vicious self-consequence. Consider also a recent passage in which he has given a general impression of literature: It seems to me more and more as I live longer that most poetry and most literature and particularly the literature of the past is discordant with the vastness and variety, the reserves and resources and recuperations of life as we live it to-day. It is the expression of life under cruder and more rigid conditions than ours, lived by people who loved and hated more naively, aged sooner, and died younger than we do. Solitary persons and single events dominated them as they do not dominate us. To appreciate this meditation one has to remember the character and career which led to the writing of it. But so far as we others are concerned, how far can the assumption it rests upon be considered valid, the assumption of a process that sweeps men on and leads human nature, as it were, progressively to shed itself? Dr. Johnson, for example, was a man the conditions of whose life were crude and rigid in the extreme, a man singularly dominated by solitary persons and single events, but is his conversation discordant with the variety, the "reserves, resources, and recuperations of life as we live it to-day"? I can well understand this feeling. To pass directly from the thin, tentative, exhilarating, expansive air of our own time into the presence of that funny, stuffy, cocksure, pompous old man is to receive a preposterous shock. But having come to laugh, one stops with a very different sensation. The depths of personality and wisdom that exist there take on a disconcerting significance in relation to contemporary pragmatism. The mass of men veer about; far-separated epochs have their elective affinities, and if anything about the future is plain it is that this, that, and the other generation will find in Dr. Johnson a strangely premature contemporary. Wells has himself admitted this principle. To Plutarch, Rabelais, Machiavelli he has paid his tribute. Hear what George Ponderevo has to say about Plutarch in his recollections of Bladesover House: I found Langhorne's _Plutarch_ too, I remember, on those shelves. It seems queer to me now to think that I acquired pride and self-respect, the idea of a state and the germ of public spirit, in such a furtive fashion; queer, too, that it should rest with an old Greek, dead these eighteen hundred years, to teach me that. Considering what part the notion of a state plays in his range of ideas, that is a remarkable confession. But why stop with statecraft? The human mind could not, in all epochs, have established permanent ideals of statecraft without permanent ideals of a more strictly personal kind.