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Rh to-day do not merely tolerate murder; they positively justify it. During the war between Japan and Russia, Soyen Shaku, one of the leading Buddhist dignitaries in Japan, wrote a defence of war. Buddha had uttered this beautiful word of afflicted love: ‘All things are my children, all are images of myself, all flow from a single source, and all are parts of my own body. That is why I cannot rest as long as the least particle of what is has failed to reach its destination.’ In this sigh of mystical love, which aspires towards the fusion of all beings, the Buddhist of to-day has safely discovered an appeal to a war of extermination. For, he declares, inasmuch as the world has failed to reach its destination, has failed owing to the perversity of many men, we must make war on these men and must annihilate them. ‘Thus shall we extirpate the roots of evil.’”—This bloodthirsty Buddhist recalls to my mind the guillotine-idealism of our Jacobins in ’93. Their monstrous faith is summed up in the words of Saint-Just which close my tragedy Danton:

“The nations slay one another that God may live.”

When religions are so weak, it is not surprising that mere ethical systems should prove unavailing. Nicolai shows us what a travesty Kant’s disciples have made of their master’s teaching. Willy-nilly, the author of the Critique of Pure Reason has been compelled to put on the field-grey uniform. Have not his German commentators insisted that the Prussian army is the most perfect realisation of Kant’s thought? For, they tell us, in the Prussian army the sentiment of Kantian duty has become a living reality.

Let us waste no more time over these inanities, which differ only in shade from those made use of in every land by the national guard of the intelligentsia, to exalt their cause and to glorify war. Enough to recognise, with Nicolai, that European idealism crashed to ruin in 1914. The