Butthatvastportion，lastly，oftheworkingclasswhich，rawandhalfdeveloped，haslonglainhalf—hiddenamidstitspovertyandsqualor，andisnowissuingfromitshiding—placetoassertanEnglishman’sheaven—bornprivilegeofdoingashelikes，andisbeginningtoperplexusbymarchingwhereitlikes，meetingwhereitlikes，bawlingwhatitlikes，breakingwhatitlikes，——tothisvastresiduumwemaywithgreatproprietygivethenameofPopulace。
10Thuswehavegotthreedistinctterms，Barbarians，Philistines，Populace，todenoteroughlythethreegreatclassesintowhichoursocietyisdivided；andthoughthishumbleattemptatascientificnomenclaturefalls，nodoubt，veryfarshortinprecisionofwhatmightberequiredfromawriterequippedwithacompleteandcoherentphilosophy，yet，fromanotoriouslyunsystematicandunpretendingwriter，itwill，Itrust，beacceptedassufficient。
11Butinusingthisnew，and，Ihope，convenientdivisionofEnglishsociety，twothingsaretobeborneinmind。Thefirstis，thatsince，underallourclassdivisions，thereisacommonbasisofhumannature，therefore，ineveryoneofus，whetherwebeproperlyBarbarians，Philistines，orPopulace，thereexists，sometimesonlyingermandpotentially，sometimesmoreorlessdeveloped，thesametendenciesandpassionswhichhavemadeourfellow—citizensofotherclasseswhattheyare。Thisconsiderationisveryimportant，becauseithasgreatinfluenceinbegettingthatspiritofindulgencewhichisanecessarypartofsweetness，andwhich，indeed，whenourcultureiscomplete，is，asIhavesaid，inexhaustible。
Thus，anEnglishBarbarianwhoexamineshimselfwill，ingeneral，findhimselftobenotsoentirelyaBarbarianbutthathehasinhim，also，somethingofthePhilistine，andevensomethingofthePopulaceaswell。
AndthesamewithEnglishmenofthetwootherclasses。
12Thisisanexperiencewhichwemayallverifyeveryday。Forinstance，Imyself（Iagaintakemyselfasasortofcorpusviletoserveforillustrationinamatterwhereservingforillustrationmaynotbyeveryonebethoughtagreeable），ImyselfamproperlyaPhilistine，——Mr。
Swinburnewouldadd，thesonofaPhilistine。Andalthough，throughcircumstanceswhichwillperhapsonedaybeknownifevertheaffectinghistoryofmyconversioncomestobewritten，Ihave，forthemostpart，brokenwiththeideasandthetea—meetingsofmyownclass，yetIhavenot，onthataccount，beenbroughtmuchthenearertotheideasandworksoftheBarbariansorofthePopulace。Nevertheless，Inevertakeagunorafishing—rodinmyhandswithoutfeelingthatIhaveinthegroundofmynaturetheself—sameseedswhich，fosteredbycircumstances，dosomuchtomaketheBarbarian；
andthat，withtheBarbarian’sadvantages，Imighthaverivalledhim。Placemeinoneofhisgreatfortifiedposts，withtheseseedsofaloveforfield—sportssowninmynature，withallthemeansofdevelopingthem，withallpleasuresatmycommand，withmostwhomImetdeferringtome，everyoneImetsmilingonme，andwitheveryappearanceofpermanenceandsecuritybeforemeandbehindme，——thenItoomighthavegrown，Ifeel，intoaverypassablechildoftheestablishedfact，ofcommendablespiritandpoliteness，and，atthesametime，alittleinaccessibletoideasandlight；not，ofcourse，witheithertheeminentfinespiritofourtypeofaristocraticperfection，ortheeminentturnforresistanceofourtypeofaristocraticexcess，but，accordingtothemeasureofthecommonrunofmankind，somethingbetweenthetwo。AndastothePopulace，who，whetherhebeBarbarianorPhilistine，canlookatthemwithoutsympathy，whenheremembershowoften，——everytimethatwesnatchupavehementopinioninignoranceandpassion，everytimethatwelongtocrushanadversarybysheerviolence，everytimethatweareenvious，everytimethatwearebrutal，everytimethatweadoremerepowerorsuccess，everytimethatweaddourvoicetoswellablindclamouragainstsomeunpopularpersonage，everytimethatwetramplesavagelyonthefallen，——hehasfoundinhisownbosomtheeternalspiritofthePopulace，andthatthereneedsonlyalittlehelpfromcircumstancestomakeittriumphinhimuntameably。
13ThesecondthingtobeborneinmindIhaveindicatedseveraltimesalready。Itisthis。Allofus，sofarasweareBarbarians，Philistines，orPopulace，imaginehappinesstoconsistindoingwhatone’sordinaryselflikes。Whatone’sordinaryselflikesdiffersaccordingtotheclasstowhichonebelongs，andhasitssevereranditslighterside；
always，however，remainingmachinery，andnothingmore。ThegraverselfoftheBarbarianlikeshonoursandconsideration；hismorerelaxedself，field—sportsandpleasure。ThegraverselfofonekindofPhilistinelikesfanaticism，business，andmoney—making；hismorerelaxedself，comfortandtea—meetings。OfanotherkindofPhilistine，thegraverselflikesrattening；therelaxedself，deputations，orhearingMr。Odgerspeak。ThesternerselfofthePopulacelikesbawling，hustling，andsmashing；thelighterself，beer。Butineachclasstherearebornacertainnumberofnatureswithacuriosityabouttheirbestself，withabentforseeingthingsastheyare，fordisentanglingthemselvesfrommachinery，forsimplyconcerningthemselveswithreasonandthewillofGod，anddoingtheirbesttomaketheseprevail；——forthepursuit，inaword，ofperfection。
Tocertainmanifestationsofthisloveforperfectionmankindhaveaccustomedthemselvestogivethenameofgenius；implying，bythisname，somethingoriginalandheaven—bestowedinthepassion。Butthepassionistobefoundfarbeyondthosemanifestationsofittowhichtheworldusuallygivesthenameofgenius，andinwhichthereis，forthemostpart，atalentofsomekindorother，aspecialandstrikingfacultyofexecution，informedbytheheaven—bestowedardour，orgenius。Itistobefoundinmanymanifestationsbesidesthese，andmaybestbecalled，aswehavecalledit，theloveandpursuitofperfection；culturebeingthetruenurseofthepursuinglove，andsweetnessandlightthetruecharacterofthepursuedperfection。Natureswiththisbentemergeinallclasses，——amongtheBarbarians，amongthePhilistines，amongthePopulace。Andthisbentalwaystendstotakethemoutoftheirclass，andtomaketheirdistinguishingcharacteristicnottheirBarbarianismortheirPhilistinism，buttheirhumanity。Theyhave，ingeneral，aroughtimeofitintheirlives；buttheyaresownmoreabundantlythanonemightthink，theyappearwhereandwhenoneleastexpectsit，theysetupafirewhichenfilades，sotospeak，theclasswithwhichtheyareranked；and，ingeneral，bytheextricationoftheirbestselfastheselftodevelope，andbythesimplicityoftheendsfixedbythemasparamount，theyhindertheuncheckedpredominanceofthatclass—lifewhichistheaffirmationofourordinaryself，andseasonablydisconcertmankindintheirworshipofmachinery。
