ical solidarity and
incapable of producing any." But if the Supreme Council was resolved to
allow certain Magyar territories to join themselves, if they desired, to
these ephemeral States it would be necessary to ascertain by means of a
plebiscite what were the real wishes of the people in these territories;
and Count Apponyi was kind enough to tell the Council very definitely
how this plebiscite should be conducted. The principal Allies were to
arrange, in accordance with the Magyar Government, as to the districts
in which a plebiscite was to be held, and the secret voting was to be
controlled by neutral commissions and delegates of the interested
Governments. This may sound rather rash on the part of the Magyars,
since a plebiscite, no matter how it was arranged and controlled, would
presumably detach a good many jewels from the crown of St. Stephen, and
it was not astonishing that Count Apponyi and his friends proposed that
the Magyars should be safeguarded by further Commissions which, if
requisite, would override the results of the voting. These results would
indeed, as between the Magyars and the Yugoslavs, have given our Allies
a larger dominion than they have actually obtained. The triangle south
of Szeged, to which we have alluded, would certainly, if there had been
a plebiscite, have gone to Yugoslavia. In Baranja the Yugoslavs have
claimed that the census of 1910, which indicated 36,000 Serbo-Croats,
should have given them 70,000; but this does not take account of the
large number of [vS]okci--Slavs whose ancestors were forcibly converted
to Catholicism and who came to consider themselves as one with the
Catholic Magyars. This widespread phenomenon of race being superseded by
religion may be noticed, for example, at Janjevo in the district of Old
Serbia; it is inhabited by the descendants of Dubrovnik colonists who,
being Catholic, have come to look upon themselves as Albanians. In
Hungary the dominant Magyar minority was wont to clasp the subject races
to its bosom, not with bonds of love but of religion. Thus in 1914 at
Marmoros-Sziget they charged 100 persons with high treason, because it
was their wish to leave the Uniate Church, in communion with Rome, and
return to the Orthodox faith. The same charge would have been preferred
against certain Ruthenians who were just as unwilling to be members of
the Uniate Church; but in the case of these humble, backward people the
conversion had been effected by their p