Both aspects, however, both the essential and self-substantive unity, and the differentiation of that unity by virtue of a self-defined content, are equally necessary to unfold a true and free self-subsistency in its concrete and mediate totality. In this connection we may incidentally, together with this reference to the Sublime, mention that further conception which at the same time entered on its process of explication in the East. It is that apprehension, in opposition to the substantiality of the one God, of internal freedom, self-subsistency and innate independence of the individual, so far as the elaboration of this impulse was permitted to Eastern nations. The main source of this attitude we must seek for among the Arabs, who in their deserts, upon the infinite sea of these expanses, with the clear heavens over their heads, in a nature such as this have emphasized their own courage and the bravery of their hand, as also the means of their self-preservation, whether it be camel, horse, lance, or sword. Here we find the more stubborn independence of personal character asserting itself in its contrast to the Hindoo softness and lack of individuality, as also to the more recent pantheism of Mohammedan poetry, and opposing also to the objective world its circumscribed, securely defined and immediate reality. With this incipient stage of the independence of the individual we must also associate free friendship, hospitality, and august nobility, but at the same time an insatiable lust of revenge and the inextinguishable memory of a hate, which is insistent and will have satisfaction with an unsparing passion and an absolutely remorseless cruelty. None the less all that happens on this soil is wholly within the circle of humanity. We have here deeds of revenge, conditions of love, traits of self-sacrificing nobility from which the fantastic and the wonderful have vanished; everything is carried forward in the secure and determinate shape which the causative connection of the facts necessitate. A similar conception of real objects which are referred to their determinate basis of actuality[126], and are made visible in their free power, not merely in that which conserves an exterior purpose[127], we discovered in an earlier stage of our investigations among the Hebrews. The more assured independence of character, the savagery of revenge and hate lie, too, at the root of the original Jewish nationality. But the difference is at once pronounced, that in this case even the most powerful images of Nature are depicted less for their own sake than for that of the glory of God, as related to which they at once again lose their self-subsistency; and furthermore even hate and persecution are not merely a personal matter affecting persons, but are embraced in the service of God as national vengeance against whole peoples. As, for example, the later Psalms and yet more the prophets frequently only are able to desire and plead for the