this sort of reforms, because they do not feel the evils they live amongst, because they have degraded themselves into something less than men; they are unmanly because they have ceased to have their due share of art.
For again I say that therein rich people have defrauded themselves as well as the poor: you will see a refined and highly educated man nowadays, who has been to Italy and Egypt, and where not, who can talk learnedly enough (and fantastically enough sometimes) about art, and who has at his fingers' ends abundant lore concerning the art and literature of past days, sitting down without signs of discomfort in a house, that with all its surroundings is just brutally vulgar and hideous: all his education has not done more for him than that.
The truth is, that in art, and in other things besides, the laboured education of a few will not raise even those few above the reach of the evils that beset the ignorance of the great mass of the population: the brutality of which such a huge stock has been accumulated lower down, will often show without much peeling through the selfish refinement of those who have let it accumulate. The lack of art, or rather the murder of art, that curses our streets from the sordidness of the surroundings of the lower classes, has its exact counterpart in the dulness and vulgarity of those of the middle classes, and the double-distilled dulness, and scarcely less vulgarity of those of the upper classes.
I say this is as it should be; it is just and fair as far as it goes; and moreover the rich with their leisure are the more like to move if they feel the pinch themselves.
But how shall they and we, and all of us, move? What is the remedy?
What remedy can there be for the blunders of civilisation but further civilisation? You do not by any accident think that we have gone as far in that direction as it is possible to go, do you?--even in England, I mean?
When some changes have come to pass, that perhaps will be speedier than most people think, doubtless education will both grow in quality and in quantity; so that it may be, that as the nineteenth century is to be called the Century of Commerce, the twentieth may be called the Century of Education. But that education does not end when people leave school is now a mere commonplace; and how then can you really educate men who lead the life of machines, who only think for the few hours during which they are not at work, who in short spend almost their whole lives in doing work which is not proper for developing them body and mind in some worthy way? You cannot educate, you cannot civilise men, unless you can give them a share in art.
Yes, and it is hard indeed as things go to give most men that share; for they do not miss it, or ask for it, and it is impossible as things are that they should either miss or ask for it. Nevertheless everything has a beginning, and many great things have had very small ones; and since, as I have said, these ideas are already abroad in more than one form, we must not be too much discouraged at the seemingly boundless weight we have to lift.
After all, we are only bound to play our own parts, and do our own share of the lifting, and as in no case that share can be great, so also in all cases it is called for, it is necessary. Therefore let us work and faint not; remembering that though it be natural, and therefore excusable, amidst doubtful times to feel doubts of success oppress us at whiles, yet not to crush those doubts, and work as if we had them not, is simple cowardice, which is unforgivable. No man has any right to say that all has been done for nothing, that all the faithful unwearying strife of those that have gone before us shall lead us nowhither; that mankind will but go round and round in a circle for ever: no man has a right to say that, and then get up morning after morning to eat his victuals and sleep a-nights, all the while making other people toil to keep his worthless life a- going.
Be sure that some way or other will be found out of the tangle, even when things seem most tangled, and be no less sure that some use will then have come of our work, if it has been faithful, and therefore unsparingly careful and thoughtful.
So once more I say, if in any matters civilisation has gone astray, the remedy lies not in standing still, but in more complete civilisation.
Now whatever discussion there may be about that often used and often misused word, I believe all who hear me will agree with me in believing from their hearts, and not merely in saying in conventional phrase, that the civilisation which does not carry the whole people with it, is doomed to fall, and give place to one which at least aims at doing so.
We talk of the civilisation of the ancient peoples, of the classical times, well, civilised they were no doubt, some of their folk at least: an Athenian citizen for instance led a simple, dignified, almost perfect life; but there were drawbacks to happiness perhaps in the lives of his slaves: and the civilisation of the ancients was founded on slavery.
Indeed that ancient society did give a model to the world, and showed us for ever what blessings are freedom of life and thought, self-restraint and a generous education: all those blessings the ancient free peoples set forth to the world--and kept them to themselves.
Therefore no tyrant was too base, no pretext too hollow, for enslaving the grandsons of the men of Salamis and Thermopylae: therefore did the descendants of those stern and self-restrained Romans, who were ready to give up everything, and life as the least of things, to the glory of their commonweal, produce monsters of license and reckless folly. Therefore did a little knot of Galilean peasants overthrow the Roman Empire.
Ancient civilisation was chained to slavery and exclusiveness, and it fell; the barbarism that took its place has delivered us from slavery and grown into modern civilisation; and that in its turn has before it the choice of never-ceasing growth, or destruction by that which has in it the seeds of higher growth.
There is an ugly word for a dreadful fact, which I must make bold to use--the residuum: that word since the time I first saw it used, has had a terrible significance to me, and I have felt from my heart that if this residuum were a necessary part of modern civilisation, as some people openly, and many more tacitly, assume that it is, then this civilisation carries with it the poison that shall one day destroy it, even as its elder sister did: if civilisation is to go no further than this, it had better not have gone so far: if it does not aim at getting rid of this misery and giving some share in the happiness and dignity of life to ALL the people that it has created, and which it spends such unwearying energy in creating, it is simply an organised injustice, a mere instrument for oppression, so much the worse than that which has gone before it, as its pretensions are higher, its slavery subtler, its mastery harder to overthrow, because supported by such a dense mass of commonplace well-being and comfort.
Surely this cannot be: surely there is a distinct feeling abroad of this injustice: so that if the residuum still clogs all the efforts of modern civilisation to rise above mere population-breeding and money-making, the difficulty of dealing with it is the legacy, first of the ages of violence and almost conscious brutal injustice, and next of the ages of thoughtlessness, of hurry and blindness; surely all those who think at all of the future of the world are at work in one way or other in striving to rid it of this shame.
That to my mind is the meaning of what we call National Education, which we have begun, and which is doubtless already bearing its fruits, and will bear greater, when all people are educated, not according to the money which they or their parents possess, but according to the capacity of their minds.
What effect that will have upon the future of the arts, I cannot say, but one would surely think a very great effect; for it will enable people to see clearly many things which are now as completely hidden from them as if they were blind in body and idiotic in mind: and this, I say, will act not only upon those who most directly feel the evils of ignorance, but also upon those who feel them indirectly,--upon us, the educated: the great wave of rising intelligence, rife with so many natural desires and aspirations, will carry all classes along
