When, finally, Duehring apparently seeks to limit the Anarchist phrase of the abolition of all government, by saying that Anticratism is the denial of all unrighteous exercise of force and usurpation of authority, this is palpable fencing. Duehring would tell the masses which form of force is right and which wrong; which should be maintained, and which not; and the masses will hasten to follow his dictates. Duehring, the great opponent of all metaphysics and _a priori_ conceptions, at once sets up, just like Jean Jacques Rousseau, "the modern Hebrew," an absolute concept "justice," and transforms the world according to it. Who can help laughing at this? Duehring has tried to reconcile his prejudice against the Jews with the foregoing doctrine, by distinguishing nations from the standpoint of personalism, and regarding the existence of higher races side by side with lower races as a hindrance--indeed the most serious hindrance--to the realisation of "personalist Sociality." "Nothing is easier than to make a wise grimace." * * * * * Perhaps the most peculiar of the circle of theoretical Anarchists is Herr von Egidy. If Duehring has succeeded in enlivening Anarchism by an admixture of Anti-Jewish persecution, Herr von Egidy has accomplished the far greater success of enlivening Anarchism with a new religious cult, called "United Christianity," added to the spirit of Prussian militarism and squiredom. When the new Apostle stood as a candidate for the Reichstag in 1893, supporting his new Christianity and the military programme rejected by the dissolved Parliament, he was able to secure 3000 votes. This is a piece of statistics that shows the confusion of ideas existing in so-called intelligence. Moritz von Egidy[3] was born at Mainz on 29th August, 1847, served in the Prussian army, and reached the rank of Lieutenant-Colonel. Afterwards he exchanged his military command for an apostleship, after gaining knowledge by private study. His Christianity is a religion without dogma or confession, _a lucus a non lucendo_, but deserves respect as a social phenomenon in view of conditions in Germany. [3] See, for a study of his views, the popular publication, _Einiges Christenthum_, Berlin, 1893, and the weekly paper (since 1894), _Versoehrung_ (_Reconciliation_).