The Crown of Wild Olive by John Ruskin (a court of thorns and roses ebook free .TXT) 📕

and the beautiful epithet of Persephone, "δαειρα," as the Tryer and Knower of good work; and remembering these, trust Pindar for the truth of his saying, that to the cunning workman—(and let me solemnly enforce the words by adding—that to him only,) knowledge comes undeceitful.

97. You may have noticed, perhaps, and with a smile, as one of the paradoxes you often hear me blamed for too fondly stating, what I told you in the close of my Third Introductory Lecture, that "so far from art's being immoral, little else except art is moral." I have now farther to tell you, that little else, except art, is wise; that all knowledge, unaccompanied by a habit of useful action, is too likely to become deceitful, and that every habit of useful action must resolve itself into some elementary practice of manual labour. And I would, in all sober and direct earnestness advise you, whatever may be the aim, predilection, or necessity of your lives, to resolve upon this one thing at least, that you will enable yourselves daily to do actually with your hands, something that is useful to mankind. To do anything well with your hands, useful or not;—to be, even in trifling, ραλαμησι δαημων is already much;—when we come to examine the art of the middle ages I shall be able to show you that the strongest of all influences of right then brought to bear upon character was the necessity for exquisite manual dexterity in the management of the spear and bridle; and in your own experience most of you will be able to recognize the wholesome effect, alike on body and mind, of striving, within proper limits of time, to become either good batsmen, or good oarsmen. But the bat and the racer's oar are children's toys. Resolve that you will be men in usefulness, as well as in strength; and you will find that then also, but not till then, you can become men in understanding; and that every fine vision and subtle theorem will present itself to you thenceforward undeceitfully, ὑροθημοσυνησιν Αθηνης.

98. But there is more to be gathered yet from the words of Pindar. He is thinking, in his brief, intense way, at once of Athena's work on the soul, and of her literal power on the dust of the Earth. His "κελευθοι" is a wide word meaning all the paths of sea and land. Consider, therefore, what Athena's own work actually is—in the literal fact of it. The blue, clear air is the sculpturing power upon the earth and sea. Where the surface of the earth is reached by that, and its matter and substance inspired with, and filled by that, organic form becomes possible. You must indeed have the sun, also, and moisture; the kingdom of Apollo risen out of the sea: but the sculpturing of living things, shape by shape, is Athena's, so that under the brooding spirit of the air, what was without form, and void brings forth the moving creature that hath life.

99. That is her work then—the giving of Form; then the separately Apolline work is the giving of Light; or, more strictly, Sight: giving that faculty to the retina to which we owe not merely the idea of light, but the existence of it; for light is to be defined only as the sensation produced in the eye of an animal, under given conditions; those same conditions being, to a stone, only warmth or chemical influence, but not light. And that power of seeing, and the other various personalities and authorities of the animal body, in pleasure and pain, have never, hitherto, been, I do not say, explained, but in any wise touched or approached by scientific discovery. Some of the conditions of mere external animal form and of muscular vitality have been shown; but for the most part that is true, even of external form, which I wrote six years ago. "You may always stand by Form against Force. To a painter, the essential character of anything is the form of it, and the philosophers cannot touch that. They come and tell you, for instance, that there is as much heat, or motion, or calorific energy (or whatever else they like to call it), in a tea-kettle, as in a gier-eagle. Very good: that is so; and it is very interesting. It requires just as much heat as will boil the kettle, to take the gier-eagle up to his nest, and as much more to bring him down again on a hare or a partridge. But we painters, acknowledging the equality and similarity of the kettle and the bird in all scientific respects, attach, for our part, our principal interest to the difference in their forms. For us, the primarily cognisable facts, in the two things, are, that the kettle has a spout, and the eagle a beak; the one a lid on its back, the other a pair of wings; not to speak of the distinction also of volition, which the philosophers may properly call merely a form or mode of force—but, then to an artist, the form or mode is the gist of the business."

