This awakening, however, came, as has been pointed out, nearly a quarter of a century after the founding of a Socialist kindergarten which openly taught revolution. In its first years this kindergarten concerned itself only with national (German) matters, and was only indirectly a menace to other countries by its tendency to awaken a spirit of unrest among the laboring-classes and to set an example which might prove contagious. In 1864, however, the _Internationale_ was founded with the cooperation of Marx and Engels, and Socialism became a movement which directly concerned all the states of the world. This development of Socialism was logical and natural, for its creed was essentially and in its origins international. It had originated in England in the days of the inhuman exploitation of labor, and especially child-labor, by conscienceless and greedy capitalists. It had been tried out in France. Prominent among its advocates were many Russians, notably Michael Bakunin, who later became an anarchist. Perhaps the majority of its advocates on the continent were Jews or of Jewish descent, for no other race has ever been so truly international and so little bound by state lines. The _Internationale_ had been in the air for years before it was actually organized; that organization was delayed for sixteen years by no means indicates that the idea was new in 1864. The basic idea of the _Internationale_ has already been referred to. It accepted as a working-creed the biblical doctrine that God "hath made of one blood all nations of men," but it disregarded the further declaration in the same verse of the Scriptures that He "hath determined the bounds of their habitation." The Socialist creed teaches the brotherhood of man and the equality of all men irrespective of race, color or belief. The inescapable corollary of this creed is that patriotism, understood as unreasoning devotion to the real or supposed interests of the state, cannot be encouraged or even suffered. And this standpoint necessarily involves further the eventual obliteration of the state itself, for any state's chief reason for existence in a non-altruistic world is the securing of special privileges, benefits, advantages and protection for its own citizens, without consideration for the inhabitants of other states. If this exercise of its power be prohibited, the state's reason for existence is greatly diminished. Indeed, it can have virtually only a social mission left, and a social mission pure and simple cannot inspire a high degree of patriotism.