14Therefore，whenwespeakofourselvesasdividedintoBarbarians，Philistines，andPopulace，wemustbeunderstoodalwaystoimplythatwithineachoftheseclassesthereareacertainnumberofaliens，ifwemaysocallthem，——personswhoaremainlyled，notbytheirclassspirit，butbyageneralhumanespirit，bytheloveofhumanperfection；andthatthisnumberiscapableofbeingdiminishedoraugmented。Imean，thenumberofthosewhowillsucceedindevelopingthishappyinstinctwillbegreaterorsmaller，inproportionbothtotheforceoftheoriginalinstinctwithinthem，andtothehindranceorencouragementwhichitmeetswithfromwithout。Inalmostallwhohaveit，itismixedwithsomeinfusionofthespiritofanordinaryself，somequantityofclass—instinct，andeven，ashasbeenshown，ofmorethanoneclass—instinctatthesametime；sothat，ingeneral，theextricationofthebestself，thepredominanceofthehumaneinstinct，willverymuchdependuponitsmeeting，ornot，withwhatisfittedtohelpandelicitit。Atamoment，therefore，whenitisagreedthatwewantasourceofauthority，andwhenitseemsprobablethattherightsourceisourbestself，itbecomesofvastimportancetoseewhetherornotthethingsaroundusare，ingeneral，suchastohelpandelicitourbestself，andiftheyarenot，toseewhytheyarenot，andthemostpromisingwayofmendingthem。
15Now，itisclearthattheveryabsenceofanypowerfulauthorityamongstus，andtheprevalentdoctrineofthedutyandhappinessofdoingasonelikes，andassertingourpersonalliberty，musttendtopreventtheerectionofanyverystrictstandardofexcellence，thebeliefinanyveryparamountauthorityofrightreason，therecognitionofourbestselfasanythingveryreconditeandhardtocomeat。Itmaybe，asIhavesaid，aproofofourhonestythatwedonotattempttogivetoourordinaryself，aswehaveitinaction，predominantauthority，andtoimposeitsruleuponotherpeople。Butitisevident，also，thatitisnoteasy，withourstyleofproceeding，togetbeyondthenotionofanordinaryselfatall，ortogettheparamountauthorityofacommandingbestself，orrightreason，recognised。ThelearnedMartinusScribleruswellsays：——’thetasteofthebathosisimplantedbynatureitselfinthesoulofman；till，pervertedbycustomorexample，heistaught，orrathercompelled，torelishthesublime。’Butwithuseverythingseemsdirectedtopreventanysuchperversionofusbycustomorexampleasmightcompelustorelishthesublime；byallmeansweareencouragedtokeepournaturaltasteforthebathosunimpaired。
16Ihaveformerlypointedouthowinliteraturetheabsenceofanyauthoritativecentre，likeanAcademy，tendstodothis。
Eachsectionofthepublichasitsownliteraryorgan，andthemassofthepubliciswithoutanysuspicionthatthevalueoftheseorgansisrelativetotheirbeingneareracertainidealcentreofcorrectinformation，taste，andintelligence，orfartherawayfromit。Ihavesaidthatwithincertainlimits，whichanyonewhoislikelytoreadthiswillhavenodifficultyindrawingforhimself，myoldadversary，theSaturdayReview，may，onmattersofliteratureandtaste，befairlyenoughregarded，relativelytothemassofnewspaperswhichtreatthesematters，asakindoforganofreason。ButIrememberonceconversingwithacompanyofNonconformistadmirersofsomelecturerwhohadletoffagreatfirework，whichtheSaturdayReviewsaidwasallnoiseandfalselights，andfeelingmywayastenderlyasIcouldabouttheeffectofthisunfavourablejudgmentuponthosewithwhomIwasconversing。’Oh，’saidonewhowastheirspokesman，withthemosttranquilairofconviction，’itistruetheSaturdayReviewabusesthelecture，buttheBritishBanner’（IamnotquitesureitwastheBritishBanner，butitwassomenewspaperofthatstamp）
’saysthattheSaturdayReviewisquitewrong。’Thespeakerhadevidentlynonotionthattherewasascaleofvalueforjudgmentsonthesetopics，andthatthejudgmentsoftheSaturdayReviewrankedhighonthisscale，andthoseoftheBritishBannerlow；thetasteofthebathosimplantedbynatureintheliteraryjudgmentsofmanhadnever，inmyfriend’scase，encounteredanyletorhindrance。
17Justthesameinreligionasinliterature。Wehavemostofuslittleideaofahighstandardtochooseourguidesby，ofagreatandprofoundspiritwhichisanauthoritywhileinferiorspiritsarenone。Itisenoughtogiveimportancetothingsthatthisorthatpersonsaysthemdecisively，andhasalargefollowingofsomestrongkindwhenhesaysthem。ThishabitofoursisverywellshowninthatableandinterestingworkofMr。HepworthDixon’s，whichwewereallreadinglately，TheMormons，byOneofThemselves。Here，again，Iamnotquitesurethatmymemoryservesmeastotheexacttitle，butImeanthewell—knownbookinwhichMr。HepworthDixondescribedtheMormons，andothersimilarreligiousbodiesinAmerica，withsomuchdetailandsuchwarmsympathy。InthisworkitseemsenoughforMr。DixonthatthisorthatdoctrinehasitsRabbi，whotalksbigtohim，hasastaunchbodyofdisciples，and，aboveall，hasplentyofrifles。Thatthereareanyfurtherstricterteststobeappliedtoadoctrine，beforeitispronouncedimportant，neverseemstooccurtohim。’Itiseasytosay，’hewritesoftheMormons，’thatthesesaintsaredupesandfanatics，tolaughatJoeSmithandhischurch，butwhatthen？Thegreatfactsremain。YoungandhispeopleareatUtah；
achurchof200，000souls；anarmyof20，000rifles。’Butifthefollowersofadoctrinearereallydupes，orworse，anditspromulgatorsarereallyfanatics，orworse，itgivesthedoctrinenoseriousnessorauthoritythemorethatthereshouldbefound200，000souls，——200，000oftheinnumerablemultitudewithanaturaltasteforthebathos，——toholdit，and20，000
riflestodefendit。Andagain，ofanotherreligiousorganisationinAmerica：
’Afairandopenfieldisnottoberefusedwhenhostssomightythrowdownwagerofbattleonbehalfofwhattheyholdtobetrue，howeverstrangetheirfaithmayseem。’Afairandopenfieldisnottoberefusedtoanyspeaker；butthissolemnwayofheraldinghimisquiteoutofplace，unlesshehas，forthebestreasonandspiritofman，somesignificance。’Well，but，’saysMr。HepworthDixon，’atheorywhichhasbeenacceptedbymenlikeJudgeEdmonds，Dr。Hare，ElderFrederick，andProfessorBush！’Andagain：’Suchare，inbrief，thebasesofwhatNewmanWeeks，SarahHorton，DeborahButler，andtheassociatedbrethren，proclaimedinRolt’sHallasthenewcovenant！’IfhewassummingupanaccountofthedoctrineofPlato，orofSt。Paul，andofitsfollowers，Mr。HepworthDixoncouldnotbemoreearnestlyreverential。Butthequestionis，HavepersonageslikeJudgeEdmonds，andNewmanWeeks，andElderessPolly，andElderessAntoinette，andtherestofMr。HepworthDixon’sheroesandheroines，anythingoftheweightandsignificanceforthebestreasonandspiritofmanthatPlatoandSt。Paulhave？Evidentlythey，atpresent，havenot；andaverysmalltasteofthemandtheirdoctrinesoughttohaveconvincedMr。HepworthDixonthattheynevercouldhave。’But，’sayshe，’themagneticpowerwhichShakerismisexercisingonAmericanthoughtwouldofitselfcompelus，’——andsoon。