_
This lecture, the full title of which is "The Mystery of Life and its Arts," was delivered in Dublin on May 13, 1868. It composed one of a series of afternoon lectures on various subjects, religion excepted, arranged by some of the foremost residents in Dublin. The latter half of the lecture is included in the present volume of selections. The first publication of the lecture was as an additional part to a revised edition of _Sesame and Lilies_ in 1871. Ruskin took exceptional care in writing "The Mystery of Life": he once said in conversation, "I put into it all that I know," and in the preface to it when published he tells us that certain passages of it "contain the best expression I have yet been able to put in words of what, so far as is within my power, I mean henceforward both to do myself, and to plead with all over whom I have any influence to do according to their means." Sir Leslie Stephen says this "is, to my mind, the most perfect of his essays." In later editions of _Sesame and Lilies_ this lecture was withdrawn. At the time the lecture was delivered its tone was characteristic of Ruskin's own thought and of the attitude he then took toward the public. We have sat at the feet of the poets who sang of heaven, and they have told us their dreams. We have listened to the poets who sang of earth, and they have chanted to us dirges and words of despair. But there is one class of men more:--men, not capable of vision, nor sensitive to sorrow, but firm of purpose--practised in business; learned in all that can be, (by handling,) known. Men, whose hearts and hopes are wholly in this present world, from whom, therefore, we may surely learn, at least, how, at present, conveniently to live in it. What will _they_ say to us, or show us by example? These kings--these councillors--these statesmen and builders of kingdoms--these capitalists and men of business, who weigh the earth, and the dust of it, in a balance.[230] They know the world, surely; and what is the mystery of life to us, is none to them. They can surely show us how to live, while we live, and to gather out of the present world what is best.
I think I can best tell you their answer, by telling you a dream I had once. For though I am no poet, I have dreams sometimes:--I dreamed I was at a child's May-day party, in which every means of entertainment had been provided for them, by a wise and kind host. It was in a stately house, with beautiful gardens attached to it; and the children had been set free in the rooms and gardens, with no care whatever but how to pass their afternoon rejoicingly. They did not, indeed, know much about what was to happen next day; and some of them, I thought, were a little frightened, because there was a chance of their being sent to a new school where there were examinations; but they kept the thoughts of that out of their heads as well as they could, and resolved to enjoy themselves. The house, I said, was in a beautiful garden, and in the garden were all kinds of flowers; sweet, grassy banks for rest; and smooth lawns for play; and pleasant streams and woods; and rocky places for climbing. And the children were happy for a little while, but presently they separated themselves into parties; and then each party declared it would have a piece of the garden for its own, and that none of the others should have anything to do with that piece. Next, they quarrelled violently which pieces they would have; and at last the boys took up the thing, as boys should do, "practically," and fought in the flower-beds till there was hardly a flower left standing; then they trampled down each other's bits of the garden out of spite; and the girls cried till they could cry no more; and so they all lay down at last breathless in the ruin, and waited for the time when they were to be taken home in the evening.[231]
Meanwhile, the children in the house had been making themselves happy also in their manner. For them, there had been provided every kind of in-door pleasure: there was music for them to dance to; and the library was open, with all manner of amusing books; and there was a museum full of the most curious shells, and animals, and birds; and there was a workshop, with lathes and carpenters' tools, for the ingenious boys; and there were pretty fantastic dresses, for the girls to dress in; and there were microscopes, and kaleidoscopes; and whatever toys a child could fancy; and a table, in the dining-room, loaded with everything nice to eat.
But, in the midst of all this, it struck two or three of the more "practical" children, that they would like some of the brass-headed nails that studded the chairs; and so they set to work to pull them out. Presently, the others, who were reading, or looking at shells, took a fancy to do the like; and, in a little while, all the children, nearly, were spraining their fingers, in pulling out brass-headed nails. With all that they could pull out, they were not satisfied; and then, everybody wanted some of somebody else's. And at last, the really practical and sensible ones declared, that nothing was of any real consequence, that afternoon, except to get plenty of brass-headed nails; and that the books, and the cakes, and the microscopes were of no use at all in themselves, but only, if they could be exchanged for nail-heads. And at last they began to fight for nail-heads, as the others fought for the bits of garden. Only here and there, a despised one shrank away into a corner, and tried to get a little quiet with a book, in the midst of the noise; but all the practical ones thought of nothing else but counting nail-heads all the afternoon--even though they knew they would not be allowed to carry so much as one brass knob away with them. But no--it was--"who has most nails? I have a hundred, and you have fifty; or, I have a thousand, and you have two. I must have as many as you before I leave the house, or I cannot possibly go home in peace." At last, they made so much noise that I awoke, and thought to myself, "What a false dream that is, of _children!_" The child is the father of the man;[232] and wiser. Children never do such foolish things. Only men do.
