selves men like any others; when half or more than half our vocabulary is non-German, and when we adopt conspicuous customs and wear conspicuous clothes which seem to come from foreign parts, then we fancy ourselves distinguished. But the summit of our triumph is reached when we are no longer taken for Germans, but actually for Spaniards or Englishmen, whichever of the two happens to be the more fashionable at the moment. We are right. Naturalness on the German side, arbitrariness and artificiality on the foreign side, are the fundamental differences. If we keep to the former we are just like all our fellow-Germans, who understand us and accept us as their equals; only when we seek refuge in the latter do we become incomprehensible to our fellows, who take us to be of a different nature. This unnaturalness comes of itself into the life of foreign countries, because their life deviated from nature originally and in a matter of the first importance. But we Germans must first seek it out and accustom ourselves to the belief that something is beautiful, proper, and convenient, which does not naturally appear so to us. The main reason for all this in the case of the German is his belief in the greater distinction of romanized countries, together with his craving to be just as distinguished and artificially to create in Germany too that gulf between the
