Sesame and Lilies Part 4

Now, you cannot, indeed, have here in England, woods eighteen miles deep to the centre; but you can, perhaps, keep a fairy or two for your children yet, if you wish to keep them. But DO you wish it?

Suppose you had each, at the back of your houses, a garden, large enough for your children to play in, with just as much lawn as would give them room to run,--no more--and that you could not change your abode; but that, if you chose, you could double your income, or quadruple it, by digging a coal shaft in the middle of the lawn, and turning the flower-beds into heaps of c.o.ke. Would you do it? I hope not. I can tell you, you would be wrong if you did, though it gave you income sixty-fold instead of four-fold.

Yet this is what you are doing with all England. The whole country is but a little garden, not more than enough for your children to run on the lawns of, if you would let them all run there. And this little garden you will turn into furnace ground, and fill with heaps of cinders, if you can; and those children of yours, not you, will suffer for it. For the fairies will not be all banished; there are fairies of the furnace as of the wood, and their first gifts seem to be "sharp arrows of the mighty;" but their last gifts are "coals of juniper."

And yet I cannot--though there is no part of my subject that I feel more--press this upon you; for we made so little use of the power of nature while we had it that we shall hardly feel what we have lost.

Just on the other side of the Mersey you have your Snowdon, and your Menai Straits, and that mighty granite rock beyond the moors of Anglesea, splendid in its heathery crest, and foot planted in the deep sea, once thought of as sacred--a divine promontory, looking westward; the Holy Head or Headland, still not without awe when its red light glares first through storm. These are the hills, and these the bays and blue inlets, which, among the Greeks, would have been always loved, always fateful in influence on the national mind.

That Snowdon is your Parna.s.sus; but where are its Muses? That Holyhead mountain is your Island of AEgina; but where is its Temple to Minerva?

Shall I read you what the Christian Minerva had achieved under the shadow of our Parna.s.sus up to the year 1848?--Here is a little account of a Welsh school, from page 261 of the Report on Wales, published by the Committee of Council on Education. This is a school close to a town containing 5,000 persons:-

"I then called up a larger cla.s.s, most of whom had recently come to the school. Three girls repeatedly declared they had never heard of Christ, and two that they had never heard of G.o.d. Two out of six thought Christ was on earth now" (they might have had a worse thought perhaps), "three knew nothing about the Crucifixion. Four out of seven did not know the names of the months nor the number of days in a year. They had no notion of addition beyond two and two, or three and three; their minds were perfect blanks."

Oh, ye women of England! from the Princess of that Wales to the simplest of you, do not think your own children can be brought into their true fold of rest, while these are scattered on the hills, as sheep having no shepherd. And do not think your daughters can be trained to the truth of their own human beauty, while the pleasant places, which G.o.d made at once for their schoolroom and their playground, lie desolate and defiled. You cannot baptize them rightly in those inch-deep fonts of yours, unless you baptize them also in the sweet waters which the great Lawgiver strikes forth for ever from the rocks of your native land--waters which a Pagan would have wors.h.i.+pped in their purity, and you wors.h.i.+p only with pollution. You cannot lead your children faithfully to those narrow axe-hewn church altars of yours, while the dark azure altars in heaven--the mountains that sustain your island throne,--mountains on which a Pagan would have seen the powers of heaven rest in every wreathed cloud--remain for you without inscription; altars built, not to, but by an Unknown G.o.d.

(III.) Thus far, then, of the nature, thus far of the teaching, of woman, and thus of her household office, and queenliness. We now come to our last, our widest question.--What is her queenly office with respect to the state?

Generally, we are under an impression that a man's duties are public, and a woman's private. But this is not altogether so. A man has a personal work or duty, relating to his own home, and a public work or duty, which is the expansion of the other, relating to the state. So a woman has a personal work or duty, relating to her own home, and a public work or duty, which is also the expansion of that.

Now the man's work for his own home is, as has been said, to secure its maintenance, progress, and defence; the woman's to secure its order, comfort, and loveliness.