100. As you will find that it is, not to the artist only, but to all of us. The laws under which matter is collected and constructed are the same throughout the universe: the substance so collected, whether for the making of the eagle, or the worm, may be analyzed into gaseous identity; a diffusive vital force, apparently so closely related to mechanically measurable heat as to admit the conception of its being itself mechanically measurable, and unchanging in total quantity, ebbs and flows alike through the limbs of men, and the fibres of insects. But, above all this, and ruling every grotesque or degraded accident of this, are two laws of beauty in form, and of nobility in character, which stand in the chaos of creation between the Living and the Dead, to separate the things that have in them a sacred and helpful, from those that have in them an accursed and destroying, nature; and the power of Athena, first physically put forth in the sculpturing of these ζωα and ερπατα, these living and reptile things, is put forth, finally, in enabling the hearts of men to discern the one from the other; to know the unquenchable fires of the Spirit from the unquenchable fires of Death; and to choose, not unaided, between submission to the Love that cannot end, or to the Worm that cannot die.

101. The unconsciousness of their antagonism is the most notable characteristic of the modern scientific mind; and I believe no credulity or fallacy admitted by the weakness (or it may sometimes rather have been the strength) of early imagination, indicates so strange a depression beneath the due scale of human intellect, as the failure of the sense of beauty in form, and loss of faith in heroism of conduct, which have become the curses of recent science,[122] art, and policy.

102. That depression of intellect has been alike exhibited in the mean consternation confessedly felt on one side, and the mean triumph apparently felt on the other, during the course of the dispute now pending as to the origin of man. Dispute for the present, not to be decided, and of which the decision is to persons in the modern temper of mind, wholly without significance: and I earnestly desire that you, my pupils, may have firmness enough to disengage your energies from investigation so premature and so fruitless, and sense enough to perceive that it does not matter how you have been made, so long as you are satisfied with being what you are. If you are dissatisfied with yourselves, it ought not to console, but humiliate you, to imagine that you were once seraphs; and if you are pleased with yourselves, it is not any ground of reasonable shame to you if, by no fault of your own, you have passed through the elementary condition of apes.

103. Remember, therefore, that it is of the very highest importance that you should know what you are, and determine to be the best that you may be; but it is of no importance whatever, except as it may contribute to that end, to know what you have been. Whether your Creator shaped you with fingers, or tools, as a sculptor would a lump of clay, or gradually raised you to manhood through a series of inferior forms, is only of moment to you in this respect—that in the one case you cannot expect your children to be nobler creatures than you are yourselves—in the other, every act and thought of your present life may be hastening the advent of a race which will look back to you, their fathers (and you ought at least to have attained the dignity of desiring that it may be so), with incredulous disdain.

104. But that you are yourselves capable of that disdain and dismay; that you are ashamed of having been apes, if you ever were so; that you acknowledge instinctively, a relation of better and worse, and a law respecting what is noble and base, which makes it no question to you that the man is worthier than the baboon—this is a fact of infinite significance. This law of preference in your hearts is the true essence of your being, and the consciousness of that law is a more positive existence than any dependent on the coherence or forms of matter.

105. Now, but a few words more of mythology, and I have done. Remember that Athena holds the weaver's shuttle, not merely as an instrument of texture, but as an instrument of picture; the ideas of clothing, and of the warmth of life, being thus inseparably connected with those of graphic beauty and the brightness of life. I have told you that no art could be recovered among us without perfectness in dress, nor without the elementary graphic art of women, in divers colours of needlework. There has been no nation of any art-energy, but has strenuously occupied and interested itself in this household picturing, from the web of Penelope to the tapestry of Queen Matilda, and the meshes of Arras and Gobelins.

106. We should then naturally ask what kind of embroidery Athena put on her own robe; "περλον ἑανον, ροικιλον ὁυ ρ αυτη ροιησατο και καμε χερσιν."

The subject of that ροικιλια of hers, as you know, was the war of the giants and gods. Now the real name of these giants, remember, is that used by Hesiod, "πηλοχονοι," "mud-begotten," and the meaning of the contest between these and Zeus, πηλογονων ελατηρ, is, again, the inspiration of life into the clay, by the goddess of breath; and the actual confusion going on visibly before you, daily, of the earth, heaping itself into cumbrous war with the powers above it.

107. Thus briefly, the entire material of Art, under Athena's hand, is the contest of life with clay; and all my task in explaining to you the early thought of both the Athenian and Tuscan schools will only be the tracing of this battle of the giants into its full heroic form, when, not in tapestry only—but in sculpture—and on the portal of the Temple of Delphi itself, you have the "κλονος εν τειχεσι λαινοισι γιγαντων,"