When he had gone, Belloc and I walked across the Park with the last rumblings still echoing in the sky, and heard the All （疑いを）晴らす signal as we （機の）カム out by Buckingham Gate, like the noise of trumpets of 勝利. And we talked a little of the prospects of the War, which were then in the 移行 行う／開催する／段階 between the last 危険，危なくする and the last deliverance; and we parted, not without a 確かな belated emotion of excitement; and I went along Kensington High Road to my mother's home.

の中で the legends, not to say the lies, that became 現在の about Belloc の中で people who knew nothing about him, was the legend that he was what was called an 楽天主義者 about the War; or that he 誇張するd the German 死傷者s ーするために make out a 事例／患者 for mere 慰安 and 安心. To anybody who knows Belloc this idea is grotesque in the last degree. To begin with, 存在 an animal endowed with the 力／強力にする of thought, he is やめる incapable of supposing it to 事柄 whether you are an 楽天主義者 or a 悲観論者 upon a question of fact; or of recommending anybody to be 有望な and cheerful so that it will not rain tomorrow. Second, in so far as mood and emotion have their 合法的 place in life, his mood and emotion are 一般に not 楽観的な enough. And third, those persons who have taken the trouble to go into the actual facts and 人物／姿／数字s about enemy mortality have agreed that his 計算／見積りs were 大幅に 訂正する and those of the other party wildly incorrect. The truth is that, at the very beginning of a novel type of ざん壕 戦争, everybody's 計算／見積りs were for a time incorrect; but his were 訂正するd as 早期に as anybody's and were afterwards continually 権利 while the opposite ones were continually wrong. For the 残り／休憩（する）, what threw out every 科学の 見積（る） of the war was a factor that was moral and not 科学の; a standing instance of the change of all 構成要素 things on the pivot of the human will. It was the 反乱 in Russia. Nobody 価値（がある） speaking of 予報するd it; but Belloc himself said the wisest thing in a general fashion about 事件／事情／状勢s of the 肉親，親類d. In one of his articles in Land and Water, he must have rather puzzled many of his readers, I 恐れる, by an (a)手の込んだ／(v)詳述する historical 再建 of the 見通し on the 未来, in the mind of a Greek 公式の／役人 in Byzantium, at the beginning of the sixth century, calculating and 連合させるing all the 軍隊s of the Roman Empire and the カトリック教徒 Church. He 公式文書，認めるd how much a man might think he had accounted for all the 可能性s, the danger of a 宗教的な 分裂（する） between East and West, the danger of the barbarian （警察の）手入れ，急襲s on Gaul or Britain, the 状況／情勢 in Africa and Spain, and so on; and then say he had in his 手渡す all the 構成要素s of change. "At that moment, far away in a little village of Arabia, Mahomet was eighteen years old."

I need not dwell その上の on that old and idle quarrel; if the men who ranted about 楽観主義 are remembered at all in serious history, they will be remembered because they quarrelled with Belloc. They were the half-educated proprietors of the Yellow 圧力（をかける） of that time, who were annoyed with him for 確かな 関連した 発言／述べるs he had made about the Sale of Peerages. But it is 価値（がある） pausing upon for a moment ーするために 強調 what was certainly true of all my friends, and I think of all the worthier friends of England; that we never based our 有罪の判決s on small-minded swagger about Success; that we worked for victory while 存在 完全に ready for 敗北・負かす; and we never 予報するd anything about the end of the war, or any other 未来 event; Belloc least of all; as when I heard him say in the first of his London lectures; "It is no part of any （衆議院の）議長 or writer to talk about victories 存在 made 確かな beforehand by this or that. God alone gives victory."

There is another 面 of the way in which the Yellow 圧力（をかける） spread panic and political 反乱（を起こす） and called them patriotism and journalistic 企業. It was 明らかに supposed that England was in need of 存在 prodded on from behind. My friend Bentley, doing excellent work on the Daily Telegraph, 述べるd it more truly as England 存在 stabbed in the 支援する. The Daily Telegraph, indeed, during those days of fever, did an admirable work of medicinal and moral 衛生設備. But for me and my little group the quarrel had another 影響; that we were, in very 変化させるing 割合s, fighting upon two 前線s; regarding the Hohenzollerns and the Harmsworths as 平等に successful advertisers and 平等に 不成功の statesmen. And it fell to me to give a 十分な 表現 to this 二塁打 態度, for a 推論する／理由 that I could never in ありふれた 条件s have forseen.

I became an editor. It would at any time have seemed to me about as probable or 約束ing as that I should become a publisher or a 銀行業者 or a leader-writer on The Times. But the necessity arose out of the continued 存在 of our little paper, the New 証言，証人／目撃する, which was passionately 愛国的な and プロの／賛成の-同盟（する） but as emphatically …に反対するd to the Jingoism of the Daily Mail. There were not too many people who could be 信用d to 持続する these two 際立った indignations, without 連合させるing them by the disgusting expedient of 存在 穏健な. There were not too many of such people; but I was in a manner one of them. And when my brother went to the 前線, he left his paper in my 手渡すs, requesting me to edit it until he returned. But I went on editing it because he did not return. For my brother was 運命にあるd to 証明する, in a dark hour of doom, that he alone of all the men of our time 所有するd the two 肉親，親類d of courage that have nourished the nation; the courage of the 会議 and of the field. In the second 事例／患者 he 苦しむd with thousands of men 平等に 勇敢に立ち向かう; in the first he 苦しむd alone. For it is another example of the human irony that it seems easier to die in 戦う／戦い than to tell the truth in politics. Human nature is in any 事例／患者 a strange 事件／事情／状勢; and on the news of my brother's death, I as editor of his paper was moved to an 半端物 reaction which I cannot altogether explain, but which I could only 表明する by 令状ing an open letter to Rufus Isaacs, Lord Reading, upon the memories of our 広大な／多数の／重要な Marconi quarrel. I tried to tell him, with all 抑制, that I believed he had really 行為／法令／行動するd against my nation, but in favour of his own 血; and that he who had talked, and doubtless despised even in talking, the tedious 議会の foolery about having once met his brother at a family 機能（する）／行事, had in truth 行為／法令／行動するd throughout from those 深い 国内の 忠義s that were my own 悲劇 in that hour. But I 追加するd, "You are far more unhappy; for your brother is still alive."

It is strange, as I have said, that in a little while his brother was also dead and in the same 宗教的な 自白 as that of my own brother. So ended, symbolically enough, the 広大な／多数の／重要な Marconi duel; and I continued the editing of my brother's paper, if you can call it editing; and all the other financiers and 政治家，政治屋s showed no 調印するs of dying in any 約束, or indeed of dying at all. The War worked to its end, in which so many lives were ended; the Germans made their last 広大な and vain 強襲，強姦s and Foch struck his final blow before Chalons, where Christendom had broken the Huns a thousand years before. But in England the 政治家，政治屋s continued to beam benevolently upon us; new noblemen continued to spring into life from somewhat obscure 商業の 国／地域s; there were any number of 繁栄するing 経済的な 投機・賭けるs, supported by 強烈な publicity and 磁石の personality; and all the 力／強力にするs of the 科学の 合併s and newspaper 連合させるs, that now 支配する the 明言する／公表する, rose slowly into their 現在の 力／強力にする and peace. As the 古代の 水夫 発言／述べるd, in a moment of melancholy comparison:

The many men so beautiful
And they all dead did 嘘（をつく）;
And a thousand thousand slimy things
Lived on; and so did I.

XII.—SOME POLITICAL CELEBRITIES

On almost every occasion when I have met somebody, I have met somebody else. That is, I have met a 私的な man who was oddly different from the public man. Even when the character was not the very contrary of the caricature, as 輪郭（を描く）d in the newspapers, I might 雇う a licence of language, by 説 that it was even more contrary than a contrary. I mean that the relation was more subtle, and the reality on another 計画（する）; that when after long experience, I discovered with some amazement that a 尊敬の印 was true, even when the truth was almost the opposite of the 尊敬の印. We all rejoiced, for instance, in the chorus of spontaneous 尊敬の印s to the late King George the Fifth. And yet the very repetition of 証言, about the honesty of his public service, gave an indescribable impression of 決まりきった仕事 which made the impression incomplete. I only met him once myself, at the house of the late Lord Burnham, where he was 狙撃; and for what my impression is 価値（がある）, he certainly did strike me as about as 本物の a person as I ever met. But he was 本物の in a rather 予期しない way. He was not only honest but frank, and so 解放する／自由な and 平易な in his likes and dislikes that he might have been called indiscreet. G.B.S. said truly of his public 会談 that they were indeed the King's English; the 私的な were also decidedly Plain English. He was anything but the 最高の 永久の 公式の／役人 many eulogies 暗示するd; he was not like some reliable solicitor in whom family secrets are locked up, or some doctor congested with the silence of professional 信用／信任s; he was much more like a little sea-captain, who keeps a 確かな silence and etiquette on his quarterdeck; but plenty of anecdotes, not to say anathemas, in his cabin. But there is no 代用品，人 for 会合 a man, even 会合 him for an hour or two; it will always tell us when a real distortion of history or legend is beginning. And if it should ever happen that I hear before I die, の中で the new 世代s who never saw George the Fifth, that he is 存在 either 賞賛するd as a strong silent man, or depreciated as a stupid and empty man, I shall know that history has got the whole portrait wrong.

いつかs I have had even briefer 接触するs, with even more curious surprises. I talked to the late Marquess Curzon for only about ten minutes, in an 偶発の 鎮圧する, though I had been to his house once or twice; he did not seem to mind the 鎮圧する; he did not even seem to mind the conversation, or to mind me; he was 完全に pleasant and good-tempered. And he said the one thing out of a thousand that hardly anybody, 含むing myself, would have 推定する／予想するd Curzon to say. He said how heartily he agreed with me that the cries, catcalls, jokes and jeers of the 暴徒 at a public-会合 were very much wittier and more 価値（がある） 審理，公聴会 than the speeches of statesmen from the 壇・綱領・公約. I had 表明するd this 見解（をとる） in an Illustrated London News article; but he, who was so often the stateliest of statesmen on the most 特権d of 壇・綱領・公約s, would not have occurred to me as the most ardent 支持者 of the 群衆 or the buffoon who 支持する／優勝者d it. Yet it is unquestionably true that he did on many occasions say and do things, that 刺激するd and even created the popular legend of his 人気がない 態度. He was the one and only example of an English aristocrat who 現在のd himself as a Prussian aristocrat; and this is very 半端物, because English aristocrats may often be cynics but are not barbarians. In a word, they are more subtle; but I いつかs fancy that Curzon in some queer way was more subtle than that subtlety. Everyone knows that there was a sort of heroic artificiality about his bodily life; that he 支えるd his very posture with difficulty; and I 嫌疑者，容疑者／疑う that something of that 緊張する turned itself to a sort of stiff and swaggering joke. He （機の）カム from Oxford when it was the fashion to be a 悲観論者 in philosophy and a reactionary in politics; and rather as the artistic decadents made themselves out worse than they were, he made himself out more undemocratic than he was. It is typical that many of the tales against him are said to have been invented by himself. But in all that I am 単に guessing, from a few words said to me by a man who could not have been as stupid as a Prussian; in other 事例／患者s, in which I had 限られた／立憲的な but still longer intercourse, I have noticed the same contradiction.

My first 照明, about the contrast between a human 存在 and his political portrait or caricature, （機の）カム to me with the 事例／患者 of Lord Hugh Cecil. I believe I met him first at the house of Wilfrid 区, whom I ought to have について言及するd long before as an 影響（力） enlightening me in many ways; for he had written in the Dublin Review a most 同情的な critique of Orthodoxy, at a time when many of his world must have thought it a piece of rowdy paradox. He laid 負かす／撃墜する the excellent 批判的な 実験（する）; that the critics could not understand what he liked, but he could understand what they disliked. "Truth can understand error; but error cannot understand Truth." It was through his 親切 that I was, at a later 行う／開催する／段階, made a member of the Synthetic Society, which was 正確に，正当に proud of its 連続 with the Society in which the 広大な／多数の／重要な Huxley could 審議 with the 平等に 広大な／多数の／重要な 区 (called. God knows why, Ideal 区), and in which I was 特権d to 会合，会う several very pivotal persons, such as Baron 出身の Hugel and my old friend Father Waggett of Palestinian days. But if it be asked why I について言及する it here, the answer is rather curious. For some 推論する／理由, there were very few literary men in this group 充てるd to philosophy; except Wilfrid 区 himself, who was an excellent editor and expositor. But there were all the better sort of 政治家，政治屋s, or those who might have been statesmen. There I met old Haldane, yawning with all his Hegelian abysses; who appeared to me as I must have appeared to a 隣人 in a 地元の 審議ing-club, when he 解任するd metaphysical depths and pointed at me, 説, "There is that Leviathan whom Thou hast made to take his sport therein." But I never forgot that England betrayed him in 非難する him with betraying England. There also I met Balfour, 明白に preferring any philosophers with any philosophies to his loyal 信奉者s of the Tory Party. Perhaps 宗教 is not the あへん of the people, but philosophy is the あへん of the 政治家，政治屋s. All of which brings me 支援する to Lord Hugh Cecil.

In 自由主義の caricatures, and in all the letter-圧力（をかける） of Liberalism 一般に, Lord Hugh Cecil was always 描写するd as a mediaeval ascetic; it was all very 抑制するd and 精製するd, or he might have been 現実に 公然と非難するd as a saint. "F. C. G." always 描写するd him in a long cassock and a very Italian-looking biretta; and something like a Gothic stained-glass window was introduced, if possible, as the sort of thing he carried about with him. I 吸収するd all these things in my 簡単; I could not even then feel so much horror of them as did the clientele of the Daily News; but that made it all the easier to believe that an 明白に 知識人 gentleman was really in love with mediaeval architecture and 当局. And then I happened to 会合，会う Lord Hugh Cecil. I met him at the house of Wilfrid 区, that 広大な／多数の／重要な （疑いを）晴らすing-house of philosophies and theologies; for the 広大な and 価値のある work of Wilfrid 区 大部分は turned upon the very fact that he was more fully in sympathy with the Cecils and the Balfours and the 残り／休憩（する） than I myself could ever have been. I listened to Lord Hugh's very lucid 声明s of his position; nobody who loves logic could be unimpressed by so 論理（学）の a mind; and I formed a number of very 限定された impressions about him. One was that he had many やめる individual ideas of his own; another that he regarded all such ideas, 含むing his own, in what has been called a 乾燥した，日照りの light. But the strongest impression I received, was that he was a Protestant. I was myself still a thousand miles from 存在 a カトリック教徒; but I think it was the perfect and solid Protestantism of Lord Hugh that fully 明らかにする／漏らすd to me that I was no longer a Protestant. He was, and probably still is, the one real Protestant; for his 宗教 is intensely real. From time to time, he startles the world he lives in by a stark and upstanding defence of the ありふれた Christian theology and 倫理学, in which all Protestants once believed. For the Protestant world in England today is a very curious and subtle thing, which it would not become me to criticise; but this may be said of it without offence, that while it is 自然に a little 乱すd by a Protestant 受託するing Catholicism, it is far more terribly 乱すd by any Protestant who still 保存するs Protestantism. And then I thought of the dear old 過激な caricatures of the mediaevalist in the cassock; and laughter （機の）カム as a 救済. Old Kensit was a Jesuit compared with Hugh Cecil; for anti-ritualism is only a riotous form of ritualism; and poor old Kensit 現実に had the 簡単 to be photographed with a crucifix in his 手渡す. I once thought it queer that a Cecil should become famous for a 反乱 against the Reformation. And I have lived to see such men （刑事）被告 by 露骨な／あからさまの Jingoism of 保護するing Germany, as once by 露骨な／あからさまの Radicalism of favouring Rome. But I lived to realise that Hugh Cecil has been as heroically loyal to his house as to his country. No man has been truer to a tradition than he to the tradition of that 広大な／多数の／重要な Protestant England, which the genius of the 創立者 of his family 設立するd.

It was George Wyndham who once 確認するd this notion of 地雷, by 公式文書，認めるing what he called the extreme Individualism of Lord Hugh Cecil. The 商業の character of that compact and 愛国的な England of 最近の centuries had much to do, for instance, with Lord Hugh Cecil 存在 so stubborn a 解放する／自由な-仲買人. For he is not only an Old Protestant; this chivalric Tory is also most emphatically an Old 過激な. He would have been much more at home in the Manchester School than in the Middle Ages. And I have here dwelt so long on his 指名する, with no other basis than having listened to his luminous conversation, because I do 本気で think that he stands at the very centre of that 最近の civilisation today; and might be called the one strong 中心存在 still 支持するing the England in which I was born. But George Wyndham's ideas were always flowing in a different direction, as were my own; and they were in a sense 示すd or 手段d by our ありふれた feeling about this other 保守的な 政治家. For Wyndham was not a 保守的な; he was a Tory; that is, he was 有能な of 存在 a Jacobite, which is something as 反抗的な as a Jacobin. He did not 単に wish to 保存する Protestantism or 解放する／自由な 貿易（する）, or anything grown native to the nation; he 手配中の，お尋ね者 to 生き返らせる things older and really more international. And my first impressions of the falsity of the Party System （機の）カム to me, while I was still a 自由主義の 新聞記者／雑誌記者, in the realisation of how much I agreed with Wyndham and how much Wyndham 同意しないd with Cecil.

I first met George Wyndham at Taplow, at the house of Lord and Lady Desborough, who had long been very good friends to me as to many literary people of all colours and opinions; and I felt almost すぐに that Wyndham's opinions were at least of the same general colour as my own. And if ever there was a man of whom the word "colour" in his opinions and everything else, recurs 自然に to the mind, it was he. He also 苦しむd, of course, from the silly simplifications of the political comments and 風刺漫画s. Because he happened to have been in the army, he was always 描写するd as a drawling guardsman; and because he happened to be a handsome man, it was always insinuated that he was 単に a ladies' man. In most 必須の ways it was curiously untrue. Wyndham was very definitely what is called a man's man. He was passionately fond of the particular things that ladies do not 一般に like; such as sitting up all night to 追求する pertinaciously the same interminable argument, upon all sorts of points of 詳細（に述べる） and pure logic; so that he would not let his guests go till almost daybreak, unless he had settled to his own satisfaction the meaning of "T. T." in Shakespeare's Sonnets; or what were the 私的な 期待s of Chaucer touching the 出版（物） of Troilus and Cressida. He was not in any sense a dandy; but in so far as he did dress 井戸／弁護士席, he was 全く indifferent to how other men who were his friends might dress, which is another 示す of 純粋に masculine companionship. He was a good companion in 冒険的な society as in literary society; but in neither was he anything like what is called a society man. He had 抱擁する sympathy with gypsies and tramps; and collected many men of letters (含むing myself) who looked rather like tramps. The inward generosity which gave a gusto or relish to all he did was really at the opposite extreme to all that mere polish, 暗示するd by those who 名誉き損，中傷d him by calling him "charming." He had first written to me some congratulations upon a letter I had sent to the Westminster Gazette on 宗教的な Education; in which, even at that 早期に date, I 示唆するd that many Anglicans felt that Christ is not 完全に disconnected from His own Mother. Wyndham was supported in this by the 深い natural mysticism of his wife; a woman not to be forgotten by anyone who ever knew her, and still いっそう少なく to be 単に 賞賛するd by anyone who adequately 高く評価する／（相場などが）上がるd her. She always showed a most moving curiosity about where I had 選ぶd up this passion for what is called Mariolatry in this Protestant land; and I could 保証する her with truth, though without any 完全にする explanation, that I had had it in some form from boyhood.

