Chapter II: Part 2

34. You may well think, gentlemen, that I am unjust and prejudiced in such sayings;--you may imagine that when all our mischievous inventions have done their worst, and the wars they provoked by cowardice have been forgotten in dishonour, our great investigators will be remembered, as men who laid first the foundations of fruitful knowledge, and vindicated the majesty of inviolable law. No, gentlemen; it will not be so. In a little while, the discoveries of which we are now so proud will be familiar to all. The marvel of the future will not be that we should have discerned them, but that our predecessors were blind to them. We may be envied, but shall not be praised, for having been allowed first to perceive and proclaim what could be concealed no longer. But the misuse we made of our discoveries will be remembered against us, in eternal history; our ingenuity in the vindication, or the denial, of species, will be disregarded in the face of the fact that we destroyed, in civilized Europe, every rare bird and secluded flower; our chemistry of agriculture will be taunted with the memories of irremediable famine; and our mechanical contrivance will only make the age of the mitrailleuse more abhorred than that of the guillotine.

35. Yes, believe me, in spite of our political liberality, and poetical philanthropy; in spite of our almshouses, hospitals, and Sunday-schools; in spite of our missionary endeavours to preach abroad what we cannot get believed at home; and in spite of our wars against slavery, indemnified by the presentation of ingenious bills,--we shall be remembered in history as the most cruel, and therefore the most unwise, generation of men that ever yet troubled the earth:--the most cruel in proportion to their sensibility,--the most unwise in proportion to their science. No people, understanding pain, ever inflicted so much: no people, understanding facts, ever acted on them so little. You execrate the name of Eccelin of Padua, because he slew two thousand innocent persons to maintain his power; and Dante cries out against Pisa that she should be sunk in the sea, because, in revenge for treachery, she put to death, by the slow pangs of starvation, not the traitor only, but his children. But we men of London, we of the modern Pisa, slew, a little while since, _five hundred_ thousand men instead of _two_ thousand--(I speak in official terms, and know my numbers)--these we slew, all guiltless; and these we slew, not for defence, nor for revenge, but most literally in _cold_ blood; and these we slew, fathers and children together, by slow starvation--simply because, while we contentedly kill our own children in competition for places in the Civil Service, we never ask, when once they have got the places, whether the Civil Service is done.

36. That was our missionary work in Orissa, some three or four years ago;--our Christian miracle of the five loaves, assisted as we are in its performance, by steam-engines for the threshing of the corn, and by railroads for carrying it, and by proposals from English noblemen to cut down all the trees in England, for better growing it. That, I repeat, is what we did, a year or two ago; what are we doing now? Have any of you chanced to hear of the famine in Persia? Here, with due science, we arrange the roses in our botanic garden, thoughtless of the country of the rose. With due art of horticulture, we prepare for our harvest of peaches;--it might perhaps seriously alarm us to hear, next autumn, of a coming famine of peaches. But the famine of all things, in the country of the peach--do you know of it, care for it:--quaint famine that it is, in the fruitfullest, fairest, richest of the estates of earth; from which the Magi brought their treasures to the feet of Christ?

How much of your time, scientific faculty, popular literature, has been given, since this year began, to ascertain what England can do for the great countries under her command, or for the nations that look to her for help; and how much to discuss the chances of a single impostor's getting a few thousands a year?

Gentlemen, if your literature, popular and other; or your art, popular and other; or your science, popular and other, is to be eagle-eyed, remember that question I to-day solemnly put to you--will you hawk at game or carrion? Shall it be only said of the thoughts of the heart of England--"Wheresoever the _carcase_ is, thither shall the eagles be gathered together"?

LECTURE III.

THE RELATION OF WISE ART TO WISE SCIENCE.

_"The morrow after St. Valentine's," 1872._

37. Our task to-day is to examine the relation between art and science, each governed by sophia, and becoming capable, therefore, of consistent and definable relation to each other. Between foolish art and foolish science, there may indeed be all manner of reciprocal mischievous influence; but between wise art and wise science there is essential relation, for each other's help and dignity.

You observe, I hope, that I always use the term 'science,' merely as the equivalent of 'knowledge.' I take the Latin word, rather than the English, to mark that it is knowledge of constant things, not merely of passing events: but you had better lose even that distinction, and receive the word "scientia" as merely the equivalent of our English "knowledge," than fall into the opposite error of supposing that science means systematization or discovery. It is not the arrangement of new systems, nor the discovery of new facts, which constitutes a man of science; but the submission to an eternal system; and the proper grasp of facts already known.

38. And, at first, to-day, I use the word "art" only of that in which it is my special office to instruct you; graphic imitation; or, as it is commonly called, Fine art. Of course, the arts of construction,--building, carpentering, and the like, are directly dependent on many sciences, but in a manner which needs no discussion, so that we may put that part of the business out of our way. I mean by art, to-day, only imitative art; and by science, to-day, not the knowledge of general laws, but of existent facts. I do not mean by science, for instance, the knowledge that triangles with equal bases and between parallels, are equal, but the knowledge that the stars in Cassiopeia are in the form of a =W=.

