The Voice of Science in Nineteenth-Century Literature Part 6

Rather, this desire of well-doing and this doom of frailty run through all the grades of life; rather is this earth, from the frosty top of Everest to the next margin of the internal fire, one stage of ineffectual virtues and one temple of pious tears and perseverance.

The whole creation groaneth and travaileth together. It is the common and the G.o.d-like law of life. The browsers, the biters, the barkers, the hairy coats of field and forest, the squirrel in the oak, the thousand-footed creeper in the dust, as they share with us the gift of life, share with us the love of an ideal: strive like us,--like us are tempted to grow weary of the struggle,--to do well; like us receive at times unmerited refreshment, visitings of support, returns of courage; and are condemned like us to be crucified between that double law of the members and the will. Are they like us, I wonder, in the timid hope of some reward, some sugar with the drug? Do they, too, stand aghast at unrewarded virtues, at the sufferings of those whom, in our partiality, we take to be just, and the prosperity of such as, in our blindness, we call wicked? It may be; and yet G.o.d knows what they should look for. Even while they look, even while they repent, the foot of man treads them by thousands in the dust, the yelping hounds burst upon their trail, the bullet speeds, the knives are heating in the den of the vivisectionist; or the dew falls, and the generation of a day is blotted out. For these are creatures compared with whom our weakness is strength, our ignorance wisdom, our brief span eternity.

And as we dwell, we living things, in our isle of terror and under the imminent hand of death, G.o.d forbid it should be man the erected, the reasoner, the wise in his own eyes--G.o.d forbid it should be man that wearies in well-doing, that despairs of unrewarded effort, or utters the language of complaint. Let it be enough for faith, that the whole creation groans in mortal frailty, strives with unconquerable constancy--surely not all in vain.

JOHN RUSKIN

THE MYSTERY OF LIFE AND ITS ARTS[8]

When I accepted the privilege of addressing you to-day, I was not aware of a restriction with respect to the topics of discussion which may be brought before this Society[9]--a restriction which, though entirely wise and right under the circ.u.mstances contemplated in its introduction, would necessarily have disabled me, thinking as I think, from preparing any lecture for you on the subject of art in a form which might be permanently useful. Pardon me, therefore, in so far as I must transgress such limitation; for indeed my infringement will be of the letter--not of the spirit--of your commands. In whatever I may say touching the religion which has been the foundation of art, or the policy which has contributed to its power, if I offend one, I shall offend all; for I shall take no note of any separations in creeds, or antagonisms in parties: neither do I fear that ultimately I shall offend any, by proving--or at least stating as capable of positive proof--the connection of all that is best in the crafts and arts of man, with the simplicity of his faith, and the sincerity of his patriotism.

But I speak to you under another disadvantage, by which I am checked in frankness of utterance, not here only, but everywhere: namely, that I am never fully aware how far my audiences are disposed to give me credit for real knowledge of my subject, or how far they grant me attention only because I have been sometimes thought an ingenious or pleasant essayist upon it. For I have had what, in many respects, I boldly call the misfortune, to set my words sometimes prettily together; not without a foolish vanity in the poor knack that I had of doing so: until I was heavily punished for this pride, by finding that many people thought of the words only, and cared nothing for their meaning. Happily, therefore, the power of using such pleasant language--if, indeed, it ever were mine--is pa.s.sing away from me; and whatever I am now able to say at all, I find myself forced to say with great plainness. For my thoughts have changed also, as my words have; and whereas in earlier life, what little influence I obtained was due perhaps chiefly to the enthusiasm with which I was able to dwell on the beauty of the physical clouds, and of their colors in the sky; so all the influence I now desire to retain must be due to the earnestness with which I am endeavoring to trace the form and beauty of another kind of cloud than those: the bright cloud of which it is written, "What is your life? It is even as a vapor that appeareth for a little time, and then vanisheth away."

I suppose few people reach the middle or latter period of their age, without having, at some moment of change or disappointment, felt the truth of those bitter words; and been startled by the fading of the sunshine from the cloud of their life into the sudden agony of the knowledge that the fabric of it was as fragile as a dream, and the endurance of it as transient as the dew. But it is not always that, even at such times of melancholy surprise, we can enter into any true perception that this human life shares in the nature of it, not only the evanescence, but the mystery of the cloud; that its avenues are wreathed in darkness, and its forms and courses no less fantastic, than spectral and obscure; so that not only in the vanity which we cannot grasp, but in the shadow which we cannot pierce, it is true of this cloudy life of ours, that "man walketh in a vain shadow, and disquieteth himself in vain."

