dogma left out, is advocated. Another of our Arnoldian friends, the
"Zeit-Geist," makes his appearance, and it is more than hinted that
one of the most important operations of this spirit is the exploding
of miracles. The book is perfectly serious--its seriousness, indeed,
is quite evidently deliberate and laboured, so that the author does
not even fear to appear dull. But it is still admirably written, as
well as studiously moderate and reverent; no exception can be taken to
it on the score of taste, whatever may be taken on the score of
orthodoxy from the one side, where no doubt the author would hasten to
plead guilty, or on those of logic, history, and the needs of human
nature on the other, where no doubt his "not guilty" would be equally
emphatic.

The case is again altered, and very unfortunately altered, in the
next, the most popular and, as has been said, the most famous of the
series--its zenith at once and its nadir--_Literature and Dogma_.
A very much smaller part of this had appeared in magazine form;
indeed, the contents of _St Paul and Protestantism_ itself must
have seemed odd in that shape, and only strong sympathies on the part
of the editor could have obtained admission for any part of
_Literature and Dogma_. Much of it must have been written amid
the excitement of the French-Prussian War, when the English public was
athirst for "skits" of all sorts, and when Mr Arnold himself was "i'
the vein," being engaged in the composition of much of the matter of
_Friendship's Garland_. _St Paul and Protestantism_ had had
two editions in the same year (_Culture and Anarchy_, a far
better thing, waited six for its second), and altogether the state of
things was such as to invite any author to pursue the triumph and
partake the gale. And he might at first flatter himself that he had
caught the one and made cyclone-use of the other; for the book,