The Moscow Tsar, Ivan the Terrible, demanded in his well-known letter to Prince Andreas Kurbsky that the Prince should show the greatest goodness, the loftiest moral heroism, by
refusing
to resist force and meekly accepting the death of a martyr for the cause of truth.
Sovoliev - End of History
Christ, according to you, died and did not rise.
Very well.
Thousands of His followers suffered the same.
Very well again.
But now, what has been the result of it all ?
M
? 162 SOLOVIEV
PRINCE. Would you like to see all these martyrs, as a reward of their deeds, crowned by angels with brilliant wreaths and reclining somewhere under the
trees in Elysian gardens ?
MR. Z. Oh no, there is no need to take it that way.
Of course we all, including yourself, I hope, wish all that is best and most pleasant to our neighbours,
both living and dead. But the question is not of our wishes, but of what has actually resulted from the preaching and sacrifice of Christ and His followers.
PRINCE. Resulted for whom ? For themselves ?
MR. Z. What resulted for themselves everybody knows : a painful death. But moral heroes as they
were, they willingly accepted it, not in order to get brilliant wreaths for themselves, but to secure true
benefit for others, the whole of mankind. Now I
ask you, what are the benefits earned by mankind
through their martyrdom? In the words of an old
"
The blood of martyrs is the seed of the Church. " In point of fact, it is quite true. But your contention is that the Church has been nothing but the distortion and ruin of true Christianity, which was, as a result, entirely forgotten by man- kind, so that it became necessary to restore every-
thing from the very beginning without any guarantee foranygreatersuccess; inotherwords,quitehope-
lessly.
PRINCE. Whyhopelessly?
MR. Z. Because you have admitted yourself that
saying,
? THE END OF HISTORY 163
Christ and the first generations of Christians gave all their thoughts and sacrificed their lives for their
cause, and if, this notwithstanding, nothing resulted from their efforts, what grounds have you then for hopingforanyotherresult? Thereisonlyonein- dubitable and permanent end to all such practice of good, the same for those who initiated it, and for those who distorted and ruined it, and for those who
have been restoring it. They all, according to you, died in the past, die in the present, will die in
the future. And from the practice of good, the
preaching of truth, nothing but death ever came, comes, or promises to come. Well, what is the meaning of it all ? Isn't it strange : the non-existent
evil always triumphs and the good always falls
through to nothingness ?
LADY. Do not evil people die as well ?
MR. Z. Very much so. But the point is that the
power of evil is only confirmed by the reign of death, whereas the power of good would, on the
contrary, be disproved. Indeed, evil is obviously more powerful than good, and if the obvious is the
only thing real, then you cannot but admit that the world is the work of the evil power. How some
people, whilst recognising only the obvious reality,
and therefore admitting the predominance of evil over good, maintain at the same time that evil does
not exist, and that consequently there is no need
for fighting it this passes my understanding, and
I expect the Prince to help me in this difficulty. M2
? 164 SOLOVIEV
POLITICIAN. You had better give us first your own method of getting out of it.
MR. Z. It is quite simple. Evil really exists, and
it finds its expression not only in the deficiency of
good, but in the positive resistance and predomin- ance of the lower qualities over the higher ones in
all the spheres of Being. There is an individual evil when the lower side of men, the animal and bestial passions, resist the better impulses of the
soul, overpowering them, in the great majority of
people.
crowd, individually enslaved by evil, resists the salutary efforts of the few better men and eventually
overpowers them. There is, lastly, a physical evil in man, when the baser material constituents of his
body resist the living and enlightening power which binds them up together in a beautiful form of
organism resistandbreaktheform,destroyingthe real basis of the higher life. This is the extreme evil,calleddeath. Andhadwebeencompelledto
recognise the victory of this extreme physical evil as final and absolute, then no imaginary victories
of good in the individual and social spheres could
be considered real successes. Let us, indeed,
imagine that a good man, say Socrates, not only triumphed over his inner forces the bad passions but also succeeded in convincing and reforming his
" socialfoes,inreconstructingtheHellenic politeia. "
Now what would be the use of this ephemeral and superficial victory over evil if it is allowed finally
There is a social evil, when the human
? THE END OF HISTORY 165
to triumph in the deepest strata of Being over the
very foundations of life? Because, both for the
reformer and for the reformed there is but one end :
death. By what logic would it be possible to
appraise highly the moral victories of Socrates' good
over the moral microbes of bad passions within him
and over the social microbes of the Athenian agora,
if the real victors would after all be the much worse,
baser, and coarser microbes of physical decomposi-
tion? Here no moral verbiage will protect you
against utter pessimism and despair. POLITICIAN. Wehaveheardthisbefore. Whatis
your remedy against despair ?
MR. Z. Our remedy is one : actual resurrection.
We know that the struggle between good and evil is not confined only to soul or society, but is carried
oninthedeeperspheresofthephysicalworld. We already have recorded in the past one victory of the
good power of life the personal resurrection of One, and we are looking forward to future victories of the congregate resurrection of all. Here even evil is given its reason or the final explanation of its existence in that it serves to enhance the triumph, realisation, and power of good : if death is more powerful than mortal life, resurrection to external life is even more powerful than both of them. The
Kingdom of God is the kingdom of life triumphing through resurrection in which life there lies the
real, actual, and final good. In this rests all the power and work of Christ, in this His real love to us and
? 166 SOLOVIEV
ours to Him; whereas all the other things are only
the condition, the path, the preliminary steps. Without the faith in the accomplished resurrection
of One, and without cherishing the future resurrec- tion of all men, all talk of some Kingdom of God remains nothing but words, whilst in reality one finds only the Kingdom of Death.
PRINCE. Why that?
MR. Z. Why, because you not only admit with
everybody else the fact of death as such, that is that
men generally died, die, and will die, but you raise this fact to the position of an absolute law, which
does not in your opinion permit of a single excep- tion. But what should we call the world in which
death for ever has the force of an absolute law but the Kingdom of Death ? And what is your Kingdom of God on Earth but an arbitrary and purposeless euphemism for the Kingdom of Death ?
POLITICIAN. I also think it is purposeless, because
it is wrong to replace a known quantity by an un- known one. Nobody has seen God and nobody
knows what His Kingdom may be. But we have
all seen the death of men and animals, and we also
know that nobody in the world can escape this
supreme power of death. What is the good then
of replacing this certain "a" by some unknown
""
x ? Nothing but confusion and temptation for
the "little ones" will ever result from such a substitution.