But there is yet one last class of persons to be interrogated. The wise religious men we have asked in vain; the wise contemplative men, in vain; the wise worldly men, in vain. But there is another group yet. In the midst of this vanity of empty religion--of tragic contemplation--of wrathful and wretched ambition, and dispute for dust, there is yet one great group of persons, by whom all these disputers live--the persons who have determined, or have had it by a beneficent Providence determined for them, that they will do something useful; that whatever may be prepared for them hereafter, or happen to them here, they will, at least, deserve the food that God gives them by winning it honourably: and that, however fallen from the purity, or far from the peace, of Eden, they will carry out the duty of human dominion, though they have lost its felicity; and dress and keep the wilderness,[233] though they no more can dress or keep the garden.
These,--hewers of wood, and drawers of water,[234]--these, bent under burdens, or torn of scourges--these, that dig and weave--that plant and build; workers in wood, and in marble, and in iron--by whom all food, clothing, habitation, furniture, and means of delight are produced, for themselves, and for all men beside; men, whose deeds are good, though their words may be few; men, whose lives are serviceable, be they never so short, and worthy of honour, be they never so humble;--from these, surely, at least, we may receive some clear message of teaching; and pierce, for an instant, into the mystery of life, and of its arts.
Yes; from these, at last, we do receive a lesson. But I grieve to say, or rather--for that is the deeper truth of the matter--I rejoice to say--this message of theirs can only be received by joining them--not by thinking about them.
You sent for me to talk to you of art; and I have obeyed you in coming. But the main thing I have to tell you is,--that art must not be talked about. The fact that there is talk about it at all, signifies that it is ill done, or cannot be done. No true painter ever speaks, or ever has spoken, much of his art. The greatest speak nothing. Even Reynolds is no exception, for he wrote of all that he could not himself do,[235] and was utterly silent respecting all that he himself did.
The moment a man can really do his work he becomes speechless about it. All words become idle to him--all theories.
Does a bird need to theorize about building its nest, or boast of it when built? All good work is essentially done that way--without hesitation, without difficulty, without boasting; and in the doers of the best, there is an inner and involuntary power which approximates literally to the instinct of an animal--nay, I am certain that in the most perfect human artists, reason does _not_ supersede instinct, but is added to an instinct as much more divine than that of the lower animals as the human body is more beautiful than theirs; that a great singer sings not with less instinct than the nightingale, but with more--only more various, applicable, and governable; that a great architect does not build with less instinct than the beaver or the bee, but with more--with an innate cunning of proportion that embraces all beauty, and a divine ingenuity of skill that improvises all construction. But be that as it may--be the instinct less or more than that of inferior animals--like or unlike theirs, still the human art is dependent on that first, and then upon an amount of practice, of science,--and of imagination disciplined by thought, which the true possessor of it knows to be incommunicable, and the true critic of it, inexplicable, except through long process of laborious years. That journey of life's conquest, in which hills over hills, and Alps on Alps arose, and sank,--do you think you can make another trace it painlessly, by talking? Why, you cannot even carry us up an Alp, by talking. You can guide us up it, step by step, no otherwise--even so, best silently. You girls, who have been among the hills, know how the bad guide chatters and gesticulates, and it is "put your foot here"; and "mind how you balance yourself there"; but the good guide walks on quietly, without a word, only with his eyes on you when need is, and his arm like an iron bar, if need be.
