ve more influence
than squires and merchants, farmers and mechanics. Observe, all the
knowledge that we mortals can acquire is not knowledge positive and
perfect, but knowledge comparative, and subject to all the errors and
passions of humanity. And suppose that you could establish, as the sole
regulators of affairs, those who had the most mental cultivation, do you
think they would not like that power well enough to take all means their
superior intelligence could devise to keep it to themselves? The
experiment was tried of old by the priests of Egypt; and in the empire
of China, at this day, the aristocracy are elected from those who have
most distinguished themselves in learned colleges. If I may call myself
a member of that body, 'the people,' I would rather be an Englishman,
however much displeased with dull Ministers and blundering Parliaments,
than I would be a Chinese under the rule of the picked sages of the
Celestial Empire. Happily, therefore, my dear Leonard, nations are
governed by many things besides what is commonly called knowledge; and
the greatest practical ministers, who, like Themistocles, have made
small states great--and the most dominant races who, like the Romans,
have stretched their rule from a village half over the universe--have
been distinguished by various qualities which a philosopher would sneer
at, and a knowledge-monger would call 'sad prejudices,' and 'lamentable
errors of reason.'"

_Leonard_ (bitterly).--"Sir, you make use of knowledge itself to argue
against knowledge."

_Parson._--"I make use of the little I know to prove the foolishness of
idolatry. I do not argue against knowledge; I argue against
knowledge-worship. For here, I see in your Essay, that you are not
contented with raising human knowledge into something like divine
omnipotence, you must also confound her with virtue. According to you,
we have only to diffuse the intelligence of the few among the many, and
all at which we preachers aim is accomplished. Nay more; for whereas we
humble preachers have never presumed to say, with the heathen Stoic,
that even virtue is sure of happiness below (though it be the best road
to it), you tell us plainly that this knowledge of yours gives not only
the virtue of a saint, but bestows the bliss of a God. Before the steps
of your idol the evils of life disappear. To hear you, one has but 'to
know,' in order to be exempt from the sins and sorrows of the ignorant.
Has it ever been so