dominate the others both politically and intellectually, and Russia was predestined to fulfil the function. Russia would become the capital, as it were, the heart of the others, would in her turn occupy the position that had been successively filled by Italy, by Spain, by the Germany of the reformation, by England, and by France. In addition to Russia, Kirěevskii did indeed envisage the United States of America, a country no less young and vigorous than Russia, but it was too remote from Europe, and its preponderantly English civilisation was unduly one-sided. The foundations of Russian culture had been laid by all the nations. Russia was European in character, whilst her geographical situation would also lead her to exercise a notable influence upon Europe. In Kirěevskii's opinion, the flexibility and impressionability of the national character would tend, in conjunction with the political interests of the Russian state, to promote the same end. "The fate of every European state depends upon a union of all European states; the fate of Russia depends on Russia alone. But the fate of Russia rests upon Russias civilisation, which is the determinant and the source of all her advantages. As soon as we have turned these advantages to full account, we shall share them with Europe, thus paying back our debt at hundredfold."
As previously said, this messianism was still modest. Moreover, it was realistically based upon the youth and vigour of the Russian people, upon the political power and geographical situation of the country, and upon the national character.
Subsequently Kirěevskii's views underwent modification. In the essay of 1852 we read that racial peculiarities do not suffice for the foundation of future hopes. These peculiarities, like the soil upon which the seed falls, may accelerate or retard the growth of the seed, may supply satisfactory or unsatisfactory nutriment, may furnish free scope for development or may choke the desired growth with tares—but the character of the fruit depends on the character of the seed.
Even if we accept the simile of soil and seed, we ask for an adequate study of the soil. It is here that Kirěevskii's exposition is so imperfect. To the Russians (he speaks sometimes of "Russians," sometimes of "Slavs") he ascribes a peculiarly pacific tendency which is manifestly considered the offspring of the Christian's love for his neighbour. Having discovered a Russian state that had grown solely through the arts of peace,
