siner
nature nit mer for good and come to relish dan mere notturft and vorhenget nit, which help in Imant or then serve alone in luter
notturft and selbige everything forchten.
Now the severe suffering of all troopers broke out with me. There were three blatant ulcers, one of them just on the
kneecap. The sergeant saw my crawl and confronted me. I confessed, and now I was released immediately from all
services. Graf Hue de Grais made me the most vivid allegations and told me not to do rather duty again until I was
completely healed. I signed up, however, on the third day and did my full service again. Jahn, the faithful soul had
brought me freely his leather pants and now riding was excellent. The wounds healed in riding.
So since November 11 came on a day that is burned into my memory. The day before the recruits had arrived, and
on the eleventh we were in the cathedral, inaugurated in the beautiful cathedral of Halberstadt.
My note is that we were ranked in the mirror's hippodrome by nationality and then coated with music through the
streets to the cathedral. The recruits were still wearing their civilian clothes, I, two One-year, and about six economy
craftsmen uniform. We filled the whole glorious high choir, a jewel of Gothic architecture. Before the altar stood
Superintendent Nebe, the standards Guard (Lieutenant Meyer and Germar) and the officers. The pastor spoke words
that were perfectly designed for the purposes of my philosophy. That's the strange thing is that everything can remain
as in the Christian religion and the only |
iv 404 Holy Spirit decided in the foreground takes the place of the dead God, of whose nature they had only the most confused

idea of always. Nebe took to the basic text, the beautiful passage from Psalm 139:
Where shall I go from thy spirit? And where should I hinflieen from your presence?
If I ascend into heaven, thou art there. I make my bed in hell, behold, thou art there.
If I take the wings of the morning and dwell in the uttermost sea;
So your hand'd still lead there, and your right hand shall hold me.
From this he developed the consolation that the recruits, removed all trust relationships and kicking now in a foreign
country in severe service, but were in the same kind hand as before. "God is here and there with you." How this fit
everything on fate, as was spoken all in the spirit of my atheism. I was deeply moved.
 They proceeded to swearing on the articles of war. While the others swore many patriotic songs of Arndt, grains
Schenkendorff walked me among other things, in the most colorful linking the verses in my head, until I remembered
Stolberg beautiful speech of the hero to his son, and I vowed to do what he advised:
Never pull out the sword in vain
For the fathers free stove!
Be careful on the watch,
Be a Weather in battle!
Always be ready to fight
Seeking always the warmest dispute!
Schone Des, who begs defenseless,
Hew him who resists!
If your crowd is swaying,
Him for nothing that the troop blowing,
then defy a strong tower
The united enemies storm!

Finally came the turn of me. I stood alone, since I was the only Darmstadt Hesse. How quiet was the wide, |
iv 405 wonderful Cathedral! Through the magnificent stained-glass windows of the high windows the light of the November

sun fell.
I have sworn to the Emperor? Who is my Emperor? I have sworn to the country? What's my country? Who stood
before me and directing his gaze at me? Were Colonel. Larisch, the Major of Loberg, the Captain Graf Hue de Grais,
the lieutenant Lippe my superiors?
You have I sworn o fate, you , you holy spirit, myself I have sworn. I have, after a long arduous hiking summoned
the resolve in the bonds of natural egoism, which I before the world in 've taken God. Kaiser, Vaterland, supervisors -
they are all just forms through which the Holy Spirit, my only boss, my country, my Emperor speaks to me and guides
me. Your'm me, you belong 'I, Thy will be done by them ; them in obedience, I obey but only you and me . Worship in
the service of man, until the eye breaks.
Halberstadt in Dome
I have a loud oath
From glh'nder chest again
Me my consecrated to God.
Repaid is all strife,
I am ready for death,
You bridegroom of my soul
She is very dedicated to you.
Because I was already occurred on October 1, I had almost finished trained came the great advantage as the recruits
that I was on the one hand regarded by superiors and comrades like an old cuirassier, on the other hand, in
Fuexerzieren, vaulting and in weapons training was. In the riding I was pretty solid, so I could at me like that right in
comfort at the jokes, the incomparable humor the sergeant Buchholz towards the recruits and the burlesque, high comic
scenes shepherd, whose players were the newcomers. I have often paid me truly laughter and more than once in the
middle of the night when I could think of them single again, laughed light to the dismay Ohlmanns anew.
 But the service in the onrushing bad weather and then in the bitter cold was now almost unbearably heavy. Coats
were in principle not be issued, and only |
iv 406 at a cooling of over ten degrees was allowed to leave the free space and went into the stable. If we gloves (! O her white

woolen, knitted, clumsy, with what emotion I look at you) were wearing, amidst shouts of the sergeant:
Gloves! The mosquitoes dancing indeed in the air! "(It buzzed the snowflakes!) He stretched out his bare hands
and ran his fingers funny herspielen before the eyes.
The hands jumped on me, especially around the nails, by washing the Hfe with cold water, and I stood arge pain
from.
In the true sense of the word I had now of four-thirty in the morning until eight o'clock in the evening quarter of an
hour of free time. The infantrymen have it a hundred times better than the cavalry in this respect.
Morning at quarter to five o'clock, I was awakened by a small Black Forest clock, which I had bought, and ran
unwashed, uncombed into the stable. To a quarter past seven I went home and drank swiftly coffee. From quarter to
seven to eight was theoretical lessons. From half past eight until half past ten was drilled on foot and vaulting. From
eleven to one o'clock and a quarter was a horse cleaning hour. At one o'clock, riding the four of recruits began
departments and lasted until four o'clock. Each department rode an hour, then the horses were rubbed, cleaned off,
washed and then was re-vaulting for two hours. At six o'clock we went home. At half past seven we went back until
eight o'clock in the stable.
Now things had all put in order, cleaned the gear, cleaned the weapons boots waxed, the spores are polished. Since it
was often eleven o'clock and the next day you had to back out at half past five o'clock.
I had no free thinking more. If I thought my thoughts revolved around the service. I lost my work out of sight, my
sister, my whole family, the daily politics, in short everything not directly related to my stand dermaligen professions.
I've had three months no newspaper in his hand. I was completely indifferent to the great currents in international life
and in the true sense of the word, as the brilliant essayist Emerson says, a victim of the nearest object . Sunday
afternoon I slept five to six hours and Oehlmann also: I in the left, Oehlmann in the right corner of the sofa.
iv 407 Our cold hole heated up very difficult. If you did not sit almost on the stove, you became the lump of ice. Oehlmann and

I went this winter almost never. We moved the table to the stove, brewed after we brought our dinner from the sausage
shop and had eaten on paper, in which it was wrapped, grog, and while he was reading and smoking, I slept an hour in
my rider jacket wrapped in the sofa corner. Then woke me Oehlmann and I blew, blew, blew into it until late at night
with human bones.
And yet I think back to this grueling physical activity to all deprivations of this low, hard life with a cheerful
melancholy. My spiritual life pulsated here very fresh, although it did not seem to mind. It flowed like a river in winter
on quietly under a sheet of ice. I noticed this clearly indicates when the ceiling here and crashed there, and a stranger
thought, a development of single points of my work suddenly like a flash in the night flashed through my brain. -
A good time was the Saturday afternoon. Then no service in the strict sense, but by one o'clock at Tack is cleaned.
Since the beautiful Soldiers songs and other folk songs sounded fresh, lively throats. I always sang vigorously, although
I enjoy no special Gesangestalents. How fast was because the work of your hands as quickly passed since the time with
singing, fools antics and all sorts of tomfoolery. I rejuvenated me more every day, and my body went despite hardships
and cold on such as donuts in hot butter.
On November 15, was the first official church. I did not exclude myself, although I could have done. The
superintendent said that everything is God's blessing and also wrote all the evil in the world of God's goodness to. Early
death, disease, short, all suffering flowed like all joy from God. Now this is actually quite un-Christian; it was all a blur
of energetic apart held by Christ and original sin Providence (of grace). I lay against this theological point decided a
custody.
 Moreover, the speech was good, and especially a very beautiful place has me struck. Nebe namely said the human
clocks go all before, only one clock is correct, and that is God's clock. The truly ingenious comparison I want to
improve and thus make perfect. I say namely: the clocks almost all people go either before or after (depending |
iv 408 after we meet a suffering that hits us always too early or expect a joy that we would always have before). Only one clock

is right and that is the clock of destiny and at the same time those few people who are completely trusting revealed
(God's will) to fate.
The comrades slept almost all the sleep of the just. In the beautiful Dome only the officers, sergeant and I
supervised.
On November 16, a small change came into my service employment. I was in fact exempted from the theoretical
instruction and the evening stable duty, while I a French Lorraine, who did not speak German, were two German hours
a day. He is Mimier, and the hulking, closed big man hangs with touching gratitude to me. He learned very hard what
the fatigue by the extremely oppressive service may have been to blame - but I soon brought him so far that he could
communicate. With all recruits from the New Kingdom country, even with those of the other squadrons I dealt
principally a lot, and where I could, roused and I used the German gently feeling.I spent some nice hours with the staid
Alemanni and Lorraine and certainly they intend all my love with.
On December 11, was visiting the regiment by the major-general of Rothmaler (now Divisional General in Erfurt).
When he came to the recruits of our squadron, he let the volunteers come forward. I and another Dreijhrig- volunteers
(Eisfeldt) left the front. By turning to me, told him Colonel. Larisch the special circumstances under which I had
entered. He was almost to enter. He asked me:
"You've probably had at 700-800 dollars salary in Berlin?"
"More, sir," I answered. "All in all, close to 1,800 dollars."
"And this position you have left to become meaner Krassier?" He called out to the utmost astonishment. Then he
patted me warm on the shoulder and praised my pursuit very much.
Proud but a voice inside me like the righteous, who bled to death on the cross for mankind: " I do not take honor
from men ."
On December 18, was back to church and communion service. I do not shut myself this time and went for |
iv 409 my confirmation for the first time again (and for the last time!) after twenty years to communion.

I have eaten mightily shaken the glorious body and drink his blood, while more recently ordained me to the Holy
Spirit. To you! To you! To you! I came half senseless forward and shook.
The whole world was reflected in my state when I had returned to my seat; because I was sitting between two non-
commissioned officers who told each other the vilest obscenities and made fun of the communicants. "Oh, just look but
how long the X. booze. The cattle will taste the wine. Want to let go? ! Well, wait, when we are in the barn "The other
said," Has the Pfaff not a face like a skull? Plrre only Jesuiter, 'This is my body, this is my body, this is my blood, this
is my blood' "-.
No hard throughout the year is as close as the Christmas my heart. I think I could run twelve miles wide, only ten
minutes to stare into the bright lights of the green tree. I bathe me at this time always in a sea of pleasure and
cheerfulness.
O you merry,
O how blessedly,
Comes the glory of Christmastime!
World was lost,
Christ is born:
Rejoice, rejoice, Christendom!
 The Christmas of 1874 is one of the most beautiful I've seen. I only wore joy in the family Buchholz (o as the
sergeant both beautiful boy of 6 and 4 years were jubilant!), Then in the family of the sergeant Seding where I
remained until nine o'clock. The tree was lit, and we ate a delicious roast hare and drank excellent red wine. Also true
of Havana were not missing. I was still happy in love, good family.
Then I went home and gave the young son of a master carpenter on our court, to which simple, honest family I
stepped into the most beautiful relations, and a little thing my Oehlmnnchen. This had brought a tunnel, apples and
nuts and a bottle of red wine (the Colonel Larisch Gifts v.); We brewed us about these glories still a punch and was
cheerful and in good spirits.
iv 410 Here I want to remind by mentioning the carpenter's mind equal my "court life" treat.

As soon as the weather allowed, cleaned and I washed in the courtyard. As soon the cuirass and helmet was oiled,
waxed soon spiegelblank soon skirt and pants were wet mulled (made white as snow with dissolved zinc white or
whiting), soon caps and pants were washed out, in short, all worried.
As for the child, the little Adolf or the pretty Bertha soon came the Lord master carpenter and his wife, soon to me,
soon saw from the first floor woman Wolter or Sophie, the housekeeper of a gentleman leather bow, now from another
apartment in the court the witty dry woman Ww. Schuchardt out soon unschwrmten me the pretty kitchen Dragoons
Christine, friederikchen and how they were all called.
"If we can not get a washerwoman once, so help us certainly from Mr. Batz", then lifted the banter; or "Will because
cleaned again? You must still be under all the properste Krassier? "
New Year from January 1 to has been riding on the saddle and with curb. I had ridden daily ceiling three full
months: an acidic pleasure! But I think the ceiling Riding, against the very widespread opposite view, for very
necessary and useful. However, initially it clings to the legs; But how soon all the joints are going and how secure the
main thing is when riding: the right balance.
It now also found several visits held by the colonel. At the office I rarely occupied me; only Sunday morning I could
be working there.
For addresses of letters to Messrs cuirassiers whose walked me many at that time by the hand, I make the following
pretty orthographic anthology:
iv 411
At
The Kirasier ........
at the 1st Eskatron of Machteburgerischen Kirasier regiment no. 7
in
Halberstadt.
Soldier letter .
variations :
Escattron Magdeburschen Regement Krassr
Esckadtron gritty lads Rechement Krasir
Escardtron Rchemnnt Kirasir
Ecadron Rhgiment Crassr
Rhgement Crasier
Crahsir
Chrrassier (!)
 In March, the job went to me extremely fast by the hands; I was now completely turned lives and thoroughly soldier.
Since the ice suddenly cracked on my mind everywhere - the image is really striking - my mind went on and flooded
like a ice-covered stream. It was a great mess, the rubbing, pushed and bunched up until last wave breathing "reflected
back in its ice-free area of the sun and moon and stars' thoughts.
Because as was the hatched germ of a second band of the philosophy of redemption before me three wonderful
characters, born during the winter in veiled, secret corners of spiritual workshops, were gracious to the surface: the true
idealism and the Christian Trinity in the bright, warm light of reason , and of socialism .
On March 7, 1875 I wrote: Gloomy, sultry mood. It felt to me like the nature in spring; for there to be something
again, I feel clear. All threads have converged once again, vying for knotting. As I wait Serigut which will give me the
fate of the commands, there is nothing in me; the shock must come from outside. I will be obedient.
But already on March 16 it says:
"It's incredible, like me, steeped in the correctness of my teaching, yet every day'll entangled in the magic of
teaching Budha's. In my work I have taught many individual "Karma," now I see clearly that the Budhaismus only a
single Karma knows. He is the consummate idealism , and it closes immediately Kant's kriti | shearing
iv 412 idealism as the computing sample of the truth. There is only one immediately something known real and that's my

individual I . Everything else has a conditional by the subject entirely dependent on his existence - all else being is
nothing more than a modification of the self. These modifications can all from the inside , that is only apparent from
the outside (Berkeley's divine Truth) be conjured up by Karma, and who like Budha over to this view, is, as already
Schopenhauer said, in an impregnable fortress. First, all past and future, which I am not directly concerned, ie the
movement of extended beings as mere phantasmagoria in which I looped back, then pulls the one remaining I its extent
and its mental processes and decision reflections in back, and there remains the naked space and timeless point I. Not
the phantasmagoria of the world, their production, their out spin-drying from the ego's kind of wonderful, but the
foreman, the point I is the miracle. At this miracle can but no offense taken; because every philosophy teaches and
must teach a transcendent area, from where it runs out, but that is not recognizable.
Also hereby dissected by me in my work practical doctrine of karma is not inconsistent; because you have to keep
the esoteric part of the exoteric of Budhaismus strictly separate. Budha was not only a philosopher but also teachers .
There was other to redeem, and though his individual need to redeem other, the main thing is, his satisfaction, his
feelings , he had but this real relationship with others enter the expression in that it also Karma them, that individual
reality , gave."
Furthermore, on 22 March (Emperor's Birthday):
"The dogmas of the Christian Church are and remain the lowest. to show them in the light of philosophy, is my next
task. However, this may only be the books of the New Testament sayings of the Savior himself, not sophistry of
theologians, notably Athanasius, are considered. It should be emphasized and to prove how the divorce of the world in
God and individuals, and not to the rapid adoption of a living God and an eternal life led Christianity to give God two
meanings. God is soon nothingness, sometimes fate. The original sin had to be emphasized too much, because God
must remain pure and must not lead to sin, but that what |
iv 413 actually does fate. The contradictions in Christianity are therefore all only apparent on the surface; at bottom they

dissolve completely.
1. God before the world (Son and Holy Spirit concluding in itself);
2. Son of the world (the Holy Spirit, the direction of the world from the struggle of individuals generating);
3. Holy Spirit (straight direction of the world gangs to salvation).
That is why the Holy Spirit proceeds from both the Father alone as the Son alone, as well as both of depending on
you change the position, and the dispute between Rome and Konstantin Opel is completely unfounded.
 Platonic year :
4000 years long of God cult,
2,000 years Christ cult,
1,000 years Holy Ghost cult
or progressively decreasing:
4000 - 2000 - 1000 ie 7000 years. "
Further:
1. Impatience and haste with which a thinking head goes to the design of his works, the fear that he would come too
late, someone else could beat him ( pereant qui ante nos nostra dixerunt! ), Is the true aura seminalis all intellectual
work.
2. The enthusiasm alone, glutvolle flare-up of the soul under the kisses of redemption idea that genuine piety makes
the animal people only humans. From the rarity of the thing Solomon's statement explains:
Among a thousand I have found a man but not a woman I have under which all found.
3. Pantheism is the transfigured realism. They went from reality and her wonderful connection, took everything to
be absolutely real, and the observing I threw in the realization of nameless swoon quite away in the arms of a dreamed-
unit. The idealism of the Indian pantheism one may very well reverse the Idea | ism
iv 414 or call the idealism of despair because I despaired of its reality; the only real reality, and for which only indirectly

something known (outside world) by subtle abstraction all reality is (world soul).
In addition to socialism:
1. You must have eaten trock'nes bread with tears, one must fear and concern about the future beloved relatives have
perceived to be at full soul the ideals of the Socialists to give communism and free love. That is the admirable in the
world walk, the harmony that the way that must demand Noble, the good and the just with the help of reason and his
pure feeling exactly the same thing that demand the most brutal egoists. Especially Those who truly love their brothers
and sisters, demand that there should be no more siblings, especially those who have enough in itself, but have been
staring in the misery of others, demand that there be no more property, which means that there is only a total property
should be. Because by compassion for others the way and Noble gets never for full peace of mind. By now natural and
refined egoists be socialists have that certainty is given that communism and the education of children by the state
alone, these great ideals real will.
2. The standard of all morality is the world gear or concrete terms, the divine law , so wonderfully speaks of
Antigone, as Christ in the place of human statute:
But in vain do they worship me, teaching for doctrines that nothing but human commandments are.
Every world event is neither moral nor immoral; it is simply a historical fact, such as the French Revolution. Only
the actions of the individual, as measured by the divine law, are moral or immoral. There are only two state laws that
coincide with divine law and therefore sacred are the basic laws of any state, do not steal, do not kill. You'll pass to the
end of humanity, because property (state property) and individuality will always be. There are therefore many illegal
activities in the state, which are eminently moral, and all such as that fight against existing political institutions, guided
by pure philanthropy, acting illegally, yet highly moral.
iv 415 3. Who beats a warm heart in the breast, a heart full of compassion and gentleness that must want the education of the

