THE OBVIOUS BLUNDERS 43
the most common and in many ways commendable: the fact that the normal British subject begins by being so very British. By accident I did not. The tradition I heard in my youth, the simple, the too simple truths inherited from Priestly and Martineau, had in them something of that grand generalisation upon men as men which, in the first of those great figures, faced the howling Jingoism of the French Wars and defied even the legend of Trafalgar. It is to that tradition that I owe the fact, whether it be an advantage or a disadvantage, that I cannot worthily analyse the very heroic virtues of a Plymouth Brother whose only centre is Plymouth. For that rationalism, defective as it was, began long ago in the same central civilisation in which the Church herself began; if it has ended in the Church it began long ago in the Republic: in a world where all these flags and frontiers were unknown; where all these state establishments and national sects were unthinkable; a vast cosmopolitan cosmos that had never heard the name England, or conceived the image of a kingdom separate and at war; in that vast pagan peace which was the matrix of all these mysteries which had forgotten the free cities and had not dreamed of the small nationalities; which knew only humanity, the humanum genus, and the name of Rome.
The Catholic Church loves nations as she loves men; because they are her children. But they certainly are her children, in the sense that they are secondary to her in time and process of production.
