APPENDICES.

I HAVE brought together in these last pages a few notes, which were not properly to be incorporated with the text, and which, at the bottom of pages, checked the reader's attention to the main argument. They contain, however, several statements to which I wish to be able to refer, or have already referred, in other of my books, so that I think right to preserve them.]

APPENDIX L-(p. 22.)

THE greatest of all economists are those most opposed to the doctrine of "laissez faire," namely, the fortifying virtues, which the wisest men of all time have arranged under the general heads of Prudence, or Discretion (the spirit which discerns and adopts rightly); Justice (the spirit which rules and divides rightly); Fortitude (the spirit which persists and endures rightly); and Temperance (the spirit which stops and refuses rightly). These cardinal and sentinel virtues are not only the means of protecting and prolonging life itself, but they are the chief guards, or sources, of the material means of life, and the governing powers and princes of economy. Thus, precisely according to the number of just men in a nation, is their power of avoiding either intestine or foreign war. All disputes may be peaceably settled, if a sufficient number of persons have been trained to submit to the principles of justice, while the necessity for war is in direct ratio to the number of unjust persons who are incapable of determining a quarrel but by violence. Whether the injustice take the form of the desire of dominion, or of refusal to submit to it, or of lust of territory, or lust of money, or of

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mere irregular passion and wanton will, the result is economically the same;-loss of the quantity of power and life consumed in repressing the injustice, added to the material and moral destruction caused by the fact of war. The early civil wars of England, and the existing war in America, are curious examples-these under monarchical, this under republican, institutions-of the results on large masses of nations of the want of education in principles of justice. But the mere dread or distrust resulting from the want of the inner virtues of Faith and Charity prove often no less costly than war itself. The fear which France and England have of each other costs each nation about fifteen millions sterling annually, besides various paralyses of commerce; that sum being spent in the manufacture of means of destruction instead of means of production. There is no more reason in the nature of things that France and England should be hostile to each other than that England and Scotland should be, or Lancashire and Yorkshire; and the reciprocal terrors of the opposite sides of the English Channel are neither more necessary, more economical, nor more virtuous, than the old riding and reiving on the opposite flanks of the Cheviots, or than England's own weaving for herself of crowns of thorn, from the stems of her Red and White roses.

APPENDIX II.—(p. 34.)

FEW passages of the book which at least some part of the nations at present most advanced in civilization accept as an expression of final truth, have been more distorted than those bearing on Idolatry. For the idolatry there denounced is. neither sculpture, nor veneration of sculpture. It is simply the substitution of an "Eidolon," phantasm, or imagination of Good, for that which is real and enduring; from the Highest Living Good, which gives life, to the lowest material good [* Written in 1862. I little thought that when I next corrected my type, the " 'existing war best illustrative of the sentence, would be between Frenchmen in the Elysian Fields of Paris.]

which ministers to it. The Creator, and the things created, which He is said to have "seen good" in creating, are in this their eternal goodness appointed always to be "worshipped," -i. e., to have goodness and worth ascribed to them from the heart; and the sweep and range of idolatry extend to the rejection of any or all of these, "calling evil good, and good evil,-putting bitter for sweet, and sweet for bitter."* For in that rejection and substitution we betray the first of all Loyalties, to the fixed Law of life, and with resolute opposite loyalty serve our own imagination of good, which is the law, not of the House, but of the Grave, (otherwise called the law of "mark missing," which we translate "law of Sin"); these "two masters," between whose services we have to choose, being otherwise distinguished as God and Mammon, which Mammon, though we narrowly take it as the power of money only, is in truth the great evil Spirit of false and fond desire, or "Covetousness, which is Idolatry." So that Iconoclasmimage-breaking--is easy; but an Idol cannot be broken-it must be forsaken; and this is not so easy, either to do, or persuade to doing. For men may readily be convinced of the weakness of an image; but not of the emptiness of an imagination.

APPENDIX III.—(p. 36.)

I HAVE not attempted to support, by the authority of other writers, any of the statements made in these papers; indeed, if such authorities were rightly collected, there would be no occasion for my writing at all. Even in the scattered passages referring to this subject in three books of Carlyle'sSartor Resartus, Past and Present, and the Latter Day Pamphlets, all has been said that needs to be said, and far better than I shall ever say it again. But the habit of the public mind at present is to require everything to be uttered dif fusely, loudly, and a hundred times over, before it will listen; and it has revolted against these papers of mine as if they con Compare the close of the Fourth Lecture in Aratra Pentelici.

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mere irregular passion and wanton will, the result is economically the same;-loss of the quantity of power and life consumed in repressing the injustice, added to the material and moral destruction caused by the fact of war. The early civil wars of England, and the existing war in America, are curious examples-these under monarchical, this under republican, institutions-of the results on large masses of nations of the want of education in principles of justice. But the mere dread or distrust resulting from the want of the inner virtues of Faith and Charity prove often no less costly than war itself. The fear which France and England have of each other costs each nation about fifteen millions sterling annually, besides various paralyses of commerce; that sum being spent in the manufacture of means of destruction instead of means of production. There is no more reason in the nature of things that France and England should be hostile to each other than that England and Scotland should be, or Lancashire and Yorkshire; and the reciprocal terrors of the opposite sides of the English Channel are neither more necessary, more economical, nor more virtuous, than the old riding and reiving on the opposite flanks of the Cheviots, or than England's own weaving for herself of crowns of thorn, from the stems of her Red and White roses.

APPENDIX II.—(p. 34.)

FEW passages of the book which at least some part of the nations at present most advanced in civilization accept as an expression of final truth, have been more distorted than those bearing on Idolatry. For the idolatry there denounced is neither sculpture, nor veneration of sculpture. It is simply the substitution of an "Eidolon," phantasm, or imagination of Good, for that which is real and enduring; from the Highest Living Good, which gives life, to the lowest material good

[*Written in 1862. I little thought that when I next corrected my type, the "existing war best illustrative of the sentence, would be between Frenchmen in the Elysian Fields of Paris.]

which ministers to it. The Creator, and the things created, which He is said to have "seen good" in creating, are in this their eternal goodness appointed always to be "worshipped," -i. e., to have goodness and worth ascribed to them from the heart; and the sweep and range of idolatry extend to the rejection of any or all of these, "calling evil good, and good evil,-putting bitter for sweet, and sweet for bitter."* For in that rejection and substitution we betray the first of all Loyalties, to the fixed Law of life, and with resolute opposite loyalty serve our own imagination of good, which is the law, not of the House, but of the Grave, (otherwise called the law of "mark missing," which we translate "law of Sin"); these "two masters," between whose services we have to choose, being otherwise distinguished as God and Mammon, which Mammon, though we narrowly take it as the power of money only, is in truth the great evil Spirit of false and fond desire, or "Covetousness, which is Idolatry." So that Iconoclasm— image-breaking--is easy; but an Idol cannot be broken-it must be forsaken; and this is not so easy, either to do, or persuade to doing. For men may readily be convinced of the weakness of an image; but not of the emptiness of an imagination.

APPENDIX III.—(p. 36.)

I HAVE not attempted to support, by the authority of other writers, any of the statements made in these papers; indeed, if such authorities were rightly collected, there would be no occasion for my writing at all. Even in the scattered passages referring to this subject in three books of Carlyle'sSartor Resartus, Past and Present, and the Latter Day Pamphlets, all has been said that needs to be said, and far better than I shall ever say it again. But the habit of the public mind at present is to require everything to be uttered diffusely, loudly, and a hundred times over, before it will listen; and it has revolted against these papers of mine as if they conCompare the close of the Fourth Lecture in Aratra Pentelici.

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