-- 13. 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 Shapfells (being let out of the chaise to run up the hills), and going through Glenfarg, near Kinross, in a winter's morning, when the rocks where 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; comparable for intensity only to the joy of a lover in being near a n.o.ble and kind mistress, but no more explicable or definable than that feeling of love itself. Only thus much I can remember, respecting it, which is important to our present subject.

-- 14. First: it was never independent of a.s.sociated thought. Almost as soon as I could see or hear, I had got reading enough to give me a.s.sociations with all kinds of scenery; and mountains, in particular, were always partly confused with those of my favorite book, Scott's Monastery; so that Glenfarg and all other glens were more or less enchanted to me, filled with forms of hesitating creed about Christie of the Clint Hill, and the monk Eustace; and with a general presence of White Lady everywhere. I also generally knew, or was told by my father and mother, such simple facts of history as were necessary to give more definite and justifiable a.s.sociation to other scenes which chiefly interested me, such as the ruins of Lochleven and Kenilworth; and thus my pleasure in mountains or ruins was never, even in earliest childhood, free from a certain awe and melancholy, and general sense of the meaning of death, though in its princ.i.p.al influence, entirely exhilarating and gladdening.

-- 15. Secondly: it was partly dependent on contrast with a very simple and unamused mode of general life; I was born in London, and accustomed, for two or three years, to no other prospect than that of the brick walls over the way; had no brothers, nor sisters, nor companions; and though I could always make myself happy in a quiet way, the beauty of the mountains had an additional charm of change and adventure which a country-bred child would not have felt.

-- 16. Thirdly: there was no definite religious feeling mingled with it. I partly believed in ghosts and fairies; but supposed that angels belonged entirely to the Mosaic dispensation, and cannot remember any single thought or feeling connected with them. I believed that G.o.d was in heaven, and could hear me and see me; but this gave me neither pleasure nor pain, and I seldom thought of it at all. I never thought of nature as G.o.d's work, but as a separate fact or existence.

-- 17. Fourthly: it was entirely unaccompanied by powers of reflection or invention. Every fancy that I had about nature was put into my head by some book; and I never reflected about anything till I grew older; and then, the more I reflected, the less nature was precious to me: I could then make myself happy, by thinking, in the dark, or in the dullest scenery; and the beautiful scenery became less essential to my pleasure.

-- 18. Fifthly: it was, according to its strength, inconsistent with every evil feeling, with spite, anger, covetousness, discontent, and every other hateful pa.s.sion; but would a.s.sociate itself deeply with every just and n.o.ble sorrow, joy, or affection. It had not, however, always the power to repress what was inconsistent with it; and, though only after stout contention, might at last be crushed by what it had partly repressed. And as it only acted by setting one impulse against another, though it had much power in moulding the character, it had hardly any in strengthening it; it formed temperament, but never instilled principle; it kept me generally good-humored and kindly, but could not teach me perseverance or self-denial: what firmness or principle I had was quite independent of it; and it came itself nearly as often in the form of a temptation as of a safeguard, leading me to ramble over hills when I should have been learning lessons, and lose days in reveries which I might have spent in doing kindnesses.

-- 19. Lastly: although there was no definite religious sentiment mingled with it, there was a continual perception of Sanct.i.ty in the whole of nature, from the slightest thing to the vastest:--an instinctive awe, mixed with delight; an indefinable thrill, such as we sometimes imagine to indicate the presence of a disembodied spirit. I could only feel this perfectly when I was alone; and then it would often make me shiver from head to foot with the joy and fear of it, when after being some time away from the hills, I first got to the sh.o.r.e of a mountain river, where the brown water circled among the pebbles, or when I saw the first swell of distant land against the sunset, or the first low broken wall, covered with mountain moss. I cannot in the least _describe_ the feeling; but I do not think this is my fault, nor that of the English language, for, I am afraid, no feeling _is_ describable. If we had to explain even the sense of bodily hunger to a person who had never felt it, we should be hard put to it for words; and this joy in nature seemed to me to come of a sort of heart-hunger, satisfied with the presence of a Great and Holy Spirit. These feelings remained in their full intensity till I was eighteen or twenty, and then, as the reflective and practical power increased, and the "cares of this world" gained upon me, faded gradually away, in the manner described by Wordsworth in his Intimations of Immortality.

