The Pleasures of England. Ruskin JohnЧитать онлайн книгу.
instructed, without trouble or doubt, as fast as they could read or imitate; and brought forward to the point where their own northern instincts might wholesomely superimpose or graft some national ideas upon these sound instructions. Read over what I said on this subject in the third of my lectures last year (page 79), and simplify that already brief statement further, by fastening in your mind Carlyle's general symbol of the best attainments of northern religious sculpture,—"three whalecubs combined by boiling," and reflecting that the mental history of all northern European art is the modification of that graceful type, under the orders of the Athena of Homer and Phidias.
And this being quite indisputably the broad fact of the matter, I greatly marvel that your historians never, so far as I have read, think of proposing to you the question—what you might have made of yourselves without the help of Homer and Phidias: what sort of beings the Saxon and the Celt, the Frank and the Dane, might have been by this time, untouched by the spear of Pallas, unruled by the rod of Agricola, and sincerely the native growth, pure of root, and ungrafted in fruit of the clay of Isis, rock of Dovrefeldt, and sands of Elbe? Think of it, and think chiefly what form the ideas, and images, of your natural religion might probably have taken, if no Roman missionary had ever passed the Alps in charity, and no English king in pilgrimage.
I have been of late indebted more than I can express to the friend who has honoured me by the dedication of his recently published lectures on 'Older England;' and whose eager enthusiasm and far collected learning have enabled me for the first time to assign their just meaning and value to the ritual and imagery of Saxon devotion. But while every page of Mr. Hodgett's book, and, I may gratefully say also, every sentence of his teaching, has increased and justified the respect in which I have always been by my own feeling disposed to hold the mythologies founded on the love and knowledge of the natural world, I have also been led by them to conceive, far more forcibly than hitherto, the power which the story of Christianity possessed, first heard through the wreaths of that cloudy superstition, in the substitution, for its vaporescent allegory, of a positive and literal account of a real Creation, and an instantly present, omnipresent, and compassionate God.
Observe, there is no question whatever in examining this influence, how far Christianity itself is true, or the transcendental doctrines of it intelligible. Those who brought you the story of it believed it with all their souls to be true,—and the effect of it on the hearts of your ancestors was that of an unquestionable, infinitely lucid message straight from God, doing away with all difficulties, grief, and fears for those who willingly received it, nor by any, except wilfully and obstinately vile persons, to be, by any possibility, denied or refused.
And it was precisely, observe, the vivacity and joy with which the main fact of Christ's life was accepted which gave the force and wrath to the controversies instantly arising about its nature.
Those controversies vexed and shook, but never undermined, the faith they strove to purify, and the miraculous presence, errorless precept, and loving promises of their Lord were alike undoubted, alike rejoiced in, by every nation that heard the word of Apostles. The Pelagian's assertion that immortality could be won by man's will, and the Arian's that Christ possessed no more than man's nature, never for an instant—or in any country—hindered the advance of the moral law and intellectual hope of Christianity. Far the contrary; the British heresy concerning Free Will, though it brought bishop after bishop into England to extinguish it, remained an extremely healthy and active element in the British mind down to the days of John Bunyan and the guide Great Heart, and the calmly Christian justice and simple human virtue of Theodoric were the very roots and first burgeons of the regeneration of Italy.1 But of the degrees in which it was possible for any barbarous nation to receive during the first five centuries, either the spiritual power of Christianity itself, or the instruction in classic art and science which accompanied it, you cannot rightly judge, without taking the pains, and they will not, I think, be irksome, of noticing carefully, and fixing permanently in your minds, the separating characteristics of the greater races, both in those who learned and those who taught.
Of the Huns and Vandals we need not speak. They are merely forms of Punishment and Destruction. Put them out of your minds altogether, and remember only the names of the immortal nations, which abide on their native rocks, and plough their unconquered plains, at this hour.
Briefly, in the north,—Briton, Norman, Frank, Saxon, Ostrogoth, Lombard; briefly, in the south,—Tuscan, Roman, Greek, Syrian, Egyptian, Arabian.
