These sentiments of aversion to Bismarck were to a great extent modified at the time of her marriage by the knowledge that it was the chancellor who had contributed more than anybody else to facilitate and bring about the match. The latter was opposed by many of Emperor William's kinsfolk, as well as by influential people at court, on the ground that her rank was inadequate to render her a suitable match for the heir to the throne of Germany. Bismarck, however, took the ground that a marriage between the heir presumptive and the eldest daughter of the _de jure_ Duke of Schleswig-Holstein would go a long way to reconcile the inhabitants of the above-named duchies to their annexation by Prussia, while at the same time it would const.i.tute the reparation of an act which he himself admitted was extremely unjust, but to which he was compelled by imperative considerations of policy.

Empress Augusta-Victoria has been so supremely happy in her married life that she has always felt a certain amount of grat.i.tude to Bismarck, which tended to obliterate her childhood's impressions against him; and no more striking indication of her sentiments towards the famous statesman can be given than the fact that she travelled all the way to Friedrichsruh at a moment when the sickness of her children demanded her presence by their bedside, in order to attend the private and home funeral of the man who had publicly described her father as the most stupid prince in all Europe; who had deprived him of his throne, and who had sent him to an early grave as a broken-spirited and thoroughly embittered man.

While the empress takes but little part in politics, on her favorite ground, that women should have no concern whatsoever in the conduct thereof, she has at least on two occasions, to my knowledge, intervened in important crises. Thus in 1892, when General Count Caprivi, having differed with William on the subject of the new education laws, had written to tender his resignation of the office of chancellor, the empress at once indicted an autograph letter, in which, with expressions of mingled pathos and dignity, she appealed to him so strongly not to desert her husband, or to subject the latter to the anxiety, the trouble, and even the odium of another ministerial crisis, that he at once traveled down to Hubertusstock, where the emperor was staying, and informed him that he withdrew his resignation, and would remain in office.

Two years later, when Caprivi again resigned, it was largely the personal entreaties contained in the letters which she addressed to old Princess Hohenlohe which led to the latter's withdrawal of the opposition that, until then, had stood in the way of Prince Hohenlohe's acceptance of the chancellorship.

Like most other consorts of reigning sovereigns and princesses of the blood, Empress Augusta-Victoria holds the colonelcy of a number of Prussian and Russian regiments, whose uniform she occasionally wears in a somewhat feminized form at those grand military reviews of which the kaiser is so fond. Her favorite garb of this kind is the uniform of the second regiment of Pomeranian Cuira.s.siers, one of the oldest and most celebrated corps of cavalry of the Prussian army. The regimental tunic is of snow-white cloth, and held in its place by the silver shoulder-straps of a colonel is the orange ribbon of the Order of the Black Eagle, which crosses her breast to the left hip, where the jewel of the order is attached by a large rosette. The star of the order is worn on the left breast, while just above it are a number of smaller decorations. With this white tunic, with its silver b.u.t.tons, its silver embroidery and scarlet facings, a white cloth skirt is worn, while in lieu of the helmet now in use by the regiment, the empress has adopted the old-fashioned, broad-brimmed cavalier hat, with the flowing white ostrich plumes which the officers of the corps were wont to don in the early part of the last century. Thus attired, the empress takes her place by the side of her husband at the saluting point at any of the grand reviews at which she may happen to be present, and as soon as a regiment of which she happens to be colonel approaches, she at once canters, takes her place at its head as commanding officer, and leads it past her husband in true military fashion, saluting with her riding whip before returning to his side.

Sometimes she is accompanied by one or another of the emperor's sisters, or else by the handsome young Grand d.u.c.h.ess of Hesse, all of whom hold honorary colonelcies, and who appear on such occasions on horseback and in uniform. The Grand d.u.c.h.ess of Hesse, who holds the command of an infantry regiment, wears not merely the tunic, but likewise the helmet of the corps in question, and looks particularly fascinating on these occasions.

Empress Augusta-Victoria and her mother-in-law, the Empress Frederick, are the only two women who have ever been admitted to the Order of the Black Eagle, the highest order of the kingdom of Prussia, and neither the consort of Old Emperor William nor any of the earlier queens of Prussia, not even Queen Louise, ever received this distinction. The innovation dates from the time of the late Emperor Frederick. The first thing he did on becoming emperor was to take the ribbon of the order from his own uniform and hang it across the shoulders of his wife, in token of grat.i.tude, and in recognition of the fact that, had it not been for her championship and faithful guard of his interests, Bismarck would have carried the day, and debarred him from accession to the crown. While the emperor's action, of course, excited a good deal of criticism amongst the older dignitaries of the order, and among the members of the government and court, it was heartily approved of by the world at large, as being not only well deserved, but also a singularly pathetic demonstration on the part of the dying monarch of his profound sense of obligation to his most devoted consort.

