vague enough except as expressing antipathy to scientific materialism. But his version is curiously modified in the process of engrafting the love of the beautiful upon Carlyle's sterner philosophy.
The arrogance of Ruskin's language was partly adopted from Carlyle, and, indeed, is one of the awkward consequences of being an inspired prophet. It is implied in your very position that your opponents are without an essential mental faculty. You do not condescend to argue, but have a direct vision of truth not perceptible to the blind. Carlyle's famous conversion left him facing the 'Everlasting No' of Atheism in a humour of 'indignation and grim fire-eyed defiance.' But he held equally that we must disengage ourselves from the old creeds and legends which were once the embodiment, but had now become mere obstructions to the religious spirit. We must 'clear our minds from cant,' and 'cant' included a great deal that was dear to weaker brethren. Ruskin, without positively dissenting, represents a different sentiment. He really loved the old symbols which to Carlyle appeared to be outworn rags of 'Houndsditch.' It is characteristic that while professing his debt to Carlyle, he associates him (of all people) with George
