its subtler properties, Tho' filling more fully than the water did; though holding Thrice the weight of water in itself. (ll. 106-107.) is yet accounted a negligible quantity, and the sphere is pronounced empty. Of the deeper, more subtle, thoughts and workings of the soul in Cleon and his fellows, the outcome of the labours of humanity in past generations, thoughts too deep for expression, ideas only destined to bear fruit in the years to come; of all these, and such as these, the contemporary world takes little heed. To the gods alone Cleon would refer for his appreciation. With David he would exclaim: 'Tis not what man Does which exalts him, but what man Would do![21] With Ben Ezra he would triumph All, the world's coarse thumb And finger failed to plumb, So passed in making up the main account; All instincts immature, All purposes unsure, That weighed not as his work, yet swelled the man's amount: * * * * * Thoughts hardly to be packed Into a narrow act, Fancies that broke through language and escaped: All I could never be, All, men ignored in me; ("ignored" because incapable of the understanding essential to appreciation); _This_, I was worth to God, whose wheel the pitcher shaped.[22] For Cleon, equally with the Jewish philosopher of the Middle Ages, accepts the entire subserviency of man to his creator. Both alike recognize the value of life, human life; its unity, its perfection in itself: both alike realize that this life means growth. "Why stay we on the earth unless to grow?" asks the Greek. "It was better," writes the Jew as age approaches, It was better, youth Should strive, through acts uncouth, Towards making, than repose on aught found made.[23] Thus progress! Nevertheless, the Rabbi, whilst recognizing to the full the value of the present life as a thing _per se_, bearing its peculiar uses, its perfect development advancing from youth through manhood until age shall "approve of youth, and death complete the same!" with the _unity_ yet recognizes also _continuity_; and at the close of the old life can stand upon the threshold of the new "fearless and unperplexed," "what weapons to select, what armour to indue," for use in the renewed struggle he foresees awaiting him. To the Greek life was equally, nay, surpassingly beautiful, the human faculties equally worthy of cultivation. As in Nature, so with man (and here is employed the third of his illustrations): (3) the wild flower, _i.e._, according to his interpretation, the possessor of the single artistic faculty--Homer, Terpander, Phidias-- Was the larger; I have dashed Rose-blood upon its petals, pricked its cup's Honey with wine, and driven its seed to fruit, And show a better flower if not so large: I stand myself. (ll. 147-151.)