individual by the state. Not only the noble tradition , but also the middle-class, in short, all special tradition must stop
 and every citizen the heritage of all competing human services. Consider how proud have officials and traders: My
great-grandfather was a merchant Lord Judicial Council, Prelate, General, etc.
Such was because now all the chapters of my second belt in front of me:
1. Realism
2. Idealism
3. pantheism (criticism Hartmann's)
4. Budhaismus
5. the dogmas of the Christian Church
6. the philosophy of redemption
7. Socialism
8. the true faith in God.
This awoke with a vengeance spiritual life now struck with impotent violence against the limits of my service. I had
to have at least two to three hours for my spirit, not to suffocate daily.
I turned to the sergeant to get relief from the stable service by I wanted to take me for a guy at my expense, and the
request was granted to me by the captain. Of course, I concealed the reason that I still paid homage to the delusion that
my literary activity could be kept secret are protected and, painful as it was to me before, I felt the service stops to be
all grown in the summer.
I have six full months, to be missing without a minute doing all heavy duties of a Knight-Captain in Magdeburg
Cuirassiers no. 7th I've mucked out the barn, worn straw, dragged water, swept, clean the horse, and cleaned everything
himself, both uniform and weapons, such as saddles and bridles; I have only worn no two hundredweight oat sacks and
taken no dung carts across the yard to the dung heap, and this only failed because, right from the start behind my back
the sergeant, as I learned later banned had.
A beautiful experience in my life of a soldier brought me my gaze into the bosom veritable nobles. I |
iv 416 learned men know as the Count Schlieffen, Count Hue de Grais that embodied saying noblesse oblige are. I adore my

captain, Graf Hue de Grais, because it is through and through a chivalrous nature. Also one venerates him well. What
scale of human characters are the teams a squadron group; but when once the count was on extended leave and the
rumor spread that he was being transferred, there's not a single Krassier been who did not head hang and would not
complain: we poor!
The Emperor's birthday on March 22, 1875 nice celebrated and enriched much my experience.
Oehlmann and I resisted bravely all temptations of cute Kchenfeen who wanted to be guided by us to play and
dance as we pretended we kneipten Solissimo , and went without an appendage to the ball.
I was always a brisk dancers (on the balls in Naples, I have always made clean sweep), but for many years out of
practice.
but here taught to pray the emergency; I had to rush headlong into the old passion. I made only decency dances,
however.
In fact, I thought I was very reserved and hidden. However, I was drawn into the bright lamplight by force. First I
had with the Lord Captain drink a glass of champagne, then forced me the recruits as once the farmers to Gtz von
Berlichingen, and I had a toast to our recruits teachers, Lieutenant Meyer, deploy.
When it started to become gnarled and I looked into the sparkling eyes wild beasts by the white rock of cuirassiers, I
retired quietly. Oehlmann did not want to follow. In its purest taste aberration, under the influence of a misguided
instinct he leave the prettiest maid left and chose an old wooden spoon. Poor Otto! He died almost under the biting
sarcasm of sergeant.
 On 1 April, the squadron moved for the first time out, out into the open spring pervaded nature on my dear
Brachfeld (parade ground of the Regiment).
That was a day! Now I drank the first delicious sip from the foaming mug for the equestrian life. Gone was the
cloudy winter and apprenticeship: now it was spring and we should show what we had learned and earn us the last skill.
iv 417 on the back and Hermarsche were cheerfully sung all beautiful, beautiful army songs in unison, such as:

Dawn!
Shine me to early death?
Soon the trumpet will blow,
Then I have to lay down my life,
I and many a comrade.
O Strasbourg, o Strasbourg,
You beautiful city!
Therein lies buried
So manniger soldier!
I am a Prussian, you know my colors?
Watch on the Rhine ", etc., etc.
and especially the melodious Krassierlied:
Krassier are serious riders,
Have a Merry courage
Sing louder lust'ge songs,
Are the girls well.
Spiegelblank being uns're weapons, white leather stuff Can we sleep with the girls Are we kingdom. Our colonel on horseback, drawn us
into the field, hit, Victorious we woll'n France dying as a brave hero.
And 'death shall separate us once
We never give up hope.
He who trusts in his God,
He never leaves.
On the fallow field itself was only ridden in departments; then the squadron drilled together.
That was quite a andres Reiten than on the train. Who has not been through even that can not empathize itself;
because the closed strap-on Strap riding can not at all be compared to the individual riding. It says, first complete
master of the horse to be, then have the safest seat and a body of iron. How easy is caused by a |
iv 418 small inattention the most formidable scrum in the course: the riders are forced up literally across the saddle, crushed his

legs and almost torn from the bullets.

In conclusion, it said: run out individually.
For the first pleine carrire ride! How do we recruit blanched and made our Testament in silence! The old people let
this opportunity to warning shots not missing, all of which can all sit and heart beat to bursting. "Think again of father,
mother and the treasure, the last hour has struck," or, "If you break your neck so I will bury you, was out of worry," or
"Well X. what give to best if you can get away unharmed? ", it whizzes through the air.
 Finally, the series also came at me. The horses all know what is going on and can not be maintained. They snort and
dance and turn around in a circle forever. Lucia was as great. However, I manage to tame them and to calm down a bit.
The trot to first established point is very good. "Gallop!" Cried the quartermaster. I give the aids, but dear God! that
was not a gallop, which was already career. I see before me a comrade fly over his horse's head and hear Sergeant
Buchholz shout, "Batz, Batz, now it's on the collar" But I sit, sit like a glove, but still traveled backward too much and
with outstretched arms!. But it's also the first time. I'm at the goal in two seconds, I do not know how to laugh and I can
laugh.
The career riding in the cavalry, where the basic principle is that a horse in the stable millions outdoors is not worth
a penny, is the highest pleasure that man can feel in the movement. It is the most beautiful rides, a heavenly pleasure. -
On 23 May (Trinity Sunday) was back to church. How could I of this missing days at the Dome? I walked.
Jesus answered and said unto him, Verily, verily, I say to you, unless a man be born again , he can not see the kingdom of God.
The wind blows where he will, and you hear his whirling well, but you do not know where he comes from, and where he goes.
Therefore, every one that is born of the Spirit.
( Joh. 3, 3. 8 ).
iv 419 Nebe spoke quite good. He said: Everyone keeps chiefly for noble and believes he change this or that in itself, it is born
of the Spirit. But it was all deception. The whole old man must be pulled out.
I sat quietly, listened and dreamed. -
Now the day, the dreaded dreadful day had dawned where we should be inspected by General von Schmidt (29 May
1875).
At eight o'clock the first squadron was in front with early batches in full armor: cuirass, Bandelier, helmet, sword,
and high boots, but without luggage, situated. A few minutes after eight of the stern came galloping with his adjutant.
He accepted the report and rode slowly along the front.
Instead of a friendly: "Good morning, cuirassiers" we have heard:
"Heads up! Krassiere want to be? silk pajamas her. are lazy lout her. Heads up! Heads up! "
I smiled happily. My golden glasses fell on it. but he said nothing.
And now riding started: only in sections, then in the squadron. Which riding! Until three o'clock it took a full seven
hours. And he always had to blame, always scolded and he bawled, soon the reins in the left hand, now in the right
hand taking, always with an arm like a Neapolitan, in the air herumfuchtelnd.
When jeu de barre (a lovely tour: it is attached to a handkerchief at the cuirass of a Knight-Captain to him by one of
the two prosecutors on the right must be torn side of the horse, in the middle of the framed square is a two-foot is high
barrier) he chose me as a persecutor. I did my thing pretty good. Twenty times I have had to put over the barrier until I
got off the handkerchief, but unfortunately I took it from the left side of the horse.
Now there was a lecture and a long debate why the enemies of the right must seek wrest page.
Towards the end of Exerzierens slackened my right hand. Who knows what it means to hold a broadsword five
hours propped on the right hip, will not condemn me. Every one was so relieved when it end | Lich
iv 420 was: final scene, engraving after the doll on the earth in the career.

This jump is magnificent. Full career one lying on the floor with straw Krassierpuppe must be stuffed to make. The
trick is in time to stab (a whole horse's length in front of the doll) because it stands only when one has arrived at the
doll, so you can meet at least seven feet of the doll from the earth.
Hundred Sharp met forty-three, including myself: a result that drew the mkelnden General an exclamation highest
satisfaction.
 Last of all was again leaked, this time with right and left Chop, engraving and Hurraruf before the general. That was
wonderful!
The day after the Fudienst and vaulting of the First Squadron was (seven hours again) inspected. Against general
expectations, the general has what led me to the soldiers, not praised what I'm made me very happy, because nothing is
more uncomfortable than me out such a tug on the platter. Of course he knew my circumstances and must indeed have
doubted the honesty of my aspiration, for otherwise he would have to follow the opportunity, one of its main principles
laid down in its counting by volumes circulars, namely: all the merit of the individual highlight and thus on to work the
sense of honor of all, not to be missed.
A main fun I've had on this tour. I'm a good fighter, because for years I practiced with the utmost attention the art of
fencing. The lieutenants were very surprised when they saw my skills, and I have often taught, instead of learning.
They had faced me the best recruits in the inspection, but oh, the poor! I parried all his thrusts and gave him eight
stitches in a row. The general became impatient and called to my opponents: "But as you meet yet again," In vain!. He
went very satisfied continued and pushed the lieutenant his admiration that these have achieved such results in such a
short time !! -
The Examination of theoretical knowledge instruction was also very satisfactory. To me came the questions:
1. How does the trooper gets his horse in good condition?
2. How does the Vedette behaves when at night a little closer?
and I answered blithely:
iv 421 1. By good chucks, good care, good treatment and good grooming;

2. A man riding in front of the gun at the ready, and calls out: "Stop," Are there more than one person, he cries: "A
man in front; ! The other versa "Has approached within ten paces of the person concerned, so I call:" Stop!, Slogan "If
the solution correctly, so I call:" Closer, "then"! Shout, "If this is also correct, the man is brought to examine.
Lieutenant Meyer reciprocated, and called his recruits to a Abendkneiperei, which was very cozy.
I had to speak, forced by the officers and comrades again. So I improvised for a toast as best he wanted to go where
the site occurred:
"The very fact that we have passed that proves that it is the restless energy of the Lord Lieutenant, who showed up
always paired with rare gentleness, managed to raise us to useful cuirassiers. but that is for everyone, for the both who
puts his greatest asset in his precious life, as for him who seeks it in the immaculate honor of his people, in maintaining
won with difficulty and with much blood powerful position of the German fatherland, of the greatest importance.
Because we want to give ourselves no illusions; what you should say and write: a new war is coming. He throws his
shadow as it already upon us and there is us, each according to his interpretation and in his mind, benefit the most
extent, what we have learned. "
The cuirassiers were delighted, and Lieutenant Meyer expressed his thanks. This lieutenant I was very happy. He's
really a human boy. Only once did I see him easily ruffle a recruit's ear. I was among the recruits, had him but certainly
not held to be punished if he wanted to. In other squadrons however, all hell broke loose. Comrades have told me
infamous atrocities. How it may look only in the breast of such a small Nero !?
Lieutenant Count von Schlieffen, regimental adjutant, accompanied his friend Meyer and as usual, was very kind to
me. The picturesque and kind man I adore from the heart, which I have every reason, of which later. His protection I
owe Mr. First Lieutenant von Hagen as follows:
I had, as I mentioned earlier, Mr. First Lieutenant von Hagen who gave me a friendly letter to Berlin |
iv 422 had sent, can not speak for my entrance because he was on vacation. About three weeks after joining the sergeant sent

me to the Parole reception on the regiment Bureau because the slogan writer was prevented. Meanwhile, First
Lieutenant von Hagen had returned.
 I enter and register properly:
"Commanded by the First squadron to command reception."
"Wait outside until you are called!" Snarled at me Mr. von Hagen, who zukehrte my back.
Before I had reached the door, however, he turned around, probably because the voice was not known to him.
"Ah," he said in amazement. "Please stay. They are probably the volunteers Batz? "
"Very good, sir."
"Well, I'm glad. How do you like it? "
"Very good, sir."
"Now, now, why do you have my advice not followed and have petitioniert than one year old because of the
service?"
"It was not, sir, from the Lord Lieutenant already mentioned reasons."
"Now that you make at least that you can sergeant soon. Let's give from Sergeant the necessary books, the more we
want to do so. "
Then he said gently, "you can here waiting."
Count Schlieffen was present in the office. Mr. Hagen was designated as brigade adjutant to Metz and Graf
Schlieffen, his successor in the regimental adjutant allowed himself to be rolling out in the shops.
After a pause, Lieutenant von Hagen now said in his peculiar nasal speech:
"My dear Count, I present to you a man before, which is still made of pure patriotism in the thirty-third year
Krassier."
Count Schlieffen half rose and greeted me warmly. I was at a loss and did not know how I should behave. Had I still
been a civilian, so would everything be gone smoothly in the usual manners. but now I was not sure I should bow down
and talk or not. I finally decided in favor of maintaining the tight military posture and to remain silent.
"I recommend you, dear Count," continued Mr. Hagen, "warmest volunteers on it, and you will always do me a big
favor if you put it where you can support."
iv 423 "I promise you," Graf Schlieffen said, looking at me very friendly.

In fact, he came to me after a few days and brought the Einjhrigen- service discussed. I thought I should not say no
and left all his goodness. But he did not want to hear from him. Meanwhile, accompanied me from then on always the
feeling that I had a patron, to which I could possibly definitely count.-
On June 7, we had target practice on horseback with the pathetic percussion pistol, which has a setback, throwing an
almost from his horse. We shot on the shooting two of infantry in the Klusbergen.
It was a miracle beautiful summer day, and I did again a deep train from the cup of free riders desire. We were, until
their turn came up to us on a gentle slope. Before us on the way the faithful animals curb reins were means of coupled
and they ate the grass between our legs. For eight days I rode the faithful sapphire, which I already mentioned above.
He was a liver chestnut gelding with the most beautiful eyes like, with a beautiful mane and broad intelligent forehead.
Inbetreff his character I have praised him for the top. I would add that he had no wrong wire in it and a touching
devotion to me although I do not nursed him directly (my guy got this now). As he perked up when he heard my
footsteps and greeted me with the sign of great joy. I remember him with great love.
His zeal was beyond all praise; he always wanted to be the first forward, and this excess of zeal, I had to absorb
many times when I did not want any trouble with my superiors, was the only thing that made me not quite satisfied
with it. If I can ride how I wanted to , I could not have wished a better animal; but in the ranks, it means precisely be
based on the whole and keep good order. However, I had the most pleasure through him wherever I could let him go, so
in field service exercises and maneuvers. -
 The sky was completely cloudless; A slight wind blew and gave the high cornfields of the wide ahead magnificent
level the delightful Undulationsbewegung. The red Esparsette- and Rbsamenfelder brought forth the most pleasant
variety. The level limited the love Halberstadt with its beautiful towers, and the image was of high |
iv 424 green Huy Forest conclusion. I let the looks blissfully wander about everything and dreamed dreamed.

I shot not bad (I came to the first shooting class, but may have appeared a little hocus-pocus). By the way, shooting
at Krassier does not matter: his weapon is the broadsword, a true giant sword. Here, I will remember how much man
can get used to everything. As we rode for the first time with a helmet, I thought, the neck would break me every
minute; when I rode for the first time with his sword, I always thought I would be pulled down with great force to the
left and rode instinctively to the far right on inclined; as we did for the first right- and left-bats to horses, I thought the
horses fall to the need, and when we rode for the first time with cuirass, I meant every bone in his body would crush me
and I could wear the tin kettle a second time ,And suddenly I no longer felt the whole armor, and it was so comfortable
in it as in a dressing gown. -
Cancel, turning, page transitions: June 8, at this time the high school were made weekly three to four field service
exercises and rode twice again to ceiling.
The field service exercises were the pure joy and gave a foretaste of all the glories of the past in a delightful full
distance maneuver. They reminded me of the robbers games in my youth, and I have given myself with an open mind
almost intoxicated her charms.
Usually maneuvered only two trains (the squadron has four trains) against each other: the teams of a train with a
helmet, the other of having cap, but I was missing ever . The highest amusement of the sergeant he found me every
morning among those who move out. He once said, "Well, you are but the pure field soldier," Not for a thousand
dollars I would have missed a practice.. Saphir had not kept brilliantly, he would now and then become lame, so I
would be riding with another horse. Out into the field, I had to.
And again, a terrible specter rose in close proximity in front of us poor cuirassiers: the economic pattern, by the
soldiers' rags parade called ". Who is a soldier or has been, certainly tremble at the word down to the core of the heart.
Namely, it all: horse bridles, saddles, weapons, four suits (war, parade, Sunday, |
iv 425 Military Exercise and riding clothing), boots, shirt, short to Sold- and hymnal down everything from the brigade

inspected General.
The preparations for the parade rags already start four weeks before. Every day, two to three appeals held and every
day is put back a clean piece so because the service must not suffer any interruption and the horses must be ridden, can
be disengaged only on ceiling and in Drellanzug last.
So we also made for two to three field service exercises on the ceiling and even drilled four times on the ceiling. As
was found who could ride. Is it that is already a heavy riding in the ranks on the saddle, so it is quite a feat to maneuver
in the ranks without a saddle. But the Germans are good riders. The infected from time immemorial in the blood. The
ancient Germans had no stirrups and Tacitus tells admiringly of their balance. But was not attacked; not ridden with
weapons.
Field service but all gaits were made to the career without wires, and such a four- to five-hour ride strained. Many
thanked God when he (the name, as mentioned earlier, the Court of the First Squadron) the "Holy Spirit" saw again
with a whole skin.
Finally the day of the parade rags had appeared. The main sting has been taken from it by the fact that shortly before
General von Schmidt division became General and Colonel von Larisch commander of the 13th Cavalry Brigade had
been appointed. That was balm to our hearts. Nevertheless, we had the most strenuous service in recent times no more
than four to five hours of sleep. I find among my papers a note, I want to tell which it is easy to see how difficult had
 the poor hands only work for the suit of the man (cuirass and helmet were polished by the Grtler; Tack already hung
in the proper stables).
iv 426
1. Bandelier .Tasche paint irish Carabinerhaken and piece of tape poliren wash leather gear and tone soft rub leather stuff. 2. Degen. Wash
coupling, soft rubbing, clays brass brush blade pull sheath poliren.
3. Pistol. Disassemble and clean 4. helmet. Chinscales and brass brush. Wash food.
5. cuirass. Advances wash u. sew belts paint brush brass chains. 6. cap. Wash 7. riding coat . Wash and brush buttons.
8. breeches. Wash leather trim tone. 9. spores. Three pairs of brush and poliren. 10. Exercier rock. Wash buttons clean.
11. In all garments. Sew name. 12 boots. Altbrandenburger Stiefel Ulanenstiefel jerk Boots.
13. Drellanzug. Wash and roll.
Hussars and dragoons do not know most of this work. Tap and brush her skirt and her pants and simply done. The
Krassier other hand, must wash and gobble, hang to dry, being, tap and brush the slave of the weather. For this, of
course, he is also Krassier and the first in the whole army.
General W. of the 8th Cavalry was brigade because it 's was not the brigade he inspected, very gracious and
forgiving, and even this day, even the rags parade passed.-
iv 427 On July 11, we made the last and most beautiful field service practice in the magnificent Huywald. I think about the

following French Note:

