How British people who read and stigmatized these barbarous behests, emphatically issued by the supreme ruler of the German nation and the supreme head of the German Church, should have held him who uttered or the troops that executed them incapable of the crimes laid to their charge in Belgium is a mystery. Terrorism in occupied countries has always been part of the Prussian method of waging war. It is such an excellent substitute for numbers! The examples of it given in the years 1814 and 1815 are still remembered. Since then it has been intensified. During the Boxer movement in China I witnessed illustrations of it which burned themselves in my memory. The tamest of all was when the German troops arrived in Tientsin. The nights were cool just then, and a knot of soldiers were dismayed at the prospect of spending a night without blankets. I happened to know where there was an untenanted house with a supply of blankets, and out of sheer kindness I took them to it. With a smile of gratitude the officer in command set the blankets on one side. Every portable article of value was next seized and appropriated. And then the soldiers took to smashing vases, statues, mirrors, the piano, and other articles of furniture. They laughed at my remonstrances, and reminded me of the Kaiser’s orders. All at once they abandoned the spoil, and rushed down to the courtyard to shoot some Chinese who were said to be there. As luck would have it, however, the newcomers were their own comrades, so there were no executions that first evening. But the Kaiser’s men made up for it later. Germany’s necessity, as defined by her War Lord or any of her high officials, knows no law. Stipulations and treaties are for non-German States, which must be held strictly to their obligations. To Teutons the Treaty of Bucharest and the neutrality of Belgium were meaningless terms. But only to Teutons. The Japanese are to be made to respect the neutrality of China. For the chosen people are a law unto themselves. That is, and has long been, the orthodox doctrine of the Pan-German Church. What more natural than its application to the treaty of 1839, which Bismarck confirmed in writing in the year 1870, and which the Kaiser and Herr von Bethmann Hollweg, with the hearty approval of the whole articulate German nation, have recently spoken of contemptuously as a scrap of paper? If any doubt could be entertained as to the extent to which this German theory of morality has spread, it will have been dispelled by the body of eminent German theologians who have just issued their appeal to Evangelical Christians abroad. They, at any rate, have no fears that their eloquent appeal will be treated as a mere scrap of paper. It is the word of their “good old God.” CHAPTER I THE CAREFULLY LAID SCHEME