It was at Taplow, at the same time as my first 会合 with Wyndham, that I also had my first 会合 with the late Earl Balfour; but, though I talked to him 公正に／かなり often on abstract things, I never （機の）カム to know him thus 本人自身で and certainly never to understand him so 井戸／弁護士席. I do not think he was a very 平易な person to understand. He was, of course, やめる an 平易な person to misunderstand; having all those 外部の features, whether of elegance or eccentricity, which go to （不足などを）補う a public character; that is, a political 風刺漫画. But in his 事例／患者 the caricatures were even more wildly wide of the 示す; and I think that the compliments were worse than the caricatures. His 敵s in the 圧力（をかける） 描写するd him as 行方不明になる Arthur; and his friends in the 圧力（をかける） referred to him gracefully as Prince Arthur; and I do not know which of the two was more 誤って導くing. There certainly was nothing feminine about him, in the unchivalrous sense in which that word is used for what is silly or weak or wavering; very much the other way. It is typical of these times that he was always criticised as a cloudy and 混乱させるing （衆議院の）議長, when he was in fact a remarkably （疑いを）晴らす （衆議院の）議長; and anybody could follow him who could follow an argument. Only to the Modern Mind it would seem that lucidity is more bewildering than mystification. As for the 同時代の pictures of a drooping lily, they might 同様に have 代表するd his uncle Lord Salisbury as a little broken snowdrop. But there was really something 半端物 about Arthur Balfour. He was always most pleasant and amiable to me; but he had not the general 評判 of 存在 pleasant and amiable to everybody. For him alone might have been invented the true 鮮明度／定義: "A gentleman is one who is never rude except 故意に." But though he was perhaps an aristocrat to 超過, he was not in the least like an ordinary 過度の aristocrat. I have met many men of his 階級; some arrogant gentlemen; and a few really 不快な／攻撃 gentlemen. But they had the 簡単 of vanity and ignorance; and the 事例／患者 of Balfour was not simple, as he was not the ordinary bad extreme, nor was he the ordinary good extreme; the good squire or even the good knight. 述べるing Arthur Balfour as Prince Arthur was far いっそう少なく true than 述べるing George Wyndham as St. George. Wyndham really had that romantic or chivalric touch; in Balfour there was something else that I never understood. I have いつかs thought it was 国家の rather than social. Charles II is often 引用するd as 説 that Presbyterianism is no 宗教 for a gentleman; it is いっそう少なく often 引用するd that he also said Anglicanism was no 宗教 for a Christian. But it is 半端物 that his 簡潔な／要約する and distorted memory of the Scots made him say that Presbyterianism is no 宗教 for a gentleman, touching the one country where gentlemen were often Presbyterians. Scotland has been much 修正するd by this Puritan creed long 判決，裁定 の中で the nobles, like old Argyll of my boyhood's time. And Balfour had something in his 血 which I think was the 冷淡な ferocity of Calvinism; a 荒涼とした streak いつかs felt when the 勝利，勝つd changes even in the breezy voyages of Stevenson. The comparison will show that this is without prejudice; for I had from childhood a romantic feeling about Scotland, even that 冷淡な flat eastern coast. It may not be believed, but I have played ゴルフ as a lad on the links a bowshot from Whittinghame, in the days when ordinary English people asked, "What is ゴルフ?" It （機の）カム with a 急ぐ over the 国境, like the blue bonnets, a year or two later; and grew 流行の／上流の 大部分は because Arthur Balfour was the fashion. Whatever else it was, his （一定の）期間 was a Scottish （一定の）期間; and his pride was a Scottish pride; and there was something hollow-注目する，もくろむd and headachy about his long 罰金 長，率いる, which had nothing in it of the English squires; and 示唆するd to me rather the manse than the 城. Also, as one who went to neither 広大な／多数の／重要な University, and has many jolly friends from his, very unlike him, I may be 許すd to hint that somehow one did think of him as a Cambridge man.

I have known 事実上 nothing of 政治家，政治屋s after the Age of Asquith and Balfour; but I had some knowledge of one other who is also a Scottish type and another sort of Scottish enigma. To me the mystery about Mr. James Ramsay MacDonald was this; that when I knew him わずかに, in my 青年, in the days when we were all 社会主義者s, he had the 指名する of 存在 rather a 冷淡な and 科学の exponent of 社会主義; the more expansive and even emotional sort of eloquence seems to have developed late in life, in やめる poetical speeches I have heard from him when we have since sat on the same 壇・綱領・公約, 存在 supposed to do something to 回復する 田舎の England. But I remember when I was emotional and expansive, and 十分な of 早期に enthusiasm for Blatchford's Merrie England, feeling in him a more than Fabian frigidity, as he said (neatly enough) that Blatchford's popularisation was like a man fully explaining a モーター-car by 述べるing a wheelbarrow. On the later occasion, he was really 嘆き悲しむing with me the 荒廃させるs of the モーター-car; though I can hardly picture him carrying rusticity so far as to be wheeled about like Mr. Pickwick in a wheelbarrow. But perhaps there was always something about him more ふさわしい to tranquil and 伝統的な things. When he was still counted a 革命の 労働 leader with a red tie, I heard Balfour 言及する to him in 議会 with respectful 悔いる; "自白するing myself an admirer of the 議会の style of the honourable gentleman," and somehow, when I heard those words, I think I knew that the man with the red tie was 運命にあるd for a 国家の 省. Even then, at least, he looked much more like an aristocrat than most aristocrats do.

But these statesmen were not the 肉親，親類d of men, or even the 肉親，親類d of Scotsmen, with whom I tended to ぐずぐず残る. I felt much more kinship with the sort of Scot who, even when he was 利益／興味d in politics, would never really be 許すd in practical politics. A splendid 見本／標本 of this type of man was Cunninghame Graham. No 閣僚 大臣 would ever admire his 議会の style; though he had a much better style than any 閣僚 大臣. Nothing could 妨げる Balfour 存在 総理大臣 or MacDonald 存在 総理大臣; but Cunninghame Graham 達成するd the adventure of 存在 Cunninghame Graham. As Bernard Shaw 発言／述べるd, it is an 業績／成就 so fantastic that it would never be believed in a romance. Nor can it be said in this 事例／患者, that the Scots are in a 共謀 to 賞賛する each other; for I grieve to say that I heard one of these 広大な／多数の／重要な statesmen 配達する a speech 十分な of the noblest ideals with Cunninghame Graham at my 肘, muttering in my ear in a soft but 猛烈な／残忍な fashion: "I never could stand a Protestant sermon."

There was a small 列／漕ぐ／騒動 or スキャンダル, connected with Cunninghame Graham and his candour in politics, which has always stuck in my memory as a symbol. It explains why I, for one, have always got on much better with revolutionists than with 改革者s; even when I 完全に 同意しないd with the 革命s or 完全に agreed with the 改革（する）s. In Ireland it would have been different; but in England, during most of my life, the revolutionists were always 社会主義者s; and in theory, almost always 明言する／公表する 社会主義者s. And I had 早期に begun to 疑問, and later to 否定する, the 社会主義者 or any other 仮定／引き受けること that 伴う／関わるd a 完全にする 信用／信任 in the 明言する／公表する. I think I had begun to 疑問 it ever since I met the statesmen. On the other 手渡す, I really did agree with the 自由主義のs on many 限定された points that had become part of the 自由主義の programme; such as Home 支配する for Ireland and a democratic decentralisation many held to be the death of the Empire. But I always felt, and I still feel, more personal sympathy with a 共産主義者 like Conrad Noel than with a 自由主義の like John Simon; while recognising that both are in their own way sincere. I think the 推論する／理由 is that the revolutionists did, in a sense, 裁判官 the world; not 正確に，正当に like the saints; but 独立して like the saints. 反して the 改革者s were so much a part of the world they 改革（する）d, that the worst of them tended to be snobs and even the best of them to be specialists. Some of the 自由主義の specialists, of the more frigid Cambridge type, did faintly irritate me; much more than any mere anarchist or atheist. They seemed so very 消極的な and their 批評 was a sort of nagging. One distinguished man, who happened to 影響する／感情 me in this way, was the late J. A. Hobson, not to be confounded with the S. G. Hobson whose excellent 経済的な 熟考する／考慮するs still enlighten our 審議s; but a most high-minded and public-spirited （衆議院の）議長 and writer in his own 権利. I hesitate to 指名する so honest and earnest a man in a 批判的な spirit; but nobody who 解任するs, with whatever 尊敬（する）・点, that gaunt 人物／姿／数字 and keen and bitter countenance, will pretend that his own spirit was not supremely 批判的な. He was one of the most 独立した・無所属 and intelligent of the 自由主義の critics of 帝国主義, and on that point I was wholly with the 自由主義のs; I disliked 帝国主義; and yet I almost liked it by the time that Hobson had finished speaking against it. And I remember one occasion when he took the 議長，司会を務める at some 会合 of or about Aborigines or the native races of the Empire; and he had Cunninghame Graham on his 権利, while I had the honour of sitting on the other 味方する. Hobson made a very able political speech, but somehow it seemed to me to be a party speech; 関心d more for Liberalism than Liberty. I may be wrong; anyhow, I 行方不明になるd something, as he 選ぶd 穴を開けるs in the British Empire until it consisted 完全に of 穴を開けるs tied together with red tape. And then Cunninghame Graham began to speak; and I realised what was wanting. He painted a picture, a historical picture, like a 野外劇／豪華な行列 of Empires; talking of the Spanish Empire and the British Empire as things to be reviewed with an equal 注目する，もくろむ; as things which 勇敢に立ち向かう and brilliant men had often served with 二塁打 or doubtful 影響s; he 注ぐd 軽蔑（する） on the 地方の ignorance which supposes that Spanish Empire-建設業者s or proconsuls had all been vultures of rapine or vampires of superstition; he 宣言するd that many of the Spanish, like many of the English, had been 支配者s of whom any Empire might be proud. And then he traced such 人物／姿／数字s against the dark and 悲劇の background of those 古代の human 全住民s which they had so often either served or 征服する／打ち勝つd in vain.

Now in the course of this speech Cunninghame Graham had occasion to say in passing, touching some 地元の 暴動 and 罪，犯罪; "I have never been able to feel myself that tyrannicide, in 確かな circumstances, is intrinsically and 必然的に indefensible." Will it be believed that there was すぐに a horrible howling fuss about these words; that they were the only words of the speech that anybody bothered to remember; that these were only remembered as an execrable example of the frenzy of the 敵s of the Empire; and that all the funny people on that 壇・綱領・公約 were lumped together as gory regicides who went about drinking the 血 of kings? And all the time, I had been 説 to myself that Cunninghame Graham at least had been fair to Empires as Empires--反して J. A. Hobson had not been fair to the British Empire at all. There was nothing 特に 前例のない or preposterous in what the Scottish 社会主義者 had said about tyrannicide, though we may 同意しない with it for particular moral or 宗教的な 推論する／理由s. He only said what 事実上 all the 広大な／多数の／重要な Pagans would have said; what all the admirers of Hermodius and Aristogiton would have said; what many Renaissance 理論家s, カトリック教徒 and 非，不，無-カトリック教徒, would have said; what all the 広大な／多数の／重要な French Revolutionists would have said; what 事実上 all the classic poets and tragedians 負かす／撃墜する to modern times would have said. It was no more than was 暗示するd in a hundred sacred pictures of Judith or a hundred 世俗的な 賞賛するs of Brutus. But Mr. Hobson would have been shocked, I 恐れる, at the faintest suggestion of the 殺人，大当り of an evil king; but he was not in the least shocked at the 暗示するd impossibility of the 力／強力にする of a good king, or the modern ignorance of all that men have meant by kingship.

It was the irritant of this irritation, which seemed to me a little 地元の irritation, against any large 見解（をとる）s either of 忠義 or liberty, that slowly estranged me from political liberalism. But it would not be fair to say so, without 追加するing that I did know men, 有能な of working with the party, who were really 十分な of something that was not liberalism but liberality. Two men of that type remain in my memory; and it is for their sake and in their sense that I say I am a 自由主義の. One was Augustine Birrell, who enlivened his politics through literature; and the other was the last Gladstonian, G. W. E. Russell, who did it by 相続するing the very real 宗教 of Gladstone. They were both very Victorian, as became their 世代; but they 相続するd an 評価 of all the 広大な／多数の／重要な Victorians, which covered a 広大な／多数の／重要な variety. Birrell was a Nonconformist with a very rich comprehension of Newman. Russell was a High Churchman with a やめる detached 賞賛 of Matthew Arnold. And they both drew out of these deeper and wider things a 確かな rich repose in humour 否定するd to the mere men of the Party System. I shall never forget the occasion when old Birrell, roused by the rather vulgar refinement of the popular Puritan 圧力（をかける）, as 表明するd by a suave editor who patronised the polysyllabic style of Dr. Johnson, rose like a white-maned lion at the dinner-（米）棚上げする／（英）提議する where the editor had spoken, and told him that if he 手配中の，お尋ね者 to understand the style of Dr. Johnson, he should 協議する the passage in which Dr. Johnson called somebody the son of a bitch. It was spat out with such virile 怒り／怒る that it sounded alarmingly like a personal 発言／述べる. And I shall never forget the other occasion, in which Russell 人物／姿／数字d in what might seem the opposite fashion; for Russell was a sleek, slow-moving, 激しい man and had the 指名する of a sybarite; but he was never afraid of 存在 in a 少数，小数派; and he took the 議長，司会を務める at a プロの／賛成の-Boer dinner when プロの／賛成の-Boers were most 人気がない. At the end his health was 提案するd by Sir Wilfrid Lawson, the celebrated teetotal fanatic, or shall we say 熱中している人, who was also a 勇敢に立ち向かう man, and could fight for the few. He was by this time an old man; and anyhow, by some 事故, he 混乱させるd the 条件 of the toast; calling it a 投票（する） of thanks; or what not. I only know that, for some 推論する／理由, the last scene of this dinner is also astonishingly vivid in my memory. For Russell rose like some 広大な fish, gazing 上向きs insolently at the 天井 as he always did, and began: "This toast, which Sir Wilfrid Lawson seems to have a 地位，任命する-prandial difficulty in enunciating ..."

There were many others, of course, who were 完全にする exceptions to anything I have said here about the atmosphere of political Liberalism. One to whom I 借りがある more than to most other people was Philip Wicksteed, the Dante lecturer; but there again, the modern mind had been broadened by a 熟考する／考慮する of 狭くする mediaeval dogmas. But on the whole, I must 自白する that I reached a point of practical 分離; I did not in the least 願望（する） to come any nearer to the 帝国主義 of Curzon, or the 冷笑的な patriotism of Balfour, or the 愛国的な pacifism of Cecil; I am not a 保守的な, whatever I am; I am certainly not a Unionist, whatever I am; but the general atmosphere of liberality was too illiberal to be 耐えるd.

Mr. Lloyd George's 保険 行為／法令／行動する 概略で 示すs the moment of my 見えなくなる; for I thought it a step to the Servile 明言する／公表する; as 合法的に recognising two classes of 国民s; 直す／買収する，八百長をするd as masters and servants. But a comic coincidence helped it; for I had just written The 飛行機で行くing Inn, 含む／封じ込めるing a 詩（を作る） of violent 乱用 of Cocoa. After all these years, it can do no 害（を与える） to について言及する that a 自由主義の editor wrote me a very 同情的な but rather sad letter, hoping that no personal attack was meant on some of the 中心存在s of the Party. I 保証するd him that my 影響を受けない physical recoil from cocoa was not an attack on Mr. Cadbury; also that the 賞賛する of ワイン was a 伝統的な thing not ーするつもりであるd as an 宣伝 for Mr. Gilbey. So I left the 自由主義の paper and wrote for a 労働 paper, which turned ferociously 平和主義者 when the War （機の）カム: and since then I have been the 暗い／優うつな and hated outcast you behold, 削減（する） off from the joys of all the 政党s.

XIII.—SOME LITERARY CELEBRITIES

I am just old enough to remember what were called Penny Readings; at which the working-classes were supposed to have good literature read to them, because they were not then 十分に educated to read bad journalism for themselves. As a boy, or even a child, I passed one evening in something curiously called the 進歩／革新的な Hall; as if the very building could not stand still, but must move onward like an omnibus along the path of 進歩. There was a little chairman with eyeglasses, who was nervous; and a big stout 星／主役にするing schoolmaster called Ash, who was not at all nervous; and a programme of performers if not 著名な no 疑問 excellent. Mr. Ash read "The 告発（する），告訴（する）／料金 of the Light 旅団" in resounding トンs; and the audience を待つd 熱望して the change to a violin 単独の. The chairman explained あわてて that Signor Robinsoni was unfortunately unable to 成し遂げる that evening, but Mr. Ash had kindly 同意d to read "The May Queen." The next item on the programme was a song, probably called "Sea Whispers," to be sung by 行方不明になる Smith …を伴ってd by 行方不明になる Brown. But it was not sung by 行方不明になる Smith or …を伴ってd by 行方不明になる Brown; because, as the chairman somewhat feverishly explained, they were unable to …に出席する; but we were solaced by the 告示 that Mr. Ash had kindly 同意d to read "The Lord of Burleigh." At about this point a truly 驚くべき／特命の／臨時の thing occurred; 驚くべき／特命の／臨時の at any time, to any one who knows the patience and politeness of the English poor; still more astonishing in the いっそう少なく sophisticated poor of those distant days. There arose slowly in the middle of the room, like some 広大な leviathan arising from the ocean, a 抱擁する healthy simple-直面するd man, of the plastering profession, who said in トンs as resounding as Mr. Ash's, and far more hearty and human, "井戸／弁護士席, I've just '広告 about enough of this. Good evening, Mr. Ash; good evening, ladies and gentlemen." And with a wave of 全世界の／万国共通の benediction, he shouldered his way out of the 進歩／革新的な Hall with an 影響を受けない 空気／公表する of 完全にする amiability and 深遠な 救済.

