Frondes Agrestes Part 4

60. LICHENS.--As in one sense the humblest, in another they are the most honoured of the earth-children. Unfading as motionless, the worm frets them not, and the autumn wastes not. Strong in loveliness, they neither blanch in heat, nor pine in frost. To them, slow-fingered, constant-hearted, is entrusted the weaving of the dark, eternal tapestries of the hills; to them, slow-pencilled, iris-dyed, the tender framing of their endless imagery. Sharing the stillness of the unimpa.s.sioned rock, they share also its endurance; and while the winds of departing spring scatter the white hawthorn blossom like drifted snow, and summer dims on the parched meadow the drooping of its cowslip gold,--far above, among the mountains, the silver lichen spots rest, star-like, on the stone: and the gathering orange stain, upon the edge of yonder western peak, reflects the sunsets of a thousand years.

SECTION VIII.

EDUCATION.

61. The most helpful and sacred work which can at present be done for humanity, is to teach people (chiefly by example, as all best teaching must be done) not how "to better themselves," but how to "satisfy themselves." It is the curse of every evil nature and evil creature to eat and _not_ be satisfied. The words of blessing are, that they shall eat and be satisfied; and as there is only one kind of water which quenches all thirst, so there is only one kind of bread which satisfies all hunger--the bread of justice or righteousness; which hungering after, men shall always be filled, that being the bread of Heaven; but hungering after the bread or wages of unrighteousness, shall not be filled, that being the bread of Sodom. And in order to teach men how to be satisfied, it is necessary fully to understand the art of joy and humble life--this, at present, of all arts or sciences, being the one most needing study. Humble life; that is to say, proposing to itself no future exaltation, but only a sweet continuance: not excluding the idea of foresight, but wholly of fore-sorrow, and taking no troublous thought for coming days; so also not excluding the idea of providence or provision, but wholly of acc.u.mulation;--the life of domestic affection and domestic peace, full of sensitiveness to all elements of costless and kind pleasure;--therefore chiefly to the loveliness of the natural world.

62. We shall find that the love of nature, wherever it has existed, has been a faithful and sacred element of feeling; that is to say, supposing all the circ.u.mstances otherwise the same with respect to two individuals, the one who loves nature most will be always found to have more capacity for _faith_ in G.o.d than the other. Nature-wors.h.i.+p will be found to bring with it such a sense of the presence and power of a Great Spirit as no mere reasoning can either induce or controvert; and where that nature-wors.h.i.+p is innocently pursued--_i.e._, with due respect to other claims on time, feeling, and exertion, and a.s.sociated with the higher principles of religion,--it becomes the channel of certain sacred truths, which by no other means can be conveyed.

63. Instead of supposing the love of nature necessarily connected with the faithlessness of the age, I believe it is connected properly with the benevolence and liberty[29] of the age; that it is precisely the most healthy element which distinctively belongs to us; and that out of it, cultivated no longer in levity or ignorance, but in earnestness and as a duty, results will spring of an importance at present inconceivable; and lights arise, which, for the first time in man's history, will reveal to him the true nature of his life, the true field for his energies, and the true relations between him and his Maker.

[29] I forget, now, what I meant by 'liberty' in this pa.s.sage; but I often used the word in my first writings, in a good sense, thinking of Scott's moorland rambles and the like. It is very wonderful to me, now, to see what hopes I had once: but Turner was alive, then; and the sun used to s.h.i.+ne, and rivers to sparkle.

64. To any person who has all his senses about him, a quiet walk, over not more than ten or twelve miles of road a day, is the most amusing of all travelling; and all travelling becomes dull in exact proportion to its rapidity.

Going by railroad I do not consider as travelling at all; it is merely "being sent" to a place, and very little different from becoming a parcel.

65. I believe an immense gain in the bodily health and happiness of the upper cla.s.ses would follow on their steadily endeavouring, however clumsily, to make the physical exertion they now necessarily exert in amus.e.m.e.nts, definitely serviceable. It would be far better, for instance, that a gentleman should mow his own fields, than ride over other people's.

66. In order to define what is fairest, you must delight in what is fair; and I know not how few or how many there may be who take such delight. Once I could speak joyfully about beautiful things, thinking to be understood; now I cannot, any more, for it seems to me that no one regards them. Wherever I look or travel, in England or abroad, I see that men, wherever they can reach, destroy all beauty. They seem to have no other desire or hope but to have large houses, and be able to move fast. Every perfect and lovely spot which they can touch, they defile. Thus the railroad bridge over the fall of Schaffhausen, and that round the Clarens sh.o.r.e of the lake of Geneva, have destroyed the power of two pieces of scenery of which nothing can ever supply the place, in appeal to the higher ranks of European mind.

