In all these three stages of honour, love, and fidelity, we shall find the soil on which the self-subsistency of personality, the soul, is supported, an independence which, however, constantly unfolds in a wider and more affluent content, remaining in the same self-reconciled. Here stretches before us in romantic art the fairest strip of country which we can find anywhere outside the enclosure of religion in its strict sense, Its objects are concerned with that which is simply human, a relation with which we can at least from one aspect of it, namely, that of personal freedom, absolutely sympathize, and we do not find here, as we do now and again in the religious field, both a material and modes of representation which clash with our modern notions. But at the same time we must add that our present subject matter may very frequently be brought into direct relation to religion so that religious interests are interwoven with those of the world of chivalry; as, for example, was the case in the adventures of the knights of the round table in their quest of the Holy Grail. In this interfusion we find not only much that is mystical and fantastical, but also much that is allegorical added to the poetry of chivalry. And conversely this secular sphere of the interests of love, honour, and fidelity may also be totally unconnected with the deepening of their content with religious aims and opinions, and only bring to view the earliest movement of soul-life in the secular aspect of its spiritual intensity. That which, however, drops away from the present levels is the repletion of this inner life with the concrete content of human conditions, characters, passions, and realized existence generally. In contrast to this variety the essentially infinite soul still remains abstract and formal, and has therefore in front of it the task, to accept as part of its own this further material with what it held before, and to exhibit the same in the forms congenial to artistic composition. [Footnote 241: He has not in this exclusive sense of religiosity identified himself with the spirit of the Christian community. _Der Anderen_ refers to _Gemeinschaft._ Such appears to me the sense.] [Footnote 242: _Zur Wirklichkeit entfaltetes Leben._] [Footnote 243: Put more simply we may say in popular terminology that it is filled up or amplified by virtue of the sense of individual personality. This Hegel himself further elucidates below. Falstaff undoubtedly possessed a strong personality, but in his famous soliloquy on honour he deliberately emptied himself of any sense of it by refusing to view himself under the self-relation, that is self-respect.]