the State does not apply death against itself, but against an offensive member; it tears out an eye that offends it, etc. "For the invalid State the only way of salvation is to make man flourish in it."[144] If one here, like Bettina, understands by man the concept "Man," she is right; the "invalid" State will recover by the flourishing of "Man," for, the more infatuated the individuals are with "Man," the better it serves the State's turn. But, if one referred it to the individuals, to "all" (and the authoress half does this too, because about "Man" she is still involved in vagueness), then it would sound somewhat like the following: For an invalid band of robbers the only way of salvation is to make the loyal citizen flourish in it! Why, thereby the band of robbers would simply go to ruin as a band of robbers; and, because it perceives this, it prefers to shoot every one who has a leaning toward becoming a "steady man." In this book Bettina is a patriot, or, what is little more, a philanthropist, a worker for human happiness. She is discontented with the existing order in quite the same way as is the title-ghost of her book, along with all who would like to bring back the good old faith and what goes with it. Only she thinks, contrariwise, that the politicians, place-holders, and diplomats ruined the State, while those lay it at the door of the malevolent, the "seducers of the people." What is the ordinary criminal but one who has committed the fatal mistake of endeavoring after what is the people's instead of seeking for what is his? He has sought despicable _alien_ goods, has done what believers do who seek after what is God's. What does the priest who admonishes the criminal do? He sets before him the great wrong of having desecrated by his act what was hallowed by the State, its property (in which, of course, must be included even the life of those who belong to the State); instead of this, he might rather hold up to him the fact that he has befouled _himself_ in not _despising_ the alien thing, but thinking it worth stealing; he could, if he were not a parson. Talk with the so-called criminal as with an egoist, and he will be ashamed, not that he transgressed against your laws and goods, but that he considered your laws worth evading, your goods worth desiring; he will be ashamed that he did not--despise you and yours together, that he was too little an egoist. But you cannot talk egoistically with him, for you are not so great as a criminal, you--commit no crime! You do not know that an ego who is his own cannot desist from being a criminal, that crime is his life. And yet you should know it, since you believe that "we are all miserable sinners"; but you think surreptitiously to get beyond sin, you do not comprehend--for you are devil-fearing--that guilt is the value of a man. Oh, if you were guilty! But now you are "righteous."[145] Well,--just put every thing nicely to rights[146] for your master!