George Eliot gave us no theory of life in any of her works of genius. The action of her influence is, however, unmistakeable. It was to develop social and sympathetic feeling, to make individuals tolerant and tender towards their fellows, judging none without due regard to his or her surroundings. She has accustomed her thoughtful readers to the scientific aspect of human nature and social life, to watch the manifold relations between the two, the action and interaction of forces without and within, and to see the continuity of causation along with the reforming effect of ceaseless changes. The evolutional conception of life underlies all her work. The pictures are realistic, there is no false colouring and vain delusions, no perfection of character—but aspiration, effort, broad humanity—and no perfect happiness attained. She indicated, however, that the social state wants altering, and readjustments there would conduce to nobler life and greater happiness. She hoped for progress by gradual changes in the outward social system and in inward human nature. “What I look to,” she once said, in conversation with a friend, “is a time when the impulse to help our fellows shall be as immediate and irresistible as that which I feel to grasp” (and as she spoke she grasped the mantelpiece) “something firm if I am falling.” Although George Eliot formulated no theory I conceive she held the belief that happiness for all at all times is the object of life, and to be arrived at, chiefly, through the development of the altruistic or sympathetic side of human nature. Some writers teach that culture is most to be desired. The rapid growth of wealth in this country has forced upwards in the social scale a class of people destitute of culture and refinement. This class dominates society and takes the lead in fashion. Luxury and ostentation are everywhere prominent; extravagant modes of living prevail without the comfort of the former simpler and more genial modes, and this is side by side with poverty and destitution that do not decrease. Patronage, with its demoralizing influence on both classes, is the most conspicuous bond between the wealthy and the poor, and vulgarity of mind characterizes the age. There is little to surprise us in the fact that gentle, refined natures withdraw from public life into a narrow sphere, not necessarily a selfish one, but a sphere bounded and circumscribed by their own personal tastes and temperaments. Finding solace in intellectual pursuits and a pure elevated enjoyment in the study of art and literature, they adopt the theory that culture is the proper business of man. Sweetness and light have been held up as the panacea for all the ills of life and the “elevation of the masses” as the true social progress.