The more reasonable theorists of German _Kultur_ introduce another qualification, which, if admitted, is of the greatest importance, namely, that German _Kultur_ is not to be extended to other nations. Some make a special point of contrasting the universal claims of the Roman and Napoleonic empires and of the Catholic church with the aspirations of German genius, which, they say, is infinite inwardly, being capable of endless growth and modification by men of Teutonic blood, yet is limited externally or in space, in that it is not communicable to other races. Non-Teutons should never be summoned, therefore, to acquire the German spirit, which they would only pollute. Their proper rôle is rather to stand by, no doubt overawed and filled with admiration, but left without hope or fear of being assimilated. Yet as the church could admit that there might be unconscious and virtual Christians among the heathen, who might by exception be saved, so there may be sporadic manifestations of Teutonic genius in unforeseen quarters. Shakespeare, Dante, and Christ were virtual and unconscious Germans. There is, of course, a less indulgent Germanism, which has on its side the authority of Fichte and Hegel, the enthusiasm of the pan-Germans and that lust for boundless ascendancy which enterprise and war naturally foster in anybody who has carried them on passionately and successfully. According to this stricter view, the whole world is to be subjugated and purified by the German nation, which alone inherits the undefiled language and religion of Eden, and must assign to the remaining creole races, descended from savages and ultimately perhaps from monkeys or devils, such tasks as they are capable of. The masters, being by nature generous and kind, will allow their slaves, after their work is done, to bask in despicable happiness, since happiness is all that slaves are capable of living for; but they will be proudly commanded by a race of hard, righteous, unhappy, heroic German experts, with blue eyes fixed on the eternal ideal.