I hardly know why, but that 巨大（な） has remained in my memory as the one 初めの 巨人 who first rebelled against the Victorians. And I still vastly prefer his colossal ありふれた sense and 完全にする good humour to the often petty and いつかs spiteful sneers or sniggers of more 最近の and cultured critics against the Victorian 条約s. But it has 警告するd me that, both for good 推論する／理由s and bad, there is now a 傾向 to regard some Victorians as bores, or at least the 支配する as a bore; and my own memory of men older than myself, in the world of letters, is やむを得ず a memory of the Victorians, if only of the late Victorians. Even in this 尊敬（する）・点, of course, the 現在の fashion is very patchy and paradoxical. For instance, there seems to be a much more vivid 利益／興味 in the lives of such literary men than in their literary 作品. Any 量 is written and rewritten about the romance of Mr. and Mrs. Browning, in plays and pages of biography and gossip. But though their story is rewritten, I rather 疑問 whether Browning is re-read, or about an artist 存在 only important in his art. Queerest of all, there is more 人気 for a 調書をとる／予約する about a man like Palmerston, whose politics are やめる dead, than for a 調書をとる／予約する by a man like Carlyle, whose politics would seem partly applicable in these days of reaction and 独裁政治. On the whole, にもかかわらず the 巨大（な） 影をつくる／尾行する of the plasterer, I can 前進する shamelessly as a late Victorian from under the very 影をつくる／尾行する of Queen Victoria; whose 影をつくる／尾行する never grows いっそう少なく.

The first 広大な／多数の／重要な Victorian I ever met, I met very 早期に, though only for a 簡潔な／要約する interview: Thomas Hardy. I was then a やめる obscure and shabby young writer を待つing an interview with a publisher. And the really remarkable thing about Hardy was this; that he might have been himself an obscure and shabby young writer を待つing a publisher; even a new writer を待つing his first publisher. Yet he was already famous everywhere; he had written his first and finest novels 最高潮に達するing in Tess; he had 表明するd his queer personal 悲観論主義 in the famous passage about the 大統領 of the Immortals. He had already the wrinkle of worry on his elfish 直面する that might have made a man look old; and yet, in some strange way, he seemed to me very young. If I say as young as I was, I mean as 簡単に pragmatical and even priggish as I was. He did not even 避ける the topic of his 申し立てられた／疑わしい 悲観論主義; he defended it, but somehow with the innocence of a boys' 審議ing-club. In short, he was in a sort of gentle fuss about his 悲観論主義, just as I was about my 楽観主義. He said something like this: "I know people say I'm a 悲観論者; but I don't believe I am 自然に; I like a lot of things so much; but I could never get over the idea that it would be better for us to be without both the 楽しみs and the 苦痛s; and that the best experience would be some sort of sleep." I have always had a 証拠不十分 for arguing with anybody; and this 伴う／関わるd all that 同時代の nihilism against which I was then in 反乱; and for about five minutes, in a publisher's office, I 現実に argued with Thomas Hardy. I argued that nonexistence is not an experience; and there can be no question of preferring it or 存在 満足させるd with it. Honestly, if I had been やめる 簡単に a 天然のまま young man, and nothing else, I should have thought his whole argument very superficial and even silly. But I did not think him either superficial or silly.

For this was the rather tremendous truth about Hardy; that he had humility. My friends who knew him better have 確認するd my 早期に impression; Jack Squire told me that Hardy in his last days of glory as a Grand Old Man would send poems to the 水銀柱，温度計 and 申し込む／申し出 to alter or 身を引く them if they were not suitable. He 反抗するd the gods and dared the 雷 and all the 残り／休憩（する） of it; but the 広大な／多数の／重要な Greeks would have seen that there was no thunderbolt for him, because he had not ｫubrisｻ (greek) or insolence. For what heaven hates is not impiety but the pride of impiety. Hardy was blasphemous but he was not proud; and it is pride that is a sin and not blasphemy. I have been 非難するd for an 申し立てられた／疑わしい attack on Hardy, in a sketch of Victorian literature; it was 明らかに supposed that talking about the village atheist brooding on the village idiot was some sort of attack. But this is not an attack on Hardy; this is the defence of Hardy. The whole 事例／患者 for him is that he had the 誠実 and 簡単 of the village atheist; that is, that he valued atheism as a truth and not a 勝利. He was the 犠牲者 of that decay of our 農業の culture, which gave men bad 宗教 and no philosophy. But he was 権利 in 説, as he said essentially to me all those years ago, that he could enjoy things, 含むing better philosophy or 宗教. There （機の）カム 支援する to me four lines, written by an Irish lady in my own little paper:

Who can picture the scene at the starry portals?
Truly, imagination fails,
When the pitiless 大統領 of the Immortals
Shows unto Thomas the print of the nails?

I hope it is not profane to say that this 攻撃する，衝突するs the 権利 nail on the 長，率いる. In such a 事例／患者, the second Thomas would do 正確に／まさに what Prometheus and Satan never thought of doing; he would pity God.

I must leap a long stretch of years before I come to my 会合 with the other 広大な／多数の／重要な Victorian 小説家 so often bracketed with Hardy; for by that time I had made some sort of journalistic 指名する, which was 責任がある my wife and myself 存在 招待するd to visit George Meredith. But even across the years, I felt the curious contrast. Hardy was a 井戸／弁護士席, covered with the 少しのd of a 沈滞した period of scepticism, in my 見解（をとる）; but with truth at the 底（に届く） of it; or anyhow with truthfulness at the 底（に届く） of it. But Meredith was a fountain. He had 正確に／まさに the shock and 向こうずねing 放射（能） of a fountain in his own garden where he entertained us. He was already an old man, with the white pointed 耐えるd and the puff of white hair like thistle-負かす／撃墜する; but that also seemed to radiate. He was deaf; but the 逆転する of dumb. He was not humble; but I should never call him proud. He still managed to be a third thing, which is almost as much the opposite of 存在 proud; he was vain. He was a very old man; and he was still magnificently vain. He had all those indescribable touches of a やめる youthful vanity; even, for instance, to the point of preferring to dazzle women rather than men; for he talked the whole time to my wife rather than to me. We did not talk to him very much; partly because he was deaf but much more because he was not dumb. On an honest review, I 疑問 whether we could either of us have got in a word or two edgeways. He talked and talked, and drank ginger-beer, which he 保証するd us with glorious gaiety he had learned to like やめる as much as シャンペン酒.

Meredith was not only 十分な of life, but he was 十分な of lives. His vitality had that 支店ing and begetting genius of the 小説家, which is always inventing new stories about strange people. He was not like most old 小説家s; he was 利益／興味d in what was novel. He did not live in the 調書をとる／予約するs he had written; he lived in the 調書をとる／予約するs he had not written. He 述べるd a number of novels that were really novel; 特に one about the 悲劇 of Parnell. I do not think I agreed very much with his 解釈／通訳; for he held that Parnell might easily have 回復するd 人気, if he had been 有能な of wanting it; but that he was 自然に 隠しだてする and 独房監禁. But I 疑問 whether that Irish squire was really any more 隠しだてする than any number of speechless English squires, who were at the same moment 行為／行うing 正確に／まさに the same sort of sex intrigue, and would have been 平等に angry and 平等に inarticulate if they had been discovered. Only they never were discovered. For there was no hope that the 発見 might 延期する the deliverance of a Christian nation. But that was the 質 that struck me 本人自身で about Meredith. Ever on the jump, he could jump to 結論s; so 広大な／多数の／重要な a man could never be called superficial; but in a sense, 存在 so swift means 存在 superficial. Many cheap parodies of Sherlock Holmes have made him a blunderer; we have yet to read a real comedy of a Sherlock Holmes who was really clever with insufficient data. We talk of a devouring かわき for （警察などへの）密告，告訴（状）; but real かわき does not devour but swallow. So Meredith, for instance, swallowed the 現在の racial theory of dividing the nations by the Teuton and the Celt.

The 指名する of James Barrie dates also from my 青年, though of course he was younger than Meredith or Hardy; he has lived to be my very good friend; but he is of all friends the least egotistical; and I connect him 大部分は with intensely 利益／興味ing memories of these other men and their 同時代のs. He remains 特に as a 証言，証人／目撃する to the greatness of Meredith; in a world which has rather strangely forgotten him; but he also told me many tales of the men I never met; such as Stevenson and Henley and Wilde; with 井戸／弁護士席s and Shaw I have dealt in another place in another 関係. But there is one impression that has been left in my mind by such memories of such men; and that is the strangely 逃亡者／はかないもの character of the 論争s even about the greatest literary men. Like anybody 令状ing any memoirs, I find that my first difficulty is to 伝える how immensely important 確かな individuals appeared at 確かな 時代s. For those men are no longer topics, even when they are still classics. I remember Barrie giving me a most amusing account of a violent scene of literary 論争, in which Henley 投げつけるd his crutch across the room and 攻撃する，衝突する some other 著名な literary critic in the stomach. That will illustrate a 確かな importance that seemed to attach to 確かな 知識人 tastes and preferences. For this piece of creative 批判的な self-表現 was 明らかに 刺激するd by the 声明, during a discussion about Ibsen and Tolstoy, that one of these 広大な／多数の／重要な men was 広大な／多数の／重要な enough to hang the other on his watch-chain. But what strikes me as the grand and grim joke of the whole 商売／仕事, is that the 語り手 had 明らかに 完全に forgotten whether Ibsen was to hang Tolstoy on his watch-chain or Tolstoy to hang Ibsen on his watch-chain. From which I 投機・賭ける to infer that neither of those 巨大（な）s now seems やめる so gigantic to anybody as they then seemed to somebody.

But I have seen Sir James Barrie many times since, and could say many other things about him; only there is something in his own humorous self-effacement that seems to create 一連の会議、交渉／完成する him a silence like his own. In the 事例／患者 of the 年上の Victorians, it was 一般に true that I met the man only once, upon a sort of 特権d 大使館; and such impressions may easily be illusions. If it was so in the 事例／患者 of Meredith, it was much more so in the 事例／患者 of Swinburne. For by the time I saw him, he was a sort of god in a 寺, who could only be approached through a high-priest. I had a long conversation with ワットs-Dunton and then a short conversation with Swinburne. Swinburne was やめる gay and skittish, though in a manner that 影響する／感情d me strangely as spinsterish; but he had charming manners and 特に the 儀礼 of a 一貫した cheerfulness. But ワットs-Dunton, it must be 認める, was very serious indeed. It is said that he made the poet a 宗教; but what struck me as 半端物, even at the time, was that his 宗教 seemed to "Hertha" as the crest of his 創造; "Then he was やめる on 最高の，を越す of the wave." And I, who knew my Swinburne backwards, delighting in the poetry and already rather despising the philosophy, thought it was a queer metaphor to use about the real and sincere Swinburne:

It is little enough that a man can save
In the reach of life, in the tide of time,
Who swims in sight of the 広大な／多数の／重要な third wave,
That never a swimmer shall cross or climb.

I did not think it had been crossed or climbed in the monstrously muddled pantheism of "Hertha"; in which a later Swinburne absurdly 試みる／企てるd to deduce a 革命の ethic, of the 権利 to resist wrongs, from a cosmic monism which could only mean that all things are 平等に wrong or 権利.

Of course, I have only 公式文書，認めるd here a 指名する or two, because they are the most famous; I do not even say that they are the most worthy of fame. For instance, supposing that we each keep a 私的な collection of our pet 悲観論者s, I have always been more intellectually impressed by A. E. Housman than by Thomas Hardy. I do not mean that I have been impressed by anybody with the 知識人 （人命などを）奪う，主張するs of 悲観論主義, which I always thought was piffle 同様に as 毒（薬）; but it seems to me that Housman has, more than Hardy, a 確かな 当局 of 広大な／多数の／重要な English literature; which is all the more classic because its English is such very plain English. I could never やめる digest Hardy as a poet, much as I admire him as a 小説家; 反して Housman seems to me one of the one or two 広大な／多数の／重要な classic poets of our time. I have had both friends and fellowship in discontent with the 社会主義者s; indeed, I was not discontented with them about 条件s with which they were discontented, but rather about the prospects with which they were contented. And there was a sort of 公式の／役人 楽観主義, when the collectivist ticket-collector of the Fabian tram called out, "Next stop, Utopia," at which something in me not 単に heathen, was always stirred to a sympathy with the words of that high heathen genius:

The troubles of our proud and angry dust
Are from eternity and shall not fail.

As everyone knows, the poet was also a professor, and one of the first 当局 on the old Pagan literature. I 心にいだく a story about him which happens to 関心 this 二塁打 character of the classical and the poetical. It may be a familiar story; it may be a 誤った story. It 述べるs the start of an after-dinner speech he made at Trinity, Cambridge; and whoever made it or invented it had a superb sense of style. "This 広大な／多数の／重要な College, of this 古代の University, has seen some strange sights. It has seen Wordsworth drunk and Person sober. And here am I, a better poet than Person, and a better scholar than Wordsworth, betwixt and between." But Hardy and Housman, like Henley and Swinburne, and most of the other 広大な／多数の／重要な men の中で my 年上のs for that 事柄, produced on my mind a curious cloudy impression of 存在 all one background of pagan 悲観論主義; though what it was in the foreground, to which they were a background, I did not really know; or at least I was very vague. But some sense of sameness in these very 変化させるd persons and positions took the form, in my 事例／患者, of making me wonder why they were so much divided into literary groups; and what the groups were for. I was puzzled by culture 存在 削減（する） up into sections that were not even sects. Colvin kept one 法廷，裁判所, which was very courtly; Henley kept another, which was not 正確に／まさに courtly, or was 十分な of rather rowdy courtiers; in the 郊外s Swinburne was 設立するd as 暴君 and Prophet of Putney, with ワットs-Dunton as a Grand Vizier. And I could not make out what it was all about; the prophet was not really a 指揮官 of the faithful because there was no 約束; and as for the 疑問, it was 平等に ありふれた to all the 競争相手 groups of the age. I could not understand why it should 事柄 so very much to Mr. ワットs-Dunton, if Colvin chose to like one particular new poet or Henley chose to dislike another.

I have known one or two 孤立するd 事例／患者s also of the mere man of imagination. It is always difficult to give even an 輪郭（を描く） of men of this 肉親，親類d; 正確に because an 輪郭（を描く） is always the line at which a thing touches other things outside itself. I have already 示唆するd very ばく然と, for instance, something of the position of W. B. Yeats; but that is 正確に because Yeats does touch some things outside his own thoughts; and 示唆するs 論争s about Theosophy or Mythology or Irish politics. But he who is 簡単に the imaginative man can only be 設立する in the images he makes and not in the portraits of him that other people make. Thus I could について言及する a number of detached and 限定された things about Mr. Walter de la 損なう; only that they would not, 厳密に speaking, be about him. I could say that he has a dark Roman profile rather like a bronze eagle, or that he lives in Taplow not far from Taplow 法廷，裁判所, where I have met him and many other 人物／姿／数字s in the landscape of this story; or that he has a hobby of collecting minute 反対するs, of the nature of ornaments, but hardly to be seen with the naked 注目する，もくろむ. My wife happens to have the same hobby of collecting tiny things as toys; though some have 告発（する），告訴（する）／料金d her with inconsistency on the occasion when she collected a husband. But she and de la 損なう used to do a 貿易（する）, worthy of Goblin Market, in these pigmy 所有／入手s. I could について言及する the fact that I once 設立する a school, somewhere in the wilds of the Old Kent Road, if I remember 権利, where all the little girls 保存するd a sort of legend of Mr. de la 損なう, as of a fairy uncle, because he had once lectured there ever so long ago. I've no idea what （一定の）期間s he may have worked on that remote occasion; but he had certainly in the words of an 年上の English poet, knocked 'em in the Old Kent Road. But even a thing like this has not 厳密に speaking anything to do with the 支配する; the centre and fullness of the 支配する. And I have never been able to say anything that is, in that sense, about the 支配する. The nearest I could ever come to 裁判官ing imaginative work would be 簡単に to say this; that if I were a child, and somebody said to me no more than the two words Peacock Pie, I should pass through a 確かな transforming experience. I should not think of it 特に as 存在 a 調書をとる／予約する. I should not even think of it as 存在 a man; certainly not as something now so sadly familiar as a literary man. A sacramental instinct within me would give me the sense that there was somewhere and somehow a 実体, gorgeously coloured and good to eat. Which is indeed the 事例／患者. Nor would any 疑問s and differences about the theoretical or 倫理的な 辛勝する／優位s of Mr. Yeats's personality 影響する／感情 my appetite, even now that I am no longer a child, for the silver apples of the moon and the golden apples of the sun.

The images of imaginative men are indisputable; and I never 手配中の，お尋ね者 to 論争 about them. The ideas of 論理（学）の and dogmatic men (特に the sceptics, those very dogmatic men) are disputable; and I always 手配中の，お尋ね者 to 論争 about them. But I never 手配中の，お尋ね者 to 論争 about tastes where there are no 実験（する）s. I have never taken 味方するs where there are neither tastes held in ありふれた nor theses held in 論争; and this has kept me out of many movements. But then I am conscious of a gap or defect in my mind about such 事柄s. I always feel it yawning in me like an abyss (yawning is the 訂正する description so far as I am 関心d), when people tell me that something せねばならない be done for the sake of "the 演劇". I think Shaw's Caesar & Cleopatra is a good 演劇; though to my 倫理的な tastes it is both too 平和主義者 and too 帝国主義の. I think Are You a Mason? is a good 演劇; and my 評価 has nothing to do with a Popish 疑惑 about Masonry. But to talk about helping "the 演劇," sounds to me like helping the typewriter or the printing 圧力（をかける）. It seems, to my simple mind, to depend a good 取引，協定 on what comes out of it.

But の中で these literary 人物／姿／数字s, there was one 人物／姿／数字 whom I shall put last because I せねばならない put it first. It was the 人物／姿／数字 of a 同時代の and companion of all that world of culture; a の近くに friend of Meredith; an artist admired as artistic by the aesthetes and even by the decadents. But Alice Meynell, though she preferred to be aesthetic rather than anaesthetic, was no aesthete; and there was nothing about her that can decay. The thrust of life in her was like that of a slender tree with flowers and fruit for all seasons; and there was no 乾燥した，日照りのing up of the 次第に損なう of her spirit, which was in ideas. She could always find things to think about; even on a sick bed in a darkened room, where the 影をつくる／尾行する of a bird on the blind was more than the bird itself, she said, because it was a message from the sun. Since she was so emphatically a craftsman, she was emphatically an artist and not an aesthete; above all, she was like that famous artist who said that he always mixed his paints with brains. But there was something else about her which I did not understand at the time, which 始める，決める her apart as something separate from the time. She was strong with 深い roots where all the Stoics were only stiff with despair; she was alive to an immortal beauty where all the Pagans could only mix beauty with mortality. And though she passed through my own life fitfully, and far more rarely than I could wish, and though her presence had indeed something of the ghostly gravity of a 影をつくる／尾行する and her passing something of the 逃亡者／はかないもの 事故 of a bird, I know now that she was not 逃亡者／はかないもの and she was not shadowy. She was a message from the Sun.

