The fundamental fact, however, is the absence of the reciprocal idea. The Prussian is not sufficiently civilised for the duel. Even when he crosses swords with us his thoughts are not as our thoughts; when we both glorify war, we are glorifying different things. Our medals are wrought like his, but they do not mean the same thing; our regiments are cheered as his are, but the thought in the heart is not the same; the Iron Cross is on the bosom of his king, but it is not the sign of our God. For we, alas, follow our God with many relapses and self-contradictions, but he follows his very consistently. Through all the things that we have examined, the view of national boundaries, the view of military methods, the view of personal honour and self-defence, there runs in their case something of an atrocious simplicity; something too simple for us to understand: the idea that glory consists in holding the steel, and not in facing it.
If further examples were necessary, it would be easy to give hundreds of them. Let us leave, for the moment, the relation between man and man in the thing called the duel. Let us take the relation between man and woman, in that immortal duel which we call a marriage. Here again we shall find that other Christian civilisations aim at some kind of equality; even if the balance be irrational or dangerous. Thus, the two extremes of the treatment of women might be represented by what are called the respectable classes in America and in France. In America they choose the risk of comradeship; in France the compensation of courtesy. In America it is practically possible for any young gentleman to take any young lady for what he calls (I deeply regret to say) a joy-ride; but at least the man goes with the woman as much as the woman with the man. In France the young woman is protected like a nun while she is unmarried; but when she is a mother she is really a holy woman; and when she is a grandmother she is a holy terror. By both extremes the woman gets something back out of life. There is only one place where she gets little or nothing back; and that is the north of Germany. France and America aim alike at equality; America by similarity; France by dissimilarity. But North Germany does definitely aim at inequality. The woman stands up, with no more irritation than a butler; the man sits down, with no more embarrassment than a guest. This is the cool affirmation of inferiority, as in the case of the sabre and the tradesman. "Thou goest with women; forget not thy whip," said Nietzsche. It will be observed that he does not say "poker"; which might come more naturally to the mind of a more common or Christian wife-beater. But then a poker is a part of domesticity; and might be used by the wife as well as the husband. In fact, it often is. The sword and the whip are the weapons of a privileged caste.
Pass from the closest of all differences, that between husband and wife, to the most distant of all differences, that of the remote and unrelated races who have seldom seen each other's faces, and never been tinged with each other's blood. Here we still find the same unvarying Prussian principle. Any European might feel a genuine fear of the Yellow Peril; and many Englishmen, Frenchmen, and Russians have felt and expressed it. Many might say, and have said, that the Heathen Chinee is very heathen indeed; that if he ever advances against us he will trample and torture and utterly destroy, in a way that Eastern people do, but Western people do not. Nor do I doubt the German Emperor's sincerity when he sought to point out to us how abnormal and abominable such a nightmare campaign would be, supposing that it could ever come. But now comes the comic irony; which never fails to follow on the attempt of the Prussian to be philosophic. For the Kaiser, after explaining to his troops how important it was to avoid Eastern Barbarism, instantly commanded them to become Eastern Barbarians. He told them, in so many words, to be Huns: and leave nothing living or standing behind them. In fact, he frankly offered a new army corps of aboriginal Tartars to the Far East, within such time as it may take a bewildered Hanoverian to turn into a Tartar. Any one who has the painful habit of personal thought, will perceive here at once the non-reciprocal principle again. Boiled down to its bones of logic, it means simply this: "I am a German and you are a Chinaman. Therefore I, being a German, have a right to be a Chinaman. But you have no right to be a Chinaman; because you are only a Chinaman." This is probably the highest point to which the German culture has risen.
