But because he has come round, after all this further investigation, to something very like his first conclusion, was all that further investigation useless? No--a thousand times, no. It is this very verification of hypotheses which makes the sound ones safe, and destroys the unsound. It is this struggle with all sorts of superst.i.tions which makes science strong and sure, and her march irresistible, winning ground slowly, but never receding from it. It is this buffeting of adversity which compels her not to rest dangerously upon the shallow sand of first guesses, and single observations; but to strike her roots down, deep, wide, and interlaced into the solid ground of actual facts.
It is very necessary to insist on this point. For there have been men in all past ages--I do not say whether there are any such now, but I am inclined to think that there will be hereafter--men who have tried to represent scientific method as something difficult, mysterious, peculiar, unique, not to be attained by the unscientific ma.s.s; and this not for the purpose of exalting science, but rather of discrediting her. For as long as the ma.s.ses, educated or uneducated, are ignorant of what scientific method is, they will look on scientific men, as the middle age looked on necromancers, as a privileged, but awful and uncanny caste, possessed of mighty secrets; who may do them great good, but may also do them great harm.
Which belief on the part of the ma.s.ses will enable these persons to instal themselves as the critics of science, though not scientific men themselves: and--as Shakespeare has it--to talk of Robin Hood, though they never shot in his bow. Thus they become mediators to the ma.s.ses between the scientific and the unscientific worlds. They tell them--You are not to trust the conclusions of men of science at first hand. You are not fit judges of their facts or of their methods. It is we who will, by a cautious eclecticism, choose out for you such of their conclusions as are safe for you; and them we will advise you to believe.
To the scientific man, on the other hand, as often as anything is discovered unpleasing to them, they will say, imperiously and e cathedra--Your new theory contradicts the established facts of science.
For they will know well that whatever the men of science think of their a.s.sertion, the ma.s.ses will believe it; totally unaware that the speakers are by their very terms showing their ignorance of science; and that what they call established facts scientific men call merely provisional conclusions, which they would throw away to-morrow without a pang were the known facts explained better by a fresh theory, or did fresh facts require one.
This has happened too often. It is in the interest of superst.i.tion that it should happen again; and the best way to prevent it surely is to tell the ma.s.ses--Scientific method is no peculiar mystery, requiring a peculiar initiation. It is simply common sense, combined with uncommon courage, which includes uncommon honesty and uncommon patience; and if you will be brave, honest, patient, and rational, you will need no mystagogues to tell you what in science to believe and what not to believe; for you will be just as good judges of scientific facts and theories as those who a.s.sume the right of guiding your convictions. You are men and women: and more than that you need not be.
And let me say that the man of our days whose writings exemplify most thoroughly what I am going to say is the justly revered Mr. Thomas Carlyle.
As far as I know he has never written on any scientific subject. For aught I am aware of, he may know nothing of mathematics or chemistry, of comparative anatomy or geology. For aught I am aware of, he may know a great deal about them all, and, like a wise man, hold his tongue, and give the world merely the results in the form of general thought. But this I know; that his writings are instinct with the very spirit of science; that he has taught men, more than any living man, the meaning and end of science; that he has taught men moral and intellectual courage; to face facts boldly, while they confess the divineness of facts; not to be afraid of Nature, and not to worship nature; to believe that man can know truth; and that only in as far as he knows truth can he live worthily on this earth. And thus he has vindicated, as no other man in our days has done, at once the dignity of Nature and the dignity of spirit. That he would have made a distinguished scientific man, we may be as certain from his writings as we may be certain, when we see a fine old horse of a certain stamp, that he would have made a first-cla.s.s hunter, though he has been unfortunately all his life in harness.
Therefore, did I try to train a young man of science to be true, devout, and earnest, accurate and daring, I should say--Read what you will: but at least read Carlyle. It is a small matter to me--and I doubt not to him--whether you will agree with his special conclusions: but his premises and his method are irrefragable; for they stand on the "voluntatem Dei in rebus revelatam"--on fact and common sense.
