It is not within the scope of the present study to enter into a more detailed analysis of so complex a character, one that has already furnished material for numerous portraits, and, with all its twists and turns, will severely test the powers of future biographers. I will merely endeavour, at the end of this chapter, to summarize the most striking features of the Imperial temperament, and to indicate the aspect under which he must appear to us hereafter in the light of an appalling war. After all, in the man who sways the destinies of Germany, it is the statesman who claims our chief interest, because of his attempt to give a new direction to the destinies of Europe. From this standpoint, it is impossible to overlook the part that religion plays in his life. He has always been an ardent Protestant. For him, as for Treitschke, the historian of modern Prussia, Protestantism is not only the true faith, but the corner-stone of German unity, the strong rampart behind which the language and customs of the German race have been kept intact from the shores of the Baltic to the borders of Transylvania. William II.’s creed, however, though sincere, is decidedly too garrulous and too nationalistic. It is paraded before the world with an intolerable lack of reticence. It is revealed in his speeches by startling invocations to the Deity, a Deity who is exclusively German, who confines his love to the Germans and rejoices in their exploits. At the threshold of the twentieth century, this defender of the faith, modelling himself upon the Biblical heroes and the champions of the Reformation had come to regard himself as the right hand and sword of the Almighty, as the predestined being on whom the Spirit from on high had descended. How can we be astonished if, under the sway of such a creed, he has embarked upon a war that recalls the merciless struggles of the sixteenth and seventeenth centuries, a sort of crusade against the enemies of God’s chosen people, embodied to-day in the Germanic race? This theory and practice of religion will explain why the head of the pious German nation, after solemnly invoking upon his arms the blessing of the Christian God—a God of peace and good will!—has ordered, without any qualms of conscience, the bombardment of defenceless cities and the destruction of the architectural triumphs of Catholic art, the old historic cathedrals. II.