and "Hebraism" the love of goodness at any price; but the actual
difference is not far from this, or from those of knowing and doing,
fear of stupidity and fear of sin, &c. We have the quotation from Mr
Carlyle about Socrates being "terribly at ease in Zion," the
promulgation of the word Renascence for Renaissauce, and so forth.
"Porro unum est necessarium," a favourite tag of Mr Arnold's, rather
holds up another side of the same lesson than continues it in a fresh
direction; and then "Our Liberal Practitioners" brings it closer to
politics, but (since the immediate subject is the Disestablishment of
the Irish Church) nearer also to the quicksands. Yet Mr Arnold still
keeps away from them; though from what followed it would seem that he
could only have done so by some such _tour de force_ as the
famous "clubhauling" in _Peter Simple_. Had _Culture and
Anarchy_ stood by itself, it would have been, though very far from
its author's masterpiece, an interesting document both in regard to
his own mental history and that of England during the third quarter of
the century, containing some of his best prose, and little, if any, of
his worst sense.

But your crusader--still more your anti-crusader--never stops, and Mr
Arnold was now pledged to this crusade or anti-crusade. In October
1869 he began, still in the _Cornhill_,--completing it by further
instalments in the same place later in the year, and publishing it in
1870,--the book called _St Paul and Protestantism_, where he
necessarily exchanges the mixed handling of _Culture and Anarchy_
for a dead-set at the religious side of his imaginary citadel of
Philistia. The point of at least ostensible connection--of real
departure--is taken from the "Hebraism and Hellenism" contrast of the
earlier book; and the same contrast is strongly urged throughout,
especially in the _coda_, "A Comment on Christmas." But this
contrast is gradually shaped into an onslaught on Puritanism, or
rather on its dogmatic side, for its appreciation of "conduct" of
morality is ever more and more eulogised. As regards the Church of
England herself, the attack is oblique; in fact, it is disclaimed, and
a sort of a Latitudinarian Union, with the Church for centre, and
dogma left out, is advocated. Another of our Arnoldian friends, the
"Zeit-Geist," makes his appearance, and it is more than hinted that
one of the most important operations of this spirit is the exploding
of miracles. The book is perfectly se