Nowasfarasrealthoughtisconcerned，——thoughtwhichaffectsthebestreasonandspiritofman，thescientificortheimaginativethoughtoftheworld，theonlythoughtwhichdeservesspeakingofinthissolemnway，——AmericahasuptothepresenttimebeenhardlymorethanaprovinceofEngland，andevennowwouldnotherselfclaimtobemorethanabreastofEngland；andofthisonlyrealhumanthought，Englishthoughtitselfisnotjustnow，aswemustalladmit，themostsignificantfactor。Neither，then，canAmericanthoughtbe；andthemagneticpowerwhichShakerismexercisesonAmericanthoughtisaboutasimportant，forthebestreasonandspiritofman，asthemagneticpowerwhichMr。MurphyexercisesonBirminghamProtestantism。Andasweshallnevergetridofournaturaltasteforthebathosinreligion，——neverg18Ifourhabitsmakeithardforustocomeattheideaofahighbestself，ofaparamountauthority，inliteratureorreligion，howmuchmoredotheymakethishardinthesphereofpolitics！Inothercountriesthegovernors，notdependingsoimmediatelyonthefavourofthegoverned，haveeverythingtourgethem，iftheyknowanythingofrightreason（anditisatleastsupposedthatgovernorsshouldknowmoreofthisthanthemassofthegoverned），tosetitauthoritativelybeforethecommunity。Butourwholeschemeofgovernmentbeingrepresentative，everyoneofourgovernorshasallpossibletemptation，insteadofsettingupbeforethegovernedwhoelecthim，andonwhosefavourhedepends，ahighstandardofrightreason，toaccommodatehimselfasmuchaspossibletotheirnaturaltasteforthebathos；andevenifhetriestogocountertoit，toproceedinthiswithsomuchflatteringandcoaxing，thattheyshallnotsuspecttheirignoranceandprejudicestobeanythingveryunlikerightreason，ortheirnaturaltasteforthebathostodiffermuchfromarelishforthesublime。Everyoneisthusineverypossiblewayencouragedtotrustinhisownheart；but’hethattrustethinhisownheart，’saystheWiseMan，’isafool；’andatanyratethis，whichBishopWilsonsays，isundeniablytrue：’Thenumberofthosewhoneedtobeawakenedisfargreaterthanthatofthosewhoneedcomfort。’
19Butinourpoliticalsystemeverybodyiscomforted。
OurguidesandgovernorswhohavetobeelectedbytheinfluenceoftheBarbarians，andwhodependontheirfavour，singthepraisesoftheBarbarians，andsayallthesmooththingsthatcanbesaidofthem。WithMr。Tennyson，theycelebrate’thegreatbroad—shoulderedgenialEnglishman，’withhis’senseofduty，’his’reverenceforthelaws，’andhis’patientforce，’
whosavesusfromthe’revolts，republics，revolutions，mostnograverthanaschoolboy’sbarringout，’whichupsetotherandlessbroad—shoulderednations。OurguideswhoarechosenbythePhilistinesandwhohavetolooktotheirfavour，tellthePhilistineshow’alltheworldknowsthatthegreatmiddleclassofthiscountrysuppliesthemind，thewill，andthepowerrequisiteforallthegreatandgoodthingsthathavetobedone，’
andcongratulatethemontheir’earnestgoodsense，whichpenetratesthroughsophisms，ignorescommonplaces，andgivestoconventionalillusionstheirtruevalue。’OurguideswholooktothefavourofthePopulace，tellthemthat’theirsarethebrightestpowersofsympathy，andthereadiestpowersofaction。’
20Harshthingsaresaidtoo，nodoubt，againstallthegreatclassesofthecommunity；butthesethingssoevidentlycomefromahostileclass，andaresomanifestlydictatedbythepassionsandprepossessionsofahostileclass，andnotbyrightreason，thattheymakenoseriousimpressiononthoseatwhomtheyarelaunched，butslideeasilyofftheirminds。Forinstance，whentheReformLeagueoratorsinveighagainstourcruelandbloatedaristocracy，theseinvectivessoevidentlyshowthepassionsandpointofviewofthePopulace，thattheydonotsinkintothemindsofthoseatwhomtheyareaddressed，orawakenanythoughtorself—examinationinthem。Again，whenouraristocraticalbaronetdescribesthePhilistinesandthePopulaceasinfluencedwithakindofhideousmaniaforemasculatingthearistocracy，thatreproachsoclearlycomesfromthewrathandexcitedimaginationoftheBarbarians，thatitdoesnotmuchsetthePhilistinesandthePopulacethinking。OrwhenMr。LowecallsthePopulacedrunkenandvenal，hesoevidentlycallsthemthisinanagonyofapprehensionforhisPhilistineormiddle—classParliament，whichhasdonesomanygreatandheroicworks，andisnowthreatenedwithmixtureanddebasement，thatthePopulacedonotlayhiswordsseriouslytoheart。
21Sothevoicewhichmakesapermanentimpressiononeachofourclassesisthevoiceofitsfriends，andthisisfromthenatureofthings，asIhavesaid，acomfortingvoice。TheBarbariansremaininthebeliefthatthegreatbroad—shoulderedgenialEnglishmanmaybewellsatisfiedwithhimself；thePhilistinesremaininthebeliefthatthegreatmiddleclassofthiscountry，withitsearnestcommon—sensepenetratingthroughsophismsandignoringcommonplaces，maybewellsatisfiedwithitself；thePopulace，thattheworkingmanwithhisbrightpowersofsympathyandreadypowersofaction，maybewellsatisfiedwithhimself。Whathope，atthisrate，ofextinguishingthetasteofthebathosimplantedbynatureitselfinthesoulofman，orofinculcatingthebeliefthatexcellencedwellsamonghighandsteeprocks，andcanonlybereachedbythosewhosweatbloodtoreachher？
22Butitwillbesaid，perhaps，thatcandidatesforpoliticalinfluenceandleadership，whothuscaresstheself—loveofthosewhosesuffragestheydesire，knowquitewellthattheyarenotsayingthesheertruthasreasonseesit，butthattheyareusingasortofconventionallanguage，orwhatwecallclap—trap，whichisessentialtotheworkingofrepresentativeinstitutions。Andtherefore，Isuppose，weoughtrathertosaywithFigaro：Quiest—cequ’ontrompeici？Now，Iadmitthatoften，butnotalways，whenourgovernorssaysmooththingstotheself—loveoftheclasswhosepoliticalsupporttheywant，theyknowverywellthattheyareoverstepping，byalongstride，theboundsoftruthandsoberness；
andwhiletheytalk，theyinamanner，nodoubt，puttheirtongueintheircheek。Notalways；because，whenaBarbarianappealstohisownclasstomakehimtheirrepresentativeandgivehimpoliticalpower，he，whenhepleasestheirself—lovebyextollingbroad—shoulderedgenialEnglishmenwiththeirsenseofduty，reverenceforthelaws，andpatientforce，pleaseshisownself—loveandextolshimself，andis，therefore，himselfensnaredbyhisownsmoothwords。Andso，too，whenaPhilistinewantstobesenttoParliamentbyhisbrotherPhilistines，andextolstheearnestgoodsensewhichcharacterizesManchesterandsuppliesthemind，thewill，andthepower，astheDailyNewseloquentlysays，requisiteforallthegreatandgoodthingsthathavetobedone，heintoxicatesanddeludeshimselfaswellashisbrotherPhilistineswhohearhim。