Maneuver magnifique dans le mouvement du Huywald de mon chri sapphire j'eus of impressions, dont je me
souviendrai encore dans les derniers moments de ma vie. C'tait pour la premire fois depuis dix mois que je visse une
fort per ressentis le plus grand plaisir. Les chnes taient of plus belles. Les vues d'en haut dans la vaste pleine et sur
les montagnes de la lisire mridionale: Spiegelsberge, Klussberge, behind mountains, Hoppel mountains, resin
(chunks), m'ont presque touch aux larmes: Le ciel ne fut pas parfaitement pure; de gros nuages noirs et clairs, les us
Chassant les autres, laissaient passer de temps en temps les rayons de soleil et alors quelques parties de la contre
taient claires, tandis que la reste tait plong dans une teinte fonce et mlancolique: Cette lueur courait pour ainsi
dire au profonde contemplation.Depending fus heureux, content, joyeux. Au dessus de la Brasserie> Koderhof <est
situ le vieux monastre Huys tout entour de verdure, offrait un paysage splendide. La nature est partout belle et je
suis heureux de n'tre jamais tente une mesurer contre par la nature de Naples ou de la Suisse. J'criai sincrement:
Ah, quel plaisir d'tre soldier!
To the field service exercises the exercise marches joined as another preparation for maneuver.
The most beautiful march was the first on 13 July.
The day before the coats were rolled and the saddle fully active service as standard finished packing (packing bags,
holsters, iron bag, box, boiler, coat, Chabracken, feed bag). At half past seven in the morning was saddled and at half
past seven we moved in full armor with trumpeter corps at the top back into the Huywald on the open space in front of
the monastery. A Krmperwagen with Biwacksbedrfnissen and beer purchased from the box office of the Mist
squadron had been sent ahead. When we arrived after three hours ride, we stood up in the front; then the second
member turned and rode about twenty-five step before. Then was made halt and dismounted. Both members therefore
turned to the back. On the command: Topping you! joined each before his horse and set off after the wingman.Then
each unbuckled the broadsword down, pushed him to the vagina right between your feet into the ground, took the |
iv 428 cuirass, and placed the front part to the outside, the rear inside, so that the Pallasch heraussah in the middle, and clapped

the helmet on the Pallasch, the field cap sitting up. Soon the horses were coupled, driven piles, those connected by
 Fouragierleinen and connected to the lines, the horse with the halter strap after it had previously been taken from them
and placed the bridle right of the cuirass on the ground. Then unsaddled and put all saddles in a row behind the horses.
So the Biwacksplatz was completely disconnected and the straight rows of weapons of piles and horses and saddles
made a very pleasing impression.
After horse guards had been posted, all camped informally under the beautiful oak trees and eating their breakfast
brought along, the beer flowed like water.
Soon everything was in cheerful mood. The trumpeter played; it was sung and danced. Graf Hue de Grais and
Lieutenant Meyer were pleased with our funny goings, and as a lieutenant Meyer hired a lovely beauty who was
watching us (the monastery is set to summer homes), and turned turned in a circle with her as soon danced all squadron
on the flat vacant, including myself, first with my dear mate Beck, then with the brave blacksmith Wolf and with the
slim Wulff and the Fleischer Koerner, the strange phenomenon! has the same Greek profile as Alexander the Great. he
would have no protruding donkey's ears, he would be the most beautiful young man who has come to my face until
now. So it is a compound of Satyr and Apollo. They all came and engaged meand we were in the most joyous
exuberance. We danceden carrire until we fell exhausted on the grass and tumbled over each other.
Finally commanded:> on the horses' and we got ready!. Now, since some had to be raised by his comrades on the
horse and some even know the hour not know how he got home. On the way home we tore down calibration branches
and put them on the helmet and the cuirass, so that we looked like the walking forest of Dunsinane in Macbeth.
Our captain wanted us all sober should arrive in Halberstadt and commanded so when we were out of the woods:
Traaab! Only at the viaduct Vienenburg- Halberstadt railway was step! commanded. The magnificent Trbchen 1
hours without interruption, we in |
iv 429 fully armed, had its effect. We were soaking wet and steaming. Not a single brain was clouded when we fell into step.

Then it was:> bushes away <!

I kept a journal of mine and dried it. As I write this, I look at the expensive souvenirs almost tenderly. -
There were still made several such marches exercise, combined with field service practice, but no weaves memories
with so bright golden colors like these. It can I just a game of our rowing clubs in Naples to the island of Ischia and the
midnight ride of Knigerode about Wippra Sangerhausen, of which I will speak later, put to the side.
Once we also practiced loading and unloading of the horses on the railway, and it was as if we should go into the
war. In full armor and with full packs we rode to the station, and now the most charming picturesque image unfolded
before my eyes. Comic scenes were present in abundance. Some horses had to be six man behind grabbed and pushed
into the car with all their might. For others, this means not helped and they had to back into it, be guided with friendly
encouragement.
We then drove to the station Wegeleben where projection took place. Then it went back into sharp trot to
Halberstadt.
Bathed I did not regularly in Halberstadt. On the whole no more than twelve times, not in the dirty pond, the
military is called Bathhouse, but above the town in the Rabohne. The Holtemme here forms a fairly large pond with
cold pure water resin. All around are ancient willow trees from a height, as I have not seen such. The pond is located in
the shadow of their crowns and is a delicious bathing spot. It is impossible to think more refreshing than a dip in this
pond, after having drilled in the blazing sun heat four to five hours in full armor.-
When the sergeant and I were sitting in August once in office, he said to me:
"Well, as it stands as a guard? If you want to draw on guard again? You must surely know everything. "
"I would have asked you these days about if you had not anticipated me," I replied. "Certainly I prefer with the
greatest pleasure to watch."
iv 430 "Will you stand overnight items or an entire guard?"
 I chose the whole watch.
So we moved because three men (Schramm, Stadler and me) on August 6, the anniversary of the Battle of Wrth to
the afternoon pass a clock to the main station and were there by a sergeant in the infantry guard. The guard duty of the
cavalry in cities with a small Garrison forms a very subordinate branch of the service. The cavalrymen fall since
decided alongside the infantrymen from whose sake service from guard duty there, so they are only ever dealt with. We
behaved very awkward and were "involuntary comedians".
We had to purchase only one item (standard-post in front of the apartment of the Supreme), so we were only three
men, and led us to each other. At three o'clock I led Stadler and I think I pretty well "March" and then after about a
hundred yards, "! The Gewehrrr over" and on the way home, "Summarizing the rifle," then "Stop!" -! have commanded
- "Gewehrrr one!" - "Come away."
From five to seven I stood post, and I was stared at by passers-right. Only once I was in a position to make a handle:
I took the gun before the Military Dr. Bother to.
Oehlmann could not fail to pass, and he mocked mercilessly. When I made a move to exercise my power use and to
arrest him, he fled and cut me from afar hideous faces.
At eight o'clock the Cuirassier Guard team was reinforced by six men of the 5th Squadron, had to stand in front of
the chamber and the detention room that night post. I had a keg of beer hang up (a tribute to the first station), and we
were quite pleased. Also found a Oehlmann itself; but not until he got beer, as he had promised me to brush my cuirass
for the service the next day.
From eleven to one o'clock at night I stood for a second time items. The minutes verschlichen like hours; it was
quite boring. The beautiful song Hauff:
I stand in finst'rer midnight
So lonely in the silent watch
I have at least ten times buzzed. The spot:
iv 431
Be quiet, I am in God's hat,
He loves a loyal soldier blood .
was like enlightened. The true value of the songs you learn only estimate their magic one feels only sense if our heart is
tuned to speak to the particular tone in which the song was composed. How thoughtless I was hinweggehuscht earlier
about the above words, how massive they packed me today!
I thanked God when I finally heard the heavy tread of detachment in the distance. On the bed I slept brilliantly with
open windows and doors and to catch a cold without me while I used to when I accidentally touched even in the hottest
summer night, the fresh air, was stiff and peeved morning. That was an achievement for me of great values.
At five o'clock we were detached from the ground sick because we now live in the time of the regiment - were
Exerzierens where the trains have to come out so strong in number as possible. Even at half past six we moved to the
Brachfeld and only came back at one o'clock. Let us recall: the day before drilled five hours in full armor, then
immediately pulled guard and the guard again directly into the cuirass and seven hours in the terrible heat on the horse.
But all that seemed to me gimmick, so the body can be hardened off in the regular daily service.
The regimental drill, which immediately precedes the maneuver and lasts about a fortnight, is a service that only can
form an idea of its weight and hardships, who sighed under him. Only because the demands on man and horse are
gradually increased efficiently through ten months on end, he has to endure at all. If a recruit him to join after the first
eight days, he would be infallibly carried off as a corpse budge.
 I saw, of course, only back the beauty in everything and reveled in poetry, which is also in this part of the equestrian
life, and I was greatly supported by my high resistance to heat that I had acquired in Italy. While most comrades hung
their heads and supposed to have to languish in the heat and the dust, I looked with merry eyes around me and did not
lose the humor.
iv 432 Most Quedlinburger squadrons had arrived and had taken up quarters in Quenstedt, Wegeleben and Harsleben. Every

morning at eight was the whole regiment, the five glittering squadrons in front (the five squadrons zweigliederigen side
by side) or contracted column (the squadrons together, but each in trains in a row), like this:
5. squadron 4th squadron 3rd Squadron of the 2nd Squadron of the 1st Squadron
first train first train first train first train first train
Second Second Second Second Second
third third third third third
fourth fourth fourth fourth fourth

Then sounded those irritating maneuver Symphony formed from a loud trumpet player command words and
repeated signals.
The colonel commanded: "regiment" and the squadron boss calls to this:! "Squadron" Then the colonel can blow the
signal in question and all the trumpeters of the individual squadrons repeat the signal.
As there swells the heart and the eyes sparkle!
And now the sometimes beautiful, sometimes exhilarating movements of compact massive Regiment body full of
boiling energetic blood and wrapped in steel began.
It really can not think of anything better than the regular shifts and turns that takes such a body on a wide area. The
train, about 24 man (12 Stamp) is the tactical unit of the regiment. How easy and graceful moves, twists and turns now
the compact mass by virtue of this unit. It must be a great pleasure to command a cavalry regiment. I think to myself as
commander, for example, a passing at some distance enemy, about a couple of batteries. This shall I seek to put into the
flank. therefore I command first trot and always staring at the enemy, I will soon go straight ride away, sometimes in
half-column (diagonal) left or right, sometimes I increase the pace, leaving canter ride until I finally dare an attack can.
It can be also nothing Berauschenderes think as such an attack.
Man riding at a trot, then gallop commanded and reached the long gallop, it blows suddenly from all sides: Fanfaro!
March! March! And now, the Palla | cal
iv 433 swung and the horses from access, that the air pressure takes your breath.

Oh, how did I reveled in my sapphire, how has the pleasure mixed with my lust at the sight of fresh German peasant
youth! And it went on an idea of the holy madness in me, he must take a Krassier when he attacked the noise of battle,
when he doomed, beyond the ranks of the enemies under the gloomy far stretched wings of the angel of death.
I was looking all royal, when it came to the attack, but also no less, when the regiment in Zugkolonne, so the twenty
moves are made, even hinraste around the whole wide Brachfeld around at a gallop. As has been enhanced by the
apparent danger of enjoyment! You can not see hardly his neighbor, the front man in the dust cloud that can fully befall
the night. The ground rumbles, snorting horses, the heart throbs stormy. Sometimes a gust of wind quickly chasing
away the dust: it convenes and the eye does not bear almost the glittering splendor of the cuirasses, helmets and sword
blades. Then night falls again. As shown in Fig.
And now came a serious matter up to me. I had when I left Offenbach, as the doctor at the bedside, have to deal with
the truth. I had to tell my sister that I only one needed to serve year. If I had given her the full clarity, they would not
stand it. Even now would my opening, I still had to serve two years have had terrible consequences.
 To this end came that I had to have a lot of free time for the correction of the signatures and the intellectual creation
engine ever mightier urged in me. I had to be true to the maneuvers should not perish me.
I strengthened myself with the words:
You will do everything it
Do what my heart wants
Because its right things
Go for a good goal.
and wrote to Count Schlieffen:
Ew. Highborne had the great kindness when Mr. Premier Lieutenant von Hagen recommended me your benevolence, agreement
to respond, and |
iv 434 supported this, I take the liberty in the following matter to Ew. Not to ask Highborne advice humbly.
As Ew. Highborne is known, I have to find myself still recording in the army, must commit to three years of service. While it
was v Mr. Hagen and later by Ew. Born high the one-year brought volunteers service in excitation; However, I could before I joined
the regiment peculiar family relationships because (even now only know my younger sister that I am Krassier) the thing does not
take it in hand and after I entered I had from the fact that Ew. Highborne gave me no further communications, conclude that you
had ascertained the failure of each step in this direction.
The idea: to have to serve from next autumn to two years, now has absolutely nothing daunting for me; because on one hand
I'm passionate Cavallerist; on the other hand is everything unpleasant that is associated with the service, in the consciousness under
to fulfill the primary duty of the Germans in our period of history, and I would have the strength that is not rare victims of self-
denial as since then, as well as for the rest of my bring service. But, Count, as often as I was considering what I myself returned
completely to me in these two years could make in another sphere, and then remember that I still would have the so ardently
beloved by me state in no relation to his own - always arises in me the ardent desire for a reduction of my service. I do not speak
it,I add explanatory allow myself as a merchant from; because Kaufmann I was never otherwise than in the second place, and even
before I joined the army's I left the mercantile career with the resolve they voluntarily not to enter. Without drive and without talent
to dance around the goldene Kalb, I have considered my nominal profession always only as a means to get to know the easiest way
countries and people and used under this envelope carefully science in which I alone satisfaction and pure luck find. It is also the
area that I mentioned above. Not only depends on my outlet in the autumn, the publication of a completed as early as last
September scientific work, but also the timely drafting of a new plant, which I the material despite the fatigue,which keeps hugging
the recruits in his few hours, have collected.
Notwithstanding this, Count, I would not dare to give the keen desire for liberation expression, if I'm not a manifestation of the
Lord Premier Lieutenant von Hagen and another purser encouraged Mr. Steel to advance. In one of my conversations with Mr.
Hagen same told me determined, but without Motivirung that I had to serve only two years. The me innate restraint in connection
with the confusion in which I found myself here in the first few weeks, prevented me to ask for further clarification. Mr. Purser |
iv 435 steel also spoke to me in relation to the conviction that they would release me after the completion of training in consideration of all
economic circumstances exception. Now I do not err, if I assume that both statements were made on the basis of conversations with
Colonel von Larisch.
I turn confidently to hereafter Ew. High Born with the most obedient Please, tell me if I should apply for my release at all;
because I want to take a step from which we knew in advance that he would be unsuccessful; eventualiter: to whom I - of course
with the permission and approval would have to submit the application - the Count de Grais Hue.
I would the same, although I would be the release on loved ones right after the maneuver, yet provide only for December 1,
because I unfortunately - except Oehlmann - the only one of the I Squadron am who can take the place of the outgoing slogan
writer and consider myself obliged to remain with the brave Mr. Wachtmeister Seding until a sufficient replacement is found.
I want to mention that it still gives me in regard to my military relationship is neither a spare one Landwehr. Faithful unto death
the political principles that guide me, I will as long as I have the necessary strength when considered as belonging to the regiment;
because who has gone once in the service of the universal, the wants and can not go back and strives irrevocably drawn to the clear
height to which imprisons with its light all his inner life.
At the first encounter with the Count, he thanked me for my letter and said:
"I'll speak with the Lord Lieutenant. Anyway, you get a longer holiday. Whether you are freeing all, is very
questionable; because first your reason is not in the legal sense sound and also we can not take leave for grabs you
because you serve only one year. All that is but to do will be done. "
Had I the colonel of Larisch released? Maybe - probably was not. The good, kind, gracious new regimental but
commander Lieutenant Colonel of Burgdorff gave me immediately clear what I learned but only during the maneuver. I
adored shaken the workings of fate in this decoration changes.
In the meantime, the promised long holiday was enough completely to me. Come time will tell, I thought, so I could
indulge with a clear mind the maneuver me then, which turned out better than my bold imagination had imagined.
T IBERIUS
iv 437

Trauerspiel in 5 elevators

The original title read:

Tiberius
Or the power of passions

Philosophical tragedy
in
3 lifts
 people
iv 438

T IBERIUS Roman Emperor

A ANTONIA the Younger, his brother's wife
A GRIPPINA his niece, and daughter-in
C AJUS C ALIGULA his great-nephew and adopted son
B RUSILLA his grandniece
C OCCEJUS N ERVA
C ULIUS S EJANUS his friends
A PICATA Sejanus woman
M ACRO Colonel of the Guards
E NNIA his wife
T ITUS
C AMILLUS, slaves of Cajus
L YGDOS slave of the late Trusus, Tiber's son
Poisoner, senators, gladiators, slaves.
 G ENERAL
iv 439

The story takes place in the year 3 AD (the year of Sejan.)

Tiberius is 72 years old ( 37)
Antonia the Younger is 68 years old (37 bc)
Cajus Caligula is 23 years old (8 AD)
Agrippina 33
Your children: Nero 30
Trusus 33
Livia (Mother Tiber's) 29

T IBERIUS
- 9 times he was sent to Germany. Tac. II / 92nd
- He killed Agrippa Posthmus (grandson of August) Tac. I / 20th
- His company on Capri IV 91.
- How he thought about his succession VI 32 ic.
- Sayings of the Arrimtius over T. Conversion VI 35.
- His first love, his first wife: Vipsania Agrippina
IV 50 ac.

S EJAN
- Caius was still together with Sejan in Capri V / 106.
- His fall V / 110 ac.
His wife, Apicata IV / 58, disowned him.
His relationship with Livilla, the wife of Trusus (son of Tiber) IV / 58.

A ANTONIA D. J NGERE
- Girlfriend of Tiber's (beloved?).
- wife of Trusus (Tiber's brother).
- Children: Germanicus
- Younger Livia (Livilla).
She informed Tiber of the plans of Sejans V / 110.

C OCCEJUS N ERVA His death.

 I. ACT
iv 440

I. Scene
Room in the house of the Cajus. Present: the slaves Titus and Camillus. Camillus stands up and looks through a window; Then he
wakes Titus.
C AMILLUS he says to Titus!
T ITUS What - what matter?
C AMILLUS On! I say.
Do not you feel the morning cooling? Now is still
The sun behind Vesuvius.
But the flames are on fire.
T ITUS So very early.
And our Lord still not at home?
C AMILLUS The lamps - what does it matter how he spends us the night.
T ITUS You were right.
If we did not suffer. Oh, a quiet sleep
Has long become a fable to me. Werf
[...]
To his sins.
C AMILLUS Still! Who likes the prince
Imprisonment that night at Greek lips
Only in the Palermowein seeks forget
The heavy worries the day brings him?
T ITUS Is it a concern even if it's murder
The victim attends the cringing senate
To bring the Emperor's hatred every day?
It's a concern when he comes with
Her eyes are half-closed
And the face of torment was the face
The dying consumed and their agony?
C AMILLUS you silently laid off. A hard Bosner [like him]
Do not exist in the whole Roman empire.
Quietly whispering
Has not the Emperor his father
The great hero Germanicus Rome's favorite
Murdered?
Since his Arnio must be in the dark dungeon?
 His mother floats Agrippina
Not at death's edge?
He would not have to fear continually
That his hour has come?
Should he not show joy when
iv 441 The Emperor's enemies are murdered
Who can decide whether his smile
Nature is or genre?
Only truly
Do not take it to banish it.
Does he not treat you with gentleness?
Who knows if we will not soon
Fall in Schlenius hands; because
The faith does not rest on me Sejan
Out of the Emperor's favor
Nothing, nothing can repress,
As until the whole house of Blessed Augustus
Is desolate and empty.
A new sex ascends
The great Caesar's throne.
T ITUS Oh!
Sejan holds a wolf by the ear
I do not want to get stuck in his clothes
The gods live and they watch over
The Julian house.
Quiet! Quiet!
Prince Cajus comes.

