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that in our idea of perfection the characters of beauty and intelligence are both of them present, and sweetness and light, the two noblest of things, are united.

Allowing, therefore, with Mr. Carlyle, the aristocratic class to possess sweetness, culture insists on the necessity of light also, and shows us that aristocracies, being by the very nature of things inaccessible to ideas, unapt to see how the world is going, must be somewhat wanting in light, and must therefore be, at a moment when light is our great requisite, inadequate to our needs. Aristocracies, those children of the established fact, are for epochs of concentration. In epochs of expansion, epochs such as that in which we now live, epochs when always the warning voice is again heard : Now is the judgment of this world—in such epochs aristocracies, with their natural clinging to the established fact, their want of sense for the flux of things, for the inevitable transitoriness of all human institutions, are bewildered and helpless. V Their serenity, their high spirit, their power of haughty resistance,—the great qualities of an aristocracy, and the secret of its distinguished manners and dignity,—these very qualities, in an epoch of

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expansion, turn against their possessors. Again

and again I have said how the refinement of an aristocracy may be precious and educative to a raw nation as a kind of shadow of true refinement ; how its serenity and dignified freedom from petty cares may serve as a useful foil to set off the vulgarity and hideousness of that type of life which a hard middle-class tends to establish, and to help people to see this vulgarity and hideousness in their true colours.

From such an ignoble spectacle as that of poor Mrs. Lincoln,-a spectacle to vulgarise a whole nation,--aristocracies undoubtedly preserve

But the true grace and serenity is that of which Greece and Greek art suggest the admirable ideals of perfection,-a serenity which comes from having made order among ideas and harmonised them ; whereas the serenity of aristocracies, at least the peculiar serenity of aristocracies of Teutonic origin, appears to come from their never having had any ideas to trouble them. And so, in a time of expansion like the present, a time for ideas, one gets, perhaps, in regarding an aristocracy, even more than

the idea of serenity, the idea of futility and sterility. One has often wondered whether upon the whole

us.

earth there is anything so unintelligent, so unapt to ✓ perceive how the world is really going, as an ordinary young Englishman of our upper class. Ideas he has not, and neither has he that seriousness of our middle-class, which is, as I have often said, the great strength of this class, and may become its salvation. Why, a man may hear a young Dives of the aristocratic class, when the whim takes him to sing the praises of wealth and material comfort, sing them with a cynicism from which the conscience of the veriest Philistine of our industrial middle-class would recoil in affright. And when, with the natural sympathy of aristocracies for firm dealing with the multitude, and his uneasiness at our feeble dealing with it at home, an unvarnished young Englishman of our aristocratic class applauds the absolute rulers on the Continent, he in general manages completely to miss the grounds of reason and intelligence which alone can give any colour of justification, any possibility of existence, to those rulers, and applauds them on grounds which it would make their own hair stand on end to listen to.

And all this time, we are in an epoch of expan

sion; and the essence of an epoch of expansion is a movement of ideas, and the one salvation of an epoch of expansion is a harmony of ideas. The very principle of the aụthority which we are seeking as a defence against anarchy is right reason, ideas, light. The more, therefore, an aristocracy calls to its aid its innate forces,—its impenetrability, its high spirit, its power of haughty resistance,—to deal with an epoch of expansion, the graver is the danger, the greater the certainty of explosion, the surer the aristocracy's defeat; for it is trying to do violence to nature instead of working along with it. The best powers shown by the best men of an aristocracy at such an epoch are, it will be observed, non-aristocratical powers, powers of industry, powers of intelligence; and these powers, thus exhibited, tend really not to strengthen the aristocracy, but to take their owners out of it, to expose them to the dissolving agencies of thought and change, to make them men of the modern spirit and of the future. If, as sometimes happens, they add to their nonaristocratical qualities of labour and thought, a strong dose of aristocratical qualities also,—of pride, defiance, turn for resistance—this truly aristocratical

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side of them, so far from adding any strength to them really neutralises their force and makes them impracticable and ineffective.

Knowing myself to be indeed sadly to seek, as one of my many critics says, in “a philosophy with coherent, interdependent, subordinate and derivative principles,” I continually have recourse to a plain man's expedient of trying to make what few simple notions I have, clearer, and more intelligible to myself, by means of example and illustration. And having been brought up at Oxford in the bad old times, when we were stuffed with Greek and Aristotle, and thought nothing of preparing ourselves, -as after Mr. Lowe's great speech at Edinburgh we shall do,--to fight the battle of life with the German waiters, my head is still full of a lumber of phrases we learnt at Oxford from Aristotle, about virtue being in a mean, and about excess and defect, and so on. Once when I had had the advantage of listening to the Reform debates in the House of Commons, having heard a number of interesting speakers, and among them Lord Elcho and Sir Thomas Bateson, I remember it struck me, applying Aristotle's machinery of the

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