Delivered for the first time in the Chapter House of Canterbury Cathedral. Chairman: the Lord Archbishop of Canterbury.

THE SIGN OF THE CHURCH OF ENGLAND.

YOUR GRACE, LADIES AND GENTLEMEN,

To come to Canterbury, to visit this Sion of the Church of England, that has been my dream since my fourteenth year, when I for the first time was told of what a spiritual work and of what an immortal glory this place has been the home. I dreamed a beautiful dream of hope to come here silently, to let every man, every house and every brick of the houses silently teach me, and, after having learned many fair and useful things, to return silently and thankfully home. Unfortunately I cannot now be a silent and contemplative pupil in this place, as I desired to be, but I must speak, forced by the time in which we are living and suffering. I will speak in order not to teach you, but to thank you. And I have to thank you much in the name of the Serbian nation and in my own name.

I thank you that you are so mindful of Serbia, of a poor and suffering country that failed so much in many respects, but never failed in admiration of the English character and civilisation. From central European civilisation we received a small light and a great shadow. From English civilisation we got—I dare say it—the light only. There is no doubt that English civilisation, being a great light, must have its shadow also, but our eyes, blinded by the great light, did not see the dark side of this light.

I thank you that you gave us Shakespeare, who is the second Bible for the world; and Milton the divine, and Newton and Herschel, the friends of the stars; and Wellington and Nelson, the fearless conquerors of the ambitious tyrant of the world; and Stephenson, the great inventor of the railway and the great annihilator of distance between man and man; and Carlyle, the enthusiastic apostle of work and hope; and Dickens, the advocate of the humble and poor; and Darwin, the ingenious revealer of brotherly unity of man and nature; and Ruskin, the splendid interpreter of beauty and truth; and Gladstone, the most accomplished type of a humane statesman; and Bishop Westcott and Cardinal Newman, the illuminated brains and warm hearts. No, I never will finish if I undertake to enumerate all the illustrious names which are known in Serbia as well as in England, and which would be preserved in their integrity in Serbia even if this island should sink under the waters.

I have to thank you for many sacrifices that the people of this country have made for Serbia during the present world-struggle. Many of the English nurses and doctors died in Serbia in trying courageously to save Serbian lives in the time of typhus-devastation. They lost their own lives saving ours, and I hope in losing their lives for their suffering neighbours they have found better ones. Their work will never be forgotten and their tombs will be respected as relics among us Serbs. Besides, Great Britain also sent military help for Serbia. It was dictated to Great Britain by the highest strategic reasons to send troops to Serbia, to the Danube, in order to stop the Germans there, to hinder their junction with the Bulgars, to annihilate all their plans and dreams regarding the East, to defend Serbia not only as Serbia, but as the gate of Egypt and India, and so to protect in the proper place and in the most efficacious manner her oriental Dominions. But seemingly England sent her troops to Serbia more to protect her honour than her Dominions, more to help Serbia than to defend Egypt and India. The number of these troops and the time when they arrived in Serbia indicate that. Hundreds of miles the Serbs had been driven back by the enemy before the British forces reached the Serbo-Greek frontier. But still they reached the Serbian land, they fought on Serbian soil and shed their noble blood defending that soil. Serbia will rather forget herself than the English lives sacrificed for her in such a catastrophic moment of her history.

England is THE GREATEST EMPIRE OF THE WORLD, not only at the present time, but since the beginning of human history. Neither the artificial combination of Alexander of Macedonia nor the ancient Roman Empire, neither Spain of Charles V. nor Napoleon's ephemeral dominion were nearly so great as the British Empire of to-day. Never has a nation possessed so much sea and so much land as the British. This wonderful Empire includes people of every race, countries of every climate, human societies of every degree of civilisation, almost all kinds of minerals, plants and animals, lakes and rivers, mountains and forests. The most ancient civilisations of Egypt, India and the Mediterranean Islands are brought together in conjunction under the same rule as the new worlds, like South Africa, Canada and Australasia. The communication between the zones of the everlasting snow and those of the everlasting hot sun is established in perfection. The countries and peoples which were for thousands of years in contact with each other only through dreams are now in real contact through business, trade, science, art, and through common sufferings and hopes.

