declares, “which is one of the worst of evils, will always continue to exist. But a wise king will desire a brief war rather than a lengthy one, a short evil rather than a long evil. And this not from the benignity of his heart towards his enemies, for we have seen that the human heart is naturally malignant, but because he desires to conquer, and to conquer easily, without a great expenditure of men or of treasure, knowing that if he can accomplish this feat his people will love him and his crown will be secure. So he will wage brief victorious wars, and not only spare his own nation, but the nation of the enemy, since in a short war the loss is less on both sides than in a long war. And so from evil will come good.” 

 And how, asks Huvelius, are such wars to be waged? The wise prince, he replies, will begin by assuming the enemy to be infinitely corruptible and infinitely stupid, since stupidity and corruption are the chief characteristics of man. So the prince will make himself friends in the very councils of his enemy, and also amongst the populace, bribing the wealthy by proffering to them the opportunity of still greater wealth, and winning the poor by swelling words. “For, contrary to the common opinion, it is the wealthy who are greedy of wealth; while the populace are to be gained by talking to them about liberty, their unknown god. And so much are they enchanted by the words liberty, freedom, and such like, that the wise can go to the poor, rob them of what little they have, dismiss them with a hearty kick, and win their hearts and their votes for ever, if only they will assure them that the treatment which they have received is called liberty.” 

 Guided by these principles, says Huvelius, the wise prince will entrench himself in the country that he desires to conquer; “nay, with but little trouble, he may actually and literally throw his garrisons into the heart of the enemy country before war has begun.” 

 This is a long and tiresome parenthesis; but it is necessary as explaining the long tale which Merritt told his brother-in-law, he having received it from some magnate of the Midlands, who had traveled in Germany. It is probable that the story was suggested in the first place by the passage from Huvelius which I have just quoted. 

 Merritt knew nothing of the real Huvelius, who was all but a saint; he thought of the Swedish professor as a monster of iniquity, “worse,” as he said, “than Neech”—meaning, no doubt, Nietzsche. 

 So he told the story of how Huvelius had sold his plan to the Germans; a plan 

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