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in altering the present practice of the Barbarians, on the power of truth and persuasiveness in the notion which it seeks to consecrate; for it leaves to the Barbarians full liberty to continue their present practice, to which all their habits and interests incline them, unless the promulgation of a notion, which we have seen to have no vital efficacy and hold upon our consciousness, shall hinder them.

Are we really to adorn an operation of this kind, merely because it proposes to do something, with all the favourable epithets of simple, practical, common-sense, definite; to enlist on its side all the zeal of the believers in action, and to call indifference to it an effeminate horror of useful reforms ? It seems to me quite easy to show that a free disinterested play of thought on the Barbarians and their land-holding is a thousand times more really practical, a thousand times more likely to lead to some effective result, than an operation such as that of which we have been now speaking. For if, casting aside the impediments of stock notions and

mechanical action, we try to find the intelligible law of things respecting a great landowning class such as we have in this country, does not our consciousness readily tell us that whether the perpetuation of such a class is for its own real good and for the real good of the community, depends on the actual circumstances of this class and of the community? Does it not readily tell us that wealth, power, and consideration are,-and above all when inherited and not themselves trying and dangerous things? As Bishop Wilson excellently says: 'Riches are almost always abused without a very extraordinary grace.' But this extraordinary grace was in great measure supplied by the circumstances of the feudal epoch, out of which our land-holding class, with its rules of inheritance, sprang. The labour and contentions of a rude, nascent, and struggling society supplied it. These perpetually were trying, chastising, and forming the class whose predominance was then needed by society to give it points of cohesion, and was not so harmful to

themselves because they were thus sharply tried and exercised. But in a luxurious, settled, and easy society, where wealth offers the means of enjoyment a thousand times more, and the temptation to abuse them is thus made a thousand times greater, the exercising discipline is at the same time taken away, and the feudal class is left exposed to the full operation of the natural law well put by the French moralist: Pouvoir sans savoir est fort dangereux. And, for my part, when I regard the young people of this class, it is above all by the trial and shipwreck made of their own welfare by the circumstances in which they live that I am struck. How far better it would have been for nine out of every ten among them, if they had had their own way to make in the world, and not been tried by a condition for which they had not the extraordinary grace requisite !

This, I say, seems to be what a man's consciousness, simply consulted, would tell him about the actual welfare of our Barbarians themselves. Then, as to the effect upon the

welfare of the community, how can that be salutary, if a class which, by the very possession of wealth, power and consideration, becomes a kind of ideal or standard for the rest of the community, is tried by ease and pleasure more than it can well bear, and almost irresistibly carried away from excellence and strenuous virtue? This must certainly be what Solomon meant when he said: 'As he who putteth a stone in a sling, so is he that giveth honour to a fool.'

For any one can perceive how this honouring of a false ideal, not of intelligence and strenuous virtue, but of wealth and station, pleasure and ease, is as a stone from a sling to kill in our great middle-class, in us who are called Philistines, the desire before spoken of, which by nature for ever carries all men towards that which is lovely; and to leave instead of it only a blind deteriorating pursuit, for ourselves also, of the false ideal. And in those among us Philistines whom the desire does not wholly abandon, yet, having no excellent ideal set forth to nourish and to steady

it, it meets with that natural bent for the bathos which together with this desire itself is implanted at birth in the breast of man, and is by that force twisted awry, and borne at random hither and thither, and at last flung upon those grotesque and hideous forms of popular religion which the more respectable part among us Philistines mistake for the true goal of man's desire after all that is lovely. And for the Populace this false ideal is a stone which kills the desire before it can even arise; so impossible and unattainable for them do the conditions of that which is lovely appear according to this ideal to be made, so necessary to the reaching of them by the few seems the falling short of them by the many. So that, perhaps, of the actual vulgarity of our Philistines and brutality of our Populace, the Barbarians and their feudal habits of succession, enduring out of their due time and place, are involuntarily the cause in a great degree; and they hurt the welfare of the rest of the community at the same time that, as we have seen, they hurt their own.

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