In that slow way, also, art can be taught--if you have faith in your guide, and will let his arm be to you as an iron bar when need is. But in what teacher of art have you such faith? Certainly not in me; for, as I told you at first, I know well enough it is only because you think I can talk, not because you think I know my business, that you let me speak to you at all. If I were to tell you anything that seemed to you strange, you would not believe it, and yet it would only be in telling you strange things that I could be of use to you. I could be of great use to you--infinite use--with brief saying, if you would believe it; but you would not, just because the thing that would be of real use would displease you. You are all wild, for instance, with admiration of Gustave Dore. Well, suppose I were to tell you, in the strongest terms I could use, that Gustave Dore's art was bad--bad, not in weakness,--not in failure,--but bad with dreadful power--the power of the Furies and the Harpies mingled, enraging, and polluting; that so long as you looked at it, no perception of pure or beautiful art was possible for you. Suppose I were to tell you that! What would be the use? Would you look at Gustave Dore less? Rather, more, I fancy. On the other hand, I could soon put you into good humour with me, if I chose. I know well enough what you like, and how to praise it to your better liking. I could talk to you about moonlight, and twilight, and spring flowers, and autumn leaves, and the Madonnas of Raphael--how motherly! and the Sibyls of Michael Angelo--how majestic! and the Saints of Angelico--how pious! and the Cherubs of Correggio--how delicious! Old as I am, I could play you a tune on the harp yet, that you would dance to. But neither you nor I should be a bit the better or wiser; or, if we were, our increased wisdom could be of no practical effect. For, indeed, the arts, as regards teachableness, differ from the sciences also in this, that their power is founded not merely on facts which can be communicated, but on dispositions which require to be created. Art is neither to be achieved by effort of thinking, nor explained by accuracy of speaking. It is the instinctive and necessary result of power, which can only be developed through the mind of successive generations, and which finally burst into life under social conditions as slow of growth as the faculties they regulate. Whole aeras of mighty history are summed, and the passions of dead myriads are concentrated, in the existence of a noble art; and if that noble art were among us, we should feel it and rejoice; not caring in the least to hear lectures on it; and since it is not among us, be assured we have to go back to the root of it, or, at least, to the place where the stock of it is yet alive, and the branches began to die.
And now, may I have your pardon for pointing out, partly with reference to matters which are at this time of greater moment than the arts--that if we undertook such recession to the vital germ of national arts that have decayed, we should find a more singular arrest of their power in Ireland than in any other European country. For in the eighth century Ireland possessed a school of art in her manuscripts and sculpture, which, in many of its qualities--apparently in all essential qualities of decorative invention--was quite without rival; seeming as if it might have advanced to the highest triumphs in architecture and in painting. But there was one fatal flaw in its nature, by which it was stayed, and stayed with a conspicuousness of pause to which there is no parallel: so that, long ago, in tracing the progress of European schools from infancy to strength, I chose for the students of Kensington, in a lecture since published, two characteristic examples of early art, of equal skill; but in the one case, skill which was progressive--in the other, skill which was at pause. In the one case, it was work receptive of correction--hungry for correction; and in the other, work which inherently rejected correction. I chose for them a corrigible Eve, and an incorrigible Angel, and I grieve to say[236] that the incorrigible Angel was also an Irish angel!
And the fatal difference lay wholly in this. In both pieces of art there was an equal falling short of the needs of fact; but the Lombardic Eve knew she was in the wrong, and the Irish Angel thought himself all right. The eager Lombardic sculptor, though firmly insisting on his childish idea, yet showed in the irregular broken touches of the features, and the imperfect struggle for softer lines in the form, a perception of beauty and law that he could not render; there was the strain of effort, under conscious imperfection, in every line. But the Irish missal-painter had drawn his angel with no sense of failure, in happy complacency, and put red dots into the palms of each hand, and rounded the eyes into perfect circles, and, I regret to say, left the mouth out altogether, with perfect satisfaction to himself.
May I without offence ask you to consider whether this mode of arrest in ancient Irish art may not be indicative of points of character which even yet, in some measure, arrest your national power? I have seen much of Irish character, and have watched it closely, for I have also much loved it. And I think the form of failure to which it is most liable is this,--that being generous-hearted, and wholly intending always to do right, it does not attend to the external laws of right, but thinks it must necessarily do right because it means to do so, and therefore does wrong without finding it out; and then, when the consequences of its wrong come upon it, or upon others connected with it, it cannot conceive that the wrong is in any wise of its causing or of its doing, but flies into wrath, and a strange agony of desire for justice, as feeling itself wholly innocent, which leads it farther astray, until there is nothing that it is not capable of doing with a good conscience.