The principle here neglected, which may be called Mutuality by those who misunderstand and dislike the word Equality, does not offer so clear a distinction between the Prussian and the other peoples as did the first Prussian principle of an infinite and destructive opportunism; or, in other words, the principle of being unprincipled. Nor upon this second can one take up so obvious a position touching the other civilisations or semi-civilisations of the world. Some idea of oath and bond there is in the rudest tribes, in the darkest continents. But it might be maintained, of the more delicate and imaginative element of reciprocity, that a cannibal in Borneo understands it almost as little as a professor in Berlin. A narrow and one-sided seriousness is the fault of barbarians all over the world. This may have been the meaning, for aught I know, of the one eye of the Cyclops: that the Barbarian cannot see round things or look at them from two points of view; and thus becomes a blind beast and an eater of men. Certainly there can be no better summary of the savage than this, which as we have seen, unfits him for the duel. He is the man who cannot love--no, nor even hate--his neighbour as himself.
But this quality in Prussia does have one effect which has reference to the same question of the lower civilisations. It disposes once and for all at least of the civilising mission of Germany. Evidently the Germans are the last people in the world to be trusted with the task. They are as shortsighted morally as physically. What is their sophism of "necessity" but an inability to imagine to-morrow morning? What is their non-reciprocity but an inability to imagine, not a god or devil, but merely another man? Are these to judge mankind? Men of two tribes in Africa not only know that they are all men, but can understand that they are all black men. In this they are quite seriously in advance of the intellectual Prussian; who cannot be got to see that we are all white men. The ordinary eye is unable to perceive in the North-East Teuton anything that marks him out especially from the more colourless classes of the rest of Aryan mankind. He is simply a white man, with a tendency to the grey or the drab. Yet he will explain, in serious official documents, that the difference between him and us is a difference between "the master-race and the inferior-race." The collapse of German philosophy always occurs at the beginning rather than the end of an argument; and the difficulty here is that there is no way of testing which is a master-race except by asking which is your own race. If you cannot find out (as is usually the case) you fall back on the absurd occupation of writing history about pre-historic times. But I suggest quite seriously that if the Germans can give their philosophy to the Hottentots, there is no reason why they should not give their sense of superiority to the Hottentots. If they can see such fine shades between the Goth and the Gaul, there is no reason why similar shades should not lift the savage above other savages; why any Ojibway should not discover that he is one tint redder than the Dacotahs; or any nigger in the Cameroons say he is not so black as he is painted. For this principle of a quite unproved racial supremacy is the last and worst of the refusals of reciprocity. The Prussian calls all men to admire the beauty of his large blue eyes. If they do, it is because they have inferior eyes: if they don't, it is because they have no eyes.
Wherever the most miserable remnant of our race, astray and dried up in deserts, or buried forever under the fall of bad civilisations, has some feeble memory that men are men, that bargains are bargains, that there are two sides to a question, or even that it takes two to make a quarrel--that remnant has the right to resist the New Culture, to the knife and club and the splintered stone. For the Prussian begins all his culture by that act which is the destruction of all creative thought and constructive action. He breaks that mirror in the mind, in which a man can see the face of his friend or foe.
III
THE APPETITE OF TYRANNY
The German Emperor has reproached this country with a
llying itself with "barbaric and semi-oriental power." We have already considered in what sense we use the word barbaric: it is in the sense of one who is hostile to civilisation, not one who is insufficient in it. But when we pass from the idea of the barbaric to the idea of the oriental, the case is even more curious. There is nothing particularly Tartar in Russian affairs, except the fact that Russia expelled the Tartars. The Eastern invader occupied and crushed the country for many years; but that is equally true of Greece, of Spain and even of Austria. If Russia has suffered from the East she has suffered in order to resist it: and it is rather hard that the very miracle of her escape should make a mystery about her origin. Jonah may or may not have been three days inside a fish, but that does not make him a merman. And in all the other cases of European nations who escaped the monstrous captivity, we do admit the purity and continuity of the European type. We consider the old Eastern rule as a wound, but not as a stain. Copper-coloured men out of Africa overruled for centuries the religion and patriotism of Spaniards. Yet I have never heard that Don Quixote was an African fable on the lines of Uncle Remus. I have never heard that the heavy black in the pictures of Velasquez was due to a negro ancestry. In the case of Spain, which is close to us, we can recognise the resurrection of a Christian and cultured nation after its age of bondage. But Russia is rather remote; and those to whom nations are but names in newspapers can really fancy, like Mr. Baring's friend, that all Russian churches are "mosques." Yet the land of Turgenev is not a wilderness of fakirs; and even the fanatical Russian is as proud of being different from the Mongol, as the fanatical Spaniard was proud of being different from the Moor.
