attain this relative moral perfection than our English race has. For no people in the world has the command to resist the devil, to overcome the wicked one, in the nearest and most obvious sense of those words, had such a pressing force and reality. And we have had our reward, not only in the great worldly prosperity which our obedience to this command has brought us, but also, and far more, in great inward peace and satisfaction. But to me few things are more pathetic than to see people, on the strength of the inward peace and satisfaction which their rudimentary efforts towards perfection have brought them, employ, concerning their incomplete perfection and the religious organisations within which they have found it, language which properly applies only to complete perfection, and is a far-off echo of the human soul's prophecy of it."

To distinguish sharply intelligence from righteousness, and to accentuate the importance of intelligence without seeming to undervalue righteousness are the difficult tasks performed in the fourth chapter of Culture and Anarchy, called “Hebraism and Hellenism." The entire chapter one may consider as a carefully qualified protest against the excessive Hebraizing tendency of Carlyle:

"Let me go back for a moment to Bishop Wilson, who says: 'First, never go against the best light you have; secondly, take care that your light be not darkness.' We show, as a nation, laudable energy and persistence in walking according to the best light we have, but are not quite careful enough, per

haps, to see that our light be not darkness. This is only another version of the old story that energy is our strong point and favorable characteristic, rather than intelligence. But we may give to this idea a more general form still, in which it will have a yet larger range of application. We may regard this energy driving at practice, this paramount sense of the obligation of duty, self-control, and work, this earnestness in going manfully with the best light we have, as one force. And we may regard the intelligence driving at those ideas which are, after all, the basis of right practice, the ardent sense for all the new and changing combinations of them which man's development brings with it, the indomitable impulse to know and adjust them perfectly, as another force. And these two forces we may regard as in some sense rivals,-rivals not by the necessity of their own nature, but as exhibited in man and his history, and rivals dividing the empire of the world between them. And to give these forces names from the two races of men who have supplied the most signal and splendid manifestations of them, we may call them respectively the forces of Hebraism and Hellenism. Hebraism and Hellenism,-between these two points of influence moves our world. At one time it feels more powerfully the attraction of one of them, at another time of the other; and it ought to be, though it never is, evenly and happily balanced between them.

"The final aim of both Hellenism and Hebraism, as of all great spiritual disciplines, is no doubt the same: man's perfection or salvation. The very langauge which they both of them use in schooling us to reach this aim is often identical.

Even when

their language indicates by variation,-sometimes a broad variation, often a but slight and subtle variation, the different courses of thought which are uppermost in each discipline, even then the unity of the final end and aim is still apparent. To employ the actual words of that discipline with which we ourselves are all of us most familiar, and the words of which, therefore, come most home to us, that final end and aim is 'that we might be partakers of the divine nature.' These are the words of a Hebrew apostle, but of Hellenism and Hebraism alike this is, I say, the aim.

"Still they pursue this aim by very different courses. The uppermost idea with Hellenism is to see things as they really are; the uppermost idea with Hebraism is conduct and obedience. Nothing can do away with this ineffaceable difference. The Greek quarrel with the body and its desires is, that they hinder right thinking; the Hebrew quarrel with them is, that they hinder right acting. 'He that keepeth the law, happy is he;' 'Blessed is the man that feareth the Eternal, that delighteth greatly in his commandments;'-that is the Hebrew notion of felicity; and, pursued with passion and tenacity, this notion would not let the Hebrew rest till, as is well known, he had at last got out of the law a network of prescriptions to enwrap his whole life, to govern every moment of it, every impulse, every action. The Greek notion of felicity, on the other hand, is perfectly conveyed in these words of a great French moralist: 'C'est le bonheur des hommes,'—when? when they abhor that which is evil?—no; when they exercise themselves in the law of the Lord day and night?-no;

when they die daily?—no; when they walk about the New Jerusalem with palms in their hands?—no; but when they think aright, when their thought hits; quand ils pensent juste.' At the bottom of both the Greek and the Hebrew notion is the desire, native in man, for reason and the will of God, the feeling after the universal order,-in a word, the love of God. But, while Hebraism seizes upon certain plain, capital intimations of the universal order, and rivets itself, one may say, with unequalled grandeur of earnestness and intensity on the study and observance of them, the bent of Hellenism is to follow, with flexible activity, the whole play of the universal order, to be apprehensive of missing any part of it, of sacrificing one part to another, to slip away from resting in this or that intimation of it, however capital. An unclouded clearness of mind, an unimpeded play of thought, is what this bent drives at. The governing idea of Hellenism is spontaneity of consciousness; that of Hebraism, strictness of con science.

"Christianity changed nothing in this essential bent of Hebraism to set doing above knowing. Selfconquest, self-devotion, the following not our own individual will, but the will of God, obedience, is the fundamental idea of this form, also, of the discipline to which we have attached the general name of Hebraism."

The essence of traditional Christianity in other words is a devout hero-worship—an infinitely salutary exercise for the will, for the conscience, for the emotions, but not directly strengthening or en

lightening to those faculties of man which operate in the sphere of science.

"The real unum necessarium for us is to come to our best at all points. Instead of our 'one thing needful,' justifying in us vulgarity, hideousness, ignorance, violence, our vulgarity, hideousness, ignorance, violence, are really so many touchstones which try our one thing needful, and which prove that in the state, at any rate, in which we ourselves have it, it is not all we want. And as the force which encourages us to stand staunch and fast by the rule and ground we have is Hebraism, so the force which encourages us to go back upon this rule, and to try the very ground on which we appear to stand, is Hellenism, a turn for giving our consciousness free play and enlarging its range. And what I say is, not that Hellenism is always for everybody more wanted than Hebraism, but that for Mr. Murphy at this particular moment, and for the great majority of us his fellow-countrymen, it is more wanted."

We are now in a position to bring together Arnold's leading political and social ideals as they were together in his own mind. The modern politician must work in a democracy. The final object of the true politician is to create a society characterized by sweetness and light. The potentially most powerful instrument for accomplishing that end is the State. In order that it may do its work properly and speedily the State must be rendered efficient by a thor