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 can literature. And I will confess and point out that my own detachment from these delusions is so imperfect and discontinuous that in another passage I have committed myself to a short assertion of the exceptionally noble quality of the English imagination. I am constantly gratified by flattering untruths about English superiority which I should reject indignantly were the application bluntly personal, and I am ever ready to believe the scenery of England, the poetry of England, even the decoration and music of England, in some mystic and impregnable way the best. This habit of intensifying all class definitions, and particularly those in which one has a personal interest, is in the very constitution of man's mind. It is part of the defect of that instrument. We may watch against it and prevent it doing any great injustices or leading us into follies, but to eradicate it is an altogether different matter. There it is to be reckoned with, like the coccyx, the pineal eye, and the vermiform appendix. And a too consistent attack on it may lead simply to its inversion, to a vindictively pro-foreigner attitude that is equally unwise.

The second sort of aggregatory ideas, running very often across the boundaries of national ideas and in conflict with them, are religious ideas. In Western Europe true national ideas only emerged to their present hectic vigour after the shock of the Reformation had liberated men from the great tradition of a Latin-speaking Christendom, a tradition the Roman Catholic Church has sustained as its modification of the