23ButitistruethataBarbarianoftenwantsthepoliticalsupportofthePhilistines；andheunquestionably，whenheflatterstheself—loveofPhilistinism，andextols，intheapprovedfashion，itsenergy，enterprise，andself—reliance，knowsthatheistalkingclap—trap，andsotosay，putshistongueinhischeek。OnallmatterswhereNonconformityanditscatchwordsareconcerned，thisinsincerityofBarbariansneedingNonconformistsupport，and，therefore，flatteringtheself—loveofNonconformityandrepeatingitscatchwordswithouttheleastrealbeliefinthem，isverynoticeable。WhentheNonconformists，inatransportofblindzeal，threwoutSirJamesGraham’susefulEducationClausesin1843，one—halfoftheirParliamentaryadvocates，nodoubt，whocriedaloudagainst’tramplingonthereligiouslibertyoftheDissentersbytakingthemoneyofDissenterstoteachthetenetsoftheChurchofEngland，’puttheirtongueintheircheekwhiletheysocriedout。AndperhapsthereisevenasortofmotionofMr。FredericHarrison’stonguetowardshischeekwhenhetalksof’theshriekofsuperstition，’andtellstheworkingclassthat’theirsarethebrightestpowersofsympathyandthereadiestpowersofaction。’ButthepointonwhichIwouldinsistis，thatthisinvoluntarytributetotruthandsobernessonthepartofcertainofourgovernorsandguidesneverreachesatallthemassofusgoverned，toserveasalessontous，toabateourself—love，andtoawakeninusasuspicionthatourfavouriteprejudicesmaybe，toahigherreason，allnonsense。Whateverby—playgoesonamongthemoreintelligentofourleaders，wedonotseeit；andwearelefttobelievethat，notonlyinourowneyes，butintheeyesofourrepresentativeandrulingmen，thereisnothingmoreadmirablethanourordinaryself，whateverourordinaryselfhappenstobe，Barbarian，Philistine，orPopulace。
24Thuseverythinginourpoliticallifetendstohidefromusthatthereisanythingwiserthanourordinaryselves，andtopreventourgettingthenotionofaparamountrightreason。Royaltyitself，initsideatheexpressionofthecollectivenation，andasortofconstitutedwitnesstoitsbestmind，wetrytoturnintoakindofgrandadvertisingvan，meanttogivepublicityandcredittotheinventions，soundorunsound，oftheordinaryselfofindividuals。
25Iremember，whenIwasinNorthGermany，havingthisverystronglybroughttomymindinthematterofschoolsandtheirinstitution。InPrussia，thebestschoolsareCrownpatronageschools，astheyarecalled；schoolswhichhavebeenestablishedandendowed（andnewonesaretothisdaybeingestablishedandendowed）bytheSovereignhimselfoutofhisownrevenues，tobeunderthedirectcontrolandmanagementofhimorofthoserepresentinghim，andtoserveastypesofwhatschoolsshouldbe。TheSovereign，ashispositionraiseshimabovemanyprejudicesandlittlenesses，andashecanalwayshaveathisdisposalthebestadvice，hasevidentadvantagesoverprivatefoundersinwellplanninganddirectingaschool；whileatthesametimehisgreatmeansandhisgreatinfluencesecure，toawell—plannedschoolofhis，creditandauthority。Thisiswhat，inNorthGermany，thegovernorsdointhematterofeducationforthegoverned；andonemaysaythattheythusgivethegovernedalesson，anddrawoutinthemtheideaofarightreasonhigherthanthesuggestionsofanordinaryman’sordinaryself。
26ButinEnglandhowdifferentisthepartwhichinthismatterourgovernorsareaccustomedtoplay！TheLicensedVictuallersortheCommercialTravellersproposetomakeaschoolfortheirchildren；
andIsuppose，inthematterofschools，onemaycalltheLicensedVictuallersortheCommercialTravellersordinarymen，withtheirnaturaltasteforthebathosstillstrong；andaSovereignwiththeadviceofmenlikeWilhelmvonHumboldtorSchleiermachermay，inthismatter，beabetterjudge，andnearertorightreason。Anditwillbeallowed，probably，thatrightreasonwouldsuggestthat，tohaveasheerschoolofLicensedVictuallers’
children，orasheerschoolofCommercialTravellers’children，andtobringthemallup，notonlyathomebutatschooltoo，inakindofodouroflicensedvictualismorofbagmanism，isnotawisetrainingtogivetothesechildren。AndinGermany，Ihavesaid，theactionofthenationalguidesorgovernorsistosuggestandprovideabetter。But，inEngland，theactionofthenationalguidesorgovernorsis，foraRoyalPrinceoragreatMinistertogodowntotheopeningoftheLicensedVictuallers’
oroftheCommercialTravellers’school，totakethechair，toextoltheenergyandself—relianceoftheLicensedVictuallersortheCommercialTravellers，tobealloftheirwayofthinking，topredictfullsuccesstotheirschools，andneversomuchastohinttothemthattheyareprobablydoingaveryfoolishthing，andthattherightwaytogotoworkwiththeirchildren’seducationisquitedifferent。Anditisthesameinalmosteverydepartmentofaffairs。While，ontheContinent，theideaprevailsthatitisthebusinessoftheheadsandrepresentativesofthenation，byvirtueoftheirsuperiormeans，power，andinformation，tosetanexampleandtoprovidesuggestionsofrightreason，amongustheideaisthatthebusinessoftheheadsandrepresentativesofthenationistodonothingofthekind，buttoapplaudthenaturaltasteforthebathosshowingitselfvigorouslyinanypartofthecommunity，andtoencourageitsworks。
27NowIdonotsaythatthepoliticalsystemofforeigncountrieshasnotinconvenienceswhichmayoutweightheinconveniencesofourownpoliticalsystem；noramItheleastproposingtogetridofourownpoliticalsystemandtoadopttheirs。Butasoundcentreofauthoritybeingwhat，inthisdisquisition，wehavebeenledtoseek，andrightreason，orourbestself，appearingalonetooffersuchasoundcentreofauthority，itisnecessarytotakenoteofthechiefimpedimentswhichhinder，inthiscountry，theextricationorrecognitionofthisrightreasonasaparamountauthority，withaviewtoafterwardstryinginwhatwaytheycanbestberemoved。
28Thisbeingborneinmind，Iproceedtoremarkhownotonlydowegetnosuggestionsofrightreason，andnorebukesofourordinaryself，fromourgovernors，butakindofphilosophicaltheoryiswidelyspreadamongustotheeffectthatthereisnosuchthingatallasabestselfandarightreasonhavingclaimtoparamountauthority，or，atanyrate，nosuchthingascertainableandcapableofbeingmadeuseof；andthatthereisnothingbutaninfinitenumberofideasandworksofourordinaryselves，andsuggestionsofournaturaltasteforthebathos，prettynearlyequalinvalue，whicharedoomedeithertoanirreconcilableconflict，orelsetoaperpetualgiveandtake；andthatwisdomconsistsinchoosingthegiveandtakeratherthantheconflict，andinstickingtoourchoicewithpatienceandgoodhumour。
29And，ontheotherhand，wehaveanotherphilosophicaltheoryrifeamongus，totheeffectthatwithoutthelabourofpervertingourselvesbycustomorexampletorelishrightreason，butbycontinuingallofustofollowfreelyournaturaltasteforthebathos，weshall，bythemercyofProvidence，andbyakindofnaturaltendencyofthings，comeinduetimetorelishandfollowrightreason。
