primeval force, and with a certain justice in it that never sleeps in
human affairs, but moves on, blindly often and destructively often, a
movement cruel at once and credulous, deceived and betrayed, and
revenging itself on friends and foes alike. Its strength is in the fact
that it is natural and human; it might have been predicted from a mere
knowledge of human nature, which is always restless in any relations it
is possible to establish, which is always like the sea, seeking a level,
and never so discontented as when anything like a level is approximated.

What is the relation of the scholar to the present phase of this
movement? What is the relation of culture to it? By scholar I mean the
man who has had the advantages of such an institution as this. By culture
I mean that fine product of opportunity and scholarship which is to mere
knowledge what manners are to the gentleman. The world has a growing
belief in the profit of knowledge, of information, but it has a suspicion
of culture. There is a lingering notion in matters religious that
something is lost by refinement--at least, that there is danger that the
plain, blunt, essential truths will be lost in aesthetic graces. The
laborer is getting to consent that his son shall go to school, and learn
how to build an undershot wheel or to assay metals; but why plant in his
mind those principles of taste which will make him as sensitive to beauty
as to pain, why open to him those realms of imagination with the
illimitable horizons, the contours and colors of which can but fill him
with indefinite longing?

It is not necessary for me in this presence to dwell upon the value of
culture. I wish rather to have you notice the gulf that exists between
what the majority want to know and that fine fruit of knowledge
concerning which there is so widespread an infidelity. Will culture aid a
minister in a "protracted meeting"? Will the ability to read Chaucer