Becky Sharp"s acute remark that it is not difficult to be virtuous on ten thousand a year, has its application to nations; and it is futile to expect a hungry and squalid population to be anything but violent and gross.
LXXV
If the twentieth century is to be better than the nineteenth, it will be because there are among us men who walk in Priestley"s footsteps. But whether Priestley"s lot be theirs, and a future generation, in justice and in grat.i.tude, set up their statues; or whether their names and fame are blotted out from remembrance, their work will live as long as time endures. To all eternity, the sum of truth and right will have been increased by their means; to all eternity, falsehood and injustice will be the weaker because they have lived.
LXXVI
Science is, I believe, nothing but _trained and organised common sense_, differing from the latter only as a veteran may differ from a raw recruit: and its methods differ from those of common sense only so far as the guardsman"s cut and thrust differ from the manner in which a savage wields his club.
LXXVII
The vast results obtained by Science are won by no mystical faculties, by no mental processes, other than those which are practised by every one of us, in the humblest and meanest affairs of life. A detective policeman discovers a burglar from the marks made by his shoe, by a mental process identical with that by which Cuvier restored the extinct animals of Montmartre from fragments of their bones.
LXXVIII
There is no side of the human mind which physiological study leaves uncultivated. Connected by innumerable ties with abstract science, Physiology is yet in the most intimate relation with humanity; and by teaching us that law and order, and a definite scheme of development, regulate even the strangest and wildest manifestations of individual life, she prepares the student to look for a coal even amidst the erratic wanderings of mankind, and to believe that history offers something more than an entertaining chaos--a journal of a toilsome, tragi-comic march nowhither.
LXXIX
I cannot but think that he who finds a certain proportion of pain and evil inseparably woven up in the life of the very worms, will bear his own share with more courage and submission; and will, at any rate, view with suspicion those weakly amiable theories of the Divine government, which would have us believe pain to be an oversight and a mistake,--to be corrected by and by. On the other hand, the predominance of happiness among living things--their lavish beauty--the secret and wonderful harmony which pervades them all, from the highest to the lowest, are equally striking refutations of that modern Manichean doctrine, which exhibits the world as a slave-mill, worked with many tears, for mere utilitarian ends.
Lx.x.x
To a person uninstructed in natural history, his country or sea-side stroll is a walk through a gallery filled with wonderful works of art, nine-tenths of which have their faces turned to the wall. Teach him something of natural history, and you place in his hands a catalogue of those which are worth turning round. Surely our innocent pleasures are not so abundant in this life that we can afford to despise this or any other source of them. We should fear being banished for our neglect to that limbo where the great Florentine tells us are those who, during this life, "wept when they might be joyful."
Lx.x.xI
No slavery can be abolished without a double emanc.i.p.ation, and the master will benefit by freedom more than the freed-man.
Lx.x.xII
Compare the average artisan and the average country squire, and it may be doubted if you will find a pin to choose between the two in point of ignorance, cla.s.s feeling, or prejudice. It is true that the ignorance is of a different sort--that the cla.s.s feeling is in favour of a different cla.s.s--and that the prejudice has a distinct savour of wrong-headedness in each case--but it is questionable if the one is either a bit better, or a bit worse, than the other. The old protectionist theory is the doctrine of trades unions as applied by the squires, and the modern trades unionism is the doctrine of the squires applied by the artisans.
Why should we be worse off under one _regime_ than under the other?
Lx.x.xIII
The life, the fortune, and the happiness of every one of us, and, more or less, of those who are connected with us, do depend upon our knowing something of the rules of a game infinitely more difficult and complicated than chess. It is a game which has been played for untold ages, every man and woman of us being one of the two players in a game of his or her own. The chessboard is the world, the pieces are the phenomena of the universe, the rules of the game are what we call the laws of Nature. The player on the other side is hidden from us. We know that his play is always fair, just and patient. But also we know, to our cost, that he never overlooks a mistake, or makes the smallest allowance for ignorance. To the man who plays well, the highest stakes are paid, with that sort of overflowing generosity with which the strong shows delight in strength. And one who plays ill is checkmated--without haste, but without remorse.
Lx.x.xIV
Education is the instruction of the intellect in the laws of Nature, under which name I include not merely things and their forces, but men and then-ways; and the fashioning of the affections and of the will into an earnest and loving desire to move in harmony with those laws.
Lx.x.xV
To every one of us the world was once as fresh and new as to Adam. And then, long before we were susceptible of any other mode of instruction, Nature took us in hand, and every minute of waking life brought its educational influence, shaping our actions into rough accordance with Nature"s laws, so that we might not be ended untimely by too gross disobedience. Nor should I speak of this process of education as past for any one, be he as old as he may. For every man the world is as fresh as it was at the first day, and as full of untold novelties for him who has the eyes to see them. And Nature is still continuing her patient education of us in that great university, the universe, of which we are all members--Nature having no Test-Acts.
Lx.x.xVI
Those who take honours in Nature"s university, who learn the laws which govern men and things and obey them, are the really great and successful men in this world. The great ma.s.s of mankind are the "Poll," who pick up just enough to get through without much discredit Those who won"t learn at all are plucked; and then you can"t come up again. Nature"s pluck means extermination.
Lx.x.xVII
Ignorance is visited as sharply as wilful disobedience--incapacity meets with the same punishment as crime. Nature"s discipline is not even a word and a blow, and the blow first; but the blow without the word. It is left to you to find out why your ears are boxed.
Lx.x.xVIII
All artificial education ought to be an antic.i.p.ation of natural education.
Lx.x.xIX
That man, I think, has had a liberal education who has been so trained in youth that his body is the ready servant of his will, and does with ease and pleasure all the work that, as a mechanism, it is capable of; whose intellect is a clear, cold, logic engine, with all its parts of equal strength and in smooth working order; ready, like a steam engine, to be turned to any kind of work, and spin the gossamers as well as force the anchors of the mind; whose mind is stored with a knowledge of the great and fundamental truths of Nature and of the laws of her operations; one who, no stunted ascetic, is full of life and fire, but whose pa.s.sions are trained to come to heel by a vigorous will, the servant of a tender conscience; who has learned to love all beauty, whether of Nature or of art, to hate all vileness, and to respect others as himself.
XC
The only medicine for suffering, crime, and all the other woes of mankind, is wisdom.
XCI
Next to being right in this world, the best of all things is to be clearly and definitely wrong, because you will come out somewhere. If you go buzzing about between right and wrong, vibrating and fluctuating, you come out nowhere; but if you are absolutely and thoroughly and persistently wrong, you must, some of these days, have the extreme good fortune of knocking your head against a fact, and that sets you all straight again.
XCII
No man ever understands Shakespeare until he is old, though the youngest may admire him, the reason being that he satisfies the artistic instinct of the youngest and harmonises with the ripest and richest experience of the oldest.
XCIII
It is not a question whether one order of study or another should predominate. It is a question of what topics of education you shall select which will combine all the needful elements in such due proportion as to give the greatest amount of food, support, and encouragement to those faculties which enable us to appreciate truth, and to profit by those sources of innocent happiness which are open to us, and, at the same time, to avoid that which is bad, and coa.r.s.e, and ugly, and keep clear of the mult.i.tude of pitfalls and dangers which beset those who break through the natural or moral laws.
XCIV