30Thegreatpromotersofthesephilosophicaltheoriesareournewspapers，which，nolessthanourParliamentaryrepresentatives，maybesaidtoactthepartofguidesandgovernorstous；andthesefavouritedoctrinesoftheirsIcall，——orshouldcall，ifthedoctrineswerenotpreachedbyauthoritiesIsomuchrespect，——thefirst，apeculiarlyBritishformofAtheism，thesecond，apeculiarlyBritishformofQuietism。Thefirst—namedmelancholydoctrineispreachedintheTimeswithgreatclearnessandforceofstyle；indeed，itiswellknown，fromtheexampleofthepoetLucretiusandothers，whatgreatmastersofstyletheatheisticdoctrinehasalwayscountedamongitspromulgators。’Itisofnouse，’
saystheTimes，’forustoattempttoforceuponourneighboursourseverallikingsanddislikings。Wemusttakethingsastheyare。Everybodyhashisownlittlevisionofreligiousorcivilperfection。Undertheevidentimpossibilityofsatisfyingeverybody，weagreetotakeourstandonequallawsandonasystemasopenandliberalasispossible。TheresultisthateverybodyhasmorelibertyofactionandofspeakingherethananywhereelseintheOldWorld。’WecomeagainhereuponMr。Roebuck’scelebrateddefinitionofhappiness，onwhichIhavesooftencommented：’IlookaroundmeandaskwhatisthestateofEngland？Isnoteverymanabletosaywhathelikes？Iaskyouwhethertheworldover，orinpasthistory，thereisanythinglikeit？Nothing。Ipraythatourunrivalledhappinessmaylast。’
ThisistheoldstoryofoursystemofchecksandeveryEnglishmandoingashelikes，whichwehavealreadyseentohavebeenconvenientenoughsolongastherewereonlytheBarbariansandthePhilistinestodowhattheyliked，buttobegettinginconvenient，andproductiveofanarchy，nowthatthePopulacewantstodowhatitlikestoo。
31Butforallthat，Iwillnotatoncedismissthisfamousdoctrine，butwillfirstquoteanotherpassagefromtheTimes，applyingthedoctrinetoamatterofwhichwehavejustbeenspeaking，——education。
’Thedifficultyhere’（inprovidinganationalsystemofeducation），saystheTimes，’doesnotresideinanyremovablearrangements。Itisinherentandnativeintheactualandinveteratestateofthingsinthiscountry。Allthesepowersandpersonages，alltheseconflictinginfluencesandvarietiesofcharacter，exist，andhavelongexistedamongus；theyarefightingitout，andwilllongcontinuetofightitout，withoutcomingtothathappyconsummationwhensomeoneelementoftheBritishcharacteristodestroyortoabsorballtherest。’Thereitis！thevariouspromptingsofthenaturaltasteforthebathosinthismanandthatamongstusarefightingitout；andthedaywillnevercome（and，indeed，whyshouldwewishittocome？）whenoneman’sparticularsortoftasteforthebathosshalltyranniseoveranotherman’s；norwhenrightreason（ifthatmaybecalledanelementoftheBritishcharacter）shallabsorbandrulethemall。’Thewholesystemofthiscountry，liketheconstitutionweboasttoinherit，andaregladtouphold，ismadeupofestablishedfacts，prescriptiveauthorities，existingusages，powersthatbe，personsinpossession，andcommunitiesorclassesthathavewondominionforthemselves，andwillholditagainstallcomers。’Everyforceintheworld，evidently，excepttheonereconcilingforce，rightreason！Barbarianhere，Philistinethere，Mr。BradlaughandPopulacestrikingin！——pulldevil，pullbaker！Really，presentedwiththemasteryofstyleofourleadingjournal，thesadpicture，asonegazesuponit，assumestheironandinexorablesolemnityoftragicDestiny。
32Afterthis，themilderdoctrineofourotherphilosophicalteacher，theDailyNews，has，atfirst，somethingveryattractiveandassuaging。TheDailyNewsbegins，indeed，inappearance，toweavetheironwebofnecessityroundusliketheTimes。’Thealternativeisbetweenaman’sdoingwhathelikesandhisdoingwhatsomeoneelse，probablynotonewhitwiserthanhimself，likes。’Thispointstothetacitcompact，mentionedinmylastpaper，betweentheBarbariansandthePhilistines，andintowhichitishopedthatthePopulacewillonedayenter；thecompact，socreditabletoEnglishhonesty，thatsinceeachclasshasonlytheideasandaimsofitsordinaryselftogiveeffectto，noneofthemshall，ifitexercisepower，treatitsordinaryselftooseriously，orattempttoimposeitonothers；butshalllettheseothers，——thefanaticalProtestant，forinstance，inhisPapist—baiting，andthepopulartribuneinhisHydeParkanarchy—mongering，——havetheirfling。ButthentheDailyNewssuddenlylightsupthegloomofnecessitarianismwithbrightbeamsofhope。
’Nodoubt，’itsays，’thecommonreasonofsocietyoughttochecktheaberrationsofindividualeccentricity。’Thiscommonreasonofsocietylooksverylikeourbestselforrightreason，towhichwewanttogiveauthority，bymakingtheactionoftheState，ornationinitscollectivecharacter，theexpressionofit。Butofthisprojectofours，theDailyNews，withitssubtledialectics，makeshavoc。’MaketheStatetheorganofthecommonreason？’——itsays。’Youmakeittheorganofsomethingorother，buthowcanyoubecertainthatreasonwillbethequalitywhichwillbeembodiedinit？’Youcannotbecertainofit，undoubtedly，ifyounevertrytobringthethingabout；butthequestionis，theactionoftheStatebeingtheactionofthecollectivenation，andtheactionofthecollectivenationcarryingnaturallygreatpublicity，weight，andforceofexamplewithit，whetherweshouldnottrytoputintotheactionoftheStateasmuchaspossibleofrightreasonorourbestself，whichmay，inthismanner，comebacktouswithnewforceandauthority；mayhavevisibility，form，andinfluence；andhelptoconfirmus，inthemanymomentswhenwearetemptedtobeourordinaryselvesmerely，inresistingournaturaltasteofthebathosratherthaningivingwaytoit？
33Butno！saysourteacher：’Itisbetterthereshouldbeaninfinitevarietyofexperimentsinhumanaction；thecommonreasonofsocietywillinthemainchecktheaberrationsofindividualeccentricitywellenough，iflefttoitsnaturaloperation。’ThisiswhatIcallthespeciallyBritishformofQuietism，oradevout，butexcessiverelianceonanover—rulingProvidence。Providence，asthemoralistsarecarefultotellus，generallyworksinhumanaffairsbyhumanmeans；sowhenwewanttomakerightreasonactonindividualinclination，ourbestselfonourordinaryself，weseektogiveitmorepowerofdoingsobygivingitpublicrecognitionandauthority，andembodyingit，sofaraswecan，intheState。ItseemstoomuchtoaskofProvidence，thatwhilewe，onourpart，leaveourcongenitaltasteforthebathostoitsnaturaloperationanditsinfinitevarietyofexperiments，Providenceshouldmysteriouslyguideitintothetruetrack，andcompelittorelishthesublime。Atanyrate，greatmenandgreatinstitutionshavehithertoseemednecessaryforproducinganyconsiderableeffectofthiskind。Nodoubtwehaveaninfinitevarietyofexperiments，andanever—multiplyingmultitudeofexplorers。
EveninthesefewchaptersIhaveenumeratedmany：theBritishBanner，JudgeEdmonds，NewmanWeeks，DeborahButler，ElderessPolly，BrotherNoyes，Mr。Murphy，theLicensedVictuallers，theCommercialTravellers，andI