TRINCE. I don't quite understand what it is that
? THE END OF HISTORY 167
we are talking about. Death is, of course, a very
interesting phenomenon. One may perhaps call it even a law, in the sense of a phenomenon which is
universal amongst earthly beings and unavoidable foranyoneofthem. Onemayalsospeakofthe
"
absoluteness of this
hasbeenauthenticallyrecorded. Butwhatmaterial vital importance can all this have for the true Chris-
tian teaching which speaks to us, through our con- science, only one thing : that is, what we must and
what we must not do here and now? It is also obvious that the voice of conscience can refer only towhatisinourpowertodoornottodo. Forthis reason conscience not only remains silent about death, but cannot be anything else. With all its vastness for our human, worldly feelings and desires, death is not controlled by our will, and cannot there- fore have for us any moral significance. In this relation and, properly speaking, it is of course the only important one death is a fact of indifference similar, say, to bad weather. Because I recognise the unavoidable periodical existence of bad weather, and have to suffer from it to a greater or smaller extent, does it follow that for this reason I should,
instead of speaking of the Kingdom of God, speak of the kingdom of bad weather ?
MR. Z. No, you should not; firstly, because it reigns only in St. Petersburg, and we both come here to the Mediterranean and laugh at it; and, secondly,
your comparison is faulty, because even in bad
law," as until now no exception
? 168 SOLOVIEV
weather you are able to praise God and feel yourself in His Kingdom, whilst the dead, as you know from the Bible, do not praise God. I agree for these reasons with his Excellency that it is more appro- priate to call this world the Kingdom of Death than the Kingdom of God.
LADY. Why are you arguing all the time about
titles ? It is so uninteresting. Titles, surely, matter very little. You had better tell me, Prince, what you actually understand by the Kingdom of God and His Truth.
PRINCE. By this I understand the state of men when they act only in accordance with their inner conscience and thus carry out the will of God, which
prescribes them nothing but pure good.
MR. Z. The voice of conscience, however, speaks
ofperformingwhatisdueonlynowandhere. Isn't this the view you hold ?
PRINCE. You are quite correct.
MR. Z. But does your conscience remain silent about those wicked deeds which you may have com- mitted in your youth in relation to people long since dead?
PRINCE. In such cases the meaning of such reminders would be to warn me against repeating similar deeds now.
MR. Z. Well, it is not exactly so, but we need not argue about it. I would only like to indicate anothermoreincontestablelimitofconscience. The moralists have for a long time been comparing the
? THE END OF HISTORY 169
voice of conscience with that genius or demon which
accompanied Socrates, warning him against things he should not do, but never giving a positive
indication as to what he should do. Precisely the same may be said of conscience.
PRINCE. Howisthat? Doesnotconsciencesug-
gest to me, say, that I should help my neighbour in case of need or danger?
MR. Z. I am very glad to hear this from you. But if you examine such cases thoroughly you will see that the role of conscience even here remains purely negative : it demands from you only that you should not remain inactive or indifferent in face of your neighbour's need, but as to what and how you should do, this your conscience does not disclose.
PRINCE. Naturally so, because it depends on the circumstances of the case, on my own position, and that of the neighbour whom I must help.
MR. Z. Just so. But weighing and appraising these circumstances isjiot a matter for conscience,
but for your reason.
PRINCE. How can you separate reason from
conscience ?
MR. Z. Youneednotseparatethem,butyoumust
distinguish them. Because just in reality it some- times happens that reason and conscience become
not only separated but even opposed to each other. Should they be one and the same thing, how would it then be possible for reason to be used for acts
not only foreign to morality, but positively immoral ?
? 170 SOLOVIEV
And,youknow,thisdoeshappen. Why,evenhelp can be offered in a way that is approved by reason butisinimicaltomoralconsciousness. Forinstance, I may give food and drink and show other considera- tion to a needy man in order only to make him an
accomplice in a fraud I am preparing, or any other wicked act.
PRINCE. Well, it is, of course, so elementary. But what conclusion do you deduce from it?
MR. Z. The conclusion that if the voice of con-
science, however important it may be for the pur-
pose of warning and reproving you, does not at the
same time give you any positive and practically definite instructions for your conduct ; and if, further,
our good will requires reason as a subsidiary instru- ment, whereas its services prove rather doubtful as
it is equally ready of serving two masters, namely, good and evil, it follows from the above that for
carrying out the will of God and attaining to the
Kingdom of God, a third thing is necessary besides conscience and reason.
PRINCE. Whatis it, then?
MR. Z. Briefly it is the inspiration of good, or the direct and positive action of the good power itself
on us and within us. With this help from above, both reason and conscience become trustworthy assistants of good, and morality itself, instead of
"
thealwaysdoubtful goodconduct,"istransformed
into a real life in the good into an organic growth and development of the whole man of his internal
? THE END OF HISTORY 171
and external self, of personality and of society, of nation and of mankind in order to attain to the vital unity of the risen past with the realising future in that external present of the Kingdom of God which will be, though on the earth, the new Earth, joined in love with the new Heaven.
PRINCE. I have nothing to say against such
poetical metaphors, but do not exactly see why men, performing the will of God according to the commandments laid down in the Gospel, are not actuated by what you call "the inspiration of
good. "
MR. Z. They are not; not only because I do not
see in their actions any signs of such an inspiration,
of those free and sweeping impulses of love (God does not measure out the spirit He gives to man);
nor only because I do not see that joyous and
compliant peace arising from possessing those gifts, if even only primary ones, do I fail to see in
you the religious inspiration, but because, properly speaking, you yourself recognise its uselessness for
you. If good is confined only to carrying out the "rule," there is no room left here for inspiration.
Is there? A "rule" is given once and for all, is definiteandthesameforeverybody. Hewhogave
that rule has been dead long since, and, according to you, has never risen to life, so that He has not for us any personal vital existence. Whilst at the same time you see the absolute, primary good, not as a father of light and life, who could breathe light
? 172 SOLOV1EV
and life straight into you, but as a prudent lord, who sent you, his hirelings, to do the work in his vineyard, while he himself lives somewhere abroad and sends his men to you to bring him his rent.
PRINCE. We did not invent that image arbitrarily,
MR. Z. No, you did not, but you do arbitrarily see in it the highest standard of relations between
man and Deity, arbitrarily casting out of the Gospel
much : so long as your lord only imposes duties on you and demands from you compliance with his
will, I do not see how you can prove to me that he is a true lord and not an impostor.
that which is the most essential part of it :
the reference to the son and heir, in which the true standard of relations between man and God is given. You say : the lord, the duties towards the lord, the will of the lord. But I will tell this
PRINCE. This is very funny, really !