Still it might be asked: Has such a great body indeed an aim? Short-sighted people, who are ready at once with a reply on any question, will say: The only aim of this great Empire is the exploitation of every country and every body by the English with the pretext of civilisation. So may think some English too. What can we say about THE AIM OF THE GREATEST EMPIRE? The truth is that the real aim of this Empire is larger than the selfishness of any person or of any nation. The real aim is:

First, to exchange the material products of the countries, and so to create a greater comfort for the people that live in them. In the wildest islands in the Pacific you can find—I will mention only little things—the same fine sofas, fireplaces, draperies, modern kitchens, piano and library, electric light and cablegrams, as in London. And in foggy and smoky London you can have all the African fruits, Australian wine and wool, Canadian metals and wood, Indian beasts and African ivory.

Second, to exchange the spiritual good of races and nations. The wisdom of the world is not concentrated in the brains of any single nation. Every nation has some original experiences of its own about this life. The Eskimos have certainly something new to say to the people from the plains of the Ganges and the Nile. And these people, these descendants, of Buddha and Rameses, as well as the descendants of Moses and Hamurrabai, have things to say that never were thought possible in the countries of perpetual snow and ice in Northern Canada. Such is of the greatest profit for science, religion, ethics, sociology, art. Darwin and Spencer, with their immense scientific experiences, were possible only in such a world-Empire as the English. The words of Tagore, the Indian thinker, can be heard to-day without great delay on the Atlantic and Pacific, as well as in India. When a genius is born in New Zealand his message reaches the world, and his glory cannot be concealed in the southern hemisphere.

Third: this Empire is an experiment in the realisation of human brotherhood. I repeat, through the medium of this Empire man is brought near to man, and nation to nation, and race to race. It was very difficult in the ancient Roman Empire to become civis Romanus, because this Empire was founded upon the Pagan philosophy of lords and servants. It is, on the contrary, very easy in the British Empire of to-day to become a British citizen, because the British Empire is founded upon the Christian philosophy of democratic equality and brotherhood. All is not accomplished, but I say it is an experiment, and a good one; a prophecy, and a hopeful one.

Fourth: Great Britain is destined by Providence to be a great educator of nations. That is her part in history. She has democracy and tradition—two things that are considered everywhere as incongruous—and therefore she is capable of understanding everybody and of teaching and leading everybody. She is the nurse for the sick people of the East; she is the schoolmaster for the rough people of the wild isolated islands; she is the tamer of the cannibals and the guide of the civilised; she inspires, vivifies, unites and guides; she equalises; she Christianises.

I read the other day a German menacing song:

I can say certainly—God. He will govern the world. But we can say to-day, though in due humility: Gesta Dei per Britannos. Would you know assuredly through which of the powerful nations God is working to-day? Ask only which of these nations is most the champion of the rights of the small and poor nations, and you will find out the truth. For from the beginning of the world-history all the leading religions and philosophies called the great and powerful to protect the poor and powerless. The record of this recommendation belongs doubtless to the Christian religion. The suggestion of all the religions was like this: it is impossible to be proud and selfish under the eyes of God. The suggestion of the Christian religion is: Under the eyes of God the more you have the more you must give, and the more you give the more you have; and if you even give your life for men, you will find a better life in God.

WHAT IS SERBIA THEN?

If we Serbs look upon the English power on this planet, and then look and see our own less than modest place on the globe, we must unwillingly exclaim in the words of the Psalmist: O Lord, what is man, that thou art mindful of him?—or with a little change: O England, what is Serbia, that thou art mindful of her? And the poor sons of Serbia, that thou visitest them?

