itself: everything but money, and what will bring money in the market. And so, too, it came about that our highest education was merely a form of classicism accommodated to a narrow and shortsighted theology: what both nature and history might have taught would have been inconvenient, or, be that as it may, was not needed. We know that in certain exceptional cases (they ought not to be so very exceptional) a man may possess the world that is to come, as well as the world my Scotch acquaintance had so tight a grip of. This is a difficult thing to do: on our system, and with our ideas, a very difficult thing; still one that may be done. The difficulty, however, appears to be very considerably increased, when the attempt is made to add to these two the possession of the world that has been. It is hard to keep two balls up in the air, and going, at the same time; but, to add a third, and to attend to all three properly, to give each its own due space and time, and to get them all to work harmoniously together, is a feat that reveals a very un-English mind, but still it is the master-mind. What were the performances of Egyptian Proteus to this? By turns he was many things, but here is a man who, at one and the same time, has three souls, and lives three lives. It is so, however, only in appearance: the interpretation of the Parable is that the man has passed mentally out of the flat-fish stage of being, in which sight is possible only in one direction; and has reached the higher stage in which it is possible to look in every direction; and so to connect all that is seen all around, as that the different objects shall not reciprocally obscure, but illumine each other. CHAPTER XVI. THEBES—LUXOR AND KARNAK. For all Egyptian Thebes displays of wealth, Whose palaces its greatest store contain: That hundred-gated city that sends forth Through every gate an hundred cars of war, Well horsed, well manned.—HOMER’S _Iliad_.