like a steam-engine and can imagine no other,--still to be able to
think, still to be irresistibly carried, if so it be, by the current of
thought to the opposite side of the question, and, like Balaam,[33] to
be unable to speak anything _but what the Lord has put in your mouth_. I
know nothing more striking, and I must add that I know nothing more
un-English.

For the Englishman in general is like my friend the Member of
Parliament, and believes, point-blank, that for a thing to be an anomaly
is absolutely no objection to it whatever. He is like the Lord
Auckland[34] of Burke's day, who, in a memorandum on the French
Revolution, talks of "certain miscreants, assuming the name of
philosophers, who have presumed themselves capable of establishing a new
system of society." The Englishman has been called a political animal,
and he values what is political and practical so much that ideas easily
become objects of dislike in his eyes, and thinkers "miscreants,"
because ideas and thinkers have rashly meddled with politics and
practice. This would be all very well if the dislike and neglect
confined themselves to ideas transported out of their own sphere, and
meddling rashly with practice; but they are inevitably extended to ideas
as such, and to the whole life of intelligence; practice is everything,
a free play of the mind is nothing. The notion of the free play of the
mind upon all subjects being a pleasure in itself, being an object of
desire, being an essential provider of elements without which a nation's
spirit, whatever compensations it may have for them, must, in the long
run, die of inanition, hardly enters into an Englishman's thoughts. It
is noticeable that the word _curiosity_, which in other languages is
used in a good sense, to mean, as a high and fine quality of man's
nature, just this disinterested love of a free play of the mind on all
subjects, for its own sake,--it is noticeable, I say, that this word has