The means by which these peoples are able to prepare the way for and to achieve these transmutations through which they constantly emerge to that fuller life, the rudiments of which are inborn in them, is the principle of an unrestrained freedom of scientific research and teaching.
Hence it comes that this instinct of free thought among these peoples reaches expression very early, much earlier than the modern learned world commonly suspects. We are mistakenly in the habit of thinking of free scientific inquiry as a fruitage of modern times! But among those peoples that instinct is an ancient one which asserts that free inquiry must be bound neither by the authority of a person nor by a human ordinance; that, on the contrary, it is a power in itself, resting immediately upon its own divine right, superior to and antedating all human institutions whatever.
"Quasi lignum vitæ," says Pope Alexander IV. in a constitution addressed to the University of Paris in 1256, "Quasi lignum vitæ in Paradiso Dei, et quasi lucerna fulgoris in Domo Domini, est in Sancta Ecclesia Parisiensis Studii disciplina." "As the tree of life in God's Paradise and the lamp of glory in the house of God, such in the Holy Church is the place of the Parisian corporation
the various States of the Germanic world. Political structures in general are capable of but a moderate degree of development. If the development proceeds beyond this critical point the result, sooner or later, is a historical cataclysm, whereby the old State is supplanted by a new form of social organization resting on a new foundation. As elements in this new foundation there may be comprised new religious or new ethical notions, but, in a general way, it is to be said that, except in the theocratic States, the rôle played by religion is only of secondary importance even in antiquity.
Socrates was not the first nor the only one in Greece who had taught "new gods." That he in particular was called on to drink the hemlock was due to reasons of State policy, which had but a very slight and unessential relation to the acts of sacrilege of which he was accused. It may be added that this Greek promulgator of new gods is among the German peoples fairly matched by John Huss and thousands of other victims of religious persecution.
Lassalle's mistake lies in this, that he seeks the motor force of development in the "spirit" of the nations, instead of looking for an explanation of their spiritual life in the peculiar circumstances which condition their development. But, in spite of this, it must be said that his conclusions as bearing upon the modern situation are for the most part substantially sound.—Translator.