Expand both these functions. The man's duty as a member of a commonwealth, is to a.s.sist in the maintenance, in the advance, in the defence of the state. The woman's duty, as a member of the commonwealth, is to a.s.sist in the ordering, in the comforting, and in the beautiful adornment of the state.

What the man is at his own gate, defending it, if need be, against insult and spoil, that also, not in a less, but in a more devoted measure, he is to be at the gate of his country, leaving his home, if need be, even to the spoiler, to do his more inc.u.mbent work there.

And, in like manner, what the woman is to be within her gates, as the centre of order, the balm of distress, and the mirror of beauty: that she is also to be without her gates, where order is more difficult, distress more imminent, loveliness more rare.

And as within the human heart there is always set an instinct for all its real duties,--an instinct which you cannot quench, but only warp and corrupt if you withdraw it from its true purpose:- as there is the intense instinct of love, which, rightly disciplined, maintains all the sanct.i.ties of life, and, misdirected, undermines them; and MUST do either the one or the other;--so there is in the human heart an inextinguishable instinct, the love of power, which, rightly directed, maintains all the majesty of law and life, and, misdirected, wrecks them.

Deep rooted in the innermost life of the heart of man, and of the heart of woman, G.o.d set it there, and G.o.d keeps it there.--Vainly, as falsely, you blame or rebuke the desire of power!--For Heaven's sake, and for Man's sake, desire it all you can. But WHAT power?

That is all the question. Power to destroy? the lion's limb, and the dragon's breath? Not so. Power to heal, to redeem, to guide, and to guard. Power of the sceptre and s.h.i.+eld; the power of the royal hand that heals in touching,--that binds the fiend, and looses the captive; the throne that is founded on the rock of Justice, and descended from only by steps of Mercy. Will you not covet such power as this, and seek such throne as this, and be no more housewives, but queens?

It is now long since the women of England arrogated, universally, a t.i.tle which once belonged to n.o.bility only; and, having once been in the habit of accepting the simple t.i.tle of gentlewoman as correspondent to that of gentleman, insisted on the privilege of a.s.suming the t.i.tle of "Lady," {27} which properly corresponds only to the t.i.tle of "Lord."

I do not blame them for this; but only for their narrow motive in this. I would have them desire and claim the t.i.tle of Lady, provided they claim, not merely the t.i.tle, but the office and duty signified by it. Lady means "bread-giver" or "loaf-giver," and Lord means "maintainer of laws," and both t.i.tles have reference, not to the law which is maintained in the house, nor to the bread which is given to the household; but to law maintained for the mult.i.tude, and to bread broken among the mult.i.tude. So that a Lord has legal claim only to his t.i.tle in so far as he is the maintainer of the justice of the Lord of lords; and a Lady has legal claim to her t.i.tle only so far as she communicates that help to the poor representatives of her Master, which women once, ministering to Him of their substance, were permitted to extend to that Master Himself; and when she is known, as He Himself once was, in breaking of bread.

And this beneficent and legal dominion, this power of the Dominus, or House-Lord, and of the Domina, or House-Lady, is great and venerable, not in the number of those through whom it has lineally descended, but in the number of those whom it grasps within its sway; it is always regarded with reverent wors.h.i.+p wherever its dynasty is founded on its duty, and its ambition correlative with its beneficence. Your fancy is pleased with the thought of being n.o.ble ladies, with a train of va.s.sals. Be it so; you cannot be too n.o.ble, and your train cannot be too great; but see to it that your train is of va.s.sals whom you serve and feed, not merely of slaves who serve and feed you; and that the mult.i.tude which obeys you is of those whom you have comforted, not oppressed,--whom you have redeemed, not led into captivity.

