Selections From the Works of John Ruskin Part 22

_Does_ it vanish then? Are you sure of that?--sure, that the nothingness of the grave will be a rest from this troubled nothingness; and that the coiling shadow, which disquiets itself in vain, cannot change into the smoke of the torment that ascends for ever?[250] Will any answer that they _are_ sure of it, and that there is no fear, nor hope, nor desire, nor labour, whither they go?[251] Be it so: will you not, then, make as sure of the Life that now is, as you are of the Death that is to come? Your hearts are wholly in this world--will you not give them to it wisely, as well as perfectly? And see, first of all, that you _have_ hearts, and sound hearts, too, to give. Because you have no heaven to look for, is that any reason that you should remain ignorant of this wonderful and infinite earth, which is firmly and instantly given you in possession? Although your days are numbered, and the following darkness sure, is it necessary that you should share the degradation of the brute, because you are condemned to its mortality; or live the life of the moth, and of the worm, because you are to companion them in the dust? Not so; we may have but a few thousands of days to spend, perhaps hundreds only--perhaps tens; nay, the longest of our time and best, looked back on, will be but as a moment, as the twinkling of an eye; still we are men, not insects; we are living spirits, not pa.s.sing clouds. "He maketh the winds His messengers; the momentary fire, His minister";[252]

and shall we do less than _these_? Let us do the work of men while we bear the form of them; and, as we s.n.a.t.c.h our narrow portion of time out of Eternity, s.n.a.t.c.h also our narrow inheritance of pa.s.sion out of Immortality--even though our lives _be_ as a vapour, that appeareth for a little time, and then vanisheth away.

But there are some of you who believe not this--who think this cloud of life has no such close--that it is to float, revealed and illumined, upon the floor of heaven, in the day when He cometh with clouds, and every eye shall see Him.[253] Some day, you believe, within these five, or ten, or twenty years, for every one of us the judgment will be set, and the books opened.[254] If that be true, far more than that must be true. Is there but one day of judgment?

Why, for us every day is a day of judgment--every day is a Dies Irae,[255] and writes its irrevocable verdict in the flame of its West. Think you that judgment waits till the doors of the grave are opened? It waits at the doors of your houses--it waits at the corners of your streets; we are in the midst of judgment--the insects that we crush are our judges--the moments that we fret away are our judges--the elements that feed us, judge, as they minister--and the pleasures that deceive us, judge as they indulge.

Let us, for our lives, do the work of Men while we bear the form of them, if indeed those lives are _Not_ as a vapour, and do _Not_ vanish away.

"The work of men"--and what is that? Well, we may any of us know very quickly, on the condition of being wholly ready to do it. But many of us are for the most part thinking, not of what we are to do, but of what we are to get; and the best of us are sunk into the sin of Ananias,[256] and it is a mortal one--we want to keep back part of the price; and we continually talk of taking up our cross, as if the only harm in a cross was the _weight_ of it--as if it was only a thing to be carried, instead of to be--crucified upon. "They that are His have crucified the flesh, with the affections and l.u.s.ts."[257] Does that mean, think you, that in time of national distress, of religious trial, of crisis for every interest and hope of humanity--none of us will cease jesting, none cease idling, none put themselves to any wholesome work, none take so much as a tag of lace off their footmen's coats, to save the world? Or does it rather mean, that they are ready to leave houses, lands, and kindreds--yes, and life, if need be?

Life!--some of us are ready enough to throw that away, joyless as we have made it. But "_station_ in Life"--how many of us are ready to quit _that_? Is it not always the great objection, where there is question of finding something useful to do--"We cannot leave our stations in Life"?

Those of us who really cannot--that is to say, who can only maintain themselves by continuing in some business or salaried office, have already something to do; and all that they have to see to is, that they do it honestly and with all their might. But with most people who use that apology, "remaining in the station of life to which Providence has called them" means keeping all the carriages, and all the footmen and large houses they can possibly pay for; and, once for all, I say that if ever Providence _did_ put them into stations of that sort--which is not at all a matter of certainty--Providence is just now very distinctly calling them out again. Levi's station in life was the receipt of custom; and Peter's, the sh.o.r.e of Galilee; and Paul's, the antechambers of the High Priest,--which "station in life"

each had to leave, with brief notice.

And, whatever our station in life may be, at this crisis, those of us who mean to fulfil our duty ought first to live on as little as we can; and, secondly, to do all the wholesome work for it we can, and to spend all we can spare in doing all the sure good we can.

And sure good is, first in feeding people, then in dressing people, then in lodging people, and lastly in rightly pleasing people, with arts, or sciences, or any other subject of thought.

