ture of human life. Language itself is a symbolism. And, as another example, however you reduce the functions of your government to their utmost simplicity, yet symbolism remains. It may be a healthier, manlier ceremonial, suggesting finer notions. But still it is symbolism. You abolish the etiquette of a royal court, with its suggestion of personal subordination, but at official receptions you ceremonially shake the hand of the Governor of your State. Just as the feudal doctrine of a subordination of classes, reaching up to the ultimate overlord, requires its symbolism; so does the doctrine of human equality obtain its symbolism. Mankind, it seems, has to find a symbol in order to express itself. Indeed ‘expression’ is ‘symbolism.’
When the public ceremonial of the State has been reduced to the barest simplicity, private clubs and associations at once commence to reconstitute symbolic actions. It seems as though mankind must always be masquerading. This imperative impulse suggests that the notion of an idle masquerade is the wrong way of thought about the symbolic elements in life. The function of these elements is to be definite, manageable, reproducible, and also to be charged with