And least of all, whatever may have been the eagerness of our pa.s.sions, or the height of our pride, are we able to understand in its depths the third and most solemn character in which our life is like those clouds of heaven; that to it belongs, not only their transience, not only their mystery, but also their power; that in the cloud of the human soul there is a fire stronger than the lightning, and a grace more precious than the rain; and that, though of the good and evil it shall one day be said alike, that the place that knew them knows them no more, there is an infinite separation between those whose brief presence had there been a blessing, like the mist of Eden that went up from the earth to water the garden, and those whose place knew them only as a drifting and changeful shade, of whom the Heavenly sentence is, that they are "wells without water; clouds that are carried with a tempest, to whom the mist of darkness is reserved forever."

To those among us, however, who have lived long enough to form some just estimate of the rate of the changes which are, hour by hour in accelerating catastrophe, manifesting themselves in the laws, the arts, and the creeds of men, it seems to me that, now at least, if never at any former time, the thoughts of the true nature of our life, and of its powers and responsibilities, should present themselves with absolute sadness and sternness. And although I know that this feeling is much deepened in my own mind by disappointment, which, by chance, has attended the greater number of my cherished purposes, I do not for that reason distrust the feeling itself, though I am on my guard against an exaggerated degree of it; nay, I rather believe that in periods of new effort and violent change, disappointment is a wholesome medicine; and that in the secret of it, as in the twilight so beloved by t.i.tian, we may see the colors of things with deeper truth than in the most dazzling sunshine....

You know, there is a tendency in the minds of many men, when they are heavily disappointed in the main purposes of their life, to feel, and perhaps in warning, perhaps in mockery, to declare, that life itself is a vanity. Because it has disappointed them, they think its nature is of disappointment always, or at best, of pleasure that can be grasped by imagination only; that the cloud of it has no strength nor fire within; but is a painted cloud only, to be delighted in, yet despised. You know how beautifully Pope has expressed this particular phase of thought:--

Meanwhile opinion gilds, with varying rays, These painted clouds that beautify our days; Each want of happiness by hope supplied, And each vacuity of sense, by pride.

Hope builds as fast as Knowledge can destroy; In Folly's cup, still laughs the bubble joy.

One pleasure past, another still we gain, And not a vanity is given in vain.

But the effect of failure upon my own mind has been just the reverse of this. The more that my life disappointed me, the more solemn and wonderful it became to me. It seemed, contrarily to Pope's saying, that the vanity of it _was_ indeed given in vain; but that there was something behind the veil of it, which was not vanity. It became to me, not a painted cloud, but a terrible and impenetrable one: not a mirage, which vanished as I drew near, but a pillar of darkness, to which I was forbidden to draw near. For I saw that both my own failure, and such success in petty things as in its poor triumph seemed to me worse than failure, came from the want of sufficiently earnest effort to understand the whole law and meaning of existence, and to bring it to n.o.ble and due end; as, on the other hand, I saw more and more clearly that all enduring success in the arts, or in any other occupation, had come from the ruling of the lower purposes, not by a conviction of their nothingness, but by a solemn faith in the advancing power of human nature, or in the promise, however dimly apprehended, that the mortal part of it would one day be swallowed up in immortality; and that, indeed, the arts themselves never had reached any vital strength of honor, but in the effort to proclaim this immortality, and in the service either of great and just religion, or of some unselfish patriotism, and law of such national life as must be the foundation of religion.

Nothing that I have ever said is more true or necessary--nothing has been more misunderstood or misapplied--than my strong a.s.sertion that the arts can never be right themselves unless their motive is right. It is misunderstood this way: weak painters, who have never learned their business, and cannot lay a true line, continually come to me, crying out, "Look at this picture of mine; it _must_ be good, I had such a lovely motive. I have put my whole heart into it, and taken years to think over its treatment." Well, the only answer for these people is,--if one had the cruelty to make it,--"Sir, you cannot think over _any_thing in any number of years,--you haven't the head to do it; and though you had fine motives, strong enough to make you burn yourself in a slow fire, if only first you could paint a picture, you can't paint one, nor half an inch of one; you haven't the hand to do it."

