But this does not mean that it follows them slavishly, reproduces all the stages of their past. The theory of the repetition of historic cycles – Vico and his more recent followers – rests upon an observation of the orbits of old pre-capitalist cultures, and in part upon the first experiments of capitalist development. A certain repetition of cultural stages in ever new settlements was in fact bound up with the provincial and episodic character of that whole process. Capitalism means, however, an overcoming of those conditions. It prepares and in a certain sense realises the universality and permanence of man’s development. By this a repetition of the forms of development by different nations is ruled out. Although compelled to follow after the advanced countries, a backward country does not take things in the same order. The privilege of historic backwardness – and such a privilege exists – permits, or rather compels, the adoption of whatever is ready in advance of any specified date, skipping a whole series of intermediate stages. Savages throw away their bows and arrows for rifles all at once, without travelling the road which lay between those two weapons in the past. The European colonists in America did not begin history all over again from the beginning. The fact that Germany and the United States have now economically outstripped England was made possible by the very backwardness of their capitalist development. On the other hand, the conservative anarchy in the British coal industry – as also in the heads of MacDonald and his friends – is a paying-up for the past when England played too long the role of capitalist pathfinder. The development of historically backward nations leads necessarily to a peculiar combination of different stages in the historic process. Their development as a whole acquires a planless, complex, combined character.

The possibility of skipping over intermediate steps is of course by no means absolute. Its degree is determined in the long run by the economic and cultural capacities of the country. The backward nation, moreover, not infrequently debases the achievements borrowed from outside in the process of adapting them to its own more primitive culture. In this the very process of assimilation acquires a self-contradictory character. Thus the introduction of certain elements of Western technique and training, above all military and industrial, under Peter I, led to a strengthening of serfdom as the fundamental form of labour organisation. European armament and European loans – both indubitable products of a higher culture – led to a strengthening of tzarism, which delayed in its turn the development of the country.

The laws of history have nothing in common with a pedantic schematism. Unevenness, the most general law of the historic process, reveals itself most sharply and complexly in the destiny of the backward countries. Under the whip of external necessity their backward culture is compelled to make leaps. From the universal law of unevenness thus derives another law which, for the lack of a better name, we may call the law of combined development – by which we mean a drawing together of the different stages of the journey, a combining of the separate steps, an amalgam of archaic with more contemporary forms. Without this law, to be taken of course, in its whole material content, it is impossible to understand the history of Russia, and indeed of any country of the second, third or tenth cultural class.

Under pressure from richer Europe the Russian State swallowed up a far greater relative part of the people’s wealth than in the West, and thereby not only condemned the people to a twofold poverty, but also weakened the foundations of the possessing classes. Being at the same time in need of support from the latter, it forced and regimented their growth. As a result the bureaucratised privileged classes never rose to their full height, and the Russian state thus still more approached an Asiatic despotism. The Byzantine autocratism, officially adopted by the Muscovite tzars at the beginning of the sixteenth century, subdued the feudal Boyars with the help of the nobility, and then gained the subjection of the nobility by making the peasantry their slaves, and upon this foundation created the St. Petersburg imperial absolutism. The backwardness of the whole process is sufficiently indicated in the fact that serfdom, born at the end of the sixteenth century, took form in the seventeenth, flowered in the eighteenth, was juridically annulled only in 1861.

The clergy, following after the nobility, played no small role in the formation of the tzarist autocracy, but nevertheless a servile role. The church never rose in Russia to that commanding height which it attained in the Catholic West; it was satisfied with the role of spiritual servant of the autocracy, and counted this a recompense for its humility. The bishops and metropolitans enjoyed authority merely as deputies of the temporal power.