And Mr. Carlyle"s writings, if I am correct in my estimate of them, will afford a very sufficient answer to those who think that the scientific habit of mind tends to irreverence.
Doubtless this accusation will always be brought against science by those who confound reverence with fear. For from blind fear of the unknown, science does certainly deliver man. She does by man as he does by an unbroken colt. The colt sees by the road side some quite new object--a cast-away boot, an old kettle, or what not. What a fearful monster! What unknown terrific powers may it not possess! And the colt shies across the road, runs up the bank, rears on end; putting itself thereby, as many a man does, in real danger. What cure is there? But one; experience. So science takes us, as we should take the colt, gently by the halter; and makes us simply smell at the new monster; till after a few trembling sniffs, we discover, like the colt, that it is not a monster, but a kettle. Yet I think, if we sum up the loss and gain, we shall find the colt"s character has gained, rather than lost, by being thus disabused.
He learns to subst.i.tute a very rational reverence for the man who is breaking him in, for a totally irrational reverence for the kettle; and becomes thereby a much wiser and more useful member of society, as does the man when disabused of his superst.i.tions.
From which follows one result. That if science proposes--as she does--to make men brave, wise, and independent, she must needs excite unpleasant feelings in all who desire to keep men cowardly, ignorant, and slavish.
And that too many such persons have existed in all ages is but too notorious. There have been from all time, goetai, quacks, powwow men, rain-makers, and necromancers of various sorts, who having for their own purposes set forth partial, ill-grounded, fantastic, and frightful interpretations of nature, have no love for those who search after a true, exact, brave, and hopeful one. And therefore it is to be feared, or hoped, science and superst.i.tion will to the world"s end remain irreconcilable and internecine foes.
Conceive the feelings of an old Lapland witch, who has had for the last fifty years all the winds in a sealskin bag, and has been selling fair breezes to northern skippers at so much a puff, a.s.serting her powers so often, poor old soul, that she has got to half believe them herself,--conceive, I say, her feelings at seeing her customers watch the Admiralty storm-signals, and con the weather reports in the "Times."
Conceive the feelings of Sir Samuel Baker"s African friend, Katchiba, the rain-making chief, who possessed a whole housefull of thunder and lightning--though he did not, he confessed, keep it in a bottle as they do in England--if Sir Samuel had had the means, and the will, of giving to Katchiba"s Negros a course of lectures on electricity, with appropriate experiments, and a real bottle full of real lightning among the foremost.
It is clear that only two methods of self-defence would have been open to the rain-maker: namely, either to kill Sir Samuel, or to buy his real secret of bottling the lightning, that he might use it for his own ends.
The former method--that of killing the man of science--was found more easy in ancient times; the latter in these modern ones. And there have been always those who, too good-natured to kill the scientific man, have patronised knowledge, not for its own sake, but for the use which may be made of it; who would like to keep a tame man of science, as they would a tame poet, or a tame parrot; who say--Let us have science by all means, but not too much of it. It is a dangerous thing; to be doled out to the world, like medicine, in small and cautious doses. You, the scientific man, will of course freely discover what you choose. Only do not talk too loudly about it: leave that to us. We understand the world, and are meant to guide and govern it. So discover freely: and meanwhile hand over your discoveries to us, that we may instruct and edify the populace with so much of them as we think safe, while we keep our position thereby, and in many cases make much money by your science. Do that, and we will patronise you, applaud you, ask you to our houses; and you shall be clothed in purple and fine linen, and fare sumptuously with us every day. I know not whether these latter are not the worst enemies which science has. They are often such excellent, respectable, orderly, well- meaning persons. They desire so sincerely that everyone should be wise: only not too wise. They are so utterly unaware of the mischief they are doing. They would recoil with horror if they were told they were so many Iscariots, betraying Truth with a kiss.
But science, as yet, has withstood both terrors and blandishments. In old times, she endured being imprisoned and slain. She came to life again. Perhaps it was the will of Him in whom all things live, that she should live. Perhaps it was His spirit which gave her life.
