The importance of the peace of Westphalia in European history goes far beyond these territorial changes. That France should have a few miles more and Germany a few miles less, or even that France should have acquired military and political strength whilst Germany lost it, are facts which in themselves need not have any very great interest for others than Frenchmen or Germans. That which gives to the Peace of Westphalia its prominent place amongst treaties is that it drew a final demarcation between the two religions which divided Europe. The struggle in England and France for the right of settling their own religious affairs without the interference of foreign nations had been brought to a close in the sixteenth century. In Germany it had not been brought to a close for the simple reason that it was not decided how far Germany was a nation at all. The government of England or France could tolerate or persecute at home as far as its power or inclination permitted. But the central government of Germany was not strong enough to enforce its will upon the territorial governments; nor on the other hand were the territorial governments strong enough to enforce their will without regard for the central government. Thirty years of war ended by a compromise under which the religious position of each territory was fixed by the intervention of foreign powers, whilst the rights of the central government were entirely ignored. [Sidenote: § 6. How toleration was the result of this.] Such a settlement was by no means necessarily in favour of religious toleration. The right of an Elector of Bavaria or an Elector of Saxony to impose his belief by force upon his dissident subjects was even more fully acknowledged than before. He could still give them their choice between conversion or banishment. As late as in 1729 an Archbishop of Salzburg could drive thousands of industrious Protestants into exile from his Alpine valleys, leaving a void behind them which has not been filled up to this day. But if such cases were rare, their rarity was indirectly owing to the Peace of Westphalia. In 1617 a bishop who had to consider the question of religious persecution, had to consider it with the fear of Christian of Anhalt before his eyes. Every Protestant in his dominions was a possible traitor who would favour, if he did not actively support, the revolutionary attacks of the neighbouring Protestants. In 1649 all such fear was at an end for ever. The bishop was undisputed master of his territory, and he could look on with contemptuous indifference if a few of his subjects had sufficient love of singularity to profess a religion other than his own. [Sidenote: § 7. The Peace of Westphalia compared with the Peace of Augsburg.]