be called, were not of
a very serious kind. In true dilettante style the fashionable young
philosophers culled from the newest books the newest thoughts and
theories, and retailed them in the salon or the ballroom. And they were
always sure to find attentive listeners. The more astounding the idea
or dogma, the more likely was it to be favourably received. No matter
whether it came from the Rationalists, the Mystics, the Freemasons, or
the Methodists, it was certain to find favour, provided it was novel and
presented in an elegant form. The eclectic minds of that curious time
could derive equal satisfaction from the brilliant discourses of the
reactionary jesuitical De Maistre, the revolutionary odes of Pushkin,
and the mysticism of Frau von Krudener. For the majority the vague
theosophic doctrines and the projects for a spiritual union of
governments and peoples had perhaps the greatest charm, being specially
commended by the fact that they enjoyed the protection and sympathy
of the Emperor. Pious souls discovered in the mystical lucubrations
of Jung-Stilling and Baader the final solution of all existing
difficulties--political, social, and philosophical. Men of less dreamy
temperament put their faith in political economy and constitutional
theories, and sought a foundation for their favourite schemes in
the past history of the country and in the supposed fundamental
peculiarities of the national character. Like the young German
democrats, who were then talking enthusiastically about Teutons,
Cheruskers, Skalds, the shade of Arminius, and the heroes of the
Niebelungen, these young Russian savants recognised in early Russian
history--when reconstructed according to their own fancy--lofty
political ideals, and dreamed of resuscitating the ancient institutions
in all their pristine imaginary splendour.

Each age has its peculiar social and political panaceas. One generation
puts its trust in religion, another in philanthropy, a third in written
constitutions, a fourth in universal suffrage, a fifth in popular
education. In the Epoch of the Restoration, as it is called, the
favourite panacea all over the Continent was secret political
association. Very soon after the overthrow of Napoleon the peoples who
had risen in arms to obtain political independence discovered that they
had merely changed masters. The Princes reconstructed Europe according
to their own convenience, without paying much attention to patriotic
aspirati