of his ground by reason of the insight he has once gained; whereas another man, lacking sure clue or definite certainty, gropes blindly in a dream.
Why, then, should we be afraid of this clear perception? Evil does not become less through ignorance, nor increase through knowledge; indeed it is only by the latter that it can be cured. But the question of blame shall not be raised here. Let sloth and self-seeking be censured with bitter reprimand, with biting sarcasm and cutting scorn, and let them be provoked, if to nothing better, at least to bitter hatred of him who gives the reminder—such hatred is at any rate a powerful impulse; let this be done, so long as the inevitable result, the evil, is not fully accomplished, and so long as salvation or mitigation may still be expected from any improvement. But, when this evil is so complete that we are deprived of even the possibility of sinning again in the same way, it is useless and looks like malicious joy to continue to rail against a sin that can no longer be committed. The consideration immediately drops out of the sphere of ethics into that of history, for which freedom is ended, and which regards an event as the inevitable consequence of what has gone before. For our addresses there remains no other view of the present than this last, and we shall therefore never adopt any other.
This attitude of mind, therefore, that we consider ourselves simply Germans, that we be not held captive even by pain itself, that we wish to see the truth and have the courage to look it in the face, I presuppose and reckon upon in every word that I shall say. If, therefore, anyone should bring another attitude of mind to this meeting, he would have to attribute solely to himself the unpleasant feelings which might be caused him here. Let this then be said once for all, and finished with. I proceed now
