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inite in littleness, break down and fritter away into fractions and petty minutiae, the whole huge labyrinth of our public affairs. It is scarcely necessary to explain my meaning. In Athens, the question before the public assembly was, peace or war--before our House of Commons, perhaps the Exchequer Bills' Bill; at Athens, a league or no league--in England, the Tithe of Agistment Commutation-Bills' Renewal Bill; in Athens--shall we forgive a ruined enemy? in England--shall we cancel the tax on farthing rushlights? In short, with us, the infinity of details overlays the simplicity and grandeur of our public deliberations. Such was the advantage--a mighty advantage--for Greece. Now, finally, for the use made of this advantage. To that point I have already spoken. By the clamorous and undeliberative qualities of the Athenian political audience, by its fitful impatience, and vehement arrogance, and fervid partisanship, all wide and general discussion was barred _in limine_. And thus occurred this singular inversion of positions--the greatest of Greek orators was obliged to treat these Catholic questions as mere Athenian questions of business. On the other hand, the least eloquent of British senators, whether from the immense advance in knowledge, or from the custom and usage of Parliament, seldom fails, more or less, to elevate his intense details of pure technical business into something dignified, either by the necessities of pursuing the _historical_ relations of the matter in discussion, or of arguing its merits as a case of general finance, or as connected with general political economy, or, perhaps, in its bearings on peace or war. The Grecian was forced, by the composition of his headstrong auditory, to degrade and personalise his grand themes; the Englishman is forced, by the difference of his audience, by old prescription, and by the opposition of a well-informed, hostile party, into elevating his merely technical and petty themes into great national questions, involving honour and benefit to tens of millions. THE GERMAN LANGUAGE, AND PHILOSOPHY OF KANT. Using a New Testament, of which (in the narrative parts at least) any one word being given will suggest most of what is immediately consecutive, you evade the most irksome of the penalties annexed to the first breaking ground in a new language: you evade the necessity of hunting up and down a dictionary. Your own memory, and the inevitable suggestions
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