doubt if, except when we feel deeply, we can ever comprehend fully; so that it is only the climbing and mole-like piercing, and not the sitting upon their central throne, nor emergence into light, of the intellectual faculties, which the full heart feeling allows not. Hence, therefore, in the indications of the countenance, they are only the hard cut lines, and rigid settings, and wasted hollows,* speaking of past effort and painfulness of mental application, which are inconsistent with expression of moral feeling, for all these are of infelicitous1 augury; but not the full and serene development of habitual command in the look, and solemn thought in the brow; only these, in their unison with the signs of emotion, become softened and gradually confounded with a serenity and authority of nobler origin. But of § 6. What the sweetness which that higher serenity (of happi- beauty is beness), and the dignity which that higher authority (of divine law, and not human reason), can and must stamp on the features, it would be futile to speak here at length: for I suppose that both are acknowledged on all hands, and that there is not any beauty but theirs to which men pay long obedience: † at all events, if not by sympathy discovered, it is not in words explicable with what divine lines and lights the exercise of godliness and charity will mould and gild the hardest and coldest countenance, neither to what darkness their departure will consign the loveliest. For there is not any virtue the exercise of which, even momentarily, will not impress a new fairness upon the features: neither on them only, but on the whole body, both the intelligence and the moral faculties have operation; for even

stowed by them.

2

* In simpler terms, this I suppose means that angels must not be wrinkled or saints frown. [1883.]

† I do not know how "long" the obedience may last: but it may be quite universal to types extremely the reverse of "theirs,"—as in London and Paris at present-1882. [1883.]

upon the features," is § 80 in Frondes

1 [Misprinted "felicitous" in the 1873 edition.] 2 [This passage, "If not by sympathy. Agrestes.]

all the movements and gestures, however slight, are different in their modes according to the mind that governs them; and on the gentleness and decision of just feeling there follows a grace of action, and, through continuance of this, a grace of form, which by no discipline may be taught or attained.1

§ 7. How the Soul-culture interferes

The third point to be considered with respect to the corporeal expression of mental character is, that there is a certain period of the soul-culture when harmfully with it begins to interfere with some of the characters the bodily ideal. of typical beauty belonging to the bodily frame, the stirring of the intellect wearing down the flesh, and the moral enthusiasm burning its way out to heaven, through the emaciation of the earthen vessel; and that there is, in this indication of subduing of the mortal by the immortal part, an ideal glory of perhaps a purer and higher range than that of the more perfect material form. We conceive, I think, more nobly of the weak presence of Paul than of the fair and ruddy countenance of David.

§ 8. The inconsistency among the effects of the mental virtues on the form

Now, be it observed that, in our statement of these three directions of mental influence, we have several times been compelled to stop short of definite conclusions, owing to the inconsistency, first, of different kinds of intellect with each other; secondly, of the moral faculties with the intellectual (and if we had separately examined the moral emotions, we should have found certain inconsistencies among them also); and again, of the soul-culture generally with the bodily perfections. Such inconsistencies we should find in the perfections of no other animal. The strength or swiftness of the Dog is not inconsistent with his sagacity, nor is bodily labour in the Ant and Bee destructive of their acuteness of instinct. And

1 ["On all the beautiful features of men and women, throughout the ages, are written the solemnities and majesty of the law they knew, with the charity and meekness of their obedience; on all unbeautiful features are written either ignorance of the law, or the malice and insolence of their disobedience" (The Art of England, § 83). Cf. Sesame and Lilies, § 70, and Fors Clavigera, Letter 91).]

2 [Ed. 1 reads, "owing to the apparent inconsistency of certain excellencies and beauties to which they tend, as first, ."]

purpose to

this peculiarity of relation among the perfections of man is no result of his fall or sinfulness, but an evidence of his greater nobility,* and of the goodness of God towards him. For the individuals of each race of lower animals, § 9. Is a sign being not intended to hold among each other of God's kind those relations of charity which are the privilege wards the of humanity, are not adapted to each other's assist- race. ance, admiration, or support, by differences of power and function. But the Love' of the human race is increased by their individual differences, and the Unity of the creature, as before we saw of all unity, made perfect by each having something to bestow and to receive, bound to the rest by a thousand various necessities and various gratitudes; humility in each rejoicing to admire in his fellow that which he finds not in himself, and each being in some respect the complement of his race. Therefore, in investigating the signs of the ideal

* I am thankful to have another sentence to italicise, introducing the better philosophy of my later works. [1883.]