Now, accepting the terms 'science' and 'art' under these limitations, wise art is only the reflex or shadow of wise science. Whatever it is really desirable and honourable to know, it is also desirable and honourable to know as completely and as long as possible; therefore, to present, or re-present, in the most constant manner; and to bring again and again, not only within the thoughts, but before the eyes; describing it, not with vague words, but distinct lines, and true colours, so as to approach always as nearly as may be to the likeness of the thing itself.

39. Can anything be more simple, more evidently or indisputably natural and right, than such connection of the two powers? That you should desire to know what you ought; what is worthy of your nature, and helpful to your life: to know that;--nothing less,--nothing more; and to keep record and definition of such knowledge near you, in the most vivid and explanatory form?

Nothing, surely, can be more simple than this; yet the sum of art judgment and of art practice is in this. You are to recognize, or know, beautiful and noble things--notable, notabilia, or nobilia; and then you are to give the best possible account of them you can, either for the sake of others, or for the sake of your own forgetful or apathetic self, in the future.

Now as I gave you and asked you to remember without failing, an aphorism which embraced the law of wise knowledge, so, to-day, I will ask you to remember, without fail, one, which absolutely defines the relation of wise art to it. I have, already, quoted our to-day's aphorism to you, at the end of my fourth lecture on sculpture. Read the few sentences at the end of that lecture now, down to

"THE BEST, IN THIS KIND, ARE BUT SHADOWS."

That is Shakspeare's judgment of his own art. And by strange coincidence, he has put the words into the mouth of the hero whose shadow, or semblance in marble, is admittedly the most ideal and heroic we possess, of man; yet, I need not ask you, whether of the two, if it were granted you to see the statue by Phidias, or the hero Theseus himself, you would choose rather to see the carved stone, or the living King. Do you recollect how Shakspeare's Theseus concludes his sentence, spoken of the poor tradesmen's kindly offered art, in the "Midsummer Night's Dream"?

"The best in this kind are but shadows: and the worst are no worse, if imagination amend them."

It will not burden your memories painfully, I hope, though it may not advance you materially in the class list, if you will learn this entire sentence by heart, being, as it is, a faultless and complete epitome of the laws of mimetic art.

40. "BUT SHADOWS!" Make them as beautiful as you can; use them only to enable you to remember and love what they are cast by. If ever you prefer the skill of them to the simplicity of the truth, or the pleasure of them to the power of the truth, you have fallen into that vice of folly, (whether you call her κακία or μωρία,) which concludes the subtle description of her given by Prodicus, that she might be seen continually εἰς τὴν ἑαυτης σκιὰν ἀποβλέπειν--to look with love, and exclusive wonder, at _her own_ shadow.

41. There is nothing that I tell you with more eager desire that you should believe--nothing with wider ground in my experience for requiring you to believe, than this, that you never will love art well, till you love what she mirrors better.

It is the widest, as the clearest experience I have to give you; for the beginning of all my own right art work in life, (and it may not be unprofitable that I should tell you this,) depended not on my love of art, but of mountains and sea. All boys with any good in them are fond of boats, and of course I liked the mountains best when they had lakes at the bottom; and I used to walk always in the middle of the loosest gravel I could find in the roads of the midland counties, that I might hear, as I trod on it, something like the sound of the pebbles on sea-beach. No chance occurred for some time to develop what gift of drawing I had; but I would pass entire days in rambling on the Cumberland hill-sides, or staring at the lines of surf on a low sand; and when I was taken annually to the Water-colour Exhibition, I used to get hold of a catalogue before-hand, mark all the Robsons, which I knew would be of purple mountains, and all the Copley Fieldings, which I knew would be of lakes or sea; and then go deliberately round the room to these, for the sake, observe, not of the pictures, in any wise, but only of the things painted.

And through the whole of following life, whatever power of judgment I have obtained, in art, which I am now confident and happy in using, or communicating, has depended on my steady habit of always looking for the subject principally, and for the art, only as the means of expressing it.

42. At first, as in youth one is almost sure to be, I was led too far by my certainty of the rightness of this principle: and provoked into its exclusive assertion by the pertinacity with which other writers denied it: so that, in the first volume of "Modern Painters," several passages occurred setting the subject or motive of the picture so much above the mode of its expression, that some of my more feebly gifted disciples supposed they were fulfilling my wishes by choosing exactly the subjects for painting which they were least able to paint. But the principle itself, I maintain, now in advanced life, with more reverence and firmness than in earliest youth: and though I believe that among the teachers who have opposed its assertion, there are few who enjoy the mere artifices of composition or dexterities of handling so much as I, the time which I have given to the investigation of these has only farther assured me that the pictures were noblest which compelled me to forget them.

43. Now, therefore, you see that on this simple theory, you have only to ask what will be the subjects of wise science; these also, will be, so far as they can be imitatively or suggestively represented, the subjects of wise art: and the wisdom of both the science and art will be recognized by their being lofty in their scope, but simple in their language; clear in fancy, but clearer in interpretation; severe in discernment, but delightful in display.

