of individual taste that this writer for whom regard is claimed is repulsive, wearisome, not to be borne except by those dull persons who are of a different opinion.
Elder writers who have passed into classics were doubtless treated in this easy way when they were still under the misfortune of being recent—nay, are still dismissed with the same rapidity of judgment by daring ignorance. But people who think that they have a reputation to lose in the matter of knowledge, have looked into cyclopædias and histories of philosophy or literature, and possessed themselves of the duly balanced epithets concerning the immortals. They are not left to their own unguided rashness, or their own unguided pusillanimity. And it is this sheeplike flock who have no direct impressions, no spontaneous delight, no genuine objection or self-confessed neutrality in relation to the writers become classic—it is these who are incapable of passing a genuine judgment on the living. Necessarily, The susceptibility they have kept active is a susceptibility to their own reputation for passing the right judgment, not the susceptibility to qualities in the object of judgment. Who learns to discriminate shades of color by considering what is expected of him? The habit of expressing borrowed judgments stupefies the sensibilities, which are the only foundation of genuine judgments, just as the constant reading and retailing of results from other men's observations through the microscope, without ever looking through the lens one's self, is an instruction in some truths and some prejudices, but is no instruction in observant susceptibility; on the contrary, it breeds a habit of inward seeing according to verbal statement, which dulls the power of outward seeing according to visual evidence.
On this subject, as on so many others, it is difficult to strike the balance between the educational needs of passivity or receptivity, and independent selection. We should learn nothing without the tendency to implicit acceptance; but there must clearly be a limit to such mental submission, else we should come to a stand-still. The human mind would be no better than a dried specimen, representing an unchangeable type. When the assimilation of new matter ceases, decay must begin. In a reasoned self-restraining deference there is