"In another sense still the human race may be considered as one man only. While each animal begins anew the work of its species, each human being does not begin anew the work of mankind. He continues it, and cannot but continue it. He receives, on his entrance into life, the heritage of all ages-he is the son of the whole human race. Thousands of causes, thousands of persons have co-operated since the beginning of time to make him what he is. Man, isolated either in time or space, is not truly man. Absolute solitude transforms him into an animal, and much less than an animal, since he wants its infallible instincts, or has only in their stead a powerless reason, indolent, and as it were, shrouded. A man, then, does not come up to his type, does not perfectly exist, without his race; it is the race that makes him a man. And when we picture to ourselves a man existing by himself as man, and with all the attributes of his race, we dream; since a man purely individual and isolated is an impossibility. It is not thus in any other department of the animal kingdom. A whole does not exist anywhere else as in our race; but is it not wonderful that true individuality exists only in the same race also, and that the sole being whose nature is developed fully only as one of a race is also the only one who manifests the sentiment of liberty, morality, and the consciousness implied in the word Me?"-Vinet's (Alex.) Vital Christianity.2

[This passage, "The Love of the human race. the complement of his race," is § 81 in Frondes Agrestes.]

2 [This note did not appear in ed. 1. The italicising of " 'as one man only" was introduced in the 1883 ed.]

or perfect type of humanity, we must not presume on the singleness of that type; and yet, on the other hand, we must cautiously distinguish between differences conceivably existing in a perfect state, and differences resulting from immediate and present operation of the Adamite curse.* Of which the former are differences that bind, and the latter that separate. For although we can suppose the ideal or perfect human heart, and the perfect human intelligence, equally adapted to receive every right sensation, and pursue every order of truth, yet as it is appointed for some to be in authority and others in obedience, some in solitary functions and others in relative ones, some to receive and others to give, some to teach and some to discover; and as all these varieties of office are not only conceivable as existing in a perfect state of man, but seem almost to be implied by it, and at any rate cannot be done away with but by a total change of his constitution and dependencies, of which the imagination can take no hold; so there are habits and capacities of expression induced by these various offices, which admit of many separate ideals of equal perfection.' There is an ideal of Authority, of Judgment, of Affection, of Reason,

§ 10. Consequent separation and

difference of Ideals.

and of Faith,† neither can any combination of these ideals be attained; not that the just judge is to be supposed incapable of affection, nor the king incapable of obedience, but as it is impossible that any essence short of the Divine should at the same instant be equally receptive of all emotions, those emotions

* In order to accept the statements in the following passage, one of the best, of its kind, in this book, it is not necessary that the reader should believe the literal story of the Fall, but only that, in some way, "Sin entered into the world, and Death by Sin." 2 For more definite expression of my own belief and meaning, the reader should refer to the 8th number of Deucalion. [1883.]

† I meant, of the countenances expressing these different characters. The analysis, given without explanation, is very close and subtle. "Authority" is

1

[There is no break here in ed. 1, which reads, "of equal perfection, according to the functions of the creatures, so that there is an ideal . . .”]

2 [Romans v. 12.]

3 See above, Introduction, p. xlviii.]

2

which, by right and order, have the most usual victory, both leave the stamp of their habitual presence on the body, and render the individual more and more susceptible of them in proportion to the frequency of their prevalent recurrence.' Still less can the differences of age and sex, though seemingly of more finite influence, be banished from any human conception. David, ruddy and of a fair countenance, with the brook stone of deliverance in his hand, is not more ideal than David leaning on the old age of Barzillai, returning chastened to his kingly home. And they who are as the angels of God in heaven, yet cannot be conceived as so assimilated that their different experiences and affections upon earth shall then be forgotten and effectless; the child taken early to his place cannot be imagined to wear there such a body, nor to have such thoughts, as the glorified apostle who has finished his course and kept the faith on earth. And so whatever perfections and likeness of love we may attribute to either the tried or the crowned creatures, there is the difference of the stars in glory among them yet; differences of original gifts, though not of occupying till their Lord come, different dispensations of trial and of trust, of sorrow and support, both in their own inward, variable hearts, and in their positions of exposure or of peace, of the gourd shadow and the smiting sun, of calling at heat of day or eleventh hour, of the house unroofed by faith, or the clouds opened by revelation; differences in warning, in mercies, in sicknesses, in signs, in time of calling to account; alike only they all are, by that which is not of them, but the gift of God's unchangeable mercy. "I will give unto this last even as unto thee."

66

66

the character of a person who establishes law ;-"Judgment," of one who applies it ;-" Affection," of one whose law is love. Reason," as the mistress of Investigation, is opposed to "Faith," the mistress of Imagination. [1883.] 1 [Here again ed. 1 went on "breathlessly," reading thus :-"prevalent recurrence; added to which causes of distinctive character are to be taken into account the difference of age and sex, which though... cannot be banished. . ."]

2 [This passage,

"They who are" down to "even unto thee" (end of § 10), is § 82 in Frondes Agrestes. The Bible references here are : 1 Samuel xvii. 42; 2 Samuel xix. 31-39; 1 Cor. xv. 41; Jonah iv. 6-8; Mark ii. 4.]

3 [Matthew xx. 14, a text which afterwards gave a title to one of Ruskin's bestknown works-Unto this Last.]