LITMIR.BIZ

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process were infinitely less important than the welding itself.

      One last consideration remains. If the opportunity was unexampled, so also were the statesmanlike qualities of the man who seized it. The more that we know concerning the narrowly Prussian feelings of King William, the centralising pedantry of the Crown Prince of Prussia, and the petty particularism of the Governments of Bavaria and Würtemberg, the more does the figure of Bismarck stand out as that of the one great statesman of his country and era. However censurable much of his conduct may be, his action in working up to and finally consummating German unity at the right psychological moment stands out as one of the greatest feats of statesmanship which history records.

      But obviously a wedded life which had been preceded by no wooing, over whose nuptials Mars shed more influence than Venus, could not be expected to run a wholly smooth course. In fact, this latest instance in ethnical lore of marriage by capture has on the whole led to a more harmonious result than was to be expected. Possibly, if we could lift the veil of secrecy which is wisely kept drawn over the weightiest proceedings of the Bundesrath and its committees, the scene would appear somewhat different. As it is, we can refer here only to some questions of outstanding importance the details of which are fairly well known.

The first of these which subjected the new Empire to any serious strain was a sharp religious struggle against the new claims of the Roman Catholic hierarchy. Without detailing the many causes of friction that sprang up between the new Empire and the Roman Catholic Church, we may state that most of them had their roots in the activity shown by that Church among the Poles of Prussian Poland (Posen), and also in the dogma of Papal infallibility. Decreed by the Oecumenical Council at Rome on the very eve of the outbreak of the Franco-German War, it seemed to be part and parcel of that forward Jesuit policy which was working for the overthrow of the chief Protestant States. Many persons--among them Bismarck[78]--claimed that the Empress Eugénie's hatred of Prussia and the warlike influence which she is said to have exerted on Napoleon III. on that critical day, July 14, 1870, were prompted by Jesuitical intrigues. However that may be (and it is a matter on which no fair-minded man will dogmatise until her confidential papers see the light) there is little doubt that the Pope at Rome and the Roman hierarchy among the Catholics of Central and Eastern Europe did their best to prevent German unity and to introduce elements of discord. The dogma of the infallibility of the Pope in matters of faith and doctrine was itself a cause of strife. Many of the more learned and moderate of the German Catholics had protested against the new dogma, and some of these "Old Catholics", as they were called, tried to avoid teaching it in the Universities and schools. Their bishops, however, insisted that it should be taught, placed some recalcitrants under the lesser ban, and deprived them of their posts.

      When these high-handed proceedings were extended even to the schools, the Prussian Government intervened, and early in 1872 passed a law ordaining that all school inspectors should be appointed by the King's Government at Berlin. This greatly irritated the Roman Catholic hierarchy and led up to aggressive acts on both sides, the German Reichstag taking up the matter and decreeing the exclusion of the Jesuits from all priestly and scholastic duties of whatever kind within the Empire (July 1872). The strife waxed ever fiercer. When the Roman Catholic bishops of Germany persisted in depriving "Old Catholics" of professorial and other charges, the central Government retorted by the famous "May Laws" of 1873. The first of these forbade the Roman Catholic Church to intervene in civil affairs in any way, or to coerce officials and citizens of the Empire. The second required of all ministers of religion that they should have passed the final examination at a High School, and also should have studied theology for three years at a German University: it further subjected all seminaries to State inspection. The third accorded fuller legal protection to dissidents from the various creeds.

This anti-clerical policy is known as the "Kultur-Kampf", a term that denotes a struggle for civilisation against the forces of reaction. For some years the strife was of the sharpest kind. The Roman Catholic bishops continued to ban the "Old Catholics", while the State refused to recognise any act of marriage or christening performed by clerics who disobeyed the new laws. The logical sequel to this was obvious, namely, that the State should insist on the religious ceremony of marriage being supplemented by a civil contract[79]. Acts to render this compulsory were first passed by the Prussian Landtag late in 1873 and by the German Reichstag in 1875.

      It would be alike needless and tedious to detail the further stages of this bitter controversy, especially as several of the later "May Laws" have been repealed. We may, however, note its significance in the development of parties. Many of the Prussian nobles and squires (Junkers the latter were called) joined issue with Bismarck on the Civil Marriage Act, and this schism weakened Bismarck's long alliance with the Conservative party. He enjoyed, however, the enthusiastic support of the powerful National Liberal party, as well as the Imperialist and Progressive groups. Differing on many points of detail, these parties aimed at strengthening the fabric of the central power, and it was with their aid in the Reichstag that the new institutions of Germany were planted and took root. The General Election of 1874 sent up as many as 155 National Liberals, and they, with the other groups just named, gave the Government a force of 240 votes--a good working majority as long as Bismarck's aims were of a moderately Liberal character. This, however, was not always the case even in 1874–79, when he needed their alliance. His demand for a permanently large military establishment alienated his allies in 1874, and they found it hard to satisfy the requirements of his exacting and rigorous nature.

The harshness of the "May Laws" also caused endless friction. Out of some 10,000 Roman Catholic priests in Prussia (to which kingdom alone the severest of these laws applied) only about thirty bowed the knee to the State. In 800 parishes the strife went so far that all religious services came to an end. In the year 1875, fines amounting to 28,000 marks (£2800) were imposed, and 103 clerics or their supporters were expelled from the Empire[80]. Clearly this state of things could not continue without grave danger to the Empire; for the Church held on her way with her usual doggedness, strengthened by the "protesting" deputies from the Reichsland on the south-west, from Hanover (where the Guelph feeling was still uppermost), as well as those from Polish Posen and Danish Schleswig. Bismarck and the anti-clerical majority of the Reichstag scorned any thoughts of surrender. Yet, slowly but surely, events at the Vatican and in Germany alike made for compromise. In February 1878, Pope Pius IX. passed away. That unfortunate pontiff had never ceased to work against the interests of Prussia and Germany, while his encyclicals since 1873 mingled threats of defiance of the May Laws with insults against Prince Bismarck. His successor, Leo XIII. (1878–1903), showed rather more disposition to come to a compromise, and that, too, at a time when Bismarck's new commercial policy made the support of the Clerical Centre in the Reichstag peculiarly acceptable.

      Bismarck's resolve to give up the system of Free Trade, or rather of light customs dues, adopted by Prussia and the German Zollverein in 1865, is so momentous a fact in the economic history of the modern world, that we must here give a few facts which will enable the reader to understand the conditions attending German commerce up to the years 1878–79, when the great change came. The old order of things in Prussia, as in all German States, was strongly protective--in fact, to such an extent as often to prevent the passing of the necessaries of life from one little State to its Lilliputian neighbours. The rise of the national idea in Germany during the wars against the great Napoleon led to a more enlightened system, especially for Prussia. The Prussian law of 1818 asserted the principle of imposing customs dues for revenue purposes, but taxed foreign products to a moderate extent. On this basis she induced neighbouring small German States to join her in a Customs Union (Zollverein), which gradually extended, until by 1836 it included all the States of the present Empire except the two Mecklenburgs, the Elbe Duchies, and the three Free Cities of Hamburg, Bremen, and Lübeck. That is to say, the attractive force of the highly developed Prussian State practically unified Germany for purposes of trade and commerce, and that, too, thirty-eight years before political union was achieved.

      This, be it observed, was on condition of internal Free Trade, but of moderate duties being levied on foreign products. Up to

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