But, far more decisively we have to say to the men who _do_ know their business, or may know it if they choose, "Sir, you have this gift, and a mighty one; see that you serve your nation faithfully with it. It is a greater trust than ships and armies: you might cast _them_ away, if you were their captain, with less treason to your people than in casting your own glorious power away, and serving the devil with it instead of men.

Ships and armies you may replace if they are lost, but a great intellect, once abused, is a curse to the earth forever."

This, then, I meant by saying that the arts must have n.o.ble motive. This also I said respecting them, that they never had prospered, nor could prosper, but when they had such true purpose, and were devoted to the proclamation of divine truth or law. And yet I saw also that they had always failed in this proclamation--that poetry, and sculpture, and painting, though great when they strove to teach us something about the G.o.ds, never had taught us anything trustworthy about the G.o.ds, but had always betrayed their trust in the crisis of it, and, with their powers at the full reach, became ministers to pride and to l.u.s.t. And I felt also, with increasing amazement, the unconquerable apathy in ourselves the hearers, no less than in these the teachers; and that, while the wisdom and rightness of every act and art of life could only be consistent with a right understanding of the ends of life, we were all plunged as in a languid dream--our hearts fat, and our eyes heavy, and our ears closed, lest the inspiration of hand or voice should reach us--lest we should see with our eyes, and understand with our hearts, and be healed.

This intense apathy in all of us is the first great mystery of life; it stands in the way of every perception, every virtue. There is no making ourselves feel enough astonishment at it. That the occupations or pastimes of life should have no motive, is understandable; but--that life itself should have no motive,--that we neither care to find out what it may lead to, nor to guard against its being forever taken away from us,--here is a mystery indeed. For just suppose I were able to call at this moment to anyone in this audience by name, and to tell him positively that I knew a large estate had been lately left to him on some curious conditions; but that though I knew it was large, I did not know how large, nor even where it was--whether in the East Indies or the West, or in England, or at the Antipodes. I only knew it was a vast estate, and that there was a chance of his losing it altogether if he did not soon find out on what terms it had been left to him. Suppose I were able to say this positively to any single man in this audience, and he knew that I did not speak without warrant, do you think that he would rest content with that vague knowledge, if it were anywise possible to obtain more? Would he not give every energy to find some trace of the facts, and never rest till he had ascertained where this place was, and what it was like? And suppose he were a young man, and all he could discover by his best endeavor was that the estate was never to be his at all, unless he persevered, during certain years of probation, in an orderly and industrious life; but that, according to the rightness of his conduct, the portion of the estate a.s.signed to him would be greater or less, so that it literally depended on his behavior from day to day whether he got ten thousand a year, or thirty thousand a year, or nothing whatever--would you not think it strange if the youth never troubled himself to satisfy the conditions in any way, nor even to know what was required of him, but lived exactly as he chose, and never inquired whether his chances of the estate were increasing or pa.s.sing away?

Well, you know that this is actually and literally so with the greater number of the educated persons now living in Christian countries. Nearly every man and woman in any company such as this outwardly professes to believe--and a large number unquestionably think they believe--much more than this; not only that a quite unlimited estate is in prospect for them if they please the Holder of it, but that the infinite contrary of such a possession--an estate of perpetual misery--is in store for them if they displease this great Land-Holder, this great Heaven-Holder. And yet there is not one in a thousand of these human souls that cares to think, for ten minutes of the day, where this estate is or how beautiful it is, or what kind of life they are to lead in it, or what kind of life they must lead to obtain it.

You fancy that you care to know this; so little do you care that, probably, at this moment many of you are displeased with me for talking of the matter! You came to hear about the Art of this world, not about the Life of the next, and you are provoked with me for talking of what you can hear any Sunday in church. But do not be afraid. I will tell you something before you go about pictures, and carvings, and pottery, and what else you would like better to hear of than the other world. Nay, perhaps you say, "We want you to talk of pictures and pottery, because we are sure that you know something of them, and you know nothing of the other world." Well--I don't. That is quite true. But the very strangeness and mystery of which I urge you to take notice, is in this--that I do not--nor you either. Can you answer a single bold question unflinchingly about that other world?--Are you sure there is a heaven? Sure there is a h.e.l.l? Sure that men are dropping before your faces through the pavements of these streets into eternal fire, or sure that they are not? Sure that, at your own death, you are going to be delivered from all sorrow, to be endowed with all virtue, to be gifted with all felicity, and raised into perpetual companionship with a King, compared to whom the kings of the earth are as gra.s.shoppers, and the nations as the dust of his feet? Are you sure of this? or, if not sure, do any of us so much as care to make it sure? and, if not, how can anything that we do be right--how can anything we think be wise? what honor can there be in the arts that amuse us, or what profit in the possessions that please?

