The voyage was dangerous and exciting. How far are we even now from that quiet state of contemplation with which we first saw our ship launched! In tracking out the dangers of history, we have found ourselves especially exposed to them. We carry on us the marks of that sorrow which an excess of history brings in its train to the men of the modern time. And this present treatise, as I will not attempt to deny, shows the modern note of a weak personality in the intemperateness of its criticism, the unripeness of its humanity, in the too frequent transitions from irony to cynicism, from arrogance to scepticism. And yet I trust in the inspiring power that directs my vessel instead of genius; I trust in _youth_, that has brought me on the right road in forcing from me a protest against the modern historical education, and a demand that the man must learn to live, above all, and only use history in the service of the life that he has learned to live. He must be young to understand this protest; and considering the premature grayness of our present youth, he can scarcely be young enough if he would understand its reason as well. An example will help me. In Germany, not more than a century ago, a natural instinct for what is called "poetry" was awakened in some young men. Are we to think that the generations who had lived before that time had not spoken of the art, however really strange and unnatural it may have been to them? We know the contrary; that they had thought, written, and quarrelled about it with all their might--in "words, words, words." Giving life to such words did not prove the death of the word-makers; in a certain sense they are living still. For if, as Gibbon says, nothing but time--though a long time--is needed for a world to perish, so nothing but time--though still more time--is needed for a false idea to be destroyed in Germany, the "Land of Little-by-little." In any event, there are perhaps a hundred men more now than there were a century ago who know what poetry is: perhaps in another century there will be a hundred more who have learned in the meantime what culture is, and that the Germans have had as yet no culture, however proudly they may talk about it. The general satisfaction of the Germans at their culture will seem as foolish and incredible to such men as the once lauded classicism of Gottsched, or the reputation of Ramler as the German Pindar, seemed to us. They will perhaps think this "culture" to be merely a kind of knowledge about culture, and a false and superficial knowledge at that. False and superficial, because the Germans endured the contradiction between life and knowledge, and did not see what was characteristic in the culture of really educated peoples, that it can only rise and bloom from life. But by the Germans it is worn like a paper flower, or spread over like the icing on a cake; and so must remain a useless lie for ever.