106 RENAISSANCES rebuilding was carried out by Constantino Monomdkhos some ten years after that.1 'To supervise the work, imperial officials voyaged freely to Jerusalem, where, to the disgust of Muslim citizens and travellers, the Christians seemed to be in complete control. So many Byzantines were to be seen in its streets that the rumour arose amongst the Muslims that the Emperor himself had made the journey/2 These facts suggest that the East Romans were not indifferent to the appeal of the Christian Holy Land; yet the full strength of its hold on Orthodox Christian affections and imaginations was only to be demon- strated some three hundred years and more after the last vestiges of the East Roman Empire had been obliterated by an Ottoman conqueror, when a 'Holy Russia' that had not been converted till A.p. 989,3 six years before the date of the first of the East Roman Emperor Basil II's two raids into Palestine, tardily vindicated her pretension to be 'the Third Rome'4 by constituting herself the champion of the Orthodox Church throughout the Ottoman Empire,5 and, above all, in the Palestinian holy places. In taking up this cause on the morrow of the decisive Russian victory in the Great Russo-Turkish War of A.D. 1768-74, a secular-minded Westernizing Petrine Imperial Russian Government was, no doubt, exploiting its subjects' religious feelings for the furtherance of political ambitions of its own which, in the Crimean War, were eventually to lead the Russian Empire into military and political disaster; but the sin- cerity of the Russian peasantry's devotion to the Holy Land was attested by the volume of an annual pilgrimage-stream that used to roll through the Bosphorus and Dardanelles till it broke on the coast of Palestine after sweeping over the promontory of Athos. The aspiration to make the pilgrimage to their holy places came to play as dominant a part in the Russians' life as in the Muslims'; and in the World War of A.D. 1914-18 an Imperial Russian Government at its last gasp obstinately vetoed all Western suggestions for establishing a Jewish National Home in Pales- tine on the ground that this would create an intolerable eye-sore for Russian pilgrims to Orthodox Christendom's Holy Land. In A.D, 19*7 the Tsardom had to fall on the i2th March before the Balfour Declara- tion could be published on the and November. If we now pass on to inquire whether there are examples of renais- sances expressing themselves in geographical terms in cases in which two civilizations of different generations have been related to one another in some other way than through the link of a chrysalis-church, we may glance first at instances in which the successor-society has been a civili- zation of the second generation, and the predecessor-society a civiliza- tion of the first generation which has not bequeathed any universal church to the affiliated civilization, and we may then proceed to examine instances in which a civilization of the third generation that has been related to an antecedent civilization of the second generation through a chrysalis-church has also come into direct contact with its predecessor I fee S?00!?*11' °P- cit-> P- 36. * Ibid., pp, 36-37- 3 See II. ii, 35*. * See VI. vu. 31-40 and 577-9- » Sec IX. viii, 127, n. a.