is pronounced “awfully jolly,” if the fastidious rubbish of the last volume of poetry is “grand,” if the slip-shod grammar of the last new novel is “quite sweet,” when shall we see an end of these bad things?  And observe further, these bad things live on and affect the human mind for ever.  Bad things are born of bad.  Who can tell what may be the effect of seeing day by day an hideous building, of hearing day by day indifferent music, of constantly reading a lot of feeble twaddle?  Surely one effect will be that we shall gradually lose our appreciation of what is good and beautiful.  “A thing of beauty is a joy for ever.”  Ah! but we must have eyes to see it.  This springtime is lovely, if we have the eyes to see it; but, if we have not, its loveliness is nothing to us, and if we miss seeing it we shall have dimmer eyes to see it next year and the next; and if we cannot now see beauty and truth through the glass darkly, we shall be unable to gaze on them when we come to see them face to face.

II.  ON LUXURY.

An eminent lawyer of my acquaintance had a Socratic habit of interrupting the conversation by saying, “Let us understand one another:  when you say so-and-so, do you mean so-and-so, or something quite different?” Now, although it is intolerable that the natural flow of social intercourse should be thus impeded, yet in writing a paper to be laid before a learned and fastidious society one is bound to let one’s hearers a little into the secret, and to state fairly what the subject of the essay really is.  I suppose we shall all admit that bad luxury is bad, and good luxury is good, unless the phrase good luxury is a contradiction in terms.  We must try to avoid disputing about words.  The word luxury, according to its derivation, signifies an extravagant and outrageous indulgence of the appetites or desires.  If we take this as the meaning of the word, we shall agree that luxury is bad; but if we take luxury to be only another name for the refinements of civilization, we shall all approve of it.  But the real and substantial question is not what the word means, but, what is that thing which we all agree is bad or good; where does the bad begin and the good end; how are we to discern the difference; and how are we to avoid the one and embrace the other.  In this essay, therefore, I intend to use the word luxury to denote that indulgence which interferes with the full and proper exercise of all the faculties, powers, tastes, and whatever is good and worthy in a man.  Enjoyments, relaxations, delights, indulgences which are beneficial, I do not denominate “luxury.”  All indulgences which fit us for our duties are good; all which tend to unfit us for them are bad; and these latter I call luxuries.  Some one will say, perhaps, that some indulgences are merely indifferent, and produce no appreciable effect upon body or mind; and it might be enough to dismiss such things with the maxim, “de