behalf of many causes. But if we were to put some of these causes side by side and compare them, we should find ourselves confronted by perplexing anomalies. Consider together, for instance, the Finnish and the Jewish questions, or again the Armenian and the Georgian questions. You will discover strange contradictions that are at first sight startling and perplexing. You will ask questions and will probably arrive at broader and more general conclusions. Your humane instincts will be vindicated. The impulse of sympathy will still be strong, but it will be intelligent and clear.
When I think of the nationalities of Russia, I do not think first of all of political struggles, of debates in the Duma, or of newspaper articles. I think of certain more intimate aspects of the lives of these very numerous and varied peoples, of certain episodes which show the way their thoughts are tending, without regard to the vicissitudes of political conflicts. Politics are necessary, whether we like or dislike them. But politics are a system of relations, and we cannot understand relations unless we first of all realise what bodies they are between which the relations subsist.
I remember reading two or three years ago a book by a Tartar mullah, named Musa Bikiev, who is called by many admirers in Russia the Luther of Islam. The book was on a very technical subject, the subject of fasting when the days are long. As you know, during the month of Ramadhan the Mohammedan must fast from sunrise to sunset, and this particular theological question was discussed by Musa Bikiev in this book. But the work is not wholly a dry theological treatise. The writer describes a journey he took in Finland. He
