this that the anti-moral doctrine of the Pagan Nietzsche is the chief
source of the outrages committed is one of those slipshod inferences
which make one despair of Christian literature.

In the first place, Goethe is even more popular with the troops than
Nietzsche, and, although Goethe too was a Pagan, his teaching was the
very antithesis of crime, violence, injustice, or hypocrisy. No nobler
human doctrine was ever set forth than in the pages of his _Faust_, the
first on this list of favourite books. In the second place, this fact at
once warns us of a circumstance which we might have taken for granted:
in the knapsacks of the overwhelming majority of the soldiers there are
no books at all. It is the minority who read; and it is quite safe to
assume that this thoughtful minority are not the minority who have
disgraced German militarism. Thirdly--and it should hardly be necessary
to make this observation--the sensitive and high-strung Nietzsche would
have regarded with shuddering horror these outrages which some
ignorantly attribute to his influence. It is indeed probable that, if he
still looked from his hill-top upon the fields of Europe, he would pour
out his most volcanic scorn upon the warring nations, and especially
upon Germany and Austria. In fine, it is necessary to remember that
Nietzsche was violently anti-democratic. For the mass of the people he
had only disdain, and it is folly to suppose that his aristocratic
philosophy has been accepted among them as a gospel.

Nietzsche has had a considerable influence on the more thoughtful
reading public in Germany, yet even here one has to make reserves in
charging him with a part in the preparation of the country for an
aggressive war. His peculiar art and temperamental exaggerations make it
impossible for any but a patient few to grasp his teaching accurately,
and are peculiarly liable to mislead the less patient. When, therefore,