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standard of perfection, to regard wealth as but machinery, and not only to say as a matter of words that we regard wealth as but machinery, but really to perceive and feel that it is 80. If it were not for this purging effect wrought upon our minds by culture, the whole world, the future as well as the present, would inevitably belong to the Philistines. The people who believe most that our greatness and welfare are proved by our being very rich, and who most give their lives and thoughts to becoming rich, are just the very people whom we call Philistines. Culture says:

Consider these people, then, their way of life, their habits, their manners, the very tones of their voice; look at them attentively; observe the literature they read, the things which give them pleasure, the words which come forth out of their mouths, the thoughts which make the furniture of their minds; would any amount of wealth be worth having with the condition that one

was to become just like these people by having it ?? And thus culture

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| begets a dissatisfaction which is of the highest

possible value in stemming the common tide of men's thoughts in a wealthy and industrial community, and which saves the future, as one may hope, from being vulgarised, even if it cannot save the present.

Population, again, and bodily health and vigour, are things which are nowhere treated in such an unintelligent, misleading, exaggerated way as in England. Both are really machinery; yet how many people all around us do we see rest in them and fail to look beyond them! Why, one has heard

, people, fresh from reading certain articles of the Times on the Registrar-General's returns of marriages and births in this country, who would talk of our large English families in quite a solemn strain, as if they had something in itself beautiful, elevating, and meritorious in them; as if the British Philistine would have only to present himself before the Great Judge with his twelve children, in order to be received among the sheep as a matter of right!

But bodily health and vigour, it may be said, are not to be classed with wealth and population as mere machinery; they have a more real and essential value. True ; but only as they are more intimately connected with a perfect spiritual condition than wealth or population are. The moment we disjoin them from the idea of a perfect spiritual condition, and pursue them, as we do pursue them, for their own sake and as ends in themselves, our worship of them becomes as mere worship of machinery, as our worship of wealth or population, and as unintelligent and vulgarising a worship as that is. Every one with anything like an adequate idea of human perfection has distinctly marked this subordination to higher and spiritual ends of the cultivation of bodily vigour and activity. * Bodily exercise profiteth little ; but godliness is profitable unto all things,' says the author of the Epistle to Timothy. And the utilitarian Franklin says just as explicitly :

— Eat and drink such an exact quantity as suits the constitution of thy body, in reference to the services of the mind.' But the point of view of culture, keeping the mark of human perfection simply and broadly in view, and not assigning to this perfection, as religion or utilitarianism assign to it, a special and limited character,—this point of view, I

say, of culture is best given by these words of Epictetus :—' It is a sign of åpvía,' says he, ---that is, of a nature not finely tempered, 'to give yourselves up to things which relate to the body ; to make, for instance, a great fuss about exercise, a great fuss about eating, a great fuss about drinking, a great fuss about walking, a great fuss about riding. All these things ought to be done merely by the way : the formation of the spirit and character must be our real concern.' This is admirable ; and, indeed, the Greek word cúpvía, a finely tempered nature, gives exactly the notion of perfection as culture brings us to conceive it: a harmonious perfection, a perfection in which the characters of beauty and intelligence are both present, which unites the two

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noblest of things,'-as Swift, who of one of the two, at any rate, had himself all too little, most happily calls them in his Battle of the Books, the two noblest of things, sweetness and light. The cúpus is the man who tends towards sweetness and light; the. å uńs, on the other hand, is our Philistine. The immense spiritual significance of the Greeks is due to their having been inspired with this central and happy idea of the essential character of human perfection; and Mr. Bright's misconception of culture, as smattering of Greek and Latin, comes itself, after all, from this wonderful significance of the Greeks having affected the very machinery of our education, and is in itself a kind of homage to it.

In thus making sweetness and light to be characters of perfection, culture is of like spirit with poetry, follows one law with poetry. Far more than on our freedom, our population, and our industrialism, many amongst us rely upon our religious organisations to save

I have called religion a yet more im

us.

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