When Emperor William in turn ascended the throne, he at once proceeded to follow his father's example, and to invest his own wife with the Black Eagle, in order to place her, as the reigning empress, upon the same level in this particular respect, as her mother-in-law, the dowager empress. It may be taken for granted that henceforth the Order of the Black Eagle will remain a prerogative of all the consorts of the kings of Prussia and emperors of Germany.

The whole youth of the empress was spent at Prinkenau, the fine country seat of her parents, which is now owned by her brother. Those days were varied only by visits to her uncle, Prince Christian of Schleswig-Holstein, who makes his home in England, where he is married to Queen Victoria's daughter Helena, and to her relatives, the Prince and Princess Hohenlohe. The emperor first made her acquaintance during a day's shooting at Prinkenau. He was _en route_ to the chateau, when, having lost his way in the forest, he met a young girl, of whom he inquired his whereabouts and how to proceed. This was the Princess Augusta-Victoria, and he always declared that he fell in love with her from that moment.

She was, therefore, a total stranger to Berlin court life and Berlin society at the time of her marriage, and at first found it very difficult to adapt herself to the formal etiquette by which royal personages are surrounded at Berlin. It was here that her American aunt, Countess Waldersee, came to her a.s.sistance, instructed her, and acted as her mentor, not only in matters of etiquette and manner, but in the att.i.tude to be observed towards the various members of Berlin society as well.

It is as a mother that the empress shows herself in one of her most charming lights. She is, indeed, an ideal mother, and, in spite of her manifold duties, personally supervises, not merely the education of her children, but even every little detail connected with their comfort and well-being. In fact the empress, as well as the emperor, are at their best when surrounded by their children, in whose company they spend far more time than fashionable people in less exalted spheres of society consider it necessary or pleasant to do.

The empress is extremely economical as regards the clothing of her children, and the suits of the elder princes are cut down to fit their younger brothers.

With her own wardrobe the empress is equally careful, and she has a staff of dressmakers who are always at work remodelling her gowns, so that it is possible for her to appear in them several times without their being recognized. On state occasions she is always superbly dressed, and covered with the most gorgeous jewels, but when in the country she delights in the simplest costumes; a serge skirt, a pretty blouse, and a plain straw hat, being her favorite garb. Her grand court costumes, as a rule, hail from Vienna, and Empress Augusta-Victoria probably shares with her grandmother, Queen Victoria, the distinction of being one of the two ladies, occupants of thrones, who do not patronize any of the great Parisian couturiers.

The empress never orders her dresses herself. That is done by her princ.i.p.al lady-in-waiting, who has patterns sent to the palace, from which she selects a certain number to show the empress. When the imperial lady has made her choice, she settles from plates the way in which the gown is to be made, after invariably submitting her selections to the emperor, who has excellent taste in such matters.

The empress usually breakfasts alone with the emperor. In summer, often at the unearthly hour of six in the morning! The meal is a substantial one, American and English, rather than Continental in fashion, and she is apt to declare that it is the only time throughout the entire day when she is able to discuss matters of a private or domestic character with her husband. The imperial couple often ride out on horseback together in the early morning, after breakfast, before the kaiser repairs to the palace to begin his day's work at nine o'clock. The empress looks very well on horseback, as she has an excellent seat, and the plain habit suits her rounded figure extremely well. Her stable is quite distinct from that of the emperor, and with the exception of one white horse all the mounts that she uses are brown in color.

At luncheon the emperor and empress generally have a few guests, and it is the same at dinner, which takes place at seven in the evening.

On rising from the table, the empress frequently takes her place at the piano to accompany the emperor, who has a fine baritone and most expressive voice.

It is a.s.serted by those who know the empress best, that she has kept a diary since her earliest girlhood, in which she has set down her daily experiences, although it is claimed that these diaries have been seen by no one, not even by the emperor. The empress, who never fails to write her diary every evening, keeps the precious volumes under lock and key in a large cabinet situated in her bedroom. Perhaps some day the personal experiences of Empress Augusta-Victoria will be published, and while they may possibly throw light on many dark places in the history both of the nation and the court, there is no doubt that their revelations will be characterized by that kindliness of heart, that forbearance, and, above all, that sound common sense which are so conspicuous in Empress Augusta-Victoria.

