same Confession of Faith of the Savoyard Vicar, the same attack on a Temporal Church in the name of an Eternal Gospel, the same attacks on society and civilization, the same optimism and appeal to the original goodness of man, the same return to Nature, to the Simple Life. And although Tolstoy's consistent anarchism prevents him from accepting the principles of Rousseau's Social Contract, these principles have found universal favour with the Russian Revolutionists.
And both in France and in Russia, the party of revolution seems to hold the field unchallenged. Just as the Gallican Church was silent after the golden age of Bossuet and Fénelon, even so the Russian Church has not produced, in the hour of need, one single great thinker, one single statesman. The only theological thinker Russia has produced in the nineteenth century, Vladimir Soloviov, so far from defending the Orthodox Church, preaches the reunion with Roman Catholicism.
(d) But not only do we find in both countries the same intellectual antecedents, with the same humanitarian creed, with the same radical uncompromising spirit, the same absence of the historical sense, the same belief in the regenera-