-- 20. I cannot, of course, tell how far I am justified in supposing that these sensations may be reasoned upon as common to children in general. In the same degree they are not of course common, otherwise children would be, most of them, very different from what they are in their choice of pleasures. But, as far as such feelings exist, I apprehend they are more or less similar in their nature and influence; only producing different characters according to the elements with which they are mingled. Thus, a very religious child may give up many pleasures to which its instincts lead it, for the sake of irksome duties; and an inventive child would mingle its love of nature with watchfulness of human sayings and doings: but I believe the feelings I have endeavored to describe are the pure landscape-instinct; and the likelihoods of good or evil resulting from them may be reasoned upon as generally indicating the usefulness or danger of the modern love and study of landscape.

-- 21. And, first, observe that the charm of romantic a.s.sociation (-- 14.) can be felt only by the modern European child. It rises eminently out of the contrast of the beautiful past with the frightful and monotonous present; and it depends for its force on the existence of ruins and traditions, on the remains of architecture, the traces of battlefields, and the precursorship of eventful history. The instinct to which it appeals can hardly be felt in America, and every day that either beautifies our present architecture and dress, or overthrows a stone of mediaeval monument, contributes to weaken it in Europe. Of its influence on the mind of Turner and Prout, and the permanent results which, through them, it is likely to effect, I shall have to speak presently.

-- 22. Again: the influence of surprise in producing the delight, is to be noted as a suspicious or evanescent element in it. Observe, my pleasure was chiefly (-- 19.) when I _first_ got into beautiful scenery, out of London. The enormous influence of novelty--the way in which it quickens observation, sharpens sensation, and exalts sentiment--is not half enough taken note of by us, and is to me a very sorrowful matter. I think that what Wordsworth speaks of as a glory in the child, because it has come fresh from G.o.d's hands, is in reality nothing more than the freshness of all things to its newly opened sight. I find that by keeping long away from hills, I can in great part still restore the old childish feeling about them; and the more I live and work among them, the more it vanishes.

-- 23. This evil is evidently common to all minds; Wordsworth himself mourning over it in the same poem:

"Custom hangs upon us, with a weight Heavy as frost, and deep almost as life."

And if we grow impatient under it, and seek to recover the mental energy by more quickly repeated and brighter novelty, it is all over with our enjoyment. There is no cure for this evil, any more than for the weariness of the imagination already described, but in patience and rest: if we try to obtain perpetual change, change itself will become monotonous; and then we are reduced to that old despair, "If water chokes, what will you drink after it?" And the two points of practical wisdom in this matter are, first, to be content with as little novelty as possible at a time; and, secondly, to preserve, as much as possible in the world, the sources of novelty.

-- 24. I say, first, to be content with as little change as possible.

If the attention is awake, and the feelings in proper train, a turn of a country road, with a cottage beside it, which we have not seen before, is as much as we need for refreshment; if we hurry past it, and take two cottages at a time, it is already too much: hence, to any person who has all his senses about him, a quiet walk along 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; the next step to it would of course be telegraphic transport, of which, however, I suppose it has been truly said by Octave Feuillet,

"_Il y aurait des gens a.s.sez betes_ pour trouver ca amusant."[91]

If we walk more than ten or twelve miles, it breaks up the day too much; leaving no time for stopping at the stream sides or shady banks, or for any work at the end of the day; besides that the last few miles are apt to be done in a hurry, and may then be considered as lost ground. But if, advancing thus slowly, after some days we approach any more interesting scenery, every yard of the changeful ground becomes precious and piquant; and the continual increase of hope, and of surrounding beauty, affords one of the most exquisite enjoyments possible to the healthy mind; besides that real knowledge is acquired of whatever it is the object of travelling to learn, and a certain sublimity given to all places, so attained, by the true sense of the s.p.a.ces of earth that separate them. A man who really loves travelling would as soon consent to pack a day of such happiness into an hour of railroad, as one who loved eating would agree, if it were possible, to concentrate his dinner into a pill.

