race more intimately than its idol, Napoleon's adroit flatterer and false friend, the Czar Alexander, knew it; yet the enthusiast of _Valérie_, 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. § 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.