where there are no intellectual needs, no intellectual pleasures are possible.  The peculiar characteristic of the philistine is a dull, dry kind of gravity, akin to that of animals.  Nothing really pleases, or excites, or interests him, for sensual pleasure is quickly exhausted, and the society of philistines soon becomes burdensome, and one may even get tired of playing cards.  True, the pleasures of vanity are left, pleasures which he enjoys in his own way, either by feeling himself superior in point of wealth, or rank, or influence and power to other people, who thereupon pay him honor; or, at any rate, by going about with those who have a superfluity of these blessings, sunning himself in the reflection of their splendor—­what the English call a snob.

From the essential nature of the philistine it follows, secondly, in regard to others, that, as he possesses no intellectual, but only physical need, he will seek the society of those who can satisfy the latter, but not the former.  The last thing he will expect from his friends is the possession of any sort of intellectual capacity; nay, if he chances to meet with it, it will rouse his antipathy and even hatred; simply because in addition to an unpleasant sense of inferiority, he experiences, in his heart, a dull kind of envy, which has to be carefully concealed even from himself.  Nevertheless, it sometimes grows into a secret feeling of rancor.  But for all that, it will never occur to him to make his own ideas of worth or value conform to the standard of such qualities; he will continue to give the preference to rank and riches, power and influence, which in his eyes seem to be the only genuine advantages in the world; and his wish will be to excel in them himself.  All this is the consequence of his being a man without intellectual needs.  The great affliction of all philistines is that they have no interest in ideas, and that, to escape being bored, they are in constant need of realities.  But realities are either unsatisfactory or dangerous; when they lose their interest, they become fatiguing.  But the ideal world is illimitable and calm,

  something afar
  From the sphere of our sorrow.

NOTE.—­In these remarks on the personal qualities which go to make happiness, I have been mainly concerned with the physical and intellectual nature of man.  For an account of the direct and immediate influence of morality upon happiness, let me refer to my prize essay on The Foundation of Morals (Sec. 22.)

CHAPTER III.

PROPERTY, OR WHAT A MAN HAS.