fights and festivals. Bigots insisted on their rising at unearthly hours
and running violently around fields for no object. Many men ruined their
health in these dens of superstition, many died there. All this is
perfectly true and irrefutable. Athleticism in England is an asceticism,
as much as the monastic rules. Men have overstrained themselves and
killed themselves through English athleticism. There is one difference
and one only: we do feel the love of sport; we do not feel the love of
religious offices. We see only the price in the one case and only the
purchase in the other.

The only question that remains is what was the joy of the old Christian
ascetics of which their asceticism was merely the purchasing price? The
mere possibility of the query is an extraordinary example of the way in
which we miss the main points of human history. We are looking at
humanity too close, and see only the details and not the vast and
dominant features. We look at the rise of Christianity, and conceive it
as a rise of self-abnegation and almost of pessimism. It does not occur
to us that the mere assertion that this raging and confounding universe
is governed by justice and mercy is a piece of staggering optimism fit
to set all men capering. The detail over which these monks went mad with
joy was the universe itself; the only thing really worthy of enjoyment.
The white daylight shone over all the world, the endless forests stood
up in their order. The lightning awoke and the tree fell and the sea
gathered into mountains and the ship went down, and all these
disconnected and meaningless and terrible objects were all part of one
dark and fearful conspiracy of goodness, one merciless scheme of mercy.
That this scheme of Nature was not accurate or well founded is perfectly
tenable, but surely it is not tenable that it was not optimistic. We
insist, however, upon treating this matter tail foremost. We insist that
the ascetics were pessimists because they gave up threescore years and