ope is but a
pseudo-Machiavellianism. It does not originate, like the policy which
a Polybius or a Machiavelli, a Richelieu or a Mirabeau have described
or practised, in the pursuit of a majestic design before whose ends all
must yield, but from the absence of such design, betraying the
_camerilla_ which has neither race nor nation, people nor city, behind
it. Russia's mightiest adversary, Napoleon, knew the character of the
race more intimately than its idol, Napoleon's adroit flatterer and
false friend, the Czar Alexander, knew it; yet the enthusiast of
_Valerie_, supple and calculating even in his mysticism, is still the
noblest representative of the oppressive policy of two hundred years.[8]

Such is the light which the temperament of his race and its history
throw upon Count Tolstoi's arraignment of war. The government
perceives in the solitary thinker its adversary, but an adversary who,
unlike a Bakounine, a Nekrasoff, or a Herzen, gives form and utterance
not to the theories, the social or political doctrines of an individual
or a party, but to the universal instincts of the whole Slavonic
people. Therefore he will not die in exile. The bigotry of a priest
may deny his remains a hallowed resting-place, but the government,
instructed by the craft of Nicholas I, and the fate of Alexander III,
will allow the creator of Anna Karenina, of Natascha, and of Ivan
Illyitch, to breathe to the last the air of the steppes.

Sec. 5. THE TEACHINGS OF CHRIST AND WAR

There remains an aspect of this question, frequently dealt with in the
writings of Tolstoi, but by no means confined to these writings, to
which I must allude briefly. There are many men within these islands,
if I mistake not, who regard with pride and emotion the acts of England
in this great crisis, but nevertheless are oppressed with a vague
consciousness that war, for whatever cause waged, is, as Tolstoi
declares, directly hostile to the commands, to the authority of Christ.
This is a subject which I approach with reluctance, with reverence,
more for the sake of those amongst you upon whom such conviction may
have weighed, than from any value I attach to the suggestions I have
now to offer.

First of all, as we have seen from this brief survey of the wars of the
past, the most religious of the great races of the world, and the most
religious amongst the divisions of those races--the Hebrews, the
Romans, the Teutons, the Saracens, the Osmanii--ha