On the other hand it is particularly in the East, and above all the later literature of Mohammedan poetry, which makes use of the indirect or figurative modes of expression, and, indeed, finds them essential. The same thing may be said, if less emphatically, of modern European literature. The diction of Shakespeare, for instance, is full of metaphor. The Spaniards, too, are very fond of this flowery region, and, indeed, have wandered off into it to the point of the most tasteless exaggeration and superfluity. Jean Paul falls under the same charge. Goethe by virtue of the equal strength and clarity of his vision to a less extent. Schiller, however, is even in his prose exceedingly rich both in image and metaphor; in his case this is rather due to his effort to bring really profound ideas within the range of the imaginative vision without being forced to expound all they imply for the mind in the technical language of philosophy. We behold and find there the essential unity of the speculative reason reflected on the mirror of Life as it stands before us. (_b_) _The Image_ We may place the _image_ midway between the metaphor and the simile. It has, in fact, so close an affinity with the metaphor that we may regard it as merely a metaphor _fully amplified_[97], an aspect which at the same time marks its very close resemblance to the simile; there is, however, this distinction, that in the case of the image as such the significance is not set forth in its independent opposition to the concrete external object expressly compared with it. That which we term the image arises when two phenomena or conditions, which by themselves stand substantially apart, are placed in concurrence so that one condition supplies the significance which is made intelligible by means of the other. The first, that is to say, the fundamental _modus_ of the definition constitutes here the relation of _independent consistency_[98], and is the line of _division_ of the spheres in their separation, from which both the significance and its image are deduced; and that which is common to them, the qualities and relations and so forth, are not, as in the symbol, the indefinite universal and substantive itself, but the self-defined concrete existence on the one side no less than on the other[99].