-- 25. And, secondly, I say that it is wisdom to preserve as much as possible the innocent _sources_ of novelty;--not definite inferiorities of one place to another, if such can be done away; but differences of manners and customs, of language and architecture. The greatest effort ought especially to be made by all wise and far-sighted persons, in the present crisis of civilization, to enforce the distinction between wholesome reform, and heartless abandonment of ancestral custom; between kindly fellowship of nation with nation, and ape-like adoption, by one, of the habits of another. It is ludicrously awful to see the luxurious inhabitants of London and Paris rushing over the Continent (as they say, to _see_ it), and transposing every place, as far as lies in their power, instantly into a likeness of Regent Street and the Rue de la Paix, which they need not certainly have come so far to see. Of this evil I shall have more to say hereafter; meantime I return to our main subject.

-- 26. The next character we have to note in the landscape-instinct (and on this much stress is to be laid), is its total inconsistency with all evil pa.s.sion; its absolute contrariety (whether in the contest it were crushed or not) to all care, hatred, envy, anxiety, and moroseness. A feeling of this kind is a.s.suredly not one to be lightly repressed, or treated with contempt.

But how, if it be so, the reader asks, can it be characteristic of pa.s.sionate and unprincipled men, like Byron, Sh.e.l.ley, and such others, and not characteristic of the n.o.blest and most highly principled men?

First, because it is itself a pa.s.sion, and therefore likely to be characteristic of pa.s.sionate men. Secondly, because it is (-- 18) wholly a separate thing from moral principle, and may or may not be joined to strength of will, or rect.i.tude of purpose[92]; only, this much is always observable in the men whom it characterizes, that, whatever their faults or failings, they always understand and love n.o.ble qualities of character; they can conceive (if not certain phases of piety), at all events, self-devotion of the highest kind; they delight in all that is good, gracious, and n.o.ble; and though warped often to take delight also in what is dark or degraded, that delight is mixed with bitter self-reproach; or else is wanton, careless, or affected, while their delight in n.o.ble things is constant and sincere.

-- 27. Look back to the two lists given above, -- 7. I have not lately read anything by Mrs. Radclyffe or George Sand, and cannot, therefore, take instances from them; Keats hardly introduced human character into his work; but glance over the others, and note the general tone of their conceptions. Take St. Pierre's Virginia, Byron's Myrrha, Angiolina, and Marina, and Eugene Sue's Fleur de Marie; and out of the other lists you will only be able to find Pamela, Clementina, and, I suppose, Clarissa,[93] to put beside them; and these will not more than match Myrrha and Marina; leaving Fleur de Marie and Virginia rivalless. Then meditate a little, with all justice and mercy, over the two groups of names; and I think you will, at last, feel that there is a pathos and tenderness of heart among the lovers of nature in the second list, of which it is nearly impossible to estimate either the value or the danger; that the sterner consistency of the men in the first may, in great part, have arisen only from the, to them, most merciful, appointment of having had religious teaching or disciplined education in their youth; while their want of love for nature, whether that love be originally absent, or artificially repressed, is to none of them an advantage.

Johnson's indolence, Goldsmith's improvidence, Young's worldliness, Milton's severity, and Bacon's servility, might all have been less, if they could in any wise have sympathized with Byron's lonely joy in a Jura storm,[94] or with Sh.e.l.ley's interest in floating paper boats down the Serchio.

-- 28. And then observe, farther, as I kept the names of Wordsworth and Scott out of the second list, I withdrew, also, certain names from the first; and for this reason, that in all the men who are named in that list, there is evidently _some_ degree of love for nature, which may have been originally of more power than we suppose, and may have had an infinitely hallowing and protective influence upon them. But there also lived certain men of high intellect in that age who had _no_ love of nature whatever. They do not appear ever to have received the smallest sensation of ocular delight from any natural scene, but would have lived happily all their lives in drawingrooms or studies. And, therefore, in these men we shall be able to determine, with the greatest chance of accuracy, what the real influence of natural beauty is, and what the character of a mind dest.i.tute of its love. Take, as conspicuous instances, Le Sage and Smollett, and you will find, in meditating over their works, that they are utterly incapable of conceiving a human soul as endowed with any n.o.bleness whatever; their heroes are simply beasts endowed with some degree of human intellect;--cunning, false, pa.s.sionate, reckless, ungrateful, and abominable, incapable of n.o.ble joy, of n.o.ble sorrow, of any spiritual perception or hope. I said, "beasts with human intellect;" but neither Gil Blas nor Roderick Random reach, morally, anything near the level of dogs; while the delight which the writers themselves feel in mere filth and pain, with an unmitigated foulness and cruelty of heart, is just as manifest in every sentence as the distress and indignation which with pain and injustice are seen by Sh.e.l.ley and Byron.