The town of Reading, as it exists, offers few opportunities for piracy on the high seas: yet it was the camp of the pirates in Alfred's day. I should think it hard to call the people of Berkshire half-Danish, merely because they drove out the Danes. In short, some temporary submergence under the savage flood was the fate of many of the most civilised states of Christendom; and it is quite ridiculous to argue that Russia, which wrestled hardest, must have recovered least. Everywhere, doubtless, the East spread a sort of enamel over the conquered countries, but everywhere the enamel cracked. Actual history, in fact, is exactly opposite to the cheap proverb invented against the Muscovite. It is not true to say "Scratch a Russian and you find a Tartar." In the darkest hour of the barbaric dominion it was truer to say, "Scratch a Tartar and you find a Russian." It was the civilisation that survived under all the barbarism. This vital romance of Russia, this revolution against Asia, can be proved in pure fact: not only from the almost superhuman activity of Russia during the struggle, but also (which is much rarer as human history goes) by her quite consistent conduct since. She is the only great nation which has really expelled the Mongol from her country, and continued to protest against the presence of the Mongol in her continent. Knowing what he had been in Russia, she knew what he would be in Europe. In this she pursued a logical line of thought which was, if anything, too unsympathetic with the energies and religions of the East. Every other country, one may say, has been an ally of the Turk; that is, of the Mongol and the Moslem. The French played them as pieces against Austria; the English warmly supported them under the Palmerston rgime; even the young Italians sent troops to the Crimea; and of Prussia and her Austrian vassal it is nowadays needless to speak. For good or evil, it is the fact of history that Russia is the only Power in Europe that has never supported the Crescent against the Cross.
That, doubtless, will appear an unimportant matter; but it may become important under certain peculiar conditions. Suppose, for the sake of argument, that there were a powerful prince in Europe who had gone ostentatiously out of his way to pay reverence to the remains of the Tartar, Mongol and Moslem, left as an outpost in Europe. Suppose there were a Christian Emperor who could not even go to the tomb of the Crucified, without pausing to congratulate the last and living crucifier. If there were an Emperor who gave guns and guides and maps and drill instructors to defend the remains of the Mongol in Christendom, what should we say to him? I think at least we might ask him what he meant by his impudence, when he talked about supporting a semi-oriental power. That we support a semi-oriental power, we deny. That he has supported an entirely oriental power cannot be denied--no, not even by the man who did it.
But here is to be noted the essential difference between Russia and Prussia; especially by those who use the ordinary Liberal arguments against the latter. Russia has a policy which she pursues, if you will, through evil and good; but at least so as to produce good as well as evil. Let it be granted that the policy has made her oppressive to the Finns and the Poles--though the Russian Poles feel far less oppressed than do the Prussian Poles. But it is a mere historic fact, that if Russia has been a despot to some small nations, she has been a deliverer to others. She did, so far as in her lay, emancipate the Servians or the Montenegrins. But whom did Prussia ever emancipate--even by accident? It is indeed somewhat extraordinary that in the perpetual permutations of international politics the Hohenzollerns have never gone astray into the path of enlightenment. They have been in alliance with almost everybody off and on; with France, with England, with Austria, with Russia. Can any one candidly say that they have left on any one of these people the faintest impress of progress or liberation? Prussia was the enemy of the French Monarchy; but a worse enemy of the French Revolution. Prussia had been an enemy of the Czar; but she was a worse enemy of the Duma. Prussia totally disregarded Austrian rights; but she is to-day quite ready to inflict Austrian wrongs. This is the strong particular difference between the one empire and the other. Russia is pursuing certain intelligible and sincere ends, which to her at least are ideals, and for which, therefore, she will make sacrifices and will protect the weak. But the North German soldier is a sort of abstract tyrant, everywhere and always on the side of materialistic tyranny. This Teuton in uniform has been found in strange places; shooting farmers before Saratoga and flogging soldiers in Surrey, hanging niggers in Africa and raping girls in Wicklow; but never, by some mysterious fatality, lending a hand to the freeing of a single city or the independence of one solitary flag. Wherever scorn and prosperous oppression are, there is the Prussian; unconsciously consistent, instinctively restrictive, innocently evil; "following darkness like a dream."