XIV.—PORTRAIT OF A FRIEND

Apart from vanity or mock modesty (which healthy people always use as jokes) my real judgment of my own work is that I have spoilt a number of jolly good ideas in my time. There is a 推論する／理由 for this; and it is really rather a piece of autobiography than of literary 批評. I think The Napoleon of Notting Hill was a 調書をとる／予約する very 井戸／弁護士席 価値（がある） 令状ing; but I am not sure that it was ever written. I think that a harlequinade like The 飛行機で行くing Inn was an 極端に 約束ing 支配する, but I very 堅固に 疑問 whether I kept the 約束. I am almost tempted to say that it is still a very 約束ing 支配する--for somebody else. I think the story called The Ball and the Cross had やめる a good 陰謀（を企てる）, about two men perpetually 妨げるd by the police from fighting a duel about the 衝突／不一致 of blasphemy and worship, or what all respectable people would call, "a mere difference about 宗教." I believe that the suggestion that the modern world is organised in relation to the most obvious and 緊急の of all questions, not so much to answer it wrongly, as to 妨げる it 存在 answered at all, is a social suggestion that really has a 広大な／多数の／重要な 取引，協定 in it; but I am much more doubtful about whether I got a 広大な／多数の／重要な 取引，協定 out of it, even in comparison with what could be got out of it. Considered as stories, in the sense of anecdotes, these things seem to me to have been more or いっそう少なく fresh and personal; but considered as novels, they were not only not as good as a real 小説家 would have made them, but they were not as good as I might have made them myself, if I had really even been trying to be a real 小説家. And の中で many more abject 推論する／理由s for not 存在 able to be a 小説家, is the fact that I always have been and 推定では always shall be a 新聞記者／雑誌記者.

But it was not the superficial or silly or jolly part of me that made me a 新聞記者／雑誌記者. On the contrary, it is such part as I have in what is serious or even solemn. A taste for mere fun might have led me to a public-house, but hardly to a publishing-house. And if it led me to a publishing-house, for the publishing of mere nonsense-rhymes or fairytales, it could never thus have led me to my deplorable course of endless articles and letters in the newspapers. In short, I could not be a 小説家; because I really like to see ideas or notions 格闘するing naked, as it were, and not dressed up in a masquerade as men and women. But I could be a 新聞記者／雑誌記者 because I could not help 存在 a controversialist. I do not even know if this would be called mock modesty or vanity, in the modern 規模 of values; but I do know that it is neither. It occurs to me that the best and most wholesome 実験（する）, for 裁判官ing how far mere 無資格／無能力 or laziness, and how far a 合法的 liking for direct democratic 控訴，上告, has 妨げるd me from 存在 a real literary man, might be 設立する in a 熟考する／考慮する of the man of letters I happen to know best; who had the same 動機s for producing journalism, and yet has produced nothing but literature.

In the days when Belloc was known to Bentley and Oldershaw, but not to me, when they were all together in the 過激な group at Oxford, Belloc himself 主として たびたび（訪れる）d a much smaller group which called itself the 共和国の／共和党の Club. So far as I can make out, the 共和国の／共和党の Club never consisted of more than four members, and 一般に of いっそう少なく; one or more of them having been solemnly expelled either for Toryism or for 社会主義. This was the club which Belloc celebrated in the 罰金 dedication of his first 調書をとる／予約する; of which two lines have passed into some popular celebrity: "There's nothing 価値（がある） the wear of winning but laughter and the love of friends;" but in the course of which he also 述べるd in more 詳細（に述べる） the ideals of this fastidious fellowship.

We kept the Rabelaisian 計画（する）
We dignified the dainty cloisters
With Natural 法律, the 権利s of Man,
Song, Stoicism, ワイン and Oysters.

We taught the art of 令状ing things
On men we still would like to throttle,
And where to get the 血 of kings
At only half-a-栄冠を与える a 瓶／封じ込める.

Of the three other corners of this very Four-Square Gospel of 市民権, that is of Belloc's three constant 同僚s in the old 共和国の／共和党の club, one is still, I believe, a distinguished 追放する and 公式の／役人 in Burma; or as his old friends loved to say with sour smiles of affectionate 辞職, "a Satrap"; as if he had somehow Medised, or condescended to the oriental 野蛮／未開 which we call 帝国主義. I have no 疑問 that as a fact he was a happy and 高度に 満足な Satrap; but he was the one member of the group whom I never met. The other two 共和国の／共和党のs, who were Belloc's most intimate friends at Oxford, have both in different ways played a かなりの part in my own life. One was John Swinnerton Phillimore, son of the old 海軍大将 whose 指名する made a sort of background for the Kensington of my boyhood, afterwards Latin Professor at Glasgow University and one of the first classical 当局 of his time; now, 式のs, only an ever-深くするing memory. The other was Francis Yvon Eccles, the distinguished French scholar, whom I now 会合，会う all too seldom through his gravitation に向かって living in フラン.

Eccles, like Belloc, was the child of one French and one English parent; but there was a 確かな 誤って導くing comedy about the 指名するs, as if they had been 交換d like labels. For Eccles, who happened to have the English surname, looked much more like a Frenchman, and Belloc, with the French surname, looked much more like an Englishman; indeed he ended by 存在 the one 独房監禁 but 象徴的な Englishman really looking like the 伝統的な John Bull. It is true that he reached this 伝統的な type through the 所有／入手 of a square chin like that of the 広大な／多数の／重要な Emperor of the French, and the その後の 仮定／引き受けること of 味方する-whiskers to 満足させる the 条約s of the Spaniards. But the 連合させるd 影響 of these foreign 影響（力）s was that he looked 正確に／まさに like what all English 農業者s せねばならない look like; and was, as it were, a better portrait of Cobbett than Cobbett was. Moreover, the symbol was true; for the roots that 持つ／拘留する him to the 負かす／撃墜するs and the 深い ploughlands of South England were even deeper, so far as instinct is 関心d, than the marble 創立／基礎s of the abstract 共和国 of the 共和国の／共和党の Club. I remember drinking a マリファナ of beer with a publican not far from Horsham and について言及するing my friend's 指名する; and the publican, who 明白に had never heard of 調書をとる／予約するs or such bosh, 単に said, "Farms a bit, doesn't he?" and I thought how hugely flattered Belloc would be.

The 長，指導者 fact 関連した to this 一時期／支部, however, is that Belloc's career began with the ideals of the 共和国の／共和党の Club. To those who talk about ideals, but do not think about ideas, it may seem 半端物 that both he and Eccles have ended as strong Monarchists. But there is a thin difference between good 先制政治 and good 僕主主義; both 暗示する equality, with 当局; whether the 当局 be impersonal or personal. What both detest is oligarchy; even in its more human form of aristocracy, let alone its 現在の repulsive form of plutocracy. Belloc's first 約束 was in the impersonal 当局 of the 共和国, and he concentrated on its return in the eighteenth century, but rather 特に touching its 軍の 面. His first two 調書をとる／予約するs were the very 罰金 monographs on the two most famous of the French Revolutionists; and he was, in that sense, very heartily 革命の. But I について言及する the 事柄 here for a special 推論する／理由, in 関係 with something in which he was and is rather unique in this country; native and rooted as is his real relation to this country. I have already 発言／述べるd that to know him 井戸／弁護士席 is to know that, as a man, he is English and not French. But there is another 面 in his curious 事例／患者. In so far as he is a traditionalist, he is an English traditionalist. But when he was 特に a revolutionist, he was in the very exact sense a French Revolutionist. And it might be 概略で symbolised by 説 that he was an English poet but a French 兵士.

Now I thought I knew all about Revolutionists long before I met the 代表者／国会議員 of the 共和国の／共和党の Club. I had talked to them in dirty taverns or untidy studios, or more depressing vegetarian 宿泊所s. I knew there were differences in 削減（する） and colour; and that some were more really 革命の than others. I knew that some wore pale green neckties and gave lectures on decorative art; while some wore red neckties and made speeches on 貿易（する） Union 壇・綱領・公約s. I have sung "The Red 旗" in hearty chorus with the latter, and William Morris's "England, Awake" in more 精製するd accents with the former. And though I knew nothing of the comparison with another method, I did more and more realise, with an ever 沈むing heart, that for some 推論する／理由 we had not got a decent 革命の song to our 指名する; and that in the 事柄 of producing any respectable sort of Hymn of Hate, my countrymen were a washout.

One 証拠不十分 of these popular war-songs was that they were not war-songs. They never gave the faintest hint of how anybody could ever make war on anything. They were always waiting for the 夜明け; without the least 予期 that they might be 発射 at 夜明け, or the least intelligent 準備 for 狙撃 anybody else at 夜明け. "England awake; the long long night is over; faint in the east behold the 夜明け appear." They were all like that; they were all Songs Before Sunrise; as if the sun that rose on the just and the 不正な did not also rise on the 征服する／打ち勝つd and the 征服者／勝利者. But the English 革命の poet wrote as if he owned the sun and was 確かな to be the 征服者／勝利者. In other words, I 設立する that the 社会主義者 idea of war was 正確に／まさに like the 帝国主義の idea of war; and I was 強化するd and 深くするd in my detestation of both of them. I have heard many arguments against the idea of a Class War; but the argument which discredits it for me is the fact that the 社会主義者s, like the 帝国主義のs, always assumed that they would 勝利，勝つ the war. I am no 国粋主義者／ファシスト党員; but the March on Rome gave them the surprise they needed. To say the least, it かなり 停止（させる）d the 必然的な proletarian 勝利; just as the Boers had 停止（させる）d the 必然的な British 勝利. And I do not like 必然的な 勝利s. Also I do not believe in them. I do not think that any social 解答, even a more manly one like that of Morris, should be called "as sure as that tomorrow's sun will rise."

And then Belloc wrote a poem called "The 反逆者／反逆する," and nobody noticed the 利益／興味ing point about it. It is a very violent and bitter poem; it would be much too 革命の for most of the revolutionists; even those with red 関係 would blush, and those with pale green 関係 would turn pale and green with sickness, at such 脅しs against the rich as 勃発する here--"and 切り開く／タクシー／不正アクセス their horses at the 膝s and hew to death their 木材／素質 trees," and the very 罰金 ending, "and all these things I mean to do; for 恐れる perhaps my little son should break his 手渡すs as I have done."

That is not a Song Before Sunrise. That is an attack before sunrise. But the peculiar point I wish to 公式文書，認める here, appears in the previous 詩（を作る） about the actual nature of the attack. It is the only 革命の poem I ever read, that 示唆するd that there was any 計画（する） for making any attack. The first two lines of the 詩（を作る） run: "When we shall find them where they stand, a mile of men on either 手渡す?" The Comrades of the 夜明け always seemed to be marching in column, and singing. They never seemed to have heard of （軍隊を）展開する，配備するing; into the long line that 直面するs the 敵 for 戦う／戦い. The next two lines are: "I mean to 告発（する），告訴（する）／料金 from 権利 away, and 軍隊 the 側面に位置するs of their array." Whoever heard of the Comrades of the 夜明け having so 複雑にするd an idea as that of turning the enemy's 側面に位置する? Then comes the encirclement:

And 圧力（をかける） them inward from the plains
And 運動 them clamouring 負かす／撃墜する the 小道／航路s,
And gallop and harry and have them 負かす／撃墜する,
And carry the gates and 持つ／拘留する the town.

—The 追跡; and then the 持つ／拘留するing of the Bridgehead.

Now that is the only Song of the Class War I ever read that has the haziest notion of what a war would be like. In this wild lyric, 十分な of vindictive 暴力／激しさ and 破壊, there is also in やめる swift lyrical form a perfectly （疑いを）晴らす 戦術の 計画（する） and 軍の 地図／計画する; a 限定された description of how men may 嵐／襲撃する a 要塞, if it has to be 嵐／襲撃するd. The 暴力／激しさ of this democratic, though doubtless 劇の, utterance goes far beyond anything that any 共産主義者 will reach in a hundred years. But it 伴う／関わるs also the real character of 戦う／戦い; and a 戦う／戦い, like every human work, is at once designed in its beginning and doubtful in its end. Now the Comrades of the 夜明け already annoyed me; because their 革命 was wildly undesigned in its beginning, but had no 疑問 about its end. Just like 帝国主義; and the South African War.

That is what I mean by 説 that Belloc is an English poet but a French 兵士. The man at 残り／休憩（する）, and therefore the man in reality, is the man of Sussex; but he has been 大きくするd, or some would say 感染させるd, by the foreign 影響（力） of those who have known real 革命s and 侵略s; and if he were called upon to 行為／行う a 革命, he would 行為／行う it as 論理（学）上 as a Parisian 暴徒 still 行為／行うs a 暴動. As he once 発言／述べるd, such a democratic 暴徒 can （軍隊を）展開する，配備する. But I have only taken this chance example to illustrate a general truth about a very remarkable man. I have taken the fact that the ordinary song of 反乱 is only 交戦的な, but his is also 軍の. I mean that it is 十分な of the notion, not only of fighting for the 約束, but of getting to 支配するs with the fact. If we are going to fight the rich, or fight the 反乱 against the rich, or fight 抵抗 to a reasonable 議席数是正 of riches, or fight anything else, this is how it is done. And when I remember all the other romantic 革命の songs it does not at all surprise me, at least in this country, to realise that no fighting has been done.

Now that is 正確に／まさに how his 同時代のs have 行方不明になるd the whole point about Belloc at every point of his 活動／戦闘; for instance, in his historic 熟考する／考慮する, The Servile 明言する／公表する. Because the English, of whom I am one, are romantic, and because they delight in the romance that the French are romantic, and delight in the more delirious romance that Belloc is French, they have 簡単に been 石／投石する-blind to him when he is 完全に 科学の. His 熟考する／考慮する of the Servile 明言する／公表する is as 厳密に 科学の as a 軍の 地図／計画する is 軍の. There is nothing romantic about it; nothing rollicking about it; nothing even 特に amusing about it, except the two admirable words, "this fool," which occur in the 静める 行列 of a thousand impartial words in the 一時期／支部 on The Practical Man. And even excepting that is like 告発する／非難するing Euclid of making a joke, when he 証明するs a proposition with a reductio 広告 absurdum. Anyone who knows the place of 推論する／理由 in the modern 計画／陰謀, can imagine what happened. First, before reading what Belloc wrote, the critics started to criticise what Belloc would probably 令状. They said he 脅すd us with a horrible nightmare called the Servile 明言する／公表する. As a fact, it was his whole point that it was not a nightmare, but something that we were already almost as habituated to 受託するing as to 受託するing the daylight. All the time, a 論題／論文 as pivotal as that of Adam Smith or Darwin is hardly realised, or even criticised, by anybody as what it is, though it has been criticised やめる wildly, conjecturally and at 無作為の, as everything that it isn't. Bernard Shaw roundly 主張するd that it was a mere 復活 of Herbert Spencer's description of all dependence on the 明言する／公表する as slavery. And when we pointed out that he could not have read a page of Belloc's 調書をとる／予約する if he really thought it was like Herbert Spencer's 調書をとる／予約する, he replied with characteristic gaiety that it was Herbert Spencer's that he had not read. Many supposed that it was a sort of satiric description of a 社会主義者 明言する／公表する; something between Laputa and 勇敢に立ち向かう New World. Others seem still to suppose that the Servile 明言する／公表する is a general 称する，呼ぶ／期間／用語 for any tyranny or oppressive 公式の／役人 明言する／公表する; and even use the 称する，呼ぶ／期間／用語 現在／一般に in that sense. For it is typical of our time and country that, while no one could say the 調書をとる／予約する was popular, the 肩書を与える of the 調書をとる／予約する was すぐに and vastly popular. There was a time when errand-boys and 鉄道-porters said "Servile 明言する／公表する"; they did not know what it meant; but they knew about as much as the 調書をとる／予約する-reviewers and even the dons.

The 論題／論文 of the 調書をとる／予約する is that the 社会主義者 movement does not lead to 社会主義. This is partly because of 妥協 and cowardice; but partly also because men have a 薄暗い indestructible 尊敬（する）・点 for 所有物／資産／財産, even in its disgusting disguise of modern monopoly. Therefore, instead of the intentional result, 社会主義, we shall have the unintentional resultant: Slavery. The 妥協 will take the form of 説, "We must 料金d the poor; we won't 略奪する the rich; so we will tell the rich to 料金d the poor, 手渡すing them over to be the 永久の servants of a master-class, to be 持続するd whether they are working or no, and in return for that 完全にする 維持／整備 giving a 完全にする obedience." All this, or the beginnings of it, can be seen in a hundred modern changes, from such things as 保険 行為／法令／行動するs, which divide 国民s by 法律 into two classes of masters and servants, to all sorts of 提案s for 妨げるing strikes and lock-outs by compulsory 仲裁. Any 法律 that sends a man 支援する to his work, when he wants to leave it, is in plain fact a 逃亡者／はかないもの Slave 法律.

Now I take that one example of a 科学の 論題／論文, 持続するd in a 純粋に 科学の way, to show how very little the 知識人 importance of Belloc's work has been understood. The 推論する／理由 of that 誤解 lies in the other fact about him, which is really foreign and 比較して French; the habit of separating in his own mind the 科学の from the artistic; the ornamental from the useful. It is true that when a Frenchman designs a park as an ornamental park the paths are very curly indeed because they are only ornamental. When he designs a road, he makes it as straight as a ramrod, like the roads 負かす／撃墜する which French 兵士s used to march with all their ramrods; because a road is meant to be useful and is most short when it is straight. Belloc's little Arcadian lyric, "When I was not much older than Cupid and bolder," is very like an ornamental French garden; and his 調書をとる／予約する on the Servile 明言する／公表する is very like a French 軍の road. No man is more instinctively witty; and no man can be more 故意に dull.

These two 発言する／表明するs of Belloc, so to speak, were so 際立った that he could いつかs pass from one to the other and make it seem like two persons speaking; 影響ing a 移行 on a 壇・綱領・公約 almost as 劇の as the 対話 of a ventriloquist with his doll. When he stood as a 自由主義の member for Salford, he often managed to bewilder his hecklers by spraying them with these はっきりと 補欠／交替の／交替するd にわか雨s of 冷淡な and hot water. Salford was a poor and popular 選挙区／有権者, in which there were many strata of simple and 地方の people, 保持するing the prejudices of our 広大な／多数の／重要な-grandfathers; one of them 存在 the touching belief that anybody with a French 指名する could be made to cower and grovel by any allusion to the 戦う／戦い of Waterloo. This was probably the only 戦う／戦い of which the heckler himself had ever heard; and his （警察などへの）密告，告訴（状） about it was 限られた／立憲的な to the partly 不確かの 声明 that it was won by the English. He therefore used to call out at intervals, "Who won Waterloo?" And Belloc would 影響する／感情 to take this with 墓／厳粛／彫る／重大な exactitude, as a technical question put to him upon a 戦術の problem, and would reply with the laborious lucidity of a lecturer, "The 問題／発行する of Waterloo was 最終的に 決定するd, 主として by Colborne's manoeuvre in the centre, supported by the 影響s of 先頭 der Smitzen's 殴打／砲列 earlier in the 約束／交戦. The Prussian 失敗 in synchrony was not 十分に 広範囲にわたる, etc." And then, while the unfortunate 愛国者 in the audience was still endeavouring to grapple with this 予期しない growth of 複雑さ in the problem he had propounded, Belloc would suddenly change his own 公式文書，認める to the （犯罪の）一味ing directness of the demagogue, would 率直に 誇る of the 血 of that Pyrenean 兵士 who had followed the 革命の army of Napoleon, and risen in its 階級s, through all the victories that 設立するd a code of 司法（官） all over a continent and 回復するd 市民権 to civilisation. "It is good democratic 血; and I am not ashamed of it."

