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Admiration-the power of discerning and taking delight in what is beautiful in visible Form and lovely in human Character; and, necessarily, striving to produce what is beautiful in form and to become what is lovely in character.

Hope the recognition, by true Foresight, of better things to be reached hereafter, whether by ourselves or others; necessarily issuing in the straightforward and undisappointable effort to advance, according to our proper power, the gaining of them.

Love-both of family and neighbor, faithful and satisfied. These are the six chiefly useful things to be got by Political Economy, when it has become a science. I will briefly tell you what modern Political Economy-the great savoir mourir -is doing with them.

The first three, I said, are Pure Air, Water, and Earth. Heaven gives you the main elements of these. You can destroy them at your pleasure, or increase, almost without limit, the available quantities of them.

You can vitiate the air by your manner of life and of death, 20 to any extent. You might easily vitiate it so as to bring such a pestilence on the globe as would end all of you. You or your fellows, German and French, are at present vitiating it to the best of your power in every direction-chiefly at this moment with corpses and animal and vegetable ruin in war, 25 changing men, horses, and garden-stuff into noxious gas. But everywhere, and all day long, you are vitiating it with foul chemical exhalations; and the horrible nests, which you call towns, are little more than laboratories for the distillation into heaven of venomous smokes and smells, mixed with 30 effluvia from decaying animal matter and infectious miasmata from purulent disease. On the other hand, your power of purifying the air, by dealing properly and swiftly with all substances in corruption, by absolutely forbidding noxious manufactures, and by planting in all soils the trees which 35 cleanse and invigorate earth and atmosphere, is literally infinite. You might make every breath of air you draw, food.

Secondly, your power over the rain and river-waters of the

earth is infinite. You can bring rain where you will, by planting wisely and tending carefully; drought where you will, by ravage of woods and neglect of the soil. You might have the rivers of England as pure as the crystal of the rock; beautiful in falls, in lakes, in living pools; so full of fish that 5 you might take them out with your hands instead of nets. Or you may do always as you have done now-turn every river of England into a common sewer, so that you cannot so much as baptize an English baby but with filth, unless you hold its face out in the rain; and even that falls dirty.

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Then for the third, earth, meant to be nourishing for you and blossoming. You have learned about it that there is no such thing as a flower; and as far as your scientific hands and scientific brains, inventive of explosive and deathful instead of blossoming and life-giving dust, can contrive, you 15 have turned the Mother-Earth, Demeter, into the AvengerEarth, Tisiphone-with the voice of your brother's blood crying out of it in one wild harmony round all its murderous sphere.

That is what you have done for the Three Material Useful 20 Things.

For Ad

There is

Then for the Three Immaterial Useful Things. miration, you have learned contempt and conceit. no lovely thing ever yet done by man that you care for or can understand; but you are persuaded you are able to do 25 much finer things yourselves. You gather and exhibit together, as if equally instructive, what is infinitely bad with what is infinitely good. You do not know which is which; you instinctively prefer the Bad, and do more of it. You instinctively hate the Good, and destroy it.

Then, secondly, for Hope. You have not so much spirit of it in you as to begin any plan which will not pay for ten years; nor so much intelligence of it in you (either politicians or workmen) as to be able to form one clear idea of what you would like your country to become.

Then, thirdly, for Love. You were ordered by the Founder of your religion to love your neighbor as yourselves. You have founded an entire science of Political Economy on what

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have stated to be the constant instinct of man--the desire to defraud his neighbor. And you have driven your women mad, so that they ask no more for Love nor for fellowship with you; but stand against you, and ask for "Justice."

Are there any of you who are tired of all this? Any of you, Landlords or Tenants? Employers or Workmen? Are there any landlords, any masters, who would like better to be served by men than by iron devils? Any tenants, any workmen, who can be true to their leaders and to each other? who 10 can vow to work and to live faithfully, for the sake of the joy of their homes?