knownothowmanymore；andthemembersofthenoblearmyareswellingeveryday。ButwhatadepthofQuietism，orrather，whatanover—boldcallonthedirectinterpositionofProvidence，tobelievethattheseinterestingexplorerswilldiscoverthetruetrack，oratanyrate，’willdosointhemainwellenough’（whateverthatmaymean）iflefttotheirnaturaloperation；thatis，bygoingonastheyare！Philosopherssay，indeed，thatwelearnvirtuebyperformingactsofvirtue；buttosaythatweshalllearnvirtuebyperforminganyactstowhichournaturaltasteforthebathoscarriesus，thatthefanaticalProtestantcomesathisbestselfbyPapist—baiting，orNewmanWeeksandDeborahButleratrightreasonbyfollowingtheirnoses，thiscertainlydoesappearover—sanguine。
34Itistrue，whatwewantistomakerightreasonactonindividualreason，thereasonofindividuals；alloursearchforauthorityhasthatforitsendandaim。TheDailyNewssays，Iobserve，thatallmyargumentforauthority’hasanon—intellectualroot；’andfromwhatIknowofmyownmindanditspovertyIthinkthissoprobable，thatIshouldbeinclinedeasilytoadmitit，ifitwerenotthat，inthefirstplace，nothingofthiskind，perhaps，shouldbeadmittedwithoutexamination；
and，inthesecond，awayofaccountingforthechargebeingmade，inthisparticularinstance，withoutgoodgrounds，appearstopresentitself。Whatseemstometoaccounthere，perhaps，forthecharge，isthewantofflexibilityofourrace，onwhichIhavesooftenremarked。Imean，itbeingadmittedthattheconformityoftheindividualreasonofthefanaticalProtestantorthepopularrioterwithrightreasonisourtrueobject，andnotthemererestrainingthem，bythestrongarmoftheState，fromPapist—baitingorrailing—breaking，——admittingthis，weEnglishhavesolittleflexibilitythatwecannotreadilyperceivethattheState’srestrainingthemfromtheseindulgencesmayyetfixclearlyintheirmindsthat，tothecollectivenation，theseindulgencesappearirrationalandunallowable，maymakethempauseandreflect，andmaycontributetobringing，withtime，theirindividualreasonintoharmonywithrightreason。Butinnocountry，owingtothewantofintellectualflexibilityabovementioned，istheleaningwhichisournaturalone，and，therefore，needsnorecommendingtous，sosedulouslyrecommended，andtheleaningwhichisnotournaturalone，and，therefore，doesnotneeddispraisingtous，sosedulouslydispraised，asinours。
Torelyontheindividualbeing，withus，thenaturalleaning，wewillhearofnothingbutthegoodofrelyingontheindividual；toactthroughthecollectivenationontheindividualbeingnotournaturalleaning，wewillhearnothinginrecommendationofit。Butthewiseknowthatweoftenneedtohearmostofthattowhichweareleastinclined，andeventolearntoemploy，incertaincircumstances，thatwhichiscapable，ifemployedamiss，ofbeingadangertous。
35Elsewherethisiscertainlybetterunderstoodthanhere。InarecentnumberoftheWestminsterReview，anablewriter，butwithpreciselyournationalwantofflexibilityofwhichIhavebeenspeaking，hasunearthed，Isee，forourpresentneeds，anEnglishtranslation，publishedsomeyearsago，ofWilhelmvonHumboldt’sbook，TheSphereandDutiesofGovernment。Humboldt’sobjectinthisbookistoshowthattheoperationofgovernmentoughttobeseverelylimitedtowhatdirectlyandimmediatelyrelatestothesecurityofpersonandproperty。WilhelmvonHumboldt，oneofthemostbeautifulsoulsthathaveeverexisted，usedtosaythatone’sbusinessinlifewasfirsttoperfectoneselfbyallthemeansinone’spower，andsecondlytotryandcreateintheworldaroundoneanaristocracy，themostnumerousthatonepossiblycould，oftalentsandcharacters。Hesaw，ofcourse，that，intheend，everythingcomestothis，——thattheindividualmustactforhimself，andmustbeperfectinhimself；andhelivedinacountry，Germany，wherepeopleweredisposedtoacttoolittleforthemselves，andtorelytoomuchontheGovernment。
Buteventhus，suchwashisflexibility，solittlewasheinbondagetoamereabstractmaxim，thathesawverywellthatforhispurposeitself，ofenablingtheindividualtostandperfectonhisownfoundationsandtodowithouttheState，theactionoftheStatewouldforlong，longyearsbenecessary。AndsoonafterhewrotehisbookonTheSphereandDutiesofGovernment，WilhelmvonHumboldtbecameMinisterofEducationinPrussia；andfromhisministryallthegreatreformswhichgivethecontrolofPrussianeducationtotheState，——thetransferenceofthemanagementofpublicschoolsfromtheiroldboardsoftrusteestotheState，theobligatoryState—examinationforschoolmasters，andthefoundationofthegreatState—UniversityofBerlin，——taketheirorigin。ThishisEnglishreviewersaysnotawordof。But，writingforapeoplewhosedangerslie，aswehaveseen，onthesideoftheiruncheckedandunguidedindividualaction，whosedangersnoneofthemlieonthesideofanover—relianceontheState，hequotesjustsomuchofWilhelmvonHumboldt’sexampleascanflatterthemintheirpropensities，anddothemnogood；andjustwhatmightmakethemthink，andbeofusetothem，heleavesononeside。Thispreciselyrecallsthemanner，itwillbeobserved，inwhichwehaveseenthatourroyalandnoblepersonagesproceedwiththeLicensedVictuallers。
36InFrancetheactionoftheStateonindividualsisyetmorepreponderantthaninGermany；andtheneedwhichfriendsofhumanperfectionfeelforwhatmayenabletheindividualtostandperfectonhisownfoundationsisallthestronger。Butwhatsaysoneofthestaunchestofthesefriends，M。Renan，onStateaction；andevenStateactioninthatveryspherewhereinFranceitismostexcessive，thesphereofeducation？
Herearehiswords：——’ALiberalbelievesinliberty，andlibertysignifiesthenon—interventionoftheState。Butsuchanidealisstillalongwayofffromus，andtheverymeanstoremoveittoanindefinitedistancewouldbepreciselytheSlate’swithdrawingitsactiontoosoon。’Andthis，headds，iseventruerofeducationthanofanyotherdepartmentofpublicaffairs。
37Wesee，then，howindispensabletothathumanperfectionwhichweseekis，intheopinionofgoodjudges，somepublicrecognitionandestablishmentofourbestself，orrightreason。Weseehowourhabitsandpracticeopposethemselvestosucharecognition，andthemanyinconvenienceswhichwethereforesuffer。Butnowletustrytogoalittledeeper，andtofind，beneathouractualhabitsandpractice，theverygroundandcauseoutofwhichtheyspring。UTEL：CultureandAnarchyCHAPTERIV。
HEBRAISMANDHELLENISM
1Thisfundamentalgroundisourpreferenceofdoingtothinking。Nowthispreferenceisamainelementinournature，andaswestudyitwefindourselvesopeningupanumberoflargequestionsoneveryside。