But mind, I do not mean to say that, in past or present relations between Ireland and England, you have been wrong, and we right. Far from that, I believe that in all great questions of principle, and in all details of administration of law, you have been usually right, and we wrong; sometimes in misunderstanding you, sometimes in resolute iniquity to you. Nevertheless, in all disputes between states, though the strongest is nearly always mainly in the wrong, the weaker is often so in a minor degree; and I think we sometimes admit the possibility of our being in error, and you never do.[237]
And now, returning to the broader question, what these arts and labours of life have to teach us of its mystery, this is the first of their lessons--that the more beautiful the art, the more it is essentially the work of people who _feel themselves wrong_;--who are striving for the fulfilment of a law, and the grasp of a loveliness, which they have not yet attained, which they feel even farther and farther from attaining the more they strive for it. And yet, in still deeper sense, it is the work of people who know also that they are right. The very sense of inevitable error from their purpose marks the perfectness of that purpose, and the continued sense of failure arises from the continued opening of the eyes more clearly to all the sacredest laws of truth.
This is one lesson. The second is a very plain, and greatly precious one: namely,--that whenever the arts and labours of life are fulfilled in this spirit of striving against misrule, and doing whatever we have to do, honourably and perfectly, they invariably bring happiness, as much as seems possible to the nature of man. In all other paths by which that happiness is pursued there is disappointment, or destruction: for ambition and for passion there is no rest--no fruition; the fairest pleasures of youth perish in a darkness greater than their past light; and the loftiest and purest love too often does but inflame the cloud of life with endless fire of pain. But, ascending from lowest to highest, through every scale of human industry, that industry worthily followed, gives peace. Ask the labourer in the field, at the forge, or in the mine; ask the patient, delicate-fingered artisan, or the strong-armed, fiery-hearted worker in bronze, and in marble, and in the colours of light; and none of these, who are true workmen, will ever tell you, that they have found the law of heaven an unkind one--that in the sweat of their face they should eat bread, till they return to the ground;[238] nor that they ever found it an unrewarded obedience, if, indeed, it was rendered faithfully to the command--"Whatsoever thy hand findeth to do--do it with thy might."[239]
These are the two great and constant lessons which our labourers teach us of the mystery of life. But there is another, and a sadder one, which they cannot teach us, which we must read on their tombstones.
"Do it with thy might." There have been myriads upon myriads of human creatures who have obeyed this law--who have put every breath and nerve of their being into its toil--who have devoted every hour, and exhausted every faculty--who have bequeathed their unaccomplished thoughts at death--who, being dead, have yet spoken,[240] by majesty of memory, and strength of example. And, at last, what has all this "Might" of humanity accomplished, in six thousand years of labour and sorrow? What has it _done_? Take the three chief occupations and arts of men, one by one, and count their achievements. Begin with the first--the lord of them all--Agriculture. Six thousand years have passed since we were sent to till the ground, from which we were taken. How much of it is tilled? How much of that which is, wisely or well? In the very centre and chief garden of Europe--where the two forms of parent Christianity have had their fortresses--where the noble Catholics of the Forest Cantons, and the noble Protestants of the Vaudois valleys, have maintained, for dateless ages, their faiths and liberties--there the unchecked Alpine rivers yet run wild in devastation; and the marshes, which a few hundred men could redeem with a year's labour, still blast their helpless inhabitants into fevered idiotism. That is so, in the centre of Europe! While, on the near coast of Africa, once the Garden of the Hesperides, an Arab woman, but a few sunsets since, ate her child, for famine. And, with all the treasures of the East at our feet, we, in our own dominion, could not find a few grains of rice, for a people that asked of us no more; but stood by, and saw five hundred thousand of them perish of hunger.[241]
Then, after agriculture, the art of kings, take the next head of human arts--weaving; the art of queens, honoured of all noble Heathen women, in the person of their virgin goddess[242]--honoured of all Hebrew women, by the word of their wisest king--"She layeth her hands to the spindle, and her hands hold the distaff; she stretcheth out her hand to the poor. She is not afraid of the snow for her household, for all her household are clothed with scarlet. She maketh herself covering of tapestry; her clothing is silk and purple. She maketh fine linen, and selleth it, and delivereth girdles unto the merchant."[243] What have we done in all these thousands of years with this bright art of Greek maid and Christian matron? Six thousand years of weaving, and have we learned to weave? Might not every naked wall have been purple with tapestry, and every feeble breast fenced with sweet colours from the cold? What have we done? Our fingers are too few, it seems, to twist together some poor covering for our bodies. We set our streams to work for us, and choke the air with fire, to turn our pinning-wheels--and,--_are we yet clothed_? Are not the streets of the capitals of Europe foul with the sale of cast clouts and rotten rags?[244] Is not the beauty of your sweet children left in wretchedness of disgrace, while, with better honour, nature clothes the brood of the bird in its nest, and the suckling of the wolf in her den? And does not every winter's snow robe what you have not robed, and shroud what you have not shrouded; and every winter's wind bear up to heaven its wasted souls, to witness against you hereafter, by the voice of their Christ,--"I was naked, and ye clothed me not"?[245]
