al arrangements. Save the Magyars alone, the
ruling race in the Hungarian kingdom, there is no case in those lands in
which the whole continuous territory inhabited by speakers of the same
tongue is placed under a separate national government of its own. And,
even in this case, the identity between nation and government is
imperfect in two ways. It is imperfect, because, after all, though
Hungary has a separate national government in internal matters, yet it
is not the Hungarian kingdom, but the Austro-Hungarian monarchy of which
it forms a part, which counts as a power among the other powers of
Europe. And the national character of the Hungarian government is
equally imperfect from the other side. It is national as regards the
Magyar; it is not national as regards the Slav, the Saxon, and the
Rouman. Since the liberation of part of Bulgaria, no whole European
nation is under the rule of the Turk. No one nation of the Southeast
peninsula forms a single national government. One fragment of a nation
is free under a national government, another fragment is ruled by
civilized strangers, a third is trampled down by barbarians. The
existing states of Greece, Roumania, and Servia are far from taking in
the whole of the Greek, Rouman, and Servian nations. In all these lands,
Austrian, Turkish, and independent, there is no difficulty in marking
off the several nations; only in no case do the nations answer to any
existing political power.

In all these cases, where nationality and government are altogether
divorced, language becomes yet more distinctly the test of nationality
than it is in Western lands where nationality, and government do to
some extent coincide. And when nationality and language do not coincide
in the East, it is owing to another cause, of which also we know nothing
in the West. In many cases religion takes the place of nationality; or
rather the ideas of religion and nationality can hardly be
distinguished. In the West a man's nationality is in no way affected by
the religion which he professes, or even by his change from one religion
to another. In the East it is otherwise. The Christian renegade who
embraces Islam becomes for most practical purposes a Turk. Even if, as
in Crete and Bosnia, he keeps his Greek or Slavonic language, he remains
Greek or Slav only in a secondary sense. For the first principle of the
Mahometan religion, the lordship of the true believer over the infidel,
cuts off the possibility