2LetmegobackforamomenttoBishopWilson，whosays：——’First，nevergoagainstthebestlightyouhave；secondly，takecarethatyourlightbenotdarkness。’Weshow，asanation，laudableenergyandpersistenceinwalkingaccordingtothebestlightwehave，butarenotquitecarefulenough，perhaps，toseethatourlightbenotdarkness。
Thisisonlyanotherversionoftheoldstorythatenergyisourstrongpointandfavourablecharacteristic，ratherthanintelligence。Butwemaygivetothisideaamoregeneralformstill，inwhichitwillhaveayetlargerrangeofapplication。Wemayregardthisenergydrivingatpractice，thisparamountsenseoftheobligationofduty，self—control，andwork，thisearnestnessingoingmanfullywiththebestlightwehave，asoneforce。Andwemayregardtheintelligencedrivingatthoseideaswhichare，afterall，thebasisofrightpractice，theardentsenseforallthenewandchangingcombinationsofthemwhichman’sdevelopmentbringswithit，theindomitableimpulsetoknowandadjustthemperfectly，asanotherforce。Andthesetwoforceswemayregardasinsomesenserivals，——rivalsnotbythenecessityoftheirownnature，butasexhibitedinmanandhishistory，——andrivalsdividingtheempireoftheworldbetweenthem。Andtogivetheseforcesnamesfromthetworacesofmenwhohavesuppliedthemostsignalandsplendidmanifestationsofthem，wemaycallthemrespectivelytheforcesofHebraismandHellenism。HebraismandHellenism，——betweenthesetwopointsofinfluencemovesourworld。Atonetimeitfeelsmorepowerfullytheattractionofoneofthem，atanothertimeoftheother；
anditoughttobe，thoughitneveris，evenlyandhappilybalancedbetweenthem。
3ThefinalaimofbothHellenismandHebraism，asofallgreatspiritualdisciplines，isnodoubtthesame：man’sperfectionorsalvation。Theverylanguagewhichtheybothofthemuseinschoolingustoreachthisaimisoftenidentical。Evenwhentheirlanguageindicatesbyvariation，——sometimesabroadvariation，oftenabutslightandsubtlevariation，——thedifferentcoursesofthoughtwhichareuppermostineachdiscipline，eventhentheunityofthefinalendandaimisstillapparent。
Toemploytheactualwordsofthatdisciplinewithwhichweourselvesareallofusmostfamiliar，andthewordsofwhich，therefore，comemosthometous，thatfinalendandaimis’thatwemightbepartakersofthedivinenature。’ThesearethewordsofaHebrewapostle，butofHellenismandHebraismalikethisis，Isay，theaim。Whenthetwoareconfronted，astheyveryoftenareconfronted，itisnearlyalwayswithwhatImaycallarhetoricalpurpose；thespeaker’swholedesignistoexaltandenthroneoneofthetwo，andheusestheotheronlyasafoilandtoenablehimthebettertogiveeffecttohispurpose。Obviously，withus，itisusuallyHellenismwhichisthusreducedtoministertothetriumphofHebraism。
ThereisasermononGreeceandtheGreekspiritbyamannevertobementionedwithoutinterestandrespect，FrederickRobertson，inwhichthisrhetoricaluseofGreeceandtheGreekspirit，andtheinadequateexhibitionofthemnecessarilyconsequentuponthis，isalmostludicrous，andwouldbecensurableifitwerenottobeexplainedbytheexigenciesofasermon。Ontheotherhand，HeinrichHeine，andotherwritersofhissort，giveusthespectacleofthetablescompletelyturned，andofHebraismbroughtinjustasafoilandcontrasttoHellenism，andtomakethesuperiorityofHellenismmoremanifest。Inboththesecasesthereisinjusticeandmisrepresentation。
TheaimandendofbothHebraismandHellenismis，asIhavesaid，oneandthesame，andthisaimandendisaugustandadmirable。
4Still，theypursuethisaimbyverydifferentcourses。
TheuppermostideawithHellenismistoseethingsastheyreallyare；
theuppermostideawithHebraismisconductandobedience。Nothingcandoawaywiththisineffaceabledifference。TheGreekquarrelwiththebodyanditsdesiresis，thattheyhinderrightthinking，theHebrewquarrelwiththemis，thattheyhinderrightacting。’Hethatkeepeththelaw，happyishe；’’BlessedisthemanthatfeareththeEternal，thatdelightethgreatlyinhiscommandments；’——thatistheHebrewnotionoffelicity；and，pursuedwithpassionandtenacity，thisnotionwouldnotlettheHebrewresttill，asiswellknown，hehadatlastgotoutofthelawanetworkofprescriptionstoenwraphiswholelife，togoverneverymomentofit，everyimpulse，everyaction。TheGreeknotionoffelicity，ontheotherhand，isperfectlyconveyedinthesewordsofagreatFrenchmoralist：
’C’estlebonheurdeshommes，’——when？whentheyabhorthatwhichisevil？——no；whentheyexercisethemselvesinthelawoftheLorddayandnight？——no；whentheydiedaily？——no；whentheywalkabouttheNewJerusalemwithpalmsintheirhands？——no；butwhentheythinkaright，whentheirthoughthits：’quanditspensentjuste。’AtthebottomofboththeGreekandtheHebrewnotionisthedesire，nativeinman，forreasonandthewillofGod，thefeelingaftertheuniversalorder，——inaword，theloveofGod。But，whileHebraismseizesuponcertainplain，capitalintimationsoftheuniversalorder，andrivetsitself，onemaysay，withunequalledgrandeurofearnestnessandintensityonthestudyandobservanceofthem，thebentofHellenismistofollow，withflexibleactivity，thewholeplayoftheuniversalorder，tobeapprehensiveofmissinganypartofit，ofsacrificingoneparttoanother，toslipawayfromrestinginthisorthatintimationofit，howevercapital。Anuncloudedclearnessofmind，anunimpededplayofthought，iswhatthisbentdrivesat。ThegoverningideaofHellenismisspontaneityofconsciousness；
thatofHebraism，strictnessofconscience。
5ChristianitychangednothinginthisessentialbentofHebraismtosetdoingaboveknowing。Self—conquest，self—devotion，thefollowingnotourownindividualwill，butthewillofGod，obedience，isthefundamentalideaofthisform，also，ofthedisciplinetowhichwehaveattachedthegeneralnameofHebraism。Only，astheoldlawandthenetworkofprescriptionswithwhichitenvelopedhumanlifewereevidentlyamotive—powernotdrivingandsearchingenoughtoproducetheresultaimedat，——patientcontinuanceinwelldoing，self—conquest，——Christianitysubstitutedforthemboundlessdevotiontothatinspiringandaffectingpatternofself—conquestofferedbyJesusChrist；andbythenewmotive—power，ofwhichtheessencewasthis，thoughtheloveandadmirationofChristianchurcheshaveforcenturiesbeenemployedinvarying，amplifying，andadorningtheplaindescriptionofit，Christianity，asSt。Paultrulysays，’establishesthelaw，’andinthestrengthoftheamplerpowerwhichshehasthussuppliedtofulfilit，hasaccomplishedthemiracles，whichweallsee，ofherhistory。
6SolongaswedonotforgetthatbothHellenismandHebraismareprofoundandadmirablemanifestationsofman’slife，tendencies，andpowers，andthatbothofthemaimatalikefinalresult，wecanhardlyinsisttoostronglyonthedivergenceoflineandofoperationwithwhichtheyproceed。Itisadivergencesogreatthatitmosttruly，astheprophetZechariahsays，’hasraisedupthysons，OZion，againstthysons，OGreece！’