But what if I know in my conscience and reason that the
lord's demands express the purest good?
MR. Z. Pardon me, I am not speaking about this.
I do not deny that the lord demands good from you. But how does it follow that he is good him- self?
PRINCE. What else could he be?
MR. Z. 'Tis strange to hear it. I, on the con-
trary, always thought that the goodness of anybody is proved not by what he wants other people to do,
but by his own acts. If this is not clear to you from the standpoint of logic, I will quote you a
? THE END OF HISTORY 173
historical example.
The Moscow Tsar, Ivan the Terrible, demanded in his well-known letter to Prince Andreas Kurbsky that the Prince should show the greatest goodness, the loftiest moral heroism, by refusing to resist force and meekly accepting the death of a martyr for the cause of truth. This lord's will was a will of good as far as its demands from the other man was concerned. However, it did not prove in the least that the lord who demanded that good was good himself. It is evident that 'though martyrdom for the cause of truth is of the highest moral value, this does not say anything for Ivan the Terrible, as he in that case was not a martyr, but a torturer.
PRINCE. Perhaps. But what do you want to
prove by this?
MR. Z. Simply that until you show me the good-
ness of your lord in his own deeds and not in verbal
precepts to his employees, I shall stick to my opinion that your distant lord, demanding good
from others but doing no good himself, imposing duties but showing no love, never appearing before
your eyes but living incognito somewhere abroad, isnooneelsebutthegodofthisage. . .
GENERAL. Here it is, this damned incognito!
LADY. Oh, do please say no more of this. How frightful the Devil must be with us ! (Crosses
herself? )
PRINCE. One might have anticipated that all the
time!
? 174 SOLOVIEV
MR. Z. I have no doubt, Prince, that you are
genuinely erring when you take the clever impostor for real God. The cleverness of the impostor is a
mitigating circumstance which greatly reduces your
own guilt. I myself could not see through it at once. But now I have no doubts of any kind, so
you will understand with what feeling I must look at what I consider a deceptive and seductive mask
of good.
LADY. Oh, how can you say this. It hurts one's
feelings.
PRINCE. I can assure you, madam, it has not hurt
mine. The question raised here is a general one, and it presents some considerable interest. It is
only strange that my opponent seems to imagine that it can be addressed only to me, and not to him as
well. YoudemandofmethatIshowyoutheper- sonal good deeds of my lord that would prove him to be a power of good and not of evil. Very well. But can you show any good deed of your lord which I should be unable to ascribe to
mine?
GENERAL. You have already heard of one such
deed, by which all the rest stand.
PRINCE. What is it?
MR. Z. The real victory over evil in the real re-
surrection. Only this, I repeat, opens the real Kingdom of God, whereas without it you have only the kingdom of death and sin and their creator, the Devil. Theresurrection,andnotinitsmetaphori-
? THE END OF HISTORY 175
cal, but in its literal meaning here is the testimony of the true God.
PRINCE. Well, if you are pleased to believe in such mythology ! But I ask you for facts, which could be proved, and not for your beliefs.
MR. Z. Not so high up, Prince, not so high. We both start from the same belief, or, if you like, mythology, with this difference that I consistently carryitthroughtoitslogicalend; whilstyou,violat- ing logic, arbitrarily stop at the first stage. After all, you do recognise the power of good and its coming triumph over evil, don't you ?
PRINCE. Most emphatically ! MR. Z. Butwhatisit: afactorabelief?
PRINCE. A reasonable belief.
MR. Z. Let us see if it is so. Reason, as we have
been taught at school, amongst other things de- mands that nothing should be accepted without sufficient grounds. Now tell me what sufficient
grounds have you, whilst admitting the power that
good has in the moral development and perfection of man and mankind, not to admit that power
against death?
PRINCE. In my opinion it is for you to answer
why you attribute to good some power beyond the limits of the moral sphere.
MR. Z. Oh, I can answer that. If I believe in
good and its own power, whilst assuming in the very notion of good its essential and absolute superiority,
then I am bound by logic to recognise that power
? 176 SOLOVIEV
as unlimited, and nothing can prevent me from be- lieving in the truth of resurrection, which is his-
torically testified. However, had you frankly told me from the beginning that Christian faith does not
concern you, that the subject of it is only mythology for you, then I should naturally have refrained from
that animosity to your ideas which I have been un-
"
able to conceal from you. For fallacy and error
are not debited as frauds," and to bear ill-will to people because of their mistaken theoretical notions would disclose one's possession of too feeble a mind, too weak a faith, and too wretched a heart.
But everybody really religious, and thereby freed from these extremes of stupidity, cowardice, and heartlessness, must look with real good will at a
straightforward, frank, in a word, honest opponent and denier of religious truths. It is so rare to meet
such a one in our time, and it is even difficult for me to describe to you how greatly I am pleased when
I see an open enemy of Christianity. In nearly everyone of them I am inclined to see a future St.
Paul, whilst in some of the zealots of Christianity
there seem to be looming }udas, the traitor himself.
But you, Prince, have now stated your opinion so
frankly that I positively refuse to include you amongst the innumerable Judases and little Judases
of our time. I can even foresee the moment when I shall feel towards you the same kind disposition of humour which I experience when meeting out- and-out atheists and infidels.
? THE END OF HISTORY 177
POLITICIAN. Now that we have safely come to the
conclusion that neither those atheists and infidels,
""
nor such true Christians as our Prince, represent
the Anti-Christ, it is time for you to show us his real
portrait.
MR. Z. You want rather too much, your Ex-
cellency. Are you satisfied, for instance, with a single one of all the innumerable portraits of Christ which, you will admit, have sometimes been made even by artists of genius ? Personally, I don't know
of a single satisfactory portrait. I believe such is even impossible, for Christ is an individual, unique in His own kind and in the personification of His essence good. To paint it, a genius will not suffice. The same, moreover, has to be said about Anti- Christ : he is also an individual, singular in com-
pleteness and finish, a personification of evil. It is impossible to show his portrait. In Church litera-
ture we find only his passport with a description of his general and some special marks . . .
LADY. No ; we do not want his portrait, God save
You had better explain why he himself is wanted, what his mission is, and when he will come.
