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and with a passion for perfection ; but the mass of mankind, he says, follow seeming goods for real, bestowing hardly a thought upon true sweetness and light ;- and to their lives,' he adds mournfully, 'who can give another and a better rhythm ?' But, although those chiefly attracted by sweetness and light will probably always be the young and enthusiastic, and culture must not hope to take the mass of mankind by storm, yet we will not therefore, for our own day and for our own people, admit and rest in the desponding sentence of Aristotle. For is not this the right crown of the long discipline of Hebraism, and the due fruit of mankind's centuries of painful schooling in self-conquest, and the just reward, above all, of the strenuous energy of our own nation and kindred in dealing honestly with itself and walking steadfastly according to the best light it knows,—that when in the fulness of time it has reason and beauty offered to it, and the law of things as they really are, it should at last walk by this true light with the same staunchness and zeal with which it formerly walked by its imperfect light? And thus man's two great natural forces, Hebraism and Hellenism, will no longer be dissociated and rival, but will be a joint force of right thinking and strong doing to carry him on towards perfection. This is what the lovers of culture may perhaps dare to augur for such a nation as ours.

Therefore, however great the changes to be accomplished, and however dense the array of Barbarians, Philistines, and Populace, we will neither despair on the one hand, nor, on the other, threaten violent revolution and change. But we will look forward cheerfully and hopefully to 'a revolution, as the Duke of Wellington said, by due course of law;' though not exactly such laws as our Liberal friends are now, with their actual lights, fond of offering to us.

But if despondency and violence are both of them forbidden to the believer in culture, yet neither, on the other hand, is public life and direct political action much permitted to him. For it is his business, as we have seen, to get the present believers in action, and lovers of political talking and doing, to make a return upon their own minds, scrutinise their stock notions and habits much more, value their present talking and doing much less; in order that, by learning to think more clearly, they may come at last to act less confusedly. But how shall we persude our Barbarian to hold lightly to his feudal usages; how shall we persuade our Nonconformist that his time spent in agitating for the abolition of church-establishments would have been better spent in getting worthier ideas of God and the ordering of the world, or his time spent in battling for voluntaryism in education better spent in learning to value and found a public and national culture ; how shall we persuade, finally, our Alderman-Colonel not to be content with sitting in the hall of judgment or marching at the head of his men of war, without some knowledge how to perform judgment and how to direct men of war,-how, I say, shall we persuade all these of this, if our Alderman-Colonel sees that we want to get his leading-staff and his scales of justice for our own hands; or the Nonconformist, that we want for ourselves his platform ; or the Barbarian, that we want for ourselves his pre-eminency and function ? Certainly they will be less slow to believe, as we want them to believe, that the intelligible law of things has in itself something desirable and precious, and that all place, function, and bustle are hollow goods without it, if they see that we ourselves can content ourselves with this law, and find in it our satisfaction, without making it an instrument to give us for ourselves place, function, and bustle.

And although Mr. Sidgwick says that social usefulness really means 'losing oneself in a mass of disagreeable, hard, mechanical details,' and though all the believers in action are fond of asserting the same thing, yet, as to lose ourselves is not what we want, but to find ourselves through finding the intelligible law of things, this assertion too we shall not blindly accept, but shall sift and try it a little first. And if we see that because the believers in action, forgetting Goethe's maxim, to act is easy, to think is hard,' imagine there is some wonderful virtue in losing oneself in a mass of mechanical details, therefore they excuse themselves from much thought about the clear ideas which ought to govern these details, then we shall give our chief care and pains to seeking out those ideas and to setting them forth; being persuaded that if we have the ideas firm and clear, the mechanical details for their execution will come a great deal more simply and easily than we now suppose.

At this exciting juncture, then, while so many of the lovers of new ideas, somewhat ry, as we too are, of the stock performances of our Liberal friends upon the political stage, are disposed to rush valiantly upon this public stage themselves, we cannot at all think that for a wise lover of new ideas this stage is the right one. Plenty of people there will be without us,-country gentlemen in search of a club, demagogues in search of a tub, lawyers in search of a place, industrialists in search of gentility,—who will come from the east and from the west, and will sit down at that Thyesteän

banquet of clap-trap which English public life for these many years past has been. Because, so long as those old organisations, of which we have seen the insufficiency,—those expressions of our ordinary self, Barbarian or Philistine,-have force anywhere, they will have force in Parliament. There, the man whom the Barbarians send, cannot but be impelled to please the Barbarians' ordinary self, and their natural taste for the bathos; and the man whom the Philistines send, cannot but be impelled to please those of the Philistines. Parliamentary Conservatism will and must long mean this, that the Barbarians should keep their heritage ; and Parliamentary Liberalism, that the Barbarians should pass away, as they will pass away, and that into their heritage the Philistines should enter. This seems, indeed, to be the true and authentic promise of which our Liberal friends and Mr. Bright believe themselves the heirs, and the goal of that great man's labours. Presently, perhaps, Mr. Odger and Mr. Bradlaugh will be there with their mission to oust both Barbarians and Philistines, and to get the heritage for the populace.

We, on the other hand, are for giving the heritage neither to the Barbarians nor to the Philistines, nor yet to the populace ; but we are for the transformation of each and all of these according to the law of perfection.

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