Lastly--take the Art of Building--the strongest--proudest--most orderly--most enduring of the arts of man; that of which the produce is in the surest manner accumulative, and need not perish, or be replaced; but if once well done, will stand more strongly than the unbalanced rocks--more prevalently than the crumbling hills. The art which is associated with all civic pride and sacred principle; with which men record their power--satisfy their enthusiasm--make sure their defence--define and make dear their habitation. And in six thousand years of building, what have we done? Of the greater part of all that skill and strength, _no_ vestige is left, but fallen stones, that encumber the fields and impede the streams. But, from this waste of disorder, and of time, and of rage, what _is_ left to us? Constructive and progressive creatures that we are, with ruling brains, and forming hands, capable of fellowship, and thirsting for fame, can we not contend, in comfort, with the insects of the forest, or, in achievement, with the worm of the sea? The white surf rages in vain against the ramparts built by poor atoms of scarcely nascent life; but only ridges of formless ruin mark the places where once dwelt our noblest multitudes. The ant and the moth have cells for each of their young, but our little ones lie in festering heaps, in homes that consume them like graves; and night by night, from the corners of our streets, rises up the cry of the homeless--"I was a stranger, and ye took me not in."[246]
Must it be always thus? Is our life for ever to be without profit--without possession? Shall the strength of its generations be as barren as death; or cast away their labour, as the wild fig-tree casts her untimely figs?[247] Is it all a dream then--the desire of the eyes and the pride of life--or, if it be, might we not live in nobler dream than this? The poets and prophets, the wise men, and the scribes, though they have told us nothing about a life to come, have told us much about the life that is now. They have had--they also,--their dreams, and we have laughed at them. They have dreamed of mercy, and of justice; they have dreamed of peace and good-will; they have dreamed of labour undisappointed, and of rest undisturbed; they have dreamed of fulness in harvest, and overflowing in store; they have dreamed of wisdom in council, and of providence in law; of gladness of parents, and strength of children, and glory of grey hairs. And at these visions of theirs we have mocked, and held them for idle and vain, unreal and unaccomplishable. What have we accomplished with our realities? Is this what has come of our worldly wisdom, tried against their folly? this, our mightiest possible, against their impotent ideal? or, have we only wandered among the spectra of a baser felicity, and chased phantoms of the tombs, instead of visions of the Almighty; and walked after the imaginations of our evil hearts,[248] instead of after the counsels of Eternity, until our lives--not in the likeness of the cloud of heaven, but of the smoke of hell--have become "as a vapour, that appeareth for a little time, and then vanisheth away"?[249]
_Does_ it vanish then? Are you sure of that?--sure, that the nothingness of the grave will be a rest from this troubled nothingness; and that the coiling shadow, which disquiets itself in vain, cannot change into the smoke of the torment that ascends for ever?[250] Will any answer that they _are_ sure of it, and that there is no fear, nor hope, nor desire, nor labour, whither they go?[251] Be it so: will you not, then, make as sure of the Life that now is, as you are of the Death that is to come? Your hearts are wholly in this world--will you not give them to it wisely, as well as perfectly? And see, first of all, that you _have_ hearts, and sound hearts, too, to give. Because you have no heaven to look for, is that any reason that you should remain ignorant of this wonderful and infinite earth, which is firmly and instantly given you in possession? Although your days are numbered, and the following darkness sure, is it necessary that you should share the degradation of the brute, because you are condemned to its mortality; or live the life of the moth, and of the worm, because you are to companion them in the dust? Not so; we may have but a few thousands of days to spend, perhaps hundreds only--perhaps tens; nay, the longest of our time and best, looked back on, will be but as a moment, as the twinkling of an eye; still we are men, not insects; we are living spirits, not passing clouds. "He maketh the winds His messengers; the momentary fire, His minister";[252] and shall we do less than _these_? Let us do the work of men while we bear the form of them; and, as we snatch our narrow portion of time out of Eternity, snatch also our narrow inheritance of passion out of Immortality--even though our lives _be_ as a vapour, that appeareth for a little time, and then vanisheth away.