And this, which is true of the lower or household dominion, is equally true of the queenly dominion; that highest dignity is open to you, if you will also accept that highest duty. Rex et Regina-- Roi et Reine--"RIGHT-doers;" they differ but from the Lady and Lord, in that their power is supreme over the mind as over the person-- that they not only feed and clothe, but direct and teach. And whether consciously or not, you must be, in many a heart, enthroned: there is no putting by that crown; queens you must always be: queens to your lovers; queens to your husbands and your sons; queens of higher mystery to the world beyond, which bows itself, and will for ever bow, before the myrtle crown and the stainless sceptre of womanhood. But, alas! you are too often idle and careless queens, grasping at majesty in the least things, while you abdicate it in the greatest; and leaving misrule and violence to work their will among men, in defiance of the power which, holding straight in gift from the Prince of all Peace, the wicked among you betray, and the good forget.

"Prince of Peace." Note that name. When kings rule in that name, and n.o.bles, and the judges of the earth, they also, in their narrow place, and mortal measure, receive the power of it. There are no other rulers than they; other rule than theirs is but MISrule; they who govern verily "Dei Gratia" are all princes, yes, or princesses of Peace. There is not a war in the world, no, nor an injustice, but you women are answerable for it; not in that you have provoked, but in that you have not hindered. Men, by their nature, are p.r.o.ne to fight; they will fight for any cause, or for none. It is for you to choose their cause for them, and to forbid them when there is no cause. There is no suffering, no injustice, no misery, in the earth, but the guilt of it lies with you. Men can bear the sight of it, but you should not be able to bear it. Men may tread it down without sympathy in their own struggle; but men are feeble in sympathy, and contracted in hope; it is you only who can feel the depths of pain, and conceive the way of its healing. Instead of trying to do this, you turn away from it; you shut yourselves within your park walls and garden gates; and you are content to know that there is beyond them a whole world in wilderness--a world of secrets which you dare not penetrate; and of suffering which you dare not conceive.

I tell you that this is to me quite the most amazing among the phenomena of humanity. I am surprised at no depths to which, when once warped from its honour, that humanity can be degraded. I do not wonder at the miser's death, with his hands, as they relax, dropping gold. I do not wonder at the sensualist's life, with the shroud wrapped about his feet. I do not wonder at the single-handed murder of a single victim, done by the a.s.sa.s.sin in the darkness of the railway, or reed shadow of the marsh. I do not even wonder at the myriad-handed murder of mult.i.tudes, done boastfully in the daylight, by the frenzy of nations, and the immeasurable, unimaginable guilt heaped up from h.e.l.l to heaven, of their priests, and kings. But this is wonderful to me--oh, how wonderful!--to see the tender and delicate woman among you, with her child at her breast, and a power, if she would wield it, over it, and over its father, purer than the air of heaven, and stronger than the seas of earth--nay, a magnitude of blessing which her husband would not part with for all that earth itself, though it were made of one entire and perfect chrysolite:- to see her abdicate this majesty to play at precedence with her next-door neighbour! This is wonderful--oh, wonderful!--to see her, with every innocent feeling fresh within her, go out in the morning into her garden to play with the fringes of its guarded flowers, and lift their heads when they are drooping, with her happy smile upon her face, and no cloud upon her brow, because there is a little wall around her place of peace: and yet she knows, in her heart, if she would only look for its knowledge, that, outside of that little rose-covered wall, the wild gra.s.s, to the horizon, is torn up by the agony of men, and beat level by the drift of their life-blood.

Have you ever considered what a deep under meaning there lies, or at least may be read, if we choose, in our custom of strewing flowers before those whom we think most happy? Do you suppose it is merely to deceive them into the hope that happiness is always to fall thus in showers at their feet?--that wherever they pa.s.s they will tread on herbs of sweet scent, and that the rough ground will be made smooth for them by depths of roses? So surely as they believe that, they will have, instead, to walk on bitter herbs and thorns; and the only softness to their feet will be of snow. But it is not thus intended they should believe; there is a better meaning in that old custom. The path of a good woman is indeed strewn with flowers; but they rise behind her steps, not before them. "Her feet have touched the meadows, and left the daisies rosy."

