It is worth while to illustrate the undulations of history by a few concrete examples. It took the Franciscan movement about twenty years to lose the passion of its early zeal. Francis founded his first cell in 1209, and the Bull by which Gregory IX set aside his Testament and permitted trustees to hold and administer property for the benefit of the Order was promulgated in 1230. The French Revolution had its Thermidorean reaction after only five years, Savonarola ruled the city of Florence for eight years; but the popular reaction against his movement of religious and moral reform had begun some time before the end. The great Kentucky Revival lasted from 1797 to about 1805; but the Welsh Revival of 1904 was over in two years.
It is probably true to say that movements make up in duration what they lack in intensity. Thus, it seems to have taken a full generation for educated Englishmen to react away from the genteel religious scepticism which prevailed at the beginning of the eighteenth century. Addison complained that in his time the very appearances of Christianity had vanished; Leibniz could record the fact that in England even ‘natural religion’ was languishing. And these are opinions which the facts confirm. The literature of unbelief was as popular as fiction. For example, Woolston’s Discourses against miracles sold upwards of thirty thousand copies.
But a change was at hand. In a letter dated 1776 and addressed to Gibbon on the publication of the first volume of his history, Hume summed up his impressions of contemporary English thought in the following words: ‘Among many other marks of decline, the prevalence of superstition in England prognosticates the fall of philosophy and decay of taste.’ Fourteen years later, in 1790, Burke remarked that ‘not one man born within the last forty years has read a word of Collins, Toland, Tyndal, or of any of that flock of so-called free-thinkers. Atheism is not only against our reason; it is against our instinct.’ Forty years is probably a pretty accurate computation. Charles Wesley was converted in 1736 and John in 1738.
By 1750 the movement of which those conversions were at once a symptom and a cause must have gone far enough to spoil the market for deistic literature. After several minor fluctuations, a new period of educated scepticism set in about the middle of the nineteenth century and was succeeded towards the end of the century by another reaction towards faith. Owing, however, to the assaults of nineteenth-century rationalism, this new faith could not be exclusively Christian or transcendental in character, but expressed itself in terms of a variety of pseudo-religious forms, of which the most important was nationalism. Rudyard Kipling was the early twentieth-century equivalent of Cardinal Newman and Wesley. The mistake of all propagandists has been to suppose that the psychological movement which they observe in the society around them is destined to go on continuously in the same direction.
Thus we see that in a time of scepticism, sceptical propagandists announce with triumph that superstition is dead and reason triumphant. In a time of religious reaction, Christian and nationalistic propagandists announced with equal satisfaction and certainty that scepticism has for ever been destroyed. Both, it is hardly necessary to say, are wrong. The course of history is undulatory, because (among other reasons) self-conscious men and women easily grow tired of a mode of thought and feeling which has lasted for more than a certain time. Propaganda gives force and direction to the successive movements of popular feeling and desire; but it does not do much to create those movements. The propagandist is a man who canalizes an already existing stream. In a land where there is no water, he digs in vain.
In a democratic state, any propagandist will have rivals competing with him for the support of the public. In totalitarian states there is no liberty of expression for writers and no liberty of choice for their readers. There is only one propagandist—the State.
That all-powerful rulers who make a regular use of terrorism should also be the most active propagandists known to history seems at first sight paradoxical. But you can do anything with bayonets except sit on them. Even a despot cannot govern for any length of time without the consent of his subjects. Dictatorial propaganda aims first of all at the legitimizing in popular estimation of the dictator’s government. Old-established governments do not need to produce certificates of legitimacy. Long habit makes it seem ‘natural’ to people that they should be ruled by an absolute or constitutional monarch, by a republican president, by a prince bishop, by an oligarchy of senatorial families—whichever the case may be.
New rulers have to prove that they have not usurped their title, but possess some higher right to govern than the mere fact of having grabbed power. Usurpation, like any other crime, has to justify itself in terms of the prevailing code of values—in terms, that is to say, of the very system which brands it as a crime. For example, in Italy during the fourteenth and fifteenth centuries there were two acknowledged sources of political power: the Empire and the Church. For this reason the men who had succeeded, by fraud or violence, in seizing the government of a city, generally hastened to have themselves appointed Vicars of the Church or Hereditary Captains of the Empire.
To be able to tyrannize effectively they needed the title and appearance of constitutional authority. Since the French Revolution the recognized sources of power have been the People and the Nation. When modern despots have to legitimize their usurpations they do so in terms of nationalism and of that humanitarian democracy they themselves have overthrown. They issue propaganda to prove that their regime is for the good of the people or else, if the economic facts make nonsense of such a claim, for the good of that mystical entity, different from and superior to the mere individuals composing it, the Nation. But the general acknowledgment that his government is legitimate is not enough for the totalitarian dictator; he demands from his subjects that they shall all think and feel alike, and he uses every device of propaganda in order to make them think and feel alike.
Complete psychological homogeneity occurs among primitive peoples. But the conditions of such homogeneity are, first, that the population shall be small; secondly, that it shall live in an isolation due either to geography or to the exclusiveness of the local religion; and, thirdly, that its system of production shall be more or less completely unspecialized. European dictators may wish and try to make their peoples as homogeneous as a tribe of Melanesians, to impose upon them a conformity as complete as that which exists among the Australian aborigines. But circumstances must finally prove too strong for them. Fifty million professionally specialized men and women cannot live together without emphasizing one another’s natural diversities. Nor, with the best will in the world, can the dictator isolate himself from all contact with the outside world.
This is one of the reasons why, in the long run, he is bound to fail. Meanwhile, he is sure of at least a partial and temporary success. Dictatorial propaganda demands obedience and even considerable financial and other sacrifices; but by way of compensation it assures the individual that, as a member of a chosen nation, race, or class, he is superior to all other individuals in the world; it dissipates his sense of personal inferiority by investing him with the vicarious glory of the community; it gives him reasons for thinking well of himself, it provides with enemies whom he may blame for his own shortcomings and upon whom he may vent his latent brutality and love of bullying. Commercial propaganda is acceptable, because it encourages men and women to satisfy their sensuous cravings and offers them escapes from their physical pains and discomforts.
Dictatorial propaganda, which is always nationalistic or revolutionary propaganda, is acceptable because it encourages men and women to give free rein to their pride, vanity and other egotistical tendencies, and because it provides them with psychological devices for overcoming their sense of personal inferiority. Dictatorial propaganda promotes the ugly reality of prejudice and passion to the rank of an ideal. Dictators are the popes of nationalism; and the creed of nationalism is that what ought to be is merely what is, only a good deal more so.
All individuals seek justifications for such passions as envy, hatred, avarice and cruelty; by means of nationalistic and revolutionary propaganda, dictators provide them with such justifications. It follows, therefore, that this propaganda of the dictators is certain to enjoy a certain temporary popularity. In the long run, as I have said, the impossibility of reducing a huge, educated population to the spiritual homogeneity of a savage tribe will tell against it. Furthermore, human beings have a strong tendency towards rationality and decency. (If they had not, they would not desire to legitimize their prejudices and their passions.) A doctrine that identifies what ought to be with the lowest elements of actual reality cannot remain acceptable for long. Finally, policies based upon a tribal morality simply won’t work in the modern world. The danger is that, in process of proving that they don’t work, the dictators may destroy that world.
Dictatorial propaganda may be classified under two heads: negative and positive. Positive propaganda consists of all that
