national virtue in the rough and the artificial or acquired fashion in which we put that virtue into use. It is obvious that, though many things are possible to us, which are good in themselves, many things are inexpedient, when considered relatively to our environment. Count Tolstoї may preach his gospel of non-resistance till the beauty of his holiness seems almost Christ-like; but every man who goes forth to his work and to his labour knows that the habitual turning of the right cheek to the smiter of the left, the universal gift of the cloak to the beggar of our coat, is subversive of all political economy, and no slight incentive to immorality as well. In the same way, it will be clear, that this national virtue of ours, this wholesome, sincere outspokenness, is only possible within certain limits, set by custom and expediency, and it is probably a fact that there was never a truly wise man yet but tempered his natural freedom of speech by an acquired habit of reticence. The man who never speaks out may be morose; the man who is always speaking out is a most undesirable acquaintance.
Now, I suppose every one is prepared to admit with Matthew Arnold that the literature of an age (we are not now speaking of poetry alone, be it understood, but of literature as a whole), that this literature must, in so far as it is truly representative of, and therefore truly valuable to, the time in which it is produced, reflect and criticise the manners, tastes, development, the life, in fact, of the age for whose service it was devised. We have, of course, critical literature probing the past: we have philosophical literature prophesying the future; but the truly representative literature of every age is the creative, which shows its people its natural face in a glass, and leaves to posterity the record of the manner of man it found. In one sense, indeed, creative literature must inevitably be critical as well, critical in that it employs the