But there are some of you who believe not this--who think this cloud of life has no such close--that it is to float, revealed and illumined, upon the floor of heaven, in the day when He cometh with clouds, and every eye shall see Him.[253] Some day, you believe, within these five, or ten, or twenty years, for every one of us the judgment will be set, and the books opened.[254] If that be true, far more than that must be true. Is there but one day of judgment? Why, for us every day is a day of judgment--every day is a Dies Irae,[255] and writes its irrevocable verdict in the flame of its West. Think you that judgment waits till the doors of the grave are opened? It waits at the doors of your houses--it waits at the corners of your streets; we are in the midst of judgment--the insects that we crush are our judges--the moments that we fret away are our judges--the elements that feed us, judge, as they minister--and the pleasures that deceive us, judge as they indulge. Let us, for our lives, do the work of Men while we bear the form of them, if indeed those lives are _Not_ as a vapour, and do _Not_ vanish away.
"The work of men"--and what is that? Well, we may any of us know very quickly, on the condition of being wholly ready to do it. But many of us are for the most part thinking, not of what we are to do, but of what we are to get; and the best of us are sunk into the sin of Ananias,[256] and it is a mortal one--we want to keep back part of the price; and we continually talk of taking up our cross, as if the only harm in a cross was the _weight_ of it--as if it was only a thing to be carried, instead of to be--crucified upon. "They that are His have crucified the flesh, with the affections and lusts."[257] Does that mean, think you, that in time of national distress, of religious trial, of crisis for every interest and hope of humanity--none of us will cease jesting, none cease idling, none put themselves to any wholesome work, none take so much as a tag of lace off their footmen's coats, to save the world? Or does it rather mean, that they are ready to leave houses, lands, and kindreds--yes, and life, if need be? Life!--some of us are ready enough to throw that away, joyless as we have made it. But "_station_ in Life"--how many of us are ready to quit _that_? Is it not always the great objection, where there is question of finding something useful to do--"We cannot leave our stations in Life"?
Those of us who really cannot--that is to say, who can only maintain themselves by continuing in some business or salaried office, have already something to do; and all that they have to see to is, that they do it honestly and with all their might. But with most people who use that apology, "remaining in the station of life to which Providence has called them" means keeping all the carriages, and all the footmen and large houses they can possibly pay for; and, once for all, I say that if ever Providence _did_ put them into stations of that sort--which is not at all a matter of certainty--Providence is just now very distinctly calling them out again. Levi's station in life was the receipt of custom; and Peter's, the shore of Galilee; and Paul's, the antechambers of the High Priest,--which "station in life" each had to leave, with brief notice.
And, whatever our station in life may be, at this crisis, those of us who mean to fulfil our duty ought first to live on as little as we can; and, secondly, to do all the wholesome work for it we can, and to spend all we can spare in doing all the sure good we can.
And sure good is, first in feeding people, then in dressing people, then in lodging people, and lastly in rightly pleasing people, with arts, or sciences, or any other subject of thought.
I say first in feeding; and, once for all, do not let yourselves be deceived by any of the common talk of "indiscriminate charity." The order to us is not to feed the deserving hungry, nor the industrious hungry, nor the amiable and well-intentioned hungry, but simply to feed the hungry.[258] It is quite true, infallibly true, that if any man will not work, neither should he eat[259]--think of that, and every time you sit down to your dinner, ladies and gentlemen, say solemnly, before you ask a blessing, "How much work have I done to-day for my dinner?" But the proper way to enforce that order on those below you, as well as on yourselves, is not to leave vagabonds and honest people to starve together, but very distinctly to discern and seize your vagabond; and shut your vagabond up out of honest people's way, and very sternly then see that, until he has worked, he does _not_ eat. But the first thing is to be sure you have the food to give; and, therefore, to enforce the organization of vast activities in agriculture and in commerce, for the production of the wholesomest food, and proper storing and distribution of it, so that no famine shall any more be possible among civilized beings There is plenty of work in this business alone, and at once, for any number of people who like to engage in it.
