cognizant, because you value too highly the scientific interest which attaches to the investigation of second causes.
For instance, it may be quite possible to show the conditions in water and electricity which necessarily produce the craggy outline, the apparently self-contained silvery light, and the sulphurous blue shadow of a thunder-cloud, and which separate these from the depth of the golden peace in the dawn of a summer morning. Similarly, it may be possible to show the necessities of structure which groove the fangs and depress the brow of the asp, and which distinguish the character of its head from that of the face of a young girl. But it is the function of the rightly-trained imagination to recognise, in these, and such other relative aspects, the unity of teaching which impresses, alike on our senses and our conscience, the eternal difference between good and evil: and the rule, over the clouds of heaven and over the creatures in the earth, of the same Spirit which teaches to our own hearts the bitterness of death, and strength of love.
43. Now, therefore, approaching our subject in this balanced temper, which will neither resolve to see only what it would desire, nor expect to see only what it can explain, we shall find our enquiry into the relation of Art to Religion is distinctly threefold: first, we have to ask how far art may have been literally directed by spiritual powers; secondly, how far, if not inspired, it may have been exalted by them; lastly, how far, in any of its agencies, it has advanced the cause of the creeds it has been used to recommend.
44. First: What ground have we for thinking that art has ever been inspired as a message or revelation? What internal evidence is there in the work of great artists of their having been under the authoritative guidance of supernatural powers?
It is true that the answer to so mysterious a question cannot rest alone upon internal evidence; but it is well that you should know what might, from that evidence alone, be concluded. And the more impartially you examine the phenomena of imagination, the more firmly you will be led to conclude that they are the result of the influence of the common and vital, but not, therefore, less Divine, spirit, of which some portion is given to all living creatures in such manner as may be adapted to their rank in creation; and that everything which men rightly accomplish is indeed done by Divine help, but under a consistent law which is never departed from.
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