y and a poetry of his
own!

But in a large subject, I am exceeding my necessary limits. Gentlemen, I
must conclude abruptly; and postpone any summing up of my argument,
should that be necessary, to another day.

FOOTNOTES:

[Footnote 11: Discourse VI in "The Idea of a University," 1852.]

[Footnote 12: Prima-facie: based on one's first impression.]

[Footnote 13: Four-square.]

[Footnote 14: To be moved by nothing.]

[Footnote 15: Happy is he who has come to know the sequences of things,
and is thus above all fear and the dread march of fate and the roar of
greedy Acheron.]

[Footnote 16: It rules or it serves.]

[Footnote 17: Brute force without intelligence falls by its own weight.]

[Footnote 18: Genius loci: spirit of the place.]

[Footnote 19: Crabbe's _Tales of the Hall_. This poem, let me say, I
read on its first publication, above thirty years ago, with extreme
delight, and have never lost my love of it; and on taking it up lately,
found I was even more touched by it than heretofore. A work which can
please in youth and age, seems to fulfil (in logical language) the
_accidental definition_ of a classic. (A further course of twenty years
has passed, and I bear the same witness in favour of this poem.)]

LITERATURE AND SCIENCE[20]

MATTHEW ARNOLD

Practical people talk with a smile of Plato and of his absolute ideas;
and it is impossible to deny that Plato's ideas do often seem
unpractical and impracticable, and especially when one views them in
connection with the life of a great workaday world like the United
States. The necessary staple of the life of such a world Plato regards
with disdain; handicraft and trade and the working professions he
regards with disdain; but what becomes of the life of an industrial
modern community if you take handicraft and trade and the working
professions out of it? The base mechanic arts and handicrafts, says
Plato, bring about a natural weakness in the principle of excellence in
a man, so that he cannot govern the ignoble growths in him, but nurses
them, and cannot understand fostering any other. Those who exercise such
arts and trades, as they have their bodies, he says, marred by their
vulgar businesses, so they have their souls, too, bowed and broken by
them. And if one of these uncomely people has a mind to seek
self-culture and philosophy, Plato compares him to a bald little tinker,
who has scraped together money, and has got his release from servi