You think that only a lover's fancy;--false and vain! How if it could be true? You think this also, perhaps, only a poet's fancy -

"Even the light harebell raised its head Elastic from her airy tread."

But it is little to say of a woman, that she only does not destroy where she pa.s.ses. She should revive; the harebells should bloom, not stoop, as she pa.s.ses. You think I am rus.h.i.+ng into wild hyperbole! Pardon me, not a whit--I mean what I say in calm English, spoken in resolute truth. You have heard it said--(and I believe there is more than fancy even in that saying, but let it pa.s.s for a fanciful one)--that flowers only flourish rightly in the garden of some one who loves them. I know you would like that to be true; you would think it a pleasant magic if you could flush your flowers into brighter bloom by a kind look upon them: nay, more, if your look had the power, not only to cheer, but to guard;--if you could bid the black blight turn away, and the knotted caterpillar spare--if you could bid the dew fall upon them in the drought, and say to the south wind, in frost--"Come, thou south, and breathe upon my garden, that the spices of it may flow out." This you would think a great thing? And do you think it not a greater thing, that all this, (and how much more than this!) you CAN do, for fairer flowers than these--flowers that could bless you for having blessed them, and will love you for having loved them; flowers that have thoughts like yours, and lives like yours; and which, once saved, you save for ever? Is this only a little power? Far among the moorlands and the rocks,--far in the darkness of the terrible streets,--these feeble florets are lying, with all their fresh leaves torn, and their stems broken: will you never go down to them, nor set them in order in their little fragrant beds, nor fence them in their trembling, from the fierce wind? Shall morning follow morning, for you, but not for them; and the dawn rise to watch, far away, those frantic Dances of Death; {28} but no dawn rise to breathe upon these living banks of wild violet, and woodbine, and rose; nor call to you, through your cas.e.m.e.nt--call (not giving you the name of the English poet's lady, but the name of Dante's great Matilda, who, on the edge of happy Lethe, stood, wreathing flowers with flowers), saying:-

"Come into the garden, Maud, For the black bat, night, has flown, And the woodbine spices are wafted abroad, And the musk of the roses blown"?

Will you not go down among them?--among those sweet living things, whose new courage, sprung from the earth with the deep colour of heaven upon it, is starting up in strength of goodly spire; and whose purity, washed from the dust, is opening, bud by bud, into the flower of promise;--and still they turn to you, and for you, "The Larkspur listens--I hear, I hear! And the Lily whispers--I wait."

Did you notice that I missed two lines when I read you that first stanza; and think that I had forgotten them? Hear them now:-

"Come into the garden, Maud, For the black bat, night, has flown, Come into the garden, Maud, I am here at the gate, alone."

Who is it, think you, who stands at the gate of this sweeter garden alone, waiting for you? Did you ever hear, not of a Maud, but a Madeleine, who went down to her garden in the dawn, and found One waiting at the gate, whom she supposed to be the gardener? Have you not sought Him often;--sought Him in vain, all through the night;-- sought Him in vain at the gate of that old garden where the fiery sword is set? He is never there; but at the gate of THIS garden He is waiting always--waiting to take your hand--ready to go down to see the fruits of the valley, to see whether the vine has flourished, and the pomegranate budded. There you shall see with Him the little tendrils of the vines that His hand is guiding--there you shall see the pomegranate springing where His hand cast the sanguine seed;--more: you shall see the troops of the angel keepers that, with their wings, wave away the hungry birds from the path- sides where He has sown, and call to each other between the vineyard rows, "Take us the foxes, the little foxes, that spoil the vines, for our vines have tender grapes." Oh--you queens--you queens!

among the hills and happy greenwood of this land of yours, shall the foxes have holes, and the birds of the air have nests; and in your cities, shall the stones cry out against you, that they are the only pillows where the Son of Man can lay His head?

