That is why they take such pains to depersonalize their opponents. All propaganda directed against an opposing group has but one aim: to substitute diabolical abstractions for concrete persons. The propagandist’s purpose is to make one set of people forget that certain other sets of people are human. By robbing them of their personality, he puts them outside the pale of moral obligation. Mere symbols can have no rights—particularly when that of which they are symbolical is, by definition, evil.
Politics can become moral only on one condition: that its problems shall be spoken of and thought about exclusively in terms of concrete reality; that is to say, of persons. To depersonify human beings and to personify abstractions are complementary errors which lead, by an inexorable logic, to war between nations and to idolatrous worship of the State, with consequent governmental oppression.
All current political thought is a mixture, in varying proportions, between thought in terms of concrete realities and thought in terms of depersonified symbols and personified abstractions. In the democratic countries the problems of internal politics are thought about mainly in terms of concrete reality; those of external politics, mainly in terms of abstractions and symbols. In dictatorial countries the proportion of concrete to abstract and symbolic thought is lower than in democratic countries.
Dictators talk little of persons, much of personified abstractions, such as the Nation, the State, the Party, and much of depersonified symbols, such as Yids, Bolshies, Capitalists. The stupidity of politicians who talk about a world of persons as though it were not a world of persons is due in the main to self-interest. In a fictitious world of symbols and personified abstractions, rulers find that they can rule more effectively, and the ruled, that they can gratify instincts which the conventions of good manners and the imperatives of morality demand that they should repress. To think correctly is the condition of behaving well. It is also in itself a moral act; those who would think correctly must resist considerable temptations.
MODERN FETISHISM
The cult of relics was first rationalized in terms of Christian theology by Cyril of Jerusalem. Unrationalized, it had, of course, existed since the time of the earliest martyrs. Indeed, it had existed long before the coming of Christianity. The Christian cult of relics is merely a special case of an immemorial and universal tendency to attribute mana to certain inanimate objects. The word fetish is derived from the Latin factitius, and ‘was first used in connection with Africa by the Portuguese discoverers of the last half of the fifteenth century; relics of saints, rosaries and images were then abundant all over Europe and were regarded as possessing magical virtue; they were termed by the Portuguese feitiços (i.e. charms). Early voyagers to West Africa applied this term to the wooden figures, stones, etc., regarded as the temporary residence of gods or spirits, and to charms.’ There were good anthropologists four hundred years before the invention of anthropology.
Relic worship was officially abolished by all the Protestant reformers. But just as it preceded, so too this cult has survived, Catholicism. Where such deep-rooted tendencies as fetishism are concerned, all that reformers can hope to abolish is the temporary form, not the abiding substance. Officially rejected by theologians, fetishism does not cease to exist. All that happens is that, from being public and respectable, its manifestations become secret, personal and slightly shameful. Defined in terms of sociology, magic is merely unauthorized, private religion. During the war there were probably more fetishes in use among Protestants and agnostics than in the whole of Africa and Melanesia, more even than in the Europe of the later Middle Ages, when churches numbered their relics by the thousand.
Nor, of course, has the cult of public fetishes and avowable relics altogether disappeared; it has merely moved away from the churches and established itself elsewhere. Thus, the flag has taken the place, as a cult object, of the cross; and in the icon corner one sees the image, not of a saint, but of the local dictator or a favourite political author. Even the ancient cult of bones and mummies has been laicized and brought up to date. The graves of the martyrs of the Commune are yearly visited by great crowds of Parisian workmen; and, in the Kremlin, stuffed and refrigerated, Lenin is preserved as an object of adoration for millions of pious atheists. Nor are benighted foreigners the only modern relic worshippers; for at this present moment (1933) we in England are being simultaneously invited, as Maecenases, and, as tax-payers, compelled to contribute towards the purchase, as a national fetish, of the Codex Sinaiticus.
‘There are people,’ the Director of the British Museum is reported as saying, ‘people who criticize the spending of such a large sum of money at a time like this; but the offer by the Government (of £1 for every £1 subscribed by the public) shows that they realize the importance of watching over the intellectual needs as well as the material needs of the nation.’ And Sir Frederic Kenyon concludes a letter to The Times with the sentence: ‘Where millions are spent on the material needs and amusements of the people, may not £100,000 be properly spent upon their minds and souls?’ To this question I hasten to return an enthusiastic affirmative.
I should like to see a great deal more than a hundred thousand pounds spent on people’s ‘minds and souls.’ But the money spent on the Codex Sinaiticus is not money spent on ‘minds and souls’; it is money spent on a relic, a mere feitiço. And the Government which helps to purchase such feitiços is not ‘watching over the intellectual interests of the nation’; it is indulging, at the tax-payer’s expense, in a costly gesture of superstition and idolatry.
All spiritual values may be catalogued under one or other of the three heads: Good, True, Beautiful. Let us dispassionately consider the Codex Sinaiticus and try to estimate its position under each of these three categories.
I will begin with Beauty. Where does the Codex stand in the hierarchy of things beautiful? Obviously, very low. True, the large uncial script in which it is written is pleasant enough; but the book is not and does not claim to be a work of art. At the best, it is a pretty little piece of competent craftsmanship.
Let us consider it now in relation to Truth. Its truth value was very considerable; for the study of the manuscript led to the discovery of a number of interesting and hitherto unknown facts about the text of the Bible. But is there any reason to suppose that further study will elicit any new facts of importance? And, for the purposes of scholarship, does the original manuscript possess any marked and significant superiority over photographic reproductions? And, finally, what is there to prevent the searchers after more historical truth from going to Russia to look for it?
We come now to the category of Goodness. Of what makes for goodness the Codex clearly possesses no more than any other copy of the Bible. Indeed, for practical purposes, it actually possesses less than the Authorized Version you can buy for five shillings at the nearest bookseller’s. For the five-shilling Bible is comprehensible and available; whereas the Codex is kept locked up in a box and can be read only by experts. Its light is permanently under a bushel. The ordinary visitor to the British Museum looks at it through two intervening layers, one of plate glass, the other of his own ignorance. What he understands of the Codex is nil. What he feels, if he feels anything when he examines it, is a vague sentimental awe, mingled with self-satisfaction. The Codex for him is just an equivalent—yet another equivalent—of Shakespeare’s birthplace.
Having peered at it and perhaps taken off his hat to it, he goes away with the comfortable conviction that he has done his duty by Culture and Religion. A bus trip to Stratford-on-Avon is for thousands of Shakespeare’s fellow-countrymen sufficient excuse for never looking into Macbeth or Hamlet. They feel that they have done enough by paying an idolatrous visit to the shrine of the Bard; to read him would be a work of supererogation. It is now to be the same with the Bible. The Codex Sinaiticus stands to the Bible in exactly the same relation as Anne Hathaway’s cottage to the works of Shakespeare. If you regard idolatry as a good thing, then you will wholeheartedly approve of the purchase of the Codex. I happen to regard idolatry as a very bad thing—all the worse for the fact that it has roots that go deep into our human and sub-human nature.
The general conclusions which impose themselves are these. The Codex is not beautiful. Its truth value seems to be pretty well exhausted; and anyhow such truth value as it still does possess is as readily available in facsimile as in the original, and in Leningrad as in London. Finally, its powers to propagate the good which, in common with all other copies of the Bible, it contains, is exceptionally, almost uniquely, small. On the contrary, its power to propagate a habit of stupid and irrational idolatry is exceptionally great.
In view of all this, one may be permitted to wonder how precisely ‘the intellectual needs of the nation’ are being served by the