She can endure, too, being starved. Her votaries have not as yet cared much for purple and fine linen, and sumptuous fare. There are a very few among them who, joining brilliant talents to solid learning, have risen to deserved popularity, to t.i.tles, and to wealth. But even their labours, it seems to me, are never rewarded in any proportion to the time and the intellect spent on them, nor to the benefits which they bring to mankind; while the great majority, unpaid and unknown, toil on, and have to find in science her own reward. Better, perhaps, that it should be so. Better for science that she should be free, in holy poverty, to go where she will and say what she knows, than that she should be hired out at so much a year to say things pleasing to the many, and to those who guide the many. And so, I verily believe, the majority of scientific men think. There are those among them who have obeyed very faithfully St.
Paul"s precept, "No man that warreth entangleth himself with the affairs of this life." For they have discovered that they are engaged in a war--a veritable war--against the rulers of darkness, against ignorance and its twin children, fear and cruelty. Of that war they see neither the end nor even the plan. But they are ready to go on; ready, with Socrates, "to follow reason withersoever it leads;" and content, meanwhile, like good soldiers in a campaign, if they can keep tolerably in line, and use their weapons, and see a few yards ahead of them through the smoke and the woods. They will come out somewhere at last; they know not where nor when: but they will come out at last, into the daylight and the open field; and be told then--perhaps to their own astonishment--as many a gallant soldier has been told, that by simply walking straight on, and doing the duty which lay nearest them, they have helped to win a great battle, and slay great giants, earning the thanks of their country and of mankind.
And, meanwhile, if they get their shilling a day of fighting-pay, they are content. I had almost said, they ought to be content. For science is, I verily believe, like virtue, its own exceeding great reward. I can conceive few human states more enviable than that of the man to whom, panting in the foul laboratory, or watching for his life under the tropic forest, Isis shall for a moment lift her sacred veil, and show him, once and for ever, the thing he dreamed not of; some law, or even mere hint of a law, explaining one fact; but explaining with it a thousand more, connecting them all with each other and with the mighty whole, till order and meaning shoots through some old Chaos of scattered observations.
Is not that a joy, a prize, which wealth cannot give, nor poverty take away? What it may lead to, he knows not. Of what use it may become, he knows not. But this he knows, that somewhere it must lead; of some use it will be. For it is a truth; and having found a truth, he has exorcised one more of the ghosts which haunt humanity. He has left one object less for man to fear; one object more for man to use. Yes, the scientific man may have this comfort, that whatever he has done, he has done good; that he is following a mistress who has never yet conferred aught but benefits on the human race.
What physical science may do hereafter I know not; but as yet she has done this:
She has enormously increased the wealth of the human race; and has therefore given employment, food, existence, to millions who, without science, would either have starved or have never been born. She has shown that the dictum of the early political economists, that population has a tendency to increase faster than the means of subsistence, is no law of humanity, but merely a tendency of the barbaric and ignorant man, which can be counteracted by increasing manifold by scientific means his powers of producing food. She has taught men, during the last few years, to foresee and elude the most destructive storms; and there is no reason for doubting, and many reasons for hoping, that she will gradually teach men to elude other terrific forces of nature, too powerful and too seemingly capricious for them to conquer. She has discovered innumerable remedies and alleviations for pains and disease. She has thrown such light on the causes of epidemics, that we are able to say now that the presence of cholera--and probably of all zymotic diseases--in any place, is usually a sin and a shame, for which the owners and authorities of that place ought to be punishable by law, as destroyers of their fellow- men; while for the weak, for those who, in the barbarous and semi-barbarous state--and out of that last we are only just emerging--how much has she done; an earnest of much more which she will do? She has delivered the insane--I may say by the scientific insight of one man, more worthy of t.i.tles and pensions than nine-tenths of those who earn them--I mean the great and good Pinel--from hopeless misery and torture into comparative peace and comfort, and at least the possibility of cure.