Secondly, dressing people--that is to say, urging every one within reach of your influence to be always neat and clean, and giving them means of being so. In so far as they absolutely refuse, you must give up the effort with respect to them, only taking care that no children within your sphere of influence shall any more be brought up with such habits; and that every person who is willing to dress with propriety shall have encouragement to do so. And the first absolutely necessary step towards this is the gradual adoption of a consistent dress for different ranks of persons, so that their rank shall be known by their dress; and the restriction of the changes of fashion within certain limits. All which appears for the present quite impossible; but it is only so far even difficult as it is difficult to conquer our vanity, frivolity, and desire to appear what we are not. And it is not, nor ever shall be, creed of mine, that these mean and shallow vices are unconquerable by Christian women.
And then, thirdly, lodging people, which you may think should have been put first, but I put it third, because we must feed and clothe people where we find them, and lodge them afterwards. And providing lodgment for them means a great deal of vigorous legislation, and cutting down of vested interests that stand in the way, and after that, or before that, so far as we can get it, thorough sanitary and remedial action in the houses that we have; and then the building of more, strongly, beautifully, and in groups of limited extent, kept in proportion to their streams, and walled round, so that there may be no festering and wretched suburb anywhere, but clean and busy street within, and the open country without, with a belt of beautiful garden and orchard round the walls, so that from any part of the city perfectly fresh air and grass, and the sight of far horizon, might be reachable in a few minutes' walk. This is the final aim; but in immediate action every minor and possible good to be instantly done, when, and as, we can; roofs mended that have holes in them--fences patched that have gaps in them--walls buttressed that totter--and floors propped that shake; cleanliness and order enforced with our own hands and eyes, till we are breathless, every day. And all the fine arts will healthily follow. I myself have washed a flight of stone stairs all down, with bucket and broom, in a Savoy inn, where they hadn't washed their stairs since they first went up them; and I never made a better sketch than that afternoon.
These, then, are the three first needs of civilized life; and the law for every Christian man and woman is, that they shall be in direct service towards one of these three needs, as far as is consistent with their own special occupation, and if they have no special business, then wholly in one of these services. And out of such exertion in plain duty all other good will come; for in this direct contention with material evil, you will find out the real nature of all evil; you will discern by the various kinds of resistance, what is really the fault and main antagonism to good; also you will find the most unexpected helps and profound lessons given, and truths will come thus down to us which the speculation of all our lives would never have raised us up to. You will find nearly every educational problem solved, as soon as you truly want to do something; everybody will become of use in their own fittest way, and will learn what is best for them to know in that use. Competitive examination will then, and not till then, be wholesome, because it will be daily, and calm, and in practice; and on these familiar arts, and minute, but certain and serviceable knowledges, will be surely edified and sustained the greater arts and splendid theoretical sciences.
But much more than this. On such holy and simple practice will be founded, indeed, at last, an infallible religion. The greatest of all the mysteries of life, and the most terrible, is the corruption of even the sincerest religion, which is not daily founded on rational, effective, humble, and helpful action. Helpful action, observe! for there is just one law, which obeyed, keeps all religions pure--forgotten, makes them all false. Whenever in any religious faith, dark or bright, we allow our minds to dwell upon the points in which we differ from other people, we are wrong, and in the devil's power. That is the essence of the Pharisee's thanksgiving--"Lord, I thank Thee that I am not as other men are."[260] At every moment of our lives we should be trying to find out, not in what we differ with other people, but in what we agree with them; and the moment we find we can agree as to anything that should be done, kind or good, (and who but fools couldn't?) then do it; push at it together: you can't quarrel in a side-by-side push; but the moment that even the best men stop pushing, and begin talking, they mistake their pugnacity for piety, and if's all over. I will not speak of the crimes which in past times have been committed in the name of Christ, nor of the follies which are at this hour held to be consistent with obedience to Him; but I _will_ speak of the morbid corruption and waste of vital power in religious sentiment, by which the pure strength of that which should be the guiding soul of every nation, the splendour of its youthful manhood, and spotless light of its maidenhood, is averted or cast away. You may see continually girls who have never been taught to do a single useful thing thoroughly; who cannot sew, who cannot cook, who cannot cast an account, nor prepare a medicine, whose whole life has been passed either in play or in pride; you will find girls like these, when they are earnest-hearted, cast all their innate passion of religious spirit, which was meant by God to support them through the irksomeness of daily toil, into grievous and vain meditation over the meaning of the great Book, of which no syllable was ever yet to be understood but through a deed; all the instinctive wisdom and mercy of their womanhood made vain, and the glory of their pure consciences warped into fruitless agony concerning questions which the laws of common serviceable life would have either solved for them in an instant, or kept out of their way. Give such a girl any true work that will make her active in the dawn, and weary at night, with the consciousness that her fellow-creatures have indeed been the better for her day, and the powerless sorrow of her enthusiasm will transform itself into a majesty of radiant and beneficent peace.