44. For example's sake, since we have just been listening to Shakspeare as a teacher of science and art, we will now examine him as a _subject_ of science and art.

Suppose we have the existence and essence of Shakspeare to investigate, and give permanent account of; we shall see that, as the scope and bearing of the science become nobler, art becomes more helpful to it; and at last, in its highest range, even necessary to it; but still only as its minister.

We examine Shakspeare, first, with the science of chemistry, which informs us that Shakspeare consists of about seventy-five parts in the hundred of water, some twelve or fifteen of nitrogen, and the rest, lime, phosphorus, and essential earthy salts.

We next examine him by the science of anatomy, which tells us (with other such matters,) that Shakspeare has seven cervical, twelve dorsal, and five lumbar vertebræ; that his fore arm has a wide sphere of rotation; and that he differs from other animals of the ape species by being more delicately prehensile in the fingers, and less perfectly prehensile in the toes.

We next approach Shakspeare with the science of natural history, which tells us the colour of his eyes and hair, his habits of life, his temper, and his predilection for poaching.

There ends, as far as this subject is concerned, our possible science of substantial things. Then we take up our science of ideal things: first of passion, then of imagination; and we are told by these that Shakspeare is capable of certain emotions, and of mastering or commanding them in certain modes. Finally, we take up our science of theology, and ascertain that he is in relation, or in supposed relation, with such and such a Being, greater than himself.

45. Now, in all these successive stages of scientific description, we find art become powerful as an aid or record, in proportion to the importance of the inquiry. For chemistry, she can do scarcely anything: merely keep note of a colour, or of the form of a crystal. For anatomy, she can do somewhat more; and for natural history, almost all things: while in recording passion, and affectionate intellect, she walks hand in hand with the highest science; and to theology, can give nobler aid even than verbal expression of literature.

46. And in considering this power of hers, remember that the theology of art has only of late been thought deserving of attention: Lord Lindsay, some thirty years ago, was the first to recognize its importance; and when I entered upon the study of the schools of Tuscany in 1845, his "Christian Mythology" was the only guide I could trust. Even as late as 1860, I had to vindicate the true position, in Christian science, of Luini, the despised pupil of Leonardo. But only assuming, what with general assent I might assume, that Raphael's dispute of the Sacrament--(or by its less frequently given, but true name--Raphael's Theologia,) is the most perfect effort yet made by art to illustrate divine science, I am prepared hereafter to show you that the most finished efforts of theologic literature, as compared with that piece of pictorial interpretation, have expressed less fully the condition of wise religious thought; and have been warped more dangerously into unwise religious speculation.

47. Upon these higher fields of inquiry we are not yet to enter. I shall endeavour for some time only to show you the function of modest art, as the handmaid of natural science; and the exponent, first of the beauty of the creatures subject to your own human life; and then of the history of that life in past time; of which one chief source of illustration is to be found in the most brilliant, and in its power on character, hitherto the most practically effective of the arts--Heraldry.

In natural history, I at first intended to begin with the lower types of life; but as the enlarged schools now give me the means of extending the use of our examples, we will at once, for the sake of more general service, take up ornithology, of the uses of which, in general culture, I have one or two grave words to say.

48. Perhaps you thought that in the beginning of my lecture to-day I too summarily dismissed the arts of construction and action. But it was not in disrespect to them; and I must indeed ask you carefully to note one or two points respecting the arts of which an example is set us by birds;--building, and singing.

The other day, as I was calling on the ornithologist whose collection of birds is, I suppose, altogether unrivalled in Europe,--(at once a monument of unwearied love of science, and an example, in its treatment, of the most delicate and patient art)--Mr. Gould--he showed me the nest of a common English bird; a nest which, notwithstanding his knowledge of the dexterous building of birds in all the world, was not without interest even to him, and was altogether amazing and delightful to me. It was a bullfinch's nest, which had been set in the fork of a sapling tree, where it needed an extended foundation. And the bird had built this first story of her nest with withered stalks of clematis blossom; and with nothing else. These twigs it had interwoven lightly, leaving the branched heads all at the outside, producing an intricate Gothic boss of extreme grace and quaintness, apparently arranged both with triumphant pleasure in the art of basket-making, and with definite purpose of obtaining ornamental form.

49. I fear there is no occasion to tell you that the bird had no purpose of the kind. I say that I _fear_ this, because I would much rather have to undeceive you in attributing too much intellect to the lower animals, than too little. But I suppose the only error which, in the present condition of natural history, you are likely to fall into, is that of supposing that a bullfinch is merely a mechanical arrangement of nervous fibre, covered with feathers by a chronic cutaneous eruption; and impelled by a galvanic stimulus to the collection of clematis.