This 移行 of トン had a tremendous 影響, the whole hall rose at him roaring with 賞賛 and the 捜査官／調査官 of the ベルギー （選挙などの）運動をする was left 孤立するd. But that is 正確に／まさに the point; that he really was 孤立するd. It is a point, not only in the subtlety of that blend of French and English 血; but also of the rather special subtlety of the English. The English are insular, not so much in the sense of 存在 insolent but 簡単に of 存在 ignorant; but they are not spiteful. Other things 存在 equal, they would rather 元気づける a Frenchman who was proud of 存在 a Frenchman, as they 元気づけるd Napoleon's 保安官 at the 載冠（式）／即位（式） of Queen Victoria, than remind him of Napoleon's misfortune at Waterloo. And the same 利益／興味ing distinction 削減（する）s the other way also. We have been told in a tiresome way from childhood about something that was called French rhetoric. To our shame, we have forgotten that there was until very lately a noble thing called English rhetoric. And as 際立った from his irony or his 客観的な 科学の 軍国主義, the rhetoric of Belloc was 完全に English rhetoric. There was nothing in it that could not have been said by Cobbett or even by Fox, in the days when the 本物の English 過激な could 演説（する）／住所 the 本物の English （人が）群がる. What has 弱めるd that direct popular 控訴，上告 has been the change that turned nearly all Englishmen into a sort of imitation Londoners; and the rhetoric of Westminster grew more and more pompous and hypocritical while the wit of Whitechapel grew more and more acrid and flippant. But it has been possible, even in my own time, to hear occasionally the 発言する／表明する historic and a virile English demagogue; talking in plain English about 最初の／主要な emotions. Nobody ever did it better, when he chose, than old John 燃やすs, for whom I have spoken and 投票（する）d so often in the days when I lived in Battersea. To について言及する one 事例／患者, as a sort of model; it was natural enough that the old ドッキングする／減らす／ドックに入れる-Strike agitator, having become a 閣僚 大臣 and in many ways a rather 保守的な 軍隊, should be 攻撃する，非難するd by more 革命の groups as an extinct 火山 if not a 降伏するd 要塞. But 燃やすs knew how to 取引，協定 with that sort of thing when speaking to 民主主義者s; by cutting deeper into human facts instead of 事情に応じて変わる away upon 合法的な fictions. He was taunted by some 社会主義者s at a Battersea 会合 with not having …に反対するd the 王室の 認める to Queen Mary or some princess at the 祝賀s on the 外見 of an 相続人. I can imagine how the smoother sort of Lib-Lab social 登山者, passing through 議会 into the 治める／統治するing class, would explain away his position ーに関して／ーの点でs of the etiquette of the House. John 燃やすs said, "I am the son of my mother and the husband of my wife. And if you ask me to put a public 侮辱 upon a woman who has just borne a child, I will not do it." That is English rhetoric: and it is as good as any in the world.

But while it is やめる a mistake to suppose that there was anything 特に French about the direct democratic oratory that Belloc used in those days, there was another 質 which he also used, which I think may really be called a rather French speciality. We 一般に have some very silly and 不十分な notion in our minds when we talk about French wit; and the 十分な richness of that fruit of culture is seldom covered even when we talk of French irony. For the best French irony is nothing so simple as 単に 説 one thing and meaning the opposite. It is at once 展示（する）ing and 身を引くing, in one flash, a 一連の 面s of a thing; like a man twirling a jewel with twenty facets. And the more 簡潔な／要約する it is, the more flippant it is, the more seemingly superficial it is, the more there is in that irony an element of mystery. There is always a touch of bewilderment, for the simple, in the tale of such tags as that of Voltaire: "To 後継する in the world it is not 十分な to be stupid, you must be 井戸／弁護士席-mannered." Curiously enough, there is 正確に／まさに that 質 in an ordinary 軍の 派遣（する）, sent out by a very silent and practical 兵士; by Foch at the 最高の 危機 of the Marne. "My 権利 is hard 圧力（をかける）d; my left is 退却／保養地ing; 状況／情勢 excellent; I attack." For it might be all sorts of things besides the やめる prosaic and practical thing that it is; it might be a paradox; or a 誇る; or a bitter jest of despair; and all the time it is in fact a やめる 訂正する description of the advantage of his own 即座の 戦術の 状況／情勢, as exact as a 軍の 地図／計画する. I have never so vividly felt that there was really something French about Belloc, as when he would from time to time suddenly say things like that on a public 壇・綱領・公約 before an 完全に puzzled audience. I remember once when he was lecturing on the same （選挙などの）運動をする in the 広大な／多数の／重要な War; a 純粋に technical lecture 十分な of 計画（する）s and 人物／姿／数字s. And he paused to say parenthetically that perhaps nobody would ever understand why 出身の Kluck made his one big 失敗 before Paris. "Perhaps," said Belloc, like a man for a moment bemused, "perhaps he was 奮起させるd."

Now you can make all sorts of things out of that; in all sorts of opposite directions. You could make it a Voltairean sneer at divine inspiration, and the 災害s it brings; or a dark mysterious judgment like that 示唆するd when "the Lord 常習的な Pharaoh's heart," or all 肉親，親類d of other 罰金 shades between the two. But you could never be やめる 確かな that you had got to the 底（に届く） of it. So that 向こうずねing ornamental pond which looks so shallow, and is called French wit, is indeed the deepest of all 井戸／弁護士席s and truth lies at the 底（に届く） of it. Finally, it may be 発言／述べるd, that this very 多様制 in one man's methods, and his own habit of keeping these diverse things 際立った, is the explanation of the 事故 by which many people have been disappointed or bewildered or even bored by Belloc in different 面s; because they were looking for the 発覚 of one of the legends about him, when he happened to be concentrating with 冷淡な ferocity on something much more prosaic or 正確な. In 審議ing with Bernard Shaw about the 法律 of Rent, he 観察するd austerely that if they were discussing 経済的なs, he would discuss 経済的なs, but if Mr. Shaw was making jokes he would be happy to reply in comic 詩（を作る）. To which Mr. Shaw, ever ready to rise to a 冒険的な event, 追求するd the 支配する in some delightful doggerel; which Belloc 定評のある with the song about "the （土地などの）細長い一片 to the south of the 立ち往生させる"; then 含むing the Adelphi. But it is typical that his song 簡単に was a song, and could have been sung in any pub as a drinking-song.

One of the most amusing events of my life occurred when I took the 議長，司会を務める for a 私的な 祝賀 of Belloc's sixtieth birthday. There were about forty people 組み立てる／集結するd, nearly all of them were what is called important in the public sense, and the 残り／休憩（する） were even more important in the 私的な sense, as 存在 his nearest intimates and 関係s. To me it was that curious experience, something between the Day of Judgment and a dream, in which men of many groups known to me at many times, all appeared together as a sort of resurrection. Anybody will understand that feeling who has had, as most people have had, the experience of some total stranger stopping him in the street and 説, "And how are the old 始める，決める?" On such occasions I become acutely conscious of having belonged to a large number of old 始める，決めるs. Most of the people I knew 井戸／弁護士席 enough; but some of the younger I had known やめる lately and others long ago; and they 含むd, as do all such 集会s, those whom I had ーするつもりであるd to enquire about, and never carried out my 意向. Anyhow, they were of all sorts except the stupid sort; and the 新たにするd comradeship stirred in me the memory of a hundred 論争s. There was my old friend Bentley, who 時代遅れの from my first days at school; and Eccles, who reminded me of the earliest political 列／漕ぐ／騒動s of the プロの／賛成の-Boers; and Jack Squire (now Sir John) who first floated into my circle in the days of the 注目する，もくろむ-証言，証人／目撃する and my brother's （選挙などの）運動をする against 汚職; and Duff Cooper, a rising young 政治家，政治屋 I had met but a month or so before, and A. P. Herbert of somewhat 類似の age; and the brilliant 新聞記者／雑誌記者 I had long known as Beachcomber, and only recently known as Morton. It was to be, and was, a very jolly evening; there were to be no speeches. It was 特に impressed upon me, that there were to be no speeches. Only I, as 統括するing, was to be permitted to say a few words in 現在のing Belloc with a golden goblet modelled on 確かな phrases in his heroic poem in 賞賛する of ワイン, which ends by asking that such a golden cup should be the stirrup-cup of his 別れの（言葉，会） to friends:

And sacramental raise me the divine
Strong brother in God and last companion, ワイン.

I 単に said a few words to the 影響 that such a 儀式 might have been as fitting thousands of years ago, at the festival of a 広大な／多数の／重要な Greek poet; and that I was 確信して that Belloc's sonnets and strong 詩（を作る） would remain like the cups and the carved epics of the Greeks. He 定評のある it 簡潔に, with a sad good humour, 説 he 設立する that, by the age of sixty, he did not care very much whether his 詩（を作る） remained or not. "But I am told," he 追加するd with suddenly 生き返らせるing 強調, "I am told that you begin to care again frightfully when you are seventy. In which 事例／患者, I hope I shall die at sixty-nine." And then we settled 負かす／撃墜する to the feast of old friends, which was to be so happy because there were no speeches.

に向かって the end of the dinner somebody whispered to me that it would perhaps be better if a word were said in 承認 of the 成果／努力s of somebody else whose 指名する I forget, who was supposed to have arranged the 事件／事情／状勢. I therefore 簡潔に thanked him; and he still more 簡潔に thanked me, but 追加するd that it was やめる a mistake, because the real author of the 計画／陰謀 was Johnnie Morton, さもなければ Beachcomber, who sat すぐに on his 権利. Morton rose solemnly to 認める the 突然の transferred 賞賛; ちらりと見ることd to his own 権利, and 温かく thanked whoever happened to be sitting there (I think it was Squire) for having 奮起させるd him with this grand conception of a 祝宴 for Belloc. Squire arose, and with many courteous gestures, explained that the gentleman on his own 権利, Mr. A. P. Herbert, had been the true and 深い and ultimate inspiration of this 広大な／多数の／重要な idea; and that it was only fitting that the secret of his 率先 should be now 明らかにする／漏らすd. By this time, the logic of the jest was in 十分な gallop and could not be 抑制するd; even if I had wished to 抑制する it. A. P. Herbert rose to the occasion with superb presence of mind, and gave the series やめる a new and 初めの turn. He is an excellent （衆議院の）議長; and, as we all know, an admirable author; but I never knew before that he is an admirable actor. For some 推論する／理由 best known to himself, he chose to pretend to be the oratorical 公式の／役人 of some sort of Workmen's Benevolent Society, like the Oddfellows or the Foresters. He did not need to tell us that he was taking this part; in the トン of his 発言する／表明する, he told it in the first few words. I shall never forget the exactitude of the accent with which he said, "I'm sure, friends, we're all very pleased to see Ex-Druid Chesterton の中で us this evening." But he also gave his speech a 限定された 論理（学）の direction. He said it was not to 'im, but to our old and faithful friend Duff Cooper that this pleasant evening was really 予定. Duff Cooper, sitting next to him, then rose and in resolute and （犯罪の）一味ing トンs 配達するd an imitation of a 自由主義の 壇・綱領・公約 speech, 十分な of invocations of his 広大な／多数の／重要な leader Lloyd-George. He explained, however, that Mr. E. C. Bentley on his 権利, and not himself, had arranged this 尊敬の印 to that 中心存在 of political Liberalism, Mr. Belloc. Bentley gave one ちらりと見ること to his own 権利, and rose with 正確に／まさに that supercilious gravity that I had seen forty years ago in the 審議ing-clubs of our boyhood; the memory of his balanced eyeglasses and bland solemnity （機の）カム 支援する to me across my life with such intensity as 動かすs the 涙／ほころびs that are born of time. He said, with his 正確な enunciation, that he had himself followed through life one simple and 十分な 支配する. In all problems that arose, he had been content to 協議する 排他的に the opinion of Professor Eccles. In every 詳細（に述べる） of daily life, in his choice of a wife, of a profession, of a house, of a dinner, he had done no more than carry out whatever Professor Eccles might direct. On the 現在の occasion, any 外見 he might have had of arranging the Belloc 祝宴 was in fact a mask for Professor Eccles' 影響（力）. Professor Eccles 答える／応じるd in a 類似の but even more 抑制するd fashion, 単に 説 that he had been mistaken for the man next to him, the real 創立者 of the feast; and so by 致命的な and unfaltering steps, the whole 過程 went 一連の会議、交渉／完成する the whole （米）棚上げする／（英）提議する; till every 選び出す／独身 human 存在 had made a speech. It is the only dinner I have ever …に出席するd, at which it was literally true that every diner made an after-dinner speech. And that was the very happy ending of that very happy dinner, at which there were to be no speeches.

I did not myself make another speech; though I was far from thinking that there had been too much speechifying. Only 確かな fragmentary words, a memory of a late Victorian poet whom I know, Sir William Watson, floated on the surface of my mind; and it was those words that I should have said, if I had said anything. For what the poet said to his friend is all that I could have 追加するd, in a 単に personal spirit, to the many things that were said that night about Hilaire Belloc; and I should not have been ashamed if the words had sounded like a vaunt:

Nor without honour my days ran,
Nor yet without a 誇る shall end;
for I was Shakespeare's 同国人
And were not you my friend.

XV.—THE INCOMPLETE TRAVELLER

If these my memoirs are not 正確に／まさに lavishly 時代遅れの, as indeed my letters are never 時代遅れの at all, I hope no one will 嫌疑者，容疑者／疑う me of any 欠如（する） of reverence for that 広大な／多数の／重要な academic school of history now 一般に known as 1066 and All That. I have some rudiments of knowledge about what may be called 1066; for instance, I know that the Conquest did not really happen until 1067. But I think the point somewhat unimportant, as compared, let us say, with the 現在の 見解（をとる） that the Normans 後部d towers over Galilee and 統治するd in Sicily, and helped to give birth to St. Thomas Aquinas, 単独で that they might make Anglo-Saxons yet more Anglo-Saxon, in the far-off hope of their becoming Anglo-American. In short, I have the deepest 尊敬（する）・点 for 1066; but I shall continue in a humble way to 行う a relentless war with All That.

But for me, in any 事例／患者, 妥協 and 改正 would come too late. I have written several 調書をとる／予約するs that were supposed to be biographies; and lives of really 広大な／多数の／重要な and remarkable men, meanly 辞退するing them the most elementary 詳細（に述べる）s of chronology; and it would be a more than mortal meanness that I should now have the arrogance to be 正確な about my own life, when I have failed to be thus 正確な about theirs. Who am I that I should be 時代遅れの more carefully than Dickens or Chaucer? What blasphemy if I reserved for myself what I had failed to （判決などを）下す to St. Thomas and St. Francis of Assisi. It seems to be a （疑いを）晴らす 事例／患者, in which ありふれた Christian humility 命令（する）s me to continue in a course of 罪，犯罪.

But if I do not date my letters, or my literary sketches, when I am at home and am to some extent 規制するd by the clock and the calendar, still いっそう少なく do I feel 有能な of such punctuality when the timeless spirit of holiday travel has not only 投げつけるd me through space, but knocked me out of time. I shall give only this short 一時期／支部 to a few 公式文書，認めるs of travel; because most of the notebooks have already been turned into some other sort of 調書をとる／予約するs; on Ireland and America, on パレスチナ and Rome. I will only touch here on a few things that I happen not to have 記録，記録的な／記録するd どこかよそで; a visit to Spain; my second visit to America; and my first, but I hope not my last, visit to Poland.

Let me first 料金d the hunger for dates upon the date-palm of パレスチナ, if the flippancy be forgiven; and so at least get the first few 旅行s in their 権利 order; even if I consider some of the その後の 事例／患者s in more general style. I can proudly （人命などを）奪う，主張する that I do know the date of my 巡礼の旅 to Jerusalem; partly because it was a year after the の近くに of the 広大な／多数の／重要な War, and partly because when my publishers 示唆するd my going to the 宗教上の Land, it sounded to me like going to the moon. It was the first of my long 旅行s, through a country still imperilled and under 武器; it 伴う／関わるd crossing the 砂漠 at night in something like a cattle-トラックで運ぶ; and parts even of the 約束d Land had some of the 質s of a lunar landscape. One 出来事/事件 in that wilderness still stands out in my memory for some strange 推論する／理由; there is no need to recur here to Palestinian politics; but I was wandering about in the wilderness in a car with a 熱心な little Zionist; he seemed at first almost monomaniac, of the sort who answers the 声明, "It's a 罰金 day," with the eager reply, "Oh, yes, the 気候 is perfect for our 事業／計画（する）." But I （機の）カム to sympathise with his romance; and when he said, "It's a lovely land; I should like to put the Song of Solomon in my pocket and wander about," I knew that, Jew or Gentile, mad or sane, we two were of the same sort. The lovely land was a wilderness of terraced 激しく揺する to the horizon, and really impressive; there was not a human thing in sight but ourselves and the chauffeur, who was a 黒人／ボイコット-browed 巨大（な）, the rare but real ユダヤ人の type that turns prizefighter. He was an excellent driver; and the 支配する in those parts is that a Ford can go anywhere if it keeps off the road. He had gone ahead to （疑いを）晴らす some fallen 石／投石するs and I 発言／述べるd on this efficiency. The swarthy little professor beside me had taken a 調書をとる／予約する from his pocket, but replied dispassionately, "Yes; I only know him わずかに; between ourselves, I believe he is a 殺害者; but I made no indelicate enquiries." He then continued to read the Song of Solomon, and savoured those spices that rise when the south 勝利，勝つd blows upon the garden. The hour was 十分な of poetry; and not without irony.

The dates of my first and second visits to America have some true significance; for one was about a year after the Palestinian visit, and the other was comparatively recently; in 1930. This is not only because the first was very 近づく the beginning and the second very 近づく the end of the 長引かせるd freak of 禁止. I will not stop here to argue with any fool who thinks there is something funny about 反対するing to 禁止. What is part of the same 過程 is this; that one began with the にわか景気 and the other saw the start of the 低迷 and what is more important, a 深遠な 革命 in the 高度に intelligent American people. It is not trivial that, touching 禁止, they had wholly changed; at the beginning even those who disliked it believed in it; at the end even those who liked it disbelieved in it. But it is much more important that, by the end, life-long 共和国の／共和党のs told me of their 意向 to 投票（する） for Franklin Roosevelt; even those who had 悪口を言う／悪態d the demagogy of Theodore Roosevelt. The Americans have seen more plutocracy than anybody; but I am not sure they may not see through it sooner than anybody else.

