And Hegel saw him, and seeing him, rejoiced. "I have seen the emperor, that soul of the world," he writes from Jena. "It truly gives one a strange feeling to see one such single individual who, concentrated on a single point, sitting on his horse here in Jena, influences and rules the world. As far as the Prussians are concerned, nothing better could have been prognosticated--but only such a man could have made such way between Thursday and Monday; it is impossible to refuse him admiration." And it is not only the emperor Hegel admires, but the whole French people. Three months later he writes that in the history of the day he sees convincing proof that culture overcomes barbarism, that intellect overcomes unintellectuality. And he even adds: "I have long wished the French army success, now all do so; nor can it fail to be successful, considering the enormous difference between its leaders and soldiers and those of the enemy."[3] If Heine had ever imagined that his enthusiasm for Napoleon required any apology, he might have found one in the fact that he was but following in the footsteps of the man whom he invariably spoke of with reverence as "the great Hegel, the greatest philosopher Germany has produced since Leibnitz," the man of whom he makes the very questionable assertion that he quite unquestionably "towers high above Kant," and whom he criticises with such lenient and gentle disparagement as the following utterance conveys: "Hegel allowed himself to be crowned in Berlin, and alas, to be anointed too." Not only Heine's great models and teachers, but contemporaries like Varnhagen von Ense, who had actually shed his blood in the war against Napoleon, shared his enthusiasm, and were equally free from patriotic enmity to France. Of the Dane Baggesen, who, half German by nature, was fain to be more German than the Germans, Varnhagen writes: "His hatred of Napoleon and the French is peculiarly offensive; it is an aversion which amounts to loathing, and yet it is groundless, for all that is good in us Germans, all that we are proudest of in ourselves, he holds in horror and would fain suppress with the help of Kant, Jacobi, Voss, and Klopstock." Kant is evidently included in this list on account of the very un-German "categorical imperative," the others on account of the extreme narrowness of their patriotism. The cult of Napoleon is thus, we see, to be traced in the words and works of the men who had the greatest influence on Heine's development and on that of young Germany in general.