Thedifferencewhetheritisbydoingorbyknowingthatwesetmoststore，andthepracticalconsequenceswhichfollowfromthisdifference，leavetheirmarkonallthehistoryofourraceandofitsdevelopment。LanguagemaybeabundantlyquotedfrombothHellenismandHebraismtomakeitseemthatonefollowsthesamecurrentastheothertowardsthesamegoal。Theyare，truly，bornetowardsthesamegoal；butthecurrentswhichbearthemareinfinitelydifferent。Itistrue，Solomonwillpraiseknowing：’Understandingisawell—springoflifeuntohimthathathit。’AndintheNewTestament，again，JesusChristisa’light，’and’truthmakesusfree。’Itistrue，Aristotlewillundervalueknowing：’Inwhatconcernsvirtue，’sayshe，’threethingsarenecessary——knowledge，deliberatewill，andperseverance；
but，whereasthetwolastareall—important，thefirstisamatteroflittleimportance。’ItistruethatwiththesameimpatiencewithwhichSt。Jamesenjoinsamantobenotaforgetfulhearer，butadoerofthework，Epictetusexhortsustodowhatwehavedemonstratedtoourselvesweoughttodo；orhetauntsuswithfutility，forbeingarmedatallpointstoprovethatlyingiswrong，yetallthetimecontinuingtolie。Itistrue，Plato，inwordswhicharealmostthewordsoftheNewTestamentortheImitation，callslifealearningtodie。Butunderneaththesuperficialagreementthefundamentaldivergencestillsubsists。TheunderstandingofSolomonis’thewalkinginthewayofthecommandments；’thisis’thewayofpeace，’anditisofthisthatblessednesscomes。IntheNewTestament，thetruthwhichgivesusthepeaceofGodandmakesusfree，istheloveofChristconstrainingustocrucify，ashedid，andwithalikepurposeofmoralregeneration，thefleshwithitsaffectionsandlusts，andthusestablishing，aswehaveseen，thelaw。Themoralvirtues，ontheotherhand，arewithAristotlebuttheporchandaccesstotheintellectual，andwiththeselastisblessedness。Thatpartakingofthedivinelife，whichbothHellenismandHebraism，aswehavesaid，fixastheircrowningaim，Platoexpresslydeniestothemanofpracticalvirtuemerely，ofself—conquestwithanyothermotivethanthatofperfectintellectualvision。Hereservesitfortheloverofpureknowledge，ofseeingthingsastheyreallyare，——thefilomaqhV。
7BothHellenismandHebraismariseoutofthewantsofhumannature，andaddressthemselvestosatisfyingthosewants。Buttheirmethodsaresodifferent，theylaystressonsuchdifferentpoints，andcallintobeingbytheirrespectivedisciplinessuchdifferentactivities，thatthefacewhichhumannaturepresentswhenitpassesfromthehandsofoneofthemtothoseoftheother，isnolongerthesame。Togetridofone’signorance，toseethingsastheyare，andbyseeingthemastheyaretoseethemintheirbeauty，isthesimpleandattractiveidealwhichHellenismholdsoutbeforehumannature；andfromthesimplicityandcharmofthisideal，Hellenism，andhumanlifeinthehandsofHellenism，isinvestedwithakindofaë；rialease，clearness，andradiancy；theyarefullofwhatwecallsweetnessandlight。Difficultiesarekeptoutofview，andthebeautyandrationalnessoftheidealhaveallourthoughts。
’Thebestmanishewhomosttriestoperfecthimself，andthehappiestmanishewhomostfeelsthatheisperfectinghimself，’——thisaccountofthematterbySocrates，thetrueSocratesoftheMemorabilia，hassomethingsosimple，spontaneous，andunsophisticatedaboutit，thatitseemstofilluswithclearnessandhopewhenwehearit。ButthereisasayingwhichIhaveheardattributedtoMr。CarlyleaboutSocrates，——averyhappysaying，whetheritisreallyMr。Carlyle’sornot，——whichexcellentlymarkstheessentialpointinwhichHebraismdiffersfromHellenism。’Socrates，’
thissayinggoes，’isterriblyateaseinZion。’Hebraism，——andhereisthesourceofitswonderfulstrength，——hasalwaysbeenseverelypre—occupiedwithanawfulsenseoftheimpossibilityofbeingateaseinZion；ofthedifficultieswhichopposethemselvestoman’spursuitorattainmentofthatperfectionofwhichSocratestalkssohopefully，and，asfromthispointofviewonemightalmostsay，soglibly。Itisallverywelltotalkofgettingridofone’signorance，ofseeingthingsintheirreality，seeingthemintheirbeauty；buthowisthistobedonewhenthereissomethingwhichthwartsandspoilsallourefforts？
8Thissomethingissin；andthespacewhichsinfillsinHebraism，ascomparedwithHellenism，isindeedprodigious。
Thisobstacletoperfectionfillsthewholescene，andperfectionappearsremoteandrisingawayfromearth，inthebackground。Underthenameofsin，thedifficultiesofknowingoneselfandconqueringoneselfwhichimpedeman’spassagetoperfection，become，forHebraism，apositive，activeentityhostiletoman，amysteriouspowerwhichIheardDr。Puseytheotherday，inoneofhisimpressivesermons，comparetoahideoushunchbackseatedonourshoulders，andwhichitisthemainbusinessofourlivestohateandoppose。ThedisciplineoftheOldTestamentmaybesummedupasadisciplineteachingustoabhorandfleefromsin；thedisciplineoftheNewTestament，asadisciplineteachingustodietoit。AsHellenismspeaksofthinkingclearly，seeingthingsintheiressenceandbeauty，asagrandandpreciousfeatformantoachieve，soHebraismspeaksofbecomingconsciousofsin，ofawakeningtoasenseofsin，asafeatofthiskind。Itisobvioustowhatwidedivergencethesedifferingtendencies，activelyfollowed，mustlead。AsonepassesandrepassesfromHellenismtoHebraism，fromPlatotoSt。Paul，onefeelsinclinedtorubone’seyesandaskoneselfwhethermanisindeedagentleandsimplebeing，showingthetracesofanobleanddivinenature；oranunhappychainedcaptive，labouringwithgroaningsthatcannotbeutteredtofreehimselffromthebodyofthisdeath。
9ApparentlyitwastheHellenicconceptionofhumannaturewhichwasunsound，fortheworldcouldnotlivebyit。Absolutelytocallitunsound，however，istofallintothecommonerrorofitsHebraisingenemies；butitwasunsoundatthatparticularmomentofman’sdevelopment，itwaspremature。Theindispensablebasisofconductandself—control，theplatformuponwhichalonetheperfectionaimedatbyGreececancomeintobloom，wasnottobereachedbyourracesoeasily；centuriesofprobationanddisciplinewereneededtobringustoit。ThereforethebrightpromiseofHellenismfaded，andHebraismruledtheworld。Thenwasseenthatastonishingspectacle，sowellmarkedbytheoftenquotedwordsoftheprophetZechariah，whenmenofalllanguagesandnationstookholdoftheskirtofhimthatwasaJew，saying：——’Wewillgowithyou，forwehaveheardthatGodiswithyou。’AndtheHebraismwhichthusreceivedandruledaworldallgoneoutofthewayandaltogetherbecomeunprofitable，was，andcouldnotbutbe，thelater，themorespiritual，themoreattractivedevelopmentofHebraism。ItwasChristianity；thatistosay，Hebraismaimingatself—conquestandrescuefromthethrallofvileaffections，notbyobediencetotheletterofalaw，butbyconformitytotheimageofaself—sacrificingexample。