Athenian people in ancient times; everbody will feel that. Openness of mind and flexibility of intelligence are remarkable characteristics of the French people in modern times; at any rate, they strikingly characterise them as compared with us; I think everybody, or almost everybody, will feel that. I will not now ask what more the Athenian or the French spirit has than this, nor what shortcomings either of them may have as a set-off against this; all I want now to point out is that they have this, and that we have it in a much lesser degree.

Let me remark, however, that not only in the moral sphere, but also in the intellectual and spiritual sphere, energy and honesty are most important and fruitful qualities; that, for instance, of what we call genius energy is the most essential part. So, by assigning to a nation energy and honesty as its chief spiritual characteristics,-by refusing to it, as at all eminent characteristics, openness of mind and flexibility of intelligence, we do not by any means, as some people might at first suppose, relegate its importance and its power of manifesting itself with effect from the intellectual to the moral sphere. We only indicate its probable special line of successful activity in the intellectual sphere, and, it is true, certain imperfections and failings to which, in this sphere, it will always be subject. Genius is mainly an affair of energy, and poetry is mainly an affair of genius; therefore, a nation whose spirit is characterised by energy may well be eminent in poetry ;-and we have Shakspeare. Again, the highest reach of science is,

one may say, an inventive power, a faculty of divination, akin to the highest power exercised in poetry; therefore, a nation whose spirit is characterised by energy may well be eminent in science; and we have Newton. Shakspeare and Newton: in the intellectual sphere there can be no higher names. And what that energy, which is the life of genius, above everything demands and insists upon, is freedom; entire independence of all authority, prescription, and routine,— the fullest room to expand as it will. Therefore, a nation whose chief spiritual characteristic is energy, will not be very apt to set up, in intellectual matters, a fixed standard, an authority, like an academy. By this it certainly escapes certain real inconveniences and dangers, and it can, at the same time, as we have seen, reach undeniably splendid heights in poetry and science. On the other hand, some of the requisites of intellectual work are specially the affair of quickness of mind and flexibility of intelligence. The form, the method of evolution, the precision, the proportions, the relations of the parts to the whole, in an intellectual work, depend mainly upon them. And these are the elements of an intellectual work which are really most communicable from it, which can most be learned and adopted from it, which have, therefore, the greatest effect upon the intellectual performance of others. Even in poetry, these requisites are very important; and the poetry of a nation, not eminent for the gifts on which they depend, will, more or less, suffer by this shortcoming. In poetry, however, they are, after all, secondary, and energy is

the first thing; but in prose they are of first-rate importance. In its prose literature, therefore, and in the routine of intellectual work generally, a nation with no particular gifts for these will not be so successful. These are what, as I have said, can to a certain degree be learned and appropriated, while the free activity of genius cannot. Academies consecrate and maintain them, and, therefore, a nation with an eminent turn for them naturally establishes academies. So far as routine and authority tend to embarrass energy and inventive genius, academies may be said to be obstructive to energy and inventive genius, and, to this extent, to the human spirit's general advance. But then this evil is so much compensated by the propagation, on a large scale, of the mental aptitudes and demands which an open mind and a flexible intelligence naturally engender, genius itself, in the long run, so greatly finds its account in this propagation, and bodies like the French Academy have such power for promoting it, that the general advance of the human spirit is perhaps, on the whole, rather furthered than impeded by their existence.

How much greater is our nation in poetry than prose! how much better, in general, do the productions of its spirit show in the qualities of genius than in the qualities of intelligence! One may constantly remark this in the work of individuals; how much more striking, in general, does any Englishman,-of some vigour of mind, but by no means a poet,—seem in his verse than in his prose! His verse partly suffers from his not being really a poet, partly, no

doubt, from the very same defects which impair his prose, and he cannot express himself with thorough success in it. But how much more powerful a personage does he appear in it, by dint of feeling, and of originality and movement of ideas, than when he is writing prose! With a Frenchman of like stamp, it is just the reverse set him to write poetry, he is limited, artificial, and impotent; set him to write prose, he is free, natural, and effective. The power of French literature is in its prose-writers, the power of English literature is in its poets. Nay, many of the celebrated French poets depend wholly for their fame upon the qualities of intelligence which they exhibit, qualities which are the distinctive support of prose; many of the celebrated English prosewriters depend wholly for their fame upon the qualities of genius and imagination which they exhibit,qualities which are the distinctive support of poetry. But, as I have said, the qualities of genius are less transferable than the qualities of intelligence; less can be immediately learned and appropriated from their product; they are less direct and stringent intellectual agencies, though they may be more beautiful and divine. Shakspeare and our great Elizabethan group were certainly more gifted writers than Corneille and his group; but what was the sequel to this great literature, this literature of genius, as we may call it, stretching from Marlow to Milton? What did it lead up to in English literature? To our provincial and second-rate literature of the eighteenth century. What, on the other hand, was the sequel to the litera

ture of the French "great century," to this literature of intelligence, as, by comparison with our Elizabethan literature, we may call it; what did it lead up to? To the French literature of the eighteenth century, one of the most powerful and pervasive intellectual agencies that have ever existed,-the greatest European force of the eighteenth century. In science, again, we had Newton, a genius of the very highest order, a type of genius in science, if ever there was one. On the continent, as a sort of counterpart to Newton, there was Leibnitz; a man, it seems to me (though on these matters I speak under correction), of much less creative energy of genius, much less power of divination than Newton, but rather a man of admirable intelligence, a type of intelligence in science, if ever there was one. Well, and what did they each directly lead up to in science? What was the intellectual generation that sprang from each of them? I only repeat what the men of science have themselves pointed out. The man of genius was continued by the English analysts of the eighteenth century, comparatively powerless and obscure followers of the renowned master. The man of intelligence was continued by successors like Bernouilli, Euler, Lagrange, and Laplace, the greatest names in modern mathematics.

What I want the reader to see is, that the question as to the utility of academies to the intellectual life of a nation is not settled when we say, for instance: Oh, we have never had an academy, and yet we have, confessedly, a very great literature." It still

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