A better fate befalls the allied city of Pseudopolis. There live those of the Grecian spirit, of that spirit of Hellenism which, according to Matthew Arnold, wars always with the genius of Philistia. There abides Helen of Troy. Her Jurgen sees (224-9) the occasion being much the same as that which is pictured in Keats’ “St. Agnes Eve”. These people the Philistines could not slay, for “when the Philistines shouted in their triumph, Achilles and all they who served him rose from the ground like gleaming clouds and passed above the heads of the Philistines, deriding them” (231). But Jurgen and the people of ordinary conventionality perished, and thus our next view of Jurgen finds him in Hell. The Hell to which he has gone is the Hell of his forefathers, being in truth but a monument to their egotism. They built it “out of the pride which led them to believe that what they did was of sufficient importance to merit punishment” (253). There Jurgen sees his father standing calmly in the midst of an especially tall flame, and very well satisfied with it, because of his confidence that he is important enough to deserve a special place in Hell. Therefore he is angry when the attendant devil does not sufficiently tend his furnace (254, 260-7). It is not obscene, at least at common law, to speak lightly of Hell. If it were otherwise a great many books would be condemned. Every lawyer knows what was said about Lord Hatherley, when he, sitting in the Privy Council, held that the calvinistic idea of Hell was not part of the religion of the Church of England. It was said that Lord Hatherley had dismissed Hell with costs and had deprived thousands of their hope of everlasting damnation. Nor is it obscene to represent that there are people whose sense of personal importance rules even in death, people who think that their sins are greater than the sins of anybody else, not because of their quality as sins but because of the persons who commit them. And, pausing yet further at this point, let us suggest that if it is lewd to make fun of Philistia, then all of Matthew Arnold’s books should be burned by the hangman; and certainly Whistler’s book, “The Gentle Art of Making Enemies”, should never have been allowed in public print. Indeed it was Arnold, the father-in-law of a late most respectable member of this Bar, who invented the term Philistines as used in the present connection. Mr. Cabell has simply put in another form the protest that can be made against this point of view. At least it is open to protest.