50. You would be in much greater, as well as in a more shameful, error, in supposing this, than if you attributed to the bullfinch the most deliberate rivalship with Mr. Street's prettiest Gothic designs. The bird has exactly the degree of emotion, the extent of science, and the command of art, which are necessary for its happiness; it had felt the clematis twigs to be lighter and tougher than any others within its reach, and probably found the forked branches of them convenient for reticulation. It had naturally placed these outside, because it wanted a smooth surface for the bottom of its nest; and the beauty of the result was much more dependent on the blossoms than the bird.

51. Nevertheless, I am sure that if you had seen the nest,--much more, if you had stood beside the architect at work upon it,--you would have greatly desired to express your admiration to her; and chat if Wordsworth, or any other simple and kindly person, could even wish, for a little flower's sake,

"That to this mountain daisy's self were known
The beauty of its star-shaped shadow, thrown
On the smooth surface of this naked stone,"

much more you would have yearned to inform the bright little nest-builder of your sympathy; and to explain to her, on art principles, what a pretty thing she was making.

52. Does it never occur to you, then, that to some of the best and wisest artists among ourselves, it may not be always possible to explain what pretty things they are making; and that, perhaps, the very perfection of their art is in their knowing so little about it?

Whether it has occurred to you or not, I assure you that it is so. The greatest artists, indeed, will condescend, occasionally, to be scientific;--will labour, somewhat systematically, about what they are doing, as vulgar persons do; and are privileged, also, to enjoy what they have made more than birds do; yet seldom, observe you, as being beautiful, but very much in the sort of feeling which we may fancy the bullfinch had also,--that the thing, whether pretty or ugly, could not have been better done; that they could not have made it otherwise, and are thankful it is no worse. And, assuredly, they have nothing like the delight in their own work which it gives to other people.

53. But putting the special simplicities of good artists out of question, let me ask you, in the second place, whether it is not possible that the same sort of simplicity might be desirable in the whole race of mankind; and that we ought all to be doing human work which would appear better done to creatures much above us, than it does to ourselves. Why should not _our_ nests be as interesting things to angels, as bullfinches' nests are to us?

You will, probably, both smile at, and shrink from, such a supposition, as an insolent one. But to my thought, it seems, on the contrary, the only modest one. That _we_ should be able to admire the work of angels seems to me the impertinent idea; not, at all, that they should be able to admire ours.

54. Under existing circumstances, I confess the difficulty. It cannot be imagined that either the back streets of our manufacturing towns, or the designs of our suburban villas, are things which the angels desire to look into: but it seems to me an inevitable logical conclusion that if we are, indeed, the highest of the brute creation, we should, at least, possess as much unconscious art as the lower brutes; and build nests which shall be, for ourselves, entirely convenient; and may, perhaps, in the eyes of superior beings, appear more beautiful than to our own.

55. "Which shall be, for ourselves, entirely _convenient_." Note the word;--becoming, decorous, harmonious, satisfying. We may not be able to build anything sublime; but, at all events, we should, like other flesh-invested creatures, be able to contrive what was decent, and it should be a human privilege to think that we may be admired in heaven for our contrivance.

I have some difficulty in proceeding with what I want to say, because I know you must partly think I am jesting with you. I feel indeed some disposition to smile myself; not because I jest, but in the sense of contrast between what, logically, it seems, ought to be; and what we must confess, not jestingly, to be the facts. How great also,--how quaint, the confusion of sentiment in our minds, as to this matter! We continually talk of honouring God with our buildings; and yet, we dare not say, boldly, that, in His sight, we in the least expect to honour ourselves by them! And admitting, though I by no means feel disposed to admit, that here and there we may, at present, be honouring Him by work that is worthy of the nature He gave us, in how many places, think you, are we offending Him by work that is disgraceful to it?

56. Let me return, yet for an instant, to my bird and her nest. If not actually complacent and exultant in her architecture, we may at least imagine that she, and her mate, and the choir they join with, cannot but be complacent and exultant in their song. I gave you, in a former lecture, the skylark as a type of mastership in music; and remembering--some of you, I suppose, are not likely soon to forget,--the saint to whom yesterday was dedicated, let me read to you to-day some of the prettiest English words in which our natural feeling about such song is expressed.

"And anone, as I the day espide,
No lenger would I in my bed abide,
But unto a wood that was fast by,
I went forth alone boldely,
And held the way downe by a brook side,

Till I came to a laund of white and green,
So faire one had I never in been,
The ground was green, ypoudred with daisie,
The floures and the greves like hie,
All greene and white, was nothing els seene.

There sat I downe among the faire flours,
And saw the birds trip out of hir hours,
There as they rested hem all the night,
They were so joyfull of the dayes light,
They began of May for to done honours.

They coud that service all by rote,
There was many a lovely note,
Some sang loud, as they had plained,
And some in other manner voice yfained,
And some all out with the full throte.

They proyned hem and made hem right gay,
And daunceden and lepten on the spray,
And evermore two and two in fere,
Right so as they had chosen hem to yere
In Feverere, upon saint Valentines day."

You recollect, perhaps, the dispute that follows between the cuckoo and the nightingale, and the promise which the sweet singer makes to Chaucer for rescuing her.

