lsch" in German. They look alike, yet while the
English "false" carries with it a moral reproach, the German word,
where the context does not explicitly prove otherwise, means simply
"incorrect," "erroneous," without the moral reproach added.
Accordingly, when a German Chancellor asserts that the statement of an
English Minister is "falsch" he does not necessarily mean anything
offensive, but only that the English Minister is mistaken.

From this point of view one may regard the statements of the Emperor
concerning his kingly office. He has recently begun to use the
expression "German Emperor von Gottes Gnaden," a thing done by none of
his imperial predecessors, and certainly a very curious extension of a
doctrine which traditionally only applies to wearers of the crown of
Prussia. But if he does, it may, it is here suggested, be considered
further evidence that he employs the terms "von Gottes Gnaden" in a
sense other than that of "divine right" as conceived by the
Anglo-Saxon. The German "Gnade" means "favour," "grace," "mercy,"
"pity," or "blessing," and is at times used in direct contrast with
the word "Recht," which means "justice" as well as "right." The point,
indeed, need hardly be elaborated, and the Emperor's own explanation
of the revelation of God to mankind, with its special reference to his
grandfather which we shall find later in the confession of faith to
Admiral Hollmann, is highly significant of the sense in which he
regards himself and every ruling Hohenzollern as selected for the
duties of Prussian kingship. It is the work of the kingship he is
divinely appointed to do of which he is always thinking, not the legal
right to the kingship _vis a vis_ his people he is mistakenly supposed
to claim. He regards himself as a trustee, not as the owner of the
property. And is not such a spirit a proper and praiseworthy one? In a
sense we Christians, if in a position of responsibility, believe that
we are all divinely appointed to the work each of us has to do:
instruments of God, who shapes our ends, rough-hew them how we may.
The Emperor finely says of the Almighty: "He breathed into man His
breath, that is a portion of Himself, a soul." Reason is what chiefly
distinguishes man from the brute, though there are those who hold that
reason is but a higher form of brutish instinct, which again has its
degree among the brutes; but, assuming that reason is of divine
origin, enabling us to receive, by one means or a