like Bernhardi recoil on their own heads. A nation represented by Pushkin, Turgeneff, Tolstoy, Dostoyevsky in literature, by Kramskoy, Verestchagin, Repin, Glinka, Moussorgsky, Tchaikovsky in art, by Mendeleiff, Metchnikoff, Pavloff in science, by Kluchevsky and Solovieff in history, need not be ashamed to enter the lists in an international competition for the prizes of culture. But the German historians ought to have taught their pupils that in the world of ideas it is not such competitions that are important. A nation handicapped by its geography may have to start later in the field, and yet her performance may be relatively better than that of her more favored neighbors. It is astonishing to read German diatribes about Russian backwardness when one remembers that as recently as fifty years ago Austria and Prussia were living under a régime which can hardly be considered more enlightened than the present rule in Russia. The Italians in Lombardy and Venice have still a vivid recollection of Austrian jails; and, as for Prussian militarism, one need not go further than the exploits of the Zabern garrisons to illustrate its meaning. This being so, it is not particularly to be wondered at that the eastern neighbor of Austria and Prussia has followed to some extent on the same lines.

But the general direction of Russia's evolution is not doubtful. Western students of her history might do well, instead of sedulously collecting damaging evidence, to pay some attention to the building up of Russia's universities, the persistent efforts of the Zemstvos, the independence and the zeal of the press. German scholars should read Hertzen's vivid description of the "idealists of the forties." And what about the history of the emancipation of the serfs, or of the regeneration of the judicature? The "reforms of the sixties" are a household word in Russia, and surely they are one of the noblest efforts ever made by a nation in the direction of moral improvement.

Looking somewhat deeper, what right have the Germans to speak of their cultural ideals as superior to those of the Russian people? They deride the superstitions of the mujikh as if tapers and genuflexions were the principal matters of popular religion. Those who have studied the Russian people without prejudice know better than that. Read Selma Lagerloef's touching description of Russian pilgrims in Palestine. She, the Protestant, has understood the true significance of the religious impulse which leads these poor men to the Holy Land, and which draws them to the numberless churches of the vast country. These simple people cling to the belief that there is something else in God's world besides toil and greed; they flock toward the light, and find in it the justification of their human craving for peace and mercy. For the Russian people have the Christian virtues of patience in suffering; their pity for the poor and oppressed are more than occasional manifestations of individual feeling—they are deeply rooted in national psychology. This frame of mind has been scorned as fit for slaves! It is indeed a case where the learning of philosophers is put to shame by the insight of the simple-minded. Conquerors should remember that the greatest victories in history have been won by the unarmed—by the Christian confessors whom the Emperors sent to the lions, by the "old believers" of Russia who went to Siberia and to the flames for their unyielding faith, by the Russian serfs who preserved their human dignity and social cohesion in spite of the exactions of their masters, by the Italians, Poles, and Jews, when they were trampled under foot by their rulers. It is such a victory of the spirit that Tolstoy had in mind when he preached his gospel of non-resistance, and I do not think even a German on the war path would be blind enough to suppose that Tolstoy's message came from a craven soul. The orientation of the so-called "intelligent" class in Russia—that is, the educated middle class, which is much more numerous and influential than people suppose—is somewhat different, of course. It is "Western" in this sense, that it is imbued with current European ideas as to politics, economics, and law.

It has to a certain extent lost the simple faith and religious fervor of the peasants, but the keynote of popular ideals has been faithfully preserved by this class. It is still characteristically humanitarian in its view of the world and in its aims. A book like that of Gen. von Bernhardi would be impossible in Russia. If anybody were to publish it it would not only fall flat, but earn for its author the reputation of a bloodhound. Many deeds of cruelty and brutality happen, of course, in Russia, but no writer of any standing would dream of building up a theory of violence in vindication of a claim to culture. It may be said, in fact, that the leaders of Russian public opinion are pacific, cosmopolitan, and humanitarian to a fault. The mystic philosopher Vladimir Solovieff used to dream of the union of the churches with the Pope as the spiritual head, and democracy in the Russian sense as the broad basis of the rejuvenated Christendom. Dostoyevsky, a writer most sensitive to the claims of nationality in Russia, defined the ideal of the Russians in a celebrated speech as the embodiment of a universally humanitarian type. These are extremes, but characteristic extremes pointing to the trend of national thought. Russia is so huge and so strong that material power has ceased to be attractive to her thinkers. But we need not yet retire into the desert and deliver ourselves to be bound hand and foot by civilized Germans. Russia also wields a sword—a charmed sword, blunt in an unrighteous cause, but sharp enough in the defense of right and freedom. And this war is indeed our "Befreiungskrieg." The Slavs must have their chance in the history of the world, and the date of their coming of age will mark a new departure in the growth of civilization.

Yours truly,

PAUL VINOGRADOFF.

Court Place, Iffley, Oxford.

Russian Appeal for the Poles

By A. Konovalov of the Russian Duma.

[A Letter to the Russkia Vedomosti, No. 231, P. 2, Oct. 8, 1914.]

THE population of Poland has been forced to experience the first horrible onslaught of the wrathful enemy. All points within the sphere of the German offensive offer a picture of utter desolation. The people are fleeing in horror before the advancing enemy, leaving their homes and their property to sure destruction. An uninterrupted line of arson fire shines on the sorrowful path of the exiles. Their fields have been devastated and furrowed by the trenches, their animals have been taken away, their savings have been wasted, and all their chattels destroyed. The prosperity of millions has been destroyed and men have been turned into homeless beggars without a morsel of bread.

The flight of these people is beyond description. One cannot fail to realize the stupefying horrors of such a deep and overwhelming national calamity. The strokes of fate have come down upon the people of Poland with a most merciless cruelty. Shall we gaze upon these horrors with indifference? Can the Russian people remain neutral witnesses of the sufferings and privations thrust upon the population of the devastated country?

The Russians are making heavy sacrifices for the war, but in these historic days we must speed up our energies still more, we must double and treble our sacrifices. Let us not forget that despite all our sacrifices, despite all our sorrow and alarm we are not deprived of peaceful work, we have not been drawn into destruction as the people of Poland have been. Without further delay we have to hasten to their aid.

A widely organized social aid must be brought to the fleeing people. We must provide them with shelter and food. These victims are flocking to the central provinces of Russia, to Moscow, and they must be assisted up to the time when they