A small strip of land with five million inhabitants and without seaboard. A peasant people devoted to agriculture and to nature, to the forest and cattle, to songs and tales. A past full of glory, of blood and sins. A present full of tears, pains and hopes. A king carried on a stretcher through the rocky desert of Albania,—a loyal parliament which refused to make a separate peace with the enemy even in the darkest hour of national tragedy,—an honest government which did everything possible to save the country, and which, when the country was nearly conquered, exclaimed through its President: "It is better to die in beauty than to live in shame!"—a fearless army, which for three years only knew victory, now watching in snow on the mountains of Montenegro and Albania, and lodging in the dens of wolves and eagles.[1] Another army of old men, of women and children, fleeing away from death and rushing to death. Shall I say that is Serbia?

No: that is only a part of Serbia.

You have heard talk of Greater Serbia. I personally think that Serbia can never be greater than in this solemn hour of her supreme suffering, in which all the civilised world in both hemispheres trembles because of her catastrophe and sympathises with her. I personally love my little country just because it is so little; and just because its deeds are greater than its size. I am not sure that I should love it so much should it happen to become territorially so big as Spain or Italy. But I cannot help it; I must say that our Irridentists in Austro-Hungary are more numerous than our population in Serbia. Eight millions of our Serbo-Croat and Slovene brothers have been looking towards Serbia as towards their Piedmont, waiting their salvation from Serbia, as Alsace-Lorraine is waiting its salvation from France, and being proud of Serbia as all slaves are proud of their free kinsmen. All the slaves from Isonzo to Scutari are groaning under the yoke of an inhuman Austro-Magyar regime, and are singing of Serbia as their redeemer from chains and shame. Little Serbia has been conscious of her great historic task, to liberate and unite all the Southern-Slavs in one independent being; therefore she, with supreme effort, collected all her forces to fulfil her task and her duty, and so to respond to the vital hopes of her brethren.

Shall I say that is Serbia?

No; that is only physical Serbia.

But there is a soul of Serbia.

For five hundred years the Serbian soul suffered and believed. Suffering sometimes breaks the belief. But the Serbian suffering strengthened the belief of the Serbian people. With belief came hope, with hope strength; and so the Serbs endured the hardest and darkest slavery ever recorded in history, not so much by their physical strength as by the strength of their soul. Besides, it was a great temptation for the Serbs to abandon the Christian faith and to accept the faith of the Crescent. Under this condition only, the Turks promised freedom to the Serbs and equal rights. Several of the aristocratic families could not resist this temptation and became renegade to the faith of their ancestors in order to save their lives. But the mass of the people fearlessly continued to be faithful to the belief in the Cross.

Allow me to give you only a few examples of the

ACTIVITY OF THE SERBIAN SOUL

in the time when the Serbian body was in chains. Although the Serbian body was enslaved, the Serbian soul was still free and active. Here are some proverbs made during the time of slavery and abasement of the body:

It is better not to be born than to misuse life.

The sun sees everything and keeps silent; the foolish man knows nothing and still talks.

Why does God send suffering to the best of His children? Because the weak cannot endure it.

The tears of the weak are accusations of the strong; the tears of the poor are accusations of the rich; the tears of the righteous will be transformed into diamonds under the throne of God.

A king asks another king: How many people do you govern? But if God speaks to a king, He asks: How many people are you helping?

Even the dry leaves cry out when trodden on; why should not the trodden man cry out?

It is better to give life than to take life. If you give life, you do what God does; if you take life, you do what Satan does.

Some men are better than others, but there is no man so good as God and no one so bad as the devil.

Some people are dressed in silk and satin, and others are dressed in rags. Very often that is the only difference between man and man.

There is a great difference between a learned man and a good man. The learned man can do good, but the good man will do good. The learned man can build the world up, but can destroy it too; the good man can only build it up.

A man's judgment lasts as long as a man's life, but God's judgment lasts as long as God.

It is better to dress the soul in silk and the body in rags than the reverse.

If life does not mean work, then life is worth nothing.

Work and virtue are sisters, as well as idleness and vice.

Work and prayer are two eyes on the same face. The man who works only, without praying, has one eye only; and the man who prays without working only has one eye too. The man who neither works nor prays has no eyes, and walks in darkness.

Neither be boastful of life nor fearful of death. Death is conditioned by life, and life by death.

