Harvard Classics, Volume 28 - - (smart books to read TXT) 📗

readers do not want and could not relish anything better than such literature, and that to provide it is becoming a vast and profitable industry. Even if good literature entirely lost currency with the world, it would still be abundantly worth while to continue to enjoy it by oneself. But it never will lose currency with the world, in spite of monetary appearances; it never will lose supremacy. Currency and supremacy are insured to it, not indeed by the world's deliberate and conscious choice, but by something far deeper,—by the instinct of self-preservation in humanity.

[1] Published in 1880 as the General Introduction to 'The English Poets' edited by T. H. Ward.

[2] 'Then began he to call many things to remembrance,—all the lands which his valour conquered, and pleasant France, and the men of his lineage, and Charlemagne his liege lord who nourished him.'—'Chanson de Roland,' iii. 939-942.

[3] 'So said she; they long since in Earth's soft arms were reposing, There, in their own dear land, their fatherland, Lacedaemon.'
—'Iliad,' iii. 243, 244 (translated by Dr. Hawtrey).

[4] 'Ah, unhappy pair, why gave we you to King Peleus, to a mortal? but ye are without old age, and immortal. Was it that with men born to misery ye might have sorrow?'—'Iliad,' xvii. 443-445.

[5] 'Nay, and thou too, old man, in former days wast, as we hear, happy.—'Iliad,' xxiv. 543.

[6] 'I wailed not, so of stone grew I within;—they wailed.'—'Inferno, xxxiii. 39, 40.

[7] 'Of such sort hath God, thanked be His mercy, made me, that your misery toucheth me not, neither doth the flame of this fire strike me.—'Inferno,' ii. 91-93.

[8] 'In His will is our peace.'—'Paradiso,' iii. 85.

[9] The French soudé; soldered, fixed fast.

[10] The name Heaulmière is said to be derived from a head-dress (helm) worn as a mark by courtesans. In Villon's ballad, a poor old creature of this class laments her days of youth and beauty. The last stanza of the ballad runs thus—

'Ainsi le bon temps regretons
Entre nous, pauvres vieilles sottes,
Assises has, à croppetons,
Tout en ung tas comme pelottes;
A petit feu de chenevottes
Tost allumées, tost estainctes.
Et jadis fusmes si mignottes!
Ainsi en prend à maintz et maintes.'

'Thus amongst ourselves we regret the good time, poor silly old things low-seated on our heels, all in a heap like so many balls; by a little fire of hemp-stalks, soon lighted, soon spent. And once we were such darlings! So fares it with many and many a one.'

SESAME AND LILIES BY JOHN RUSKIN

INTRODUCTORY NOTE

John Ruskin (1819-1900), the greatest master of ornate prose in the English language, was born in London and educated at Oxford. He studied painting, and became a graceful and accurate draftsman, but he early transferred his main energies from the production to the criticism and teaching of art. In 1843 appeared the first volume of "Modern Painters" and succeeding volumes continued to be published till it was completed by the fifth in 1860. The startling originality of this work, both in style and in the nature of its esthetic theories, brought the author at once into prominence, though for some time he was more attacked than followed. Meanwhile he extended his scope to include other fields. In "The Seven Lamps of Architecture" (1849) and "The Stones of Venice" (1851-53) he applied his theories to architecture; in "Pre-Raphaelitism" (1851) he came to the defense of the new school of art then beginning to agitate England; in "Unto this Last" (1861) and many other writings he attacked the current political economy.

In spite of the great variety of the themes of Ruskin's numerous volumes, there are to be found, underlying the eloquent argument, exposition, and exhortation of all, a few persistent principles. The application of these principles in one place is often inconsistent with that in another, and Ruskin frankly reversed his opinion with great frequency in successive editions of the same work; yet he continued to use a dogmatic tone which is at once his strength and his weakness.

The two lectures which constitute "Sesame and Lilies" deal ostensibly with the reading of books; but in characteristic fashion the author brings into the discussion his favorite ideas on ethics, esthetics, economics, and many other subjects. It thus gives a fairly comprehensive idea of the nature of the widespread influence which he exerted on English life and thought during the whole of the second half of the nineteenth century. Its style also, in its earnestness, its richness, and its lofty eloquence, exemplifies the pitch to which he brought the tradition of the highly decorated prose cultivated by De Quincey in the previous generation, a pitch of gorgeousness in color and cadence which has been surpassed by none.

SESAME AND LILIES

LECTURE I—SESAME
OF KINGS' TREASURIES[1]

"You shall each have a cake of sesame,—and ten pound."
LUCIAN: The Fisherman.

