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Thus passive endurance has become one of the saving qualities of the Russian's soul. The peasant's nature is one that has few wants and little rebellious power. The Greek church of the simple gospel is his and a government of the Czar's will. His power of self renunciation is one which in Slavophilic thought gives him true liberty. Therefore ask the followers of this doctrine, what need is there of the constitutional liberties of the west, or its republics or limited monarchies, or its differences in ecclesiastical faith and structure? Slavophilism declares that Russia has the only true freedom, faith and brotherhood, which other lands sadly lack. In addition she has the ancient and splendid heritage of the communal land system, wherein the inherent justice of the Russian peasant's heart is shown by his voluntary division and re-division of the land among his brothers at stated times.

One more remark upon the subject of colour. Now-a-days civilized peoples, as well as many of the ruder races that the former govern, wear clothes. In other words they have dodged the sun, by developing, with the aid of mind, a complex society that includes the makers of white drill suits and solar helmets. But, under such conditions, the colour of one's skin becomes more or less of a luxury. Protective pigment, at any rate now-a-days, counts for little as compared with capacity for social service. Colour, in short, is rapidly losing its vital function. Will it therefore tend to disappear? In the long run, it would seem--perhaps only in the very long run--it will become dissociated from that general fitness to survive under particular climatic conditions of which it was once the innate mark. Be this as it may, race-prejudice, that is so largely founded on sheer considerations of colour, is bound to decay, if and when the races of darker colour succeed in displaying, on the average, such qualities of mind as will enable them to compete with the whites on equal terms, in a world which is coming more and more to include all climates.

I still regard this idea as correct, but I attribute less importance to "organic selection" than I did at that time, in so far that I do not believe that it _alone_ could effect complex harmonious adaptations. Germinal selection now seems to me to play the chief part in bringing about such adaptations. Something the same is true of the principle I have called _Panmixia_. As I became more and more convinced, in the course of years, that the _Lamarckian principle_ ought not to be called in to explain the dwindling of disused parts, I believed that this process might be simply explained as due to the cessation of the conservative effect of natural selection. I said to myself that, from the moment in which a part ceases to be of use, natural selection withdraws its hand from it, and then it must inevitably fall from the height of its adaptiveness, because inferior variants would have as good a chance of persisting as better ones, since all grades of fitness of the part in question would be mingled with one another indiscriminately. This is undoubtedly true, as Romanes pointed out ten years before I did, and this mingling of the bad with the good probably does bring about a deterioration of the part concerned. But it cannot account for the steady diminution, which always occurs when a part is in process of becoming rudimentary, and which goes on until it ultimately disappears altogether. The process of dwindling cannot therefore be explained as due to panmixia alone: we can only find a sufficient explanation in germinal selection.

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