PREFACE TO THE LATER EDITIONS

Being now fifty-one years old, and little likely to change my mind hereafter on any important subject of thought (unless through weakness of age), I wish to publish a connected series of such parts of my works as now seem to me right, and likely to be of permanent use. In doing so I shall omit much, but not attempt to mend what I think worth reprinting. A young man necessarily writes otherwise than an old one, and it would be worse than wasted time to try to recast the juvenile language: nor is it to be thought that I am ashamed even of what I cancel; for great part of my earlier work was rapidly written for temporary purposes, and is now unnecessary, though true, even to truism. What I wrote about religion, was, on the contrary, painstaking, and, I think, forcible, as compared with most religious writing; especially in its frankness and fearlessness: but it was wholly mistaken: for I had been educated in the doctrines of a narrow sect, and had read history as obliquely as sectarians necessarily must.

Mingled among these either unnecessary or erroneous statements, I find, indeed, some that might be still of value; but these, in my earlier books, disfigured by affected language, partly through the desire to be thought a fine writer, and partly, as in the second volume of 'Modern Painters,' in the notion of returning as far as I could to what I thought the better style of old English literature, especially to that of my then favourite, in prose, Richard Hooker.

For these reasons,--though, as respects either art, policy, or morality, as distinct from religion, I not only still hold, but would even wish strongly to re-affirm the substance of what I said in my earliest books,--I shall reprint scarcely anything in this series out of the first and second volumes of 'Modern Painters'; and shall omit much of the 'Seven Lamps' and 'Stones of Venice'; but all my books written within the last fifteen years will be republished without change, as new editions of them are called for, with here and there perhaps an additional note, and having their text divided, for convenient reference, into paragraphs, consecutive through each volume. I shall also throw together the shorter fragments that bear on each other, and fill in with such unprinted lectures or studies as seem to me worth preserving, so as to keep the volumes, on an average, composed of about a hundred leaves each.

The first book of which a new edition is required chances to be 'Sesame and Lilies,' from which I now detach the whole preface, about the Alps, for use elsewhere; and to I which I add a lecture given in Ireland on a subject closely connected with that of the book itself. I am glad that it should be the first of the complete series, for many reasons; though in now looking over these two lectures, I am painfully struck by the waste of good work in them.

They cost me much thought, and much strong emotion; but it was foolish to suppose that I could rouse my audiences in a little while to any sympathy with the temper into which I had brought myself by years of thinking over subjects full of pain; while, if I missed my purpose at the time, it was little to be hoped I could attain it afterwards; since phrases written for oral delivery become ineffective when quietly read. Yet I should only take away what good is in them if I tried to translate them into the language of books; nor, indeed, could I at all have done so at the time of their delivery, my thoughts then habitually and impatiently putting themselves into forms fit only for emphatic speech; and thus I am startled, in my review of them, to find that, though there is much, (forgive me the impertinence) which seems to me accurately and energetically said, there is scarcely anything put in a form to be generally convincing, or even easily intelligible: and I can well imagine a reader laying down the book without being at all moved by it, still less guided, to any definite course of action.

I think, however, if I now say briefly and clearly what I meant my hearers to understand, and what I wanted, and still would fain have, them to do, there may afterwards be found some better service in the pa.s.sionately written text.

The first lecture says, or tries to say, that, life being very short, and the quiet hours of it few, we ought to waste none of them in reading valueless books; and that valuable books should, in a civilized country, be within the reach of every one, printed in excellent form, for a just price; but not in any vile, vulgar, or, by reason of smallness of type, physically injurious form, at a vile price. For we none of us need many books, and those which we need ought to be clearly printed, on the best paper, and strongly bound.

