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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,⁵ 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.”)

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!”

74. We recognize, however, without difficulty, the peril of insatiableness and immodesty in the pleasures of Art. Less recognized, but therefore more perilous, the insatiableness and immodesty of Science tempt us through our very virtues. The fatallest furies of scientific ἀφροσύνη are consistent with the most noble powers of self-restraint and self-sacrifice. It is not the lower passions, but the loftier hopes and most honourable desires which become deadliest when the charm of them is exalted by the vanity of science. The patience of the wisest of Greek heroes never fails, when the trial is by danger or pain; but do you recollect that, before his trial by the song of the Sirens, the sea becomes calm? And in the few words which Homer has told you of their song, you have not perhaps yet with enough care observed that the form of temptation is precisely that to which a man victorious over every fleshly trial would be likely to yield. The promise is not that his body shall be gratified, but that his soul shall rise into rapture; he is not urged, as by the subtlety of Comus, to disdain the precepts of wisdom, but invited, on the contrary, to learn,—as you are all now invited by the ἀφροσύνη of your age,—better wisdom from the wise.

“For we know all” (they say) “that was done in Troy according to the will of the gods, and we know everything that is upon the all-nourishing earth.”

All heavenly and earthly knowledge, you see. I will read you Pope’s expansion of the verses; for Pope never alters idly, but always illustrates when he expands.

 
“Oh stay, oh pride of Greece!
 

(You hear, they begin by flattery).

 
Ulysses, stay,
Oh cease thy course, and listen to our lay.
Blest is the man ordained our voice to hear,
The song instructs the soul, and charms the ear.
Approach! Thy soul shall into raptures rise;
Approach! and learn new wisdom from the wise.
We know whate’er the kings of mighty name
Achieved at Ilion in the field of Fame,
Whate’er beneath the Sun’s bright journey lies.
Oh, stay, and learn new wisdom from the wise.”
 

Is it not singular that so long ago the danger of this novelty of wisdom should have been completely discerned? Is it not stranger still that three thousand years have passed by, and we have not yet been able to learn the lesson, but are still eager to add to our knowledge, rather than to use it; and every day more passionate in discovering,—more violent in competition,—are every day more cold in admiration, and more dull in reverence?

75. But, gentlemen, Homer’s Ulysses, bound to the mast, survives. Dante’s Ulysses is bound to the mast in another fashion. He, notwithstanding the protection of Athena, and after all his victories over fate, is still restless under the temptation to seek new wisdom. He goes forth past the Pillars of Hercules, cheers his crew amidst the uncompassed solitudes of the Atlantic, and perishes in sudden Charybdis of the infinite sea. In hell, the restless flame in which he is wrapt continually, among the advisers of evil, is seen, from the rocks above, like the firefly’s flitting to and fro; and the waving garment of torture, which quivers as he speaks, and aspires as he moves, condemns him to be led in eternal temptation, and to be delivered from evil nevermore.

LECTURE V.
THE POWER OF CONTENTMENT IN SCIENCE AND ART

22nd February, 1872

76. I must ask you, in order to make these lectures of any permanent use, to be careful in keeping note of the main conclusion at which we arrive in the course of each, and of the sequence of such results. In the first, I tried to show you that Art was only wise when unselfish in her labour; in the second, that Science was only wise when unselfish in her statement; in the third, that wise Art was the shadow, or visible reflection, of wise Science; and in the fourth, that all these conditions of good must be pursued temperately and peacefully. I have now farther to tell you that they must be pursued independently.

77. You have not often heard me use that word “independence.” And, in the sense in which of late it has been accepted, you have never heard me use it but with contempt. For the true strength of every human soul is to be dependent on as many nobler as it can discern, and to be depended upon, by as many inferior as it can reach.

But to-day I use the word in a widely different sense. I think you must have felt, in what amplification I was able to give you of the idea of wisdom as an unselfish influence in Art and Science, how the highest skill and knowledge were founded in human tenderness, and that the kindly Art-wisdom which rejoices in the habitable parts of the earth, is only another form of the lofty Scientific charity, which rejoices ‘in the truth.’ And as the first order of Wisdom is to know thyself—though the least creature that can be known—so the first order of Charity is to be sufficient for thyself, though the least creature that can be sufficed; and thus contented and appeased, to be girded and strong for the ministry to others. If sufficient to thy day is the evil thereof, how much more should be the good!