II. Scene
C AJUS a purple translucent beads in the hair bearing starting Removes you slaves.
e NNIA batting I follow you - it's happened
I broke the husband who gave me up
Hands carry - loyalty.
I love you madly.
Livia's greatness has aroused her ambition and the contempt with which she is treated by the high women.
C AJUS Get away from me - I sense that I have to fall.
Do not touch my hand
With me down into the abyss.
e NNIA Perhaps it is better to let a monologue Cajus advance, in which he proclaims his position to Ennia.
I save you - if you promise me wages,
If you have at Ennia side you have
The throne promises.
C AJUS overlooks Coccejus What can I say? O!
 Only one is honored at the court of me
As long as he lives I am assured.
A terrible complaint about the spokesman, |
iv 442 He fears a trap.
E NNIA I will be quite frank.
I swear by the Olympians
The one with the terrible gods
In the lap of the earth.
It reveals the intentions of Macros that wants to take the place of Sejan.
The myopic notes
Not that it is impossible;
Still more impossible to climb the throne.
He only rules the rule, but I see better
To the future only beware.
(You have nothing more to lose, meet danger, with courage everything is to be won.)
You will ascend the throne. That's why
I seem to go only to Maeus
Plans. You have no better
Joy as only: Him, because he is with you
Sepan hoping to hurt: me,
Because I love you. Trust us.
We are at the goal like mine
Spouse fall.
We are instigated by Sejan
And the Emperor to watch you.
The Emperor knows that I am with
You traffic. But I will deceive her.
C AJUS Closes with her the covenant. He promises her marriage.
He can decide to slow, but his decision strikes like lightning.
The [...] must be intricate and yet very clear.
1) Tiberius wants to destroy the kinship, then Sejan (?)
(2) Sejan wants the Caesars, then Tib, by Tiberius. spoil. Therefore the concern for Tib. Life. He fears the
Germanicus.
3) Caius would like to destroy Tiberius in order to save himself, but this can not be done before Sejan has been
cleared out of the way.
4) Macro holds it with Cajus out of hatred against Sejan and hope for the throne.
In all this confusion, Antonia works solving.
iv 443

III. Scene
Macro comes and announces the submission of Nero. All three advising what to do. All-round lighting of the conditions. Perplexity.
C AJUS He let his father kill now also the brother - and I see the hand that reaches for me.
IV. Scene
A ANTONIA behind the scenes Caius! Caius! - Where is he?
He lives? Where is he?
Antonia He lives batting she embraces him long; then with a view of the sky.
I thank you their gods - glowing thanks.
He lives - I do not dream - he lives.

V. Scene
Hall before Tiber's bedroom.
S EJAN alone Leave me alone with him.
He reveals his plans. [...] Later: Design the plan with Macro and Ennia. They leave. Perhaps a scene before the Wartenden. -
Discussion of the situation of the empire. Someone is asking for an audience. Senators (Orccepus?).

VI. Scene
The scene with Tiberius must be a masterpiece. Tiberius loves this Sejan, though he knows that only the knowledge of Germanicus
would be the reason why he does not need to fear Sejan. He looks through him, but gives him authority, because of his ability.
T IBERIUS Stepping out of the room. Notice that Nero had died.
The death of the second son of Germanicus is decided.
Sejan describes the dangers that can arise from the poisonous seed Agrippinen has in Rome.
Sejan asks for Livilla's hand. The daughter of Agrippina to insignificant knights.
It is only to see you.
He recalls the danger of death, which he exposed to in the grotto to protect Tiber's life.
The plan to destroy the whole house except Caligula's is determined.
Agrippina is to be brought to Sorrento.
 II. ACT
iv 444

I. Scene
A ANTONIA C and OCCEJUS.
In this conversation, which is less concerned with the general than the special interest in the house, both appear in
their entire size.
It is slain by Tiber's hard [...].
Spoken: the love of both to him breaks from all hearts. Hope to settle everything happily.
But C OCCEJUS conjures Antonia not to report the death of Brutus. That would have made him even more embittered
with the children of Agrippina. Antonia declares that she must choose between two evils. [...]

II. Scene
Tiber and previous (or Antonia alone?).
T IBER When will I see you Antonia?
That's what I call a happy sight! No way
Antonia did you know to find the right measure -
Of Agrippinas
The humble one is not very willing
Different.
A ANTONIA Once you were good - but now?
I shudder.
T IBERIUS Blessed are you that you
With a dignified age the matter
Finstrer heart at her agony.
A ANTONIA In your reticence you feel
The misery not that you are ready.
Go to Rome,
The relatives of the dispute
And hateful victims of your wrath
The bodies swarming
How shy doves the food.
Scared off your hangman
My way leads me often
Past and where I can punish
I do it. When the Arnia am
Corpse of their innocent
Brothers and sisters
 The minstrels wanted to get rid of them,
Then I joined her
And the minions stepped back.
iv 445 They do not dare me
To supplant the mother of Germanicus
The daughter and so long remained
I'll be with her until she's gone
Had gone, then we went away together.
Down this road ran hurriedly
Tears not to me [...]
You.
You were the bravest of the bravest
The greatest ruler of the time
And [...]? Less than one
Persian. -
T IBERIUS The understanding of a woman
My life is withdrawn.
A Pluto himself breaks his
Joke about it. I want you
[...] long daughter.
I have murdered the Germanicus
You're his mother
Am I his murderer?
Say it yourself You knew him
Was he quite pure?
He was a clauder and that says enough.
You see, you can not
Sue; Also Agrippina
Tell it openly and [...] the torture.
Enough - Antonia. Say what leads you?
Revelation.

III. Scene
A PICATA, the slave L YGDOS You poisoner.
When the part of Lurilla is heard, Antonia is frightened. Coccejus comes up to her and tries to comfort her.
You wanted it now.
T IBERIUS Poisoned: O poisoned, he is my son!
Simple is everything, mortally everything.
When you were in front of me with the
Broken eyes mine
Young hero, my image.
I cried like all my fathers.
But now hates, O crooks,
 Murdered in the flood of years
From the friend, from my niece
iv 446 O House of [...] and Caesars.
I act.

IV. Scene
Macro is entrusted with the message to overthrow Sejan. Negotiating instructions which characterize the hesitant superiority of
Tiber.
 III. ACT
iv 446u

I. Scene
T IBERIUS In the chair in front of the villa of Jupiter, with a view of the sea
So now leave me as soon as the
Messenger comes, send him here at once.
The news of the successful assassination has already [...].

II. Scene
Marco's report from the overthrow Sejanus's.
T IBERIUS Tret one. What are you saying?
He came confused? Still still
Let me taste the picture.
He covers his eyes.
Keep going!
Tiberius sacrificed everything to the idea of the state. Accustomed to act upon youth from his inclinations, the
egoism is dead in him and the universal his passion. As if my eye hated itself. As if my soul was free from me and
as an object of the alien to me is laid before me and I grasped as in a jerk my being. So I saw in a horribly bright
light the abyss of all creatures. If this task is fulfilled then I seek the grave rest. The grave is my [...]. Tusculum.

III. Scene
Coccejus death.
He realizes with teuflicher cruelty everything Tiber that. But the very pain that society and the sexes make
necessary for all these horrible changes determine him to be tortured by painful evidence.
iv 447 Tiberius builds a horrible image of his character to this cruelty.
My soul drinks blood blood.
For Caius the III. Act. Crise, because he can now at Tiberius. For Tiberius because he now no longer in the way,
the limited him. But what has to reconcile with the character of Tiber is that he wants to eradicate the sex because
he has looked deeply into his nature. Only fulfilled by the state, he gives death to his family members as they
exterminate tigers and snakes. Reads Tiber's view of the history of Rome.
Impossible to establish the republic. General putrefaction. The nobles must be thinned. The Roman people must
not fall into the clutches of such stuff, such madman.
Like Lindier, Coccejus must correctly say that the choir would be the others.

IV. Scene
T IBERIUS alone decision to exterminate the family. Development of his faith.
You Greeks look at us with insulting spiritual thought
Romans, but I tell you I have deep eyes in the
World as your father and sacrator.

V. Scene
Lovely scene between Caius and his brusilla.

VI. Scene
Cajus and Ennia.
Caius now wants the throne of Tiber. Ennia holds him back because everything can fail. She wants Agrippina's death,
which she hates to death.
 IV. ACT
iv 447u

I. Scene
Banquet. Gladiator combat. A gladiator falls mortally wounded at T IBERIUS down
How pleasantly warm! Turn you [...] Caligula!
(The deeds of Tabor are sung in hexameters.)
iv 448 That's how it was. That's how it was. How remote. How remote!
He tears off the roses and calls
My helmet, my sword.
[...]

II. Scene
The sprung Agrippina. Attempts to reconcile themselves with a horrible scene between the two.

III. Scene
Desecration of Brusilla.
Why Brusilla do you mean gods?
What lives in your eyes?
You are as cold as cold.
What has been done to you?
She whispers something into his ear.
C AJUS beside himself.
B RUSILLA with greatness of soul.
She stabs herself.
[...] quietly before Jupiter. Grim curse and oath with the bloody dagger.
Cajus - Tiberius.
Caesar is not lying in this scene. He gives himself as he is. Tiberius shaken.
Is human nature capable and you want to live?
The geist'gen concerns and superiority paralyzes him.
They want to die together. Tiberius gains the conviction that his life is threatened. Order for the death of Caius.

IV. Scene
Cajus and Ennia.

V. Scene
Both slaves.
Christian confessors.
 Only I hear wonderful
Of love equality and bliss.
He told me we were all drunk
Caesar as well as mine as I do of you.
A god there were no gods
And all the people do you hate? I
And you and Caesar loved all the same
Children of this one kind father.
iv 449 Made of him and her life
Partially his life of his being
Salvation.
Redemption from the life gangs.
Beautiful contrast to the murky picture of tragedy. Tiberius 37 four years after Christ's death. Can, however, already
have been a Capri of Christianity.
 V. ACT
iv 449u

I. Scene
Macro gets the order to kill the Agrippina and all the other relatives.

II. Scene
He hesitates. Macbethscene between Macro and his wife. He gets the order: She pretends to be picked up until Brutus
[...] death blow.

III. Scene
Ennia. Macro. Caius.
How tornadoes of Tabor is decided.
Caligula storms away.

IV. Scene
Tiberius and entourage.
The trip to Rome is decided.

V. Scene
T and C IBER AJUS
Murder.
I poisoned you
You die and I triumph.
Germanicus I avenge the father.
You murderer of my mother's Agrippina
I avenged - I avenged Brusilla
My sweet sweet sister.
We Nuren - Brutus, he knows them all.
Caius looks at him with a luminous eye and breathing with pleasure. He throws it all out. As he had educated him, instead of
for the better, the clove of the Cleander had actually wilted. |
iv 450 Tiber rises with superhuman power. Cajus backs away, frightened.

VI. Scene
Macro wants to assassinate Cajus. But Ennia has already arranged everything. Preatorians enter and arrest him. She
drops the mask before Macro and wants to hurry into Caligula's arm.
Then she overtakes her fate. He will lead them to decapitation.
VII. Scene
Slaves at the deathbed of Tiberius. Simple prayer.
[...]
Caius alone.
Do not know yet the death Brutus - from his monologue must be clear how abandoned and unhappy he feels. Only a
ray of light, but also this undefined: the woman is approaching me. Whether for love or calculation. But because of the
latter, Macro is treacherous to Tiberius, and is my ally. She seeks to bind me through coquetry. Now she stands up
when I want to search her. - You do not know me all. [... is at the court - as long as he lived, so long as I am the old
Nerva].
Macro - announces the death of Brutus. They advise like Sejan (can be recognized). They see their impotence - it is
only to make the egoists clear, to discuss the situation on all sides. They go together to Caesar.
[... Tiberius ...] - Political talks on the situation of Rome. Characteristics of people. New light is thrown into the ratios.
Still in the delusion Sejan was rock-solid. - A slave announces that Caesar wishes to be alone, that his only wish today
is to lie on the chest of Sejan.
Tiberius alone. His hatred against Sejan. He does not know what he should do to overthrow him.
Tiberius and Sejan.
The court with those gathered around the death of Brutus.
Coccejus - Cajus and Macro stay back. The latter seek to speak in all caution against Sejan. They do not penetrate.
Coccejus alone with Tiberius.
Tiberius confesses his views. [...]
B UDDHA: A DRAMATIC FRAGMENT
iv 452

General:
M AHA M AYA mother Buddhas, at birth
S UDHDANA his father
P RAJPATI his stepmother
Y ASDHAR his wife
R AHULA his son
K ANTKA his horse on the run
C HANNA his friend
K LUDYI Edler, who will return it to Kapilawastu
A NANDA his faithful servant
N ANDA his youngest brother from the Prajapati
S AKYA his sex
K OLI mother sex
K APILAWSTU residence
G Otama, S IDHRTA, (his [Buddha's] name)
K LADWALA advice of the king
R AMA
D HAJA
L AKSANA Brahmanen
J ATI
M ANTA
B HOJA
M GALN his pupil
S RIYUT his pupil
 I. ACT
iv 453

I. Scene
Rama, the tutor of Gtamas, sits contemplative in front of the King's palace. Laksana, the supreme Brahman, appears. Welcoming
and talking.
Laksana perhaps as returning penitents.
R AMA You know the procedure at the birth of the prince.
As the queen lay dull on the bed, tenderly embracing the little one with the large, dark, calm eyes, it was as if the
blissful limbs and streams of supernatural light were transparent to the happy body. The king of the king, at once,
had the foolish wise men brought forth, and proclaimed, "Great happiness awaits this child, but you, O great king,
happiness or misfortune." If he is to follow you in the reign, then the glorious man, till thirty years, withdrew the
sight of a sick man, an old man, a dead man.
Accurate description of the situation: Maha Maya's death.
The belligerent king, who was a king of power, concluded at once
Contracts with its neighbors. The frail
Were referred to other parts of the great empire,
The criminals were two hundred miles from the capital.
A quiet, cheerful earnest lay on the youth. He saw the growing and passing away of the plants, his mind, always
contemplative, saw unrestrained in everything. Then he asked, "What does this eternal becoming, this restless
being?

II. Scene
Buddha and the past. Religious Conversation. Oppositions of pantheism and Buddhism. Political opposites. Everything still
unclear in it. The Brahmans teach at school, the people languishing. Domination of the castes. In his great ardent love for
humanity.
In the first acts of Buddhism. Wisdom has not yet come to a breakthrough; For the time being he instinctively
rejects the existing. His mission has not yet become clear to him. He is still too much under the influence of
foreign thought.
iv 454

III. Scene
Channa and previous. Channa announces that a war will break out and calls on Buddha to come to the king.

IV. Scene
Yasodhara. Buddha.
She comes to determine him, to be the obedient parents obedient.
B UDDHA Who once in the soul fell
 The Wisdom Seed
And the seed went up
It feeds the germ with its best powers,
It grows and grows; The plant takes
The whole soul.
With his heart's blood he nourishes them;
She is everything to him, father, mother, brother,
Sister, wife, child.
Y ASODHARA reproachfully wife? Child?
B UDDHA Forgive - I gushed with her face turned away
Not spouse, child.
 II. ACT
iv 454u

I. Scene
Throne Room. Brahmins. Nobles in large numbers. Proclamation of the king. Sudhdana and Prajpati try to determine the son, to
let go of his dreams and devote himself to the government.
S UDHODANA Cease my son, with questions to torture you,
Who will never explore an earthly spirit,
Believe in the gods that your eye does not see,
But those who live in the mouth of the Brahmanas.
Let this be the tranquility and the renunciation.
What are you going to draw,
So far from ours?
O seek not thy heaven in deserts,
In the sight of your wife,
In the smile of your little beautiful Rhula.
G OTAMA Forgive if today I do not tie my me
Leave me free for a few days.
The thoughts are whirling in the head
iv 455 Like dust of the desert
When in the sand sea
With a thousand arms grimmer south wind
It has to meet, o it must
Finally, a decision
Struggling from my soul - Sure
And finally, what I want,
To appear in me.

II. Scene
A pariah pushes through the guards and forgives her for her death-condemned man. They all return in horror. The Brahmins are
plunging before the King, to protect him from the pangs of the despised. The warriors fall down and want to stab them. Then
Buddha swoops between them and takes the despised into his arms.
Indescribable excitement. Prajpati shrieks loudly. Revolt of the priests.

III. Scene
Discuss the Brahmins. Fears, the dreary youth could become terrible.
Stubborn conversation. The Jesuit priest.
 III. ACT
iv 455u

I. Scene
Channa and Buddha in the forest. Buddha's mission is clearer to him. Channa suggests that he should be submissive to his father,
and that he should reform.
B UDDHA has the storm in his soul that can not wait, then points out that a small fire burned out. He had to light a
great one through his personality.
C HANNA scares. Snakebite or tiger? Buddha wants to save the friend. He shows the highest personal courage.
Channa reminds him of his family.
B UDDHA Violently swaying
Umstarrt I see me from steep rocks, nowhere a way, forged I see myself in unbreakable chains - but the glow of
desire and its bloom, the confidence, the belief o in me. The urge tells me that suddenly these rocks would
disappear, Ms break these chains | sen
iv 456 And trust tells me that I will wander freely in the golden distance.

II. Scene
Buddha alone.

III. Scene
Hard-won because of the victory.
Buddha with the corpse of Channas enters the jubilation, which sounds from the palace. The contrast, the lascivious
scenes, break the world contempt.

IV. Scene
News that Rhula was ill.

V. Scene
Rhula's death.

VI. Scene
B UDDHA Alone with Yasdhar. She slumbered over the corpse. In Buddha, the struggle between the world and heaven is
renewed. He thinks of him, his abandoned father, of his
Mother. But Heaven wins!
No! No kiss on this sweet flower.
It was the first renunciation.
 (Were I, from parental affection, to endanger the reception of the Buddhaship How Could the various orders of
being be released from the sorrows of existence.)
The death of the child, my first one, contains repentance for the last false drop of my blood. Returned to me my
being is whole, in me is the other root stem and blossom and all this
I now sacrifice and soften the destruction.

VII. Scene
Yasdhari wakes up. She dreamed that Buddha wanted to leave her. It is clear in it.
O gods! Great Siva!
Gtama, my husband, my beloved!
She collapses fainting.
 IV. ACT
iv 457

I. Scene
Court. Consternation of the family over Buddha's flight. Counseling to which Kladwala is attributed and Brahmanas.

