simple way, with this scientific discovery, and desired to communicate it
to the world. They therefore promised England a promise, on condition that
she broke a promise, and on the implied condition that the new promise
might be broken as easily as the old one. To the profound astonishment of
Prussia, this reasonable offer was refused! I believe that the astonishment
of Prussia was quite sincere. That is what I mean when I say that the
Barbarian is trying to cut away that cord of honesty and clear record on
which hangs all that men have made.

The friends of the German cause have complained that Asiatics and Africans
upon the very verge of savagery have been brought against them from
India and Algiers. And in ordinary circumstances, I should sympathise
with such a complaint made by a European people. But the circumstances
are not ordinary. Here, again, the quiet unique barbarism of Prussia
goes deeper than what we call barbarities. About mere barbarities, it
is true, the Turco and the Sikh would have a very good reply to the
superior Teuton. The general and just reason for not using non-European
tribes against Europeans is that given by Chatham against the use of the
Red Indian: that such allies might do very diabolical things. But the
poor Turco might not unreasonably ask, after a week-end in Belgium, what
more diabolical things he _could_ do than the highly cultured Germans
were doing themselves. Nevertheless, as I say, the justification of any
extra-European aid goes deeper than any such details. It rests upon
the fact that even other civilisations, even much lower civilisations,
even remote and repulsive civilisations, depend as much as our own on
this primary principle, on which the super-morality of Potsdam declares
open War. Even savages promise things; and respect those who keep their
promises. Even Orientals write things down: and though they write them
from right to left, they know the importance of a scrap of paper. Many
merchants will tell you that the word of the sinister and almost unhuman