May I ask why our eminent academicians and scholars who still profess “friendship and admiration” for their German confreres never even suspected the huge conspiracy of which civilization has been the victim?  Why did they accept the stars and crosses of Caligula-Attila?  Why hob-nob with the docile creatures of his chancery, and spread at home and abroad the worship of Geist and Kultur?  Are they fit to instruct us about politics, public law, and international relations, when they were so egregiously mistaken, so blind, so befooled, with regard to the most portentous catastrophe in the memory of living men?  I am glad that they see their blindness now—­but why this sentimental friendliness for those who hoodwinked them?

Surely this should open their eyes to the mountains of pretentious clouds on which the claims of Kultur rest.  I am myself a student of German learning, and quite aware of the enormous industry, subtlety, and ingenuity of German scholarship.  We owe deep gratitude to the older race of the Savignys, Rankes, Mommsens.  Since 1851 I have been five times in Germany on different occasions down to 1900.  I read and speak the language, and twice I lived in Germany for months together, even in the house of a distinguished man of science.  I study their theology, their sociology, economics, history, and their classics.  I am quite aware of the supremacy of German scholars in ancient literature, in many branches of science, in the record of the past in art, manners, and civilization.  But to have edited a Greek play or to have discovered a new explosive, a new comet, another microbe, does not qualify a savant to dogmatize on international morals and the hegemony of the world.  Sixty years ago in Leipzig the editor of a famous journal undertook to prove to me that Shakespeare was a German.  Our poet, he said, was the grandest output of the Teutonic mind; nine-tenths of the Teutonic mind was German-argal, Shakespeare was a German, Q.E.D.

With the vast accumulation of solid knowledge of provable facts there is too often in the German mind a sudden bounding up into a cloudland of crude and unproved guesswork.  In the logic of Kultur there seems to be a huge gap in the reasoning of the middle terms.  A savant unearths a manuscript in Syria, which he deciphers with marvelous industry, learning, and ingenuity.  Straightway he cries, “Eureka, behold the original Gospel—­the true Gospel!” and he proceeds to turn Christianity upside down.  He may have experimented on cultures of microbes for a generation; and then he calls on earth and heaven to acknowledge the mystery of the self-creation of the universe.  We hear much of Treitschke today—­no doubt a man of genius with a gift for research—­but what ferocious pyrotechnics were poured forth by this apostle of mendacious swagger.  And as to Nietzsche, he was anticipated by Shakespeare in Timon—­a diseased cynic—­

    henceforth hated be
    Of Timon, man and all humanity.