67. The first thing which I remember as an event in life, was being taken by my nurse to the brow of Friar's Crag on Derwent.w.a.ter. The intense joy, mingled with awe, that I had in looking through the hollows in the mossy roots, over the crag into the dark lake, has a.s.sociated itself more or less with all twining roots of trees ever since. Two other things I remember as, in a sort, beginnings of life;--crossing Shap-fells, being let out of the chaise to run up the hills; and going through Glenfarg, near Kinross, on a winter's morning, when the rocks were hung with icicles; these being culminating points in an early life of more travelling than is usually indulged to a child. In such journeyings, whenever they brought me near hills, and in all mountain ground and scenery, I had a pleasure, as early as I can remember, and continuing till I was eighteen or twenty, infinitely greater than any which has been since possible to me in anything.

68. A fool always wants to shorten s.p.a.ce and time; a wise man wants to lengthen both. A fool wants to kill s.p.a.ce and time; a wise man, first to gain them, then to animate them.

69. I suspect that system-makers in general are not of much more use, each in his own domain, than, in that of Pomona, the old women who tie cherries upon sticks, for the more portableness of the same. To cultivate well, and choose well, your cherries, is of some importance; but if they can be had in their own wild way of cl.u.s.tering about their crabbed stalks, it is a better connection for them than any others; and if they cannot, then so that they be not bruised, it makes to a boy of practical disposition not much difference whether he gets them by handfuls, or in beaded symmetry on the exalting stick.

70. Every great man is always being helped by everybody, for his gift is to get good out of all things and all persons.

71. G.o.d appoints to every one of His creatures a separate mission, and if they discharge it honourably, if they quit themselves like men, and faithfully follow the light which is in them, withdrawing from it all cold and quenching influence, there will a.s.suredly come of it such burning as, in its appointed mode and measure, shall s.h.i.+ne before men, and be of service constant and holy. Degrees infinite of l.u.s.tre there must always be, but the weakest among us has a gift, however seemingly trivial, which is peculiar to him, and which, worthily used, will be a gift also to his race for ever.

72. There is not any matter, nor any spirit, nor any creature, but it is capable of a unity of some kind with other creatures; and in that unity is its perfection and theirs, and a pleasure also for the beholding of all other creatures that can behold. So the unity of spirits is partly in their sympathy, and partly in their giving and taking, and always in their love; and these are their delight and their strength; for their strength is in their co-working and army fellows.h.i.+p, and their delight is in their giving and receiving of alternate and perpetual good; their inseparable dependency on each other's being, and their essential and perfect depending on their Creator's. And so the unity of earthly creatures is their power, and their peace; not like the dead and cold peace of undisturbed stones and solitary mountains, but the living peace of trust, and the living power of support; of hands that hold each other and are still.[30]

[30] A long, affected, and obscure second volume sentence, written in imitation of Hooker. One short sentence from Ecclesiastes is the sum of it: "How can one be warm alone?"

73. It is good to read of that kindness and humbleness of St. Francis of a.s.sisi, who spoke never to bird, nor to cicada, nor even to wolf and beasts of prey, but as his brother;--and so we find are moved the minds of all good and mighty men, as in the lesson that we have from the 'Mariner' of Coleridge, and yet more truly and rightly taught in the 'Hartleap Well'--

"Never to blend our pleasure or our pride With sorrow of the meanest thing that feels,"--

and again in the 'White Doe' of Rylstone, with the added teaching, that anguish of our own

"Is tempered and allayed by sympathies Aloft ascending, and descending deep, Even to the inferior kinds;"--

so that I know not of anything more destructive of the whole theoretic faculty, not to say of the Christian character and human intellect,[31]

than those accursed sports in which man makes of himself cat, tiger, leopard, and alligator in one; and gathers into one continuance of cruelty, for his amus.e.m.e.nt, all the devices that brutes sparingly and at intervals use against each other for their necessities.

[31] I am more and more grieved, as I re-read this and other portions of the most affected and weak of all my books, (written in a moulting time of my life,)--the second volume of 'Modern Painters,'--at its morbid violence of pa.s.sion and narrowness of thought. Yet, at heart, the book was, like my others, honest; and in substance it is mostly good; but all boiled to rags.

74. He who loves not G.o.d, nor his brother, cannot love the gra.s.s beneath his feet, nor the creatures which live not for his uses, filling those s.p.a.ces in the universe which he needs not: while, on the other hand, none can love G.o.d, nor his human brother, without loving all things which his Father loves; nor without looking upon them every one as in that respect his brethren also, and perhaps worthier than he, if, in the under concords they have to fill, their part is touched more truly.[32]

[32] Morbidly Franciscan, again! and I am really compelled to leave out one little bit my friend liked,--as all kindly and hopeful women would,--about everything turning out right, and being to some good end.

For we have no business whatever with the ends of things, but with their beings; and their beings are often entirely bad.

75. Things may always be seen truly by candid people, though never _completely_. No human capacity ever yet saw the whole of a thing; but we may see more and more of it the longer we look. Every individual temper will see something different in it; but supposing the tempers honest, all the differences are there. Every advance in our acuteness of perception will show us something new; but the old and first-discerned thing will still be there, not falsified, only modified and enriched by the new perceptions, becoming continually more beautiful in its harmony with them, and more approved as a part of the infinite truth.

SECTION IX.

MORALITIES.