My first duty this evening is to ask your pardon for the ambiguity of title under which the subject of this lecture has been announced: for indeed I am not going to talk of kings, known as regnant, nor of treasuries, understood to contain wealth; but of quite another order of royalty, and another material of riches, than those usually acknowledged. I had even intended to ask your attention for a little while on trust, and (as sometimes one contrives, in taking a friend to see a favorite piece of scenery) to hide what I wanted most to show, with such imperfect cunning as I might, until we unexpectedly reached the best point of view by winding paths. But—and as also I have heard it said, by men practiced in public address, that hearers are never so much fatigued as by the endeavour to follow a speaker who gives them no clue to his purposes,—I will take the slight mask off at once, and tell you plainly that I want to speak to you about the treasures hidden in books; and about the way we find them, and the way we lose them. A grave subject, you will say; and a wide one! Yes; so wide that I shall make no effort to touch the compass of it. I will try only to bring before you a few simple thoughts about reading, which press themselves upon me every day more deeply, as I watch the course of the public mind with respect to our daily enlarging means of education; and the answeringly wider spreading on the levels, of the irrigation of literature.

2. It happens that I have practically some connection with schools for different classes of youth; and I receive many letters from parents respecting the education of their children. In the mass of these letters I am always struck by the precedence which the idea of a "position in life" takes above all other thoughts in the parents'—more especially in the mothers'—minds. "The education befitting such and such a station in life"—this is the phrase, this the object, always. They never seek, as far as I can make out, an education good in itself; even the conception of abstract rightness in training rarely seems reached by the writers. But, an education "which shall keep a good coat on my son's back;—which shall enable him to ring with confidence the visitors' bell at doubled-belled doors; which shall result ultimately in establishment of a doubled-belled door to his own house;—in a word, which shall lead to 'advancement in life';—this we pray for on bent knees—and this is all we pray for." It never seems to occur to the parents that there may be an education which, in itself, is advancement in Life;—that any other than that may perhaps be advancement in Death; and that this essential education might be more easily got, or given, than they fancy, if they set about it in the right way; while it is for no price, and by no favor, to be got, if they set about it in the wrong.

3. Indeed, among the ideas most prevalent and effective in the mind of this busiest of countries, I suppose the first—at least that which is confessed with the greatest frankness, and put forward as the fittest stimulus to youthful exertion—is this of "Advancement in Life." May I ask you to consider with me what this idea practically includes, and what it should include?

Practically, then, at present, "advancement in life" means, becoming conspicuous in life;—obtaining a position which shall be acknowledged by others to be respectable or honorable. We do not understand by this advancement in general, the mere making of money, but the being known to have made it; not the accomplishment of any great aim, but the being seen to have accomplished it. In a word, we mean the gratification of our thirst for applause. That thirst, if the last infirmity of noble minds, is also the first infirmity of weak ones; and, on the whole, the strongest impulsive influence of average humanity: the greatest efforts of the race have always been traceable to the love of praise, as its greatest catastrophes to the love of pleasure.

4. I am not about to attack or defend this impulse. I want you only to feel how it lies at the root of effort; especially of all modern effort. It is the gratification of vanity which is, with us, the stimulus of toil, and balm of repose; so closely does it touch the very springs of life that the wounding of our vanity is always spoken of (and truly) as in its measure mortal; we call it "mortification," using the same expression which we should apply to a gangrenous and incurable bodily hurt. And although few of us may be physicians enough to recognize the various effect of this passion upon health and energy, I believe most honest men know, and would at once acknowledge, its leading power with them as a motive. The seaman does not commonly desire to be made captain only because he knows he can manage the ship better than any other sailor on board. He wants to be made captain that he may be called captain. The clergyman does not usually want to be made a bishop only because he believes no other hand can, as firmly as his, direct the diocese through its difficulties. He wants to be made bishop primarily that he may be called "My Lord." And a prince does not usually desire to enlarge, or a subject to gain, a kingdom, because he believes that no one else can as well serve the State, upon its throne; but, briefly, because he wishes to be addressed as "Your Majesty," by as many lips as may be brought to such utterance.

5. This, then, being the main idea of "advancement in life," the force of it applies, for all of us, according to our station, particularly to that secondary result of such advancement which we call "getting into good society." We want to get into good society, not that we may have it, but that we may be seen in it; and our notion of its goodness depends primarily on its conspicuousness.

Will you pardon me if I pause for a moment to put what I fear you may think an impertinent question? I never can go on with an address unless I feel, or know, that my audience are either with me or against me: I do not much care which, in beginning; but I must know where they are; and I would fain find out, at this instant, whether you think I am putting the motives of popular action too low. I am resolved, to-night, to state them low enough to be admitted as probable; for whenever, in my writings on Political Economy, I assume that a little honesty, or generosity—or what used to be called "virtue"—may be calculated upon as a human motive of action, people always answer me, saying, "You must not calculate on that: that