nother, the dictates
of the Almighty, it seems clear that there must be channels through
which these dictates become known to us.

This conveyance, this making plain is, as many people, and the Emperor
among them, believe, performed by God through the agency of those whom
mankind agree to call "great." For the last nineteen centuries a large
part of civilized mankind is at one in the belief that Christ was such
an agency, while millions again agree to call the agency Buddha,
Mahomet, Confucius, or Zoroaster. In the creed of Islam Christ, as a
prophet, comes fifth from Adam. In America there are thousands who
believe, or did believe, in the agency of a Mrs. Eddy or a Dr. Dowie.
And if this is so in matters of religion, itself only a form of the
reasoning soul, why should it not be the same in morals or philosophy,
art or science, government or administration: why should we not all
accept, as many still do, the sayings and writings of the Hebrew
prophets (as does the Emperor), of Plato and Aristotle, of Bacon and
Hobbes, of Milton and Shakespeare and Goethe, of Kepler and Galileo,
or Charlemagne and Napoleon, as divinely intended to convey and make
plain to us the dictates of Heaven until such time as yet greater
souls shall instruct us afresh and still more fully?

It may be that the Emperor thinks in some such way; his speeches and
edicts at least suggest it. Certainly, as already mentioned, he did on
one occasion, when speaking of his kingship, employ the word "right"
as descriptive of the nature of his appointment by God. But that was
early in his reign, and at no time since has he insisted on a
Heaven-granted right to rule. It was, no doubt, different with some of
his absolute predecessors, but it was not the view of Frederick the
Great, who declared himself "the first servant of the State."
Moreover, it is hardly conceivable that the Emperor, who is acquainted
with the facts of history and is a man of practical common sense
besides, does not know that the doctrine of "divine right" has long
been rejected by people of intelligence in every civilized country,
including his own.

If he really believes in divine right in the Stuart sense he must
think that the conditions of Germany are so different from those of
the rest of civilized mankind, and his own people so little advanced
in knowledge and political science, that a doctrine absurd and
dangerous to the peace of enlightened commonwealths is applicable as a
basi