14. Moral education consists next in making the creature practically serviceable to other creatures, according to the nature and extent of its own capacities; taking care that these be healthily developed in such service. It may be a question how long, and to what extent, boys and girls of fine race may be allowed to run in the paddock before they are broken; but assuredly the sooner they are put to such work as they are able for, the better. Moral education is summed when the creature has been made to do its work with delight, and thoroughly; but this cannot be until some degree of intellectual education has been given also.

15. Intellectual education consists in giving the creature the faculties of admiration, hope and love. These are to be taught by the study of beautiful Nature; the sight and history of noble persons; and the setting forth of noble objects of action.

16. Since all noble persons hitherto existent in the world have trusted in the government of it by a supreme Spirit, and in that trust, or faith, have performed all their great actions, the history of these persons will finally mean the history of their faith; and the sum of intellectual education will be the separation of what is inhuman, in such faiths, and therefore perishing, from what is human, and, for human creatures, eternally true.-F. C., Letter 67.

140. ROYALTY.-Who shall measure the difference between the power of those who "do and teach," and who are greatest in the kingdoms of earth, as of heaven-and the power of those who undo, and consume-whose power, at the fullest, is only the power of the moth and the rust? Strange! to think how the Moth-kings lay up treasures for the moth; and the Rust-kings, who are to their people's strength as rust to armour, lay up treasures for the rust; and the Robberkings, treasures for the robber; but how few kings have ever laid up treasures that needed no guarding-treasures of which, the more thieves there were, the better! Broidered robe, only to be rent; helm and sword, only to be dimmed; jewel and gold, only to be scattered;-there have been three kinds of kings who have gathered these. Suppose there ever should arise a Fourth order of kings, who had read, in some obscure writing of long ago, that there was a Fourth kind of treasure, which the jewel and gold could not equal, neither should it be valued with pure gold. A web made fair in the weaving, by Athena's shuttle; an armour, forged in divine fire by Vulcanian force; a gold to be mined in the very sun's red heart, where he sets over the Delphian cliffs;-deep-pictured tissue; impenetrable armour;-potable gold;the three great Angels of Conduct, Toil, and Thought, still calling to us, and waiting at the posts of our doors, to lead us, with their winged

power, and guide us, with their unerring eyes, by the path which no fowl knoweth, and which the vulture's eye has not seen! Suppose kings should ever arise, who heard and believed this word, and at last gathered and brought forth treasures of— Wisdom-for their people?

Think what an amazing business that would be! How inconceivable, in the state of our present national wisdom! That we should bring up our peasants to a book exercise instead of a bayonet exercise!-organise, drill, maintain with pay, and good generalship, armies of thinkers, instead of armies of stabbers!-find national amusement in reading-rooms as well as rifle-grounds; give prizes for a fair shot at a fact, as well as for a leaden splash on a target. What an absurd idea it seems, put fairly in words, that the wealth of the capitalists of civilized nations should ever come to support literature instead of war!-S. and L., I., § 45, 46.

141. ARISTOCRACY.-The upper classes, broadly speaking, are originally composed of the best-bred (in the merely animal sense of the term), the most energetic, and most thoughtful, of the population, who either by strength of arm seize the land from the rest, and make slaves of them, or bring desert land into cultivation, over which they have therefore, within certain limits, true personal right; or, by industry, accumulate

other property, or by choice devote themselves to intellectual pursuits, and, though poor, obtain an acknowledged superiority of position, shown by benefits conferred in discovery, or in teaching, or in gifts of art. This is all in the simple course of the law of nature; and the proper offices of the upper classes, thus distinguished from the rest, become, therefore, in the main threefold:

(A) Those who are strongest of arm have for their proper function the restraint and punishment of vice, and the general maintenance of law and order; releasing only from its original subjection to their power that which truly deserves to be emancipated.

(B) Those who are superior by forethought and industry, have for their function to be the providences of the foolish, the weak, and the idle; and to establish such systems of trade and distribution of goods as shall preserve the lower orders from perishing by famine, or any other consequence of their carelessness or folly, and to bring them all, according to each man's capacity, at last into some harmonious industry.

(C) The third class, of scholars and artists, of course, have for function the teaching and delighting of the inferior multitude.

The office of the upper classes, then, as a body, is to keep order among their inferiors, and raise them always to the nearest level with themselves of which those inferiors are capable. So far as

they are thus occupied, they are invariably loved and reverenced intensely by all beneath them, and reach, themselves, the highest types of human power and beauty.

This, then, being the natural ordinance and function of aristocracy, its corruption, like that of all other beautiful things under the Devil's touch, is a very fearful one. Its corruption is, that those who ought to be the rulers and guides of the people, forsake their task of painful honourableness; seek their own pleasure and preeminence only; and use their power, subtlety, conceded influence, prestige of ancestry, and mechanical instrumentality of martial power, to make the lower orders toil for them, and feed and clothe them for nothing, and become in various ways their living property, goods, and chattels, even to the point of utter regardlessness of whatever misery these serfs may suffer through such insolent domination, or they themselves, their masters, commit of crime to enforce it.-T. and T., XXII., § 137-139.

142. COMMONALTY.-Since the essence of wealth consists in its authority over men,* if the apparent or nominal wealth fail in this power, it fails in essence; in fact, ceases to be wealth at all. It does not appear lately in England, that our authority over men is absolute. The servants

[* See § 116 of this volume.]