The philosopher Fichte after having built up his system under the influence of Kant and of French ideas, notably under the influence of Rousseau—­of whom he said “peace to his ashes, for he has done things”—­could think of nothing better to reinforce the German soul after Jena than to persuade it that in itself and itself alone there was to be found the sense of the ideal combined with power to realize that ideal in the world.

The Power to Realize.

Starting from a certain notion of the absolute he found after Jena that this very notion constituted the foundation of the German genius.  Soon this mystic method was merged in a more concrete method better adapted to the positive spirit of modern generations.  The one science where all knowledge and ideas which concern human life are concentrated is history.  To this science our epoch has devoted a veritable worship.  Now the Germans have drawn from history two lessons of the highest importance.  One is that history is not only the succession of events, which mark the life of humanity, it is the judgment of God upon the rivalries of peoples.  Everything which is wishes to be, and to endure, struggle, and impose itself.  History tells us which are the men and the things Providence has elected.  The sign of that election is success.  To subsist, grow, conquer, dominate is to prove that one is the confidant of the thought of Providence, the dispenser of the power of Providence.  If one people appears designated by history to dominate the others then that people is the vicegerent of God upon earth, is God Himself, visible and tangible for His creatures.

The second lesson which German erudition has drawn from the study of history is that the actual existence of a people charged with representing God is not a myth, that such a people exists and that the German people is that people.  From the victory of Hermann (Arminius) over Varus in the forest of Teutoburg in the year 9 A.D., the will of God is evident.  The Middle Ages show it, and if in modern times Germany has appeared to efface herself it is because she was reposing to collect her force and strike more heavily.  When she was not obviously the first, she was so virtually.  It was in 1844 that Hoffmann von Fallersleben composed the national song, Deutschland ueber alles, ueber alles in der Welt.  Germany over all, Germany over all the world, Germany extending from the Meuse to the Niemen, from the Adige to the Belt.

Not only is Germany the elect of Providence but the sole elect, and other nations are rejected.  The sign of her election is the annihilation of the three legions of Quinctilius Varus, and her eternal task is to revenge herself for the insolence of the Roman General.  “We shall give battle to Hermann and we shall avenge ourselves, “und wollen Rache haben.”  Thus ran the celebrated national song. Der Gott, der Eisen wachsen liess.

Germanism and God.