religious feeling, and adorned by the consistent practice of some of the most difficult and most painful virtues. Trust in Providence, content and resignation in extreme poverty and suffering, the most genuine amiability and the most sincere readiness to assist their brethren, an adherence to their religious opinions which no persecutions and no bribes can shake, a capacity for heroic, transcendent, and prolonged self-sacrifice, may be found in some nations in men who are habitual liars and habitual cheats. The promotion of industrial veracity is probably the single form in which the growth of manufactures exercises a favourable influence upon morals. It is possible, however, for this virtue to exist in great perfection without any corresponding growth of political veracity, or in other words, of that spirit of impartiality which in matters of controversy desires that all opinions, arguments, and facts should be fully and fairly stated. This habit of what is commonly termed “fair play” is especially the characteristic of free communities, and it is pre-eminently fostered by political life. The practice of debate creates a sense of the injustice of suppressing one side of a case, which gradually extends through all forms of intellectual life, and becomes an essential element in the national character. But beyond all this there is a still higher form of intellectual virtue. By enlarged intellectual culture, especially by philosophic studies, men come at last to pursue truth for its own sake, to esteem it a duty to emancipate themselves from party spirit, prejudices, and passion, and through love of truth to cultivate a judicial spirit in controversy. They aspire to the intellect not of a sectarian but of a philosopher, to the intellect not of a partisan but of a statesman. Of these three forms of a truthful spirit the two last may be said to belong exclusively to a highly civilised society. The last especially can hardly be attained by any but a cultivated mind, and is one of the latest flowers of virtue that bloom in the human heart. The growth, however, both of political and philosophical veracity has been unnaturally retarded by the opposition of theologians, who made it during many centuries a main object of their policy to suppress all writings that were opposed to their views, and who, when this power had escaped their grasp, proceeded to discourage in every way impartiality of mind and judgment, and to associate it with the notion of sin.