Why, it is of use because, in presence of the fierce exasperation which breathes, or rather, I may say, hisses, through the whole production in which Mr. Frederic Harrison [47] asks that question, it reminds us that the perfection of human nature is sweetness and light.  It is of use because, like religion,- -that other effort after perfection,—­it testifies that, where bitter envying and strife are, there is confusion and every evil work.

The pursuit of perfection, then, is the pursuit of sweetness and light.  He who works for sweetness works in the end for light also; he who works for light works in the end for sweetness also.  But he who works for sweetness and light united, works to make reason and the will of God prevail.  He who works for machinery, he who works for hatred, works only for confusion.  Culture looks beyond machinery, culture hates hatred; culture has but one great passion, the passion for sweetness and light.  Yes, it has one yet greater!—­ the passion for making them prevail.  It is not satisfied till we all come to a perfect man; it knows that the sweetness and light of the few must be imperfect until the raw and unkindled masses of humanity are touched with sweetness and light.  If I have not shrunk from saying that we must work for sweetness and light, so neither have I shrunk from saying that we must have a broad basis, must have sweetness and light [48] for as many as possible.  Again and again I have insisted how those are the happy moments of humanity, how those are the marking epochs of a people’s life, how those are the flowering times for literature and art and all the creative power of genius, when there is a national glow of life and thought, when the whole of society is in the fullest measure permeated by thought, sensible to beauty, intelligent and alive.  Only it must be real thought and real beauty; real sweetness and real light.  Plenty of people will try to give the masses, as they call them, an intellectual food prepared and adapted in the way they think proper for the actual condition of the masses.  The ordinary popular literature is an example of this way of working on the masses.  Plenty of people will try to indoctrinate the masses with the set of ideas and judgments constituting the creed of their own profession or party.  Our religious and political organisations give an example of this way of working on the masses.  I condemn neither way; but culture works differently.  It does not try to teach down to the level of inferior classes; it does not try to win them for this or that sect of its own, with ready-made judgments and watchwords. [49] It seeks to do away with classes; to make all live in an atmosphere of sweetness and light, and use ideas, as it uses them itself, freely,—­to be nourished and not bound by them.