And another point. The wider diffusion of sensuous beauty makes it as it were the poor man's good. Fewer factors are needed to produce it and less training to appreciate it. The senses are indispensable instruments of labour, developed by the necessities of life; but their perfect development produces a harmony between the inward structure and instinct of the organ and the outward opportunities for its use; and this harmony is the source of continual pleasures. In the sphere of sense, therefore, a certain cultivation is inevitable in man; often greater, indeed, among rude peoples, perhaps among animals, than among those whose attention takes a wider sweep and whose ideas are more abstract. Without requiring, therefore, that a man should rise above his station, or develope capacities which his opportunities will seldom employ, we may yet endow his life with aesthetic interest, if we allow him the enjoyment of sensuous beauty. This enriches him without adding to his labour, and flatters him without alienating him from his world. Taste, when it is spontaneous, always begins with the senses. Children and savages, as we are so often told, delight in bright and variegated colours; the simplest people appreciate the neatness of muslin curtains, shining varnish, and burnished pots. A rustic garden is a shallow patchwork of the liveliest flowers, without that reserve and repose which is given by spaces and masses. Noise and vivacity is all that childish music contains, and primitive songs add little more of form than what is required to compose a few monotonous cadences. These limitations are not to be regretted; they are a proof of sincerity. Such simplicity is not the absence of taste, but the beginning of it. A people with genuine aesthetic perceptions creates traditional forms and expresses the simple pathos of its life, in unchanging but significant themes, repeated by generation after generation. When sincerity is lost, and a snobbish ambition is substituted bad taste comes in. The essence of it is a substitution of non-aesthetic for aesthetic values. To love glass beads because they are beautiful is barbarous, perhaps, but not vulgar; to love jewels only because they are dear is vulgar, and to betray the motive by placing them ineffectively is an offence against taste. The test is always the same: Does the thing itself actually please? If it does, your taste is real; it may be different from that of others, but is equally justified and grounded in human nature. If it does not, your whole judgment is spurious, and you are guilty, not of heresy, which in aesthetics is orthodoxy itself, but of hypocrisy, which is a self-excommunication from its sphere.