MR. Z. Well, in this respect I can satisfy you even better than you expect. Some few years ago a fellow-student from the Church Academy, later made a monk, on his death-bed bequeathed to me a manuscript which he valued very much, but did not wish, or was not able, to publish. It was entitled, "A Short Story of the Anti-Christ. " Though
us!
N
? 178 SOLOVIEV
dressed in the form of fiction, as an imaginary fore- cast of the historical future, this paper, in my opinion, gives all that could be said on this subject in accordance with the Bible, with Church tradition, and the dictates of sound sense.
POLITICIAN. Is it the work of our old friend
Monk Barsanophius ?
MR. Z. No; this one's name was even more ex-
quisite : Pansophius, he was called.
parson. Ifyouwillpermitmetogoupstairstomy room I will fetch the manuscript and then read it
to you.
LADY. Make haste, make haste ! See that you
don't get lost !
(While Mr. Z. was out, the company left their seats and walked in the garden? )
POLITICIAN. I wonder what it may be : is it my
eyesight that is getting weak, or is something taking place in nature? I notice that in no season, in no
place, does one see those bright clear days which formerly used to be met with in every climate. Take to-day : there is not a single cloud, and we are far from the sea, and yet everything seems to
be tinged with something subtle and imperceptible, which, though small, destroys the full clearness of things. Do you notice this, General?
GENERAL. It is many a year since I began to notice it.
POLITICIAN. PanSophius?
MR. Z. Not in the least. A son of a Russian
Was he a Pole ?
? THE END OF HISTORY 179
LADY. Last year I also began to notice, and not
only in the air, but in the soul as well, that even
"
there the full clearness," as you style it, is no
longertobefound. Allisseizedwithsomeuneasi-
nessandsomeill-omenedpresentiment. Iamsure,
Prince, you feel it too.
PRINCE. No; I haven't noticed anything par-
ticular : the air seems to be as usual.
GENERAL. You are still too young to notice the
difference, for you have nothing to compare with. But when one remembers the 'fifties one begins to feel it.
PRINCE. I think the explanation first suggested was the correct one : it is a matter of weak eye-
sight.
POLITICIAN. It is hardly open to argument that
weareevergrowingolder. Butneitheristheearth
getting younger, so that our mutual fatigue now begins to show itself.
GENERAL. I think it is even more likely that the
Devil, with his tail, is spreading fog over the world. AnothersignoftheAnti-Christ!
LADY (pointing to Mr. Z. , who was coming down
fromtheterrace]. Weshalllearnsomethingabout
this presently.
(All took their seats, and Mr. Z. began to read
his manuscript. ")
? A SHORT STORY OF THE ANTI-CHRIST. >
Pan-Mongolim ! The name is savage, But it pleases my ear immensely,
As if it were full of forebodings
Of the great destiny appointed by God. .
LADY. Where is this motto taken from?
. .
MR. Z. I think it is the work of the author himself.
LADY. Well, we are listening.
MR. Z (reads). The twentieth century A. D. was the epoch of the last great wars and revolutions. The greatest of those wars had its remote cause in
the movement of Pan-Mongolism, which originated in Japan as far back as the end of the nineteenth
century. TheimitativeJapanese,whoshowedsuch a wonderful cleverness in copying the external forms of European culture, also assimilated certain Euro- pean ideas of the baser sort. Having learned from the papers and text-books on history that there were in the West such movements as Pan-Hellenism, Pan-Germanism, Pan-Slavism, Pan-Islamism, they proclaimed to the world the great idea of Pan- Mongolism; that is, the unification under their leadership of all the races of Eastern Asia, with the
object of conducting a determined warfare against the foreign intruders, that is the Europeans. As in the beginning of the twentieth century Europe was
? A STORY OF ANTI-CHRIST 181
engaged in a final struggle against the Moslem world, they seized the opportunity to attempt the
realisation of their great plan first, by occupying Korea, then Peking, where, assisted by the revolu-
tionary party in China, they deposed the old Manchu
dynasty and put in its place a Japanese one. In this the Chinese Conservatives soon acquiesced, as
they understood that of two evils the less is the
"
better, and that family ties make all brothers,
whether they wish it or not. " The state indepen- dence of old China already proved unable to
maintain itself, and subjection to the Europeans or the Japanese became inevitable. It seemed clear,
however, that the dominance of the Japanese, though it abolished the external forms of the Chinese state
organisation (which besides became palpably worth- less), did not interfere with the main foundations of
the national life, whereas the dominance of the Euro-
pean Powers, which for political reasons supported Christian missionaries, would have threatened the very spiritual basis of China. The national hatred in which the Japanese were formerly held by the Chinese developed at a time when neither one nor
the other knew the Europeans, and in consequence this enmity of two kindred nations acquired the
character of a family feud and was as unreasonable as it was ridiculous. The Europeans were unre-
servedly alien, nothing but enemies, and their pre- dominance promised nothing that could flatter the national ambition, whilst in the hands of Japan the
? 182 SOLOVIEV
Chinese saw the tempting bait of Pan-Mongolism, which at the same time made more acceptable to
their mind the painful necessity of assimilating the
"
external forms of the European culture.
Will you
understand, you obstinate brothers," the Japanese urged them repeatedly, "that we take from the Western dogs their weapons, not because we like them, but so as to beat them with their own devices ?
If you come out to join us and accept our practical guidance, we shall soon be able not only to drive
out all the white devils from our Asia, but also to conquer their own lands and establish the true Middle Empire all the world over. You are right
in your national pride and your contempt for the
Europeans, but you should keep these feelings alive not only by dreams, but by sensible actions as well.
In these latter we are far in advance of you and have to show you the ways of mutual benefit. If you look around you will see yourselves what little gains you have obtained by your policy of confidence in your- selvesandmistrustofus yournaturalfriendsand protectors. YouhaveseenhowRussiaandEngland,
Germany and France nearly divided you up amongst themselves, and how all your tigerish schemes could show only the harmless end of the serpent's tail. " The sensible Chinese found this reasonable, and the
Japanese dynasty became firmly established. Its first care was, of course, to create a powerful army
and fleet. The greater part of the Japanese troops were brought over to China and served as a nucleus
? A STORY OF ANTI-CHRIST 183
for the new colossal army. The Japanese officers
who could speak Chinese proved much more suc-
cessful instructors than the dismissed Europeans,
whilst the immense population of China, with Man-
churia, Mongolia, and Tibet, provided a sufficient
supply of good fighting material. It was already
possible for the first Emperor of the Japanese dynasty to make a successful test of the power of
the new Empire by driving out the French from Tonkin and Siam, and the English from Burma, and by adding to the Middle Empire the whole of Indo-China. Hissuccessor,Chineseonhismother's side, combined in himself Chinese cunning and
tenacity with Japanese energy, agility, and enter- prise.
