to inform themselves about the complete scheme that is offered them, and be just as willing to do now on a large scale and thoroughly what they have hitherto done on a small scale and imperfectly. It may be that some of them did what they did partly because they saw that it was more profitable for them to have educated, rather than uneducated, dependents. In those cases where the State, by abolishing the relationship of serf and lord, has now removed the latter motive, may it bear in mind the more earnestly that it is its essential duty at the same time not to do away with the one blessing which, where the lords were well-disposed, was attached to that relationship! May the State in this case not fail to do that which, apart from this, is its duty, when it has released therefrom those who did it voluntarily in its stead! Then, in regard to the cities, we look to volun- tary associations formed for that purpose by well-disposed citizens. So far as I have been able to see, no burden of misery has ever yet extinguished in German hearts the impulse to do good. Yet, owing to a number of faults in our institutions, which could all be included under the one head of neglected education, these good works seldom remove misery, but seem, indeed, often to increase it. May we at last direct that excellent impulse chiefly towards the good work which puts an end to all misery and to all need of further good works — the good work of education. Yet we need, and count upon, a blessing and sacrifice of another kind, which consists, not in giving, but in doing and acting. May budding scholars, whose position allows it, dedicate the time between their departure from the university and their appointment to a public post to the business of receiving instruction in these institutions concerning this method of teaching, and of teaching in them! Apart from the THE CARRYING-OUT OF THE SCHEME 201 fact that they will thereby deserve well of the community, we can assure them that they will themselves gain very much. All the knowledge which they carry away with them from the usual university teaching, and which is often so dead, will become clear and living in the atmos- phere of general observation into which they come here. They will learn to reproduce and use their knowledge with skill. Since all the features of mankind appear pure and clear in the child, they will acquire a store of true knowledge of mankind that alone deserves the name; they will be introduced to the great art of life and action, in which the university usually gives no instruction.
175. If the State does not undertake the proffered task, so much the greater glory for the private persons who do. Far be it from us to anticipate the future with surmises, or strike the note of doubt and distrust. We have stated clearly what we wish for first. We may, however, be permitted to say that, if the State and the princes should in fact leave the matter to private persons, this would be in accordance with the usual course of German develop- ment and culture, which has been already mentioned and proved by examples, and which would continue so to the end. In this case, too, the State will follow in its own time; at first like an individual, wanting just to do its part, until later it reflects that it is not a part, but the whole, and that it is its duty, as well as its right, to care for the whole. From that moment onwards, all the independent efforts of private persons cease and are subordinated to the State's general scheme.
Should the matter take this course, the intended refor- mation of our race will certainly proceed but slowly, and without the possibility of a definite and fixed survey and estimate of the whole. But let us not be deterred by this from making a start! It is the very nature of the thing 202 ADDRESSES TO THE GERMAN NATION that it can never perish, but, once set in motion, it lives on of itself and spreads, ever gaining fresh ground. Every- one who has received this education becomes a witness for it and a zealous propagator. Everyone will pay his debt for the teaching received by becoming a teacher himself, and by making as many disciples as he can, who will also in turn some day become teachers. This must continue until the whole community without exception is affected.
176. If the State should not undertake the matter, private enterprise has this to fear; that those parents who are at all well-to-do will not give up their children to this education. In that case, in God's name let us turn with full confidence to the poor orphans, to the wretched street-children, and to all those whom the adult world has cast out and rejected. Formerly, especially in those German States where the piety of ancestors had greatly increased and richly endowed the public educational institutions, many parents let their families have instruction, because along with it, as in no other occupation, they found maintenance at the same time. Let us, therefore, since it is necessary, reverse this order, and give bread to those to whom no one else gives it, in order that, along with the bread, they may receive mental culture also. Let us not fear that the misery and wildness of their former condition will hinder our purpose! If only we snatch them away from it suddenly and completely, bring them into an entirely new world, and leave nothing to remind them of the past, they will themselves forget and be like newly-created beings. Our course of instruction and daily routine must guarantee that only good is engraven on this clean new tablet. It will be a testimony against our age and a warning to all posterity if the very ones whom it has THE CARRYING-OUT OF THE SCHEME 203 rejected obtain through this rejection the sole privilege of founding a new race, if they bring the blessing of educa- tion to the children of those who would not mix with them, and if they become the ancestors of our future heroes, sages, lawgivers, and saviours of mankind.
177. For the first establishment capable teachers and educators above all are needed. Pestalozzi's school has trained such people, and is always ready to train more. An important thing to keep in mind at the beginning will be that every institution of the kind should regard itself also as a training school for teachers, where, round the teachers who are already trained, a number of young men may gather to learn and, at the same time, to practise teaching, and by practice to learn it better and better. This, too, will greatly facilitate the supply of teachers, in case the institutions have at first to struggle against poverty. Most of them will be there to learn; let the sole return asked of them be to apply for a time what they have learnt to the benefit of the institution where they learnt it.
