New-York tribune. [volume] (New York [N.Y.]) 1866-1924, 1916-04-02
''The Miracle of France"

at is in reality no miracle" writes r.
Tennyson Jesse, in 1.-THE English Review"
"but the inevitable result Of years OF
stored resentment, of hate that does not
find an outlet in childishly vituperative
hymns but is so intense as to become
what It seems impossible hatred could be
"a vivifying force" Hence this English
critic, as a profound admirer OF the
French people, objects to the word
miracle" as q misnomer in any descrip-
ton of the "white-hot fusion Of the whole
Of France"
Nav It not as Justly be objected that
"hatred" is an improper word to describe
that "vivfying force" which has wrought
this seeming miracle? There is nothing
in France. or indeed in Britain or any OF
the other countries at war with Germany,
equivalent TO the flatulent and frothy pas
sion of German professors and hymnists.
The Germans themselves, even the gross
est and most obtuse Of them, are coming
SLOWLY to an uncomfortable realization OF
the difference. A few appear to be even
n little ashamed, if shame is at all COM
patible with German patriotism, OF tne
explosions so common in the early days OF
the war and are now anxiously exhorting
their duller brethren and warning them
against making themselves ridiculous IN
the eyes of other nations.
Even the "Kreuz-Zeitung" some time
ago began to argue against the popular
national pastime of hating England,
shrewdly intimating that it might possibly
be interpreted abroad as a sign OF impo-
tence. 1t proposed anger as a more
becoming passion, and with frank ap-
nroval il quoted the words Of Rudolf
Eucken: "Hate is thing Of the weak
and helpless, the only possible kind of re-
sistance on their part; but anger goes very
well with strength" And again; Ian
guage proclaims a difference to begin
with: we speak of noble, even a holy
anger but never of a noble or holy
hatred" No doubt this sober advice should
be duly needed, but it will take the people
p long time to live down their hymns and
nut on the new uniform Of holiness and
nobility.
Glow could I write songs Of hate with
out hating?" asked Goethe, in another
great crisis, and by his coarser country
men he was denounced as an anti-patriot
Even in those days the Philistine was pre-
dominant in Germany-a circumstance
which Goethe attributed to that tanning
process symbolized to-day in the ubiqui-
tous verboten. It was the absence of this
conscious reorganization that made Eng
lishnen-even the inferior sort seen at
Weimar-appear so much more manly and
masterful in his eyes-thoroughly com
plete men, as he said, even when they were
also complete biockheads.
II is true that this RECOMMENDATION Is ex-
planned to-day as the inevitable condition
and in fact the instrument of what is now
understood as Kultur. Possibly Sational
hatred. too, is a part Of the same won
derful scheme. But Goethes conception
of the matter was quite contrary. ma
tional hatred" he said, lis a singular
thing. You will find it strongest and most
violent where there is the lowest degree
of culture"
To return, then, Germany may be al
lowed TO enjoy a monopoly in that commod-
ity. The English author quoted above
is right in pronouncing it impossible to at
tribute to mere hatred the phenomenon of
an intensely resolute and united France.
Hatred is manifestly the wrong word to
describe a sentiment which resembles it
only In so far as it is quite devoid of
esteem and respect and love. For q,
Swift once said, man cannot personally
hate crocodile, serpent, or a maggot.