productive of new things, or who, should this not have fallen to their lot, at any rate definitely abandon the things of naught and stand on the watch for the stream of original life to lay hold of them somewhere, or who, should they not even be so far advanced as this, at least have an inkling of freedom and do not hate it or take fright at it, but on the contrary love it—all these are original men; they are, when considered as a people, an original people, the people simply, Germans. All who resign themselves to being something secondary and derivative, and who distinctly know and comprehend that they are such, are so in fact, and become ever more so because of this belief of theirs; they are an appendix to the life which bestirred itself of its own accord before them or beside them; they are an echo resounding from the rock, an echo of a voice already silent; they are, considered as a people, outside the original people, and to the latter they are strangers and foreigners. In the nation which to this very day calls itself simply the people, or Germans, originality has broken forth into the light of day in modern times, at any rate up to now, and the power of creating new things has shown itself. Now, at last, by a philosophy that has become clear in itself, the mirror is being held up to this nation, in which it may recognize and form a clear conception of that which it hitherto became by nature without being distinctly conscious of it, and to which it is called by nature; and a proposal is being made to this nation to make itself wholly and completely what it ought to be, to do this according to that clear conception and with free and deliberate art, to renew the alliance, and to close its circle. The principle according to which it has to close its circle is laid before it: whoever believes in spirituality and in the freedom of this spirituality, and who wills