M
? 162 SOLOVIEV
PRINCE. Would you like to see all these martyrs, as a reward of their deeds, crowned by angels with brilliant wreaths and reclining somewhere under the
trees in Elysian gardens ?
MR. Z. Oh no, there is no need to take it that way.
Of course we all, including yourself, I hope, wish all that is best and most pleasant to our neighbours,
both living and dead. But the question is not of our wishes, but of what has actually resulted from the preaching and sacrifice of Christ and His followers.
PRINCE. Resulted for whom ? For themselves ?
MR. Z. What resulted for themselves everybody knows : a painful death. But moral heroes as they
were, they willingly accepted it, not in order to get brilliant wreaths for themselves, but to secure true
benefit for others, the whole of mankind. Now I
ask you, what are the benefits earned by mankind
through their martyrdom? In the words of an old
"
The blood of martyrs is the seed of the Church. " In point of fact, it is quite true. But your contention is that the Church has been nothing but the distortion and ruin of true Christianity, which was, as a result, entirely forgotten by man- kind, so that it became necessary to restore every-
thing from the very beginning without any guarantee foranygreatersuccess; inotherwords,quitehope-
lessly.
PRINCE. Whyhopelessly?
MR. Z. Because you have admitted yourself that
saying,
? THE END OF HISTORY 163
Christ and the first generations of Christians gave all their thoughts and sacrificed their lives for their
cause, and if, this notwithstanding, nothing resulted from their efforts, what grounds have you then for hopingforanyotherresult? Thereisonlyonein- dubitable and permanent end to all such practice of good, the same for those who initiated it, and for those who distorted and ruined it, and for those who
have been restoring it. They all, according to you, died in the past, die in the present, will die in
the future. And from the practice of good, the
preaching of truth, nothing but death ever came, comes, or promises to come. Well, what is the meaning of it all ? Isn't it strange : the non-existent
evil always triumphs and the good always falls
through to nothingness ?
LADY. Do not evil people die as well ?
MR. Z. Very much so. But the point is that the
power of evil is only confirmed by the reign of death, whereas the power of good would, on the
contrary, be disproved. Indeed, evil is obviously more powerful than good, and if the obvious is the
only thing real, then you cannot but admit that the world is the work of the evil power. How some
people, whilst recognising only the obvious reality,
and therefore admitting the predominance of evil over good, maintain at the same time that evil does
not exist, and that consequently there is no need
for fighting it this passes my understanding, and
I expect the Prince to help me in this difficulty. M2
? 164 SOLOVIEV
POLITICIAN. You had better give us first your own method of getting out of it.
MR. Z. It is quite simple. Evil really exists, and
it finds its expression not only in the deficiency of
good, but in the positive resistance and predomin- ance of the lower qualities over the higher ones in
all the spheres of Being. There is an individual evil when the lower side of men, the animal and bestial passions, resist the better impulses of the
soul, overpowering them, in the great majority of
people.
crowd, individually enslaved by evil, resists the salutary efforts of the few better men and eventually
overpowers them. There is, lastly, a physical evil in man, when the baser material constituents of his
body resist the living and enlightening power which binds them up together in a beautiful form of
organism resistandbreaktheform,destroyingthe real basis of the higher life. This is the extreme evil,calleddeath. Andhadwebeencompelledto
recognise the victory of this extreme physical evil as final and absolute, then no imaginary victories
of good in the individual and social spheres could
be considered real successes. Let us, indeed,
imagine that a good man, say Socrates, not only triumphed over his inner forces the bad passions but also succeeded in convincing and reforming his
" socialfoes,inreconstructingtheHellenic politeia. "
Now what would be the use of this ephemeral and superficial victory over evil if it is allowed finally
There is a social evil, when the human
? THE END OF HISTORY 165
to triumph in the deepest strata of Being over the
very foundations of life? Because, both for the
reformer and for the reformed there is but one end :
death. By what logic would it be possible to
appraise highly the moral victories of Socrates' good
over the moral microbes of bad passions within him
and over the social microbes of the Athenian agora,
if the real victors would after all be the much worse,
baser, and coarser microbes of physical decomposi-
tion? Here no moral verbiage will protect you
against utter pessimism and despair. POLITICIAN. Wehaveheardthisbefore. Whatis
your remedy against despair ?
MR. Z. Our remedy is one : actual resurrection.
We know that the struggle between good and evil is not confined only to soul or society, but is carried
oninthedeeperspheresofthephysicalworld. We already have recorded in the past one victory of the
good power of life the personal resurrection of One, and we are looking forward to future victories of the congregate resurrection of all. Here even evil is given its reason or the final explanation of its existence in that it serves to enhance the triumph, realisation, and power of good : if death is more powerful than mortal life, resurrection to external life is even more powerful than both of them. The
Kingdom of God is the kingdom of life triumphing through resurrection in which life there lies the
real, actual, and final good. In this rests all the power and work of Christ, in this His real love to us and
? 166 SOLOVIEV
ours to Him; whereas all the other things are only
the condition, the path, the preliminary steps. Without the faith in the accomplished resurrection
of One, and without cherishing the future resurrec- tion of all men, all talk of some Kingdom of God remains nothing but words, whilst in reality one finds only the Kingdom of Death.
PRINCE. Why that?
MR. Z. Why, because you not only admit with
everybody else the fact of death as such, that is that
men generally died, die, and will die, but you raise this fact to the position of an absolute law, which
does not in your opinion permit of a single excep- tion. But what should we call the world in which
death for ever has the force of an absolute law but the Kingdom of Death ? And what is your Kingdom of God on Earth but an arbitrary and purposeless euphemism for the Kingdom of Death ?
POLITICIAN. I also think it is purposeless, because
it is wrong to replace a known quantity by an un- known one. Nobody has seen God and nobody
knows what His Kingdom may be. But we have
all seen the death of men and animals, and we also
know that nobody in the world can escape this
supreme power of death. What is the good then
of replacing this certain "a" by some unknown
""
x ? Nothing but confusion and temptation for
the "little ones" will ever result from such a substitution.