Is not this a mystery of life?

But further, you may, perhaps, think it a beneficent ordinance for the generality of men that they do not, with earnestness or anxiety, dwell on such questions of the future, because the business of the day could not be done if this kind of thought were taken by all of us for the morrow. Be it so; but at least we might antic.i.p.ate that the greatest and wisest of us, who were evidently the appointed teachers of the rest, would set themselves apart to seek out whatever could be surely known of the future destinies of their race; and to teach this in no rhetorical or ambiguous manner, but in the plainest and most severely earnest words.

Now, the highest representatives of men who have thus endeavored, during the Christian era, to search out these deep things, and relate them, are Dante and Milton. There are none who for earnestness of thought, for mastery of word, can be cla.s.sed with these. I am not at present, mind you, speaking of persons set apart in any priestly or pastoral office, to deliver creeds to us, or doctrines; but of men who try to discover and set forth, as far as by human intellect is possible, the facts of the other world. Divines may perhaps teach us how to arrive there, but only these two poets have in any powerful manner striven to discover, or in any definite words professed to tell, what we shall see and become there; or how those upper and nether worlds are, and have been, inhabited.

And what have they told us? Milton's account of the most important event in his whole system of the universe, the fall of the angels, is evidently unbelievable to himself; and the more so, that it is wholly founded on, and in a great part spoiled and degraded from, Hesiod's account of the decisive war of the younger G.o.ds with the t.i.tans. The rest of his poem is a picturesque drama, in which every artifice of invention is visibly and consciously employed; not a single fact being, for an instant, conceived as tenable by any living faith.

Dante's conception is far more intense, and, by himself, for the time, not to be escaped from; it is indeed a vision, but a vision only, and that one of the wildest that ever entranced a soul--a dream in which every grotesque type or fantasy of heathen tradition is renewed, and adorned; and the destinies of the Christian Church, under their most sacred symbols, become literally subordinate to the praise, and are only to be understood by the aid, of one dear Florentine maiden.

I tell you truly that, as I strive more with this strange lethargy and trance in myself, and awake to the meaning and power of life, it seems daily more amazing to me that men such as these should dare to play with the most precious truths (or the most deadly untruths) by which the whole human race listening to them could be informed, or deceived--all the world their audiences forever, with pleased ear, and pa.s.sionate heart; and yet, to this submissive infinitude of souls, and evermore succeeding and succeeding mult.i.tude, hungry for bread of life, they do but play upon sweetly modulated pipes; with pompous nomenclature adorn the councils of h.e.l.l; touch a troubadour's guitar to the courses of the suns; and fill the openings of eternity, before which prophets have veiled their faces, and which angels desire to look into, with idle puppets of their scholastic imagination, and melancholy lights of frantic faith in their lost mortal love.

Is not this a mystery of life?

But more. We have to remember that these two great teachers were both of them warped in their temper, and thwarted in their search for truth. They were men of intellectual war, unable, through darkness of controversy, or stress of personal grief, to discern where their own ambition modified their utterances of the moral law; or their own agony mingled with their anger at its violation. But greater men than these have been--innocent-hearted--too great for contest. Men, like Homer and Shakespeare, of so unrecognized personality, that it disappears in future ages, and becomes ghostly, like the tradition of a lost heathen G.o.d. Men, therefore, to whose unoffended, uncondemning sight, the whole of human nature reveals itself in a pathetic weakness, with which they will not strive; or in mournful and transitory strength, which they dare not praise. And all Pagan and Christian civilization thus becomes subject to them. It does not matter how little, or how much, any of us have read, either of Homer or Shakespeare; everything round us, in substance or in thought, has been moulded by them. All Greek gentlemen were educated under Homer. All Roman gentlemen, by Greek literature. All Italian, and French, and English gentlemen, by Roman literature, and by its principles. Of the scope of Shakespeare, I will say only that the intellectual measure of every man since born, in the domains of creative thought, may be a.s.signed to him according to the degree in which he has been taught by Shakespeare.