-- 29. Distinguished from these men by _some_ evidence of love for nature, yet an evidence much less clear than that for any of those named even in the first list, stand Cervantes, Pope, and Moliere. It is not easy to say how much the character of these last depended on their epoch and education; but it is noticeable that the first two agree thus far in temper with Le Sage and Smollett,--that they delight in dwelling upon vice, misfortune, or folly, as subjects of amus.e.m.e.nt; while yet they are distinguished from Le Sage and Smollett by capacity of conceiving n.o.bleness of character, only in a humiliating and hopeless way; the one representing all chivalry as insanity, the other placing the wisdom of man in a serene and sneering reconciliation of good with evil. Of Moliere I think very differently. Living in the blindest period of the world's history, in the most luxurious city, and the most corrupted court, of the time, he yet manifests through all his writings an exquisite natural wisdom; a capacity for the most simple enjoyment; a high sense of all n.o.bleness, honor, and purity, variously marked throughout his slighter work, but distinctly made the theme of his two perfect plays--the Tartuffe and Misanthrope; and in all that he says of art or science he has an unerring instinct for what is useful and sincere, and uses his whole power to defend it, with as keen a hatred of everything affected and vain. And, singular as it may seem, the first definite lesson read to Europe, in that school of simplicity of which Wordsworth was the supposed originator among the mountains of c.u.mberland, was, in fact, given in the midst of the court of Louis XIV., and by Moliere. The little canzonet "J'aime mieux ma mie," is, I believe, the first Wordsworthian poem brought forward on philosophical principles to oppose the schools of art and affectation.

-- 30. I do not know if, by a careful a.n.a.lysis, I could point out any evidences of a capacity for the love of natural scenery in Moliere stealing forth through the slightness of his pastorals; but, if not, we must simply set him aside as exceptional, as a man uniting Wordsworth's philosophy with Le Sage's wit, turned by circ.u.mstances from the observance of natural beauty to that of human frailty. And thus putting him aside for the moment, I think we cannot doubt of our main conclusion, that, though the absence of the love of nature is not an a.s.sured condemnation, its presence is an invariable sign of goodness of heart and justness of moral _perception_, though by no means of moral _practice_; that in proportion to the degree in which it is felt, will _probably_ be the degree in which all n.o.bleness and beauty of character will also be felt; that when it is originally absent from any mind, that mind is in many other respects hard, worldly, and degraded; that where, having been originally present, it is repressed by art or education, that repression appears to have been detrimental to the person suffering it; and that wherever the feeling exists, it acts for good on the character to which it belongs, though, as it may often belong to characters weak in other respects, it may carelessly be mistaken for a source of evil in them.

-- 31. And having arrived at this conclusion by a review of facts, which I hope it will be admitted, whether accurate or not, has at least been candid, these farther considerations may confirm our belief in its truth. Observe: the whole force of education, until very lately, has been directed in every possible way to the destruction of the love of nature. The only knowledge which has been considered essential among us is that of words, and, next after it, of the abstract sciences; while every liking shown by children for simple natural history has been either violently checked, (if it took an inconvenient form for the housemaids,) or else scrupulously limited to hours of play: so that it has really been impossible for any child earnestly to study the works of G.o.d but against its conscience; and the love of nature has become inherently the characteristic of truants and idlers. While also the art of drawing, which is of more real importance to the human race than that of writing (because people can hardly draw anything without being of some use both to themselves and others, and can hardly write anything without wasting their own time and that of others),--this art of drawing, I say, which on plain and stern system should be taught to every child, just as writing is,--has been so neglected and abused, that there is not one man in a thousand, even of its professed teachers, who knows its first principles: and thus it needs much ill-fortune or obstinacy--much neglect on the part of his teachers, or rebellion on his own--before a boy can get leave to use his eyes or his fingers; so that those who _can_ use them are for the most part neglected or rebellious lads--runaways and bad scholars--pa.s.sionate, erratic, self-willed, and restive against all forms of education; while your well-behaved and amiable scholars are disciplined into blindness and palsy of half their faculties.