TRINCE. I don't quite understand what it is that
? THE END OF HISTORY 167
we are talking about. Death is, of course, a very
interesting phenomenon. One may perhaps call it even a law, in the sense of a phenomenon which is
universal amongst earthly beings and unavoidable foranyoneofthem. Onemayalsospeakofthe
"
absoluteness of this
hasbeenauthenticallyrecorded. Butwhatmaterial vital importance can all this have for the true Chris-
tian teaching which speaks to us, through our con- science, only one thing : that is, what we must and
what we must not do here and now? It is also obvious that the voice of conscience can refer only towhatisinourpowertodoornottodo. Forthis reason conscience not only remains silent about death, but cannot be anything else. With all its vastness for our human, worldly feelings and desires, death is not controlled by our will, and cannot there- fore have for us any moral significance. In this relation and, properly speaking, it is of course the only important one death is a fact of indifference similar, say, to bad weather. Because I recognise the unavoidable periodical existence of bad weather, and have to suffer from it to a greater or smaller extent, does it follow that for this reason I should,
instead of speaking of the Kingdom of God, speak of the kingdom of bad weather ?
MR. Z. No, you should not; firstly, because it reigns only in St. Petersburg, and we both come here to the Mediterranean and laugh at it; and, secondly,
your comparison is faulty, because even in bad
law," as until now no exception
? 168 SOLOVIEV
weather you are able to praise God and feel yourself in His Kingdom, whilst the dead, as you know from the Bible, do not praise God. I agree for these reasons with his Excellency that it is more appro- priate to call this world the Kingdom of Death than the Kingdom of God.
LADY. Why are you arguing all the time about
titles ? It is so uninteresting. Titles, surely, matter very little. You had better tell me, Prince, what you actually understand by the Kingdom of God and His Truth.
PRINCE. By this I understand the state of men when they act only in accordance with their inner conscience and thus carry out the will of God, which
prescribes them nothing but pure good.
MR. Z. The voice of conscience, however, speaks
ofperformingwhatisdueonlynowandhere. Isn't this the view you hold ?
PRINCE. You are quite correct.
MR. Z. But does your conscience remain silent about those wicked deeds which you may have com- mitted in your youth in relation to people long since dead?
PRINCE. In such cases the meaning of such reminders would be to warn me against repeating similar deeds now.
MR. Z. Well, it is not exactly so, but we need not argue about it. I would only like to indicate anothermoreincontestablelimitofconscience. The moralists have for a long time been comparing the
? THE END OF HISTORY 169
voice of conscience with that genius or demon which
accompanied Socrates, warning him against things he should not do, but never giving a positive
indication as to what he should do. Precisely the same may be said of conscience.
PRINCE. Howisthat? Doesnotconsciencesug-
gest to me, say, that I should help my neighbour in case of need or danger?
MR. Z. I am very glad to hear this from you. But if you examine such cases thoroughly you will see that the role of conscience even here remains purely negative : it demands from you only that you should not remain inactive or indifferent in face of your neighbour's need, but as to what and how you should do, this your conscience does not disclose.
PRINCE. Naturally so, because it depends on the circumstances of the case, on my own position, and that of the neighbour whom I must help.
MR. Z. Just so. But weighing and appraising these circumstances isjiot a matter for conscience,
but for your reason.
PRINCE. How can you separate reason from
conscience ?
MR. Z. Youneednotseparatethem,butyoumust
distinguish them. Because just in reality it some- times happens that reason and conscience become
not only separated but even opposed to each other. Should they be one and the same thing, how would it then be possible for reason to be used for acts
not only foreign to morality, but positively immoral ?
? 170 SOLOVIEV
And,youknow,thisdoeshappen. Why,evenhelp can be offered in a way that is approved by reason butisinimicaltomoralconsciousness. Forinstance, I may give food and drink and show other considera- tion to a needy man in order only to make him an
accomplice in a fraud I am preparing, or any other wicked act.
PRINCE. Well, it is, of course, so elementary. But what conclusion do you deduce from it?
MR. Z. The conclusion that if the voice of con-
science, however important it may be for the pur-
pose of warning and reproving you, does not at the
same time give you any positive and practically definite instructions for your conduct ; and if, further,
our good will requires reason as a subsidiary instru- ment, whereas its services prove rather doubtful as
it is equally ready of serving two masters, namely, good and evil, it follows from the above that for
carrying out the will of God and attaining to the
Kingdom of God, a third thing is necessary besides conscience and reason.
PRINCE. Whatis it, then?
MR. Z. Briefly it is the inspiration of good, or the direct and positive action of the good power itself
on us and within us. With this help from above, both reason and conscience become trustworthy assistants of good, and morality itself, instead of
"
thealwaysdoubtful goodconduct,"istransformed
into a real life in the good into an organic growth and development of the whole man of his internal
? THE END OF HISTORY 171
and external self, of personality and of society, of nation and of mankind in order to attain to the vital unity of the risen past with the realising future in that external present of the Kingdom of God which will be, though on the earth, the new Earth, joined in love with the new Heaven.
PRINCE. I have nothing to say against such
poetical metaphors, but do not exactly see why men, performing the will of God according to the commandments laid down in the Gospel, are not actuated by what you call "the inspiration of
good. "
MR. Z. They are not; not only because I do not
see in their actions any signs of such an inspiration,
of those free and sweeping impulses of love (God does not measure out the spirit He gives to man);
nor only because I do not see that joyous and
compliant peace arising from possessing those gifts, if even only primary ones, do I fail to see in
you the religious inspiration, but because, properly speaking, you yourself recognise its uselessness for
you. If good is confined only to carrying out the "rule," there is no room left here for inspiration.
Is there? A "rule" is given once and for all, is definiteandthesameforeverybody. Hewhogave
that rule has been dead long since, and, according to you, has never risen to life, so that He has not for us any personal vital existence. Whilst at the same time you see the absolute, primary good, not as a father of light and life, who could breathe light
? 172 SOLOV1EV
and life straight into you, but as a prudent lord, who sent you, his hirelings, to do the work in his vineyard, while he himself lives somewhere abroad and sends his men to you to bring him his rent.
PRINCE. We did not invent that image arbitrarily,
MR. Z. No, you did not, but you do arbitrarily see in it the highest standard of relations between
man and Deity, arbitrarily casting out of the Gospel
much : so long as your lord only imposes duties on you and demands from you compliance with his
will, I do not see how you can prove to me that he is a true lord and not an impostor.
that which is the most essential part of it :
the reference to the son and heir, in which the true standard of relations between man and God is given. You say : the lord, the duties towards the lord, the will of the lord. But I will tell this
PRINCE. This is very funny, really !
