Harvard Classics, Volume 28 by - (best books under 200 pages .TXT) 📖

and language do not coincide in the East, it is owing to another cause, of which also we know nothing in the West. In many cases religion takes the place of nationality; or rather the ideas of religion and nationality can hardly be distinguished. In the West a man's nationality is in no way affected by the religion which he professes, or even by his change from one religion to another. In the East it is otherwise. The Christian renegade who embraces Islam becomes for most practical purposes a Turk. Even if, as in Crete and Bosnia, he keeps his Greek or Slavonic language, he remains Greek or Slave only in a secondary sense. For the first principle of the Mahometan religion, the lordship of the true believer over the infidel, cuts off the possibility of any true national fellowship between the true believer and the infidel. Even the Greek or Armenian who embraces the Latin creed goes far toward parting with his nationality as well as with his religion. For the adoption of the Latin creed implies what is in some sort the adoption of a new allegiance, the accepting of the authority of the Roman bishop. In the Armenian indeed we are come very near to the phenomena of the further East, where names like Parsee and Hindoo, names in themselves as strictly ethnical as Englishman or Frenchman, have come to express distinctions in which religion and nationality are absolutely the same thing. Of this whole class of phenomena the Jew is of course the crowning example. But we speak of these matters here only as bringing in an element in the definition of nationality to which we are unused in the West. But it quite comes within our present subject to give one definition from the southeastern lands. What is the Greek? Clearly he who is at once a Greek in speech and Orthodox in faith. The Hellenic Mussulmans in Crete, even the Hellenic Latins in some of the other islands, are at the most imperfect members of the Hellenic body. The utmost that can be said is that they keep the power of again entering that body, either by their own return to the national faith, or by such a change in the state of things as shall make difference in religion no longer inconsistent with true national fellowship.

Thus, wherever we go, we find language to be the rough practical test of nationality. The exceptions are many; they may perhaps outnumber the instances which conform to the rule. Still they are exceptions. Community of language does not imply community of blood; it might be added that diversity of language does not imply diversity of blood. But community of language is, in the absence of any evidence to the contrary, a presumption of the community of blood, and it is proof of something which for practical purposes is the same as community of blood. To talk of "the Latin race" is in strictness absurd. We know that the so-called race is simply made up of those nations which adopted the Latin language. The Celtic, Teutonic, and Slavonic races may conceivably have been formed by a like artificial process. But the presumption is the other way; and if such a process ever took place, it took place long before history began. The Celtic, Teutonic, and Slavonic races come before us as groups of mankind marked out by the test of language. Within those races separate nations are again marked out by a stricter application of the test of language. Within the race we may have languages which are clearly akin to each other, but which need not be mutually intelligible. Within the nation we have only dialects which are mutually intelligible, or which, at all events, gather round some one central dialect which is intelligible to all. We take this standard of races and nations, fully aware that it will not stand a physiological test, but holding that for all practical purposes adoption must pass as equivalent to natural descent. And, among the practical purposes which are affected by the facts of race and nationality, we must, as long as a man is what he is, as long as he has not been created afresh according to some new scientific pattern, not shrink from reckoning those generous emotions which, in the present state of European feeling, are beginning to bind together the greater as well as the lesser groups of mankind. The sympathies of men are beginning to reach wider than could have been dreamed of a century ago. The feeling which was once confined to the mere household extended itself to the tribe or city. From the tribe or city it extended itself to the nation; from the nation it is beginning to extend itself to the whole race. In some cases it can extend itself to the whole race far more easily than in others. In some cases historical causes have made nations of the same race bitter enemies, while they have made nations of different races friendly allies. The same thing happened in earlier days between tribes and cities of the same nation. But, when hindrances of this kind do not exist, the feeling of race, as something beyond the narrower feeling of nationality, is beginning to be a powerful agent in the feelings and actions of men and of nations. A long series of mutual wrongs, conquest, and oppression on one side, avenged by conquest and oppression on the other side, have made the Slave of Poland and the Slave of Russia the bitterest of enemies. No such hindrance exists to stop the flow of natural and generous feeling between the Slave of Russia and the Slave of the southeastern lands. Those whose statesmanship consists in some hand-to-mouth shift for the moment, whose wisdom consists in refusing to look either back to the past or onward to the future, cannot understand this great fact of our times; and what they cannot understand they mock at. But the fact exists, and does its work in spite of them. And it does its work none the less because in some cases the feeling of sympathy is awakened by a claim of kindred, where, in the sense of the physiologist or the genealogist, there is no kindred at all. The practical view, historical or political, will accept as members of this or that race or nation many members whom the physiologist would shut out, whom the English lawyer would shut out, but whom the Roman lawyer would gladly welcome to every privilege of the stock on which they were grafted. The line of the Scipios, of the Caesars, and of the Antonines was continued by adoption; and for all practical purposes the nations of the earth have agreed to follow the examples set them by their masters.

