Mr. Hackett speaks of beauty being a “sensuous satisfaction.” Here again there is a confusion between beauty of art and other beauty. Art appeals to the senses because art presents its beauty in concrete embodiments. To that extent the satisfaction of beauty arises from sensible objects, but the feeling of beauty transcends mere sensation. “Art is long.” “A thing of beauty is a joy forever.” The satisfaction of appetite is passing; the satisfaction of beauty abides. Mr. Hackett does well to seek the springs of beauty in personality. Personality is an abiding principle of intellectual beings. The enduring joy of beauty argues to an abiding principle which bears the dynamic charge of that joy. Beauty supposes a soul. “Beauty is a light that may follow any reality whatever and give us the power to release our emotions happily in the presence of that reality.” So states Mr. Hackett, and he is right, if he gives the correct meaning to “emotions.” Light or luster has been recognized from all time as an objective element of beauty, which has been defined as the light of truth. Mr. Hackett paraphrases a definition which has been incorrectly attributed to Plato. Kleutgen has defined beauty as the perfection of anything resplendently manifested. Let us hope that Mr. Hackett will remove “visceral” from among the qualities of beauty and preclude critics from adding a fiftieth explanation of Aristotle’s _catharsis_ to the forty-nine varieties already set forth. Wearers of Murphy buttons or those who have lost or may lose sections of the intestinal tract should be assured in an amended edition of Mr. Hackett’s esthetics that their sense of beauty has not been abbreviated or impaired. Sane philosophy is the prime requisite of true criticism. PART SECOND ART IN THE TEACHING OF LITERATURE IX LOOKING FORWARD IN LITERATURE The teacher of literature today is looking backward when he should be looking forward. Greek literature, Latin literature and, to a large extent, English literature are not orientated; they do not face the rising sun. It was not so in the Greek schools of Greek literature. Gorgias and Isocrates taught literature for the morrow, and for practical and immediately practical purposes. In the Roman schools it was so from first to last. Recall Cicero’s studies under Greek rhetoricians and Cicero’s own preachment in the _Archias_ speech. “Shame on those who bury themselves so deep in literature that they harvest nothing for the good of all and bring nothing to light for our eyes to look upon.” Recall Quintilian’s _Institutes of Oratory_, and all the intervening schools of Rome. Rome had no vocational schools for road-building, but Rome did have schools of grammar, poetry, rhetoric and philosophy where it trained leaders with vision and with the power to act. The brains of Rome trained in literature guided barbarian hands to lay down the roads over which Christianity traveled and civilization came down to us.