secular; but this whole secular government of the Church claims at the same time the dignity and authority of the divine. This mingling of the sacred, divine, inviolable, with temporal interests, begets, on the one hand, fanaticism, as among the Turks, and on the other hand, the humility and _obedientia passiva_ of the laity against this dread power. It was this ruin of the supersensuous world, as represented in knowledge and as the actual Church, that inevitably forced man out of a temple such as this, the Holy of Holies degraded into finitude. Against this disunion, on the other hand, the secular element has spiritualized itself in itself; or it has established itself firmly in itself, and that in a manner which the Spirit justifies. To religion was lacking the presence of its culminating point, the present reality of its head; to the present secularity there is lacking the presence in it of thought, reason, spirit. In the tenth century there was manifested in Christendom a general impulse to build churches, although it was not possible to regard God Himself as present therein. It was thus that Christianity rose up, in her longing to take to herself the principle of reality as absolutely her own. But neither these buildings, nor external wealth, nor the power and dominion of the Church, nor monks, nor clergy, nor Pope, are the principle of real actual presence in her; they were insufficient for the spiritual. The Pope or the Emperor is not Dalai-lama, the Pope is only the Vicar of Christ; Christ, as a past existence, is in memory and hope alone. Impatient at the lack of reality and at the want of holiness, Christendom goes to seek this true Head; and this is the ruling motive of the Crusades. Christendom sought Christ’s outward presence in the land of Canaan, the traces of Him, the mount where He suffered, His grave; they took possession of the Holy Sepulchre. What they represent to themselves as real they also take possession of in fact as real; but a grave is a grave—all that they find is a grave, and even that is torn from them. “Because Thou wilt not leave my soul in hell, neither wilt Thou suffer Thine Holy One to see corruption.” Christians made the mistake of thinking that they would find satisfaction in this; this was the true object of their search; but they did not understand themselves. These holy spots, the Mount of Olives, the Jordan, Nazareth, as external sensuous presence of place without presence of time, are things of the past, a mere memory, no perception of the immediate present; the Christians found only their loss, their grave, in this present. Barbarians all the time, they did not seek the universal, the world-controlling position of Syria and Egypt, this central point of the earth, the free connection of commerce; Bonaparte did this when mankind became rational. The Crusaders were by the Saracens and by their own violence and repulsiveness, as also by their own misery (p.