Don Quixote sets the lance at rest and digs his spurs into Rosinante's flanks, but he fails to realize that, in our modern world, he will never bear him anywhere near the
If we wish to see a totally different national method of regarding immorality we may turn to Russia. Here also we find idealism at work, but it is not the same kind of idealism, since, far from desiring to express itself by force, its essential basis is an absolute disbelief in force.
Russia, like France, has inherited from an ancient ecclesiastical domination an extremely severe code of regulations against immorality and all sexual aberrations, but, unlike France, it has not cast them off in order to mould the laws in accordance with national temperament.
The essence of the Russian attitude in these matters is a sympathy with the individual which is stronger than any antipathy aroused by his immoral acts; his act is a misfortune rather than a sin or a crime. We may observe this attitude in the kindly and helpful fashion in which the Russian assists along the streets his fellow-man who has drunk too much vodka, and, on a higher plane, we see the same spirit of forgiving human tenderness in the Russian novelists, most clearly in the greatest and most typically national, in Dostoieffsky and in Tolstoy.
The harsh rigidity of the old Russian laws had not the slightest influence, either in changing this national attitude or in diminishing the prevalence, at the very least as great as elsewhere, of sexual laxity or sexual aberration.
Nowadays, as Russia attains national self-consciousness, these laws against immorality are being slowly remoulded in accordance with the national temperament, and in some respects—as in its attitude towards homosexuality and the introduction in 1907 of what is practically divorce by mutual consent—they allow a freedom and latitude scarcely equalled in any other country.