CHAPTER XII

Since the days of the canonized rulers of Hungary, Bohemia, Russia, and France, there have been no sovereigns of the Old World who have been so distinguished for their piety and for the fervor of their religious belief as the present Emperors of Germany and Austria, for they both take very seriously to heart their official and liturgical designation as the Anointed of the Lord.

It is no mere cant or hypocrisy in their case, but a profound belief in the teachings of the Scripture in which they truly believe is to be found the most powerful bulwark of the throne against the ever rising tide of democracy, and the fundamental basis of the entire monarchical system. Save for this, their manifestations of Christianity may be said to differ.

Francis-Joseph, now in the eventide of a singularly sad and stormy life, and of a reign that was inaugurated by a most sanguinary civil war, reminds one, in spite of the hereditary t.i.tle of "_Apostolic Majesty_" conferred upon his forbears by the Papacy, of nothing so much as of the publican of the parable going up to the temple to pray, so deep and unaffected is the humility with which he approaches the altar or kneels at the priedieu in the chapel of his palace, or beside the tombs of those most near and dear to him.

Emperor William's piety, while equally fervent, does not give one the same idea of self-abas.e.m.e.nt in the sight of the Almighty. It would be unfair to compare him to that other personage of the parable, namely, the Pharisee, for the latter was obviously lacking in sincerity; but at the same time, William in his moments of religious fervor, invariably recalls to mind that pretty story told by the late Alphonse Daudet, ent.i.tled the "Dauphin's Deathbed," in which the little boy-prince, on the eve of his departure for a happier world, responds to the exhortations of his chaplain with the exclamation: "But one thing consoles me, M. l'Abbe, and that is that up there in the Paradise of the stars I shall still be the Dauphin. I know that the good G.o.d is my cousin, and cannot fail to treat me according to my rank!"

Emperor Francis-Joseph will be prepared, in, a future existence, to take his place among the very humblest of his subjects, realizing that in the eyes of the Divinity all human creatures are equal, whereas Emperor William, on the other hand, in his heart of hearts, is certainly convinced that there will be a special place reserved for him above--a place in keeping with his rank here on earth. True, he has never actually said this in so many words, but he has a.s.suredly indicated this belief both by his utterances and his actions. He makes no attempt to conceal his conviction that personages of royal birth, and, in particular, reigning sovereigns, are fashioned by the Almighty with clay of a quality vastly superior to that employed for the composition of ordinary human creatures.

Notwithstanding all the Spartan rigor and severity to which he was subjected in his youth, for the purpose of dispelling exaggerated pride of birth and station, he feels a.s.sured that the rights and privileges which he enjoys above his fellow-men are of Divine origin.

Although a const.i.tutional sovereign, he is never tired of declaring that he is responsible for the performance of his duties as ruler of Germany to the Almighty alone, and that G.o.d alone is able to appreciate and to pa.s.s judgment upon his actions.

That Emperor William considers himself to be far nearer to the throne of G.o.d, and in an infinitely closer degree of communion with the Almighty than any ordinary being, is apparent from many of his public utterances. In fact, the amazing intimacy which he professes with his Maker, and the strange manner in which he implies that he and the Creator have interests in common, and joint understandings that are beyond the comprehension of ordinary mankind, would savor of downright blasphemy, were it not for the undeniable sincerity of his Teutonic majesty, who really regards himself as a Divine instrument. Indeed, there is no doubt that it is this belief which he honestly entertains that has served to keep his private life, since he ascended the throne, so thoroughly blameless. For there is no doubt that William does his utmost to live up to the teachings of his faith, to order every phase of his existence in conformity with the precepts of Christianity, and to avoid everything that could tend to impair his status as a vice-regent of Providence in the eyes of the devout.

Few are the incidents and events of his reign to which he does not impart a religious flavor. Thus it was only last summer, on the completion of a new fort at Metz, that he insisted on its inauguration taking place with much religious pomp and ceremony, and he himself christened the fortress in the name of the Father, and of the Son, and of the Holy Ghost, thus calling down the blessing of the Trinity on a stronghold, the guns of which are pointed against France, and the success of which can only consist in the destruction of innumerable French foes!

It is he, too, who has originated the practice of christening with religious ceremonies the great guns furnished by Krupp for use afloat and ash.o.r.e against Germany's enemies; and on the blades of the swords which he has presented to his elder sons, and to his favorite generals and officers, there is invariably inscribed on the one side, "In the name of the Father, and of the Son, and of the Holy Ghost," and on the other, averse from the Bible, surmounted by the imperial cypher.

