indifference to the distorting influence of human parties, and who see life steadily and whole. If this utterance shows the little belief Hegel had in the ordinary methods of legislation through “representative” bodies, and hints that the real _substance_ of political life is deeper than the overt machinery of political operation, it is evident that this theory of “divine right” is of a different stamp from what used to go under that name. And, again, though the power of the central state is indispensable, he is far from agreeing with the so-called bureaucratic view that “a state is a machine with a single spring which sets in motion all the rest of the machinery.” “Everything,” he says, “which is not directly required to organise and maintain the force for giving security without and within must be left by the central government to the freedom of the citizens. Nothing ought to be so sacred in the eyes of a government as to leave alone and to protect, without regard to utilities, the free action of the citizens in such matters as do not affect its fundamental aim: for this freedom is itself sacred(100).” He is no friend of paternal bureaucracy. “The pedantic craving to settle every detail, the mean jealousy against estates and corporations administrating and directing their own affairs, the base fault-finding with all independent action on the part of the citizens, even when it has no immediate bearing on the main political interest, has been decked out with reasons to show that no penny of public expenditure, made for a country of twenty or thirty millions’ population, can be laid out, without first being, not permitted, but commanded, controlled and revised by the supreme government.” You can see, he remarks, in the first village after you enter Prussian territory the lifeless and wooden routine which prevails. The whole country suffers also from the way religion has been mixed up with political rights, and a particular creed pronounced by law indispensable both for sovereign and full-privileged subject. In a word, the unity and vigour of the state is quite compatible with considerable latitude and divergence in laws and judicature, in the imposition and levying of taxes, in language, manners, civilisation and religion. Equality in all these points is desirable for social unity: but it is not indispensable for political strength.