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 of youth. I am not even denying that America has it. I am only pointing out, to begin with, that we must free ourselves from the talismanic tyranny of a metaphor which we do not recognise as a metaphor. Men realised that the old mystical doctrines were mystical; they do not realise that the new metaphors are metaphorical. They have some sort of hazy notion that American society must be growing, must be promising, must have the virtues of hope or the faults of ignorance, merely because it has only had a separate existence since the eighteenth century. And that is exactly like saying that a new chapel must be growing taller, or that a limited liability company will soon have its second teeth.

Now in truth this particular conception of American hopefulness would be anything but hopeful for America. If the argument really were, as it is still vaguely supposed to be, that America must have a long life before it, because it only started in the eighteenth century, we should find a very fatal answer by looking at the other political systems that did start in the eighteenth century. The eighteenth century was called the Age of Reason; and there is a very real sense in which the other systems were indeed started in a spirit of reason. But starting from reason has not saved them from ruin. If we survey the Europe of to-day with real clarity and historic comprehension, we shall see that it is precisely the most recent and the most rationalistic creations that have been ruined. The two great States which did most definitely and emphatically deserve to be called modern states were Prussia and Russia. There was no real Prussia before Frederick the Great; no real Russian Empire before Peter the Great. Both those innovators recognised