William has even gone to the length of drawing up an extraordinary argument in defence of duelling based upon quotations taken from the Bible. The emperor takes as the text of his argument that verse of the writings of St. Paul, in which the Apostle declares that he would rather die than that anyone should rob him of his good name. William infers from this that the most eloquent and forcible of all the fathers of the Church was prepared to fight to the death for the honor of his name.

"Nowhere in the Bible," adds his majesty, "is there any prohibition of duelling, not even in the New Testament, which, unlike the Old Testament, is not a book of law. Indeed, every attempt to use the New Testament as the basis for a new code of law has resulted in failure."

With regard to the use made by the opponents of duelling of that law in the Old Testament which proclaims, "Thou shalt not kill,"

the emperor draws attention to another portion of the Old Testament, wherein is mentioned that the sword shall not be carried in vain. Then invoking St. Paul's epistle to the Galatians, in which the Apostle exclaims: "Oh! ye foolish Galatians. This only would I learn of you.

Received ye the spirit by the works of the law, or by the hearing of the faith? Are ye so foolish, having begun in the spirit, that ye wish to perfect yourselves in the flesh?"

The emperor declares that to twist the Word of G.o.d into a prohibition of duelling is nothing else than to perfect one's self by the flesh--that is to say to attribute an altogether material and common-place interpretation to what is meant spiritually. He adds that this is just as reprehensible in the eyes of the Almighty as the attempts by the Pharisees to adapt the Mosaic law to their own convenience, attempts which were so bitterly denounced by Christ.

Finally, the emperor generally concludes this extraordinary exposition of his views by the following exordium:

"He who after careful self-examination finds himself compelled to fight a duel, and whose conscience is clear of sentiments of hatred and of vengeance, may do so in the conviction that he is in no wise acting contrary to the Word of G.o.d, to the obligations of honor, or to the accepted customs of society. As in battle, so also in the duel, which has been forced upon him in one way or another, he may say to himself: _If we live, we live in the Lord, and if we die, we die in the Lord, Amen_."

It must be borne in mind that Emperor William delivered himself of these utterances, not merely in his capacity of Emperor of Germany, King of Prussia, and commander-in-chief of the entire German army, but also in his self-a.s.sumed role of _Summus-Episcopus,_ or spiritual as well as temporal chief of the Lutheran Church throughout the empire.

Such a speech was delivered on the occasion of the endeavor made by certain members of the court circles to induce the Lutheran synod to inst.i.tute disciplinary measures against the Potsdam pastor who had declined to accord the rites of Christian burial to Baron von Schrader, killed in a duel by Baron Kotze, the encounter being the outcome of the anonymous letter scandal already described. The synod, however, thoroughly endorsed the att.i.tude of the Lutheran minister in question, and availed itself of the opportunity to pa.s.s a resolution to the effect that no person killed in a combat of this kind, or even dying from wounds received in a duel, could be regarded as having met his death as a Christian, and as such ent.i.tled to Christian burial.

Curiously enough this view was endorsed by the gallant old General Bronsart von Sch.e.l.lendorf, at that time minister of war, who, in expressing his approval of the resolution, called upon the emperor as commander-in-chief to take more radical steps for checking the phenomenal growth of the practice of duelling.

William, however, declined to comply with the request, dismissed the general shortly afterwards from office, and, on the contrary, proceeded to condemn both the action of the synod and of the Potsdam pastor who had declined to officiate at Baron Schrader's obsequies, giving as the reason for his position in the matter the argument from which I have just given some extracts.

This was by no means the first time that William found himself in conflict with the provincial synods of the Lutheran Church in his dominions. On one occasion the consistory of the Lutheran Church of the Province of East Prussia, in which the imperial game preserves of Rominten are situated, pa.s.sed a unanimous vote of censure upon the kaiser for having desecrated the Sabbath, and violated the secular laws with regard to its observance, by giving a big hunting-party on Sunday at Rominten. It was understood at the time that the consistory would have abstained from taking this extreme step had it not been for the comment excited throughout Germany by the somewhat malicious juxtaposition in most of the newspapers of two articles, one of which gave an elaborate description of the Sunday shooting-party of the emperor at Rominten, while in a parallel column was a proclamation just issued by the civil governor of the province of Westphalia, calling attention to the lax observance of the Sunday laws, and reiterating the pains and penalties that are prescribed by statute for those who shoot, sing, dance, play skittles or indulge in any recreation, whether in public or in private, that is inconsistent with repose on Sunday.

