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of profitable things, power out of strong things, the moment we seek to separate them from the whole. We can no more halve things, and get the sensual good by itself, than we can get an inside that shall have no outside, or a light without a shadow. ‘Drive out nature with a fork, she comes running back.’ Life invests itself with inevitable conditions, which the unwise seek to dodge, which one and another brags that he does not know; brags that they do not touch him ;-but the brag is on his lips, the conditions are in his soul. If he escapes them in one part, they attack him in another more vital part. If he has escaped them in form and in the appearance, it is that he has resisted his life and fled from himself; and the retribution is so much death. So signal is the failure of all attempts to make this separation of the good from the tax, that the experiment would not be tried, -since to try it is to be mad, but for the circumstance, that when the disease begins in the will, of rebellion and separation, the intellect is at once infected, so that the man ceases to see God whole in each object, but is able to see the sensual allurement of an object, and not see the sensual hurt; he sees the mermaid's head, but not the dragon's tail; and thinks he can cut off that which he would have,

from that which he would not have. ‘How secret art thou who dwellest in the highest heavens in silence, O thou only great God, sprinkling with an unwearied Providence certain penal blindnesses upon such as have unbridled desires l’” The human soul is true to these facts in the painting of fable, of history, of law, of proverbs, of conversation. It finds a tongue in literature unawares. Thus the Greeks called Jupiter, Supreme Mind; but having traditionally ascribed to him many base actions, they involuntarily made amends to Reason, by tying up the hands of so bad a god. He is made as helpless as a king of England. Prometheus knows one secret, which Jove must bargain for; Minerva, another. He cannot get his own thunders; Minerva keeps the key of them. “Of all the gods I only know the keys

That ope the solid doors within whose vaults
His thunders sleep.”

A plain confession of the in-working of the All, and of its moral aim. The Indian mythology ends in the same ethics; and indeed it would seem impossible for any fable to be invented and get any currency which was not moral. Aurora forgot to ask youth for her lover, and so though Tithonus is immortal, he is old. Achilles is not quite invulnerable; for Thetis held him by the heel when she dipped him in the Styx, and the sacred waters did not wash that part. Siegfried, in the Nibelungen, is not quite immortal, for a leaf fell on his back whilst he was bathing in the Dragon's blood, and that spot which it covered is mortal. And so it always is. There is a crack in every thing God has made. Always, it would seem, there is this vindictive circumstance stealing in at unawares, even into the wild poesy in which the human fancy attempted to make bold holyday, and to shake itself free of the old laws, this back-stroke, this kick of the gun, certifying that the law is fatal; that in Nature nothing can be given, all things are sold. This is that ancient doctrine of Nemesis, who keeps watch in the Universe, and lets no offence go unchastised. The Furies, they said, are attendants on Justice, and if the sun in heaven should transgress his path, they would punish him. The poets related that stone walls, and iron Swords, and leathern thongs, had an occult sympathy with the wrongs of their owners; that the belt which Ajax gave Hector dragged the Trojan hero over the field at the wheels of the

* St. Augustine : Confessions, book i.

car of Achilles; and the sword which Hector gave Ajax was that on whose point Ajax fell. They recorded, that when the Thasians erected a statue to Theogenes, a victor in the games, one of his rivals went to it by night, and endeavoured to throw it down by repeated blows, until at last he moved it from its pedestal, and was crushed to death beneath its fall.

This voice of fable has in it somewhat divine. It came from thought above the will of the writer. That is the best part of each writer which has nothing private in it. That is the best part of each which he does not know, that which flowed out of his constitution, and not from his too active invention ; that which in the study of a single artist you might not easily find, but in the study of many you would abstract as the spirit of them all. Phidias it is not, but the work of man in that early Hellenic world, that I would know. The name and circumstance of Phidias, however convenient for history, embarrasses when we come to the highest criticism. We are to see that which man was tending to do in a given period, and was hindered, or, if you will, modified in doing, by the interfering volitions of Phidias, of Dante, of Shakspeare, the organ whereby man at the moment wrought.

Still more striking is the expression of this fact in the proverbs of all nations, which are always the literature of Reason, or the statements of an absolute truth without qualification. Proverbs, like the sacred books of each nation, are the sanctuary of the Intuitions. That which the droning world, chained to appearances, will not allow the realist to say in his own words, it will suffer him to say in proverbs without contradiction. And this law of laws, which the pulpit, the senate, and the college deny, is hourly preached in all markets and all languages by flights of proverbs, whose teaching is as true and as omnipresent as that of birds and flies.

All things are double, one against another. — Tit for tat; an eye for an eye; a tooth for a tooth; blood for blood; measure for measure; love for love.—Give, and it shall be given you. —He that watereth shall be watered himself.— What will you have 2 quoth God; pay for it, and take it.—Nothing venture, nothing have.— Thou shalt be paid exactly for what thou hast done, no more, no less. – Who doth not work shall not eat. —Harm watch, harm catch. — Curses always recoil on the head of him who imprecates them. – If you put a chain around the neck of a slave, the other end fastens itself

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