But what if I know in my conscience and reason that the
lord's demands express the purest good?
MR. Z. Pardon me, I am not speaking about this.
I do not deny that the lord demands good from you. But how does it follow that he is good him- self?
PRINCE. What else could he be?
MR. Z. 'Tis strange to hear it. I, on the con-
trary, always thought that the goodness of anybody is proved not by what he wants other people to do,
but by his own acts. If this is not clear to you from the standpoint of logic, I will quote you a
? THE END OF HISTORY 173
historical example.
The Moscow Tsar, Ivan the Terrible, demanded in his well-known letter to Prince Andreas Kurbsky that the Prince should show the greatest goodness, the loftiest moral heroism, by refusing to resist force and meekly accepting the death of a martyr for the cause of truth. This lord's will was a will of good as far as its demands from the other man was concerned. However, it did not prove in the least that the lord who demanded that good was good himself. It is evident that 'though martyrdom for the cause of truth is of the highest moral value, this does not say anything for Ivan the Terrible, as he in that case was not a martyr, but a torturer.
PRINCE. Perhaps. But what do you want to
prove by this?
MR. Z. Simply that until you show me the good-
ness of your lord in his own deeds and not in verbal
precepts to his employees, I shall stick to my opinion that your distant lord, demanding good
from others but doing no good himself, imposing duties but showing no love, never appearing before
your eyes but living incognito somewhere abroad, isnooneelsebutthegodofthisage. . .
GENERAL. Here it is, this damned incognito!
LADY. Oh, do please say no more of this. How frightful the Devil must be with us ! (Crosses
herself? )
PRINCE. One might have anticipated that all the
time!
? 174 SOLOVIEV
MR. Z. I have no doubt, Prince, that you are
genuinely erring when you take the clever impostor for real God. The cleverness of the impostor is a
mitigating circumstance which greatly reduces your
own guilt. I myself could not see through it at once. But now I have no doubts of any kind, so
you will understand with what feeling I must look at what I consider a deceptive and seductive mask
of good.
LADY. Oh, how can you say this. It hurts one's
feelings.
PRINCE. I can assure you, madam, it has not hurt
mine. The question raised here is a general one, and it presents some considerable interest. It is
only strange that my opponent seems to imagine that it can be addressed only to me, and not to him as
well. YoudemandofmethatIshowyoutheper- sonal good deeds of my lord that would prove him to be a power of good and not of evil. Very well. But can you show any good deed of your lord which I should be unable to ascribe to
mine?
GENERAL. You have already heard of one such
deed, by which all the rest stand.
PRINCE. What is it?
MR. Z. The real victory over evil in the real re-
surrection. Only this, I repeat, opens the real Kingdom of God, whereas without it you have only the kingdom of death and sin and their creator, the Devil. Theresurrection,andnotinitsmetaphori-
? THE END OF HISTORY 175
cal, but in its literal meaning here is the testimony of the true God.
PRINCE. Well, if you are pleased to believe in such mythology ! But I ask you for facts, which could be proved, and not for your beliefs.
MR. Z. Not so high up, Prince, not so high. We both start from the same belief, or, if you like, mythology, with this difference that I consistently carryitthroughtoitslogicalend; whilstyou,violat- ing logic, arbitrarily stop at the first stage. After all, you do recognise the power of good and its coming triumph over evil, don't you ?
PRINCE. Most emphatically ! MR. Z. Butwhatisit: afactorabelief?
PRINCE. A reasonable belief.
MR. Z. Let us see if it is so. Reason, as we have
been taught at school, amongst other things de- mands that nothing should be accepted without sufficient grounds. Now tell me what sufficient
grounds have you, whilst admitting the power that
good has in the moral development and perfection of man and mankind, not to admit that power
against death?
PRINCE. In my opinion it is for you to answer
why you attribute to good some power beyond the limits of the moral sphere.
MR. Z. Oh, I can answer that. If I believe in
good and its own power, whilst assuming in the very notion of good its essential and absolute superiority,
then I am bound by logic to recognise that power
? 176 SOLOVIEV
as unlimited, and nothing can prevent me from be- lieving in the truth of resurrection, which is his-
torically testified. However, had you frankly told me from the beginning that Christian faith does not
concern you, that the subject of it is only mythology for you, then I should naturally have refrained from
that animosity to your ideas which I have been un-
"
able to conceal from you. For fallacy and error
are not debited as frauds," and to bear ill-will to people because of their mistaken theoretical notions would disclose one's possession of too feeble a mind, too weak a faith, and too wretched a heart.
But everybody really religious, and thereby freed from these extremes of stupidity, cowardice, and heartlessness, must look with real good will at a
straightforward, frank, in a word, honest opponent and denier of religious truths. It is so rare to meet
such a one in our time, and it is even difficult for me to describe to you how greatly I am pleased when
I see an open enemy of Christianity. In nearly everyone of them I am inclined to see a future St.
Paul, whilst in some of the zealots of Christianity
there seem to be looming }udas, the traitor himself.
But you, Prince, have now stated your opinion so
frankly that I positively refuse to include you amongst the innumerable Judases and little Judases
of our time. I can even foresee the moment when I shall feel towards you the same kind disposition of humour which I experience when meeting out- and-out atheists and infidels.
? THE END OF HISTORY 177
POLITICIAN. Now that we have safely come to the
conclusion that neither those atheists and infidels,
""
nor such true Christians as our Prince, represent
the Anti-Christ, it is time for you to show us his real
portrait.
MR. Z. You want rather too much, your Ex-
cellency. Are you satisfied, for instance, with a single one of all the innumerable portraits of Christ which, you will admit, have sometimes been made even by artists of genius ? Personally, I don't know
of a single satisfactory portrait. I believe such is even impossible, for Christ is an individual, unique in His own kind and in the personification of His essence good. To paint it, a genius will not suffice. The same, moreover, has to be said about Anti- Christ : he is also an individual, singular in com-
pleteness and finish, a personification of evil. It is impossible to show his portrait. In Church litera-
ture we find only his passport with a description of his general and some special marks . . .
LADY. No ; we do not want his portrait, God save
You had better explain why he himself is wanted, what his mission is, and when he will come.
MR. Z. Well, in this respect I can satisfy you even better than you expect. Some few years ago a fellow-student from the Church Academy, later made a monk, on his death-bed bequeathed to me a manuscript which he valued very much, but did not wish, or was not able, to publish. It was entitled, "A Short Story of the Anti-Christ. " Though
us!
