What a mockery of the study of the "humanities" lies in the fact that they were also called "belles lettres" (bellas litteras)! 37 Wolf's[4] reasons why the Egyptians, Hebrews, Persians, and other Oriental nations were not to be set on the same plane with the Greeks and Romans: "The former have either not raised themselves, or have raised themselves only to a slight extent, above that type of culture which should be called a mere civilisation and bourgeois acquirement, as opposed to the higher and true culture of the mind." He then explains that this culture is spiritual and literary: "In a well-organised nation this may be begun earlier than order and peacefulness in the outward life of the people (enlightenment)." He then contrasts the inhabitants of easternmost Asia ("like such individuals, who are not wanting in clean, decent, and comfortable dwellings, clothing, and surroundings; but who never feel the necessity for a higher enlightenment") with the Greeks ("in the case of the Greeks, even among the most educated inhabitants of Attica, the contrary often happens to an astonishing degree; and the people neglect as insignificant factors that which we, thanks to our love of order, are in the habit of looking upon as the foundations of mental culture itself"). 38 Our terminology already shows how prone we are to judge the ancients wrongly: the exaggerated sense of literature, for example, or, as Wolf, when speaking of the "inner history of ancient erudition," calls it, "the history of learned enlightenment." 39 According to Goethe, the ancients are "the despair of the emulator." Voltaire said. "If the admirers of Homer were honest, they would acknowledge the boredom which their favourite often causes them." 40 The position we have taken up towards classical antiquity is at bottom the profound cause of the sterility of modern culture; for we have taken all this modern conception of culture from the Hellenised Romans. We must distinguish within the domain of antiquity itself: when we come to appreciate its purely productive period, we condemn at the same time the entire Romano-Alexandrian culture. But at the same time also we condemn our own attitude towards antiquity, and likewise our philology. 41 There has been an age-long battle between the Germans and antiquity, _i.e._, a battle against the old culture. It is certain that precisely what is best and deepest in the German resists it. The main point, however, is that such resistance is only justifiable in the case of the Romanised culture; for this culture, even at that time, was a falling-off from something more profound and noble. It is this latter that the Germans are wrong in resisting. 42