Moreover, such an institution needs a building, initial equipment, and an adequate piece of land. It seems evident that, as these institutions develop, they will contain a relatively large number of growing youths of an age at which, under the existing arrangement, they earn as servants not only their maintenance but also a yearly wage. To these the children of more tender age can be entrusted, and by diligence and wise economy, which in any case are necessary, these institutions will be mainly self-supporting. At first, so long as there are none of these older pupils, the institutions will need rather large contributions. It is to be hoped that people will be more disposed to make contributions, when they see the prospect of an end to them. Let us not be parsi- 2o4 ADDRESSES TO THE GERMAN NATION monious, and so prejudice the aim. It is far better that we should do nothing at all than permit this.
My opinion, therefore, is that, goodwill alone pre- supposed, the realization of this scheme presents no difficulty" that could not easily be overcome by the com- bination of several people, and by the directing of all their strength to this one purpose.
TWELFTH ADDRESS TWELFTH ADDRESS CONCERNING THE MEANS FOR OUR PRESERVATION UNTIL WE ATTAIN OUR MAIN OBJECT 178. The education which we propose to the Germans as their future national education has now been suffi- ciently described. When once the generation that has been formed by this education is in existence — a genera- tion impelled by its taste for the right and the good and by nothing else whatever; a generation provided with an understanding that is adequate for its standpoint and recognizes the right unfailingly on every occasion; a generation equipped with full power, both physical and spiritual, to carry out its will on every occasion — when once this generation is in existence, everything that we can long for in our boldest wishes will come into being of itself from the very existence of that generation, and will grow out of it naturally. That age is in so little need of any rules we can make for its guidance that we should rather have to learn from it.
Since this generation is in the meantime not in exis- tence, but must first be raised up by education, and since, even if everything else should go on excellently and beyond our expectation, we shall nevertheless require a consider- able interval before we pass over to that new age, the more urgent question arises: How are we to manage to get through this interval? Since we can do nothing 205 206 ADDRESSES TO THE GERMAN NATION better, how are we to maintain ourselves at any rate as the soil on which the improvement may take place, and as the point of departure at which this improvement may begin its work? When once the generation formed in this way emerges from its seclusion and appears among us, how are we to prevent it from finding among us actual conditions that have not the slightest relationship to the order of things which it has conceived as embodying the right — actual conditions under which no one under- stands it or has the slightest wish for, or need of, such an order of things, but, on the contrary, regards the existing state of things as entirely natural and the only one possible? Would not those who have another world in their hearts soon become confused; and in this case would not the new education be just as useless for the improvement of actual life as the former education, and lose its savour in the same way?
179. If the majority of people continue in their previous state of heedlessness, thoughtlessness, and lack of concentration, this very result may be expected as inevitable. He who lets himself go without paying heed to himself, and allows himself to be moulded by circum- stances just as they please, soon accustoms himself to any possible order of things. However much his eye may have been offended by something when he first saw it, let it only present itself anew every day in the same way and he accustoms himself to it. Later, he finds it natural, and in the end he even gets to like it as something inevit- able; he would not thank you for the restoration of the original and better state of things, because this would tear him out of the mode of life to which he has become accustomed. In this way men become accustomed even to slavery, if only their material existence is not thereby affected, and in time they get to like it. It is just this MEANS FOR OUR PRESERVATION 207 that is the most dangerous thing about a state of subjection; it makes men insensitive to all true honour, and, more- over, for the indolent man it has its very pleasant side, because it relieves him of many a care and of the need of thinking for himself.
180. Let us be on our guard against being taken un- awares by this sweetness of servitude, for it robs even our posterity of the hope of future emancipation. If our external activity is restricted and fettered, let us elevate our spirit all the more boldly to the thought of freedom: let us rise to live in this thought and make it the sole object of our wish and longing. What if freedom dis- appear for a time from the visible world? Let us give it a place of refuge in our innermost thoughts, until there shall grow up round about us the new world which has the power of manifesting our thoughts outwardly. In the sphere where no one can deprive us of the freedom to do as we think best — in our own minds let us make ourselves a pattern, a prophecy, and a guarantee of that which will become a reality when we are gone. Let us not allow our spirit, as well as our body, to be bent and subjected and brought into captivity.