II. Scene
Buddha in the desert.

III. Scene
Kludyi comes from the court to move him to repentance.
Perhaps also Brahmanas?

IV. Scene
Buddha alone. Contestation. Two figures, both beautiful, the one light, the other gloomy, appear over Buddha.
They are the incarnations of the two voices in his breast.
Here it becomes clear that he is everything. It is only a manifestation for the purification of his heart and heart-
peace; Also his sermons.
1st Voice: Remind him of his family.
2. Voice: Exhort him to be steadfast.
1st Voice: Try it with the rule over India, supreme emperor.
2. Voice: Points to his inability to see blood flow and to the power of the word.
1st Voice: Describes the pleasures of a rich life.
2. Voice: Comfort him with the blessing of renunciation.
1st voice: appeal to his sensuality. Enjoyment.
2. voice disappears consolation of angels and six other possible genii occur
1. the truth
2. Wisdom
(3) the genius of his doctrine
4. Quality
5. the firm faith
6. Stability in suffering.
1st Voice: Doubt in the truth of his doctrine.
Remember, Nirvana, to be nothing, nothing!
Have you considered what it means, excluded
From the communion of the living?
iv 458 To be divorced from the pleasures of life?
The truth...
 1st Voice: I will not speak of your family's misery,
But of all you seduce.
You have a fire on earth, you
Throw the conflict into the peace of the world!
Father will fight against son, brother against brother.
Your blood is coming upon you!
B UDDHA trembles Woe! Woe!
1st Voice: Doubt in his power of knowledge.
Can not you be wrong?
The wisdom...
1. Voice: Doubt in the power of the idea of salvation.
Will you succeed?
Will you see your victim rewarded?
If only you had been missing and broken
At the error like a ship on the rock - then
Mourning, but not great sorrow.
The genius of his teaching ...
1. Voice: Doubt in the power of his eloquence.
But you want to be a teacher. In millions
You spread your poisonous seed and he goes
on. You separate them from the truth
In the faith, the Father, in the old,
Venerable.
What have the poor done to you?
Would heap such disaster upon them?
Do you know if you can not go after
The death? How then, when you passed,
To the misery must look for punishment,
What did you do?
How then?
The heart ...
1. Voice: Doubt in the great success of his doctrine.
The belief...
1st Voice: Doubt in his power to bear all.
His transfiguration.
Reception of the Buddhaship.
The steadfastness in suffering ...
 V. ACT
iv 459

I. Scene
Buddha begging.
Sidharta! Thy body is composed of the
Four elements and this food is the same;
Therefore.

II. Scene
His reflections on the first meal.

III. Scene
Prajpati, Yasdhar and Sudhdana come themselves to move him to repentance.

IV. Scene
Buddha and the oppressed people.

V. Scene
His first sermon.
Through my soul is a powerful feeling
To draw you all, all to me,
But it can not be so
So I offer my words to you
And my deeds. Follow me.
Mother and woman confess to his teaching. Also Sriyut and Mgaln.

VI. His vision scene.

 From the life of Philipp Mainlnder
ZPK 74

Messages from the hand-written self-biography of the philosopher.

From Dr. Fritz Sommerlad (Giessen).

The author of the * [1] briefly discussed elsewhere by me as rich in content as strange work "The Philosophy of
Redemption" has left a coherent account of his unfortunately so short life among his papers to bring the us extremely
close to this very peculiar personality can. It is in this life, Is also the key to understanding the philosophical views
ZPK 75 M AINLNDERS; and especially for this reason I think a welcome gift to offer to the readers of this magazine, when
I, the gracious permission of the owner of the estate of Mr. G EORG H BSCHER in Cologne * [2], benutzend, the
most important of those interesting leaves here may impart. M AINLNDER had determined the diary itself to
surrender; He died, and his sister, who edited and published the second volume of his principal work, was no longer
able to publish the biography. The question remains as to whether the whole is capable of being given to a greater
readership; The author himself notes at the end: "A reproach (against this life story) would have justification: the one
that I told several things, which can interest me alone. I beg your pardon for these interludes. I have not omitted them
because I wrote for myself. "To his followers, friends, and countrymen, many details of his life, many a small trait,
many a successful account, would make the writer even more expensive; I can disregard this; The personality also
stands out clearly enough in its depth, size, and purity. In order not to weaken the impression which the original makes,
I leave as far as I am concerned the author himself; I also completely disregard the attempt to characterize my
countryman; I limit myself to the modest activity of simple message passing. ** [3]
First of all, a brief overview of the philosophical life of the philosopher! - P B HILIPP ATZ (his real name) was
born on October 5, 1841 Offenbach am Main. He was the youngest child among five siblings, three sons and two
daughters. He received his first education at the Realschule in Offenbach. In 1856 he came to the Handelsschule in
Dresden. On the 1st of June, 1858, he traveled across Italy to Italy to enter a commercial office in Naples. He spent five
years there. He then returned to Offenbach and was active in the business of his father. In 1868 he went to
ZPK 76 Berlin, where he was held in bank home ARTIN M M AGNUS employment. In 1872 he left Berlin, returned to
Offenbach, and then took up a position in Berlin. In 1874 he completed his master's work in Offenbach and then
voluntarily entered the cuirassiers of Halberstadt. On 1 November 1875 returned to Offenbach he concluded his work
with a second volume and gave himself at the end of March 1876 itself the death.
M AINLNDER is aware to have noticed much of that of descent and birth forth, which let occur later in a contrast
to the world around him. He therefore, in his biography, considers a "look in his ancestral hall" and reports a few lines
about his "life before birth". He performs various properties to his ancestors back in the following remodeled Verschen
G OETHES:
"The father gave a good heart,
Pity with man and animals.
The mother melancholy blood
 And desire to speculate.
The ancestor was full of wild defiance,
That spits so now and then,
Lady loved mystic embers,
This probably jerks through the limbs. "
A peculiar light on the origin of his doctrine of the welter solution by "virginity" raises the message that his
maternal grandmother, married by special circumstances, a formal novel, married without love. He says: "I attach great
importance to the latter circumstance; For it is only from him that the basic characteristic of my mother's character can
be explained. This went with great resistance to marriage, and was in the same of a restraint and chastity, as if she had
not been a woman, but a virgin. "The grandmother states that she later had her first lover, a French officer, once more
And then fell into a silent apathy; She had given herself afterwards with full soul to faith, and this in her gradually
brought about the greatest internalization until the exaggerated emotional life in the sea of mysticism had sunk into
visionary vision. He handed us a similar train from his mother. "As a girl," he says, "she was the most beautiful in
Offenbach. She was a
ZPK 77 Mrs; But the diamond in her magnificently arched skull remained unpolished, the pearl in her head was not carefully
cleaned in youth. If this important intelligence, this delightful fantasy of art and science been fertilized, a poet would be
entered into the phenomenon, whose fame had next to the S APPHO and the C ORINNA withstood. "She, too, was
already mentioned above , Were driven into marriage by their will. M AINLNDER noticed on occasion these
messages that he touch that matter only of scientific interest because, with the same reluctance with which you leave
the body of a beloved dead doctors to dismemberment. "As a woman, the maiden enveloped herself, as it were, in a
second impenetrable veil; The veil of reflection joined the instinctive veil. There had to be terrible battles under the
most hostile of the planets. I can think of doing K AULBACHS great sketch: the generation of steam one. We all bear
the stamp of a wild conflict. We are not children of love, but children marital rape. "- After the passionate, then quietly
devoted in Christ's mother had given birth to two sons and two daughters, of whom the second son was her problem
child, told the doctors how M AINLNDER told A new child's bed would bring her to the mental hospital forever.
"When she felt mother again, she fell into deepest melancholy; She stared, horrified, into the cold night of madness.
"The doctors' statement was not confirmed; she gave birth happy, though difficult, her fifth child - her son P HILIPP. -
From the grandfather and father briefly following. On the former, M AINLNDER remembered. "A silver-haired
old man with a love big blue eyes" He was, according to his friend a gentle man, indulgent, complacent, polite, gentle
sentient, hearted - the direct antithesis to the maternal grandfather " the old H EIM, "a fiery, wild, irascible man. He
was a silver smith. His son inherited from him "a good heart and an accomplished form."
By siblings M AINLNDERS is a brother, a talented, fiery, sensual and imaginative man before him, and a highly
talented sister, the editor of the second |
ZPK 78 Band of the philosophy of the Erl., His assistant, co-worker and co-worker, later voluntarily went to his death.
The father first appointed the boy to be a chemist, then to become a merchant. On the advice of G UTZKOWS, a
friend of the family, P HILIPP came to Dresden to the business school; He lived there in retirement with Prof. Dr. H
ELBIG, senior teacher at the Cross School, which the pupil kept an unlimited devotion. M AINLNDER says of him:
"How I adore the workings of fate that led me to this noble man. When he discovered a strong sense of knowledge in
me, he seized me with his faithful hand, and led me to the great spiritual universe, according to a clever plan. He was
not a curse teacher how J EAN P AUL says, who gives the potion earlier than the thirst. He greeted the young soul with
quiet hours. He let me not prematurely with immature organs in the great realm of truth and beauty come and
 cautiously gave me a "big year" "H ELBIG wanted to determine the father to let his son umsatteln. the old B ATZ did
not respond. M AINLNDER is satisfied. The following noteworthy passage: "By the way, I adore the fate of fate. On
the best foundation, I have continued to develop myself, and have taken me further than all the universities of the world
could have brought me. I have also seen as a merchant the world, won a comprehensive worldly views and was spared
the poisonous breath of philosophy professors and a dry wormlike myopic scholarship, the polymathy as H ERAKLIT
used contemptuously to say. "- he won Aesthetic Education in the lectures Prof . H ETTNERS about art and aesthetics;
Besides, by diligently visiting the galleries and the theater. At the Handelsschule, he particularly admired the Dr. O
Dermann. "If I were," says M AINLNDER, "rather than to the business school in a dull commercial Comptoir come
as a confused prophet, a strange saint, would have become of a clear philosophers. In Dresden I have teeth and spur
brought me for my imagination and a bright far-seeing eye, which took a firm goal and not before letting go, as until it
was achieved. "On the influence of G UTZKOWS, as I said, he knew his family, , He shares the following
ZPK 79 with "I wrong with the spirit scharfnegierenden G UTZKOWS, whose star shone brightest at that time. I went rarely
out what the fault only was my fault, because I was at the amiable lovely countrywoman (the second wife G
UTZKOWS, one of Frankfurt) at any time the most cordial reception and the "mighty" dealt condescending with
negligible commercial students So I always returned with a sum of stimuli and peppered charms. I have to admit
openly that G UTZKOWS (not to me) terribly repelled me suffisantes beings against other and had often reverse
myself in front of his door. . Those who have seen him at that time and got to know will agree with me, "- In this
Dresden period M AINLNDER wrote a drama" Tarik "(even among his papers received); He describes it as "self-
evident without any poetic value"; But it was interesting to the extent that it gave an eloquent testimony of his early
struggles of doubt with faith and his already very old Lessing's tolerance in matters of faith.
In 1858 he took a place in Naples, and after he had begged the tender mother with entreaties to let him go-"she
finally gave way, but sad to death," he left on the 1st of June. Italy made an indescribable impression upon him; He
became a native of the five years of his stay, and became acquainted with the country and the people. During his very
retired life he worked a lot after the end of the business, studied Italian and Neapolitan, studied Dante, Petrarca,
Boccaccio, Ariost, Tasso, Leopardi. "Most," he says, "drew me to L EOPARDI. When I read the words in his
biography, 'my soul is shaken.' Many excursions were made. A series of poems, mostly in ancient verse, arose. - The
year 1859 begins M AINLNDER in the biography with the words: "This year my soul love has been shaken (a
Offenbacher girls) down to the roots and my heart received two fatal wounds. They are now scarred, but they still hurt
from time to time. My soul now bore a light black pile, to which an even more dense stepped. "He learned that his
brother was in Messina
ZPK 80 own life had taken - in a later have come in M AINLNDERS hands letters he had him summoned to come to him,
communicated in a second that he would, because he had not come to give death. At the same time he learned that the
girl had betrothed to his quiet love. He fell into the deepest souls' quarrel, and, loyal to an old inclination, wanted to
become a soldier and search for death on the battlefield. The peace of Villafranca made it impossible for him. "I sank
into deep melancholy, and found only consolation in the splendid nature and in poetry." Later he sought distractions;
He joined the Deutscher Verein (German Association) and helped establish an aesthetic circle, in which Italian classics,
mostly dramas, were read. In 1860 he made a six-month voyage to visit the most beautiful countries in Europe, and saw
his family again. On the way he read Schopenhauer. As he came to his writings, he reports the following: "In the
farewell speech of Dr. H ELBIG also occurred: I especially warn you against philosophy. Let the poetical literature of
all times and peoples and the perfume of the flower in her soul beautify life and take the worries. This is your field, you
have drive and equipment. Avoid philosophy as the plague. - But the demon, the demon in me! He had his own will
 and put him through. I was scarcely six months in Naples, when I bought the Spinoza, and devoured it with hot water.
The tractatus politico-theologicus, written so clearly and intelligibly, produced a revolution within me. It seemed to me
as if a thousand veils fell from my eyes, as if impenetrable morning fog, and I saw the sun shine brightly. I was
seventeen years old, and how must I worship the fate of fate, that this treatise of the great man was the first
philosophical book which fell into my hands. The views south PINOZAS on Natural Law and State immediately went
into my flesh and blood, and when I went to the miserable ravings of the other philosophers on these important matters
later, I was triple-armored against falsehood and stupidity. - I did not understand ethics. To capture it, I was too
immature. I read them, however, certain line by line, very deliberately, very
ZPK 81 Slowly, often letting the book sink and languishing over a sentence. Demons, unconsciously, however, my inner self
was already opposed to pantheism. I felt that a God in the world could never satisfy me. This aversion continued in
silence. - Life S PINOZAS inspired me. I took the expensive as an example, and often, the prototype of the real
practical philosopher, my savior was in great danger. In February, 1860 came the great, the most important day of my
life. I entered a bookstore and flipped through the books, which had just arrived from Leipzig. Since I find S
CHOPENHAUERS World as Will and Representation. S CHOPENHAUER? Who was S CHOPENHAUER? I had
never heard of the name. I read through the work, I read from the denial of the will to life, find numerous well-known
quotes in a text that makes me dream-catch. I forget my environment and sink. At last I say, "What does the book
cost?" "Six ducats." "Here is the money." I take my treasure, and fall like a madman out of the shop, where I cut the
first volume in feverish haste From the beginning. It was bright day when I stopped; I had read the whole night in one.
- I rose and felt like a new born. That was a different conception of my mind than that by B CHNERS force and
matter what book I had already read in Offenbach - that was another work as O ERSTEDS spirit in nature, what work I
admired for a long time but the truth. I was in the strangest state. I knew that I would still come to this S
CHOPENHAUER into the most intimate relationship that something had entered of immense importance in my life. -
And was not it pure coincidence that made me make his acquaintance? Had I entered the bookstore only a quarter of an
hour later, I would not have found the book, and what would have become of me? I shudder when I imagine hereof me
the consequences if I imagine that I would have that time where my young brain preserved so faithfully every
impression, studied before S CHOPENHAUER H EGEL. And the danger was present; I already had a dear friend, an
enthusiastic followers H leech, Promised to give me the phenomenology of |
ZPK 82 Mind to buy. - "Young as I was, so I got limitless worship in the progress of reading S CHOPENHAUER, so I made
him but even then in many ways fierce opposition. His political views I ridiculed even, based on S PINOZA, pityingly.
To his half-monism, I instinctively condemned myself without spiritual clarity; on the other hand, I was fully
convinced of his sayings about individuality. They made my philosophical string, which was at that time, sober, and
satisfied me deeply. On my journey I read the work for the second time. It was my Pallas Athena and made my trip
valuable. How many precious things would I have passed without it? In how many pits, where I would have found the
Eumenides for a whole life, I would have fallen without it! "- Even when he had returned to Italy, he studied
Schopenhauer diligently. "I had bought all his immortal writings and took them into my mind as a ferment. The time
had not yet come to an independent philosophical work. I did not even make a note. I agreed with many of the great
man's views, and I made many the most vehement opposition; But everything remained in my head, and I found no
way on the paper. "Meanwhile, the young philosopher had long since ceased to be so absorbed as before; He was a
zealous member of the German rowing club, took part in a republican-minded politically and aesthetically active
society, which bore the eerie name of the "band of robbers," and was by no means a hanged game-destroyer in
excursions, pubs, and dancing. At the end of 1862 he prepared for a trip to Rome, which was to conclude his stay in
 Italy. That he now had to leave the beautiful country, he regarded later as a privilege; At that time he was, of course,
very depressed. The words, which are found in the diary, I place here; They show his deep sense of home, which he has
also expressed in his work, especially in the second volume. "I bless my fate that has torn me out of the gardens of the
Armida. For if I had stayed, what would I be now? It is only in a single direction among many that I want to
characterize myself: I would be one of those dreary companions who are not a father
ZPK 83 Who are under the spell of Italy no right Italians and no right Germans. When they enter Germany, they look at
everything wrong, because they no longer have the correct point of view; They have lost one of the most precious
jewels of the man: the consuming glowing fatherland love. It is only a mockery, a German-American, a German-
English, a German-Italian, a great and glorious Germany, who thinks you are the wisest of the wise, the happiest of the
fortunate-I did not exchange with you for all the gold in the world. Not for all the joys of this earth and paradise I
forsook the holy earth where I was born and suckled; There is my place at the "breast of the state." Her poor ones, who
prefer the bliss on the blue Gulf of Naples, the fessellose freedom in the United States, prefer the distrustful intercourse
with your fair, sweet, if not faultless mother; Their simple fancies, whom the whole world calls your fatherland,
forgetting that for mankind only those who have a fixed national ground can dream, and sometimes dream on the
bosom of the narrow country where his cradle stood. " Farewell to his Naples, saying, "I will not see Naples again. If I
saw it again, my memory would lose its melting; It would be like a butterfly whose delicate wing dust has been wiped
out. The impression of the young organs, the youthful eye, should not be retouched by the impression of the man. Thou
blessed dream of my most beautiful youthful days, shall be pure and clear untouched, and chaste, until the end of my
last hour, when thou hast shined with me in the sanctuary of my soul. "He traveled to Rome (1863). A little passage
from the description of this stay I put here: On the occasion of the visit of the church of Santa Maria degli Angeli he
saw the statue of St. Bruno. He is enchanted: "I am certain," he remarked, "if we were still living in the Middle Ages, I
would become a Carthaginian monk. - The statue is the embodied holiness, the embodied heartfeltness, the embodied
homesickness for a better world. Christianity is the purest revelation of God through the human heart; The purest
revelation through the Spirit must still come. "He travels home. |
ZPK 84 "When Italy was sunk behind me, and I looked down into the wild reef, I felt that the time when I was" blessed in the
sunshine of the goodness of God "was over, and the bitter struggle of life began. It lasted a long time until the "it must
be" defeated the sadness and awakened the confidence in my strength. And mightily it awoke; My blood was pouring
out of the air of the home. "At home he lived" like a prisoner, "without any intercourse, almost without leaving the
house, in ever more tender, more intimate intercourse with the suffering mother. "The ascetic train in me, which the
blue gulf had spun with golden magic threads, developed powerfully." A peculiar passage, which is of value to his
"policy," I will quote here: a conversation with his mother. He argues, half jokingly, with her: "You want to be a
Christian, and you still have a thousand thick ropes in the world; Of money, possession, prestige, etc. I declare to you
that all these ropes must be completely cut if you wish to follow your salvation. Whoever wants to follow him must not
look back; He even demands that you do not love your children any more than him, yes, that you do not love them any
more. "" My children, "she cried, her eyes sparkling like those of an attacked lioness. "Christ does not want that, he
could not ask for it." "Yes, but! This is easy to prove from his speeches, and you know it as well as I do. But you are
like a bird's ostrich's head in the sand and do not want to see. You are a pagan, a child of the world, a great sinner, and
will one day come to hell. "And what was the answer? "Only there when I have my children, I will be satisfied!" -
"Even then," remarked M AINLNDER this, "emerged - but only as a foam on gloomy thoughts flood - the belief in
me that the wild instinct of mother love in Should be eradicated, the redemption of mankind should become possible.
But the "how" was covered for me with full night. "- Heavy struggles and worries now began for him, especially in the
 family. "The defiant passionate characters rubbed and stumbled, and my 22-year-old hands were to direct the wild
forces to one point. Was I an angel? Nothing less than that. I carried the same blood in me that was boiling in all: wild
home
ZPK 85 Blood; But I had a formidable power over myself through education and philosophical education. I often stood pale,
trembling, with clenched hands, but no word came over my lips, while the others poured out their whole heart. That
gave me a great overweight. "
The end of 1863 brought the enthusiasm for Schleswig-Holstein for the young M AINLNDER. But he did not
train with the Offenbach gymnasts together. "My individuality imperiously demanded the lonely path." In order not to
make his mother afraid, he pretends to learn to fight, but can be militarily "drilled" by an underoffice; He expressly told
him not to spare him, that he did not want to play. - In 1864, he wrote to his "last Hohenstaufen" * [4] He had worked in
the last years of his Italian stay especially with German medieval history;. the fate of the Hohenstaufen, especially the
last: E NZIOS, M and C ANFREDS ONRADINS attracted him mainly. He had already designed the work in the spirit
in Italy, often still in the bright moon-nights on the ground, where they had struggled and suffered. On January 4, 1864,
the Muse kissed him. He wrote the Enzio in a very short time. In the spring of 1865 the Manfred was written - "I was
happy with it" - in May, 1866, that of Conradin. "The kernels of philosophy which have fallen into me," it says, "held
seedless in this and the following year (1864-1865). I read sometimes in S CHOPENHAUERS work as a pious man in
the Bible reads: to strengthen. I had too many worries and the poetic impulse was to awake to a critical approach to the
work S CHOPENHAUERS. A terrible riot was needed for this, and she came. "In 1865 he returned from a small Rhine
trip and found his mother dying. On his birthdays, she passed away, as a result of a pain which had brought her his
birth. M AINLNDER noticed this: "It Gives differences in the feeling of love, the enthusiasm of the heart? Definitely
not. There are differences only in the motifs. On all motives, which produce great love, the heart always responds with
the same inspiration,
ZPK 86 And only from the state of motives can one speak of childhood, love of love, love of love, love of the fatherland,
Christian love, & c. And so I know that all that I have felt toward the female sex has found its downfall and
transfigured resurrection in the feelings that united me with my mother. The memory of her is my marriage, an
indissoluble marriage. She was my mother, my wife, my child, in the most ideal sense of the words, and though I may
be seen as a lonely bachelor from outside, I have woman and child, and what a woman, what a child! By the death of
the mother the bond of his duties was tightened. He lived a recluse for another three years; Occasionally he roamed
fields and forests of the surrounding. "A special one! Said the good Offenbachers when I passed them. "When he came
to Conradin's draft, he remarked," I already wrote him with the full consciousness that poetry is only a means for
philosophy; Another way of expressing myself. The "last Hohenstaufen" was a poetical philosophy of history, a
representation of the historical law, that everything in life, like life, is only a means to a desired divine purpose. When
the remedy is exhausted, the divine breath hurls it to the side. The death of my mother threw me over a thousand rocks
into my train and brought me further than the past 24 years. Now passed no day where I had borrowed not my
opposition to S CHOPENHAUER words clearly remembered phrases. The portfolio with loose pages of my criticism
became more and more full, and my main head already showed itself in unclear outlines. - I let H ARDYS Manual of
Buddhism and its Eastern Monachism from England and I immersed myself in Buddhism. I also studied the German
mystics of the Middle Ages (the Frankfurter, Tauler, Silesius) and old German literature, especially the immensely deep
Parcival of the great Wolfram. "In the midst of these studies, the events of 1866 excited him And the swift decision by
Kniggratz took the opportunity to do so. About these various attempts, soldier
ZPK 87 Be down, more! 1868, the father sold his factory, the M AINLNDER had since been passed; He became free from
business obligations; But after failing attempts to enter the army, he decided to get to know the finance department
more closely and finally found a suitable position in Berlin after five months. "This waiting time," M AINLNDER
continues, "I'm not sleepy. In addition to very thorough linguistic studies I immersed myself for the first time in K
ANTS Critique of Pure Reason. I had steeled this important work of philosophy until 27 years of age with mature
spiritual organs that also not poisoned by F ISTORICAL, S CHELLING and H EGEL, but rather by S
CHOPENHAUER critical tackled - I can for my education Do not touch it high enough. I must confess, however, that I
have read mechanically the Critique of Pure Reason for the first and second time. For me words, words, words; Their
mind did not want to come over me. I had the feeling that I was standing in front of a gold mine, but I saw no gold. ""
If I look back on my almost five-year stay in Offenbach, I look back on a hermit's life, "he concluded I praise my fate.
It was not until this time that my character was oozed. I was only holding on to my individuality. "In Berlin he lived
alone for himself; of his study areas it performs the following to: German poetry, history, social policy, natural history
(after O KEN ), anthropology and the more significant philosophers: H ERAKLIT , P LATO , A RISTO TELES , S
COTUS E RIGENA , L OCKE , B ERKELEY , H UME H HOBBES , H ELVETIUS , F ISTORICAL , H EGEL , H
ERBART , C ONDILLAC etc "to S CHOPENHAUER I joined more closely. In a enthusiastic hour I vowed, I want
your P AULUS be, and I have kept my word. "- The War of 1870 had a tremendous one for him. "The feelings that
caused the war in my chest, the birth pangs of my philosophy of redemption were." - 1871 his sister came to him and
stayed here until he left the city. In 1872 he made the decision to give up his post and retire. In his merchants he saw a
great means to an end. "Under its case matured without greenhouse heat what I regard as my purpose in life |
ZPK 88 must, I repeat, they even worked on the maturity of the fact that they forced me to abstract and clear thinking. It will

