The body was sent back to Germany, after funeral orations from revolutionists of all countries and colours, and the Countess Hatzfeldt had made arrangements for similar funeral celebrations at every halting place along the route to Berlin, where she meant it to be buried, but at Cologne it was intercepted by the police on behalf of the Lassalle family, and carried quietly to Breslau, where, after life's fitful fever, he was laid silently with his fathers in the Jewish burying-ground of his native place. Fate, however, had not even yet done with him. It followed him beyond the tomb to throw one more element of the bizarre into his strangely compounded history. Lest the death of the leader should prove fatal to the cause, the Committee of the General Working Men's Association determined to turn it, if possible, into a source of strength, as B. Becker, his successor in the president's chair, informs us, "by carrying it into the domain of faith." Lassalle was not dead, but only translated to a higher and surer leadership. A Lassalle _cultus_ was instituted, and Becker says that many a German working man believed that he died for them, and that he was yet to come again to save them. This singular apotheosis, which is neither creditable to the honesty of the leaders of the socialist movement, nor to the intelligence of its rank and file, was kept up by periodical celebrations among those of the German socialists who are generally known as the orthodox Lassalleans, down, at least, to the time of the Anti-Socialist Law of 1878. Lassalle's doctrines are mainly contained in his lecture on "The Present Age and the Idea of the Working Class," which he delivered in 1862, and published in 1863, under the title of the "Working Men's Programme," and in his "Herr Bastiat-Schultze von Delitzsch, der Oekonomische Julian; oder Capital und Arbeit," Berlin, 1864.