Wherein there is at once a notable ground for what difference we have observed between the lovers of nature and its despisers; between the somewhat immoral and unrespectable watchfulness of the one, and the moral and respectable blindness of the other.

-- 32. One more argument remains, and that, I believe, an unanswerable one. As, by the accident of education, the love of nature has been, among us, a.s.sociated with _wilfulness_, so, by the accident of time, it has been a.s.sociated with _faithlessness_. I traced, above, the peculiar mode in which this faithlessness was indicated; but I never intended to imply, therefore, that it was an invariable concomitant of the love. Because it happens that, by various concurrent operations of evil, we have been led, according to those words of the Greek poet already quoted, "to dethrone the G.o.ds, and crown the whirlwind," it is no reason that we should forget there was once a time when "the Lord answered Job _out of_ the whirlwind." And if we now take final and full view of the matter, we shall find that the love of nature, wherever it has existed, has been a faithful and sacred element of human feeling; that is to say, supposing all circ.u.mstances otherwise the same with respect to two individuals, the one who loves nature most will be _always_ found to have more _faith in G.o.d_ than the other. It is intensely difficult, owing to the confusing and counter influences which always mingle in the data of the problem, to make this abstraction fairly; but so far as we can do it, so far, I boldly a.s.sert, the result is constantly the same: the nature-worship 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-worship 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.

-- 33. This is not a statement which any investigation is needed to prove. It comes to us at once from the highest of all authority. The greater number of the words which are recorded in Scripture, as directly spoken to men by the lips of the Deity, are either simple revelations of His law, or special threatenings, commands, and promises relating to special events. But two pa.s.sages of G.o.d's speaking, one in the Old and one in the New Testament, possess, it seems to me, a different character from any of the rest, having been uttered, the one to effect the last necessary change in the mind of a man whose piety was in other respects perfect; and the other, as the first statement to all men of the principles of Christianity by Christ Himself--I mean the 38th to 41st chapters of the book of Job, and the Sermon on the Mount. Now the first of these pa.s.sages is, from beginning to end, nothing else than a direction of the mind which was to be perfected to humble observance of the works of G.o.d in nature. And the other consists only in the inculcation of _three_ things: 1st, right conduct; 2nd, looking for eternal life; 3rd, trusting G.o.d, through watchfulness of His dealings with His creation: and the entire contents of the book of Job, and of the Sermon on the Mount, will be found resolvable simply into these three requirements from all men,--that they should act rightly, hope for heaven, and watch G.o.d's wonders and work in the earth; the right conduct being always summed up under the three heads of _justice_, _mercy_, and _truth_, and no mention of any doctrinal point whatsoever occurring in either piece of divine teaching.

-- 34. As far as I can judge of the ways of men, it seems to me that the simplest and most necessary truths are always the last believed; and I suppose that well-meaning people in general would rather regulate their conduct and creed by almost any other portion of Scripture whatsoever, than by that Sermon on the Mount, which contains the things that Christ thought it first necessary for all men to understand. Nevertheless, I believe the time will soon come for the full force of these two pa.s.sages of Scripture to be accepted. 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 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.

-- 35. I will not endeavor here to trace the various modes in which these results are likely to be effected, for this would involve an essay on education, on the uses of natural history, and the probable future destiny of nations. Somewhat on these subjects I have spoken in other places; and I hope to find time, and proper place, to say more. But one or two observations maybe made merely to suggest the directions in which the reader may follow out the subject for himself.

The great mechanical impulses of the age, of which most of us are so proud, are a mere pa.s.sing fever, half-speculative, half-childish.

People will discover at last that royal roads to anything can no more be laid in iron than they can in dust; that there are, in fact, no royal roads to anywhere worth going to; that if there were, it would that instant cease to be worth going to,--I mean so far as the things to be obtained are in any way estimable in terms of _price_.