"And then came the Nightingale to me
And said Friend, forsooth I thanke thee
That thou hast liked me to rescue,
And one avow to Love make I now
That all this May, I will thy singer be.

I thanked her, and was right well apaied,
Yea, quoth she, and be not thou dismaied,
Tho' thou have heard the cuckoo erst than me;
For, if I live, it shall amended be,
The next May, if I be not affraied."

"If I be not affraied." Would she not put the "if" more timidly now, in making the same promise to any of you, or in asking for the judgment between her and her enemy, which was to be past, do you remember, on this very day of the year, so many years ago, and within eight miles of this very spot?

"And this shall be without any Nay
On the morrow after St. Valentine's day,
Under a maple that is faire and green
Before the chamber window of the Queen
At Woodstoke, upon the greene lawn.

She thanked them, and then her leave took
And into an hawthorn by that broke.
And there she sate, and sang upon that tree
'_Terme of life love hath withheld me_'
So loud, that I with that song awoke."

57. "Terme of life love hath withheld me!" Alas, how have we men reversed this song of the nightingale! so that our words must be "Terme of life, hatred hath withheld me."

This, then, was the old English science of the song of birds; and perhaps you are indignant with me for bringing any word of it back to you? You have, I doubt not, your new science of song, as of nest-building: and I am happy to think you could all explain to me, or at least you will be able to do so before you pass your natural science examination, how, by the accurate connection of a larynx with a bill, and by the action of heat, originally derived from the sun, upon the muscular fibre, an undulatory motion is produced in the larynx, and an opening and shutting one in the bill, which is accompanied, necessarily, by a piping sound.

58. I will not dispute your statement; still less do I wish to answer for the absolute truth of Chaucer's. You will find that the complete truth embraces great part of both; and that you may study, at your choice, in any singing bird, the action of universal heat on a marvellous mechanism, or of individual life, on a frame capable of exquisite passion. But the point I wish you to consider is the relation to this lower creature's power, of your own human agencies in the production of sound, where you can best unite in its harmony.

59. I had occasion only the other day to wait for half an hour at the bottom of Ludgate Hill. Standing as much out of the way as I could, under the shadow of the railroad bridge, I watched the faces, all eager, many anxious, and some intensely gloomy, of the hurried passers by; and listened to the ceaseless crashing, whistling, and thundering sounds which mingled with the murmur of their steps and voices. And in the midst of the continuous roar, which differed only from that of the wildest sea in storm by its complexity and its discordance, I was wondering, if the sum of what all these people were doing, or trying to do, in the course of the day, could be made manifest, what it would come to.

60. The sum of it would be, I suppose, that they had all contrived to live through the day in that exceedingly unpleasant manner, and that nothing serious had occurred to prevent them from passing the following day likewise. Nay, I knew also that what appeared in their way of life painful to me, might be agreeable to them; and it chanced, indeed, a little while afterwards, that an active and prosperous man of business, speaking to one of my friends of the disappointment he had felt in a visit to Italy, remarked, especially, that he was not able to endure more than three days at Venice, because there was no noise there.

61. But, granting the contentment of the inhabitants of London in consistently producing these sounds, how shall we say this vocal and instrumental art of theirs may compare, in the scheme of Nature, with the vocal art of lower animals? We may indeed rank the danger-whistle of the engines on the bridge as an excruciating human improvement on that of the marmot; and the trampling of feet and grinding of wheels, as the human accentuation of the sounds produced by insects, by the friction of their wings or thighs against their sides: but, even in this comparison, it may cause us some humiliation to note that the cicada and the cricket, when pleased to sing in their vibratory manner, have leisure to rest in their delight; and that the flight of the firefly is silent. But how will the sounds we produce compare with the song of birds? This London is the principal nest of men in the world; and I was standing in the centre of it. In the shops of Fleet Street and Ludgate Hill, on each side of me, I do not doubt I could have bought any quantity of books for children, which by way of giving them religious, as opposed to secular, instruction, informed them that birds praised God in their songs. Now, though, on the one hand, you may be very certain that birds are not machines, on the other hand it is just as certain that they have not the smallest intention of praising God in their songs; and that we cannot prevent the religious education of our children more utterly than by beginning it in lies. But it might be expected of _ourselves_ that we should do so, in the songs we send up from our principal nest! And although, under the dome at the top of Ludgate Hill, some attempt of the kind may be made every seventh day, by a limited number of persons, we may again reflect, with humiliation, that the birds, for better or worse, sing all, and every day; and I could not but ask myself, with momentarily increasing curiosity, as I endeavoured to trace the emotions and occupations of the persons who passed by me, in the expression of their faces--what would be the effect on them, if any creatures of higher order were suddenly to appear in the midst of them with any such message of peace, and invitation to rejoicing, as they had all been professing to commemorate at Christmas.

