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heretics-第36节

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very great minds。







To very great minds the things on which men agree are so immeasurably



more important than the things on which they differ; that the latter;



for all practical purposes; disappear。  They have too much in them



of an ancient laughter even to endure to discuss the difference



between the hats of two men who were both born of a woman;



or between the subtly varied cultures of two men who have both to die。



The first…rate great man is equal with other men; like Shakespeare。



The second…rate great man is on his knees to other men; like Whitman。



The third…rate great man is superior to other men; like Whistler。















XVIII The Fallacy of the Young Nation











To say that a man is an idealist is merely to say that he is



a man; but; nevertheless; it might be possible to effect some



valid distinction between one kind of idealist and another。



One possible distinction; for instance; could be effected by saying that



humanity is divided into conscious idealists and unconscious idealists。



In a similar way; humanity is divided into conscious ritualists and。



unconscious ritualists。  The curious thing is; in that example as



in others; that it is the conscious ritualism which is comparatively



simple; the unconscious ritual which is really heavy and complicated。



The ritual which is comparatively rude and straightforward is



the ritual which people call 〃ritualistic。〃  It consists of plain



things like bread and wine and fire; and men falling on their faces。



But the ritual which is really complex; and many coloured; and elaborate;



and needlessly formal; is the ritual which people enact without



knowing it。  It consists not of plain things like wine and fire;



but of really peculiar; and local; and exceptional; and ingenious things



things like door…mats; and door…knockers; and electric bells;



and silk hats; and white ties; and shiny cards; and confetti。



The truth is that the modern man scarcely ever gets back to very old



and simple things except when he is performing some religious mummery。



The modern man can hardly get away from ritual except by entering



a ritualistic church。  In the case of these old and mystical



formalities we can at least say that the ritual is not mere ritual;



that the symbols employed are in most cases symbols which belong to a



primary human poetry。  The most ferocious opponent of the Christian



ceremonials must admit that if Catholicism had not instituted



the bread and wine; somebody else would most probably have done so。



Any one with a poetical instinct will admit that to the ordinary



human instinct bread symbolizes something which cannot very easily



be symbolized otherwise; that wine; to the ordinary human instinct;



symbolizes something which cannot very easily be symbolized otherwise。



But white ties in the evening are ritual; and nothing else but ritual。



No one would pretend that white ties in the evening are primary



and poetical。  Nobody would maintain that the ordinary human instinct



would in any age or country tend to symbolize the idea of evening



by a white necktie。  Rather; the ordinary human instinct would;



I imagine; tend to symbolize evening by cravats with some of the colours



of the sunset; not white neckties; but tawny or crimson neckties



neckties of purple or olive; or some darkened gold。  Mr。 J。 A。 Kensit;



for example; is under the impression that he is not a ritualist。



But the daily life of Mr。 J。 A。 Kensit; like that of any ordinary



modern man; is; as a matter of fact; one continual and compressed



catalogue of mystical mummery and flummery。  To take one instance



out of an inevitable hundred:  I imagine that Mr。 Kensit takes



off his hat to a lady; and what can be more solemn and absurd;



considered in the abstract; than; symbolizing the existence of the other



sex by taking off a portion of your clothing and waving it in the air?



This; I repeat; is not a natural and primitive symbol; like fire or food。



A man might just as well have to take off his waistcoat to a lady;



and if a man; by the social ritual of his civilization; had to take off



his waistcoat to a lady; every chivalrous and sensible man would take



off his waistcoat to a lady。  In short; Mr。 Kensit; and those who agree



with him; may think; and quite sincerely think; that men give too



much incense and ceremonial to their adoration of the other world。



But nobody thinks that he can give too much incense and ceremonial



to the adoration of this world。  All men; then; are ritualists; but are



either conscious or unconscious ritualists。  The conscious ritualists



are generally satisfied with a few very simple and elementary signs;



the unconscious ritualists are not satisfied with anything short



of the whole of human life; being almost insanely ritualistic。



The first is called a ritualist because he invents and remembers



one rite; the other is called an anti…ritualist because he obeys



and forgets a thousand。  And a somewhat similar distinction



to this which I have drawn with some unavoidable length;



between the conscious ritualist and the unconscious ritualist;



exists between the conscious idealist and the unconscious idealist。



It is idle to inveigh against cynics and materialiststhere are



no cynics; there are no materialists。  Every man is idealistic;



only it so often happens that he has the wrong ideal。



Every man is incurably sentimental; but; unfortunately; it is so often



a false sentiment。  When we talk; for instance; of some unscrupulous



commercial figure; and say that he would do anything for money;



we use quite an inaccurate expression; and we slander him very much。



He would not do anything for money。  He would do some things for money;



he would sell his soul for money; for instance; and; as Mirabeau



humorously said; he would be quite wise 〃to take money for muck。〃



He would oppress humanity for money; but then it happens that humanity



and the soul are not things that he believes in; they are not his ideals。



But he has his own dim and delicate ideals; and he would not violate



these for money。  He would not drink out of the soup…tureen; for money。



He would not wear his coat…tails in front; for money。  He would



not spread a report that he had softening of the brain; for money。



In the actual practice of life we find; in the matter of ideals;



exactly what we have already found in the matter of ritual。



We find that while there is a perfectly genuine danger of fanaticism



from the men who have unworldly ideals; the permanent and urgent



danger of fanaticism is from the men who have worldly ideals。







People who say that an ideal is a dangerous thing; that it



deludes and intoxicates; are perfectly right。  But the ideal



which intoxicates most is the least idealistic kind of ideal。



The ideal which intoxicates least is the very ideal ideal; that sobers



us suddenly; as all heights and precipices and great distances do。



Granted that it is a great evil to mistake a cloud for a cape;



still; the cloud; which can be most easily mistaken for a cape;



is the cloud that is nearest the earth。  Similarly; we may grant



that it may be dangerous to mistake an ideal for something practical。



But we shall still point out that; in this respect; the most



dangerous ideal of all is the ideal which looks a little practical。



It is difficult to attain a high ideal; consequently; it is almost



impossible to persuade ourselves that we have attained it。



But it is easy to attain a low ideal; consequently; it is easier



still to persuade ourselves that we have attained it when we



have done nothing of the kind。  To take a random example。



It might be called a high ambition to wish to be an archangel;



the man who entertained such an ideal would very possibly



exhibit asceticism; or even frenzy; but not; I think; delusion。



He would not think he was an archangel; and go about flapping



his hands under the impression that they were wings。



But suppose that a sane man had a low ideal; suppose he wished



to be a gentleman。  Any one who knows the world knows that in nine



weeks he would have persuaded himself that he was a gentleman;



and this being manifestly not the case; the result will be very



real and practical dislocations and calamities in social life。



It is not the wild ideals which wreck the practical world;



it is the tame ideals。







The matter may; perhaps; be illustrated by a parallel from our



modern politics。  When men tell us that the old Liberal politicians



of the type of Gla

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