181. If you ask me how this is to be brought about, the only entirelv comprehensive answer is this: We must at once become what we ought to be in any case, namely, Germans. We are not to subject our spirit; therefore we must before all things provide a spirit for ourselves, and a firm and certain spirit; we must become earnest in all things and not go on existing frivolously, as if life were a jest; we must form for ourselves enduring and unshakable principles which will serve as a sure guide for all the rest of our thoughts and actions. Life and thought with us must be of one piece and a solid and interpenetrating whole; in both we must live according 208 ADDRESSES TO THE GERMAN NATION to nature and truth, and throw away foreign contrivances; in a word, we must provide character for ourselves; for to have character and to be German \Charakter haben und deutsch sein\ undoubtedly mean the same; and the thing has no special name in our language, because it is intended to proceed immediatelv from our very existence without any knowledge or reflection on our part.
182. We must first of all set our own thoughts to work and think about the great events of our days, their relation to us, and what we have to expect from them; and we must provide ourselves with a firm and clear view of all these matters, and a definite and unchangeable Yes or No in answer to the questions that arise out of them. Everyone who makes the slightest claim to culture is bound to do that. The animal life of man proceeds in all ages according to the same laws, and in this every age is alike. Only to the understanding are there such things as different ages; and only the man whose conception penetrates them lives in them, and only he exists in his own age; any other kind of life is nothing but the life of plants and animals. To let everything that happens pass by one unperceived, perhaps to close eye and ear diligently to its urgent message, and even to boast of such thoughtlessness as if it were great wisdom — this may be the proper thing for a rock on which the waves of the sea beat without its feeling them, or for a tree-trunk dashed to and fro by storms without its perceiving them; but in no wise does it beseem a thinking being. Even the thinker who dwells in the higher spheres is not absolved from this general obligation of understanding his own age. Everything that is on the higher plane must want to influence the immediate present in its own fashion; and he who truly lives in the former lives at the same time in the latter also; if he did not live in the latter MEANS FOR OUR PRESERVATION 209 also, it would be a proof that he did not live in the former either, but only dreamed in it. That lack of heed to what is going on before our eyes, and the artful dis- traction to other objects of the attention that is everywhere aroused, would be the best thing that an enemy of our independence could wish to find. If he is sure that nothing will set us thinking, he can do anything he wishes with us, as if we were lifeless tools. It is precisely this thoughtlessness that accustoms itself to anything; but where clear and comprehensive thought, and in that thought the image of what ought to be, always remains watchful, there is no question of becoming accustomed to such things.
183. These addresses have in the first place invited you, and they will invite the whole German nation, in so far as it is possible at the present time to assemble the nation around a speaker by means of the printed book, to come to a definite decision and to be at one with themselves in their own minds on the following questions: (1) Whether it is true or untrue that there is a German nation, and that its continued existence in its peculiar and independent nature is at the present time in danger; (2) Whether it is worth the trouble, or not worth the trouble, to maintain this nation; (3) Whether there is any sure and thorough means of maintaining it, and what this means is.
184. It was hitherto a custom of long standing among us that, when any earnest word was uttered, either to an audience or in print, those who never got beyond polite conversation took possession of the word and transformed it into an amusing subject of talk to relieve their boredom. Now, I have not noticed, as I have on former occasions, that those around me have made such a use of the addresses I am now delivering; but I have not 14 2io ADDRESSES TO THE GERMAN NATION acquainted myself with the current tone of the social gatherings in the field of books — I mean the literary papers and other journals — and I do not know whether they may be expected to take me in joke or in earnest. However this may be, it has at any rate not been my intention to joke, or to set in motion once more the wit which this age of ours is known to possess.
185. A custom that took deeper root among us and became almost second nature — &o much so that not to observe it was almost unheard-of — was that the Germans regarded the introduction of any topic as an invitation to everyone who had a mouth to have his own say about it, quickly and on the spot, and to inform us whether he was of the same opinion or not; and when the vote had been taken in this way the whole thing was over, and public conversation felt bound to proceed with haste to another subject. In this way all literary discussion among the Germans transformed itself, like Echo in the ancient fable, into nothing but pure sound, without any body or bodily substance. We know how it is in the personal intercourse of third-rate society, and so it was in this literary fellowship; the only thing that mattered was that the human voice should go on sounding, and that each one should take up the ball of conversation and with- out a pause throw it to his neighbour; but what was said did not matter in the least. Now, if that is not being without character and un-German, what is? Nor has it been my intention to do homage to this custom and merely keep alive public discussion. I have long ago sufficiently performed my own share in this public conversation — though only incidentally, my purpose having been different — and I think I might at last be absolved from any further contribution. I do not want to know on the spot what A or B thinks about the questions MEANS FOR OUR PRESERVATION 211 that have been raised here, i.e., what he has hitherto thought about them, or not thought. He must consider it for himself and think deeply about it, until his judg- ment is ready and completely clear, and he must take the necessary time for that purpose; if he is still lacking in the requisite preliminary knowledge, and in the full degree of culture that is required before a judgment can be formed in these matters, he must further take time to make good these deficiencies. If anyone has his judgment ready and clear in this way, we do not exactly insist that he shall deliver it publicly. Should it agree with what has been said here — well, it has been said already and does not need saying twice. Only he who can say something different and better is called upon to speak. On the other hand, what has been said here must be really lived and put into practice by each one in his own way and according to his own circumstances.
