basis for the essentials of social reform, and even Marx had recognised the truth of this statement.
For the Russians, therefore, the only practical question remaining to be solved was whether they should trouble themselves with degenerate Europe. Should they trample Europe under foot, or should they save it? "We will save it," they said, "for we are the true Christians, and love our enemies; besides, a tincture of Europe can do us no harm, and we will even make the externals of European Civilisation and European culture our own. Among other elements in declining Europe, the humanitarian philosophy is something really worth having. . . ."
Kirěevskii preached the humanitarian ideal, and so did Homjakov, though far more of a nationalist. One inspired by nationalist sentiment, said Homjakov, is opposed to what is individually alien, but has no objection to what is universally human; the Russian is peculiarly fitted by his inborn characteristics to make what is universally human his own; because he is Russian, he is a man; it is his gift to understand the peculiarities of other nations. Homjakov admitted that the Germans had discovered Shakespeare, but they were rendered capable of doing so because they had first learned from other nations. The Russians, under Peter's leadership, had likewise learned from others; they had adopted foreign elements, to make these entirely their own; as soon as they were ready to return to themselves, even more then than the Germans would they be able to understand both themselves and others. Slavophilism would furnish the possibility of making this return most speedily. Should any one take exception to the slavophil campaign against all that was foreign, it would suffice, said Homjakov, to remind the objector how Klopstock, Fichte, and Schiller had railed against all that was foreign. (He made no mention of Lessing.) The Russians were thoroughly competent to become leaders and saviours of mankind; the nations of Europe could follow Russia willingly; their needs would be fully understood by the Russians. In Dostoevskii's interpretation of Slavophil messianism, Russian comprehensive humanity is to be something very different from a Babylonian welter of the nations. The one and only Russian people would be representative, leader, and saviour of mankind—and would naturally be master as well, for Europe must not forget that Russia is the sixth continent;
