of the world than of any particular country. Goethe confessed that he did not know what patriotism was, and was glad to be without it. Cultured men of all countries were at home in polite society everywhere. Kant was immensely more interested in the events of Paris than in the life of Prussia. Italy and Germany were geographical expressions; those countries were filled with small States in which there was no political life, but in which there was much interest in the general progress of culture. The Revolution itself was at bottom also human and cosmopolitan. It is, as Lamartine said, 'a date in the human mind,' and it is because of that fact that all the carping of critics like Taine cannot prevent us from seeing that the character of the men who led the great movements of the Revolution can never obliterate the momentous nature of the Titanic strife. The soldiers of the Revolution who, barefooted and ragged, drove the insolent reactionaries from the soil of France were fighting not merely for some national cause, but for a cause dimly perceived to be the cause of general mankind. With all its crudities and imperfections, the idea of the Revolution was that of a conceived body of Right in which all men should share."[1]
This early flower of humane cosmopolitanism was destined to wither before the powerful revival of nationalism which marked the next century. Even in the narrow circles of the cultured classes it easily passed from a noble and a passionate ideal to become a vapid sentimentalism, and after the brief flare of 1848 among the continental populace had been extinguished, little remained but a dim smouldering of the embers. Even the Socialism which upon the continent retains a measure of the spirit of internationalism is so tightly con-
- ↑ W. Clarke, Progressive Review, February 1897.