76. When people read, "The law came by Moses, but grace and truth by Christ," do they suppose it means that the law was ungracious and untrue? The law was given for a foundation; the grace (or mercy) and truth for fulfilment;--the whole forming one glorious Trinity of judgment, mercy, and truth.[33] And if people would but read the text of their Bibles with heartier purpose of understanding it, instead of superst.i.tiously, they would see that throughout the parts which they are intended to make most personally their own, (the Psalms,) it is always the Law which is spoken of with chief joy. The Psalms respecting mercy are often sorrowful, as in thought of what it cost; but those respecting the Law are always full of delight. David cannot contain himself for joy in thinking of it,--he is never weary of its praise: "How love I Thy law! it is my meditation all the day. Thy testimonies are my delight and my counsellors; sweeter also than honey and the honeycomb."

[33] A great deal of the presumption and narrowness caused by my having been bred in the Evangelical schools, and which now fill me with shame and distress in re-reading 'Modern Painters,' is, to my present mind, atoned for by the accurate thinking by which I broke my way through to the great truth expressed in this pa.s.sage, which all my later writings, without exception, have been directed to maintain and ill.u.s.trate.

77. I suppose there is no event in the whole life of Christ to which, in hours of doubt or fear, men turn with more anxious thirst to know the close facts of it, or with more earnest and pa.s.sionate dwelling upon every syllable of its recorded narrative, than Christ's showing Himself to His disciples at the Lake of Galilee. There is something pre-eminently open, natural, full fronting our disbelief, in this manifestation. The others, recorded after the resurrection, were sudden, phantom-like, occurring to men in profound sorrow and wearied agitation of heart; not, it might seem, safe judges of what they saw.

But the agitation was now over. They had gone back to their daily work, thinking still their business lay net-wards, unmeshed from the literal rope and drag. "Simon Peter saith unto them, I go a-fis.h.i.+ng.

They say unto him, We also go with thee." True words enough, and having far echo beyond those Galilean hills. That night they caught nothing; but when the morning came, in the clear light of it, behold!

a figure stood on the sh.o.r.e. They were not thinking of anything but their fruitless hauls. They had no guess who it was. It asked them simply if they had caught anything. They say, No, and it tells them to cast again. And John shades his eyes from the morning sun with his hand to look who it is; and though the glistening of the sea, too, dazzles him, he makes out who it is at last; and poor Simon, not to be outrun this time, tightens his fisher's coat about him, and dashes in over the nets. One would have liked to see him swim those hundred yards, and stagger to his knees upon the beach.

Well, the others get to the beach, too, in time, in such slow way as men in general do get in this world to its true sh.o.r.e, much impeded by that wonderful "dragging the net with fishes"; but they get there--seven of them in all; first the Denier, and then the slowest believer, and then the quickest believer, and then the two throne-seekers, and two more, we know not who.

They sit down on the sh.o.r.e, face to face with Him, and eat their broiled fish as He bids. And then to Peter, all dripping still, s.h.i.+vering, and amazed, staring at Christ in the sun, on the other side of the coal-fire,--thinking a little perhaps of what happened by another coal-fire, when it was colder, and having had no word changed with him by his Master, since that look of His,--to him so amazed, comes the question, "Simon, lovest thou Me?" Try to feel that a little; and think of it till it is true to you: and then take up that infinite monstrosity and hypocrisy,--Raphael's cartoon of the charge to Peter. Note first the bold fallacy--the putting _all_ the Apostles there, a mere lie to serve the Papal heresy of the Petric supremacy, by putting them all in the background while Peter receives the charge, and making them all witnesses to it. Note the handsomely curled hair and neatly tied sandals of the men who had been out all night in the sea-mists, and on the slimy decks; note their convenient dresses for going a-fis.h.i.+ng, with trains that lie a yard along the ground, and goodly fringes--all made to match;--an apostolic fis.h.i.+ng costume. Note how Peter especially, (whose chief glory was in his wet coat _girt_ about him, and naked limbs,) is enveloped in folds and fringes, so as to kneel and hold his keys with grace. No fire of coals at all, nor lonely mountain sh.o.r.e, but a pleasant Italian landscape, full of villas and churches, and a flock of sheep to be pointed at; and the whole group of Apostles, not round Christ, as they would have been naturally, but straggling away in a line, that they may be shown. The simple truth is, that the moment we look at the picture we feel our belief of the whole thing taken away. There is visibly no possibility of that group even having existed, in any place, or on any occasion.

It is all a mere mythic absurdity, and faded concoction of fringes, muscular arms, and curly heads of Greek philosophers.

78. Among the children of G.o.d, there is always that fearful and bowed apprehension of His majesty, and that sacred dread of all offence to Him which is called the Fear of G.o.d; yet of real and essential fear there is not any, but clinging of confidence to Him as their Rock, Fortress, and Deliverer; and perfect love, and casting out of fear; so that it is not possible that, while the mind is rightly bent on Him, there should be dread of anything earthly or supernatural; and the more dreadful seems the height of His majesty, the less fear they feel that dwell in the shadow of it. "Of whom shall I be afraid?"