I would avoid sentiment. We must not lose our tempers
at the mere cruelty of the thing; but pursue the strict psychological
distinction. Others besides German soldiers have slain the defenceless,
for loot or lust or private malice, like any other murderer. The point is
that nowhere else but in Prussian Germany is any theory of honour mixed
up with such things; any more than with poisoning or picking pockets. No
French, English, Italian or American gentleman would think he had in some
way cleared his own character by sticking his sabre through some ridiculous
greengrocer who had nothing in his hand but a cucumber. It would seem as if
the word which is translated from the German as "honour," must really mean
something quite different in German. It seems to mean something more like
what we should call "prestige."

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 t