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 has not yet occurred to anyone to maintain that the plebeian Round-heads were round-headed in the anthropometric sense!

30. Especially the English national pride, a result of Magna Charta and the great wars. The saying, so typical to-day, "She looks like an English girl" on seeing any pretty foreign girl, is reported as early as the fifteenth century.

31. These differences have, of course, persisted in England as well. Especially the Squirearchy has remained the centre of "merrie old England" down to the present day, and the whole period since the Reformation may be looked upon as a struggle of the two elements in English society. In this point I agree with M. J. Bonn's remarks (in the Frankfurter Zeitung) on the excellent study of v. Schulze-Gaevernitz on British Imperialism. Compare H. Levy in the Archiv für Sozialwissenschaft und Sozialpolitik, 46, 3.

32. In spite of this and the following remarks, which in my opinion are clear enough, and have never been changed, I have again and again been accused of this.

1. Zwinglianism we do not discuss separately, since after a short lease of power it rapidly lost in importance. Arminianism, the dogmatic peculiarity of which consisted in the repudiation of the doctrine of predestination in its strict form, and which also repudiated worldly asceticism, was organized as a sect only in Holland (and the United States). In this chapter it is without interest to us, or has only the negative interest of having been the religion of the merchant patricians in Holland (see below). In dogma it resembled the Anglican Church and most of the Methodist denominations. Its Erastian position (i.e. upholding the sovereignty of the State even in Church matters) was, however, common to all the authorities with purely political interests: the Long Parliament in England, Elizabeth, the Dutch States-General, and, above all, Oldenbarnereldt.

2. On the development of the concept of Puritanism see, above all, Sanford, Studies and Reflections of the Great Rebellion, p. 65 f. When we use the expression it is always in the sense which it took on in the popular speech of the seventeenth century, to mean the ascetically inclined religious movements in Holland and England without distinction of Church organization or dogma, thus including Independents, Congregationalists, Baptists, Mennonites, and Quakers.

3. This has been badly misunderstood in the discussion of these questions. Especially Sombart, but also Brentano, continually cite the ethical writers (mostly those of whom they have heard through me) as codifications of rules of conduct without ever asking which of them were supported by psychologically effective religious sanctions.