these, oddly enough, are more frequent in the east than in the west
of that State. Again, the whole western slope of the Carpathians is,
so far as the mass of the population is concerned, Roumanian in
tongue, custom, and race. Bohemia, though Slavonic in origin, is
regularly enframed along its four sides by belts of German-speaking
people, and was mainly German-speaking until a comparatively recent
revival of its native Slavonic tongue, the Czech. Again, though the
Magyar language is Mongolian, like the Turkish, centuries of Christian
and European admixture have left very little trace of the original
race. Lastly, in all the north-eastern corner of this vast and
heterogeneous territory, something like a quarter of the population is
Jewish.

The Western student, faced with so extraordinary a puzzle of race and
language, may well wonder what principle of unity there is lying
behind it, and, indeed, this principle of unity is not easy to find.

Some have sought it in religion, pointing out that the overwhelming
majority of these various populations are Catholic, in communion with
Rome; and, indeed, this Catholic tincture or colour has a great deal
to do with the Austro-Hungarian unity; and of late years the chief
directing policy of the House of Hapsburg-Lorraine has been to pose as
the leader of the Catholic Slavs against the Slavs belonging to the
Greek Church.

But this principle of unity is not the true one, for two reasons:
first, that the motive leading the House of Hapsburg to the difficult
task of so complicated a government is not a religious motive; and,
secondly, because this religious unity is subject to profound
modification. Hungary, though Catholic in its majority, contains, and