For there are two cla.s.ses of precious things in the world: those that G.o.d gives us for nothing--sun, air, and life (both mortal life and immortal); and the secondarily precious things which he gives us for a price: these secondarily precious things, worldly wine and milk, can only be bought for definite money; they never can be cheapened. No cheating nor bargaining will ever get a single thing out of nature's "establishment" at half-price. Do we want to be strong?--we must work. To be hungry?--we must starve. To be happy?--we must be kind. To be wise?--we must look and think. No changing of place at a hundred miles an hour, nor making of stuffs a thousand yards a minute, will make us one whit stronger, happier, or wiser. There was always more in the world than men could see, walked they ever so slowly; they will see it no better for going fast. And they will at last, and soon too, find out that their grand inventions for conquering (as they think) s.p.a.ce and time, do, in reality, conquer nothing; for s.p.a.ce and time are, in their own essence, unconquerable, and besides did not want any sort of conquering; they wanted _using_. 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 kill time: a wise man, first to gain them, then to animate them. Your railroad, when you come to understand it, is only a device for making the world smaller: and as for being able to talk from place to place, that is, indeed, well and convenient; but suppose you have, originally, nothing to say.[95] We shall be obliged at last to confess, what we should long ago have known, that the really precious things are thought and sight, not pace. It does a bullet no good to go fast; and a man, if he be truly a man, no harm to go slow; for his glory is not at all in going, but in being.

-- 36. "Well; but railroads and telegraphs are so useful for communicating knowledge to savage nations." Yes, if you have any to give them. If you know nothing _but_ railroads, and can communicate nothing but aqueous vapor and gunpowder,--what then? But if you have any other thing than those to give, then the railroad is of use only because it communicates that other thing and the question is--what that other thing may be. Is it religion? I believe if we had really wanted to communicate that, we could have done it in less than 1800 years, without steam. Most of the good religious communication that I remember has been done on foot; and it cannot be easily done faster than at foot pace. Is it science? But what science--of motion, meat, and medicine? Well; when you have moved your savage, and dressed your savage, fed him with white bread, and shown him how to set a limb,--what next? Follow out that question. Suppose every obstacle overcome; give your savage every advantage of civilization to the full: suppose that you have put the Red Indian in tight shoes; taught the Chinese how to make Wedgwood's ware, and to paint it with colors that will rub off; and persuaded all Hindoo women that it is more pious to torment their husbands into graves than to burn themselves at the burial,--what next? Gradually, thinking on from point to point, we shall come to perceive that all true happiness and n.o.bleness are near us, and yet neglected by us; and that till we have learned how to be happy and n.o.ble, we have not much to tell, even to Red Indians. The delights of horse-racing and hunting, of a.s.semblies in the night instead of the day, of costly and wearisome music, of costly and burdensome dress, of chagrined contention for place or power, or wealth, or the eyes of the mult.i.tude; and all the endless occupation without purpose, and idleness without rest, of our vulgar world, are not, it seems to me, enjoyments we need be ambitious to communicate. And all real and wholesome enjoyments possible to man have been just as possible to him, since first he was made of the earth, as they are now; and they are possible to him chiefly in peace. To watch the corn grow, and the blossoms set; to draw hard breath over ploughshare or spade; to read, to think, to love, to hope, to pray,--these are the things that make men happy; they have always had the power of doing these, they never _will_ have power to do more. The world's prosperity or adversity depends upon our knowing and teaching these few things: but upon iron, or gla.s.s, or electricity, or steam, in no wise.

-- 37. And I am Utopian and enthusiastic enough to believe, that the time will come when the world will discover this. It has now made its experiments in every possible direction but the right one; and it seems that it must, at last, try the right one, in a mathematical necessity. It has tried fighting, and preaching, and fasting, buying and selling, pomp and parsimony, pride and humiliation,--every possible manner of existence in which it could conjecture there was any happiness or dignity; and all the while, as it bought, sold, and fought, and fasted, and wearied itself with policies, and ambitions, and self-denials, G.o.d had placed its real happiness in the keeping of the little mosses of the wayside, and of the clouds of the firmament. Now and then a weary king, or a tormented slave, found out where the true kingdoms of the world were, and possessed himself, in a furrow or two of garden ground, of a truly infinite dominion. But the world would not believe their report, and went on trampling down the mosses, and forgetting the clouds, and seeking happiness in its own way, until, at last, blundering and late, came natural science; and in natural science not only the observation of things, but the finding out of new uses for them. Of course the world, having a choice left to it, went wrong as usual, and thought that these mere material uses were to be the sources of its happiness. It got the clouds packed into iron cylinders, and made it carry its wise self at their own cloud pace. It got weavable fibres out of the mosses, and made clothes for itself, cheap and fine,--here was happiness at last. To go as fast as the clouds, and manufacture everything out of anything,--here was paradise, indeed!

