France, before the time of her misfortunes, was wont to say with her old university professors, Qui non vidit Coloniam non vidit Germaniam,[200] but now the proverb is changed, and it must rather be said, “He who would see Germany must see Berlin.” In the vast Germanic body, Berlin has alike usurped the place of head and heart; she it is who conceives, meditates, contrives, commands; she who deprives and bestows, legislates and executes; and she who distributes glory. Towards her flow the life and warmth of that Germany which is now no
more the land of picturesque and simple legends, sweet ballads, Gothic dreams, holy cathedrals, but the land of blood and iron. The knight Albrecht Dürer no more finds his steps arrested in the enchanted forest of poetry and art, but rides rough-shod over the high-roads of Europe, armed with a needle-gun, and with a spiked helmet on his head.
“Had we but known,” sighed France, after the war—“if we had only known!” Yes, often enough has it been repeated that her ignorance respecting her neighbors, of all that they were secretly designing and silently doing, was one chief cause of her disasters.
“Had we but known!” “Well, then,” writes M. Tissot, “for the future let us know! Let us be aware that the Germans ransack our country in every sense; that they study our language, manners, customs, and institutions; following us step by step, and spying us everywhere, until they know France more thoroughly than we know it ourselves. For thirty years past has their spyglass been busily scrutinizing every corner of our land.… Let us then learn to do among them what they do among us: the weak place in the breastplate of the German Colossus is not very difficult to discover.”
In going forth to repel invasion, Germany has suffered herself to be carried away by the spirit of conquest, and has returned home with a rear-guard of vices which before she knew not, and under a despotism which it had cost her the struggle of centuries to break. Having departed from the path of humanity and civilization, she has gone back to her wild forests despoiled of her studious leisure and with the tradition of her ancient domestic virtues
well-nigh lost; while, a prey to all the material appetites, she forgets God, or else denies him, and no longer believes in anything except the supreme triumph of her cannon.
From fear of being attacked by the revolution, she enters into an alliance with it. In proof of this, we have but to observe with what gratified attention the socialists, not only in Germany but all over Europe, watch the moral decomposition which is going on in this atmosphere of materialism and of pride. They know very well that the day is sure to come, and is perhaps not far distant, when “they will make a descent into the arena with their knotted clubs; and that this argument will suffice to put to flight the gentlemen whose wisdom has discovered the soul to be composed of cellular tissue, and has shut up patriotism in a membrane.”
The Catholics also act with energy in the strength of their (for the most part passive) resistance to an oppressive and unjust power, whose hypocritical excuses render it as contemptible as its tyranny makes it odious in the eyes of every upright man, whether Catholic or Protestant.
“From a distance,” says M. Tissot, “it might be easy to deceive one’s self into a doubt as to the dangerous nature of so many alarming symptoms, but on the spot I know for a certainty that an attentive listener cannot fail to hear the pulsations of a nation disturbed to its very depths, and ill at ease. Is it,” he asks, “as a means of escape from impending dangers, and to prepare the minds of the people for a skilful diversion, that the parliamentary orators and the official Prussian press keep them in a continual ferment of warlike excitement, and appear to regret the milliards
left behind on the banks of the Rhone and the Garonne? This is the opinion of thoughtful minds, for it is on the field of battle only that a reconciliation between the Catholics and their adversaries can be expected to take place.”