Of course, the vote of the consistory of Eastern Prussia was eventually quashed, and its members disciplined. But the publicity given to the affair served to call the attention of the people at large to the emperor's disregard of the laws which he himself had caused to be enacted. Previous to his reign, Sunday had been looked upon as a day of recreation, revelry, and festivity throughout Germany.

In the days of the old emperor all the finest performances of the court theatres were reserved for Sunday, the princ.i.p.al state banquets took place on that day, as well as the imperial hunting parties and battues. Among the _bourgeoisie_, dances, b.a.l.l.s and picnics were the order of the Lord's Day, while the lower cla.s.ses thronged the beer gardens and the beer halls that const.i.tute so important a feature of German life. Regattas, parades, race-meetings, and popular entertainments and festivals of one kind or another, were, in fact, all reserved for Sunday.

All this was changed when the emperor came to the throne, and among the earliest laws enacted on his initiative, were those to which the Governor of Westphalia called attention in the proclamation just described, and which prohibited every form of revelry on the Sabbath.

For instance, a few months after William's accession he was invited by the Berlin Yacht Club to attend the annual regatta, which was to take place on the following Sunday morning, but he declined on the ground that it would prevent his going to church, and when the committee offered to postpone the races until the afternoon he declared that his principles would not permit him to regard Sunday as a day to be devoted to regattas, and a.n.a.logous forms of popular entertainment.

It must be explained that he was at the time strongly imbued with the evangelistic views which he had derived from his wife's aunt, the American Countess of Waldersee, and from her protege, ex-Court Chaplain Stoecker, who combined with his strict and Puritanical views on the subject of the Sabbath, the most intense animosity towards the Jews, and a virulent hatred for the late Emperor Frederick.

This strange divine, so famous for many years as the leader of the so-called "Judenhetz" movement, is one of the most displeasing figures in German public life, and Emperor William, who has long since turned his back upon him, and dismissed him from his court chaplaincy, must bitterly regret that he ever accorded him any favor or intimacy, and permitted himself to be influenced by his views. How is it possible to speak with any patience of a minister of the Church who, in a weekly paper, "The Ecclesiastical Review," of December 10, 1887, actually had the audacity to write in an editorial article signed with his name the following cruel sentence? "Let us pray every day and every hour for our royal family, and in particular for the Old Man (the old kaiser) and for the Young Man (the present emperor) of this race of heroes.

May G.o.d in His mercy grant that the terrible punishment which has overtaken the sick Prince Frederick (the late Emperor Frederick) bear fruit, and may it bring resignation to his mind, and peace to his conscience."

At the moment when the article appeared, in which it was publicly intimated that the crown prince's malady was a just and well-merited punishment for his sins, the imperial patient, so sorely afflicted, whose life had been so blameless, was at death's door, a fact over which the court chaplain openly rejoiced, proclaiming that "a brilliant future is about to open up before us."

Since William has cut himself adrift from Pastor Stoecker, the strictness of his views with regard to the observance of Sunday, has undergone a change. At any rate, he has modified them in so far as he himself is concerned, and while he is very regular in his attendance at church on Sunday morning, he no longer seems to consider it a sin to go out sailing, shooting or hunting on Sunday afternoons, or to attend theatrical performances or other kinds of entertainment in the evening. Inasmuch as the Sunday Observance Laws have not been repealed, one can only take it for granted that he considers himself and his consort as being above the law of the land, and in no wise bound thereby. Yet neither of their majesties has a legal right to any such immunity. According to the terms of the Prussian const.i.tution the emperor and empress are just as amenable to the laws that figure in the statute book, and equally required to obey them as any ordinary German citizen. The only advantage that the emperor enjoys is that he possesses certain prerogatives in connection with the giving of evidence, and with the punishment of offences that are directed against his person and his honor.

In this obligation to submit to the laws of the land he differs from his grandmother Queen Victoria, and from his ally, Emperor Francis-Joseph, the tenure of whose thrones was originally based on what in olden times was known as the Divine right of kings. Thus, in England, as in Austria, and even in Spain and Portugal, the mediaeval theory still prevails that "_the king can do no wrong!_" Queen Victoria, for instance, is not below the law like Emperor William, but above it. No court has jurisdiction over her, and legally speaking there is no jurisdiction upon earth to try her in a civil or criminal way, much less to condemn her to punishment.