Germans expresses only the emancipation of
individuality, which in its immediate crudeness had no other form in
which to manifest itself than wars of conquest.

--To the Roman there was something daemonic in the German. He perceived
dimly in him his future, his master. When the Romans were to meet the
Cimbri and Teutons in the field, their commander had first to accustom
them for a whole day to the fearful sight of the wild, giant-like
forms.--

SECOND DIVISION.

THE SYSTEM OF THEOCRATIC EDUCATION.

Sec. 227. The system of National Education founded its first stage on the
substantial basis of the family-spirit; its second stage on the division
of the nation by means of division of labor which it makes permanent in
castes; its third stage presents the free opposition of the laity and
clergy; in its next phase it makes war, immortality, and trade, by
turns, its end; thirdly, it posits beauty, patriotic youth, and the
immediateness of individuality, as the essence of mankind, and at last
dissolves the unity of nationality in the consciousness that all nations
are really one since they are all human beings. In the intermixture of
races in the Roman world arises the conception of the human race, the
_genus humanum_. Education had become eclectic: the Roman legions
levelled the national distinctions. In the wavering of all objective
morality, the necessity of self-education in order to the formation of
character appeared ever more and more clearly; but the conception, which
lay at the foundation, was always, nevertheless, that of Roman, Greek,
or German education. But in the midst of these nations another system
had striven for development, and this did not base itself on the natural
connection of nationality, but made this, for the first time, only a
secondary thing, and made the direct relation of man to God its chief
idea. In this system God himself is the teacher. He manifests to man His
will as law, to which he must unconditionally conform for no other
reason than that He is the Lord, and man His servant, who can have no
other will than His. The obedience of man is therefore, in this system,
abstract until through experience he gradually attains to the knowledge
that the will of God has in it the very essence of his own will.
Descent, Talent, Events, Work, Beauty, Courage,--all these are
indifferent things compared with the subjection of the human to the
divine will. To be well-pleasing to God is almost the same as