62. Perhaps you recollect, in the lectures given on landscape during the spring of this year, my directing your attention to a picture of Mantegna's in the loan exhibition, representing a flight of twelve angels in blue sky, singing that Christmas song. I ought to tell you, however, that one of our English artists of good position dissented from my opinion about the picture; and remarked that in England "we wanted good art, and not funny art." Whereas, to me, it is this vocal and architectural art of Ludgate Hill which appears funny art; and not Mantegna's. But I am compelled to admit that could Mantegna's picture have been realized, the result would, in the eyes of most men, have been funnier still. For suppose that over Ludgate Hill the sky had indeed suddenly become blue instead of black; and that a flight of twelve angels, "covered with silver wings, and their feathers with gold," had alighted on the cornice of the railroad bridge, as the doves alight on the cornices of St. Mark's at Venice; and had invited the eager men of business below, in the centre of a city confessedly the most prosperous in the world, to join them for five minutes in singing the first five verses of such a psalm as the 103rd--"Bless the Lord, oh my soul, and _all that is within me_" (the opportunity now being given for the expression of their most hidden feelings) "all that is within me, bless His holy name, and forget not all His benefits." Do you not even thus, in mere suggestion, feel shocked at the thought, and as if my now reading the words were profane? And cannot you fancy that the sensation of the crowd at so violent and strange an interruption of traffic, might be somewhat akin to that which I had occasion in my first lecture on sculpture to remind you of,--the feeling attributed by Goethe to Mephistopheles at the song of the angels: "Discord I hear, and intolerable jingling"?

63. Nay, farther, if indeed none of the benefits bestowed on, or accomplished by, the great city, were to be forgotten, and if search were made, throughout its confines, into the results of its wealth, might not the literal discord in the words themselves be greater than the felt discord in the sound of them?

I have here in my hand a cutting from a newspaper, which I took with me three years ago, to a meeting in the interest of social science, held in the rooms of the Society of Arts, and under the presidency of the Prime Minister of England. Under the (so called) 'classical' paintings of Barry, representing the philosophy and poetry of the ancients, Mr. Gladstone was in the chair; and in his presence a member of the Society for the Promotion of Social Science propounded and supported the statement, not irrelevant to our present inquiry, that the essential nature of man was that of a beast of prey. Though, at the time, (suddenly called upon by the author of "Tom Brown at Oxford,") I feebly endeavoured to contradict that Socially Scientific person, I do not at present desire to do so. I have given you a creature of prey for comparison of knowledge. "Doth the eagle know what is in the pit?"--and in this great nest of ours in London, it would be well if to all our children the virtue of the creature of prey were fulfilled, and that, indeed, the stir and tumult of the city were "as the eagle stirreth up her nest and fluttereth over her young." But the slip of paper I had then, and have now, in my hand,[D] contains information about the state of the nest, inconsistent with such similitude. I am not answerable for the juxtaposition of paragraphs in it. The first is a proposal for the building of a new church in Oxford, at the cost of twenty thousand pounds; the second is the account of the inquest on a woman and her child who were starved to death in the Isle of Dogs. The bodies were found lying, without covering, on a bed made of heaped rags; and there was no furniture in the room but a wooden stool, on which lay a tract entitled "_The Goodness of God._" The husband, who had been out of work for six months, went mad two days afterwards; and being refused entrance at the workhouse because it was "full of mad people," was carried off, the "Pall Mall Gazette" says not where.

[D] "Pall Mall Gazette," January 29th, 1869.

64. Now, gentlemen, the question I wish to leave with you to-day is whether the Wisdom which rejoices in the habitable parts of the earth, and whose delights are with the sons of men, can be supposed, under circumstances such as these, to delight herself in that most closely and increasingly inhabited portion of the globe which we ourselves now dwell on; and whether, if she cannot grant us to surpass the art of the swallow or the eagle, she may not require of us at least, to reach the level of their happiness. Or do you seriously think that, either in the life of Ludgate Hill, or death of the Isle of Dogs; in the art of Ludgate Hill, or idleness of the Isle of Dogs; and in the science and sanity of Ludgate Hill, or nescience and insanity of the Isle of Dogs, we have, as matters stand now, any clear encouragement to repeat, in that 103rd psalm, the three verses following the five I named; and to believe in our hearts, as we say with our lips, that we have yet, dwelling among us, unoffended, a God "who forgiveth all our iniquities, who healeth all our diseases; who redeemeth our life from destruction, who crowneth us with loving-kindness and tender mercies, and _who satisfieth our mouth with good things, so that our youth is_ RENEWED LIKE THE EAGLE'S"?

LECTURE IV.

THE POWER OF MODESTY IN SCIENCE AND ART.

_17th February, 1872._

65. I believe, gentlemen, that some of you must have been surprised,--and, if I succeeded in making my last lecture clearly intelligible, many ought to have been surprised,--at the limitations I asked you to admit with respect to the idea of science, and the position which I asked you to assign to it. We are so much, by the chances of our time, accustomed to think of science as a process of discovery, that I am sure some of you must have been gravely disconcerted by my requesting, and will to-day be more disconcerted by my firmly recommending, you to use the word, and reserve the thought, of science, for the acquaintance with things long since discovered, and established as true. We have the misfortune to live in an epoch of transition from irrational dulness to irrational excitement; and while once it was the highest courage of science to question anything, it is now an agony to her to leave anything unquestioned. So that, unawares, we come to measure the dignity of a scientific person by the newness of his assertions, and the dexterity of his methods in debate; entirely forgetting that science cannot become perfect, as an occupation of intellect, while anything remains to be discovered; nor wholesome as an instrument of education, while anything is permitted to be debated.