For children, she has done much, or rather might do, would parents read and perpend such books as Andrew Combe"s and those of other writers on physical education. We should not then see the children, even of the rich, done to death piecemeal by improper food, improper clothes, neglect of ventilation and the commonest measures for preserving health. We should not see their intellects stunted by Procrustean attempts to teach them all the same accomplishments, to the neglect, most often, of any sound practical training of their faculties. We should not see slight indigestion, or temporary rushes of blood to the head, condemned and punished as sins against Him who took up little children in His arms and blessed them.
But we may have hope. When we compare education now with what it was even forty years ago, much more with the stupid brutality of the monastic system, we may hail for children, as well as for grown people, the advent of the reign of common sense.
And for woman--What might I not say on that point? But most of it would be fitly discussed only among physicians and biologists: here I will say only this--Science has exterminated, at least among civilised nations, witch-manias. Women--at least white women--are no longer tortured or burnt alive from man"s blind fear of the unknown. If science had done no more than that, she would deserve the perpetual thanks and the perpetual trust, not only of the women whom she has preserved from agony, but the men whom she has preserved from crime.
These benefits have already accrued to civilised men, because they have lately allowed a very few of their number peaceably to imitate Mr. Rarey, and find out what nature--or rather, to speak at once reverently and accurately, He who made nature--is thinking of; and obey the "voluntatem Dei in rebus revelatam." This science has done, while yet in her infancy. What she will do in her maturity, who dare predict? At least, in the face of such facts as these, those who bid us fear, or restrain, or mutilate science, bid us commit an act of folly, as well as of ingrat.i.tude, which can only harm ourselves. For science has as yet done nothing but good. Will any one tell me what harm it has ever done? When any one will show me a single result of science, of the knowledge of and use of physical facts, which has not tended directly to the benefit of mankind, moral and spiritual, as well as physical and economic--then I shall be tempted to believe that Solomon was wrong when he said that the one thing to be sought after on earth, more precious than all treasure, she who has length of days in her right hand, and in her left hand riches and honour, whose ways are ways of pleasantness and all her paths are peace, who is a tree of life to all who lay hold on her, and makes happy every one who retains her, is--as you will see if you will yourselves consult the pa.s.sage--that very Wisdom--by which G.o.d has founded the earth; and that very Understanding--by which He has established the heavens.
GROTS AND GROVES
I wish this lecture to be suggestive, rather that didactic; to set you thinking and inquiring for yourselves, rather than learning at second- hand from me. Some among my audience, I doubt not, will neither need to be taught by me, nor to be stirred up to inquiry for themselves. They are already, probably, antiquarians; already better acquainted with the subject than I am. They come hither, therefore, as critics; I trust not as unkindly critics. They will, I hope, remember that I am trying to excite a general interest in that very architecture in which they delight, and so to make the public do justice to their labours. They will therefore, I trust,
"Be to my faults a little blind, Be to my virtues very kind;"
and if my architectural theories do not seem to them correct in all details--well-founded I believe them myself to be--remember that it is a slight matter to me, or to the audience, whether any special and pet fancy of mine should be exactly true or not: but it is not a light matter that my hearers should be awakened--and too many just now need an actual awakening--to a right, pure, and wholesome judgment on questions of art, especially when the soundness of that judgment depends, as in this case, on sound judgments about human history, as well as about natural objects.