You can kill me, but my son will live; you can kill my son, but my soul will live.

The Kingdom of God is coming as quietly as the moonlight, and it will come fully when men learn not to live in convulsions and not to die in convulsions.

There are only two nations upon the earth: that which weeps and that which laughs.

Now I would like to indicate slightly what

The English Political Interests in Serbia

are. Little as she may seem, democratic Serbia is still the greatest moral factor in the big Slav world. She is admired by other subjugated Slavs because she succeeded without anybody's help in freeing herself. She is envied by all other Slavs, from near and from far, as well as from other neighbouring nations, because of her nearly perfect democracy. Serbia is the only democratic state among the four independent Slav states (Russia, Montenegro, Bulgaria). And just in this terrible war it became clear to all the world that Serbia was the only democratic state in the Near East. Turkey is governed by an oligarchy, Bulgaria by a German despot, Greece by a wilful king whose patriotism is overshadowed by his nepotism, Roumania is ruled more by the wish of the landlords (boyars) and court than by the wish of the people. I will say nothing about the very profanation of democracy in the dark realm of the Hapsburgs.

Serbia not only means a democratic state, but a democratic nation; that is to say, that not only are the Serbian institutions (including the church also) democratic, but the spirit of the whole of the nation is democratic. After all, this democratic spirit of Serbia must be victorious in the Balkans as well as in the Slav world.

You know that England's glory has always been to stand as the champion of democracy. England's best interests in the Near East now more than ever imperatively require her to support democratic Serbia against her anti-democratic enemies. How different Serbia is from all her neighbours was clearly proved just by this war. She is alone in the Near East fighting on the side of the democratic England and France against Prussian militarism and autocracy. That does not happen accidentally, but because of the Serbian democratic spirit. This spirit is very attractive for all the Slavs who are under the Austro-Hungarian rule. Many of them are looking towards powerful Russia to liberate them (Poles, Bohemians, Ruthenes, Slovaks). Yet they do not wish only Freedom, but Freedom and Democracy together. Therefore they are looking with one eye towards Russian power and with another towards Serbian democracy. It is clear that the English victory over the Germans must have as the first consequence the liberation of all the slaves in Europe. In this case all the Southern Slav people in Austro-Hungary—Serbs, Croats and Slovenes—wish to be one unit with democratic Serbia, as it was formulated lately by the Southern-Slav Committee in London, and all the others—Poles, Bohemians, Ruthenes and Slovaks—wish to be like democratic Serbia. Consequently Serbia is a kernel, a nucleus of a greater Southern-Slav state, and at the same time the inspiring and revolutionising power for all the down-trodden Slavs. This kernel for five hundred years was the little, but never subjugated, Montenegro, but lately the Piedmontal role has been transferred to Serbia.

The English political interest in the future Greater Serbia, or Yougoslavija, is of the first importance. The Southern-Slav state will number about fourteen millions of inhabitants. This state will be the very gate of the East. Yet Serbia is not only the nucleus of the united Southern Slavdom, but the very nucleus of a Balkan Federation also, in which the Greco-Roumanian element should be a good balance to the Slav element in it. I repeat I like my little country just because it is so comparatively little. But by necessity it is to become much larger. By necessity the whole of the Serbian race is to be freed and united. By necessity the Southern-Slav state and the Balkan Federation are to be realised. Some of our neighbours may be against that, but all their opposing effort will be in vain. Every intrigue against the Serbian ideals of freedom and unity cannot effect a suppression, but only a short prolongation of the period of its realisation. Behold, the time has come, the fruit has grown ripe. All the Serbian race has now been plunged into slavery. United to-day in slavery, they have now only one wish—to be united to-morrow in Freedom.

England is bound to Russia more by a political or military treaty, but she is bound to Serbia, and through Serbia with all other democratic Slav worlds more by spirit—just by this democratic spirit. This spirit which divides the Slav world into two different camps, unites England with one of them,—with the democratic camp, the champion of which has been Serbia. A very curious spirit dwells in the little Serbian body, a very curious and great spirit, which will, I am sure, give form to the future Balkans as well as to the future democratic Slavdom. And be sure this spirit is rather panhumanistic than panslavistic.

