eral vocation, '_Produce, produce; be it but the infinitesimallest
product, produce_,' he meant to include production as an element inside
the art of living, and an indispensable part and parcel of it. The
making of books may or may not belong to the art of living. It depends
upon the faculty and gift of the individual. It would have been more
philosophical if, instead of ranking the life of study for its own sake
above the life of composition and the preparation for composition,
Pattison had been content with saying that some men have the impulse
towards literary production, while in others the impulse is strongest
for acquisition, and that he found out one day that nature had placed
him in the latter and rarer class. It is no case of ethical or
intellectual superiority, as he fondly supposed, but only diversity of
gift.

We must turn to the volume on Casaubon for a fuller interpretation of
the oracle. 'The scholar,' says the author, 'is greater than his books.
The result of his labours is not so many thousand pages in folio, but
himself.... Learning is a peculiar compound of memory, imagination,
scientific habit, accurate observation, all concentrated, through a
prolonged period, on the analysis of the remains of literature. The
result of this sustained mental endeavour is not a book, but a man. It
cannot be embodied in print, it consists in the living word. True
learning does not consist in the possession of a stock of facts--the
merit of a dictionary--but in the discerning spirit, a power of
appreciation, _judicium_ as it was called in the sixteenth
century--which is the result of the possession of a stock of facts.'

The great object, then, is to bring the mind into such a condition of
training and cultivation that it shall be a perfect mirror of past
times, and of the present, so far as the incompleteness of the present
will permit, 'in true outline and proportion.' Mommsen, Grote, Droysen,
fall short of the ideal, because they drugged ancient history with
modern politics. The Jesuit learning of the sixteenth century was sham
learning, because it was tainted with the interested motives of Church
patriotism. To search antiquity with polemical objects in view, is
destructive of 'that equilibrium of the reason, the imagination, and the
taste, that even temper of philosophical calm, that singleness of
purpose,' which were all required for Pattison's ideal scholar. The
active man has his uses, he sometimes, but never