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38 For the days of Israel are innumerable; and in its blame of Hebraising too, and in its praise of Hellenising culture must not fail to keep its flexibility, and to give to its judgments that passing and provisional character which we have seen it impose on its preferences and rejections of machinery. Now, and for us, it is a time to Hellenise, and to praise knowing; for we have Hebraised too much, and have over-valued doing. But the habits and discipline received from Hebraism remain for our race an eternal possession; and, as humanity is constituted, one must never assign to them the second rank to-day, without being prepared to restore to them the first rank to-morrow. Let us conclude by marking this distinctly.

39 To walk staunchly by the best light one has, to be strict and sincere with oneself, not to be of the number of those who say and do not, to be in earnest,--this is the discipline by which alone man is enabled to rescue his life from thraldom to the passing moment and to his bodily senses, to ennoble it, and to make it eternal. And this discipline has been nowhere so effectively taught as in the school of Hebraism.

The intense and convinced energy with which the Hebrew, both of the Old and of the New Testament, threw himself upon his ideal of righteousness, and which inspired the incomparable definition of the great Christian virtue, faith,-- the substance of things hoped for, the evidence of things not seen,--this energy of devotion to its ideal has belonged to Hebraism alone. As our idea of perfection widens beyond the narrow limits to which the over-rigour of Hebraising has tended to confine it, we shall yet come again to Hebraism for that devout energy in embracing our ideal, which alone can give to man the happiness of doing what he knows. 'If ye know these things, happy are ye if ye do them!'--the last word for infirm humanity will always be that. For this word, reiterated with a power now sublime, now affecting, but always admirable, our race will, as long as the world lasts, return to Hebraism; and the Bible, which preaches this word, will for ever remain, as Goethe called it, not only a national book, but the Book of the Nations. Again and again, after what seemed breaches and separations, the prophetic promise to Jerusalem will still be true:-- Lo, thy sons come, whom thou sentest away; they come gathered from the west unto the east by the word of the Holy One, rejoicing in the remembrance of God . UTEL: Culture and Anarchy INTRODUCTION1 In one of his speeches a short time ago, that fine speaker and famous Liberal, Mr. Bright, took occasion to have a fling at the friends and preachers of culture. 'People who talk about what they call culture! ' said he contemptuously; 'by which they mean a smattering of the two dead languages of Greek and Latin.' And he went on to remark, in a strain with which modern speakers and writers have made us very familiar, how poor a thing this culture is, how little good it can do to the world, and how absurd it is for its possessors to set much store by it. And the other day a younger Liberal than Mr. Bright, one of a school whose mission it is to bring into order and system that body of truth with which the earlier Liberals merely fumbled, a member of the University of Oxford, and a very clever writer, Mr. Frederic Harrison, developed, in the systematic and stringent manner of his school, the thesis which Mr. Bright had propounded in only general terms. 'Perhaps the very silliest cant of the day,' said Mr. Frederic Harrison, 'is the cant about culture. Culture is a desirable quality in a critic of new books, and sits well on a possessor of belles lettres; but as applied to politics, it means simply a turn for small fault-finding, love of selfish ease, and indecision in action. The man of culture is in politics one of the poorest mortals alive. For simple pedantry and want of good sense no man is his equal. No assumption is too unreal, no end is too unpractical for him. But the active exercise of politics requires common sense, sympathy, trust, resolution and enthusiasm, qualities which your man of culture has carefully rooted up, lest they damage the delicacy of his critical olfactories. Perhaps they are the only class of responsible beings in the community who cannot with safety be entrusted with power.'

2 Now for my part I do not wish to see men of culture asking to be entrusted with power; and, indeed, I have freely said, that in my opinion the speech most proper, at present, for a man of culture to make to a body of his fellow-countrymen who get him into a committee-room, is Socrates's: Know thyself! and this is not a speech to be made by men wanting to be entrusted with power. For this very indifference to direct political action I have been taken to task by the Daily Telegraph, coupled, by a strange perversity of fate, with just that very one of the Hebrew prophets whose style I admire the least, and called 'an elegant Jeremiah.' It is because I say (to use the words which the Daily Telegraph puts in my mouth):--'You mustn't make a fuss because you have no vote,--that is vulgarity; you mustn't hold big meetings to agitate for reform bills and to repeal corn laws,--that is the very height of vulgarity,'--it is for this reason that I am called, sometimes an elegant Jeremiah, sometimes a spurious Jeremiah, a Jeremiah about the reality of whose mission the writer in the Daily Telegraph has his doubts. It is evident, therefore, that I have so taken my line as not to be exposed to the whole brunt of Mr. Frederic Harrison's censure.