Will any such give the tenth of what they have and of what they earn, not to emigrate with, but to stay in England with, and do what is in their hands and hearts to make her a 15 happy England?

I am not rich (as people now estimate riches), and great part of what I have is already engaged in maintaining artworkmen, or for other objects more or less of public utility. The tenth of whatever is left to me, estimated as accurately 20 as I can (you shall see the accounts), I will make over to you in perpetuity, with the best security that English law can give, on Christmas Day of this year, with engagement to add the tithe of whatever I earn afterwards. Who else will help, with little or much? the object of such fund being to begin, 25 and gradually-no matter how slowly-to increase, the buy.. ing and securing of land in England, which shall not be built upon, but cultivated by Englishmen with their own hands and such help of force as they can find in wind and wave. I do not care with how many or how few this thing 30 is begun, nor on what inconsiderable scale-if it be but in two or three poor men's gardens. So much, at least, I can buy, myself, and give them. If no help come, I have done and said what I could, and there will be an end. If any help come to me, it is to be on the following conditions:—

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We will try to make some small piece of English ground beautiful, peaceful, and fruitful. We will have no steamengines upon it, and no railroads; we will have no untended or unthought-of creatures on it; none wretched but the sick;

none idle but the dead. We will have no liberty upon it, but instant obedience to known law and appointed persons; no equality upon it, but recognition of every betterness that we can find, and reprobation of every worseness. When we want to go anywhere, we will go there quietly and safely, not at 5 forty miles an hour in the risk of our lives; when we want to carry anything anywhere, we will carry it either on the backs of beasts or on our own, or in carts or boats. We will have plenty of flowers and vegetables in our gardens, plenty of corn and grass in our fields, and few bricks. We will 10 have some music and poetry; the children shall learn to dance to it and sing it; perhaps some of the old people, in time, may also. We will have some art, moreover; we will at least try if, like the Greeks, we can't make some pots. The Greeks used to paint pictures of gods on their pots. We, probably, 15 cannot do as much; but we may put some pictures of insects on them, and reptiles-butterflies and frogs, if nothing better. There was an excellent old potter in France who used to put frogs and vipers into his dishes, to the admiration of mankind; we can surely put something nicer than that. Little 20 by little, some higher art and imagination may manifest themselves among us, and feeble rays of science may dawn for us:-botany, though too dull to dispute the existence of flowers; and history, though too simple to question the nativity of men; nay, even perhaps an uncalculating and uncov-25 etous wisdom, as of rude Magi, presenting, at such nativity, gifts of gold and frankincense.

Faithfully yours,

JOHN RUSKIN.

John Henry Newman.

1801-1890.

THE ROMAN CATHOLIC CHURCH.

(From Apologia pro Vita Sua, 1864.)

From the time that I became a Catholic, of course I have no further history of my religious opinions to narrate. In saying this I do not mean to say that my mind has been idle, or that I have given up thinking on theological subjects; but 5 that I have had no variations to record, and have had no anxiety of heart whatever. I have been in perfect peace and contentment; I never have had one doubt. I was not conscious to myself, on my conversion, of any change, intellectual or moral, wrought in my mind. I was not conscious of 10 firmer faith in the fundamental truths of Revelation, or of more self-command; I had not more fervor; but it was like coming into port after a rough sea; and my happiness on that score remains to this day without interruption.

Nor had I any trouble about receiving those additional 15 articles, which are not found in the Anglican creed. Some of them I believed already, but not any one of them was a trial to me. I made a profession of them, upon my reception, with the greatest ease, and I have the same ease in believing them now. I am far of course from denying that 20 every article of the Christian creed, whether as held by Catholics or by Protestants, is beset with intellectual difficulties; and it is simple fact that, for myself, I cannot answer those difficulties. Many persons are very sensitive of the difficulties of religion; I am as sensitive of them as any one; 25 but I have never been able to see a connection between apprehending those difficulties, however keenly, and multiplying them to any extent, and on the other hand doubting the doctrines to which they are attached. Ten thousand difficulties