For the 残り／休憩（する）, my last American 小旅行する consisted of （打撃，刑罰などを）与えるing no いっそう少なく than ninety-nine lectures on people who never did me any 害（を与える）; and the 残りの人，物 of the adventure, which was very enjoyable, breaks up like a dream into 孤立するd 出来事/事件s. An 老年の negro porter, with a 直面する like a walnut, whom I discouraged from 小衝突ing my hat, and who rebuked me 説, "売春婦, young man. Yo's losing yo dignity before yo time. Yo's got to look nice for de girls." A 墓／厳粛／彫る／重大な messenger who （機の）カム to me in a Los Angeles hotel, from a 主要な film 有力者／大事業家, wishing to arrange for my 存在 photographed with the Twenty-Four Bathing-Beauties; Leviathan の中で the Nereids; an 申し込む／申し出 which was 拒絶する／低下するd まっただ中に general surprise. An agonising 成果／努力 to be fair to the subtleties of the evolutionary 論争, in 演説（する）／住所ing the students of Notre Dame, Indiana, in a series on "Victorian Literature," of which no 記録，記録的な／記録する remained except that one student wrote in the middle of his blank notebook, "Darwin did a lot of 害（を与える）." I am not at all 確かな that he was wrong; but it was something of a simplification of my 推論する／理由s for 存在 agnostic about the agnostic deductions, in the 審議s about Lamarck and Mendel. A 審議 about the history of 宗教 with a very famous sceptic; who, when I tried to talk about Greek 教団s or Asiatic asceticism, appeared to be unable to think of anything except Jonah and the 鯨. But it is the 悪口を言う／悪態 of this comic career of lecturing that it seems to bring on the lighted 行う／開催する／段階 nothing except comedies; and I have already said that I do not think America takes them any more 本気で than I do. The real American commentary was serious and sound; and 非，不，無 more so than that of an 産業の master of 機械／機構, who said to me, "People must go 支援する to the farm."

I had pottered about in フラン ever since my father took me there as a boy; and Paris was the only 外資 I knew. I 借りがある it to him that I was at least a traveller and not a tripper. The distinction is not snobbish; indeed it is one rather of 時代 than education; half the trouble about the modern man is that he is educated to understand foreign languages and misunderstand foreigners. The traveller sees what he sees; the tripper sees what he has come to see. A true traveller in a 原始の epic or folk-tale did not pretend to like a beautiful princess because she was beautiful. It is still true of a poor sailor; of a tramp; in short, of a traveller. Thus he need form no opinion of Paris newspapers; but if he 手配中の，お尋ね者 to, he would probably read them. The tripper never reads them, calls them rags, and knows as much about the rags as the chiffonnier who 選ぶs them up with a spike. I will give only one 事例／患者, since it 解任するs my 関係 with a very 早期に 論争. All England （機の）カム to two 広大な／多数の／重要な moral 結論s about a man called Zola; or rather about two men both called Zola. The first was 単に a filthy Frenchman; a pornographer we 刑務所，拘置所d by proxy even in his publisher. The second was a hero and 殉教者 for the truth, 推定では 拷問d by the Inquisition--just like Galileo. The truth 関心d the Dreyfus 事例／患者; and as a 新聞記者／雑誌記者 behind the scenes I soon 設立する out the truth was not so simple. D駻oul鐡e said, "Dreyfus may or may not be 有罪の; but フラン is not 有罪の." I say Dreyfus may have been innocent, but Dreyfusards were not always innocent; even when they were English editors. It was my first awful 注目する，もくろむ-opener about our 圧力（をかける） 宣伝. I am not talking of the 結論 but of the methods of the Dreyfusards. A やめる 独立した・無所属 intelligent Scot, an Oxford friend of Oldershaw, told me they had 事実上 提案するd 偽造, by falsifying the size of handwriting. But the only point here is Zola, who was first 汚い and then noble; even in his very pictures, his brow grew loftier and his neck いっそう少なく 厚い. Now I would not go to either extreme about poor Zola; but I happened to be in Paris on the day of his funeral at the Pantheon. Paris was ひどく divided; and I bought one of the fanatical rags in a cafe, in which Maurice Barr鑚, a pretty detached litt駻ateur, gave his 推論する／理由s for having 投票（する）d against the apotheosis; and wrote in one 宣告，判決 all that I have tried to say here about the 悲観論者s and the atheists and the realists and the 残り／休憩（する）. He said he did not 反対する to obscenity; "I do not care how far 負かす／撃墜する you 軍隊 the mind of man; so long as you do not break the spring."

Most of us would not look at such rags as that, of course; but they are 十分な of 発言／述べるs like that, for anyone who, not content even with condescending to look at them, has the morbid curiosity to read them. And the 発言／述べる seems to me a more important comment on what Zola stood for than the mere fact that he stood for the Dreyfusard Party, even if he was as 信頼できる about Dreyfus as he was certainly untrustworthy about Lourdes. Now we have not that sort of comment in England; for 本体，大部分／ばら積みの and 商売／仕事 methods and good printing do not 供給する it. But we have good things of our own to balance its absence; and the best of them are things we hardly ever hear anything about.

After all, the strangest country I ever visited was England; but I visited it at a very 早期に age, and so became a little queer myself. England is 極端に subtle; and about the best of it there is something almost 隠しだてする; it is amateur even more than aristocratic in tradition; it is never 公式の／役人. の中で its very 価値のある and hardly 明白な oddities is this. There is one type of Englishman I have very frequently met in travel and never met in 調書をとる／予約するs of travel. He is the expiation for the English tripper; he may be called the English 追放する. He is a man of good English culture やめる 温かく and unaffectedly 充てるd to some particular foreign culture. In some sense, he has already 人物／姿／数字d in this story; for Maurice 明らかにするing had 正確に／まさに that 態度 に向かって Russia and Professor Eccles に向かって フラン. But I have met a 特に charming Anglo-Irish academic gentleman doing 正確に／まさに the same work of 侵入するing with sympathy the soul of Poland; I have met another searching out the secrets of Spanish music in Madrid; and everywhere they are dotted about on the 地図／計画する, doing not only something for Europe but very decidedly something for England; 証明するing to Lithuanian antiquaries or Portuguese geographers that we are not all bounders and boosters; but come of the people that could 解釈する／通訳する Plutarch and translate Rabelais. They are a microscopically small 少数，小数派; like nearly every English group that really knows what is going on; but they are a seed and therefore a secret. It can only be a comic coincidence, but it is a curious fact, that they are mostly of a 確かな personal type; tending to slight baldness and agreeable smiles under old-fashioned moustaches. If sociology were a science, which is absurd, I would 始める，決める up a （人命などを）奪う，主張する like a Darwinian scientist to have discovered a 種類. It is remembering these men that I find it easiest to 範囲 速く, for the 目的 of this short 一時期／支部, over the different countries in which they are our very 非公式の diplomatists.

I love フラン; and I am glad I saw it first when I was young. For if an Englishman has understood a Frenchman, he has understood the most foreign of foreigners. The nation that is nearest is now the furthest away. Italy and Spain and rather 特に Poland are much more like England than that square 要塞 of equal 国民s and Roman 兵士s; 十分な of family 会議s and patria potestas and 私的な 所有物／資産／財産 under the Roman 法律; the keep and citadel of Christendom. This is evident, for a first example, in the 事例／患者 of Italy. When I first went to Florence, I had only a 混乱させるd impression that this Italian city was 十分な of English ladies; and that they were all Theosophists. But when I first went to Assisi after I had been to Rome (in more senses than one), I saw that this is not やめる fair. There really is a sympathy between English and Italian culture, which there is not as yet between English and French culture. There is really something warm-hearted read Dante in a translation, even when they cannot read Italian, they cannot read Racine, even when they can read French. In short, they have some comprehension of medievalism in Italy; when they have not a 微光 of the granite grandeur of classicism in フラン. The surname of Rossetti was not altogether an 事故. The devotion of my old friend Philip Wicksteed to Dante was an excellent example of what I mean by the typical Englishman with a foreign hobby.

I felt the same when I went to lecture in Madrid; and met that shy and polite Englishman who could have lectured to the Spaniards on their own Spanish tunes and songs. I did not feel that Spanish people were in a difficult sense different from English people; but only that a stupid Puritanism had forbidden the English to show the hearty and healthy emotions the Spanish are 許すd to show. The most manifest emotion, as it struck me, was the pride of fathers in their little boys. I have seen a little boy run the whole length of the tree-lined avenues in the 広大な／多数の／重要な streets, ーするために leap into the 武器 of a ragged workman, who hugged him with more than maternal ecstasy. It may of course be said that this is un-English; which seems an ungenerous reflection on the English. I prefer to say that the Spanish workman, only too probably, had not been to an English public school. But really there are very few English people who would not like it to happen. Puritanism is only a paralysis; which 強化するs into Stoicism when it loses 宗教. That sort of warmth and casualness was my impression of Spain. Oh yes, I saw the Escorial. Yes, thank you I visited Toledo; it is glorious, but I remember it best by a more glorious 小作農民 woman who 注ぐd out ワイン by the gallon and talked all the time.

I recently revisited Spain, if the Catalans will 許す me to call it Spain (opinions apart, I am 心から 同情的な with such 極度の慎重さを要する points), for I revisited it with a 急ぐ in a car that could only 告発（する），告訴（する）／料金 負かす／撃墜する the eastern coast to Tarragona. If I say that I 告発（する），告訴（する）／料金d, the 動議 is metaphorical; the 動機 力／強力にする was a モーター driven by 行方不明になる Dorothy Collins who 行為／法令／行動するd as 長官, 特使, chauffeuse, guide, philosopher and above all friend, without whom my wife and I would have often been without friends and in need of philosophy. For after crossing フラン and cresting the Pyrenees like Charlemagne and the アルプス山脈 like Napoleon (or like Hannibal …を伴ってd by an elephant) she brought me again to Florence, to 配達する some lecture, and then returned through Switzerland to Calais, where the 広大な／多数の／重要な （選挙などの）運動をする began.

In the course of it, I had two curious experiences in two foreign caf駸. One was outside Barcelona, where the proprietor was an authentic American ギャング（個々）, who had 現実に written a 調書をとる／予約する of 自白s about his own organised robbing and 脅迫者，不正手段で暴利を得る者ing. Modest, like all 広大な／多数の／重要な men, about the ability he had shown in making big 商売／仕事 out of 押し込み強盗 and 主要道路 強盗, he was very proud of his literary 実験, and 特に of his 調書をとる／予約する; but, like some other literary men, he was 不満な with his publishers. He said he had 急ぐd across just in time to find that they had stolen nearly all his 王族s. "It was a shame," I said sympathetically, "why it was 簡単に 強盗." "I'll say it was," he said with an indignant blow on the （米）棚上げする／（英）提議する. "It was just plain 強盗."

The other day was dateless, even for my dateless life; for I had forgotten time and had no notion of anything anywhere, when in a small French town I strolled into a cafe noisy with French talk. Wireless songs wailed unnoted; which is not surprising, for French talk is much better than wireless. And then, unaccountably, I heard a 発言する／表明する speaking in English; and a 発言する／表明する I had heard before. For I heard the words, "... wherever you are, my dear people, whether in this country or beyond the sea," and I remembered 君主国 and an 古代の cry; for it was the King; and that is how I kept the Jubilee.

Returning through フラン, I remembered again the riddle, that I had 設立する those far countries so 近づく; but that the two nations that are nearest are those we never understand; Ireland and フラン. About Ireland, I have already written much; and I have nothing to say because I have nothing to unsay. I have written about Ireland in the hour of her 悲劇, after the red 夜明け of the 復活祭 Rising and the nightmare 脅し of conscription; and again in the hour of her 勝利, when the Eucharistic 議会 炎d before millions in the 不死鳥／絶品 Park; and all the swords and the trumpets saluted what was a 不死鳥／絶品 indeed. But there is one more nation, not unlike her in that 悲劇 and 勝利, with a 公式文書，認める on which I will end. Some day perhaps I may 試みる／企てる a fuller 熟考する／考慮する. Here in this 一時期／支部 I only 解任する one or two things; not those I could remember, but those I cannot forget.

When I visited Poland, I was honoured by an 招待 from the 政府; but all the 歓待 I received was far too much alive to remind me of anything 公式の／役人. There is a sort of 地下組織の tavern in Warsaw, where men drink Tokay, which would cure any 公式の／役人 of officialism; and there they sang the marching songs of the 政治家s. Cracow is now even more the 国家の city because it is not the 資本／首都; and its secrets are better 調査するd by men like Professor Roman Dyboski than by anybody entangled in Statecraft. But I saw something of that difficult statesmanship--enough to know that, nothing but nonsense is talked about in the newspapers which discuss what they call the ポーランドの（人） 回廊（地帯）. The fairest generalisation is this: 最近の events would be better understood, if everybody saw the self-evident fact that the 政治家s always have a choice of evils. I met the 広大な／多数の／重要な Pilsudski; and that grand and rather grim old 兵士 of fortune 事実上 told me that, of the two, he preferred Germany to Russia. It is 平等に （疑いを）晴らす that his 競争相手 Dmowski, who also entertained us delightfully in his 田舎の 退却／保養地, had decided that, of the two, he preferred Russia to Germany. I had met this 利益／興味ing man before; for Dr. Sarolea brought him to my house; where the ベルギー, in his impish way, had taunted the 政治家 with his Anti-Semitism, 説 persuasively, "After all, your 宗教 （機の）カム from the Jews." To which the 政治家 answered, "My 宗教 （機の）カム from Jesus Christ, who was 殺人d by the Jews." Pilsudski was also very 同情的な with Lithuania; though Lithuanians and 政治家s were quarrelling at the time. He was enthusiastic for Wilno; and I afterwards 設立する on the frontier a historic 場所／位置 where 政治家s and Lithuanians are at peace--even when they are at war.

I was 運動ing with a ポーランドの（人） lady, who was very witty and 井戸／弁護士席-aquainted with the whole character of Europe, and also of England (as is the barbarous habit of the Slavs); and I only noticed that her トン changed, if anything to a sort of coolness, as we stopped outside an archway 主要な to a 味方する-street, and she said, "We can't 運動 in here." I wondered; for the gateway was wide and the street 明らかに open. As we walked under the arch she said in the same colourless トン; "You take off your hat here." And then I saw the open street. It was filled with a 広大な （人が）群がる, all 直面するing me; and all on their 膝s on the ground. It was as if someone were walking behind me; or some strange bird were hovering over my 長，率いる. I 直面するd around, and saw in the centre of the arch 広大な／多数の／重要な windows standing open, unsealing a 議会 十分な of gold and colours; there was a picture behind; but parts of the whole picture were moving like a puppet-show, stirring strange 二塁打 memories like a dream of the 橋（渡しをする） in the puppet-show of my childhood; and then I realised that from those 転換ing groups there shone and sounded the 古代の magnificence of the 集まり.

One other memory I will 追加する here. I made the 知識 of a young Count whose 抱擁する and 高くつく／犠牲の大きい palace of a country house, upon the old model (for he had やめる different notions himself), had been 燃やすd and 難破させるd and left in 廃虚s by the 退却／保養地 of the Red Army after the 戦う／戦い of Warsaw. Looking at such a mountain of 粉々にするd marbles and 黒人／ボイコット and 爆破d tapestries, one of our party said, "It must be a terrible thing for you to see your old family home destroyed like this." But the young man, who was very young in all his gestures, shrugged his shoulders and laughed, at the same time looking a little sad. "Oh, I do not 非難する them for that," he said. "I have been a 兵士 myself, and in the same （選挙などの）運動をする; and I know the 誘惑s. I know what a fellow feels, dropping with 疲労，（軍の）雑役 and 氷点の with 冷淡な, when he asks himself what some other fellow's armchairs and curtains can 事柄, if he can only have 燃料 for the night. On the one 味方する or the other, we were all 兵士s; and it is a hard and horrible life. I don't resent at all what they did here. There is only one thing that I really resent. I will show it to you."

And he led us out into a long avenue lined with poplars; and at the end of it was a statue of the Blessed Virgin; with the 長，率いる and the 手渡すs 発射 off. But the 手渡すs had been 解除するd; and it is a strange thing that the very mutilation seemed to give more meaning to the 態度 of intercession; asking mercy for the merciless race of men.

XVI.—THE GOD WITH THE GOLDEN KEY

Some time ago, seated at 緩和する upon a summer evening and taking a serene review of an indefensibly fortunate and happy life, I calculated that I must have committed at least fifty-three 殺人s, and been 関心d with hiding about half a hundred 死体s for the 目的 of the concealment of 罪，犯罪s; hanging one 死体 on a hat-peg, bundling another into a postman's 捕らえる、獲得する, decapitating a third and 供給するing it with somebody else's 長，率いる, and so on through やめる a large number of innocent artifices of the 肉親，親類d. It is true that I have 制定するd most of these 残虐（行為）s on paper; and I 堅固に recommend the young student, except in extreme 事例／患者s, to give 表現 to his 犯罪の impulses in this form; and not run the 危険 of spoiling a beautiful and 井戸／弁護士席-割合d idea by bringing it 負かす／撃墜する to the 計画（する） of brute 構成要素 実験, where it too often 苦しむs the unforseen imperfections and 失望s of this fallen world, and brings with it さまざまな unwelcome and unworthy social and 合法的な consequences. I have explained どこかよそで that I once drew up a 科学の （米）棚上げする／（英）提議する of Twenty Ways of 殺人，大当り a Wife and have managed to 保存する them all in their undisturbed artistic completeness, so that it is possible for the artist, after a fashion, to have 首尾よく 殺人d twenty wives and yet keep the 初めの wife after all; an 付加 point which is in many 事例／患者s, and 特に my own, not without its advantages. 反して, for the artist to sacrifice his wife and かもしれない his neck, for the mere vulgar and theatrical practical 贈呈 of one of these ideal 演劇s, is to lose, not only this, but all the ideal enjoyment of the other nineteen. This 存在 my strict 原則, from which I have never wavered, there has been nothing to 削減（する） short the rich accumulation of imaginative 死体s; and, as I say, I have already 蓄積するd a good many. My 指名する 達成するd a 確かな notoriety as that of a writer of these murderous short stories, 一般的に called 探偵，刑事 stories; 確かな publishers and magazines have come to count on me for such trifles; and are still 肉親，親類d enough, from time to time, to 令状 to me ordering a new （製品，工事材料の）一回分 of 死体s; 一般に in consignments of eight at a time.

Any who have come upon traces of this 産業 may かもしれない know that a large number of my little 罪，犯罪 stories were 関心d with a person called Father Brown; a カトリック教徒 priest whose 外部の 簡単 and 内部の subtlety formed something 近づく enough to a character for the 目的s of this あらましの sort of story-telling. And 確かな questions have arisen, 特に questions about the 身元 or 正確 of the type, which have not been without an 影響 on more important things.

As I have said, I have never taken my novels or short stories very 本気で, or imagined that I had any particular status in anything so serious as a novel. But I can （人命などを）奪う，主張する at the same time that it was novel enough to be novel, in the sense of not 存在 historical or biographical; and that even one of my short stories was 初めの enough to do without 初めのs. The notion that a character in a novel must be "meant" for somebody or "taken from" somebody is 設立するd on a 誤解 of the nature of narrative fancy, and 特に of such slight fancies as 地雷. にもかかわらず, it has been 一般に said that Father Brown had an 初めの in real life; and in one particular and rather personal sense, it is true.

