exertion of the intellect and the heart, there would be a far nobler sophia than any concerned with the analysis of matter, or the measurement of space.
29. I will not weary you longer with questions, but simply tell you, what you will find ultimately to be true, that sophia is the form of thought, which makes common sense unselfish—knowledge unselfish—art unselfish—and wit and imagination unselfish. Of all these, by themselves, it is true that they are partly venomous; that, as knowledge puffeth up, so does prudence—so does art—so does wit; but, added to all these, wisdom, or (you may read it as an equivalent word), added to all these—charity, edifieth.
30. Note the word; builds forward, or builds up, and builds securely because on modest and measured foundation, wide, though low, and in the natural and living rock.
Sophia is the faculty which recognizes in all things their bearing upon life, in the entire sum of life that we know, bestial and human; but, which, understanding the appointed objects of that life, concentrates its interest and its power on Humanity, as opposed on the one side to the Animalism which it must rule, and distinguished on the other side from the Divinity which rules it, and which it cannot imagine.
It is as little the part of a wise man to reflect much on the nature of beings above him, as of beings beneath him. It is immodest to suppose that he can conceive the one, and degrading to suppose that he should be busied with the other. To recognize his everlasting inferiority, and his everlasting greatness; to know himself, and his place; to be content to submit to God without understanding Him; and to rule the lower creation with sympathy and kindness, yet neither sharing the passion of the wild beast, nor imitating the science of the Insect;—this you will find is to be modest towards God, gentle to His creatures, and wise for himself.
31. I think you will now be able to fasten in your minds, first the idea of unselfishness, and secondly, that of modesty, as component elements of sophia; and having obtained thus much, we will at once make use of our gain, by rendering more clear one or two points respecting its action on art, that we may then see more surely its obscurer function in science.
It is absolutely unselfish, we say, not in the sense of being without desire, or effort to gratify that desire; on the contrary, it longs intensely to see, or know the things it is rightly interested in. But it is not interested specially in itself. In the degree of his wisdom, an artist is unconcerned about his work as his own;—concerned about it only in the degree in which he would be, if it were another man’s—recognizing its precise value, or no value, from that outer standpoint. I do not think, unless you examine your minds very attentively, that you can have any conception of the difficulty of doing this. Absolutely to do it is impossible, for we are all intended by nature to be a little unwise, and to derive more pleasure, therefore, from our own success than that of others. But the intense degree of the difference is usually unmeasured by us. In preparing the drawings for you to use as copies in these schools, my assistant and I are often sitting beside each other; and he is at work, usually, on the more important drawing of the two. I so far recognize that greater importance, when it exists, that if I had the power of determining which of us should succeed, and which fail, I should be wise enough to choose his success rather than my own. But the actual effect on my own mind, and comfort, is very different in the two cases. If he fails, I am sorry, but not mortified;—on the contrary, perhaps a little pleased. I tell him, indulgently, ‘he will do better another time,’and go down with great contentment to my lunch. But, if I fail, though I would rather, for the sake of the two drawings, have had it so, the effect on my temper is very different. I say, philosophically, that it was better so—but I can’t eat any lunch.
32. Now, just imagine what this inherently selfish passion—unconquerable as you will find it by the most deliberate and maintained efforts—fancy what it becomes, when instead of striving to subdue, we take every means in our power to increase and encourage it; and when all the circumstances around us concur in the deadly cultivation. In all base schools of Art, the craftsman is dependent for his bread on originality; that is to say, on finding in himself some fragment of isolated faculty, by which his work may be recognized as distinct from that of other men. We are ready enough to take delight in our little doings, without any such stimulus;—what must be the effect of the popular applause which continually suggests that the little thing we can separately do is as excellent as it is singular! and what the effect of the bribe, held out to us through the whole of life, to produce—it being also at our peril not to produce—something different from the work of our neighbours? In all great schools of art these conditions are exactly reversed. An artist is praised in these, not for what is different in him from others, nor for solitary performance of singular work; but only for doing most strongly what all are endeavouring; and for contributing, in the measure of his strength, to some great achievement, to be completed by the unity of multitudes, and the sequence of ages.
33. And now, passing from art to science, the unselfishness of sophia is shown by the value it therein attaches to every part of knowledge, new or old, in proportion to its real utility to mankind, or largeness of range in creation. The selfishness which renders sophia impossible, and enlarges the elastic and vaporous kingdom of folly, is shown by our caring for knowledge only so far as we have been concerned in its discovery, or are ourselves skilled and admired in its communication. If there is an art which “puffeth up,” even when we are surrounded by magnificence of achievement of past ages, confessedly not by us to be rivalled, how much more must there be a science which puffeth up, when, by the very condition of science, it must be an advance on the attainments of former time, and however slight, or however slow, is still always as the leaf of a pleasant spring compared to the dried branches of years gone by? And, for the double calamity of the age in which we live, it has chanced that the demand of the vulgar and the dull for originality in Art, is associated with the demand of a sensual economy for originality in science; and the praise which is too readily given always to discoveries that are new, is enhanced by the reward which rapidity of communication now ensures to discoveries that are profitable. What marvel if future time shall reproach us with having destroyed the labours, and betrayed the knowledge of the greatest nations and the wisest men, while we amused ourselves with fantasy in art, and with theory in science: happy, if the one was idle without being vicious, and the other mistaken without being mischievous. Nay, truth, and success, are often to us more deadly than error. Perhaps no progress more triumphant has been made in any science than that of Chemistry; but the practical fact which will remain for the contemplation of the future, is that we have lost the art of painting on glass, and invented gun-cotton and nitroglycerine. “Can you imagine,” the future will say, “those English fools of the nineteenth century, who went about putting up memorials of themselves in glass which they could not paint, and blowing their women and children to pieces with cartridges they would not fight with?”
34. You may well think, gentlemen, that I am unjust and prejudiced in such sayings;—you may imagine that when all our mischievous inventions have done their worst, and the wars they provoked by cowardice have been forgotten in dishonour, our great investigators will be remembered, as men who laid first the foundations of fruitful knowledge, and vindicated the majesty of inviolable law. No, gentlemen; it will not be so. In a little while, the discoveries of which we are now so proud will be familiar to all. The marvel of the future will not be that we should have discerned them, but that our predecessors were blind to them. We may be envied, but shall not be praised, for having been allowed first to perceive and proclaim what could be concealed no longer. But the misuse we made of our discoveries will be remembered against us, in eternal history; our ingenuity in the vindication, or the denial, of species, will be disregarded in the face of the fact that we destroyed, in civilized Europe, every rare bird and secluded flower; our chemistry of agriculture will be taunted with the memories of irremediable famine; and our mechanical contrivance will only make the age of the mitrailleuse more abhorred than that of the guillotine.
35. Yes, believe me, in spite of our political liberality, and poetical philanthropy; in spite of our almshouses, hospitals, and Sunday-schools; in spite of our missionary endeavours to preach abroad what we cannot get believed at home; and in spite of
