A highly developed material luxury, such as that which fills our modern universal exhibitions and is the great pride of our age, has in itself so much the appearance of absolute civilization that any proposal to do without it may seem like a return to savagery; and Bohemianism is exposed to the accusation of discouraging arts and manufactures. There is a physical side to Bohemianism to be considered later; and there may, indeed, be some connection between Bohemianism and the life of a red Indian who roams in his woods and contents himself with a low standard of physical well-being. The fair statement of the case between Bohemianism and the civilization of arts and manufactures is as follows: the intelligent Bohemian does not despise them; on the contrary, when he can afford it, he encourages them and often surrounds himself with beautiful things; but he will not barter his mental liberty in exchange for them, as the Philistine does so readily. If the Bohemian simply prefers sordid idleness to the comfort which is the reward of industry, he has no part in the higher Bohemianism, but combines the Philistine fault of intellectual apathy with the Bohemian fault of standing aloof from industrial civilization. If a man abstains from furthering the industrial civilization of his country he is only excusable if he pursues some object of at least equal importance. Intellectual civilization really is such an object, and the noble Bohemianism is excusable for serving it rather than that other civilization of arts and manufactures which has such numerous servants of its own. If the Bohemian does not redeem his negligence of material things by superior intellectual brightness, he is half a Philistine, he is destitute of what is best in Bohemianism (I had nearly written of all that is worth having in it), and his contempt for material perfection has no longer any charm, because it is not the sacrifice of a lower merit to a higher, but the blank absence of the lower merit not compensated or condoned by the presence of anything nobler or better. Bohemianism and Philistinism are alike in combining self-indulgence with asceticism, but they are ascetic or self-indulgent in opposite directions. Bohemianism includes a certain self-indulgence, on the intellectual side, in the pleasures of thought and observation and in the exercise of the imaginative faculties, combining this with a certain degree of asceticism on the physical side, not a severe religious asceticism, but a disposition, like that of a thorough soldier or traveller, to do without luxury and comfort, and take the absence of them gayly when they are not to be had. The self-indulgence of Philistinism is in bodily comfort, of which it has never enough; its asceticism consists in denying itself leisure to read and think, and opportunities for observation.