ever it takes up, but it will take up anything; and it may do mightily whatever it does, but it will not do it long.
Consider, in this respect, the pathetic history of the German people. It conquered the Roman empire and it became Roman, or wished to become so. It had had a mythology and a morality of its own (very like in principle to those it has since rediscovered), yet it accepted Christianity with the docility of a child. It began to feel, after some centuries, how alien to its genius this religion was, but it could find relief only in a fresh draught from the same foreign sources, or others more remote. To cease to be Roman it tried to become Hebraic and Greek. In studying these models, however, it came upon a new scent. What passed for revelation or for classical perfection was of human national growth, stratified like the rocks, and not divine or authoritative at all. If you only made hypotheses enough, you could prove how it all arose according to necessary laws, logical, psychological, historical, economical, and aesthetical. Above all, you could prove how nobody had understood anything properly before, and how the key to it all was in your single hand.
Yet the triumphs of theory alone soon seemed unsatisfying. Wine, science, and song once seemed to make Germany happy, but if a prince imposed
