with a meaner master-concern,—whether it be pleasure, or field-sports, or bodily exercises, or business, or popular agitation,—who take up with one of these exclusively, and neglect Mr. Smith's nobler master-concern, because of the mechanical form which Hebraism has given to this noble master-concern. Hebraism makes it stand, as we have said, as something talismanic, isolated, and all-sufficient, justifying our giving our ordinary selves free play in bodily exercises, or business, or popular agitation, if we have made our accounts square with this master-concern; and, if we have not, rendering other things indifferent, and our ordinary self all we have to follow, and to follow with all the energy that is in us, till we do. Whereas the idea of perfection at all points, the encouraging in ourselves spontaneity of consciousness, the letting a free play of thought live and flow around all our activity, the indisposition to allow one side of our activity to stand as so all-important and all-sufficing that it makes other sides indifferent,—this bent of mind in us may not only check us in following unreservedly a mean master-concern of any kind, but may even, also, bring new life and movement into that side of us with which alone Hebraism concerns itself, and awaken a healthier and less mechanical activity there. Hellenism may thus actually serve to further the designs of Hebraism.
