There were, naturally, a few gifted narrators who, with a nice touch, drew vivid pictures of the happiness, the prosaic simplicity, the bucolic robustness, and all the well-being which floods the quarters of children, scholars, and peasants. With picture-books of this class in their hands, these smug ones now once and for all sought to escape from the yoke of these dubious classics and the command which they contained--to seek further and to find. They only started the notion of an epigone-age in order to secure peace for themselves, and to be able to reject all the efforts of disturbing innovators summarily as the work of epigones. With the view of ensuring their own tranquillity, these smug ones even appropriated history, and sought to transform all sciences that threatened to disturb their wretched ease into branches of history--more particularly philosophy and classical philology. Through historical consciousness, they saved themselves from enthusiasm; for, in opposition to Goethe, it was maintained that history would no longer kindle enthusiasm. No, in their desire to acquire an historical grasp of everything, stultification became the sole aim of these philosophical admirers of "_nil admirari_." While professing to hate every form of fanaticism and intolerance, what they really hated, at bottom, was the dominating genius and the tyranny of the real claims of culture. They therefore concentrated and utilised all their forces in those quarters where a fresh and vigorous movement was to be expected, and then paralysed, stupefied, and tore it to shreds. In this way, a philosophy which veiled the Philistine confessions of its founder beneath neat twists and flourishes of language proceeded further to discover a formula for the canonisation of the commonplace. It expatiated upon the rationalism of all reality, and thus ingratiated itself with the Culture-Philistine, who also loves neat twists and flourishes, and who, above all, considers himself real, and regards his reality as the standard of reason for the world. From this time forward he began to allow every one, and even himself, to reflect, to investigate, to æstheticise, and, more particularly, to make poetry, music, and even pictures--not to mention systems philosophy; provided, of course, that everything were done according to the old pattern, and that no assault were made upon the "reasonable" and the "real"--that is to say, upon the Philistine. The latter really does not at all mind giving himself up, from time to time, to the delightful and daring transgressions of art or of sceptical historical studies, and he does not underestimate the charm of such recreations and entertainments; but he strictly separates "the earnestness of life" (under which term he understands his calling, his business, and his wife and child) from such trivialities, and among the latter he includes all things which have any relation to culture. Therefore, woe to the art that takes itself seriously, that has a