Even the most rapid sketch of the Emperor would be inadequate without some reference to his religious views. It is curious to note that while Frederick the Great is one of the gods of his idolatry, the two monarchs are separated by a whole orb of thought in their religious theories and feelings. While a philosophical observer may see in this the result of careful training in view of the evident interests of the monarchy in these days, he must none the less acknowledge the reality and depth of those feelings in the present sovereign. No one who has observed his conduct and utterances, and especially no one who has read his sermon and prayer on the deck of one of his war-ships just at the beginning of the Chinese war, can doubt that there is in his thinking a genuine substratum of religious feeling. It is true that at times one is reminded of the remark made to an American ecclesiastic by an eminent German theological professor regarding that tough old monarch, Frederick William I; namely, that while he was deeply religious, his religion was "of an Old Testament type." Of course, the religion of the present Emperor is of a type vastly higher than that of his ancestor, whose harshness to the youth who afterward became the great Frederick has been depicted in the "Memoirs" of the Margravine of Bayreuth; but there remains clearly in the religion of the present Emperor a certain "Old Testament" character--a feeling of direct reliance upon the Almighty, a consciousness of his own part in guiding a chosen people, and a readiness, if need be, to smite the Philistines. One phase of this feeling appears in the music at the great anniversaries, when the leading men of the empire are brought together beneath the dome of the Palace Church. The anthems executed by the bands and choirs, and the great chorals sung by the congregation, breathe anything but the spirit of the Sermon on the Mount; they seem rather to echo the grim old battle-hymns of the Thirty Years' War and the war in the Netherlands. And yet it must be said that there goes with this a remarkable feeling of justice to his subjects of other confessions than his own, and a still more remarkable breadth of view as regards the relations of modern science to what is generally held as orthodox theology. The fearlessness with which he recently summoned Professor Delitzsch to unfold to him and to his family and court the newly revealed relations of Assyrian research to biblical study, which gave such alarm in highly orthodox circles, and his fairness in estimating these researches, certainly revealed breadth of mind as well as trust in what he considered the fundamental verities of religion. A good example of the curious union, in his mind, of religious feeling, tolerance, and shrewd policy is shown in various dealings with his Roman Catholic subjects.