[1] From "Historical Essays," Third Series, 1879.

[2] I am here applying to this particular purpose a line of thought which both myself and others have often applied to other purposes. See, above all, Sir Henry Maine's lecture "On Kinship as the Basis of Society" in the lectures on the "Early History of Institutions"; I would refer also to my own lecture on "The State" in "Comparative Politics."

[3] While the Swiss Confederation recognises German, French, and Italian as all alike national languages, the independent Romance language, which is still used in some parts of the Canton of Graubünden, that which is known specially as Romansch, is not recognized. It is left in the same position in which Welsh and Gaelic are left in Great Britain, in which Basque, Breton, Provençal, Walloon, and Flemish are left within the borders of that French kingdom which has grown so as to take them all in.

[4] On Rouman history I have followed Roesler's "Romënische Studien" and Jirecek's "Geschichte der Bulgaren."

[5] It should be remembered that, as the year 1879 saw the beginning of the liberated Bulgarian State, the year 679 saw the beginning of the first Bulgarian kingdom south of the Danube.

TRUTH OF INTERCOURSE SAMUEL PEPYS

BY ROBERT LOUIS STEVENSON

INTRODUCTORY NOTE

Robert Louis Balfour Stevenson (1850-94), novelist, essayist, and poet, was descended from a famous family of lighthouse builders. He was born at Edinburgh, Scotland, and was intended for the ancestral profession of engineer. Abandoning this, he tried law with no better success, and finally devoted himself to his destined vocation of letters.

Stevenson began his career with the writing of essays, then issued two charming volumes of humorous and contemplative travel, "An Inland Voyage" and "Travels with a Donkey in the Cevennes"; then collected, in his "New Arabian Nights" a number of fanciful short stories he had been publishing in a magazine. In 1883 he first caught the attention of the larger public with "Treasure Island," one of the best, and probably the best written, boys' story in the language. His most sensational success was "The Strange Case of Dr. Jekyll and Mr. Hyde"; but a much higher literary quality appears: in such novels as "The Master of Ballantrae," "Kidnapped," and "Catriona," in which he to some extent follows the tradition of Scott, with far greater finish of style, but without Scott's fine spontaneity and unconsciousness. He published also three small volumes of verse, some of it of great charm and delicacy.

Stevenson was essentially an artist in words. The modern desire for subtlety of cadence and for the rendering of fine shades of expression is seen in a high degree in all he wrote, and his work has the merits and defects that accompany this extreme preoccupation with style. But he had also great virtues of matter. He was a superb story-teller, an acute and sensitive critic, a genial and whole-hearted lover of life. In the essay on "Truth of Intercourse" will be found an example of his gracious and tactful moralising; In "Samuel Pepys," a penetrating interpretation of one of the most amazing pieces of self-revelation in the annals of literature.

TRUTH OF INTERCOURSE

Among sayings that have a currency in spite of being wholly false upon the face of them for the sake of a half-truth upon another subject which is accidentally combined with error, one of the grossest and broadest conveys the monstrous proposition that it is easy to tell the truth and hard to tell a lie. I wish heartily it were. But the truth is one; it has first to be discovered, then justly and exactly uttered. Even with instruments specially contrived for such a purpose—with a foot rule, a level, or a theodolite—it is not easy to be exact; it is easier, alas! to be inexact. From those who mark the divisions on a scale to those who measure the boundaries of empires or the distance of the heavenly stars, it is by careful method and minute, unwearying attention that men rise even to material exactness or to sure knowledge even of external and constant things. But it is easier to draw the outline of a mountain than the changing appearance of a face; and truth in human relations is of this more intangible and dubious order: hard to seize, harder to communicate. Veracity to facts in a loose, colloquial sense—not to say that I have been in Malabar when as a matter of fact I was never out of England, not to say that I have read Cervantes in the original when as a matter of fact I know not one syllable of Spanish—this, indeed, is easy and to the same degree unimportant in itself. Lies of this sort, according to circumstances, may or may not be important; in a certain sense even they may or may not be false. The habitual liar may be a very honest fellow, and live truly with his wife and friends; while another man who never told a formal falsehood in his life may yet be himself one lie—heart and face, from top to