art a man or woman--not because we have a flesh--God forbid! but because
there is a spirit in us, a divine spark and ray, which nature did not
give, and which nature cannot take away. And therefore, while I live on
earth, I will live to the spirit, not to the flesh, that I may be,
indeed, a _man_; and this same gross flesh, this animal ape-nature in me,
shall be the very element in me which I will renounce, defy, despise; at
least, if I am minded to be, not a merely higher savage, but a truly
higher civilised man. Civilisation with me shall mean, not more wealth,
more finery, more self-indulgence--even more aesthetic and artistic
luxury; but more virtue, more knowledge, more self-control, even though I
earn scanty bread by heavy toil; and when I compare the Caesar of Rome or
the great king, whether of Egypt, Babylon, or Persia, with the hermit of
the Thebaid, starving in his frock of camel's hair, with his soul fixed
on the ineffable glories of the unseen, and striving, however wildly and
fantastically, to become an angel and not an ape, I will say the hermit,
and not the Caesar, is the civilised man.

There are plenty of histories of civilisation and theories of
civilisation abroad in the world just now, and which profess to show you
how the primeval savage has, or at least may have, become the civilised
man. For my part, with all due and careful consideration, I confess I
attach very little value to any of them: and for this simple reason that
we have no facts. The facts are lost.

Of course, if you assume a proposition as certainly true, it is easy
enough to prove that proposition to be true, at least to your own
satisfaction. If you assert with the old proverb, that you may make a
silk purse out of a sow's ear, you will be stupider than I dare suppose
anyone here to be, if you cannot invent for yourselves all the
intermediate stages of the transformation, however startling. And,