78. I have asked you to recollect one aphorism respecting Science, one respecting Art; let me—and I will ask no more at this time of asking—press you to learn, farther, by heart, those lines of the Song of the Sirens: six lines of Homer, I trust, will not be a weariness to you—

 
οὐ γάρ πώ τις τῇδε παρήλασε νηι μελαἰνῃ,
πρίν γ’ ἡμέων μελίγηρυν ἀπὸ στομάτων ὄπ’ ἀκοῦσαι;
ἀλλ’ ὅγε τερψάμενος νεῖται, καὶ πλεἰονα εἰδώς.
ἴδμεν γάρ τοι πάνθ’, ὄς’ ἐνὶ Τροίῃ εὐρείῃ
Ἀργεῖοι Τρῶές τε θεῶν ἰὄτητι μόγησαν;
ἴδμεν δ’, ὅσσα γένηται ἐπὶ χθονὶ πουλυβοτείρῃ.
 

Hom., Od., xii. 186.

“No one ever rowed past this way in his black ship, before he had listened to the honey-sweet singing of our lips. But he stays pleased, though he may know much. For we know all things which the Greeks and Trojans did in the wide Trojan plain, by the will of the gods, and we know what things take place in the much nourishing earth.” And this, remember, is absolutely true. No man ever went past in the black ship,—obeying the grave and sad law of life by which it is appointed for mortals to be victors on the ocean,—but he was tempted, as he drew near that deadly island, wise as he might be, (καὶ πλείονα εἰδώς,) by the voices of those who told him that they knew everything which had been done by the will of God, and everything which took place in earth for the service of man.

79. Now observe those two great temptations. You are to know everything that has been done by the will of God: and to know everything that is vital in the earth. And try to realize to yourselves, for a little while, the way in which these two siren promises have hitherto troubled the paths of men. Think of the books that have been written in false explanation of Divine Providence: think of the efforts that have been made to show that the particular conduct which we approve in others, or wish ourselves to follow, is according to the will of God. Think what ghastly convulsions in thought, and vileness in action, have been fallen into by the sects which thought they had adopted, for their patronage, the perfect purposes of Heaven. Think of the vain research, the wasted centuries of those who have tried to penetrate the secrets of life, or of its support. The elixir vitæ, the philosopher’s stone, the germ-cells in meteoric iron, ‘ἐπὶ χθονὶ πουλυβοτείρῃ.’ But at this day, when we have loosed the last band from the masts of the black ship, and when, instead of plying every oar to escape, as the crew of Homer’s Ulysses, we row like the crew of Dante’s Ulysses, and of our oars make wings for our foolish flight,

 
E, volta nostra poppe nel mattino
De’ remi facemmo ale al folle volo—
 

the song of the sirens becomes fatal as never yet it has been in time. We think ourselves privileged, first among men, to know the secrets of Heaven, and fulfil the economy of earth; and the result is, that of all the races that yet have been put to shame by their false wisdom or false art,—which have given their labour for that which is not bread, and their strength for that which satisfieth not,—we have most madly abandoned the charity which is for itself sufficing, and for others serviceable, and have become of all creatures the most insufficient to ourselves, and the most malignant to our neighbours. Granted a given degree of knowledge—granted the ‘καὶ πλείονα εἰδώς’ in science, in art, and in literature,—and the present relations of feeling between France and Germany, between England and America, are the most horrible at once in their stupidity and malignity, that have ever taken place on the globe we inhabit, even though all its great histories, are of sin, and all its great songs, of death.

80. Gentlemen, I pray you very solemnly to put that idea of knowing all things in Heaven and Earth out of your hearts and heads. It is very little that we can ever know, either of the ways of Providence, or the laws of existence. But that little is enough, and exactly enough: to strive for more than that little is evil for us; and be assured that beyond the need of our narrow being,—beyond the range of the kingdom over which it is ordained for each of us to rule in serene αὐτάρκεια and self-possession, he that increaseth toil, increaseth folly; and he that increaseth knowledge, increaseth sorrow.

81. My endeavour, therefore, to-day will be to point out to you how in the best wisdom, that there may be happy advance, there must first be happy contentment; that, in one sense, we must always be entering its kingdom as a little child, and pleased yet for a time not to put away childish things. And while I hitherto have endeavoured only to show how modesty and gentleness of disposition purified Art and Science, by permitting us to recognize the superiority of the work of others to our own—to-day, on the contrary, I wish to indicate for you the uses of infantine self-satisfaction; and to show you that it is by no error or excess in our nature, by no corruption or distortion of our being, that we are disposed to take delight in the little things that we can do ourselves, more than in the great things done by other people. So only that we recognize the littleness and the greatness, it is as much a part of true Temperance to be pleased with the little we know, and the little we can do, as with the little that we have. On the one side Indolence, on the other Covetousness, are as much to be blamed, with respect to our Arts, as our possessions; and every man is intended to find an exquisite personal happiness in his own small skill, just as he is intended to find happiness in his own small house or garden, while he respects, without coveting, the grandeur of larger domains.