always be true that every major philosophical flowering can thrive only on the basis of an honest craft: the breath of
leisure hours is their life air and for this reason the amateurs are the largest and most powerful servant of the truth. You
can even apply to the art, indeed to all science that sentence. Those who work for wages, only to sacrifice the genius of
art and science, is alone on the right path, and it is to him a thousandfold reward for the sacrifice. "
To tell the ensuing events of 1873 and 74 in the exodus, I use the first part of the life story, in which M
AINLNDER to be mainly from his instincts, soldier, and talks about his life as a soldier; there is here then the
important report on the completion of his work.
"In the 14th year I wanted to be a soldier," he says. "The joy of the youngsters at the splendor of the uniform was so
little the subject of my desire than the idea of the task of an army in peace and war. I put myself back in that time and
think about my condition, I can only say that I was driven by a wild demon who hurries unconscious at a mark. Only
remarkable thing is that this instinct revealed in part. So I said, just after my petition had been cut off from parents
flatly to a friend: I have an extraordinary desire to be even necessarily a subject other in all, the lowest work do having
to blindly obey. - This wish has surfaced again and again in my life,and I'm basically the freiheitsbedrftigste beings. I
believe that at that time was the desire with the awakening sexual impulses in conjunction if I can give me the same no
account of this connection. "- In 1859, he had made the decision to enter into the army (Austrian). The war went too
quickly. 1863 again; "It was to help me deadly serious with the intention at the time, and there was no instinct but
confident patriotism is based. Under their direction since then is the |The war went too quickly. 1863 again; "It was to
help me deadly serious with the intention at the time, and there was no instinct but confident patriotism is based. Under
their direction since then is the |The war went too quickly. 1863 again; "It was to help me deadly serious with the
intention at the time, and there was no instinct but confident patriotism is based. Under their direction since then is the |
ZPK 89 To become a soldier ineradicable living in my engine. but it is quite possible that it completely different, has a

incredible for me related to my future destinies. "- In 1866, he turned to the Prussian minister of war. The Battle of
 Kniggrtz defeated even this attempt. 1868 and 1870, he did not reach again the object of his desires. A petition to the
emperor in 1874 was finally successful. - Before I further reports that, I must now resent the events between 1872-74. -
In June 72 he resigned from the shops from Berlin to retire to Offenbach. Since the demon grabbed him to be a soldier,
although he would have liked to used the free time to develop his philosophical work, "whose material totally
unsighted, a real mess, some written before me,was "part only in my head. He told his sister that he had his goal:
dedication to the general, now aspire; he wanted to go with her but to Offenbach, but it is very possible that he would
soon leave. She replied that she could not live with her father alone. He realized that he could not carry out his plan
without causing any great misfortune. "And when the demon realized that he should be deceived, and to be just getting
ready unruly, jumped like a rose bud under the kisses of light which has since closed my love for my philosophical
work. She grew daily until they had taken my mind completely captivated. "- So they come to your home. "I wanted to
now describe how I completed my first draft in three months,I then put it aside and KANT and S CHOPENHAUER
again studied line by line, as I then a second draft, three times as big as the first, finished in four months, as my
knowledge grew, as it were a mountain came into slides and me the most wonderful magic castle was thus opened,
where I found a thousand times more than I had hoped my thoughts in the wildest flight, I now wanted to describe it, I
would the nature of destiny to lead each individual to happiness of redemption sure clearer than can show somewhere.
"- But now the demon spoke again to him: "Well, dear Daddy, the position of the stars is excellent cheap. In the autumn
will |
ZPK 90 You have finished your major philosophical system. You will undoubtedly feel a great emptiness in you. How will you

fill it? You have all your soul, all filled up from his youth, set the full richness of your thoughts in the work world and
will, as I know you, ever accept any new philosophical work again in attack. Is it not necessary that you finally and
thereby also give me you peace? The theory is completed; Now the practice has come. And what other practical That
could be the eminent theoretical follow as the entry into the glorious German army? You're one of those rare gifted
philosophers such as K LEANTHES and S PINOZA Who have lived as they taught; and shall I tell you the secret of
your work? Your philosophical work is only the reflection of your love for me; has inspired every word; me you have
glorified it alone, made me thus immortal. And it know quite well to be unfaithful without the truth of the chaste
goddess gorgeous. I have mad brothers, devils, even the devil. Where they act as spoken and defended with all his
strength, which can not exist. but I'm good and pure, am clear and bright, and because I'm so, my impetuosity, my
passion is an invaluable virtue. Is not it enough to touch clear: only in the connection of your mind with me you could
write your work and this work is therefore true so thoroughly, though it be only the reflection of your love for
me,because I am by nature what the truth teaches a nobler free character. - What do you teach in your ethics, you
practice for a long time, so you always practiced it. but what you teach in your policy, complete dedication to the
general, the first will put your life the crown. - Who like you has a fiery soul, for there is - as the social question, have
not as you yourselves are taught now will be solved from the bottom - only one place, namely where the main
movement takes place, at the point of humanity, where she raises with thunder and lightning in violent throes of the
shape and the law of a new age into existence. This place is the German army. "-but what you teach in your policy,
complete dedication to the general, the first will put your life the crown. - Who like you has a fiery soul, for there is - as
the social question, have not as you yourselves are taught now will be solved from the bottom - only one place, namely
where the main movement takes place, at the point of humanity, where she raises with thunder and lightning in violent
throes of the shape and the law of a new age into existence. This place is the German army. "-but what you teach in
your policy, the total devotion to the universal, which only will put your life the crown. - Who like you has a fiery soul,
for there is - as the social question, have not as you yourselves are taught now will be solved from the bottom - only
one place, namely where the main movement takes place, at the point of humanity, where she raises with thunder and
lightning in violent throes of the shape and the law of a new age into existence. This place is the German army. "-where
 the main movement takes place, in the place of mankind, where she raises with thunder and lightning in violent throes
of the shape and the law of a new age into existence. This place is the German army. "-where the main movement takes
place, in the place of mankind, where she raises with thunder and lightning in violent throes of the shape and the law of
a new age into existence. This place is the German army. "-
Even The supervising reason decided the same thing. He agrees to be acquired small fortune in Berlin |
ZPK 91 to use so that his family could live freely and without friction, while he was a soldier. "I had to be ready at the latest the

end of September with my Designing and this gave me a coercive power, as I had previously not known to me. I
worked with a fabulous ease. Often it was to me when I was writing after only mechanically what a strange mightier
spirit dictated than mine: so focused and wonderfully collected was my being. The pleasure of creation that I felt then,
how can I describe it? "- but now carried the Vienna noise - so rushed M AINLNDERS Plans together. End of
September, when he had brought the design to a close, it was clear to him before his eyes: he could not be a soldier, he
was unable to perform his work, he had to become a merchant again. He found a job in Berlin, with the German bank.
He was now, as he says, unnatural objective. "Expressed gentleness, sat a part of myself on the ground floor, expectant,
but uninterested to the other part of writhing on stage and squirm to see how a worm. expressed strong, my mind was
determined without batting pre-vivisection to me. "Two months lasted the agony. Then he quit his position after
internal heavy fighting. "Now I remained for several days in a truly dream-like mood. My nature was as focused and in
the innermost cores motionless.Suddenly struck again a rousing Inspiration in my heart, and it filled me an invincible
longing for death. And with it a new life began for me. I lived up to that in unconditional obedience to the destiny in a
way that I would have carried out the gruesome command, but would have remained without reconciliation with fate,
would rather open quarreled with him, so now began a period in which I conviction and with love sacrificed to fate. It
had the same issue, what Christians call grace effect. How glows the heart of touched by the grace of God, Christians in
the faith that enables it everything God sends to accept good and evil with the same Thank you,my soul was kindled in
the already acquired knowledge of the spirit of fate in those humid days. The effect was the same as the deified
Christians: I no longer cared |
ZPK 92 to the next day, but he walked from now on in a calm, unvarying confidence. And what may bring me the fate, even if it

is the most painful disease or sudden death, I know that I have everything that hits me my chosen even before the world
for my own good. "-" And so I "M includes AINLNDER this section" in Berlin, where I have gone so reluctantly,
made an immeasurable profits with torn bleeding heart, to me, no one can steal. "
After giving up his position he first wanted to look for another location in Frankfurt, but then decided to finally
really become a soldier in the faith of his fate, in the autumn. A petition to the emperor from 6 April 1874 had the
success that has been allowed to register for admission. After further negotiations was then moored, that he should
come in the autumn when the cuirassiers in Halberstadt. He had deliberately chosen the heavy cavalry service. He
wanted to serve the same ascetic need three years as a private soldier, although he had been advised permission to one-
year services yet to acquire. In a letter to the colonel in Halberstadt he speaks once more clear about his purpose of:
"The love of country is the first driving force that acts in me. The realizationthat man owes his best to the state, his
upbringing, his education, in short all the foundations on which it can achieve its true purpose, very early in me
awakened the gratitude to the state and the will, the necessary for its preservation and power to bring individual
sacrifice joyfully. I do not belong to the smart wishing well enjoy the benefits of the community, but seek its own
expense to escape. And so I kept not from military service for free (he had earlier, according to the prevailing custom,
ransomed in Offenbach), but only by peculiar circumstances for reset and sign up now that no more time to lose. - -
Teaching a clearer view of the world gear and a thorough depression in history that even the greatest people,Despite its
autonomy, is only one link of mankind which has a continuous uniform course of development. It is also a law |
ZPK 93 history that getting a state has the leading role for as long as he is entitled to internally. But it is not subject to any doubt
that the leadership role has passed for the next period of history on so glorious formed German Empire and that under
the protection of his sword the general culture will make a great progress. This is followed by a strong heart that is
banned not quite in the narrow circle of selfishness, must ignite and it arises in him mitzuthun the craving when it
comes to fighting for lofty goals of humanity. - - I want to meet without demolition and participate by forces on the
benefit of mankind my duty to the state. "
The section concludes with the words: "My demon wanted the step, and my mind endorsed him. Even this line, so
rare strengthened me for what awaited me. But those who have carefully read these soldiers history, which is also seen
that there is still a lot more important line, namely between my will and the other side of fate that is not in our power -
to chance. He has so many times it was necessary to change the scenery in my favor. My soul is what is coming with
unspeakably blessed to rest against. "-
The following summer (1874) is now the factory has been in Offenbach, "asked The philosophy of redemption"
finished. "Now a charming full life, a spiritual flowering of bliss and blissful showers began. This life lasted four full
months; It fulfilled the June, July, August and September. Completely clear, consistent and rounded in my system was
in my mind, and a creative urge revived me, who did not need the whip of the thought that I needed to be ready on
September 28, because on October 1, I had the skirt king put on. My trust in fate was fanatical. - - My life was very
simple. I got up in the morning at 7 am and worked until ten. Then I took a delightful bath in the nearby Main. The
dear home stream has helped to write my work. O how he strengthened me and strengthened me! At 12 o'clock I ate
quickly luncheon and then worked continuously until 7am. The hotter it was, the more comfortable I felt, the more
fluent my train of thought was. in |
ZPK 94 the midday I sat blissfully brooding over my system. And it thrived. The analysis was twice the circumference; physics

has been completely reworked. - But in the midst of standing suddenly I lost the thread. I was terribly frightened,
pulled myself quickly, and swarmed through the woods for four hours in the most ardent heat. In vain, I could not find
him! Three days I lay in hell. I scared and looked horrified at the ever-approaching September 28th. I was close to
despair and decided suicide, if it did not soon otherwise. But a gentle hand led me out of hell again. I found the thread
at last, and he was brilliant than ever; I kept him in my hand from then on. - - So the months went by day, and the work
was nearing its conclusion. The aesthetics, ethics and politics were almost completely reworked and considerably
increased, rewriting the script metaphysics. In the second draft, she filled two pages. - At last the work was done.
"Now I have forged a good sword;
"Now I'm worth like other knights;
"Now I hit like another hero
"The giants and dragons in the woods and fields!"