But after all, when I think of 400 million inhabitants of the British Empire and remember such a poor topic, as my country, about which I am just speaking, I must cry again: England, what is Serbia, that thou art mindful of her? And the poor sons of Serbia, that thou visitest them?

Still, Serbia is an admirer and friend of England, and that is a good reason why England should look sympathetically towards little Serbia. There is a Serbian proverb: "A wise lion seeks friends not only among the lions, but among the bees too." Of course Serbia needs England much more than England needs Serbia. I will not now dwell upon Serbia's material needs; I will tell you about what are Serbia's spiritual needs.

To begin with the children, the Serbian children need good education. Our schools give more knowledge than strength of character and a humane cultivated will. Our national poetry and history have educated our people much better than modern science did. Still we perceive that science is necessary for a good education in our times. Therefore we very much need to consult England in this respect. We well know how English education is estimated all over the world. England can help us much to educate the new Serbian generations in the best way, because such a country as Serbia deserves indeed a noble and worthy future in which to live. Don't you agree with me? Only I am afraid that I am speaking of the best education of the Serbian children just at this moment when it were perhaps more suitable to speak about the best way to save them from hunger, pain and death.

The Serbian women need to develop their capacities more for social work, so as to take a more important part in the organisation and cultivation of their lives. The past of our women consisted in singing, weaving and weeping. I am sure that the English women, whose sympathy for Serbia in these tragic days will remain memorable for ever,—I am sure that after this war they will come to Serbia and help their poor sisters over there, teaching them and enlightening them. Yet I am again afraid to dwell longer upon the topic of the enlightenment of the Serbian mothers at the very moment when those mothers with their sons and daughters, trodden down by the Prussian boot, look towards Heaven and silently confess their sins, preparing themselves for a cruel death.

What do the Serbian men need? They need civilisation, or in other words: the Bible, science, art. But they do not need the Bible of killing from Germany, nor the science of killing and the art of killing from Germany. They do not want the civilisation which means the large and skilful manufacture of instruments of killing. They want the Bible which makes good, and science which makes bright, and art which makes godlike. Therefore the men of Serbia are now looking so eagerly towards England and her civilisation. More English civilisation in our country, more England in Serbia—that is our great spiritual need!

My illustrious chairman, the Most Reverend Archbishop of Canterbury, wrote recently in one of his books: "We are everywhere trying in these later years to understand and to alleviate human sorrow."[2] Yes, you are. We Serbians feel your sorrows too. "To understand and to alleviate human sorrow." That is the divine purpose of a humane civilisation. That is the final aim of our terrestrial education—to understand each other, and to support each other.

Do you think that it is difficult for a rich nation as well as for a rich man to come into the kingdom of Heaven? I am a little embarrassed seeing rich England now coming into this kingdom. Yet she is coming into the kingdom of God, not because she is rich, but because she being powerful humiliated herself, took the cross and went to suffer for the poor and sorely stricken in this world. She humiliated herself going to support Belgium; she humiliates herself hurrying to support Serbia; she humiliates herself mourning so much for Armenia. But her humiliation is the best proof of her true Christianity, as her fighting and suffering of to-day is the very fighting and suffering for Christianity. Do not be afraid of humiliation, citizens of the greatest Empire of the world; behold, the humiliation is the very condition of real glory and real greatness! For more than a thousand years, from this place has been preached the Only Son of God, whose way to Glory, Greatness and Divinity was through painful humiliation.

Do persist and do not weary in this way,—it will bring your dear country nearer to God. Do persist in humiliation,—it will be the most durable foundation of a glorious young England. Do persist in supporting oppressed and poor Serbia,—it will be rewarded hundredfold to your children and to the children of your children. Do persist in doing good, that is my final word to you, my enlightened brethren and sisters. And when I say do persist in good, I repeat only what for nine hundred years has been preached within these walls by thousands and thousands of servants of Christ, either well-known or unknown, but all more worthy than I am.