-- 38. And now, when, in a little while, it is unparadised again, if there were any other mistake that the world could make, it would of course make it. But I see not that there is any other; and, standing fairly at its wits' end, having found that going fast, when it is used to it, is no more paradisiacal than going slow; and that all the prints and cottons in Manchester cannot make it comfortable in its mind, I do verily believe it will come, finally, to understand that G.o.d paints the clouds and shapes the moss-fibres, that men may be happy in seeing Him at His work, and that in resting quietly beside Him, and watching His working, and--according to the power He has communicated to ourselves, and the guidance He grants,--in carrying out His purposes of peace and charity among all His creatures, are the only real happinesses that ever were, or will be, possible to mankind.

-- 39. How far art is capable of helping us in such happiness we hardly yet know; but I hope to be able, in the subsequent parts of this work, to give some data for arriving at a conclusion in the matter. Enough has been advanced to relieve the reader from any lurking suspicion of unworthiness in our subject, and to induce him to take interest in the mind and work of the great painter who has headed the landscape school among us. What farther considerations may, within any reasonable limits, be put before him, respecting the effect of natural scenery on the human heart, I will introduce in their proper places either as we examine, under Turner's guidance, the different cla.s.ses of scenery, or at the close of the whole work; and therefore I have only one point more to notice here, namely, the exact relation between landscape-painting and natural science, properly so-called.

-- 40. For it may be thought that I have rashly a.s.sumed that the Scriptural authorities above quoted apply to that partly superficial view of nature which is taken by the landscape-painter, instead of to the accurate view taken by the man of science. So far from there being rashness in such an a.s.sumption, the whole language, both of the book of Job and the Sermon on the Mount, gives precisely the view of nature which is taken by the uninvestigating affection of a humble, but powerful mind. There is no dissection of muscles or counting of elements, but the boldest and broadest glance at the apparent facts, and the most magnificent metaphor in expressing them. "His eyes are like the eyelids of the morning. In his neck remaineth strength, and sorrow is turned into joy before him." And in the often repeated, never obeyed, command, "Consider the lilies of the field," observe there is precisely the delicate attribution of life which we have seen to be the characteristic of the modern view of landscape,--"They toil not," There is no science, or hint of science; no counting of petals, nor display of provisions for sustenance: nothing but the expression of sympathy, at once the most childish, and the most profound,--"They toil not."

-- 41. And we see in this, therefore, that the instinct which leads us thus to attribute life to the lowest forms of organic nature, does not necessarily spring from faithlessness, nor the deducing a moral out of them from an irregular and languid conscientiousness.

In this, as in almost all things connected with moral discipline, the same results may follow from contrary causes; and as there are a good and evil contentment, a good and evil discontent, a good and evil care, fear, ambition, and so on, there are also good and evil forms of this sympathy with nature, and disposition to moralize over it.[96] In general, active men, of strong sense and stern principle, do not care to see anything in a leaf, but vegetable tissue, and are so well convinced of useful moral truth, that it does not strike them as a new or notable thing when they find it in any way symbolized by material nature; hence there is a strong presumption, when first we perceive a tendency in any one to regard trees as living, and enunciate moral aphorisms over every pebble they stumble against, that such tendency proceeds from a morbid temperament, like Sh.e.l.ley's, or an inconsistent one, like Jaques's. But when the active life is n.o.bly fulfilled, and the mind is then raised beyond it into clear and calm beholding of the world around us, the same tendency again manifests itself in the most sacred way: the simplest forms of nature are strangely animated by the sense of the Divine presence; the trees and flowers seem all, in a sort, children of G.o.d; and we ourselves, their fellows, made out of the same dust, and greater than they only in having a greater portion of the Divine power exerted on our frame, and all the common uses and palpably visible forms of things, become subordinate in our minds to their inner glory,--to the mysterious voices in which they talk to us about G.o.d, and the changeful and typical aspects by which they witness to us of holy truth, and fill us with obedient, joyful, and thankful emotion.

