far more valuable, a new and natural sort of aristocracy, more humane and even humanitarian than most of the aristocracies of the world. It had sufficient sense of the instincts of the people, at least until lately, to respect the liberty and especially the laughter that had become almost the religion of the race. But in doing all this, it deliberately did two other things, which it thought a natural part of its policy; it took the side of the Protestants, and then (partly as a consequence) it took the side of the Germans. Until very lately most intelligent Englishmen were quite honestly convinced that in both it was taking the side of progress against decay. The question which many of them are now inevitably asking themselves, and would ask whether I asked it or no, is whether it did not rather take the side of barbarism against civilization.
At least, if there be anything valid in my own vision of these things, we have returned to an origin and we are back in the war with the barbarians. It falls as naturally for me that the Englishman and the Frenchman should be on the same side as that Alfred and Abbo should be on the same side, in that black century when the barbarians wasted Wessex and besieged Paris. But there are now, perhaps, less certain tests of the spiritual as distinct from the material victory of civilization. Ideas are more mixed, are complicated by fine shades or covered by fine names. And whether the retreating savage leaves behind him the soul of savagery, like a sickness in the
