So is the spirit born, and so do we see in the personnel of society what a wonderful triumvirate, working [p.263] for the real growth of human life with a power that nothing can resist, is made by the avowed sceptic, the loyalist, always secretly conventional and utilitarian, and the reformer, the great spiritual leader. Even Machiavelli in his most offensive pronouncements must have felt something between his lines which expressed would have transfigured their meaning, not to say also his reputation, greatly, and, consciously or unconsciously, he was certainly a party to the development of what is best in modern life. As for the Sophists, whether we see them as sceptics or conventionalists, did they not have Socrates among them? Between them and him, when all is said, the difference was only that between talent and genius, between great formal ingenuity, which always means opportunism, and really vital insight, which, shattering opportunism with its own weapons, means loyalty, not to existing forms, but to the spirit dwelling in the forms. Much in the same way, too, the Jewish Pharisees had Jesus, a contemporary, who did but recognize and earnestly teach what they were really practising, namely, the utility of the law, or the law for man, not man for the law. Only what for them was merely a selfish opportunity, absorbed as they were in the vested interests of their time and generation, was manifest to him--who was a genius and who used for real gain the talent which they hoarded--as a great spiritual fact, as a universal truth, bringing opportunity and freedom to all men under all law, not to some men under one law. Thus they were institutionalists; he, by merely turning their narrowness into a principle of all life, became a reformer, and, indebted to them as he was, he could [p.264] forgive them even when they opposed him. Genius always forgives; the spirit always recalls and cherishes the letter that has given it birth. So the institution as an historical fact, whether we see it with the eyes of Machiavelli or with those of a pope, with the eyes of Protagoras or with those of Socrates, with the eyes of the Pharisees or with those of Christ, may show worship turning into use, the sacred becoming secular, but it shows also the life of society becoming enriched; it shows investment for future gain; it shows doubt, not destroying anything, but achieving only what is real; it shows the life of the spirit. III.