drawn out of the deepest of all wells; and yet, in war, the largest machines are the most unwieldy. Genuine culture therefore leaves such places as these religiously alone, for its best instincts warn it that in their midst it has nothing to hope for, and very much to fear. For the only kind of culture with which the inflamed eye and obtuse brain of the scholar working-classes concern themselves is of that Philistine order of which Strauss has announced the gospel. If we consider for a moment the fundamental causes underlying the sympathy which binds the learned working-classes to Culture-Philistinism, we shall discover the road leading to Strauss the Writer, who has been acknowledged classical, and thence to our last and principal theme. To begin with, that culture has contentment written in its every feature, and will allow of no important changes being introduced into the present state of German education. It is above all convinced of the originality of all German educational institutions, more particularly the public schools and universities; it does not cease recommending these to foreigners, and never doubts that if the Germans have become the most cultivated and discriminating people on earth, it is owing to such institutions. Culture-Philistinism believes in itself, consequently it also believes in the methods and means at its disposal. Secondly, however, it leaves the highest judgment concerning all questions of taste and culture to the scholar, and even regards itself as the ever-increasing compendium of scholarly opinions regarding art, literature, and philosophy. Its first care is to urge the scholar to express his opinions; these it proceeds to mix, dilute, and systematise, and then it administers them to the German people in the form of a bottle of medicine. What comes to life outside this circle is either not heard or attended at all, or if heard, is heeded half-heartedly; until, at last, a voice (it does not matter whose, provided it belong to some one who is strictly typical of the scholar tribe) is heard to issue from the temple in which traditional infallibility of taste is said to reside; and from that time forward public opinion has one conviction more, which it echoes and re-echoes hundreds and hundreds of times. As a matter of fact, though, the æsthetic infallibility of any utterance emanating from the temple is the more doubtful, seeing that the lack of taste, thought, and artistic feeling in any scholar can be taken for granted, unless it has previously been proved that, in his particular case, the reverse is true. And only a few can prove this. For how many who have had a share in the breathless and unending scurry of modern science have preserved that quiet and courageous gaze of the struggling man of culture--if they ever possessed it--that gaze which condemns even the scurry we speak of as a barbarous state of affairs? That is why these few are forced to live in an almost perpetual contradiction. What