And though we are, indeed, now, a wretched and poverty-struck nation, and hardly able to keep soul and body together, still, as no person in decent circ.u.mstances would put on his table confessedly bad wine, or bad meat, without being ashamed, so he need not have on his shelves ill-printed or loosely and wretchedly-st.i.tched books; for though few can be rich, yet every man who honestly exerts himself may, I think, still provide, for himself and his family, good shoes, good gloves, strong harness for his cart or carriage horses, and stout leather binding for his books. And I would urge upon every young man, as the beginning of his due and wise provision for his household, to obtain as soon as he can, by the severest economy, a restricted, serviceable, and steadily--however slowly-- increasing, series of books for use through life; making his little library, of all the furniture in his room, the most studied and decorative piece; every volume having its a.s.signed place, like a little statue in its niche, and one of the earliest and strictest lessons to the children of the house being how to turn the pages of their own literary possessions lightly and deliberately, with no chance of tearing or dog's ears.

That is my notion of the founding of Kings' Treasuries; and the first lecture is intended to show somewhat the use and preciousness of their treasures: but the two following ones have wider scope, being written in the hope of awakening the youth of England, so far as my poor words might have any power with them, to take some thought of the purposes of the life into which they are entering, and the nature of the world they have to conquer.

These two lectures are fragmentary and ill-arranged, but not, I think, diffuse or much compressible. The entire gist and conclusion of them, however, is in the last six paragraphs of the third lecture, which I would beg the reader to look over not once nor twice, (rather than any other part of the book,) for they contain the best expression I have yet been able to put in words of what, so far as is within my power, I mean henceforward both to do myself, and to plead with all over whom I have any influence, to do also according to their means: the letters begun on the first day of this year, to the workmen of England, having the object of originating, if possible, this movement among them, in true alliance with whatever trustworthy element of help they can find in the higher cla.s.ses. After these paragraphs, let me ask you to read, by the fiery light of recent events, the fable at p. 170 {1}, and then paragraphs 129-131 {2}; and observe, my statement respecting the famine at Orissa is not rhetorical, but certified by official doc.u.ments as within the truth. Five hundred thousand persons, AT LEAST, died by starvation in our British dominions, wholly in consequence of carelessness and want of forethought. Keep that well in your memory; and note it as the best possible ill.u.s.tration of modern political economy in true practice, and of the relations it has accomplished between Supply and Demand. Then begin the second lecture, and all will read clear enough, I think, to the end; only, since that second lecture was written, questions have arisen respecting the education and claims of women which have greatly troubled simple minds and excited restless ones. I am sometimes asked my thoughts on this matter, and I suppose that some girl readers of the second lecture may at the end of it desire to be told summarily what I would have them do and desire in the present state of things. This, then, is what I would say to any girl who had confidence enough in me to believe what I told her, or to do what I asked her.

First, be quite sure of one thing, that, however much you may know, and whatever advantages you may possess, and however good you may be, you have not been singled out, by the G.o.d who made you, from all the other girls in the world, to be especially informed respecting His own nature and character. You have not been born in a luminous point upon the surface of the globe, where a perfect theology might be expounded to you from your youth up, and where everything you were taught would be true, and everything that was enforced upon you, right. Of all the insolent, all the foolish persuasions that by any chance could enter and hold your empty little heart, this is the proudest and foolishest,--that you have been so much the darling of the Heavens, and favourite of the Fates, as to be born in the very nick of time, and in the punctual place, when and where pure Divine truth had been sifted from the errors of the Nations; and that your papa had been providentially disposed to buy a house in the convenient neighbourhood of the steeple under which that Immaculate and final verity would be beautifully proclaimed. Do not think it, child; it is not so. This, on the contrary, is the fact,- -unpleasant you may think it; pleasant, it seems to ME,--that you, with all your pretty dresses, and dainty looks, and kindly thoughts, and saintly aspirations, are not one whit more thought of or loved by the great Maker and Master than any poor little red, black, or blue savage, running wild in the pestilent woods, or naked on the hot sands of the earth: and that, of the two, you probably know less about G.o.d than she does; the only difference being that she thinks little of Him that is right, and you much that is wrong.

That, then, is the first thing to make sure of;--that you are not yet perfectly well informed on the most abstruse of all possible subjects, and that if you care to behave with modesty or propriety, you had better be silent about it.