Now, it befel me that, fresh from the Tropic forests, and with their forms hanging always, as it were, in the background of my eye, I was impressed more and more vividly the longer I looked, with the likeness of those forest forms to the forms of our own Cathedral of Chester. The grand and graceful Chapter-house transformed itself into one of those green bowers, which, once seen, and never to be seen again, make one at once richer and poorer for the rest of life. The fans of groining sprang from the short columns, just as do the feathered boughs of the far more beautiful Maximiliana palm, and just of the same size and shape: and met overhead, as I have seen them meet, in aisles longer by far than our cathedral nave. The free upright shafts, which give such strength, and yet such lightness, to the mullions of each window, pierced upward through those curving lines, as do the stems of young trees through the fronds of palm; and, like them, carried the eye and the fancy up into the infinite, and took off a sense of oppression and captivity which the weight of the roof might have produced. In the nave, in the choir the same vision of the Tropic forest haunted me. The fluted columns not only resembled, but seemed copied from the fluted stems beneath which I had ridden in the primeval woods; their bases, their capitals, seemed copied from the bulgings at the collar of the root, and at the spring of the boughs, produced by a check of the redundant sap; and were garlanded often enough like the capitals of the columns, with delicate tracery of parasite leaves and flowers; the mouldings of the arches seemed copied from the parallel bundles of the curving bamboo shoots; and even the flatter roof of the nave and transepts had its ant.i.type in that highest level of the forest aisles, where the trees, having climbed at last to the light-food which they seek, care no longer to grow upward, but spread out in huge limbs, almost horizontal, reminding the eye of the four-centred arch which marks the period of Perpendicular Gothic.
Nay, to this day there is one point in our cathedral which, to me, keeps up the illusion still. As I enter the choir, and look upward toward the left, I cannot help seeing, in the tabernacle work of the stalls, the slender and aspiring forms of the "rastrajo;" the delicate second growth which, as it were, rushes upward from the earth wherever the forest is cleared; and above it, in the tall lines of the north-west pier of the tower--even though defaced, along the inner face of the western arch, by ugly and needless perpendicular panelling--I seem to see the stems of huge Cedars, or Balatas, or Ceibas, curving over, as they would do, into the great beams of the transept roof, some seventy feet above the ground.
Nay, so far will the fancy lead, that I have seemed to see, in the stained gla.s.s between the tracery of the windows, such gorgeous sheets of colour as sometimes flash on the eye, when, far aloft, between high stems and boughs, you catch sight of some great tree ablaze with flowers, either its own or those of a parasite; yellow or crimson, white or purple; and over them again the cloudless blue.
Now, I know well that all these dreams are dreams; that the men who built our northern cathedrals never saw these forest forms; and that the likeness of their work to those of Tropic nature is at most only a corroboration of Mr. Ruskin"s dictum, that "the Gothic did not arise out of, but developed itself into, a resemblance to vegetation. . . . It was no chance suggestion of the form of an arch from the bending of a bough, but the gradual and continual discovery of a beauty in natural forms which could be more and more transferred into those of stone, which influenced at once the hearts of the people and the form of the edifice."
So true is this, that by a pure and n.o.ble copying of the vegetable beauty which they had seen in their own clime, the medieval craftsmen went so far--as I have shown you--as to antic.i.p.ate forms of vegetable beauty peculiar to Tropic climes, which they had not seen: a fresh proof, if proof were needed, that beauty is something absolute and independent of man; and not, as some think, only relative, and what happens to be pleasant to the eye of this man or that.
But thinking over this matter, and reading over, too, that which Mr.
Ruskin has written thereon in his "Stones of Venice," vol. ii. cap. vi., on the nature of Gothic, I came to certain further conclusions--or at least surmises--which I put before you to-night, in hopes that if they have no other effect on you, they will at least stir some of you up to read Mr. Ruskin"s works.
Now Mr. Ruskin says, "That the original conception of Gothic architecture has been derived from vegetation, from the symmetry of avenues and the interlacing of branches, is a strange and vain supposition. It is a theory which never could have existed for a moment in the mind of any person acquainted with early Gothic: but, however idle as a theory, it is most valuable as a testimony to the character of the perfected style."
Doubtless so. But you must remember always that the subject of my lecture is Grots and Groves; that I am speaking not of Gothic architecture in general, but of Gothic ecclesiastical architecture; and more, almost exclusively of the ecclesiastical architecture of the Teutonic or northern nations; because in them, as I think, the resemblance between the temple and the forest reached the fullest exactness.
Now the original idea of a Christian church was that of a grot; a cave.
That is a historic fact. The Christianity which was pa.s.sed on to us began to worship, hidden and persecuted, in the catacombs of Rome, it may be often around the martyrs" tombs, by the dim light of candle or of torch. The candles on the Roman altars, whatever they have been made to symbolise since then, are the hereditary memorials of that fact.
