In concluding this book, therefore, I would ask, first and foremost, that men such as these of whom I have spoken should not be insulted by being taken for artists. No man has any right whatever merely to enjoy the work of Mr. Bernard Shaw; he might as well enjoy the invasion of his country by the French. Mr. Shaw writes either to convince or to enrage us. No man has any business to be a Kiplingite without being a politician, and an Imperialist politician. If a man is first with us, it should be because of what is first with him. If a man convinces us at all, it should be by his convictions. If we hate a poem of Kipling's from political passion, we are hating it for the same reason that the poet loved it; if we dislike him because of his opinions, we are disliking him for the best of all possible reasons. If a man comes into Hyde Park to preach it is permissible to hoot him; but it is discourteous to applaud him as a performing bear. And an artist is only a performing bear compared with the meanest man who fancies he has anything to say.

There is, indeed, one class of modern writers and thinkers who cannot altogether be overlooked in this question, though there is no space here for a lengthy account of them, which, indeed, to confess the truth, would consist chiefly of abuse. I mean those who get over all these abysses and reconcile all these wars by talking about "aspects of truth," by saying that the art of Kipling represents one aspect of the truth, and the art of William Watson another; the art of Mr. Bernard Shaw one aspect of the truth, and the art of Mr. Cunningham Grahame another; the art of Mr. H. G. Wells one aspect, and the art of Mr. Coventry Patmore (say) another. I will only say here that this seems to me an evasion which has not even bad the sense to disguise itself ingeniously in words. If we talk of a certain thing being an aspect of truth, it is evident that we claim to know what is truth; just as, if we talk of the hind leg of a dog, we claim to know what is a dog. Unfortunately, the philosopher who talks about aspects of truth generally also asks, "What is truth?" Frequently even he denies the existence of truth, or says it is inconceivable by the human intelligence. How, then, can he recognize its aspects? I should not like to be an artist who brought an architectural sketch to a builder, saying, "This is the south aspect of Sea-View Cottage. Sea-View Cottage, of course, does not exist." I should not even like very much to have to explain, under such circumstances, that Sea-View Cottage might exist, but was unthinkable by the human mind. Nor should I like any better to be the bungling and absurd metaphysician who professed to be able to see everywhere the aspects of a truth that is not there. Of course, it is perfectly obvious that there are truths in Kipling, that there are truths in Shaw or Wells. But the degree to which we can perceive them depends strictly upon how far we have a definite conception inside us of what is truth. It is ludicrous to suppose that the more sceptical we are the more we see good in everything. It is clear that the more we are certain what good is, the more we shall see good in everything.

I plead, then, that we should agree or disagree with these men. I plead that we should agree with them at least in having an abstract belief. But I know that there are current in the modern world many vague objections to having an abstract belief, and I feel that we shall not get any further until we have dealt with some of them. The first objection is easily stated.

A common hesitation in our day touching the use of extreme convictions is a sort of notion that extreme convictions specially upon cosmic matters, have been responsible in the past for the thing which is called bigotry. But a very small amount of direct experience will dissipate this view. In real life the people who are most bigoted are the people who have no convictions at all. The economists of the Manchester school who disagree with Socialism take Socialism seriously. It is the young man in Bond Street, who does not know what socialism means much less whether he agrees with it, who is quite certain that these socialist fellows are making a fuss about nothing. The man who understands the Calvinist philosophy enough to agree with it must understand the Catholic philosophy in order to disagree with it. It is the vague modern who is not at all certain what is right who is most certain that Dante was wrong. The serious opponent of the Latin Church in history, even in the act of showing that it produced great infamies, must know that it produced great saints. It is the hard-headed stockbroker, who knows no history and believes no religion, who is, nevertheless, perfectly convinced that all these priests are knaves. The Salvationist at the Marble Arch may be bigoted, but he is not too bigoted to yearn from a common human kinship after the dandy on church parade. But the dandy on church parade is so bigoted that he does not in the least yearn after the Salvationist at the Marble Arch. Bigotry may be roughly defined as the anger of men who have no opinions. It is the resistance offered to definite ideas by that vague bulk of people whose ideas are indefinite to excess. Bigotry may be called the appalling frenzy of the indifferent. This frenzy of the indifferent is in truth a terrible thing; it has made all monstrous and widely pervading persecutions. In this degree it was not the people who cared who ever persecuted; the people who cared were not sufficiently numerous. It was the people who did not care who filled the world with fire and oppression. It was the hands of the indifferent that lit the faggots; it was the hands of the indifferent that turned the rack. There have come some persecutions out of the pain of a passionate certainty; but these produced, not bigotry, but fanaticism—a very different and a somewhat admirable thing. Bigotry in the main has always been the pervading omnipotence of those who do not care crushing out those who care in darkness and blood.

There are people, however, who dig somewhat deeper than this into the possible evils of dogma. It is felt by many that strong philosophical conviction, while it does not (as they perceive) produce that sluggish and fundamentally frivolous condition which we call bigotry, does produce a certain concentration, exaggeration, and moral impatience, which we may agree to call fanaticism. They say, in brief, that ideas are dangerous things. In politics, for example, it is commonly urged against a man like Mr. Balfour, or against a man like Mr. John Morley, that a wealth of ideas is dangerous. The true doctrine on this point, again, is surely not very difficult to state. Ideas are dangerous, but the man to whom they are least dangerous is the man of ideas. He is acquainted with ideas, and moves among them like a lion-tamer. Ideas are dangerous, but the man to whom they are most dangerous is the man of no ideas. The man of no ideas will find the first idea fly to his head like wine to the head of a teetotaller. It is a common error, I think, among the Radical idealists of my own party and period to suggest that financiers and business men are a danger to the empire because they are so sordid or so materialistic. The truth is that financiers and business men are a danger to the empire because they can be sentimental about any sentiment, and idealistic about any ideal, any ideal that they find lying about. just as a boy who has not known much of women is apt too easily to take a woman for the woman, so these practical men, unaccustomed to causes, are always inclined to think that if a thing is proved to be an ideal it is proved to be the ideal. Many, for example, avowedly followed Cecil Rhodes because he had a vision. They might as well have followed him because he had a nose; a man without some kind of dream of perfection is quite as much of a monstrosity as a noseless man. People say of such a figure, in almost feverish whispers, "He knows his own mind," which is exactly like saying in equally feverish whispers, "He blows his own nose." Human nature simply cannot subsist without a hope and aim of some kind; as the sanity of the Old Testament truly said, where there is no vision the people perisheth. But it is precisely because an ideal is necessary to man that the man without ideals is in permanent danger of fanaticism. There is nothing which is so likely to leave a man open to the sudden and irresistible inroad of an unbalanced vision as the cultivation of business habits. All of us know angular business men who think that the earth is flat, or that Mr. Kruger was at the head of a great military despotism, or that men are graminivorous, or that Bacon wrote Shakespeare. Religious and philosophical beliefs are, indeed, as dangerous as fire, and nothing can take from them that beauty of danger. But there is only one way of really guarding ourselves against the excessive danger of them, and that is to be steeped in philosophy and soaked in religion.