Strauss did not think there was any ground for making a hero of this agitator, merely because he had been shot, and was not inclined to blame the Austrian Government very severely for meting out summary justice to a disturber of the peace. His attitude brought on him a vote of censure from his constituents. When, subsequently, the President of the Chamber called him to order for asserting that a previous speaker had "concealed by sleight of hand" (wegeskamotiert, "juggled away") an important point in the debate, he refused to accept the vote of censure, resigned his membership, and ceased to attend the diets. As he himself put it, he "jumped out of the boat." Then began a period of restless wandering, during which he beguiled his time with literary work. He wrote, inter alia, upon Lessing, Hutten, and Reimarus, rediscovering the last-named for his fellow-countrymen.
At the end of the 'sixties he returned once more to theology. His "Life of Jesus adapted for the German People" appeared in 1864. In the preface he refers to Renan, and freely acknowledges the great merits of his work.
The Prusso-Austrian war placed him in a difficult position. His historical insight made it impossible for him to share the particularism of his friends; on the contrary, he recognised that the way was now being prepared for the realisation of his dream of 1848�an alliance of the smaller German States under the hegemony of Prussia. As he made no secret of his opinions, he had the bitter experience of receiving the cold shoulder from men who had hitherto loyally stood by him.
In the year 1870 it was granted to him to become the spokesman of the German people; through a publication on Voltaire which had appeared not long before he had become acquainted with Renap In a letter to Strauss, written after the first battles, Renan mad" a passing allusion to these great events. Strauss seized the opportunity to explain to him, in a vigorous "open letter" of the 12th of August, Germany's reason and justification for going to war. Receiving an answer from Renan, he then, in a second letter, of the 29th of September, took occasion to defend Germany's right to demand the cession of Alsace, not on the ground of its having formerly been German territory, but for the defence of her natural frontiers. The resounding echo evoked by these words, inspired, as they were, by the enthusiasm of the moment, compensated him for much of the obloquy which he had had to bear.
His last work, "The Old Faith and the New," appeared in 1872. Once more, as in the work on theology published in 1840-1841, he puts to himself the question. What is there of permanence in this artificial compound of theology and philosophy, faith and thought?