The notion that a 小説家 takes a character bodily and in all its 詳細（に述べる）s from a friend or an enemy is a 失敗 that has done a 広大な／多数の／重要な 取引，協定 of 害（を与える）. Even the characters of Dickens, at once so plainly 創造s and so plainly caricatures, were 手段d against mere mortals, as if there were any mortals who could fit 正確に／まさに the magnificent mock-heroic stature of Weller or Micawber. I remember my father telling me how some of his 同時代のs indignantly 粛清するd themselves of the 告発（する），告訴（する）／料金 of 存在 the model of Mr. Pecksniff; and 特に of how the 井戸／弁護士席-known S. C. Hall, the Spiritualist, （疑いを）晴らすd himself with an eloquence which some 設立する too sublime to be 納得させるing. "How can I be said to 似ている Pecksniff?" said this worthy man to my father. "You know me. The world knows me. The world knows that I have 充てるd my life to the good of others, that I have lived a pure and exalted life 充てるd to the highest 義務s and ideals, that I have sought always to 始める，決める an example of truth, of 司法（官）, of probity, or 潔白 and or public virtue. What resemblance can there be between me and Pecksniff?"

When a writer invents a character for the 目的s of fiction, 特に of light or fanciful fiction, he fits him out with all sorts of features meant to be 効果的な in that setting and against that background. He may have taken, and probably has taken, a hint from a human 存在. But he will not hesitate to alter the human 存在, 特に in 外部のs, because he is not thinking of a portrait but of a picture. In Father Brown, it was the 長，指導者 feature to be featureless. The point of him was to appear pointless; and one might say that his 目だつ 質 was not 存在 目だつ. His commonplace exterior was meant to contrast with his unsuspected vigilance and 知能; and that 存在 so, of course I made his 外見 shabby and shapeless, his 直面する 一連の会議、交渉／完成する and expressionless, his manners clumsy, and so on. At the same time, I did take some of his inner 知識人 質s from my friend, Father John O'Connor of Bradford, who has not, as a 事柄 of fact, any of these 外部の 質s. He is not shabby, but rather neat; he is not clumsy, but very delicate and dexterous; he not only is but looks amusing and amused. He is a 極度の慎重さを要する and quickwitted Irishman, with the 深遠な irony and some of the 可能性のある irritability of his race. My Father Brown was deliberately 述べるd as a Suffolk dumpling from East Anglia. That, and the 残り／休憩（する） of his description, was a 審議する／熟考する disguise for the 目的 of 探偵，刑事 fiction. But for all that, there is a very real sense in which Father O'Connor was the 知識人 inspiration of these stories; and of much more important things 同様に. And ーするために explain these things, 特に the important things, I cannot do better than tell the story of how the first notion of this 探偵，刑事 comedy （機の）カム into my mind.

In those 早期に days, 特に just before and just after I was married, it was my 運命／宿命 to wander over many parts of England, 配達するing what were politely called lectures. There is a かなりの appetite for such 荒涼とした entertainments, 特に in the north of England, the south of Scotland and の中で 確かな active Nonconformist centres even in the 郊外s of London. With the について言及する of bleakness there comes 支援する to me the memory of one particular chapel, lying in the last featureless wastes to the north of London, to which I 現実に had to make my way through a blinding snow-嵐／襲撃する, which I enjoyed very much; because I like snowstorms. In fact, I like 事実上 all 肉親，親類d of English 天候 except that particular sort of 天候 that is called "a glorious day." So 非，不，無 need weep 未熟に over my experience, or imagine that I am pitying myself or asking for pity. Still, it is the fact that I was exposed to the elements for nearly two hours either on foot or on 最高の，を越す of a forlorn omnibus wandering in a wilderness; and by the time I arrived at the chapel I must have 概略で 似ているd the Snow Man that children make in the garden. I proceeded to lecture, God knows on what, and was about to 再開する my wintry 旅行, when the worthy 大臣 of the chapel, robustly rubbing his 手渡すs and slapping his chest and beaming at me with the rich 歓待 of Father Christmas, said in a 深い, hearty, fruity 発言する／表明する, "Come, Mr. Chesterton; it's a bitter 冷淡な night! Do let me 申し込む／申し出 you an oswego 薄焼きパン／素焼陶器." I 保証するd him gratefully that I felt no such craving; it was very 肉親，親類d of him, for there was no possible 推論する／理由, in the circumstances for his 申し込む／申し出ing me any refreshment at all. But I 自白する that the thought of returning through the snow and the 氷点の 爆破, for two more hours, with the glow of that one 薄焼きパン／素焼陶器 within me, and the oswego 解雇する／砲火／射撃 running through all my veins, struck me as a little out of 割合. I 恐れる it was with かなりの 楽しみ that I crossed the road and entered a public-house すぐに opposite the chapel, under the very 注目する，もくろむs of the Nonconformist 良心.

This is a parenthesis; and I could 追加する a good many parentheses about distant days of vagabond lecturing. Of those days the tale is told that I once sent a 電報電信 to my wife in London, which ran; "Am in Market Harborough. Where ought I to be?" I cannot remember whether this story is true; but it is not ありそうもない or, I think, 不当な. It was in the course of such wanderings that I made many friends whose friendship I value; such as Mr. Lloyd Thomas, then in Nottingham, and Mr. McClelland of Glasgow. But I について言及する these here only as 主要な up to that very 偶発の 会合 in Yorkshire, which was to have consequences for me rather beyond the 外見 of 事故. I had gone to give a lecture at Keighley on the high moors of the West Riding, and stayed the night with a 主要な 国民 ot that little 産業の town; who had 組み立てる／集結するd a group of 地元の friends such as could be conceived, I suppose, as likely to be 患者 with lecturers; 含むing the curate of the Roman カトリック教徒 Church; a small man with a smooth 直面する and a demure but elfish 表現. I was struck by the tact and humour with which he mingled with his very Yorkshire and very Protestant company; and I soon 設立する out that they had, in their bluff way, already learned to 高く評価する／（相場などが）上がる him as something of a character. Somebody gave me a very amusing account of how two gigantic Yorkshire 農業者s, of that 地区, had been deputed to go the 一連の会議、交渉／完成するs of さまざまな 宗教的な centres, and how they wavered, with nameless terrors, before entering the little presbytery of the little priest. With many sinkings of heart, they seem to have come finally to the 結論 that he would hardly do them any serious 害（を与える）; and that if he did they could send for the police. They really thought, I suppose, that he had his house fitted up with all the 拷問 engines of the Spanish Inquisition. But even these 農業者s, I was told, had since 受託するd him as a 隣人, and as the evening wore on his 隣人s decidedly encouraged his かなりの 力／強力にするs of entertainment. He 拡大するd, and was soon in the middle of reciting that 広大な／多数の／重要な heart-searching 劇の lyric which is する権利を与えるd, "My Boots are Tight." I liked him very much; but if you had told me that ten years afterwards I should be a Mormon Missionary in the Cannibal Islands, I should not have been more surprised than at the suggestion that, fully fifteen years afterwards, I should be making to him my General 自白 and 存在 received into the Church that he served.

Next morning he and I walked over Keighley Gate, the 広大な／多数の／重要な 塀で囲む of the moors that separates Keighley from Wharfedale, for I was visiting friends in Ilkley; and after a few hours talk on the moors, it was a new friend whom I introduced to my old friends at my 旅行's end. He stayed to lunch; he stayed to tea; he stayed to dinner; I am not sure that, under their 圧力（をかける）ing 歓待, he did not stay the night; and he stayed there many nights and days on later occasions; and it was there that we most often met. It was on one of these visits that the 出来事/事件 occurred, which led me to take the liberty of putting him, or rather part of him, into a string of sensational stories. But I について言及する it, not because I attach any importance to those stories, but because it has a more 決定的な 関係 with the other story; the story that I am telling here.

I について言及するd to the priest in conversation that I 提案するd to support in print a 確かな 提案, it 事柄s not what, in 関係 with some rather sordid social questions of 副／悪徳行為 and 罪，犯罪. On this particular point he thought I was in error, or rather in ignorance; as indeed I was. And, 単に as a necessary 義務 and to 妨げる me from 落ちるing into a 損なう's nest, he told me 確かな facts he knew about perverted practices which I certainly shall not 始める，決める 負かす／撃墜する or discuss here. I have 自白するd on an earlier page that in my own 青年 I had imagined for myself any 量 of iniquity; and it was a curious experience to find that this 静かな and pleasant celibate had plumbed those abysses far deeper than I. I had not imagined that the world could 持つ／拘留する such horrors. If he had been a professional 小説家 throwing such filth broadcast on all the bookstalls for boys and babies to 選ぶ up, of course he would have been a 広大な／多数の／重要な creative artist and a 先触れ（する） of the 夜明け. As he was only 明言する／公表するing them reluctantly, in strict privacy, as a practical necessity, he was, of course, a typical Jesuit whispering poisonous secrets in my ear. When we returned to the house, we 設立する it was 十分な of 訪問者s, and fell into special conversation with two hearty and healthy young Cambridge undergraduates, who had been walking or cycling across the moors in the spirit of the 厳しい and vigorous English holiday. They were no 狭くする 競技者s, however, but 利益／興味d in さまざまな sports and in a breezy way in さまざまな arts; and they began to discuss music and landscape with my friend Father O'Connor. I never knew a man who could turn with more 緩和する than he from one topic to another, or who had more 予期しない 蓄える／店s of （警察などへの）密告，告訴（状）, often 純粋に technical （警察などへの）密告，告訴（状）, upon all. The talk soon 深くするd into a discussion on 事柄s more philosophical and moral; and when the priest had left the room, the two young men broke out into generous 表現s of 賞賛, 説 truly that he was a remarkable man, and seemed to know a 広大な／多数の／重要な 取引，協定 about Palestrina or Baroque architecture, or whatever was the point at the moment. Then there fell a curious reflective silence, at the end of which one of the undergraduates suddenly burst out. "All the same, I don't believe his sort of life is the 権利 one. It's all very 井戸／弁護士席 to like 宗教的な music and so on, when you're all shut up in a sort of cloister and don't know anything about the real evil in the world. But I don't believe that's the 権利 ideal. I believe in a fellow coming out into the world, and 直面するing the evil that's in it, and knowing something about the dangers and all that. It's a very beautiful thing to be innocent and ignorant; but I think it's a much finer thing not to be afraid of knowledge."

To me, still almost shivering with the appallingly practical facts of which the priest had 警告するd me, this comment （機の）カム with such a colossal and 鎮圧するing irony, that I nearly burst into a loud 厳しい laugh in the 製図／抽選-room. For I knew perfectly 井戸／弁護士席 that, as regards all the solid Satanism which the priest knew and warred against with all his life, these two Cambridge gentlemen (luckily for them) knew about as much of real evil as two babies in the same perambulator.

And there sprang up in my mind the vague idea of making some artistic use of these comic yet 悲劇の cross-目的s; and 建設するing a comedy in which a priest should appear to know nothing and in fact know more about 罪，犯罪 than the 犯罪のs. I afterwards summed up the special idea in the story called "The Blue Cross", さもなければ very slight and improbable, and continued it through the interminable 一連の tales with which I have afflicted the world. In short, I permitted myself the 墓／厳粛／彫る／重大な liberty of taking my friend and knocking him about; （警官の）巡回区域，受持ち区域ing his hat and umbrella shapeless, untidying his 着せる／賦与するs, punching his intelligent countenance into a 条件 of pudding-直面するd fatuity, and 一般に disguising Father O'Connor as Father Brown. The disguise, as I have said, was a 審議する／熟考する piece of fiction, meant to bring out or accentuate the contrast that was the point of the comedy. There is also in the conception, as in nearly everything I have ever written, a good 取引，協定 of inconsistency and inaccuracy on minor points; not the least of such 欠陥s 存在 the general suggestion of Father Brown having nothing in particular to do, except to hang about in any 世帯 where there was likely to be a 殺人. A very charming カトリック教徒 lady I know once paid my 探偵，刑事 priest the appropriate compliment of 説, "I am very fond of that officious little loafer."

にもかかわらず, the 出来事/事件 of the Cambridge undergraduates, and their breezy contempt for the 逃亡者／はかないもの and cloistered virtue of a parish priest, stood for much more serious things in my life than my unfortunate, but 単に professional, heap of 死体s or 大虐殺 of characters. It brought me in a manner 直面する to 直面する once more with those morbid but vivid problems of the soul, to which I have earlier alluded, and gave me a 広大な／多数の／重要な and growing sense that I had not 設立する any real spiritual 解答 of them; though in 確かな 外部の ways of 割合 and practice, they trouble a man いっそう少なく in manhood than they do in 青年. They still troubled me a good 取引，協定; but I might have sunk more and more into some sort of 妥協 or 降伏する of mere weariness, but for this sudden glimpse of the 炭坑，オーケストラ席 that is at all our feet. I was surprised at my own surprise. That the カトリック教徒 Church knew more about good than I did was 平易な to believe. That she knew more about evil than I did seemed incredible.

When people ask me, or indeed anybody else, "Why did you join the Church of Rome?" the first 必須の answer, if it is partly an elliptical answer, is, "To get rid of my sins." For there is no other 宗教的な system that does really profess to get rid of people's sins. It is 確認するd by the logic, which to many seems startling, by which the Church deduces that sin 自白するd and adequately repented is 現実に 廃止するd; and that the sinner does really begin again as if he had never sinned. And this brought me はっきりと 支援する to those 見通しs or fancies with which I have dealt in the 一時期／支部 about childhood. I spoke there of the indescribable and indestructible certitude in the soul, that those first years of innocence were the beginning of something worthy, perhaps more worthy than any of the things that 現実に followed them. I spoke of the strange daylight, which was something more than the light of ありふれた day, that still seems in my memory to 向こうずね on those 法外な roads 負かす／撃墜する from Campden Hill, from which one could see the 水晶 Palace from afar. 井戸／弁護士席, when a カトリック教徒 comes from 自白, he does truly, by 鮮明度／定義, step out again into that 夜明け of his own beginning and look with new 注目する，もくろむs across the world to a 水晶 Palace that is really of 水晶. He believes that in that 薄暗い corner, and in that 簡潔な／要約する ritual, God has really remade him in His own image. He is now a new 実験 of the Creator. He is as much a new 実験 as he was when he was really only five years old. He stands, as I said, in the white light at the worthy beginning of the life of a man. The accumulations of time can no longer terrify. He may be grey and gouty; but he is only five minutes old.

I am not here defending such doctrines as that of the Sacrament of Penance; any more than the 平等に staggering doctrine of the Divine love for man. I am not 令状ing a 調書をとる／予約する of 宗教的な 論争; of which I have written several and shall probably, unless violently 抑制するd by my friends and 親族s, 令状 several more. I am here engaged in the morbid and degrading 仕事 of telling the story of my life; and have only to 明言する／公表する what 現実に were the 影響s of such doctrines on my own feelings and 活動／戦闘s. And I am, by the nature of the 仕事, 特に 関心d with the fact that these doctrines seem to me to link up my whole life from the beginning, as no other doctrines could do; and 特に to settle 同時に the two problems of my childish happiness and my boyish brooding. And they 特に 影響する／感情d one idea; which I hope it is not pompous to call the 長，指導者 idea of my life; I will not say the doctrine I have always taught, but the doctrine I should always have liked to teach. That is the idea of taking things with 感謝, and not taking things for 認めるd. Thus the Sacrament of Penance gives a new life, and reconciles a man to all living, but it does not do it as the 楽天主義者s and the hedonists and the heathen preachers of happiness do it. The gift is given at a price, and is 条件d by a 自白. In other words, the 指名する of the price is Truth, which may also be called Reality; but it is 直面するing the reality about oneself. When the 過程 is only 適用するd to other people it is called Realism.

I began by 存在 what the 悲観論者s called an 楽天主義者; I have ended by 存在 what the 楽天主義者s would very probably call a 悲観論者. And I have never in fact been either, and I have never really changed at all. I began by defending vermilion 中心存在-boxes and Victorian omnibuses although they were ugly. I have ended by 公然と非難するing modern 宣伝s or American films even when they are beautiful. The thing that I was trying to say then is the same thing that I am trying to say now; and even the deepest 革命 of 宗教 has only 確認するd me in the 願望（する） to say it. For indeed, I never saw the two 味方するs of this 選び出す／独身 truth 明言する／公表するd together anywhere, until I happened to open the Penny Catechism and read the words, "The two sins against Hope are presumption and despair."

I began in my boyhood to grope for it from やめる the other end; the end of the earth most remote from 純粋に supernatural hopes. But even about the dimmest earthly hope, or the smallest earthly happiness, I had from the first an almost violently vivid sense of those two dangers; the sense that the experience must not be spoilt by presumption or despair. To take a convenient tag out of my first juvenile 調書をとる／予約する of rhymes, I asked through what incarnations or prenatal purgatories I must have passed, to earn the reward of looking at a dandelion. Now it would be 平易な enough, if the thing were 価値（がある） while even for a commentator, to date that phrase by 確かな 詳細（に述べる）s, or guess that it might have been worded さもなければ at a later time. I do not believe in Reincarnation, if indeed I ever did; and since I have owned a garden (for I cannot say since I have been a gardener) I have realised better than I did that there really is a 事例／患者 against 少しのd. But in 実体 what I said about the dandelion is 正確に／まさに what I should say about the sunflower or the sun, or the glory which (as the poet said) is brighter than the sun. The only way to enjoy even a 少しのd is to feel unworthy even of a 少しのd. Now there are two ways of complaining of the 少しのd or the flower; and one was the fashion in my 青年 and another is the fashion in my later days; but they are not only both wrong, but both wrong because the same thing is 権利. The 悲観論者s of my boyhood, when 直面するd with the dandelion, said with Swinburne:

I am 疲れた／うんざりした of all hours
Blown buds and barren flowers
願望（する）s and dreams and 力／強力にするs
And everything but sleep.

And at this I 悪口を言う／悪態d them and kicked at them and made an 展示 of myself; having made myself the 支持する／優勝者 of the Lion's Tooth, with a dandelion はびこる on my crest. But there is a way of despising the dandelion which is not that of the dreary 悲観論者, but of the more 不快な／攻撃 楽天主義者. It can be done in さまざまな ways; one of which is 説, "You can get much better dandelions at Selfridge's," or "You can get much cheaper dandelions at Woolworth's." Another way is to 観察する with a casual drawl, "Of course nobody but Gamboli in Vienna really understands dandelions," or 説 that nobody would put up with the old-fashioned dandelion since the 最高の-dandelion has been grown in the Frankfurt Palm Garden; or 単に sneering at the stinginess of 供給するing dandelions, when all the best hostesses give you an orchid for your buttonhole and a bouquet of rare exotics to take away with you. These are all methods of undervaluing the thing by comparison; for it is not familiarity but comparison that 産む／飼育するs contempt. And all such captious comparisons are 最終的に based on the strange and staggering heresy that a human 存在 has a 権利 to dandelions; that in some 驚くべき／特命の／臨時の fashion we can 需要・要求する the very 選ぶ of all the dandelions in the garden of 楽園; that we 借りがある no thanks for them at all and need feel no wonder at them at all; and above all no wonder at 存在 thought worthy to receive them. Instead of 説, like the old 宗教的な poet, "What is man that Thou carest for him, or the son of man that Thou regardest him?" we are to say like the discontented cabman, "What's this?" or like the bad-tempered Major in the club, "Is this a chop fit for a gentleman?" Now I not only dislike this 態度 やめる as much as the Swinburnian 悲観的な 態度, but I think it comes to very much the same thing; to the actual loss of appetite for the chop or the dish of dandelion-tea. And the 指名する of it is Presumption and the 指名する of its twin brother is Despair.