N
? 178 SOLOVIEV
dressed in the form of fiction, as an imaginary fore- cast of the historical future, this paper, in my opinion, gives all that could be said on this subject in accordance with the Bible, with Church tradition, and the dictates of sound sense.
POLITICIAN. Is it the work of our old friend
Monk Barsanophius ?
MR. Z. No; this one's name was even more ex-
quisite : Pansophius, he was called.
parson. Ifyouwillpermitmetogoupstairstomy room I will fetch the manuscript and then read it
to you.
LADY. Make haste, make haste ! See that you
don't get lost !
(While Mr. Z. was out, the company left their seats and walked in the garden? )
POLITICIAN. I wonder what it may be : is it my
eyesight that is getting weak, or is something taking place in nature? I notice that in no season, in no
place, does one see those bright clear days which formerly used to be met with in every climate. Take to-day : there is not a single cloud, and we are far from the sea, and yet everything seems to
be tinged with something subtle and imperceptible, which, though small, destroys the full clearness of things. Do you notice this, General?
GENERAL. It is many a year since I began to notice it.
POLITICIAN. PanSophius?
MR. Z. Not in the least. A son of a Russian
Was he a Pole ?
? THE END OF HISTORY 179
LADY. Last year I also began to notice, and not
only in the air, but in the soul as well, that even
"
there the full clearness," as you style it, is no
longertobefound. Allisseizedwithsomeuneasi-
nessandsomeill-omenedpresentiment. Iamsure,
Prince, you feel it too.
PRINCE. No; I haven't noticed anything par-
ticular : the air seems to be as usual.
GENERAL. You are still too young to notice the
difference, for you have nothing to compare with. But when one remembers the 'fifties one begins to feel it.
PRINCE. I think the explanation first suggested was the correct one : it is a matter of weak eye-
sight.
POLITICIAN. It is hardly open to argument that
weareevergrowingolder. Butneitheristheearth
getting younger, so that our mutual fatigue now begins to show itself.
GENERAL. I think it is even more likely that the
Devil, with his tail, is spreading fog over the world. AnothersignoftheAnti-Christ!
LADY (pointing to Mr. Z. , who was coming down
fromtheterrace]. Weshalllearnsomethingabout
this presently.
(All took their seats, and Mr. Z. began to read
his manuscript. ")
? A SHORT STORY OF THE ANTI-CHRIST. >
Pan-Mongolim ! The name is savage, But it pleases my ear immensely,
As if it were full of forebodings
Of the great destiny appointed by God. .
LADY. Where is this motto taken from?
. .
MR. Z. I think it is the work of the author himself.
LADY. Well, we are listening.
MR. Z (reads). The twentieth century A. D. was the epoch of the last great wars and revolutions. The greatest of those wars had its remote cause in
the movement of Pan-Mongolism, which originated in Japan as far back as the end of the nineteenth
century. TheimitativeJapanese,whoshowedsuch a wonderful cleverness in copying the external forms of European culture, also assimilated certain Euro- pean ideas of the baser sort. Having learned from the papers and text-books on history that there were in the West such movements as Pan-Hellenism, Pan-Germanism, Pan-Slavism, Pan-Islamism, they proclaimed to the world the great idea of Pan- Mongolism; that is, the unification under their leadership of all the races of Eastern Asia, with the
object of conducting a determined warfare against the foreign intruders, that is the Europeans. As in the beginning of the twentieth century Europe was
? A STORY OF ANTI-CHRIST 181
engaged in a final struggle against the Moslem world, they seized the opportunity to attempt the
realisation of their great plan first, by occupying Korea, then Peking, where, assisted by the revolu-
tionary party in China, they deposed the old Manchu
dynasty and put in its place a Japanese one. In this the Chinese Conservatives soon acquiesced, as
they understood that of two evils the less is the
"
better, and that family ties make all brothers,
whether they wish it or not. " The state indepen- dence of old China already proved unable to
maintain itself, and subjection to the Europeans or the Japanese became inevitable. It seemed clear,
however, that the dominance of the Japanese, though it abolished the external forms of the Chinese state
organisation (which besides became palpably worth- less), did not interfere with the main foundations of
the national life, whereas the dominance of the Euro-
pean Powers, which for political reasons supported Christian missionaries, would have threatened the very spiritual basis of China. The national hatred in which the Japanese were formerly held by the Chinese developed at a time when neither one nor
the other knew the Europeans, and in consequence this enmity of two kindred nations acquired the
character of a family feud and was as unreasonable as it was ridiculous. The Europeans were unre-
servedly alien, nothing but enemies, and their pre- dominance promised nothing that could flatter the national ambition, whilst in the hands of Japan the
? 182 SOLOVIEV
Chinese saw the tempting bait of Pan-Mongolism, which at the same time made more acceptable to
their mind the painful necessity of assimilating the
"
external forms of the European culture.
Will you
understand, you obstinate brothers," the Japanese urged them repeatedly, "that we take from the Western dogs their weapons, not because we like them, but so as to beat them with their own devices ?
If you come out to join us and accept our practical guidance, we shall soon be able not only to drive
out all the white devils from our Asia, but also to conquer their own lands and establish the true Middle Empire all the world over. You are right
in your national pride and your contempt for the
Europeans, but you should keep these feelings alive not only by dreams, but by sensible actions as well.
In these latter we are far in advance of you and have to show you the ways of mutual benefit. If you look around you will see yourselves what little gains you have obtained by your policy of confidence in your- selvesandmistrustofus yournaturalfriendsand protectors. YouhaveseenhowRussiaandEngland,
Germany and France nearly divided you up amongst themselves, and how all your tigerish schemes could show only the harmless end of the serpent's tail. " The sensible Chinese found this reasonable, and the
Japanese dynasty became firmly established. Its first care was, of course, to create a powerful army
and fleet. The greater part of the Japanese troops were brought over to China and served as a nucleus
? A STORY OF ANTI-CHRIST 183
for the new colossal army. The Japanese officers
who could speak Chinese proved much more suc-
cessful instructors than the dismissed Europeans,
whilst the immense population of China, with Man-
churia, Mongolia, and Tibet, provided a sufficient
supply of good fighting material. It was already
possible for the first Emperor of the Japanese dynasty to make a successful test of the power of
the new Empire by driving out the French from Tonkin and Siam, and the English from Burma, and by adding to the Middle Empire the whole of Indo-China. Hissuccessor,Chineseonhismother's side, combined in himself Chinese cunning and
tenacity with Japanese energy, agility, and enter- prise.
