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But the essential and vital part of the mystery is not what the soul asks of it, but the signals which it makes to the soul. And here I am but recording my own experience when I say that the lights and gleams of sunset, its golden inlets and cloud-ripples, the dusky veil it weaves about the world, is for my own spirit the solemnity which effects for me what I believe that the mass effects for a devoted Catholic--the unfolding in hints and symbols of the mysteries of God. An unbeliever may look on at a mass and see nothing but the vesture and the rite, a drama of woven paces and waving hands, when a believer may become aware of the very presence of the divine. And the sunset has for me that same unveiling of the beauty of God; it illumines and transfigures life; it shows me visibly and sacredly that beauty pure and stainless runs from end to end of the universe, and calls upon me to adore it, to prostrate myself before its divine essence. The fact that another may see it carelessly and indifferently makes no difference. It only means that not thus does he perceive God. But, for myself, I know no experience more wholly and deeply religious than when I pass in solitude among deep stream-fed valleys, or over the wide fenland, or through the familiar hamlet, and see the dying day flame and smoulder far down in the west among cloudy pavilions or in tranquil spaces of clear sky. Then the well-known land whose homely, daylong energies I know seems to gather itself together into a far and silent adoration, to commit itself trustfully and quietly to God, to receive His endless benediction, and in that moment to become itself eternal in a soft harmony of voiceless praise and passionate desire.

Russian fiction represents its people in the same way. Unaggressive characters, who talk and think but do not act, fill its novels; they dream of the great age of the "Universal Idea" that shall come for all and regenerate the "rotten west," where "rationalism is the original sin"; the typical west that Slavophilism condemns--the west of the struggles between the rulers and the ruled; between Scripture and tradition and the upper and lower classes. The Slavophile idea, in theory at least, leaves no room for this. Christian love and humility and peasant communes, where rationalism, strife and rebellion are unknown, must be instituted in the west; then the "Universal Idea" of Russia will create Millennial times. This was the "Messianic hope of Slavophilism," and perhaps is yet to a great degree destined in the minds of its devotees to give the last feature to the development of the world, so that the love and feeling of the east would appease the discord of the west, diluting its discipline and its logic with true religious intuition and humility, and eventually the idealized relationship of autocracy for the Czar and self-government for the people--the old system so rudely strained by Peter the Great--would permeate the ruled and rulers of the world.

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