mmerce. The higher classes are ashamed
to employ themselves in it; and though ready enough to fight for (or
occasionally against) the people,--to preach to them,--or judge them,
will not break bread for them; the refined upper servant who has
willingly looked after the burnishing of the armoury and ordering of the
library, not liking to set foot in the larder.

102. Farther still. As Charis becomes Charitas on the one side, she
becomes--better still--Chara, Joy, on the other; or rather this is her
very mother's milk and the beauty of her childhood; for God brings no
enduring Love, nor any other good, out of pain; nor out of contention;
but out of joy and harmony. And in this sense, human and divine, music
and gladness, and the measures of both, come into her name; and Cher
becomes full-vowelled Cheer, and Cheerful; and Chara opens into Choir
and Choral.[52]

103. And lastly. As Grace passes into Freedom of action, Charis becomes
Eleutheria, or Liberality; a form of liberty quite curiously and
intensely different from the thing usually understood by "Liberty" in
modern language: indeed, much more like what some people would call
slavery: for a Greek always understood, primarily, by liberty,
deliverance from the law of his own passions (or from what the Christian
writers call bondage of corruption), and this a complete liberty: not
being merely safe from the Siren, but also unbound from the mast, and
not having to resist the passion, but making it fawn upon, and follow
him--(this may be again partly the meaning of the fawning beasts about
the Circean cave; so, again, George Herbert--

Correct thy passion's spite,
Then may the beasts draw thee to happy light)--

And it is only in such generosity that any man becomes capable of so
governing others as to take true part in any system of national economy.
Nor is there any other eternal distinction between the upper and lower
classes than this form of liberty, Eleutheria, or benignity, in the one,
and its opposite of slavery, Douleia, or malignity, in the other; the
separation of these two orders of men, and the firm government of the
lower by the higher, being the first conditions of possible wealth and
economy in any state,--the Gods giving it no greater gift than the power
to discern its true freemen, and "malignum spernere vulgus."

104. While I have traced the finer and higher laws of this matter for
those whom they concern, I have also to note the material la