82. Nay, more than this: by the wisdom of Nature, it has been appointed that more pleasure may be taken in small things than in great, and more in rude Art than in the finest. Were it otherwise, we might be disposed to complain of the narrow limits which have been set to the perfection of human skill.

I pointed out to you, in a former lecture, that the excellence of sculpture had been confined in past time to the Athenian and Etrurian vales. The absolute excellence of painting has been reached only by the inhabitants of a single city in the whole world; and the faultless manner of religious architecture holds only for a period of fifty years out of six thousand. We are at present tormenting ourselves with the vain effort to teach men everywhere to rival Venice and Athens,—with the practical result of having lost the enjoyment of Art altogether;—instead of being content to amuse ourselves still with the painting and carving which were possible once, and would be pleasant always, in Paris, and London, at Strasbourg, and at York.

I do not doubt that you are greatly startled at my saying that greater pleasure is to be received from inferior Art than from the finest. But what do you suppose makes all men look back to the time of childhood with so much regret, (if their childhood has been, in any moderate degree, healthy or peaceful)? That rich charm, which the least possession had for us, was in consequence of the poorness of our treasures. That miraculous aspect of the nature around us, was because we had seen little, and knew less. Every increased possession loads us with a new weariness; every piece of new knowledge diminishes the faculty of admiration; and Death is at last appointed to take us from a scene in which, if we were to stay longer, no gift could satisfy us, and no miracle surprise.

83. Little as I myself know, or can do, as compared with any man of essential power, my life has chanced to be one of gradual progress in the things which I began in childish choice; so that I can measure with almost mathematical exactitude the degree of feeling with which less and greater degrees of wealth or skill affect my mind.

I well remember the delight with which, when I was beginning mineralogy, I received from a friend, who had made a voyage to Peru, a little bit of limestone about the size of a hazel nut, with a small film of native silver adhering to its surface. I was never weary of contemplating my treasure, and could not have felt myself richer had I been master of the mines of Copiapo.

I am now about to use as models for your rock drawings stones which my year’s income, when I was a boy, would not have bought. But I have long ceased to take any pleasure in their possession; and am only thinking, now, to whom else they can be of use, since they can be of no more to me.

84. But the loss of pleasure to me caused by advance in knowledge of drawings has been far greater than that induced by my riches in minerals.

I have placed, in your reference series, one or two drawings of architecture, made when I was a youth of twenty, with perfect ease to myself, and some pleasure to other people. A day spent in sketching then brought with it no weariness, and infinite complacency. I know better now what drawing should be; the effort to do my work rightly fatigues me in an hour, and I never care to look at it again from that day forward.

85. It is true that men of great and real power do the best things with comparative ease; but you will never hear them express the complacency which simple persons feel in partial success. There is nothing to be regretted in this; it is appointed for all men to enjoy, but for few to achieve.

And do not think that I am wasting your time in dwelling on these simple moralities. From the facts I have been stating we must derive this great principle for all effort. That we must endeavour to do, not what is absolutely best, but what is easily within our power and adapted to our temper and condition.

86. In your educational series is a lithographic drawing, by Prout, of an old house in Strasbourg. The carvings of its woodwork are in a style altogether provincial, yet of which the origin is very distant. The delicate Renaissance architecture of Italy was affected, even in its finest periods, by a tendency to throw out convex masses at the bases of its pillars; the wood-carvers of the 16th century adopted this bulged form as their first element of ornamentation, and these windows of Strasbourg are only imitations by the German peasantry of what, in its finest type, you must seek as far away as the Duomo of Bergamo.

But the burgher, or peasant, of Alsace enjoyed his rude imitation, adapted, as it was, boldly and frankly to the size of his house and the grain of the larch logs of which he built it, infinitely more than the refined Italian enjoyed the floral luxuriance of his marble; and all the treasures of a great exhibition could not have given him the tenth part of the exultation with which he saw the gable of his roof completed over its jutting fret-work; and wrote among the rude intricacies of its sculpture, in flourished black letter, that “He and his wife had built their house with God’s help, and prayed Him to let them live long in it,—they, and their children.”