66. It appears, doubtless, a vain idea to you that an end should ever be put to discovery; but remember, such impossibility merely signifies that mortal science must remain imperfect. Nevertheless, in many directions, the limit to practically useful discovery is rapidly being approached; and you, as students, would do well to suppose that it has been already attained. To take the science of ornithology, for instance: I suppose you would have very little hope of shooting a bird in England, which should be strange to any master of the science, or of shooting one anywhere, which would not fall under some species already described. And although at the risk of life, and by the devotion of many years to observation, some of you might hope to bring home to our museum a titmouse with a spot on its tail which had never before been seen, I strongly advise you not to allow your studies to be disturbed by so dazzling a hope, nor your life exclusively devoted even to so important an object. In astronomy, the fields of the sky have not yet, indeed, been ransacked by the most costly instruments; and it may be in store for some of you to announce the existence, or even to analyse the materials, of some luminous point which may be seen two or three times in the course of a century, by any one who will journey to India for the purpose; and, when there, is favoured by the weather. But, for all practical purposes, the stars already named and numbered are as many as we require to hear of; and if you thoroughly know the visible motions, and clearly conceive the known relations, even of those which can be seen by the naked eye, you will have as much astronomy as is necessary, either for the occupation of thought or the direction of navigation.

67. But, if you were discontented with the limit I proposed for your sciences, much more, I imagine, you were doubtful of the ranks I assigned to them. It is not, I know, in your modern system, the general practice to put chemistry, the science of atoms, lowest, and theology, the science of Deity, highest: nay, many of us have ceased to think of theology as a science at all, but rather as a speculative pursuit, in subject, separate from science; and in temper, opposed to her.

Yet it can scarcely be necessary for me to point out to you, in so many terms, that what we call theology, if true, is a science; and if false, is not theology; or that the distinction even between natural science and theology is illogical: for you might distinguish indeed between natural and unnatural science, but not between natural and spiritual, unless you had determined first that a spirit had no nature. You will find the facts to be, that entirely true knowledge is both possible and necessary--first of facts relating to matter, and then of the forces and passions that act on or in matter;--that, of all these forces, the noblest we can know is the energy which either imagines, or perceives, the existence of a living power greater than its own; and that the study of the relations which exist between this energy, and the resultant action of men, are as much subjects of pure science as the curve of a projectile. The effect, for instance, upon your temper, intellect, and conduct during the day, of your going to chapel with or without belief in the efficacy of prayer, is just as much a subject of definite science, as the effect of your breakfast on the coats of your stomach. Which is the higher knowledge, I have, with confidence, told you; and am not afraid of any test to which you may submit my assertion.

68. Assuming such limitation, then, and such rank, for our knowledge; assuming, also, what I have now, perhaps to your weariness, told you, that graphic art is the shadow, or image, of knowledge,--I wish to point out to you to-day the function, with respect to both, of the virtue called by the Greeks 'σωφροσύνη' 'safeness of mind,' corresponding to the 'salus' or 'sanitas' mentis, of the Latins; 'health of heart' is, perhaps, the best English; if we receive the words 'mens,' 'μῆνις,' or 'φρήν,' as expressing the passionate soul of the human being, distinguished from the intellectual; the 'mens sana' being possible to all of us, though the contemplative range of height her wisdom may be above our capacities; so that to each of us Heaven only permits the ambition of being σοφός, but commands the resolution to be σώφρων.

69. And, without discussing the use of the word by different writers, I will tell you that the dearest and safest idea of the mental state itself is to be gained from the representations of it by the words of ancient Christian religion, and even from what you may think its superstitions. Without any discussion also as to the personal existence or traditional character of evil spirits, you will find it a practical fact, that external temptations and inevitable trials of temper, have power against you which your health and virtue depend on your resisting; that, if not resisted, the evil energy of them will pass into your own heart, φρήν, or μῆνις; and that the ordinary and vulgarized phrase "the Devil, or betraying Spirit, is _in him_" is the most scientifically accurate which you can apply to any person so influenced. You will find also that, in the compass of literature, the casting out of, or cleansing from, such a state is best symbolized for you by the image of one who had been wandering wild and naked _among tombs_, sitting still, clothed, and in his right mind, and that in whatever literal or figurative sense you receive the Biblical statement of what followed, this is absolutely certain, that the herd of swine hastening to their destruction, in perfect sympathy with each other's fury, is the most accurate symbol ever given, in literature, of consummate human ἀφροσύνη.

