ry," the antipathies of the Prussian
historian are almost universal. And what a fierce hater he is; what
unlimited power of vituperation; what intensity of bitter feeling! He
hates Talleyrand, Lord Palmerston, King Leopold of Belgium, with a
personal animosity. He hates Britain and France. He hates Austria and
the small German Principalities. He hates Belgium and Holland; and,
above all, he loathes and despises the Jews.

X.--TREITSCHKE'S HATRED OF THE JEWS.

No nation inspires Treitschke with a more instinctive repulsion than
the Jews. He may be called the father of scientific and pedantic
anti-Semitism. In other nations anti-Semitism was only an instinctive
and irrational popular feeling. In Treitschke anti-Semitism becomes a
systematic doctrine. It becomes part of a political creed. Treitschke
hates the Jews because they are unwarlike, because they are absorbed
in material interests, because they are Atheists. He abhors the Gospel
according to Saint Marx. He denounces the cynicism of Heine. He dreads
the influence of the Jewish Press. But, above all, he hates the Jews
because they are denationalized, because they have no stake in the
prosperity and greatness of the national State. The Jews are wanderers
without a settled existence, without allegiance and loyalty except to
their own race. The dual political life which the Jews are leading as
members of the Jewish nation and as parasites of other national States
to which they have temporarily migrated is a permanent menace to a
healthy national German life. Everywhere the Jews are revolutionists,
anarchists, Atheists. All the leaders of the German Social
Democracy--Lassalle, Marx, Engels, Kautsky, Bernstein--are Hebrews. It
is the imperative duty of all Prussian patriots to guard the people
against the Jewish danger, against Jewish journalism, Jewish finance,
Jewish materialism, Jewish socialism, and Jewish internationalism.

XI.--THE THEORY OF THE NATIONAL STATE.

Let us revert to the starting-point of Treitschke's politics, which is
the theory of the national State. Only in the national State can the
individual realize the higher moral and political life. The State is
not part of a larger whole. It is in itself a self-contained whole. It
is not a means to an end; it is an end in itself. It is not a
relative conception; it is an absolute. The French people may fight
for humanity. A St. Louis may be inspired with the crusading spirit.
Treitschke has no sympathy