Suppose we heard of a person (gifted with some longevity) who had helped Alva to persecute Dutch Protestants, then helped Cromwell to persecute Irish Catholics, and then helped Claverhouse to persecute Scotch Puritans, we should find it rather easier to call him a persecutor than to call him a Protestant or a Catholic. Curiously enough this is actually the position in which the Prussian stands in Europe. No argument can alter the fact that in three converging and conclusive cases he has been on the side of three distinct rulers of different religions, who had nothing whatever in common except that they were ruling oppressively. In these three Governments, taken separately, one can see something excusable or at least human. When the Kaiser encouraged the Russian rulers to crush the Revolution, the Russian rulers undoubtedly believed they were wrestling with an inferno of atheism and anarchy. A Socialist of the ordinary English kind cried out upon me when I spoke of Stolypin, and said he was chiefly known by the halter called "Stolypin's Necktie." As a fact, there were many other things interesting about Stolypin besides his necktie: his policy of peasant proprietorship, his extraordinary personal courage, and certainly none more interesting than that movement in his death agony, when he made the sign of the cross towards the Czar, as the crown and captain of his Christianity. But the Kaiser does not regard the Czar as the captain of Christianity. Far from it. What he supported in Stolypin was the necktie and nothing but the necktie: the gallows and not the cross. The Russian ruler did believe that the Orthodox Church was orthodox. The Austrian Archduke did really desire to make the Catholic Church catholic. He did really believe that he was being Pro-Catholic in being Pro-Austrian. But the Kaiser cannot be Pro-Catholic, and therefore cannot have been really Pro-Austria
n, he was simply and solely Anti-Servian. Nay, even in the cruel and sterile strength of Turkey, any one with imagination can see something of the tragedy and therefore of the tenderness of true belief. The worst that can be said of the Moslems is, as the poet put it, they offered to man the choice of the Koran or the sword. The best that can be said for the German is that he does not care about the Koran, but is satisfied if he can have the sword. And for me, I confess, even the sins of these three other striving empires take on, in comparison, something that is sorrowful and dignified: and I feel they do not deserve that this little Lutheran lounger should patronise all that is evil in them, while ignoring all that is good. He is not Catholic, he is not Orthodox, he is not Mahomedan. He is merely an old gentleman who wishes to share the crime though he cannot share the creed. He desires to be a persecutor by the pang without the palm. So strongly do all the instincts of the Prussian drive against liberty, that he would rather oppress other people's subjects than think of anybody going without the benefits of oppression. He is a sort of disinterested despot. He is as disinterested as the devil who is ready to do any one's dirty work.
This would seem obviously fantastic were it not supported by solid facts which cannot be explained otherwise. Indeed it would be inconceivable if we were thinking of a whole people, consisting of free and varied individuals. But in Prussia the governing class is really a governing class: and a very few people are needed to think along these lines to make all the other people act along them. And the paradox of Prussia is this: that while its princes and nobles have no other aim on this earth but to destroy democracy wherever it shows itself, they have contrived to get themselves trusted, not as wardens of the past but as forerunners of the future. Even they cannot believe that their theory is popular, but they do believe that it is progressive. Here again we find the spiritual chasm between the two monarchies in question. The Russian institutions are, in many cases, really left in the rear of the Russian people, and many of the Russian people know it. But the Prussian institutions are supposed to be in advance of the Prussian people, and most of the Prussian people believe it. It is thus much easier for the warlords to go everywhere and impose a hopeless slavery upon every one, for they have already imposed a sort of hopeful slavery on their own simple race.
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