Now of these races, the British (I avoid the word Celtic, because you would expect me to say Keltic; and I don't mean to, lest you should be wanting me next to call the patroness of music St. Kekilia), the British, including Breton, Cornish, Welsh, Irish, Scot, and Pict, are, I believe, of all the northern races, the one which has deepest love of external nature;—and the richest inherent gift of pure music and song, as such; separated from the intellectual gift which raises song into poetry. They are naturally also religious, and for some centuries after their own conversion are one of the chief evangelizing powers in Christendom. But they are neither apprehensive nor receptive;—they cannot understand the classic races, and learn scarcely anything from them; perhaps better so, if the classic races had been more careful to understand them.
Next, the Norman is scarcely more apprehensive than the Celt, but he is more constructive, and uses to good advantage what he learns from the Frank. His main characteristic is an energy, which never exhausts itself in vain anger, desire, or sorrow, but abides and rules, like a living rock:—where he wanders, he flows like lava, and congeals like granite.
Next, I take in this first sketch the Saxon and Frank together, both pre-eminently apprehensive, both docile exceedingly, imaginative in the highest, but in life active more than pensive, eager in desire, swift of invention, keenly sensitive to animal beauty, but with difficulty rational, and rarely, for the future, wise. Under the conclusive name of Ostrogoth, you may class whatever tribes are native to Central Germany, and develope themselves, as time goes on, into that power of the German Cæsars which still asserts itself as an empire against the licence and insolence of modern republicanism,—of which races, though this general name, no description can be given in rapid terms.
And lastly, the Lombards, who, at the time we have to deal with, were sternly indocile, gloomily imaginative,—of almost Norman energy, and differing from all the other western nations chiefly in this notable particular, that while the Celt is capable of bright wit and happy play, and the Norman, Saxon, and Frank all alike delight in caricature, the Lombards, like the Arabians, never jest.
These, briefly, are the six barbaric nations who are to be taught: and of whose native arts and faculties, before they receive any tutorship from the south, I find no well-sifted account in any history:—but thus much of them, collecting your own thoughts and knowledge, you may easily discern—they were all, with the exception of the Scots, practical workers and builders in wood; and those of them who had coasts, first rate sea-boat builders, with fine mathematical instincts and practice in that kind far developed, necessarily good sail-weaving, and sound fur-stitching, with stout iron-work of nail and rivet; rich copper and some silver work in decoration—the Celts developing peculiar gifts in linear design, but wholly incapable of drawing animals or figures;—the Saxons and Franks having enough capacity in that kind, but no thought of attempting it; the Normans and Lombards still farther remote from any such skill. More and more, it seems to me wonderful that under your British block-temple, grimly extant on its pastoral plain, or beside the first crosses engraved on the rock at Whithorn—you English and Scots do not oftener consider what you might or could have come to, left to yourselves.
Next, let us form the list of your tutor nations, in whom, it generally pleases you to look at nothing but the corruptions. If we could get into the habit of thinking more of our own corruptions and more of their virtues, we should have a better chance of learning the true laws alike of art and destiny. But, the safest way of all, is to assure ourselves that true knowledge of any thing or any creature is only of the good of it; that its nature and life are in that, and that what is diseased,—that is to say, unnatural and mortal,—you must cut away from it in contemplation, as you would in surgery.
Of the six tutor nations, two, the Tuscan and Arab, have no effect on early Christian England. But the Roman, Greek, Syrian, and Egyptian act together from
Gibbon, in his 37th chapter, makes Ulphilas also an Arian, but might have forborne, with grace, his own definition of orthodoxy:—and you are to observe generally that at this time the teachers who admitted the inferiority of Christ to the Father as touching his Manhood, were often counted among Arians, but quite falsely. Christ's own words, "My Father is greater than I," end that controversy at once. Arianism consists not in asserting the subjection of the Son to the Father, but in denying the subjected Divinity.