freedom, humanity, etc., are his essence.” Now a divinity which is subjective or immanent evidently cannot choose any nation, save by dwelling and manifesting itself more particularly in them. They can be highly favoured only in that they are intrinsically superior, and on that account may be figuratively called vessels of election. Therefore, if the spirit which is in a nation is not one spirit among many in the world (as the primitive Hebrews supposed and as a naturalistic philosophy would maintain), but is the one holy and universal spirit, and if at the same time this spirit dwells in that nation preeminently, or even exclusively, humility on the part of this nation would evidently be out of place. Accordingly, the Germans cannot help bearing witness to the divine virtues and prerogatives which they find in themselves, some of which are set forth by Fichte as follows:
The present age stands precisely in the middle of earthly time, between the era in which men were still self-seeking, earthly, and impulsive, and the coming era in which they will live for the sake of pure ideals. The Germans prefigure this better age, and are leading the rest of the world into it. They have created the modern world by uniting the political heritage of classical Europe with the true religion that lingered in Asia, and they have raised