It was like this. I felt happy that I had forged a good sword, but at the same time icy chill in the footsteps on a path
which was more dangerous than that of any philosopher before me. I grabbed terrible giants and dragons, all that exists,
all that is holy and venerable in government and academia to God, the monster "infinity", the genre, the forces of
nature, the modern state, and had in my stark naked atheism only the individual and selfishness be valid. But no more
than two was the splendor of the primeval unity of God, the irresistible train that directs all standing in a dynamic
context things of the world or to talk with Christ: the Holy Spirit, the largest and most important of the three divine
beings. Yes, he was "brooding with pigeon wings" above the only real in the world,the individual and his egoism until
it expires in eternal peace, in absolute nothingness. "-
His sister was looking for a publisher. He wanted to see the Communication on the future publisher, never as the |
ZPK 95 authors of the work are mentioned. "For this I am P HILIPP M AINLNDER and it will stay until the death, and for all
time. "- end of August was the philosophy of redemption before fair copy. He now had some time to check out, and
there emerged a new thought in him. When he spoke with his sister about the "Frankforter" and he imagined himself as
a Knight of the Order: "I see him at the open window on the second floors of the German manor house on the river
Main in Sachsenhausen are the noble mild trains transfigured by the gold of the setting sun. He has participated in the
Stahlwams that shines forth from the white coat "- because he had the idea 'to establish a free university, which is now
rapidly in my mind of the form of a modern spiritual order of knights, a philosophical Order of fate fighters, knights
holy Spirit, put. My theoretical deed was done.The practical was initiated. It was started by the demon unconscious.
Should lead to this order the conscious continuation? "- he designed the statutes of a" Holy Ghost Order (Gralordens)
"which can be found in the second band of the philosophy of redemption. -
The last days of September came. On the 26th, a beautiful cloudless autumn day, he goes again to the grave of his
mother. He breaks a branch off and praised the hand on the hill, in aggregate quietest Mood: virginity until death. "As I
had loved the elderly woman down there! As I have loved consuming and only the image of passionate genius mother!
What she had suffered as violently she was in her grief! As idiosyncratic twitching and shuddering how proud this great
individuality was in demonic piety! She had often as J AKOB Wrestled with God and defeated him. She had, as she said,
wrested her second son with her fervent prayers God who had ordained him to death, and who could not believe it
when she told. And this woman with the wild mother's love had to regret later that they had recaptured their child from
the arms of God! - I thought of how the raging inside her sparkling waters had become smooth and blue in me. Was it
not the same sea? - Wonderful strengthened for all pulp that awaited me in Halberstadt, ver | left
ZPK 96 I the lying in the rays of the setting sun Garden of the Dead. "

And now came the soldier's life! All this soldier story is very interesting, especially for those who know our army
from its own service. M AINLNDER is as good a companion as good soldier. He did the heavy service of a common
soldier. After the maneuver, he left the Army, which he wanted to belong to three years as a private, for compelling
reasons. - I share here with only a few things, especially characteristic of this period.
Equipped with a small collection of books, he traveled to Halberstadt: English, French and Italian grammar, French
dictionary, Spence Hardy's Manual of Buddhism, Tacitus, Gil Blas, Leopardi, an arithmetic guide and a German
grammar ( "for any teaching poor comrades and aspiring officers ") and" Theologia German ". With these words once
again he characterizes his strange situation when he joined:
"I was in a few days, on 5 October, 33 years old and should be in addition to recruit boys of 19 and 22 years! I
descended into the harsh privations full of soldiers stand from comfortable middle-class background. I had worked
almost exclusively with the spring and the head and reveled with the genius of all time - now I should currycombs
horses, mucking the stall swinging the broadsword and meet me leave the narrow circle of thought of the lowest strata
of the population. I loved the solitude and startled like a sensitive before the slightest touch from the outside back to my
individuality; I passionately loved the most, according to silence, and now I should live in a barracks for three long
years.No one could and can have a unbezwinglicheren desire for freedom when I - the air of freedom is one of my
existence - and now I was under the absolute dominion of eighteen cavalry lieutenants and young raw-commissioned
officers, yes Corporal provided. But like two spirits spoke with me, the one these thoughts in stabbing sharp words sum
up, the other is always comforting and wounds equal healing, so it was in me. "- And the main success now in its traffic
with the comrades he speaks in these words: "I |. The other always comforting and healing the wounds of the same, as
it was in me "- And the main success of its traffic now with the comrades he speaks in these words:" I |. The other
always comforting and healing the wounds of the same, as it was in me "- And the main success of its traffic now with
the comrades he speaks in these words:" I |
ZPK 97 located on the chest of my low asked comrades, and if I had previously come from general upper sets of justice and
humanity to the conclusion to have to devote myself entirely to the cause of the Low and despised, to give them a
higher life, and I will now fight for love of them for her. Now create life in front of me, dear friends, that would make
me their lives and look at me pleadingly, now I see the bestial and evil before me to be tame with iron bars, because in
the social relations of our day in the dull holes that must inhabit the poor lichtscheu fall no beam can rise no good seed
there. How did gewetterleuchtet in me when I looked into this desolate wilderness, how did the fingers twitched with
desireto form in this human materials such as mild my opinion on Raw and vile, about thieves and murderers has
become how eager the decision of the bleeding soul has struggled since a WILHELM T ELL , who belonged to no party
and would go his own lonely way, a T ELL to become the social freedom. Be quiet, dear brothers in arms, good
comrades! A faithful eye watching over you, a healthy mind thinks for you and two clean hands work for you! "- Here
are two pictures from the beginning of his new career! The philosopher has received in the chamber his gear and takes
off after its citizens quarters: "I was looking for a cab, but in vain; Also discover anywhere a service man or load
carrier. "It must be," I said to myself and spirited me. I was as mute to as B UDDHA by S PENCE H ARDYS Story when
he, the spoiled prince who should for the first time to eat begged dirty rice. But he ate it and I went by I consoled
myself and straightened as he comforted himself and erected. The road was long, and I offered no doubt is a very
horrible picture. I was loaded like a donkey. On the left arm of the afternoon Koller and the blue cloth trousers hung; on
the right of the jacket, my Civil skirt, my pants Civil and my vest. In my left hand I held my own boots and a
Krassiermtze, in the right my hat, two tin cans and two brushes. And I met my every few minutes the spores into the
boots, the |
ZPK 98 long broadsword often came between my legs; the steel helmet on his head swayed and glowing was the sun on me "-
And a little later the beginning of the service. The sergeant sent him away to carry the water tap fully. "I obeyed. He
was 26 years old, I 33. I searched the water bucket and went to the fountain. From the top floors of the sergeant house
the young daughters of the upper Ross doctor looked out, giggling and pointing his fingers on the battleship with the
glasses and the blue apron, swayed slightly when he wore the two big bucket of water. And again it shouted in me: "Let
your eyes straight see before them; waver nor to the left, "while I gulped down a few tears unborn the right. "You have
accepted a servant like Bigger than you are. Be steadfast!"And the angels were not wanting who served me. Like a
dove with outstretched protective wings floated the idea of redemption through my soul, and while I was carrying
water, the mind's eye lost in golden distance of tranquility and peace. "And Buddha thought: Were I to endanger the
reception of Buddhaship, How Could the various orders of being be released from the sorrow of existence" - "And so I
bear everything Bitter, all vermouth my new sphere of activity preserve, always hovering over the low employment
through the blissful look at my destination, the luminous summit amid dark night until the foaming cup of free pleasure
that lies in the rider life, came to my lips. "-" I say boldly that no soldier as long there are soldiers, so pure pleasure, all
the poetry that is in the equestrian life,has enjoyed like me, firstly because I could always tell me: "You have it dialed
without external compulsion", and also because I was by the look on my headroom immediately numb against the
pinpricks and small miseries of daily monotony. This is the blessing that is to each part, which renounced the world. On
his table are just the delicious free and pure pleasures of life. "
The strenuous service now took him completely in claim; he lost his philosophical work together with all thoughts
of home, relatives, daily politics out of sight; "I was," he noted, "how E MERSON says a victim of the nearest object"
"But," goes on to say, "pulsated my spiritual life there. |
ZPK 99 very fresh, although it did not seem to mind. It flowed like a river in winter on quietly under a sheet of ice. I noticed
this apparent when the ceiling here and crashed there, a stranger thought, a development of single points of my work
suddenly like a flash in the night flashed through my brain. "And in March 1875, when he was now very settled and
thoroughly soldier had become - "because the ice crashed everywhere and - the image is really striking - my mind went
 on and flooded like a ice-covered stream. It was a great mess, the rubbing, pushed and bunched up until last wave
breathing "reflected back in its ice-free area of the sun and moon and stars' thoughts. Then there was the germ hatched
a second volume of the philosophy of redemption before me three wonderful characters,Born during the winter in
veiled secret corners of spiritual workshops, were gracious to the surface. the true idealism and the Christian Trinity in
bright warm light of reason and of socialism "
A delicate train human M AINLNDER I share here are from the maneuver that he mitmachte thrilled with. He
visited occasionally with some comrades, a children's institution for the blind. He was deeply moved. "I felt very sorry
for the children, which was, however, outweighed by the interest in what I saw. but the full breakthrough came when
we went to the music room, and first of girls and boys in two voices, the Thringer folk song "Oh, how is it possible
then was sung so on". When I looked into this immovable eyes that had never felt the stimulus of light that had never
never seen his father and mother, never a sunset, the dawn - as the whole humanity Jammer grabbed at me. I mean, the
sadness was to squeeze my heart. But when finally put a boy on the organ and "Jesus,my confidence, "played, and I
happened to see during the game through the window and over the officers and the ladies of the house in happiest
Entertainment saw on a porch, as the terrible contrast between rich and poor and the appalling suffering in this world
cut so deep into my soul that I could no longer hold me and cried like a child.
ZPK 100
' M # fnai, sound panta ni -
k Logon: to d), EPEI f ,
kejen bnai, jen per AE -
kei pol, deuteron, wV tcista . "-
On 1 November 75, he arrived in Offenbach to Ablaut military year. When he returned home, he believed only the
signatures of the first volume of the philosophy of redemption procure and besides having to keep a small Gleanings.
"Since no voice spoke inside me and outside dead silence, I answered the question: what then? with a yearning surge of
the heart for absolute tranquility. "But it turned out differently. He looked through the manuscript of his work. Then he
started the second half of his life story. Then he wrote a novel in ten days, his first and last * [5] , Entitled: Rupertine del
Fino, it was written "only because my sister said I could write any short story". He then designed the entire second
volume of the philosophy of redemption - all in five months. "And while writing the suffocating pity was born with
humanity in my heart was speaking at once loudly and clearly the divine breath in me, yet you are not consumed; You
must serve me yet. Then go to the eternal peace. - Two years ago I had told my sister: I can not help but act for the
people and the state as by the spring; my whole being leans on the other hand, to throw myself into the social turmoil.
Today a whirlwind drives me in the midst of the people. And my mother entstiege the grave and throws himself toward
me,I would step over their just main. - motionless inside, relieved of all, I just want to have the awareness to work for
humanity; the only water that can extinguish the fire of compassion in my chest.
"The Lord is my light and my salvation;
Of whom shall I be afraid? "
(D AVID ).
This is my confidence!
ZPK 101
"Gives Use a harness as the purity of heart?
Thrice armed is the righteous warriors,
And naked who, though sealed in steel,
Injustice infected the conscience. "
(S HAKE SPEARE .)
 This is my gun!
I stand all alone, without leaving the slightest chance of success in the world, and yet I know that I will win because
I want nothing more than peace of mind. "- Because he could only rely on his individuality in the upcoming battle , he
did as he speaks at the end, reveals only its interior in this diary, as his only weapon, which he had dreamed so much as
by a wreath of flowers on his grave. -
But the step into the world has not done more. It is not clarified what has caused him to change his mind and to do
the other step - to go to their deaths. - The diary concludes on 7 March 1876th On 31 this month, he had the first
volume of his work in hands. He expressed, as I have learned through reliable oral communication, had his life now on
no purpose. - On the night of April 1, he made his life an end * [6] . - His remains rest in the cemetery to Offenbach.

------------

* [1] 109. Vol. 2 issue of this journal, p 277ff.

* [2] Publishers now the "Philos. d. Proceeds.".
** [3] The literature on M AINLNDER has been compiled by me mainly by in a treatise on Ms. Kant criticism that will appear in the
"Kant studies" next time.
* [4] Leipzig, Schmidt & Gnther, without year.
* [5] I have revised this strange poetry, it is present in the manuscript and is expected to appear soon in the "Didascalia" (Supplement to
"Frankfurt Journal").
* [6] This is the correct date according to the police report. After that M was AINLNDER found hanged. - Certainly inaccurate -
especially after the recent remarks of the diary - is the view M AINLNDER wanted to seal through his voluntary death his teachings.
Of which can not be discussed. -
 From the last lifetime of Philipp Mainlnder
SM 117

After unpublished letters and records of the philosopher.

By Walther Rauschenberger in Frankfurt a. M.

