with silence, or with a lofty suggestion that my ideas, as expressed, are Utopian utterances of mysticism, anarchism, and cosmopolitanism. Often my ideas are summed up, and then, instead of counter-arguments, the remark only is added, that "this is nothing else than cosmopolitanism!" As if this word, cosmopolitanism, had indisputably refuted all my arguments.
Men who are serious, mature, clever, kind, and who—this is the most important matter—stand like a city on a mountain-top: men who by their example involuntarily lead the masses; such men assume that the legitimacy and beneficence of patriotism are so far evident and certain, that it is not worth while answering the frivolous and foolish attacks on the sacred feeling. And the majority of people, misled from childhood, and infected with patriotism, accept this lofty silence as the most convincing argument; and they continue to walk in the darkness of ignorance.
Those who, from their position, can help to free the masses from their sufferings, and do not do so, commit a vast sin.
The most fearful evil in the world is, hypocrisy. Not in vain did Christ, once only, show anger; and that against the hypocrisy of the Pharisees.
But what was Pharisaic hypocrisy compared with the hypocrisy of our own time? In comparison with our hypocrites, those among the Pharisees were the justest of men; and their art of hypocrisy was child's play, beside ours. It cannot be otherwise. All our lives, with their profession of Christianity, of the doctrine of humility and love, lived in an armed robber camp, cannot be other than one unbroken, frightful hypocrisy. It is very convenient to profess a doctrine which has, at one end. Christian holiness and consequent infallibility, and at the other end, the heathen sword and gallows; so that, when it is possible to deceive and impose by holiness, holiness is brought in play, while, when the deceit fails, the sword and gallows are set to work. Such a doctrine is very convenient. But a time comes when the cobweb of lies gives way, and it is no longer possible to keep up both ends; one or other has to go. This is about to happen with the doctrine of patriotism.
Whether people wish it or do not wish it, the question stands clear to mankind, How can this patriotism, whence come human sufferings incalculable, sufferings both physical and moral, be necessary, and be a virtue? This question, of compulsion, must be answered.
It is needful, either to show that patriotism is so beneficent that it
