entific and historical
teaching there can, I think, be no doubt. Religious sympathy and
purely national sympathy are both feelings of much simpler growth,
which need no deep knowledge nor any special teaching. The cry which
resounded through Christendom when the Holy City was taken by the
Mussulmans, the cry which resounded through Islam when the same city
was taken by the Christians, the spirit which armed England to support
French Huguenots and which armed Spain to support French Leaguers, all
spring from motives which lie on the surface. Nor need we seek for any
explanation but such as lies on the surface for the natural wish for
closer union which arose among Germans or Italians who found themselves
parted off by purely dynastic arrangements from men who were their
countrymen in everything else. Such a feeling has to strive with the
counter-feeling which springs from local jealousies and local dislikes;
but it is a perfectly simple feeling, which needs no subtle research
either to arouse or to understand it. So, if we draw our illustrations
from the events of our own time, there is nothing but what is perfectly
simple in the feeling which calls Russia, as the most powerful of
Orthodox states, to the help of her Orthodox brethren everywhere, and
which calls the members of the Orthodox Church everywhere to look to
Russia as their protector. The feeling may have to strive against a
crowd of purely political considerations, and by those purely political
considerations it may be outweighed. But the feeling is in itself
altogether simple and natural. So again, the people of Montenegro and
of the neighboring lands in Herzegovina and by the _Bocche_ of Cattaro
feel themselves countrymen in every sense but the political accident
which keeps them asunder. They are drawn together by a tie which
everyone can understand, by the same tie which would draw together the
people of three adjoining English counties, if any strange political
action should part them asunder in like manner. The feeling here is
that of nationality in the strictest sense, nationality in a purely
local or geographical sense. It would exist all the same if Panslavism
had never been heard of; it might exist though those who feel it had
never heard of the Slavonic race at all. It is altogether another
thing when we come to the doctrine of race, and of sympathies founded
on race, in the wider sense. Here we have a feeling which professes to
bind toge