I say first in feeding; and, once for all, do not let yourselves be deceived by any of the common talk of "indiscriminate charity." The order to us is not to feed the deserving hungry, nor the industrious hungry, nor the amiable and well-intentioned hungry, but simply to feed the hungry.[258] It is quite true, infallibly true, that if any man will not work, neither should he eat[259]--think of that, and every time you sit down to your dinner, ladies and gentlemen, say solemnly, before you ask a blessing, "How much work have I done to-day for my dinner?" But the proper way to enforce that order on those below you, as well as on yourselves, is not to leave vagabonds and honest people to starve together, but very distinctly to discern and seize your vagabond; and shut your vagabond up out of honest people's way, and very sternly then see that, until he has worked, he does _not_ eat.

But the first thing is to be sure you have the food to give; and, therefore, to enforce the organization of vast activities in agriculture and in commerce, for the production of the wholesomest food, and proper storing and distribution of it, so that no famine shall any more be possible among civilized beings There is plenty of work in this business alone, and at once, for any number of people who like to engage in it.

Secondly, dressing people--that is to say, urging every one within reach of your influence to be always neat and clean, and giving them means of being so. In so far as they absolutely refuse, you must give up the effort with respect to them, only taking care that no children within your sphere of influence shall any more be brought up with such habits; and that every person who is willing to dress with propriety shall have encouragement to do so. And the first absolutely necessary step towards this is the gradual adoption of a consistent dress for different ranks of persons, so that their rank shall be known by their dress; and the restriction of the changes of fas.h.i.+on within certain limits. All which appears for the present quite impossible; but it is only so far even difficult as it is difficult to conquer our vanity, frivolity, and desire to appear what we are not. And it is not, nor ever shall be, creed of mine, that these mean and shallow vices are unconquerable by Christian women.

And then, thirdly, lodging people, which you may think should have been put first, but I put it third, because we must feed and clothe people where we find them, and lodge them afterwards. And providing lodgment for them means a great deal of vigorous legislation, and cutting down of vested interests that stand in the way, and after that, or before that, so far as we can get it, thorough sanitary and remedial action in the houses that we have; and then the building of more, strongly, beautifully, and in groups of limited extent, kept in proportion to their streams, and walled round, so that there may be no festering and wretched suburb anywhere, but clean and busy street within, and the open country without, with a belt of beautiful garden and orchard round the walls, so that from any part of the city perfectly fresh air and gra.s.s, and the sight of far horizon, might be reachable in a few minutes' walk. This is the final aim; but in immediate action every minor and possible good to be instantly done, when, and as, we can; roofs mended that have holes in them--fences patched that have gaps in them--walls b.u.t.tressed that totter--and floors propped that shake; cleanliness and order enforced with our own hands and eyes, till we are breathless, every day. And all the fine arts will healthily follow. I myself have washed a flight of stone stairs all down, with bucket and broom, in a Savoy inn, where they hadn't washed their stairs since they first went up them; and I never made a better sketch than that afternoon.

These, then, are the three first needs of civilized life; and the law for every Christian man and woman is, that they shall be in direct service towards one of these three needs, as far as is consistent with their own special occupation, and if they have no special business, then wholly in one of these services. And out of such exertion in plain duty all other good will come; for in this direct contention with material evil, you will find out the real nature of all evil; you will discern by the various kinds of resistance, what is really the fault and main antagonism to good; also you will find the most unexpected helps and profound lessons given, and truths will come thus down to us which the speculation of all our lives would never have raised us up to. You will find nearly every educational problem solved, as soon as you truly want to do something; everybody will become of use in their own fittest way, and will learn what is best for them to know in that use. Compet.i.tive examination will then, and not till then, be wholesome, because it will be daily, and calm, and in practice; and on these familiar arts, and minute, but certain and serviceable knowledges, will be surely edified and sustained the greater arts and splendid theoretical sciences.