Throughout the North, in these isles as much as in any land, the idea of the grot was, in like wise, the idea of a church. The saint or hermit built himself a cell; dark, ma.s.sive, intended to exclude light as well as weather; or took refuge in a cave. There he prayed and worshipped, and gathered others to pray and worship round him, during his life. There he, often enough, became an object of worship, in his turn, after his death. In after ages his cave was ornamented, like that of the hermit of Montmajour by Arles; or his cell-chapel enlarged, as those of the Scotch and Irish saints have been, again and again; till at last a stately minster rose above it. Still, the idea that the church was to be a grot haunted the minds of builders.
But side by side with the Christian grot there was throughout the North another form of temple, dedicated to very different G.o.ds; namely, the trees from whose mighty stems hung the heads of the victims of Odin or of Thor, the horse, the goat, and in time of calamity or pestilence, of men.
Trees and not grots were the temples of our forefathers.
Scholars know well--but they must excuse my quoting it for the sake of those who are not scholars--the famous pa.s.sage of Tacitus which tells how our forefathers "held it beneath the dignity of the G.o.ds to coop them within walls, or liken them to any human countenance: but consecrated groves and woods, and called by the name of G.o.ds that mystery which they held by faith alone;" and the equally famous pa.s.sage of Claudian, about "the vast silence of the Black Forest, and groves awful with ancient superst.i.tion; and oaks, barbarian deities;" and Lucan"s "groves inviolate from all antiquity, and altars stained with human blood."
To worship in such spots was an abomination to the early Christian. It was as much a test of heathendom as the eating of horse-flesh, sacred to Odin, and therefore unclean to Christian men. The Lombard laws and others forbid expressly the lingering remnants of grove worship. St.
Boniface and other early missionaries hewed down in defiance the sacred oaks, and paid sometimes for their valour with their lives.
It is no wonder, then, if long centuries elapsed ere the likeness of vegetable forms began to reappear in the Christian churches of the North.
And yet both grot and grove were equally the natural temples which the religious instinct of all deep-hearted peoples, conscious of sin, and conscious, too, of yearnings after a perfection not to be found on earth, chooses from the earliest stage of awakening civilisation. In them, alone, before he had strength and skill to build n.o.bly for himself, could man find darkness, the mother of mystery and awe, in which he is reminded perforce of his own ignorance and weakness; in which he learns first to remember unseen powers, sometimes to his comfort and elevation, sometimes only to his terror and debas.e.m.e.nt; darkness; and with it silence and solitude, in which he can collect himself, and shut out the noise and glare, the meanness and the coa.r.s.eness, of the world; and be alone a while with his own thoughts, his own fancy, his own conscience, his own soul.
But for a while, as I have said, that darkness, solitude, and silence were to be sought in the grot, not in the grove.
Then Christianity conquered the Empire. It adapted, not merely its architecture, but its very buildings, to its worship. The Roman Basilica became the Christian church; a n.o.ble form of building enough, though one in which was neither darkness, solitude, nor silence, but crowded congregations, clapping--or otherwise--the popular preacher; or fighting about the election of a bishop or a pope, till the holy place ran with Christian blood. The deep-hearted Northern turned away, in weariness and disgust, from those vast halls, fitted only for the feverish superst.i.tion of a profligate and worn-out civilisation; and took himself, amid his own rocks and forests, moors and sh.o.r.es, to a simpler and sterner architecture, which should express a creed, sterner; and at heart far simpler; though dogmatically the same.
And this is, to my mind, the difference, and the n.o.ble difference, between the so-called Norman architecture, which came hither about the time of the Conquest; and that of Romanized Italy.
But the Normans were a conquering race; and one which conquered, be it always remembered, in England at least, in the name and by the authority of Rome. Their ecclesiastics, like the ecclesiastics on the Continent, were the representatives of Roman civilisation, of Rome"s right, intellectual and spiritual, to rule the world.