So with our youths. We once taught them to make Latin verses, and called them educated; now we teach them to leap and to row, to hit a ball with a bat, and call them educated. Can they plough, can they sow, can they plant at the right time, or build with a steady hand? Is it the effort of their lives to be chaste, knightly, faithful, holy in thought, lovely in word and deed? Indeed it is, with some, nay with many, and the strength of England is in them, and the hope; but we have to turn their courage from the toil of war to the toil of mercy; and their intellect from dispute of words to discernment of things; and their knighthood from the errantry of adventure to the state and fidelity of a kingly power. And then, indeed, shall abide, for them, and for us, an incorruptible felicity, and an infallible religion; shall abide for us Faith, no more to be assailed by temptation, no more to be defended by wrath and by fear;--shall abide with us Hope, no more to be quenched by the years that overwhelm, or made ashamed by the shadows that betray:--shall abide for us, and with us, the greatest of these; the abiding will, the abiding name of our Father. For the greatest of these is Charity.[261]
[230] _Isaiah_ xl, 12.
[231] I have sometimes been asked what this means. I intended it to set forth the wisdom of men in war contending for kingdoms, and what follows to set forth their wisdom in peace, contending for wealth. [Ruskin.]
[232] See Wordsworth's poem, _My heart leaps up when I behold_.
[233] See _Genesis_ ii, 15, and the opening lines of the first selection in this volume.
[234] _Joshua_ ix, 21.
[235] In his _Discourses on Art_. Cf. pp. 24 ff. above.
[236] See _The Two Paths_, Sec.Sec. 28 _et seq_. [Ruskin.]
[237] References mainly to the Irish Land Question, on which Ruskin agreed with Mill and Gladstone in advocating the establishment of a peasant-proprietorship in Ireland.
[238] _Genesis_ iii, 19.
[239] _Ecclesiastes_ ix, 10.
[240] _Hebrews_ xi, 4.
[241] During the famine in the Indian province of Orissa.
[242] Athena, goddess of weaving.
[243] _Proverbs_ xxxi, 19-22, 24.
[244] _Jeremiah_ xxxviii, 11.
[245] _Matthew_ xxv, 43.
[246] _Matthew_ xxv, 43.
[247] _Revelation_ vi, 13.
[248] _Jeremiah_ xi, 8.
[249] _James_ iv, 14.
[250] _Psalms_ xxxix, 6 and _Revelation_ xiv, 11.
[251] _Ecclesiastes_ ix, 10.
[252] _Psalms_ civ, 4.
[253] _Revelation_ i, 7.
[254] _Daniel_ vii, 10.
[255] _Dies Irae_, the name generally given (from the opening words) to the most famous of the mediaeval hymns, usually ascribed to the Franciscan Thomas of Celano (died c. 1255). It is composed in triplets of rhyming trochaic tetrameters, and describes the Last Judgment in language of magnificent grandeur, passing into a plaintive plea for the souls of the dead.
[256] _Acts_ v, 1, 2.
[257] _Galatians_ v. 24.
[258] _Isaiah_ lviii, 7.
[259] 2 _Thessalonians_ iii, 10.
[260] _Luke_ xviii, 11.
[261] 1 _Corinthians_ xiii, 13. BIBLIOGRAPHICAL NOTE
_Editions_. The standard edition of Ruskin is that of Cook and Wedderburn in 34 volumes. Most of his better-known works may be had in cheap and convenient forms.
The best lives are:
COLLINGWOOD, W.G. The Life and Work of John Ruskin Houghton Mifflin Company, 1893. (2 vols.) The standard biography.
HARRISON, P. John Ruskin (English Men of Letters). The Macmillan Company, 1902. A short and readable biography.
[THE END]
[Selections From the Works of John Ruskin] _