-- 42. It is in raising us from the first state of inactive reverie to the second of useful thought, that scientific pursuits are to be chiefly praised. But in restraining us at this second stage, and checking the impulses towards higher contemplation, they are to be feared or blamed. They may in certain minds be consistent with such contemplation; but only by an effort: in their nature they are always adverse to it, having a tendency to chill and subdue the feelings, and to resolve all things into atoms and numbers. For most men, an ignorant enjoyment is better than an informed one; it is better to conceive the sky as a blue dome than a dark cavity, and the cloud as a golden throne than a sleety mist. I much question whether any one who knows optics, however religious he may be, can feel in equal degree the pleasure or reverence which an unlettered peasant may feel at the sight of a rainbow. And it is mercifully thus ordained, since the law of life, for a finite being, with respect to the works of an infinite one, must be always an infinite ignorance. We cannot fathom the mystery of a single flower, nor is it intended that we should; but that the pursuit of science should constantly be stayed by the love of beauty, and accuracy of knowledge by tenderness of emotion.

-- 43. Nor is it even just to speak of the love of beauty as in all respects unscientific; for there is a science of the aspects of things as well as of their nature; and it is as much a fact to be noted in their const.i.tution, that they produce such and such an effect upon the eye or heart (as, for instance, that minor scales of sound cause melancholy), as that they are made up of certain atoms or vibrations of matter.

It is as the master of this science of _Aspects_, that I said, some time ago, Turner must eventually be named always with Bacon, the master of the science of _Essence_. As the first poet who has, in all their range, understood the grounds of n.o.ble emotion which exist in Landscape, his future influence will be of a still more subtle and important character. The rest of this work will therefore be dedicated to the explanation of the principles on which he composed, and of the aspects of nature which he was the first to discern.

[88] Marmion, Introduction to canto II.

[89] The investigation of this subject becomes, therefore, difficult beyond all other parts of our inquiry, since precisely the same sentiments may arise in different minds from totally opposite causes; and the extreme of frivolity may sometimes for a moment desire the same things as the extreme of moral power and dignity. In the following extract from "Marriage," the sentiment expressed by Lady Juliana (the ineffably foolish and frivolous heroine of the story) is as nearly as possible what Dante would have felt, under the same circ.u.mstances:

"The air was soft and genial; not a cloud stained the bright azure of the heavens; and the sun shone out in all his splendor, shedding life and beauty even over the desolate heath-clad hills of Glenfern. But, after they had journeyed a few miles, suddenly emerging from the valley, a scene of matchless beauty burst at once upon the eye. Before them lay the dark blue waters of Lochmarlie, reflecting, as in a mirror, every surrounding object, and bearing on its placid, transparent bosom a fleet of herring-boats, the drapery of whose black, suspended nets contrasted, with picturesque effect, the white sails of the larger vessels, which were vainly spread to catch a breeze. All around, rocks, meadows, woods, and hills mingled in wild and lovely irregularity.

"Not a breath was stirring, not a sound was heard, save the rushing of a waterfall, the tinkling of some silver rivulet, or the calm rippling of the tranquil lake; now and then, at intervals, the fisherman's Gaelic ditty, chanted as he lay stretched on the sand in some sunny nook; or the shrill, distant sound of childish glee. How delicious to the feeling heart to behold so fair a scene of unsophisticated nature, and to listen to her voice alone, breathing the accents of innocence and joy! But none of the party who now gazed on it had minds capable of being touched with the emotions it was calculated to inspire.

"Henry, indeed, was rapturous in his expressions of admiration; but he concluded his panegyrics by wondering his brother did not keep a cutter, and resolving to pa.s.s a night on board one of the herring-boats, that he might eat the fish in perfection.

"Lady Juliana thought it might be very pretty, if, instead of those frightful rocks and shabby cottages, there could be villas, and gardens, and lawns, and conservatories, and summer-houses, and statues.

"Miss Bella observed, if it was hers she would cut down the woods, and level the hills, and have races."

[90] Childe Harold, canto iii. st. 71.