All the world knows Schopenhauer, but only a few know the man who is closest to him in German philosophy and who is his
successor: Philipp Mainlnder, who was not yet 35 years old at the height of his activity, standing, voluntarily From life.
Philipp Mainlnder (real name: Batz) was born on 5 October 1841 to Offenbach am Main as the son of a manufacturer of
Protestant confession. * [1] From the father's side a good heart to him from his mother's side was a weltflchtig- Melancholy
disposition and the tendency to speculation. He was the youngest of five children. Among his siblings
SM 118 Especially close to his sister and co-worker Minna, to whom the majority of the following letters are addressed. After Mainlnder
had attended the Realschule of his father-city, after having spent two years at the Handelsschule in Dresden, he took a position in a
commercial center in Naples in 1858. In Italy, he spent more than five years learning about the country and the people. It was also
here, where he stood, at the age of nineteen, by chance in a book-book on the works of Schopenhauer. He immediately bought a
copy of the "world as a will and imagination," and rushed home with his treasures to deepen the reading. When he stopped, it was
bright day: he had read through the whole night. It was this "the great, most important day" of his life, as it is called in the
unfortunately unprinted self-biography of Mainland. Like many other philosopher of antiquity, Mainland was autodidact. In his
autobiography, he says: "I have seen the world as a merchant, gained a comprehensive worldly view, and was spared from the
poisonous breath of the philosophical professors."
After saying farewell to Italy, he had been working for a long time in the business of his father in Offenbach, in his free time in
a tender amalgam with his suffering mother. During this period he composed the dramatic poem "The last Hohenstaufen," a larger
work in three parts, to which he had received the suggestion in Italy. In 1865 he lost his dearly beloved mother. This event reached
deep into his life and shook him. If he had hitherto been opposed to Schopenhauer's philosophy, he now approached them critically.
Criticism became the starting point of his own system, which began to rise slowly before his mind's eye. He deepened at the same
time into Buddhism, and soon afterwards also in Kant's "Critique of Pure Reason." He also read the German Mystics of the Middle
Ages and the immensely deep Parcival of the Great Wolfram.
In 1868 Mainlnder took a job in a bank in Berlin. Here he continued the hermit life which he had conducted in Offenbach and
read the most important philosophers. In the spring of 1874, he resigned his profession and decided, in accordance with a long-
cherished wish arising from his great love of fatherhood, which he had to put aside in 1866 and 1870 to become a soldier. He
regarded the fulfillment of military service as his duty to the state. He was allowed to go to the Cuirassiers in Halberstadt in the
autumn of that year. In his four free months, June, July, August, and September, 1874, Mainlnder finished his long-prepared work
in Offenbach: "The Philosophy of Redemption," which is the most consistent representation of pessimism in the history of
philosophy at all. In contrast to Schopenhauer, Mainlnder places all reality in the individual and his egoism. In the theory of
recognition, he is, with the exception of his conception of matter, a realist. His philosophy is eudaemonic through and through. The
process of the world consists in the fact that God comes from the consummation through becoming into the blessed lap of absolute
non-existence. At present, the world is at the stage of becoming, of movement. |
SM 119 The unity of God has perished, it is divided into parts: the individual individuals. These all have the striving for the unhappiness
of not being; They weaken each other by the struggle for existence (Mainland contests the validity of the law of the conservation of
energy) and thereby contribute to the acceleration of the redemption of the world-whole, which is thought after time, space and
matter as finite. Humanity passes through the ideal state (Mainland is a theoretical socialist) with the help of virginity into non-
existence. Mainland thus transforms the mystic- Transcendent act of Schopenhauer's will-negation into an inner-world process. He
calls his philosophy "immanent philosophy." In the pure doctrine of Christ (which he places as an esoteric Christianity against the
ruling exoteric), Mainland sees a confirmation of his doctrine. According to him, the "Holy Spirit" is the breath of the prehistoric,
subdued deity that is blowing in the world.
The last days of September (1874) had arrived with the completion of his principal activity. What the view of Mainlander itself
had of his philosophy is evident from the following statement:
"I am still standing there alone, but behind me stands the mankind, which must be clinging to me, and before me
lies the bright, flaming east of the future. I look drunkenly into the dawn and the icy rays of the rising star of a new
time, and I am sure of the certainty of victory. "
On 26 September 1874, Mainlander went to the grave of his mother. Here he vowed to lay his hand on the hill: virginity until
death. He wanted to practice what he taught in life. He took the same position with regard to another passion, the search for honor
and glory. Significantly, this is the following letter from Mainland to his publisher from the same period:
September 1874.
In the event that you decide to move my work, I ask you to agree with my sister, for whom I am leaving the matter
completely and with unlimited authority, because another matter is my own time takes. In the meant case, I have only
to remark the following:
It is not necessary for a philosopher to live according to his doctrine; For one can recognize something as excellent
without having the power to act according to it. Some philosophers, however, have lived according to their ethics, and I
remember Kleanthes, the water bearer, and Spinoza, the spectacle-grinder. Now that which I have taught, so to speak,
has passed into my blood, so that I should prescribe the greatest success to my work, if I conclude from its effect upon
me on its effect upon others. So it happens that I shrink from nothing more than to be exposed to the glances of the
world. I belong to those of whom the mystic Tauler says that they conceal themselves from all creatures
SM 120 That no one can speak of them, neither good nor evil, and no sentence known to me has made such a deep impression
upon me as the inscription in the catacombs of Naples:
Vote solvimus nos quorum nomina Deus scit.
I should therefore kindly ask you to give me your assurance that you will never call me the author of the philosophy
of redemption. For this work I am Philipp Mainlnder, and I want to remain until death. The same request, of course,
should be addressed to you in the event that you refuse the publishing house.
On 1 October 1874 Mainlnder, standing at the age of 33, entered the cuirassiers as a common soldier in the Halberstadt counts.
From this Halberstadter time the following letters come to his sister Minna * [2].
Halberstadt, 2 July 1875.
Love Minna.
Your two dear letters, the last one with ..., have gone to me correctly and I quittiere thanks for the sum thought.
This receipt causes a great association of ideas, the end of which is that we should go on with a firm interest in
questioning fate, and, if unambiguously, by saying all the coulisses, we should say that we have chosen sacrifices for
 the straight line of its course , Without murmurs to follow him. I have been ready for a long time; Whether you, I do
not know. Nor can I judge whether it is not in the intentions of the supreme power that I leave the stage alone, and then
you must and must be Horatio-Paul. But this will be a matter of course, when our trees of life will bear fruit.
I write this quite coldly, indeed, in the highest peace of mind. Why not? I believe that your last illusion is probably
to live, to weave, and to write with me, in a XX mill, deep in the shadowy or snowy high forest, without desire or
anxiety, separated from the world. But I ask you, dear child, are you really of the opinion that in Berlin your wish
would have been fulfilled, and a little house had been given to us, like the one on the Canal, hidden in the green and
covered with tea under the broad lime tree Satisfaction, which you ideally anticipate?
SM 121 No! And is not this, what should we have to taste?
What we could write? Certainly not! For that would be a dilution of the precious essence for others only, which has
given us its full well-being and well-being.
And I repeat what I have said before: because, by very favorable circumstances, I have already had the highest
spiritual life, certainly the noblest and purest, the most unaffected and unobtrusive glance into the world and its
mysteries ,
So calm as Frederick the Great, who was determined, before the battle of Kunersdorf, to empty the bottle of poison
which he carried with him, if the question which he had addressed to fate would be answered with "no."
Farewell! These thoughts were free children of the air and the sun, when, a few moments ago, we were resting on
the fallow field in full armor on steaming horses. I still wrote them in the full feeling of joy of the movement, like the
falling meteor, the falling water, the lightning flash, in short, everything in the world, according to the goal I taught of
salvation, the rest, the killing of energy, the eternal Peace, and - - - still black as a coal burner. It is the highest time I
wash and change clothes.
Halberstadt, September 22, 1875.
Love Minna.
I have recovered from the maneuver and returned. I have had great aesthetic pleasures during this time, such as they
could not have been offered to me in any other situation. Now, however, I long to escape from these circumstances,
without longing for anything else, as a substitute for it. I think I'm exhausted, worked out: without desire and drive to
earthly things. I fully appreciate the wisdom of the Goethean words about the demons, who, after we have fulfilled our
task in this world, place a leg for us until we are bleed. For me there was only one demon whose power was so great
because he was connected with the results of my philosophy and I feared that he had cut the last firm bond that bound
me to the world. I have seen the sphinx in the uncovered eye, and there is no longer any veil that could cover it. For the
fame, the only drink on the life-plate, which I have not yet tasted, disgusts me. I am unutterable with a perfectly
healthy, steel-hard body
SM 122 tired. In me the word of Gracian is true, that the spirit requires food as the body. No more striving: where can I find
food?
There is, in fact, in me only a passion which immediately provokes and upholds me. She is embarrassed by her very
subordinate nature and beyond all measure. I want to be finished with everything, I want to have my house ordered,
and I can not. At this thread fate holds me temporarily for an abyss. Perhaps it is a total indifference; Perhaps I will
gain a firm ground in him and in the reunion with you.
The next thing I can arrange are my writings, and I look at them for your messages. Send me what I must first look
through, and let the other follow in proper breaks.
 I wish from the very bottom of my heart, that the coming outward groupings, or new impulses in intercourse with
you, might soon be the end of the fire of my will, so that our gathering would not be sunk into the cold night of
brooding melancholy.
Halberstadt, October 22, 1875.
Love Minna.
It is very difficult to win your last letter against the right point of view; For we are in different positions, both in our
inner and outer relations. While you seem to be still on the summit, whose steep walls so often drove you back, I see
only works before me, which I must feel as a burden. I have already picked my golden fruit; The consequence of this is
that corrections, correspondences, and polemics are given by the service of fervor. And do not speak to me of the
"philosophical essays," for, apart from the fact that they are an ear-candy, and they can not do so, they do not wrestle
with me in their design. I will, however, attack them when we are together; But if the pleasure does not come during
the writing, the right consecration will be missing. Certainly also the moods change in me, but from the swaying of a
staff an attentive eye can clearly see the direction by which it will fall, and so it remains that I am exhausted if I am not
given a powerful impulse from the outside , Ie the means - great means - to realize what I have already set as the
content of a possible second period of my life. I have, as you in the delusion that you have a sinking courage, and not
with a clear knowledge, have endeavored to give you goals, whose total absence I openly lamented
SM 123 Bitterly; For, in the main camp, you have set up Augiasslle, whose cleansing I am supposed to accomplish, and
works which I have already described above: loads, loads, nothing but loads.
The external circumstances do not constitute a minor difference between us. You long, with your gifted individuality
of the Sunday child par excellence, you totally self-sufficient, and following an innate part of your being that our
engvereintes spiritual life does not have the more absorbed in you, than he and in me, and perhaps much more powerful
In you, to a quiet, hidden angle, far from the great dusty highway, and believe in the good completion of your work,
even in such a case. On the other hand, I could do whatever I have to do in the near future.
After all, the expression that I had made myself available to you was no longer true.
But let's leave this. Who knows what the future will bring, and I therefore repeat the definite assurance that an
undisturbed life with you, even in my desires, is due to the hope that I am given a task which will fill me with pleasure.
But when I put everything into your hands, I can now expect you to leave the generalities, "a forester's house deep
in the wood," a "lonely fisherman's hut by the sea," a "mill in the mountains," etc .; Place where we want to go. As
shown in Fig.
I think Bergen would be the right place if you want to drop your concerns about the proximity of Offenbach. We
must only have solitude and do not live in the same place with the others. The latter is a condition sine qua non, but
only the frequent interruptions without any importance due. Bergen then fulfills so well the real purpose as Kronberg,
Seeheim or a xbeliebiges village in the Harz.
The library would also be nearby and the objects of the former household. Many a need can be quickly satisfied
here, which would otherwise be difficult to breast-feed and thus be distressing.
On 1 November 1875 Mainlnder returned to Offenbach after the end of his military year, as a human being who struggled with
death, as is evident from the following notes.
December 1875.
How, according to my letters from the last period of my stay in Halberstadt, and after the most definite explanation
of my condition, might have given you the hope of leading with me a happy long life,
SM 124 This is incomprehensible to me. I came with the prospect of doing the oppressive, painstaking work to which I was
obliged to do. In addition, I stared (as I still stare) into nothingness or a dark path from which your nature distracts you
I must go through solitary. That besides the oppressive works, by a peculiar haste, which is similar to the haste of the
insect with which it is laying its last eggs in the autumn, in order to perish upon it, has entered an intoxicating fragrance
of my mind. It is all corn on the harvested field, and gives labor for months, not for years. If, after the maturity of this
fruit, I do not seek death with want of any motive, I must enter the social-democratic path which drives me, and
immediately stuns me against the tempting voices of this longing for absolute peace, for salvation for ever ,
This is exactly the way I wrote it from Halberstadt: ... Because I am mistaken Nobody, I am clear with myself for
years and do not play hide-outs with others. The speech, which will immediately lift me to the supreme wave of the
party, lies in the main points before me, and their elaboration only requires two days. I need only then to speak with the
leaders of today's Social Democracy, and then to summon a meeting in Frankfurt, and on the third day all the papers
will speak of me, and all the workers will hang on my mouth with devouring fervor, Clarified and defended their cause.
Whether I prefer the peace of death to all this, and to seal with it the final conclusion of my doctrine-I do not know
that yet. But I know that I can not lead an intellectual Phaeacian life, either on the basis of a gold mine, or of whole
mountains of laurel crowns.
I have been educated for 34 years from outside and from within to political deeds, that is to deeds for mankind, and
whoever does so is detached from persons and things. He does not allow himself to be bound, as Albano did not allow
himself to be bound by the most perfect femininity, the linda. Moreover, he can conceive of all personal things only in
reference to mankind, and there is a standpoint, as I have already indicated orally, where I feel quite free, even when I
personally conceive everything. Humanity, for whom I have no personal advantages in mind, wrote my work, and now
occupy my life, must thank you once for all that you have been to me.
The fact that despite this individuality, detached from persons and things, I can be of "loving amiability," and,
SM 125 "Philosophy of leniency and renunciation," is capable of stamping with the foot, can not astonish an objective person
of judgment for a moment. The former is possible at first by the separation, and with regard to the latter, Christ has
shown in the money-changers and in the fig-tree, which bore no fruit, that passion and renunciation of the world can
very well consist in one person.
So why sting so pointedly?
I have often told you that I am passionate about others because I am passionate. My heart becomes icy under her
breath.
In Taunusstrasse, when I heard the first volume of Phil. Wrote, you were dull, mild, sad, dying, on the way to
becoming a true Masodhara. This awakened all the sympathies within me, and the fruit was a beautiful life and a
beautiful, untroubled memory.
So I close today. Become what you were back then. Let us rise again from the breath of death, to all human beings,
as in those days, and thereby force the sunshine back on our path for the short time we have before us. For beyond the
next six months, as I said, the grave is a path or a path that your foot can not enter. In your hand it is given to give you
a new and beautiful memory, perhaps also to me (namely, when I enter the party path).
You have no better friend on earth than me - but my heart does not belong to a father, no sister, no brother, no friend,
not even humanity alone - - it belongs to my God.
A few days later.
I conquer myself and do not answer your strangely hasty decision, as I wish. I repeat, "Be reasonable," and "it is
given into your hand."
 Why did not you lend my letter to the "witnesses of my own hand," which you called again to me, when I clearly
and clearly, still in Halberstadt, described my state of mind? I was referring to him alone because he was one of the
last, if not the last.
The other letters do not prove anything. Certainly I would prefer to found the "university"; But everything is silent
around me, and if you carefully read my letter, you will find that I have always spoken of an external offense. It does
not exist. The thing is forbidden by itself.
Nevertheless - and this is the second and most important point - ten times as much "hereditary attachment" as I
possessed to melancholy
SM 126 Not to drive to death. A quiet peaceful activity, however, might destroy her on the second day, but not an agitatorial
one, who is fully committed to gaining a humble existence for the poor, dark brothers out there. In it lies anesthetic and
satisfaction.
If I do not choose them, I do not die because of the lack of any motive, as I have already explained clearly, because
of the "overpowering" of "darkness".
But it is almost certain that I will choose them. Fate speaks too clearly: I am whipped on the track from all sides,
and it is with all my struggles that I find there a better sword than "the philosophy of redemption."
Perhaps it is then still possible for me to realize the favorite ideas: to found the school, and indeed on the ruins of
the modern state.
At the end of February 1876.
You are absolutely right when you say that we are "beginning to lose" .....
Not only do you hurry back, but I hurry ahead: the distance increases daily. The only thing I can do is wait a
moment, to summon you, to step forward again, and to grasp the hem of my dress; Then close your eyes so that you do
not feel dizzy. But this is really nothing else than to demand rebirth, so almost an impossibility. however
With God all things are possible.
My inner development is a fact with which you have to deal with yourself in some way: it is not to be made
untraceable, nor can its further course be followed.
My inner development takes place according to the law of falling velocity, ie, it increases in the square. It is a
development, in the sight of which strong, weak, educated as well as uneducated, as the secretary of Egmont:
"Forgive me, sir, that I shall be dizzy when I see a man driving in a hurry,
I left Halberstadt in a delusion that I found corrections here, and that I would have to make an ale-meal. Then I saw
the grave. I wrote that I could be prevented from death only by a summons from outside, and that I would think such an
invitation impossible. Everything was silent in me, and I was afraid of touching the world.
SM 127 I arrived in Offenbach.
In two months (November and December) I corrected with you once again through the whole manuscript:
1) The Hohenstaufen
2) My work the Phil. D. Erl.
I ordered 3) For three days my papers;
I wrote 4) Rupertine del Fino
5) 600 print pages small 8: From my life.
I led 6) A very extensive correspondence, and refined the matter in three days
7) Budha, and Tiberius, so that they can be written at any time.
I read 8th) Regularly the newspapers
 corrigirte 9) The difficult pressure curves of the Phil. D. Erl. And the even more difficult of the Hohenstaufen with
you
And studied 10) The Psalms, Job, Koheleth,
again line by line Manual of Budhism,
Plato's state
Parzival.
On January 4, I began my essays and in a few days, that is, before this month (February) comes to an end, probably
sooner, they will be finished. They will make 6-700 printing pages, and the Phil. Erl must fade before them like the
stars before the sun.
And in this feverish activity the voice suddenly came from where I had never expected it, from within.
So I told you first: I had only a choice between public activity and death.
But only a few days after I had to write that death had become improbable.
And again only a few days later the wind of wind broke loose in me, which grows and grows with every hour, which
can stop nothing. And if our mother came out of the grave, she would throw herself at me, I would hurl her from me as
you now, and walk over her gray head, drunk his gazes into the radiant distance, immersed in the image of a pitiless
humanity.
And if I were the stupid, stupidest man, I would certainly accomplish with all this "weather storm" in the soul, as
Wolfram, and the most unshakable confidence, which I must accomplish, and because I must accomplish it.
I will be terribly shaken from the outside, but the soul is impotent
SM 128 And earthless: she will smile while the eye cries and the body screams.
I a Social Democrat? I am a head of social- Democrats like Lassalle? O! What distance is already between us,
which can hardly be recovered.
Yesterday I wrote:
If I were asked if I wanted to be the citizen of an ideal state, I would say, "No!"
If I am asked if I want to put good, blood, and life on the realization of an ideal state, I will say without question and
limit: Yes!
I would say no, because I have no interest in an ideal state for my individual good.
I would say yes, because the salvation of mankind depends on the ideal state.
I add: So no member of the party, no mandate from the party, no concession of this party: but over the party
everything for the party.
Even Gutzkow wrote years ago:
Our time is ripe for a new messiah's message. What would the mighty begin with, with a personality, etc .; He
would be the world of Christ to the Jews.
There has been a silence in the souls of the world to hear the pangs and approach of God.
It is also the deity who writes my new work; It is the spirit in which I was before the world that leads my hand. In
the ordinary, purely individual manner, my activity can not be explained at all.
Hang on to me if you want to follow me: if you want to hinder me, I will crush you. For me there is no privileged
individual, I can no longer make any distinctions between man and man.
And let the external man be moved.
Here I can only address the grave reminder to you: do not play with the power and with the power that is given to
you. For the rest, I ask you to be reasonable. Voltaire says:
 Nous n'avons que deux jours vivre; il ne vaut pas la peine de les passer ramper sous the coquins mprisables
(coquins and mprisable here with apprhension and dplorable to translate).
Think of the word of Jean Paul in Titan:
Whoever still fears something in the universe, and if it were hell, Who is still a slave, and stop struggling with
phantoms. Explain from my impatience and haste many incidents, but do not deduce them from sources which do not
exist.
SM 129
From different sheets from January to March 1876.

I give up the fight. I see too clearly that you will never understand me as little as the Phil. Erl in your heart.
I need no one to cheer me on my lonely path, but I can not have anyone to tie my wings. How is a sympathy de
coeur still be possible between two beings, of which the one glows for goals that the other hates? So my entry into the
army, so my upcoming fraternizing with the "crapule"; Both originate from principles with which I stand and fall.
There's just a sympathy d'piderme possible. That would be a child. -
You my student! Oh! Oh! What break up for wounds! In what light does the rebellious human substance, to which I
intend to approach, appear to me as necessary, that besides the word of "Phil. d. . Erl "must come forced fact that must
be preached not only: Waived on money and possessions and loves you, but also that the property and everything else,
the last tie, the human chains of people who actually have to be destroyed.
---------------
Only a rebirth (was really so hard to understand?) Can merge our inner again; an outer cohabitation is not
handicapped. - -
If someone wants to go to death, and no power of heaven and earth can stop him. Such an event is always the
individual against such a flood, an earthquake, etc. - -
I was glad to see you on better ways: And now I have in regard to my intended entering into the social movement
that is still intimately connected with my philosophy, re-encounter views and read sentences that the verbohrteste,
dnkelhafteste aristocrat otherwise and could make the show as in Bengal lights the gulf that lies between our souls. I
really should not be surprised that a crab apple tree bears no rennet apples me.
The outrageous logic you to complain that You are under creation of the Phil. D. Erl into a suitable publisher -.
With his own hand my death dress woven" or "what, even worse my car to fall into the (!) Gouffre the crapule made
clear" !!. (I not better in the pit of hell?)
May you for other reasons, as now, never regret having driven the work in the port. Meanwhile, however, believe
me, that the struggle on the high seas now raises only for it. Only I will (as I only one direction stress) have the power
to thousands and thousands of attacks he | wear
SM 130 which will bring me the book. I'll have to wade up to his knee in Drool and lies; my opponents fight for their bread, and

there they will use every means well. Would you have any idea of that which attacks the book, would you have
prudently you three times for once, to name salvaged about any other peril, there.
I have for my new work yourself to pave the way my prior overcoming me by the Phil. D. Erl. Resulting difficulties.
I have to find a publisher who, like me, his person to the necessity to use ready and I do not find in the Leipzig King
Street, still in Berlin in Hradec Kralove area. But I will find him, because I have to find him.
I was a "popular speaker with the booming genre Rhetorenschritt Lassalle," the "spoken behind each set an invisible
(?)! Drum roll, a fanfare, a fanfare as an acknowledgment of the beloved amount is! "- -
When I talk to them, it must be like reading them in front from the book of the deceased ....
It must be as if a ghost to them speaking, who, after he has spoken returns to his grave.
 Because dead is the ambition in me the desire for each subject that moves the human heart.
*
The desire to enter the Socialist career seems to have temporarily won, as is also clear from the conclusion of the
autobiography, written on March 7, 1876
On November 1, 1875, I arrived back in Offenbach. I believed when I left Halberstadt that I had to get in the home
only the signatures of my philosophy of redemption and the way to keep a short Aehrenlese. Since no voice spoke
inside me and outside dead silence, I answered the question: what then? with a longing of the heart upsurge of absolute
tranquility.
But it turned out differently.
I looked again through the manuscript of my main work. Then I started the second half of this book. Then I wrote a
novel in ten days, my first and last, Rupertine del Fino , just because my sister said I could write any amendment. Then
I wrote the whole second volume of my philosophy of redemption, in turn, first for the sake of this sister, I owed him
how even then redeem a given word a loyal comrade, when the raging current in the river of evolution of all things in
and out of us , completely changed the original core of such a promise essentially.
SM 131 And while writing the suffocating pity was born with humanity in my heart was speaking at once loudly and clearly the

divine breath in me:

"Still you are not consumed; you still have to serve me. Then a "go to eternal peace.
Two years ago I had told my sister: You're right. I can not help acting for the people in the state than by the spring.
My whole being leans on the other hand, to throw myself into this social turmoil ........
Today a whirlwind drives me in the midst of the people, and my mother entstiege the grave and throws himself
toward me, I would step over her gray head.
*
The final written statement which we have of Mainlnder, is a letter of March 27, 1876 (four days before his death) to his
publisher:
The criticism Hartmann goes tomorrow to you. Since I am with my philosophy and fall, thus also my position
Hartmann opposite can be mad by Nothing Coming, I repeat my request for immediate printing, if you have no other
concerns.
To me in your w. Letter of 23th announced the first copies of the finished work, I look forward. 6 of which you want
to go directly to the address of my sister, others send three on behalf of Prof. Drobisch, Gutzkow and Gottschall. The
rest will go up in gifts, but this likely to result in an indirect way to some good public judgments. Incidentally, violent
attacks are almost worth more than adulation according to Goethe's words:
"All opponents of a witty thing big idea hit only in the coals; they jump around and fire there where they would
otherwise have not worked. "
In fact, I summarize my philosophy as a ground bass of raising period of history, and my main concern will be to
make the same with my decisive attack against Hartmann in which the sinking old and absurd is once again flared up,
you will hear from up, down, energetic voices. Perhaps the consequences occur shall not fast in the phenomenon, but I
hope you are as little as I the impatient who want to cut by noon the corn that she planted at sunrise.
*
 On March 31, 1876 Main countries held the first volume of his work in hands. He expressed his life now have no purpose. The
following night, he made it to an end.

* [1] Comp. Sommerlad: From the Life Philipp Mainlnders. Journal of philosophy and philosophical criticism. Vol. 112. p 74ff.
* [2] The letters published here are of Mainlnder sister Minna - it also has 1,891 committed, fifteen years after her brother's death
suicide - off; It owes Mr. Editor Hrth- the editor of Frankfurt.