# The Human Soul, Fate and Death

## GA 70a — 3 November 1914, Hamburg

### 19. The “Barbarians” of Schiller and Fichte

What lives in the souls of those who sacrifice themselves outside today? All the souls of the leaders are included in it, as if they were to live in the people of the present. We want to focus on two in particular, as living examples, not to evoke sentimental feelings but as exemplary fighters. Let us start with the deaths of Schiller and Fichte. (Herman Grimm is quoted about Schiller's death.) Goethe passed away, fell asleep, but Schiller died! His body had decayed, but his soul was victorious. The spirit that lived in Schiller's body still had much to say to the people. Even more significant was the death of Johann Gottlieb Fichte. He gave his people the most German speeches. At his deathbed, his son brought him the news of Blücher's crossing of the Rhine. He was feverish, thought he was on the battlefield, and that was when German philosophy came into play. He rejected the medicine and said, “I don't need medicine, I've recovered, I feel it.” And so he died.

The greatest sons of Germany teach how the German feels differently about his nationality than the other nations. The German is not, he becomes. Goethe expresses it this way: “Only he deserves his German nationality who must always conquer it for himself.” The most magnificent creation about the becoming of man has been brought forth by Schiller: the “aesthetic letters”. For him, the question of the essence of Germanness was always clothed in form: the essence of Germanness is most deeply felt by he who always seeks the ideal of humanity in it. Not under the compulsion of mere logical necessity, nor only under that of the senses, nor only under that which comes from the physical world. All this is not the true human being. Schiller wants to plant in man the balance between sensuality and reason, that one is never enough, that one always asks oneself: How do I become human? This lives in all his poems at the bottom. The humanities only want to continue the impulses that came in through our spiritual heroes.

In Fichte's speeches, there are three questions that it would be impossible to ask today: firstly, whether there is a German nation; secondly, whether it is worth or not worth preserving. Schiller and Fichte themselves are the answer to this; thirdly, whether there is a sure means of preservation and what it is. Fichte believed that this means was education. Spiritual science is this education. Every person can receive it. But as a nation, the Germans are most closely connected to the idea that true humanity does not rest in the material, but in the spiritual. The recognition of the invisible as the only true thing, that is what Fichte calls it. That is precisely what spiritual science strives for. How the human being will consciously continue to live in his soul after death, spiritual science speaks of this true reality, not abstractly from the spirit. It is brave in the face of passive science. Fichte did not express this, but the stimulus about the invisible came from him. Fichte wanted to give his nation a different education. How many cling to the old, he expresses in a parable that seems to come from modern spiritual science: Time appears to me like a corpse (the quote was much longer, it begins with these words).

Whoever is familiar with the life of the soul immediately after death could not draw on any other comparison. It must be the possibility for the German spirit to shape everything that is in it. Fichte says: The path of the German is the harvest of his entire time.

What these geniuses have instilled as impulses lives on in the heart of Europe. We do not want to say, as Fichte and Schiller could, what the people of Central Europe have become. Today we are called “barbarians” from the west and east and northwest.

Emerson says of Goethe: One quality that Goethe shares with his entire nation is inner truth. England has talent, France has brilliant ideas. The German mind has a certain probity that never stops at appearances. (All this and more is quoted from Emerson.) The distinguishing concepts used in higher conversation are therefore all German.

(Then Mrs. Wylie is quoted, whose book “Eight Years in Germany” was excerpted in the “Süddeutsche Monatshefte.”) This is addressed to the English by Mrs. Wylie: German literature, German religion, German philosophy are books with seven seals for us. We know how many ships they have. It is wrong to believe that Germany is already at its peak. It knows that on its eastern and western borders and over the water they are lurking, waiting for it to weaken a little so they can attack. (Quote continues.)

(Then Herman Grimm is quoted:) Everyone here is willing to sacrifice themselves for their fatherland, but to do it by means of war is far from our minds. France presents its war plans as a moral demand and requires Germany to recognize them as such. (Quote continues a little further.)

Going back to the last days of June, when the press campaign in St. Petersburg began. The pressure on Austria's right. (Here Bismarck is quoted, his speech on the occasion of the defense bill of February 6, 1888. This about Russia's policy against Austria, thereby putting Germany at odds with Russia. And then again Bismarck in the same speech, where he says:) If I were to demand a billion for a war of aggression, I don't know if you would have the confidence to give it. I hope not.

(Then the speech of Manchester is quoted, which was held only this year or last year, in which the speaker, an Englishman, emphasized the following three characteristics of the Germans: true, thorough, and loyal. And it is said that the preface to this book, in which the speech by Manchester appeared, was written by Lord Haldane, and it quotes how Haldane specifically praises the strength and straightforwardness of Germany as exemplary. The book is a compilation of speeches made in various cities on the occasion of visits by, I believe, German city councils.)

(Then it is said that the inclusion of Bosnia and Herzegovina was part of Austria's Balkan mission and the agitation of Herbst is mentioned, which led Bismarck to call Herbst and his supporters the Herbstzeitlosen. Dr. Steiner said:) This is one of the words of cultural history. Lord Salesbury gave Austria this mission - namely Bosnia and Herzegovina - and now Austria owes the assassination of the heir to the throne to England's policy. All the hatred from the East stems from this mission, which was given to Austria by English policy. And yet today England wants to avenge what it did itself. Is that true, thorough or faithful? And we are called 'barbarians'. (Then the punishment of Austria is discussed and Bismarck is quoted again. After that, the violation of Belgian neutrality is mentioned. Bismarck is quoted again, where he says that war is not waged out of love. Dr. Steiner's sentence follows: That has never happened before, that one people sacrifices itself for another. (Schiller and Goethe are mentioned, both of whom want to say that one finds the German in oneself best when one finds the human in oneself, when one stands above things, but also above nationalities.)

Today, there is much talk about the nature of the relationship between the Germans and the other peoples of Europe. How they hate the English because of the overwhelming challenge (so it is said). I do not believe in this hatred. There are cases where we love you English more than you love yourselves. Where is Shakespeare more cultivated, where is he more appreciated, at least more understood, than in England? In the German character! The Germans have shown that they love the English better than they love themselves.

(Then Goethe is mentioned, Faust and Euphorion.) Who was the model for Euphorion? The Englishman Byron. Goethe loved the essence of the English.

If we look to the West, we see how the figure of the maiden is taken from there. She is glorified and lives in the hearts of the German people: Schiller. In a few years, the same will be said for the East.

One more saying of Bismarck: We Germans fear God and no one else in the world. What can we promise to anyone who wants to help us carry out our world mission? However the German spirit may spread throughout the earth, the man who bears the German spirit and German mind within him will never stand otherwise than with the words of Faust: “Auf freiem Grund mit freien...” and so on.

Never will the German destroy a legitimate root. Can we hate as the others hate? No! We cannot. We face the opposing powers as a symbol, as it was given by Goethe in his Mephisto!

(Emerson is quoted: The world is young. We must write sacred scriptures to reunite the world of the spirit and the world of the earth. Recognizing the truth is Goethe's principle, Emerson says. Then follows a final quote from Bismarck, which is said in Bismarck's sense by Dr. Steiner): The German hates the spirit of lies, the spirit of untruth, but hates nothing and no one else in the world!