Well, what do these two men, centres of mortal intelligence, deliver to us of conviction respecting what it most behooves that intelligence to grasp?

What is their hope--their crown of rejoicing? what manner of exhortation have they for us, or of rebuke? what lies next their own hearts, and dictates their undying words? Have they any peace to promise to our unrest, any redemption to our misery?

Take Homer first, and think if there is any sadder image of human fate than the great Homeric story. The main features in the character of Achilles are its intense desire of justice and its tenderness of affection. And in that bitter song of the Iliad, this man, though aided continually by the wisest of the G.o.ds, and burning with the desire of justice in his heart, becomes yet, through ill-governed pa.s.sion, the most unjust of men; and, full of the deepest tenderness in his heart, becomes yet, through ill-governed pa.s.sion, the most cruel of men. Intense alike in love and in friendship, he loses, first his mistress, and then his friend; for the sake of the one, he surrenders to death the armies of his own land; for the sake of the other, he surrenders all. Will a man lay down his life for his friend? Yea, even for his _dead_ friend, this Achilles, though G.o.ddess-born and G.o.ddess-taught, gives up his kingdom, his country, and his life--casts alike the innocent and guilty, with himself, into one gulf of slaughter, and dies at last by the hand of the basest of his adversaries.

Is not this a mystery of life?

But what, then, is the message to us of our own poet, and searcher of hearts, after fifteen hundred years of Christian faith have been numbered over the graves of men? Are his words more cheerful than the Heathen's--is his hope more near--his trust more sure--his reading of fate more happy?

Ah, no! He differs from the Heathen poet chiefly in this--that he recognizes, for deliverance, no G.o.ds nigh at hand; and that, by petty chance--by momentary folly--by broken message--by fool's tyranny--or traitor's snare, the strongest and most righteous are brought to their ruin, and perish without word of hope. He indeed, as part of his rendering of character, ascribes the power and modesty of habitual devotion to the gentle and the just. The death-bed of Katharine is bright with visions of angels; and the great soldier-king, standing by his few dead, acknowledges the presence of the Hand that can save alike by many or by few. But observe that from those who with deepest spirit meditate, and with deepest pa.s.sion mourn, there are no such words as these; nor in their hearts are any such consolations. Instead of the perpetual sense of the helpful presence of the Deity, which through all heathen tradition is the source of heroic strength, in battle, in exile, and in the valley of the shadow of death, we find only, in the great Christian poet, the consciousness of a moral law, through which "the G.o.ds are just, and of our pleasant vices make instruments to scourge us"; and of the resolved arbitration of the destinies, that conclude into precision of doom what we feebly and blindly began; and force us, when our indiscretion serves us, and our deepest plots do pall, to the confession that "there's a divinity that shapes our ends, rough hew them how we will."

Is not this a mystery of life?

Be it so, then. About this human life that is to be, or that is, the wise religious men tell us nothing that we can trust; and the wise contemplative men, nothing that can give us peace. But there is yet a third cla.s.s to whom we may turn--the wise practical men. 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 cla.s.s 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 councilors--these statesmen and builders of kingdoms--these capitalists and men of business, who weigh the earth, and the dust of it, in a balance. 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 pa.s.s 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, gra.s.sy 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.[10]

Meanwhile, the children in the house had been making themselves happy also in their manner. For them there had been provided every kind of indoor 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 sh.e.l.ls, and animals, and birds; and there was a workshop, with lathes and carpenter's 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 bra.s.s-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 sh.e.l.ls, took a fancy to do the like; and, in a little while, all the children, nearly, were spraining their fingers, in pulling out bra.s.s-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 bra.s.s-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 bra.s.s k.n.o.b 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; and wiser. Children never do such foolish things. Only men do.

But there is yet one last cla.s.s 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 G.o.d gives them by winning it honorably: 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, though they no more can dress or keep the garden.

These--hewers of wood and drawers of water; 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 honor, 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, 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.

And now, returning to the broader question, what these arts and labors 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 the people who _feel themselves wrong_; who are striving for the fulfillment of a law, and the grasp of a loveliness, which they have not yet attained, which they feel even further and further 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 labors of life are fulfilled in this spirit of striving against misrule, and doing whatever we have to do honorably 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 pa.s.sion 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 laborer 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 with the colors 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; 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."