See Sweetness and Light, Selections, Note 1, p. 244. [Transcriber's note: This is Footnote 392 in this e-text.] Maxim 452 reads: "Two things a Christian will never do—never go against the best light he has, this will prove his sincerity, and, 2, to take care that his light be not darkness, i.e., that he mistake not his rule by which he ought to go."

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435

2 Pet. I, 4.

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436

~Frederick William Robertson~ (1816-53) began his famous ministry at Brighton in 1847. He was a man of deep spirituality and great sincerity. The latter part of his life was clouded by opposition roused by his sympathy with the revolutionary ideas of the 1848 epoch and by the mental trouble which eventually resulted in his death. The sermon referred to seems to be the first Advent Lecture on The Greek. Arnold objects to Robertson's rather facile summarizing. Four characteristics are mentioned as marking Grecian life and religion: restlessness, worldliness, worship of the beautiful, and worship of the human. The second of these has three results, disappointment, degradation, disbelief in immortality.

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437

~Heinrich Heine~. See Heine, Selections, pp. 112-144. [Transcriber's note: This section begins at the text reference for Footnote 135 in this e-text.]

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438

Prov. XXIX, 18.

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439

Ps. CXII, 1.

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440

Rom. III, 31.

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441

Zech. IX, 13.

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442

Prov. XVI, 22.

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443

John I, 4-9; 8-12; Luke II, 32, etc.

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444

John VIII, 32.

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445

Nichomachæan Ethics, bk. II, chap. III.

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446

Jas. I, 25.

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447

Discourses of Epictetus, bk. II, chap. XIX, trans. Long, I, 214 ff.

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448

~Learning to die~. Arnold seems to be thinking of Phædo, 64, Dialogues, II, 202: "For I deem that the true votary of philosophy is likely to be misunderstood by other men; they do not perceive that he is always pursuing death and dying; and if this be so, and he has had the desire of death all his life long, why when his time comes should he repine at that which he has been always pursuing and desiring?" Plato goes on to show that life is best when it is most freed from the concerns of the body. Cf. also Phædrus (Dialogues, II, 127) and Gorgias (Dialogues, II, 369).

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449

2 Cor. V, 14.

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450

See Aristotle, Nichomachæan Ethics, bk. X, chaps. VIII, IX.

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451

Phædo, 82D, Dialogues, I, 226.

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452

Xenophon's Memorabilia, bk. IV, chap. VIII, § 6.

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453

~Edward Bouverie Pusey~ (1800-82), English divine and leader of the High Church party in the Oxford Movement.

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454

Zech. VIII, 23.

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455

~my Saviour banished joy~. The sentence is an incorrect quotation from George Herbert's The Size, the fifth stanza of which begins:—

"Thy Savior sentenced joy, And in the flesh condemn'd it as unfit,— At least in lump."

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456

Eph. V, 6.

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457

The first two books.[ Arnold.]

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458

See Rom. III, 2.

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459

See Cor. III, 19.

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460

~Phædo~. In this dialogue Plato attempts to substantiate the doctrine of immortality by narrating the last hours of Socrates and his conversation on this subject when his own death was at hand.

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461

~Renascence~. I have ventured to give to the foreign word Renaissance—destined to become of more common use amongst us as the movement which it denotes comes, as it will come, increasingly to interest us,—an English form.[ Arnold.]

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462

This essay, originally an address delivered at the Royal Institution, was published in the Fortnightly Review, for March, 1878, and reprinted in Mixed Essays, 1879. In the present selection the opening pages have been omitted. Arnold begins with a statement of England's tendency to maintain a condition of inequality between classes. This is reinforced by the English freedom of bequest, a freedom greater than in most of the Continental countries. The question of the advisability of altering the English law of bequest is a matter not of abstract right, but of expediency. That the maintenance of inequality is expedient for English civilization and welfare is generally assumed. Whether or not this assumption is well founded, Arnold proposes to examine in the concluding pages. As a preliminary step he defines civilization as the humanization of man in society. Then follows the selected passage.

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463

~Isocrates~. An Attic orator (436-338 B.C.). He was an ardent advocate of Greek unity. The passage quoted occurs in the Panegyricus, § 50, Orations, ed. 1894, p. 67.

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464

~Giacomo Antonelli~ (1806-76), Italian cardinal. From 1850 until his death his activity was chiefly devoted to the struggle between the Papacy and the Italian Risorgimento.

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