This is the 原則 I was 持続するing when I seemed an 楽天主義者 to Mr. Max Beerbohm; and this is the 原則 I am still 持続するing when I should undoubtedly seem a 悲観論者 to Mr. Gordon Selfridge. The 目的（とする） of life is 評価; there is no sense in not 高く評価する／（相場などが）上がるing things; and there is no sense in having more of them if you have いっそう少なく 評価 of them. I 初めは said that a cockney lamp-地位，任命する painted pea-green was better than no light or no life; and that if it was a lonely lamp-地位，任命する, we might really see its light better against the background of the dark. The Decadent of my 早期に days, however, was so 苦しめるd by it that he 手配中の，お尋ね者 to hang himself on the lamp-地位，任命する, to 消滅させる the lamp, and to let everything relapse into aboriginal 不明瞭. The modern millionaire comes bustling along the street to tell me he is an 楽天主義者 and has two million five thousand new lamp-地位，任命するs, all ready painted not a Victorian pea-green but a Futuristic chrome yellow and electric blue, and that he will 工場／植物 them over the whole world in such numbers that nobody will notice them, 特に as they will all look 正確に／まさに the same. And I cannot やめる see what the 楽天主義者 has got to be 楽観的な about. A lamp-地位，任命する can be 重要な although it is ugly. But he is not making lamp-地位，任命するs 重要な; he is making them insignificant.

In short, as it seems to me, it 事柄s very little whether a man is discontented in the 指名する of 悲観論主義 or 進歩, if his discontent does in fact paralyse his 力／強力にする of 高く評価する／（相場などが）上がるing what he has got. The real difficulty of man is not to enjoy lamp-地位，任命するs or landscapes, not to enjoy dandelions or chops; but to enjoy enjoyment. To keep the capacity of really liking what he likes; that is the practical problem which the philosopher has to solve. And it seemed to me at the beginning, as it seems to me now in the end, that the 悲観論者s and 楽天主義者s of the modern world have alike 行方不明になるd and muddled this 事柄; through leaving out the 古代の conception of humility and the thanks of the unworthy. This is a 事柄 much more important and 利益／興味ing than my opinions; but, in point of fact, it was by に引き続いて this thin thread of a fancy about thankfulness, as slight as any of those dandelion clocks that are blown upon the 微風 like thistledown, that I did arrive 結局 at an opinion which is more than an opinion. Perhaps the one and only opinion that is really more than an opinion.

For this secret of antiseptic 簡単 was really a secret; it was not obvious, and certainly not obvious at that time. It was a secret that had already been almost 完全に left to, and locked up with, 確かな neglected and 人気がない things. It was almost as if the dandelion-tea really were a 薬／医学, and the only recipe or prescription belonged to one old woman, a ragged and nondescript old woman, rather という評判の in our village to be a witch. Anyhow, it is true that both the happy hedonists and the unhappy 悲観論者s were 強化するd by the opposite 原則 of pride. The 悲観論者 was proud of 悲観論主義, because he thought nothing good enough for him; the 楽天主義者 was proud of 楽観主義, because he thought nothing was bad enough to 妨げる him from getting good out of it. There were 価値のある men of both these types; there were men with many virtues; but they not only did not 所有する the virtue I was thinking of, but they never thought of it. They would decide that life was no good, or that it had a 広大な／多数の／重要な 取引，協定 of good; but they were not in touch with this particular notion, of having a 広大な／多数の／重要な 取引，協定 of 感謝 even for a very little good. And as I began to believe more and more that the 手がかり（を与える） was to be 設立する in such a 原則, even if it was a paradox, I was more and more 性質の／したい気がして to 捜し出す out those who specialised in humility, though for them it was the door of heaven and for me the door of earth.

For nobody else specialises in that mystical mood in which the yellow 星／主役にする of the dandelion is startling, 存在 something 予期しない and undeserved. There are philosophies as 変化させるd as the flowers of the field, and some of them 少しのd and a few of them poisonous 少しのd. But they 非，不，無 of them create the psychological 条件s in which I first saw, or 願望（する）d to see, the flower. Men will 栄冠を与える themselves with flowers and brag of them, or sleep on flowers and forget them, or number and 指名する all the flowers only ーするために grow a 最高の-flower for the 皇室の International Flower Show; or, on the other 手渡す, trample the flowers like a 殺到 of buffaloes, or root up the flowers as a childish 偽装する of the cruelty of nature, or 涙／ほころび the flowers with their teeth to show that they are enlightened philosophical 悲観論者s. But this 初めの problem with which I myself started, the 最大の possible imaginative 評価 of the flower--about that they can make nothing but 失敗s, in that they are ignorant of the elementary facts of human nature; in that, working wildly in all directions, they are all without exception going the wrong way to work. Since the time of which I speak, the world has in this 尊敬（する）・点 grown even worse. A whole 世代 has been taught to talk nonsense at the 最高の，を越す of its 発言する／表明する about having "a 権利 to life" and "a 権利 to experience" and "a 権利 to happiness." The lucid thinkers who talk like this 一般に 勝利，勝つd up their 主張 of all these 驚くべき／特命の／臨時の 権利s, by 説 that there is no such thing as 権利 and wrong. It is a little difficult, in that 事例／患者, to 推測する on where their 権利s （機の）カム from; but I, at least, leaned more and more to the old philosophy which said that their real 権利s （機の）カム from where the dandelion （機の）カム from; and that they will never value either without recognising its source. And in that ultimate sense uncreated man, man 単に in the position of the babe unborn, has no 権利 even to see a dandelion; for he could not himself have invented either the dandelion or the eyesight.

I have here fallen 支援する on one idle 人物／姿／数字 of speech from a fortunately forgotten 調書をとる／予約する of 詩（を作る）s; 単に because such a thing is light and trivial, and the children puff it away like thistledown; and this will be most fitting to a place in which formal argument would be やめる a misfit. But lest anyone should suppose that the notion has no relation to the argument, but is only a sentimental fancy about 少しのd or wild flowers, I will lightly and 簡潔に 示唆する how even the 人物／姿／数字 fits in with all the 面s of the argument. For the first thing the casual critic will say is "What nonsense all this is; do you mean that a poet cannot be thankful for grass and wild flowers without connecting it with theology; let alone your theology?" To which I answer, "Yes; I mean he cannot do it without connecting it with theology, unless he can do it without connecting it with thought. If he can manage to be thankful when there is nobody to be thankful to, and no good 意向s to be thankful for, then he is 簡単に taking 避難 in 存在 thoughtless ーするために 避ける 存在 thankless." But indeed the argument goes beyond conscious 感謝, and 適用するs to any sort of peace or 信用／信任 or repose, even unconscious 信用／信任 or repose. Even the nature-worship which Pagans have felt, even the nature-love which Pantheists have felt, 最終的に depends as much on some 暗示するd 目的 and 肯定的な good in things, as does the direct thanksgiving which Christians have felt. Indeed Nature is at best 単に a 女性（の） 指名する we give to Providence when we are not 扱う／治療するing it very 本気で; a piece of feminist mythology. There is a sort of fireside fairytale, more fitted for the hearth than for the altar; and in that what is called Nature can be a sort of fairy godmother. But there can only be fairy godmothers because there are godmothers; and there can only be godmothers because there is God.

What has troubled me about sceptics all my life has been their 驚くべき／特命の／臨時の slowness in coming to the point; even to the point of their own position. I have heard them 公然と非難するd, 同様に as admired, for their headlong haste and 無謀な 急ぐ of 革新; but my difficulty has always been to get them to move a few インチs and finish their own argument. When first it was even hinted that the universe may not be a 広大な／多数の／重要な design, but only a blind and indifferent growth, it せねばならない have been perceived 即時に that this must for ever forbid any poet to retire to the green fields as to his home, or to look at the blue sky for his inspiration. There would be no more of any such 伝統的な truth associated with green grass than with green rot or green rust; no more to be 解任するd by blue skies than by blue noses amputated in a 氷点の world of death. Poets, even Pagans, can only 直接／まっすぐに believe in Nature if they 間接に believe in God; if the second idea should really fade, the first is bound to follow sooner or later; and, 単に out of a sad 尊敬（する）・点 for human logic, I wish it had been sooner. Of course a man might have an almost animal 評価 of 確かな 事故s of form or colour in a 激しく揺する or a pool, as in a rag-捕らえる、獲得する or a dustbin; but that is not what the 広大な／多数の／重要な poets or the 広大な／多数の／重要な pagans meant by mysteries of Nature or the inspiration of the elemental 力／強力にするs. When there is no longer even a vague idea of 目的s or presences, then the many-coloured forest really is a rag-捕らえる、獲得する and all the 野外劇／豪華な行列 of the dust only a dustbin. We can see this realisation creeping like a slow paralysis over all those of the newest poets who have not 反応するd に向かって 宗教. Their philosophy of the dandelion is not that all 少しのd are flowers; but rather that all flowers are 少しのd. Indeed it reaches to something like nightmare; as if Nature itself were unnatural. Perhaps that is why so many of them try 猛烈に to 令状 about 機械／機構; touching which nobody has yet 論争d the Argument from Design. No Darwin has yet 持続するd that モーターs began as 捨てるs of metal, of which most happened to be scrapped; or that only those cars, which had grown a carburettor by 事故, 生き残るd the struggle for life in Piccadilly. But whatever the 推論する／理由, I have read modern poems 明白に meant to make grass seem something 単に scrubby and prickly and repugnant, like an unshaven chin.

That is the first 公式文書，認める; that this ありふれた human mysticism about the dust or the dandelion or the daylight or the daily life of man does depend, and always did depend on theology, if it dealt at all in thought. And if it be next asked why this theology, I answer here--because it is the only theology that has not only thought, but thought of everything. That almost any other theology or philosophy 含む／封じ込めるs a truth, I do not at all 否定する; on the contrary, that is what I 主張する; and that is what I complain of. Of all the other systems or sects I know, every 選び出す／独身 one is content to follow a truth, theological or theosophical or 倫理的な or metaphysical; and the more they （人命などを）奪う，主張する to be 全世界の／万国共通の, the more it means that they 単に take something and 適用する it to everything. A very brilliant Hindu scholar and man of science said to me, "There is but one thing, which is まとまり and universality. The points in which things 異なる do not 事柄; it is only their 協定 that 事柄s." And I answered, "The 協定 we really want is the 協定 between 協定 and 不一致. It is the sense that things do really 異なる, although they are at one." Long afterwards I 設立する what I meant 明言する／公表するd much better by a カトリック教徒 writer, Coventry Patmore: "God is not infinite; He is the 合成 of infinity and 境界." In short, the other teachers were always men of one idea, even when their one idea was universality. They were always 特に 狭くする when their one idea was breadth. I have only 設立する one creed that could not be 満足させるd with a truth, but only with the Truth, which is made of a million such truths and yet is one. And even in this passing illustration about my own 私的な fancy, this was doubly 論証するd. If I had wandered away like Bergson or Bernard Shaw, and made up my own philosophy out of my own precious fragment of truth, 単に because I had 設立する it for myself, I should soon have 設立する that truth distorting itself into a falsehood. Even in this one 事例／患者, there are two ways in which it might have turned on me and rent me. One would have been by encouraging the delusion to which I was most 傾向がある; and the other by excusing the falsehood which I thought most inexcusable. First, the very exaggeration of the sense that daylight and dandelions and all 早期に experience are a sort of incredible 見通し would, if unbalanced by other truths, have become in my 事例／患者 very unbalanced indeed. For that notion of seeing a 見通し was 危険に 近づく to my old 初めの natural nightmare, which had led me to move about as if I were in a dream; and at one time to lose the sense of reality and with it much of the sense of 責任／義務. And again, on the 味方する of 責任／義務, in the more practical and 倫理的な sphere, it might have 軍隊d on me a sort of political Quietism, to which I was really as much of a conscientious objector as to Quakerism. For what could I have said, if some tyrant had 新たな展開d this idea of transcendental contentment into an excuse for tyranny? Suppose he had 引用するd at me my 詩（を作る）s about the all-十分なこと of elementary 存在 and the green 見通し of life, had used them to 証明する that the poor should be content with anything, and had said, like the old 抑圧者, "Let them eat grass."

In a word, I had the humble 目的 of not 存在 a maniac, but 特に of not 存在 a monomaniac; and above all, of not 存在 a monomaniac about a notion 単に because it was my own. The notion was normal enough, and やめる 一貫した with the 約束; indeed, it was already a part of it. But only as a part of it could it have remained normal. And I believe this to be true of 事実上 all the notions of which my ablest 同時代のs have made new philosophies; many of them normal enough at the start. I have therefore come to the 結論 that there is a 完全にする 同時代の fallacy about the liberty of individual ideas; that such flowers grow best in a garden, and even grow biggest in a garden; and that in the wilderness they wither and die.

Here again, I am 井戸／弁護士席 aware that somebody will ask the natural and 普通は reasonable question: "Do you really mean that a man cannot 反対する to people 存在 asked to eat grass, unless he 受託するs your particular creed?" To which I will only answer for the moment, "Yes; I do mean that; but not 正確に／まさに as you mean it." I will only 追加する here, in passing, that what really 反乱s me and everybody else about that famous taunt of the tyrant is that it 伝えるs some suggestion of 扱う／治療するing men like beasts. I will also 追加する that it would not 除去する my 反対, even if the beasts had enough grass, or if the botanists had 証明するd that grass is the most nutritious diet.

Now why do I 申し込む／申し出 here this handful of scrappy topics, types, metaphors all 全く disconnected? Because I am not now expounding a 宗教的な system. I am finishing a story; 一連の会議、交渉／完成するing off what has been to me at least a romance, and very much of a mystery-story. It is a 純粋に personal narrative that began in the first pages of this 調書をとる／予約する; and I am answering at the end only the questions I asked at the beginning. I have said that I had in childhood, and have partly 保存するd out of childhood, a 確かな romance of receptiveness, which has not been killed by sin or even by 悲しみ; for though I have not had 広大な／多数の／重要な troubles, I have had many. A man does not grow old without 存在 bothered; but I have grown old without 存在 bored. 存在 is still a strange thing to me; and as a stranger I give it welcome. 井戸／弁護士席, to begin with, I put that beginning of all my 知識人 impulses before the 当局 to which I have come at the end; and I find it was there before I put it there. I find myself 批准するd in my realisation of the 奇蹟 of 存在 alive; not in some 煙霧のかかった literary sense such as the sceptics use, but in a 限定された dogmatic sense; of 存在 made alive by that which can alone work 奇蹟s.

I have said that this rude and 原始の 宗教 of 感謝 did not save me from ingratitude; from sin which is perhaps most horrible to me because it is ingratitude. But here again I have 設立する that the answer を待つd me. 正確に because the evil was おもに of the imagination, it could only be pierced by that conception of 自白 which is the end of mere 孤独 and secrecy. I had 設立する only one 宗教 which dared to go 負かす／撃墜する with me into the depths of myself. I know, of course, that the practice of 自白, having been reviled through three or four centuries and through the greater part of my own life, has now been 生き返らせるd in a belated fashion. The 科学の materialists, 永久的に behind the times, have 生き返らせるd all that was reviled in it as indecent and introspective. I have heard that a new sect has started once more the practice of the most 原始の 修道院s, and 扱う／治療するd the confessional as communal. Unlike the 原始の 修道士s of the 砂漠, it seems to find a satisfaction in 成し遂げるing the ritual in evening-dress. In short, I would not be supposed to be ignorant of the fact that the modern world, in さまざまな groups, is now 用意が出来ている to 供給する us with the advantages of 自白. 非，不，無 of the groups, so far as I know, professes to 供給する the minor advantage of Absolution.

I have said that my morbidities were mental 同様に as moral; and sounded the most appalling depths of 根底となる scepticism and solipsism. And there again I 設立する that the Church had gone before me and 設立するd her adamantine 創立／基礎s; that she had 断言するd the actuality of 外部の things; so that even madmen might hear her 発言する／表明する; and by a 発覚 in their very brain begin to believe their 注目する，もくろむs.

Finally I said I had tried, however imperfectly, to serve 司法（官）; and that I saw our 産業の civilisation as rooted in 不正, long before it became so ありふれた a comment as it is today. Anybody who cares to turn up the とじ込み／提出するs of the 広大な／多数の／重要な newspapers, even those supposed to be 過激な newspapers, and see what they said about the 広大な／多数の／重要な Strikes, and compare it with what my friends and I said at the same date, can easily 実験（する） whether this is a 誇る or a brute fact. But anybody reading this 調書をとる／予約する (if anybody does) will see that from the very beginning my instinct about 司法（官）, about liberty and equality, was somewhat different from that 現在の in our age; and from all the 傾向s に向かって 集中 and generalisation. It was my instinct to defend liberty in small nations and poor families; that is to defend the 権利s of man as 含むing the 権利s of 所有物／資産／財産; 特に the 所有物／資産／財産 of the poor. I did not really understand what I meant by Liberty, until I heard it called by the new 指名する of Human Dignity. It was a new 指名する to me; though it was part of a creed nearly two thousand years old. In short, I had blindly 願望（する）d that a man should be in 所有／入手 of something, if it were only his own 団体／死体. In so far as materialistic 集中 proceeds, a man will be in possesion of nothing; not even his own 団体／死体. Already there hover on the horizon 広範囲にわたる 天罰（を下す）s of sterilisation or social hygiene, 適用するd to everybody and 課すd by nobody. At least I will not argue here with what are quaintly called the 科学の 当局 on the other 味方する. I have 設立する one 当局 on my 味方する.

This story, therefore, can only end as any 探偵，刑事 story should end, with its own particular questions answered and its own 最初の／主要な problem solved. Thousands of 全く different stories, with 全く different problems have ended in the same place with their problems solved. But for me my end is my beginning, as Maurice 明らかにするing 引用するd of Mary Stuart, and this 圧倒的な 有罪の判決 that there is one 重要な which can 打ち明ける all doors brings 支援する to me the first glimpse of the glorious gift of the senses; and the sensational experience of sensation. And there starts up again before me, standing sharp and （疑いを）晴らす in 形態／調整 as of old, the 人物／姿／数字 of a man who crosses a 橋（渡しをする） and carries a 重要な; as I saw him when I first looked into fairyland through the window of my father's peep-show. But I know that he who is called Pontifex, the 建設業者 of the 橋（渡しをする）, is called also Claviger, the 持参人払いの of the 重要な; and that such 重要なs were given him to 貯蔵所d and loose when he was a poor fisher in a far 州, beside a small and almost secret sea.

THE END

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