186. Least of all, in conclusion, has it been my inten- tion to lay these addresses as an exercise in composition before our German masters of doctrine and writing, so that they may correct them and I may learn in this way what promise, if any, there is in my work. In this respect also plenty of good doctrine and advice has already been directed towards me and, if improvement were to be expected, it ought to have shown itself by now.
187. No, my intention in the first place was to be a guide among the swarm of questions and investigations and the host of contradictory opinions concerning them, in which educated men among us have hitherto been tossed about, and to lead as many men as I could to a point where they might take a firm stand, to the point which concerns us most intimately — the point of our own common interests. My intention was to bring them in this one matter to a firm opinion which might remain 212 ADDRESSES TO THE GERMAN NATION unshaken, and to a clearness in which they might really see their way. However much else might be a matter of dispute among them, my intention was to unite them in this one matter at least, and to make them of one mind. It was my intention, finally, to bring this out as one certain characteristic of the German, viz., that he is a man who has appreciated the need of forming an opinion for himself about that which concerns Germans; and to make it clear that a man who does not want to hear or to think anything about this subject may rightly be regarded, from now on, as not belonging to us.
1 88. The creation of a firm opinion of this kind, and the association and mutual comprehension of divers persons on this subject, will do two things. It will be the direct means of redeeming our character, by removing that lack of concentration which is so unworthy of us, and at the same time it will become a powerful means of attaining our main object, the introduction of the new national education. It was just because we ourselves, individually and collectively, were never of one opinion, but wanted one thing to-day and something different tomorrow, and because each one made the clamour more confused by shouting something different — it was for this reason that our governments, who to be sure listened to us, and often listened more attentively than was advisable, became confused and swayed iO and fro just like our own opinion. If our common affairs are at last to pursue a firm and certain course, what is there to prevent us from beginning at once with ourselves and setting the example of firmness and decision? When once a united and unchanging opinion makes itself heard, when a definite need announces itself as a general need and makes itself felt — the need of a national education, as we assume it will be — I am quite sure that our governments MEANS FOR OUR PRESERVATION 213 will listen to us; they will help us, if we show the inclina- tion to allow ourselves to be helped. At any rate, if they did not, we would then, and not before, have the right to complain about them; at the present time, when our governments are pretty much as we want them to be, it ill becomes us to complain.
189. Whether there is a sure and thorough means of preserving the German nation, and what this means may be, is the most important of the questions which I have submitted to this nation for decision. My object in answering the question, and in stating the reasons for my way of answering it, was not to say what the final judgment will be — that could not be of any use, because everyone who is to have a hand in this matter must have convinced himself in his own mind by his own activity — on the con- trary, my object was only to stimulate men to reflect for themselves and form their own judgment. From this point onwards I must leave each man to settle it for himself. One warning I can give and nothing more; do not let yourselves be deceived by the shallow and superficial thoughts which are in circulation even on this subject; do not let yourselves be restrained from deep reflection, and do not accept the empty consolations that are offered.
190. For example, long before the most recent events, we had to hear, in advance as it were, a saying which since then has frequently been repeated in our ears: that even if our political independence were lost we should still keep our language and our literature, and thereby always remain a nation; so we could easily console ourselves for the loss of everything else.
But, first of all, what basis is there for hoping that we shall keep our language even if we lose our political independence? Surely those who say this do not ascribe this miraculous power to their own persuasions 2i4 ADDRESSES TO THE GERMAN NATION and admonitions when addressed to their children, their children's children, and to all the centuries to come. Those men now living and mature, who have accustomed themselves to speaking, writing, and reading in the German language, will no doubt go on doing so; but what will the next generation do, and, more important still, the third generation? What counterpoise do we propose to place in the hearts of these generations that will hold the scale against their desire to please, by speech and writing, the race with which all glory rests and which has all favours to distribute? Have we, then, never heard of a language x which is the first in the world, although it is known that the first works in that language are still to be written; and do we not already see before our eyes that writings are appearing in it by whose con- tents the authors hope to find favour? The example of two other languages is brought forward in support, one of the ancient and one of the modern world, which, in spite of the political destruction of the peoples who spoke them, continued to exist as living languages. I do not intend even to examine the manner in which they have continued to exist; but this much is clear at first sight, that both languages had something in them which ours does not possess, and by means of this they found favour with their conquerors, which our language can never find. If these vain comforters had looked about them better, they would have found another example which, in our opinion, is entirely to the point here, viz., the language of the Wends. This, too, has continued to exist during all the centuries in which the people that speaks it has been deprived of its freedom — it exists, that