induces the most self-sacrificing endeavours. No, God does not manifest himself in all things equally, as Wolfgang Goethe believed, who through such a belief became an indifferentist, and, instead of devoting himself to the highest interests of humanity, occupied himself with art, anatomy, theories of colour, botanical studies, and observations of the clouds. No, God is manifest in some things to a greater degree than in others. He lives in motion, in action, in time. His holy breath is wafted through the pages of history, which is God's true book of record. Frederic Schiller felt this, and became an historian, a "prophet of the past," and wrote the _Revolt of the Netherlands_, the _Thirty Years' War_, the _Maid of Orleans_, and _William Tell_. It is true Goethe also depicted a few of the great struggles of freedom, but he portrayed them as an artist. Christian zeal was odious to him, and he angrily turned from it; and the enthusiasm for philosophy, which is characteristic of our epoch, he either could not understand or purposely avoided understanding, for fear of ruffling his customary tranquillity of mind; so he treated all enthusiasm objectively and historically; as a datum, as a subject to be written about. In his hands the living spirit became dead matter, and he invested it with a lovely and pleasing form. He became thus the greatest artist of our literature, and all that he wrote was a finished work of art. The example of the master misled the disciples, and there arose in Germany that literary epoch which I once designated as the "art period," and which, as I then showed, had a most disastrous influence on the political development of the German people. At the same time, I by no means deny the intrinsic worth of the Goethean masterpieces. They adorn our beloved fatherland just as beautiful statues embellish a garden; but they are only statues after all. One may fall in love with them, but they are barren. Goethe's poems do not, like Schiller's, beget deeds. Deeds are the offspring of words; but Goethe's pretty words are childless. That is the curse of all that which has originated in mere art. The statue which Pygmalion wrought was a beautiful woman, and even the sculptor himself fell in love with her. His kisses warmed her into life, but, so far as we know, she never bore children. I believe a similar idea has been suggested by Charles Nodier, and this thought came into my mind while wandering through the Louvre, as my glance alighted on the statues of the ancient gods. There they stood, with their white, expressionless eyes, a mysterious melancholy in their stony smiles. Perhaps they are haunted by sad memories of Egypt, that land of the dead from which they came; or perhaps it is a mournful longing for the life from which other divinities have expelled them, or a grieving over their immortality of death. They seem to be awaiting the word that shall liberate them from their cold, motionless rigidity and bring them back to life.