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satisfaction current in my class, the middle class, and may serve to indicate in me, therefore, the extreme defect of this feeling. But these confessions, though salutary, are bitter and unpleasant.

To pass, then, to the working class. The defect of this class would be the falling short in what Mr. Frederic Harrison calls those 'bright powers of sympathy and ready powers of action,' of which we saw in Mr. Odger the virtuous mean, and in Mr. Bradlaugh the excess. The working class is so fast growing and rising at the present time, that instances of this defect cannot well be now very common. Perhaps Canning's 'Needy Knife-Grinder' (who is dead, and therefore cannot be pained at my taking him for an illustration) may serve to give us the notion of defect in the essential quality of a working class ; or I might even cite (since, though he is alive in the flesh, he is dead to all heed of criticism) my poor old poaching friend, Zephaniah Diggs, who, between his hare-snaring and his gin-drinking, has got his powers of sympathy quite dulled and his powers of action in any great movement of his class hopelessly impaired. But examples of this defect belong, as I have said, to a bygone age rather than to the present.

The same desire for clearness, which has led me thus to extend a little my first analysis of the three great classes of English society, prompts me also to improve my nomenclature for them a little, with a view to making it thereby more manageable. It is awkward and tiresome to be always saying the aristocratic class, the middle class, the working class. For the middle class, for that great body which, as we know, 'has done all the great things that have been done in all departments,' and which is to be conceived as moving between its two cardinal points of our commercial member of Parliament and our fanatical Protestant Dissenter,-for this class we have a designation which now has become pretty well known, and which we may as well still keep for them, the designation of Philistines. What this term means I have so often explained that I need not repeat it here. For the aristocratic class, conceived mainly as a body moving between the two cardinal points of our chivalrous lord and our defiant baronet, we have as yet got no special designation. Almost all my attention has naturally been concentrated on my own class, the middle class, with which I am in closest sympathy, and which has been, besides, the great power of our day, and has had its praises sung by all speakers and newspapers.

Still the aristocratic class is so important in itself, and the weighty functions which Mr. Carlyle proposes at the present critical time to commit to it must add so much to its importance, that it seems neglectful, and a strong instance of that want of coherent philosophic method for which Mr. Frederic Harrison blames me, to leave the aristocratic class so much without notice and denomination. It may be thought that the characteristic which I have occasionally mentioned as proper to aristocracies,—their natural inaccessibility, as children of the established fact, to ideas,-points to our extending to this class also the designation of Philistines; the Philistine being, as is well known, the enemy of the children of light or servants of the idea. Nevertheless, there seems to be an inconvenience in thus giving one and the same designation to two very different classes ; and besides, if we look into the thing closely, we shall find that the term Philistine conveys a sense which makes it more peculiarly appropriate to our middle class than to our aristocratic. For Philistine gives the notion of something particularly stiff-necked and perverse in the resistance to light and its children; and therein it specially suits our middle class, who not only do not pursue sweetness and light, but who even prefer to them that sort of machinery of business, chapels, tea-meetings, and addresses from Mr. Murphy, which makes up the dismal and illiberal life on which I have so often touched. But the aristocratic class has actually, as we have seen, in its well-known politeness, a kind of image or shadow of sweetness; and as for light, if it does not pursue light, it is not that it perversely cherishes somo dismal and illiberal existence in preference to light, but it is lured off from following light by those mighty and eternal seducers of our race which weave for this class their most irresistible charms,—by worldly splendour, security, power and pleasure. These seducers are exterior goods, but in a way they are goods; and he who is hindered by them from caring for light and ideas, is not so much doing what is perverse as what is too natural.

Keeping this in view, I have in my own mind often indulged myself with the fancy of employing, in order to designate our aristocratic class, the name of The Barbırians. The Barbarians, to whom we all owe so much, and who reinvigorated and renewed our worn-out Europe, had, as is well known, eminent merits; and in this country, where we are for the most part sprung from the Barbarians, we have never had the prejudice against them which prevails among the races of Latin origin. The Barbarians brought with them that staunch individualism, as the modern phrase is, and that passion for doing as one likes, for the assertion of personal liberty, which appears to Mr. Bright the central idea of English life, and of which we have, at any rate, a very

rich supply. The stronghold and natural seat of this passion was in the nobles of whom our aristocratic class are the inheritors; and this class, accordingly, have signally manifested it, and have done much by their example to recommend it to the body of the nation, who already, indeed, had it in their blood. The Barbarians, again, had the passion for field-sports; and they have handed it on to our aristocratic class, who of this passion too, as of the passion for asserting one's personal liberty, are the great natural stronghold. The care of the Barbarians for the body, and for all manly exercises; the vigour, good looks, and fine complexion which they acquired and perpetuated in their families by these means,-all this may be observed still in our aristocratic class. The chivalry of the Barbarians, with its characteristics of high spirit, choice manners, and distinguished bearing,—what is this but the attractive commencement of the politeness of our aristocratic class ? In some Barbarian noble, no doubt, one would have admired, if one could have been then alive to see it, the rudiments of our politest peer. Only, all this culture (to call it by that name) of the Barbarians was an exterior culture mainly. It consisted principally in outward gifts and graces, in looks, manners, accomplishments, prowess. The chief inward gifts which had part in it were the most exterior, so to speak, of inward gifts, those which come nearest to outward ones ; they were courage, a high spirit, self-confidence. Far within, and unawakened, lay a whole range of powers of thought and feeling, to which these interesting productions of nature had, from the circumstances of their life, no

Making allowances for the difference of the times, surely we can observe precisely the same thing now in our aristocratic class. In general its culture is exterior chiefly; all the exterior graces and accomplishments, and the more external of the inward virtues, seem to be principally its portion. It now, of course, cannot but be often in contact with those studies by which, from the world of thought and feeling, true culture teaches us to fetch sweetness and light; but its hold upon these very studies appears remarkably external, and unable to exert any deep power upon its spirit. Therefore the one insufficiency which we noted in the perfect mean of this class was an insufficiency of light. And owing to the same causes, does not a subtle criticism lead us to make, even on the good looks and politeness of our aristocratic class, and of even the most fascinating half of that class, the feminine half, the one qualifying remark, that in these charming gifts there should perhaps be, for ideal perfection, a shade more soul?

access.

I often, therefore, when I want to distinguish clearly the aristocratic class from the Philistines proper, or middle class, name the former, in my own mind, the Barbarians. And when I go through the country, and see this and that beautiful and imposing seat of theirs crowning the landscape, “There,' I say to myself, 'is a great fortified post of the Barbarians.'

It is obvious that that part of the working class which, working diligently by the light of Mrs. Gooch's Golden Rule, looks forward to the happy day when it will sit on thrones with commercial members of Parliament and other middle-class potentates, to survey, as Mr. Bright beautifully says, the cities it has built, the railroads it has made, the manufactures it has produced, the cargoes which freight the ships of the greatest mercantile navy the world has ever seen,'—it is obvious, I say, that this part of the working class is, or is in a fair way to be, one in spirit with the industrial middle class. It is notorious that our middle-class Liberals have long looked forward to this consummation, when the working class shall join forces with them, aid them heartily to carry forward their great works, go in a body to their tea-meetings, and, in short, enable them to bring about their millennium. That part of the working class, therefore, which does really seem to lend itself to these great aims, may, with propriety, be numbered by us among the Philistines. That part of it, again, which so much occupies the attention of philanthropists at present,--the part which gives all its energies to organising itself, through trades' unions

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