But much more than this. On such holy and simple practice will be founded, indeed, at last, an infallible religion. The greatest of all the mysteries of life, and the most terrible, is the corruption of even the sincerest religion, which is not daily founded on rational, effective, humble, and helpful action. Helpful action, observe! for there is just one law, which obeyed, keeps all religions pure--forgotten, makes them all false. Whenever in any religious faith, dark or bright, we allow our minds to dwell upon the points in which we differ from other people, we are wrong, and in the devil's power. That is the essence of the Pharisee's thanksgiving--"Lord, I thank Thee that I am not as other men are."[260] At every moment of our lives we should be trying to find out, not in what we differ with other people, but in what we agree with them; and the moment we find we can agree as to anything that should be done, kind or good, (and who but fools couldn't?) then do it; push at it together: you can't quarrel in a side-by-side push; but the moment that even the best men stop pus.h.i.+ng, and begin talking, they mistake their pugnacity for piety, and if's all over. I will not speak of the crimes which in past times have been committed in the name of Christ, nor of the follies which are at this hour held to be consistent with obedience to Him; but I _will_ speak of the morbid corruption and waste of vital power in religious sentiment, by which the pure strength of that which should be the guiding soul of every nation, the splendour of its youthful manhood, and spotless light of its maidenhood, is averted or cast away. You may see continually girls who have never been taught to do a single useful thing thoroughly; who cannot sew, who cannot cook, who cannot cast an account, nor prepare a medicine, whose whole life has been pa.s.sed either in play or in pride; you will find girls like these, when they are earnest-hearted, cast all their innate pa.s.sion of religious spirit, which was meant by G.o.d to support them through the irksomeness of daily toil, into grievous and vain meditation over the meaning of the great Book, of which no syllable was ever yet to be understood but through a deed; all the instinctive wisdom and mercy of their womanhood made vain, and the glory of their pure consciences warped into fruitless agony concerning questions which the laws of common serviceable life would have either solved for them in an instant, or kept out of their way. Give such a girl any true work that will make her active in the dawn, and weary at night, with the consciousness that her fellow-creatures have indeed been the better for her day, and the powerless sorrow of her enthusiasm will transform itself into a majesty of radiant and beneficent peace.

So with our youths. We once taught them to make Latin verses, and called them educated; now we teach them to leap and to row, to hit a ball with a bat, and call them educated. Can they plough, can they sow, can they plant at the right time, or build with a steady hand? Is it the effort of their lives to be chaste, knightly, faithful, holy in thought, lovely in word and deed? Indeed it is, with some, nay with many, and the strength of England is in them, and the hope; but we have to turn their courage from the toil of war to the toil of mercy; and their intellect from dispute of words to discernment of things; and their knighthood from the errantry of adventure to the state and fidelity of a kingly power. And then, indeed, shall abide, for them, and for us, an incorruptible felicity, and an infallible religion; shall abide for us Faith, no more to be a.s.sailed by temptation, no more to be defended by wrath and by fear;--shall abide with us Hope, no more to be quenched by the years that overwhelm, or made ashamed by the shadows that betray:--shall abide for us, and with us, the greatest of these; the abiding will, the abiding name of our Father.

For the greatest of these is Charity.[261]

[230] _Isaiah_ xl, 12.

[231] I have sometimes been asked what this means. I intended it to set forth the wisdom of men in war contending for kingdoms, and what follows to set forth their wisdom in peace, contending for wealth. [Ruskin.]

[232] See Wordsworth's poem, _My heart leaps up when I behold_.

[233] See _Genesis_ ii, 15, and the opening lines of the first selection in this volume.

[234] _Joshua_ ix, 21.

[235] In his _Discourses on Art_. Cf. pp. 24 ff. above.

[236] See _The Two Paths_, ---- 28 _et seq_. [Ruskin.]

[237] References mainly to the Irish Land Question, on which Ruskin agreed with Mill and Gladstone in advocating the establishment of a peasant-proprietors.h.i.+p in Ireland.

[238] _Genesis_ iii, 19.

[239] _Ecclesiastes_ ix, 10.

[240] _Hebrews_ xi, 4.

[241] During the famine in the Indian province of Orissa.

[242] Athena, G.o.ddess of weaving.

[243] _Proverbs_ x.x.xi, 19-22, 24.

[244] _Jeremiah_ x.x.xviii, 11.

[245] _Matthew_ xxv, 43.

[246] _Matthew_ xxv, 43.

[247] _Revelation_ vi, 13.

[248] _Jeremiah_ xi, 8.

[249] _James_ iv, 14.

[250] _Psalms_ x.x.xix, 6 and _Revelation_ xiv, 11.

[251] _Ecclesiastes_ ix, 10.

[252] _Psalms_ civ, 4.

[253] _Revelation_ i, 7.

[254] _Daniel_ vii, 10.

[255] _Dies Irae_, the name generally given (from the opening words) to the most famous of the mediaeval hymns, usually ascribed to the Franciscan Thomas of Celano (died c. 1255). It is composed in triplets of rhyming trochaic tetrameters, and describes the Last Judgment in language of magnificent grandeur, pa.s.sing into a plaintive plea for the souls of the dead.

[256] _Acts_ v, 1, 2.

[257] _Galatians_ v. 24.

[258] _Isaiah_ lviii, 7.

[259] 2 _Thessalonians_ iii, 10.

[260] _Luke_ xviii, 11.

[261] 1 _Corinthians_ xiii, 13.