intensity is required,—it opposes itself to the notion of cutting our being in two, of attributing to one part the dignity of dealing with the one thing needful, and leaving the other part to take its chance, which is the bane of Hebraism. Essential in Hellenism is the impulse to the development of the whole man, to connecting and harmonising all parts of him, perfecting all, leaving none to take their chance.
The characteristic bent of Hellenism, as has been said, is to find the intelligible law of things, to see them in their true nature and as they really are. But many things are not seen in their true nature and as they really are, unless they are seen as beautiful. Behaviour is not intelligible, does not account for itself to the mind and show the reason for its existing, unless it is beautiful. The same with discourse, the same with song, the same with worship, all of them modes in which man proves his activity and expresses himself. To think that when one produces in these what is mean, or vulgar, or hideous, one can be permitted to plead that one has that within which passes show; to suppose that the possession of what benefits and satisfies one part of our being can make allowable either discourse like Mr. Murphy's or poetry like the hymns we all hear, or places of worship like the chapels we all see,—this it is abhor-