* * * * *

(The conditions of insanity,[E] delighting in scenes of death, which affect at the present time the arts of revolutionary Europe, were illustrated in the sequel of this lecture: but I neither choose to take any permanent notice of the examples I referred to, nor to publish any part of what I said, until I can enter more perfectly into the analysis of the elements of evil passion which always distorted and polluted even the highest arts of Greek and Christian loyal religion; and now occupy in deadly entireness, the chambers of imagination, devastated, and left desolate of joy, by impiety, and disobedience.

In relation to the gloom of gray colour characteristic especially of the modern French revolutionary school, I entered into some examination of the conditions of real temperance and reserve in colour, showing that it consisted not in refusing colour, but in governing it; and that the most pure and bright colours might be thus perfectly governed, while the most dull were probably also the most violent and intemperate. But it would be useless to print this part of the lecture without the colour-illustrations used.

Passing to the consideration of intemperance and immodesty in the choice even of landscape subjects, I referred thus for contrast, to the quietude of Turner's "Greta and Tees.")

[E] I use this word always meaning it to be understood literally,
and in its full force.

70. If you wish to feel the reserve of this drawing, look, first, into the shops at their display of common chromo-lithotints; see how they are made up of Matterhorns, Monte Rosas, blue glaciers, green lakes, white towers, magnificent banditti, romantic peasantry, or always-successful sportsmen or fishermen in Highland costume; and then see what Turner is content with. No Matterhorns are needful, or even particularly pleasing to him. A bank, some eight or ten feet high, of Yorkshire shale is enough. He would not thank you for giving him all the giant forests of California:--would not be so much interested in them nor half so happy among them, as he is here with a switch of oak sapling, which the Greta has pulled down among the stones, and teased awhile, and which, now that the water is lower, tries to get up again, out of its way.

He does not want any towers or towns. Here you are to be contented with three square windows of a country gentleman's house. He does not want resplendent banditti. Behold! here is a brown cow and a white one: what would you have more? And this scarcely-falling rapid of the Tees--here pausing to circle round a pool, and there laughing as it trips over a ledge of rock, six or seven inches high, is more to him--infinitely more--than would be the whole colossal drainage of Lake Erie into Lake Ontario, which Carlyle has justly taken for a type of the Niagara of our national precipitous ἀφροσύνη.

71. I need not point out to you the true temperance of colour in this drawing--how slightly green the trees are, how softly blue the sky.

Now I put a chromo-lithotint beside it.

Well, why is that good, this bad? Simply because if you think, and work, and discipline yourselves nobly, you will come to like the Greta and Tees; if not, you will come to like _this_. The one is what a strong man likes; the other what a weak one likes: that is modest, full of true αἰδὼς, noble restraint, noble reverence;--this has no αἰδὼς, no fear, no measure;--not even purpose, except, by accumulation of whatever it can see or snatch, to move the vile apathy of the public ἀφροσύνη into sensation.

72. The apathy of ἀφροσύνη--note the expression! You might think that it was σωφροσύνη, which was apathetic, and that intemperance was full of passion. No; the exact contrary is the fact. It is death in ourselves which seeks the exaggerated external stimulus. I must return for a moment to the art of modern France.

The most complete rest and refreshment I can get, when I am overworked, in London (for if I try to rest in the fields, I find them turned into villas in the course of the week before) is in seeing a French play. But the French act so perfectly that I am obliged to make sure beforehand that all is to end well, or it is as bad as being helplessly present at some real misery.

I was beguiled the other day, by seeing it announced as a "Comédie," into going to see "Frou-Frou." Most of you probably know that the three first of its five acts _are_ comedy, or at least playful drama, and that it plunges down, in the two last, to the sorrowfullest catastrophe of all conceivable--though too frequent in daily life--in which irretrievable grief is brought about by the passion of a moment, and the ruin of all that she loves, caused by the heroic error of an entirely good and unselfish person. The sight of it made me thoroughly ill, and I was not myself again for a week.

But, some time afterwards, I was speaking of it to a lady who knew French character well; and asked her how it was possible for a people so quick in feeling to endure the action before them of a sorrow so poignant. She said, "It is because they have not sympathy enough: they are interested only by the external scene, and are, in truth, at present, dull, not quick in feeling. My own French maid went the other evening to see that very play: when she came home, and I asked her what she thought of it, she said 'it was charming, and she had amused herself immensely.' 'Amused! but is not the story very sad?' 'Oh, yes, mademoiselle, it is bien triste, but it is charming; and then, how pretty Frou-Frou looks in her silk dress!'"

73. Gentlemen, the French maid's mode of regarding the tragedy is, if you think of it, a most true image of the way in which fashionable society regards the world-suffering, in the midst of which, so long as it can amuse itself, all seems to it well. If the ball-room is bright, and the dresses pretty, what matter how much horror is beneath or around? Nay, this apathy checks us in our highest spheres of thought, and chills our most solemn purposes. You know that I never join in the common outcries against Ritualism; yet it is too painfully manifest to me that the English Church itself has withdrawn her eyes from the tragedy of all churches, to perk herself up anew with casement and vestment, and say of herself, complacently, in her sacred ποικιλία, "How pretty Frou-Frou is, in her silk dress!"