[118] If our habits make it hard for us to come at the idea of a high best self, of a paramount authority, in literature or religion, how much more do they make this hard in the sphere of politics!  In other countries, the governors, not depending so immediately on the favour of the governed, have everything to urge them, if they know anything of right reason (and it is at least supposed that governors should know more of this than the mass of the governed), to set it authoritatively before the community.  But our whole scheme of government being representative, every one of our governors has all possible temptation, instead of setting up before the governed who elect him, and on whose favour he depends, a high standard of right reason, to accommodate himself as much as possible to their natural taste for the bathos; and even if he tries to go counter to it, to proceed in this with so much flattering and coaxing, that they shall not suspect their ignorance and prejudices to be anything very unlike right reason, or their natural taste for the bathos to differ much from a relish for the sublime.  Every one is thus in every possible way encouraged to trust in his own heart; but “he that trusteth in his [119] own heart,” says the Wise Man, “is a fool;"+ and at any rate this, which Bishop Wilson says, is undeniably true:  “The number of those who need to be awakened is far greater than that of those who need comfort.”  But in our political system everybody is comforted.  Our guides and governors who have to be elected by the influence of the Barbarians, and who depend on their favour, sing the praises of the Barbarians, and say all the smooth things that can be said of them.  With Mr. Tennyson, they celebrate “the great broad-shouldered genial Englishman,” with his “sense of duty,” his “reverence for the laws,” and his “patient force,” who saves us from the “revolts, republics, revolutions, most no graver than a schoolboy’s barring out,” which upset other and less broad-shouldered nations.  Our guides who are chosen by the Philistines and who have to look to their favour, tell the Philistines how “all the world knows that the great middle-class of this country supplies the mind, the will, and the power requisite for all the great and good things that have to be done,” and congratulate them on their “earnest good sense, which penetrates through sophisms, ignores commonplaces, and gives to conventional illusions their [120] true value.”  Our guides who look to the favour of the Populace, tell them that “theirs are the brightest powers of sympathy, and the readiest powers of action.”  Harsh things are said too, no doubt, against all the great classes of the community; but these things so evidently come from a hostile class, and are so manifestly dictated by the passions and prepossessions of a hostile class, and not by right reason, that they make no serious impression on those at whom they are launched, but slide easily off their minds.  For instance,