The genius of John Ruskin's message is in a single sentence: "Life without industry is guilt3, and industry without art and education is brutality4." He held that all the doing that makes commerce is born of the thinking that makes scholars, and that all the flying of looms5 and the whirling of spindles begins with the quiet thought of some scholar, hidden in a closet, or sequestered6 in a cloister7. He never made the mistake of supposing that education would change a ten-cent boy into a thousand-dollar-a-year man, but he did know that there is some power in Nature that will transform a seed into a sheaf, an acorn8 into an oak, and that the truth will change a child into a sage2, a statesman, a seer, a man with a message for his century.
Ruskin wrote many volumes to prove that wealth is not in raw material;—not in iron, not in wood, not in stone, not in cotton, not in wool. Wealth is largely in the intelligence[Pg 191] put into the raw material. Pig-iron is worth twenty dollars a ton, but intelligence turns that ton of iron into a ton of tempered hair-springs, and it is worth perhaps ten thousand dollars a ton. The clay in Rodin's Thinker represents a value of a few francs, but the idea in the Thinker brought 150,000 francs. On the sixtieth anniversary of the coronation of Queen Victoria, an editor offered Rudyard Kipling $1,000 for a Commemoration poem. The paper, ink and the pen stand for a few pennies; all the rest of the $1,000 was for a trained intellect. The average income of a family in the United States to-day is not far from $2,000. That income could be carried up to $4,000 if our workers would only double the intelligence, efficiency and loyalty9 put into the raw material they handle!
The career of Edison illustrates10 the industrial value of one informed intellect to the nation. In 1910, business men in the United States had invested in the expired patents of Thomas Edison six billion seven hundred millions of dollars. These factories brought in an annual income of a billion and seventy millions of dollars. To-day, half-a-dozen Edisons, the one showing us how to burn the coal in the ground, the other taking nitrogen out of the air, another showing us how to transmute[Pg 192] metals, another attacking the enemies of the cotton, the fruits and the grains, with a teacher who would show the parents of the country how successfully to assault intellectual and moral illiteracy12, would easily double our annual income. What our country—what every country—needs is an invasion of knowledge and sound sense. Therefore Ruskin's message, "the first business of the nation is the manufacture of souls of a good quality."
During his lifetime John Ruskin wrote some forty volumes. Between the ages of twenty and thirty he wrote Modern Painters, dealing13 with the claims of cloud, sun, shower, wave, shrub14 and flower, land, sea, and sky upon man's intellectual and moral life. He held that the open-air world is man's best college and the forces of the winter and the summer his best teachers. From thirty to forty he wrote the Lectures on Architecture, and Stones of Venice, with many studies of the galleries, towers, and cathedrals of Florence and Rome. In these books his thought is that the soul of the people within determines the painting, architecture and civilization of the state without. From forty to fifty he wrote many books on the claim of the beautiful upon man's spiritual life, and insisted that those claims were binding15 not less upon the working[Pg 193] people and the peasants in factory and field, than upon the scholar in his library and the artist in his studio.
From fifty to sixty he wrote his Fors Clavigera, his Time and Tide, Munera Pulveris, and Unto This Last, studies of the problems of wealth and poverty, of labour and capital. He tells us that men, to-day, are charmed with the glitter of gold and silver as young birds are charmed with the glitter of snakes' eyes; that the business man is divinely called to serve through property; that there is, however, such a thing as a despotism of wealth; that the property of some millionaires represents the breaking of the strength and the will of competitors and the paralysis16 of the forces of the people, so that what seems to be wealth, in verity17 is only "the gilded18 index of far-reaching ruin, a wreckers' handful of coin, gleaned19 from the beach to which he has beguiled20 an argosy; the camp follower's bundle of rags, unwrapped from the breasts of goodly soldiers dead, the purchase pieces of potter's fields, wherein shall be buried together the citizen and the stranger."
And then Ruskin bent21 himself to what he believed to be the real task of his life, the writing of a series of books on the problems of labour and capital, in the hope that he might[Pg 194] save the State from trampled22 cornfields and from bloody23 streets. But just at the supreme24 moment in his career his health gave way, and he never completed his studies of the Robber King, the Rust25 Kings, the Moth26 King and the Hero Kings. John Ruskin died believing himself to be an unfulfilled prophecy, in that he was unable to complete these books for which he believed all his life had been one long preparation. But in reality he was a prophet who gave forth27 a message that is slowly transforming the institutions of mankind.
A full understanding of Ruskin's life-work begins with an outlook upon his contribution to modern social reform. Biographers often identify a great reform with one man's name, as if this man, single handed, had wrought28 the social transformation29. Thus they speak of Howard as the reformer of prisons; of Shaftesbury as the author of the Poor Acts; of Cobden as the author of the Corn Laws; of Lincoln, as the emancipator30 of slaves; of Booth as the founder31 of the City Colony, the Home Colony, the Farm Colony. But strictly32 speaking, thousands of leaders of the movement for the abolition33 of slavery stood behind the forces of Wilberforce in England, and Lincoln in the United States. Not otherwise[Pg 195] many biographers have claimed too much for the influence of Ruskin, certainly more than the master would have claimed for himself.
At the beginning of his career Ruskin started a movement to diffuse34 the beautiful in the life of the people. For centuries the beautiful had been concentrated in the temples of Athens, the palaces and galleries of Italy, the museums of Paris and London, in the manor35 houses of the landed gentry36. Meanwhile the poor people of Athens, Venice and Florence lived in huts, wore leather garments, ate crusts, dwelt amid ugliness, squalor and filth37. Ruskin dreamed a dream of the beautiful put into the life of the common people. He found that Sheffield, with its smoking chimneys and grimy streets, had been spoken of as the ugliest factory town in England. Therefore Ruskin went to Sheffield, hired a building, installed therein his paintings, etchings, and illuminated38 missals, and hired a few instructors39 to help him diffuse the beautiful in the daily life of the people. He brought in men who made the implements40 of the dining-room, and showed them how to make the knife, the fork, the spoon, the table linen41, minister to the sentiment of taste and refinement42. He brought in men who made wall-papers for the poor man's house, and showed the craftsmen[Pg 196] how to make the colours soft and warm, delicate and beautiful. He interested himself in beautiful furniture. He wrought with William Morris for a more beautiful type of illustrations in books and magazines. He denounced the ugliness of the houses and clothing and bridges and railways. He insisted that women should have beautiful garments, the youth read beautiful books, the men ride in beautiful cars, the families live in beautiful little houses, the children play upon beautiful carpets and look upon walls that had one or two beautiful pictures. John Ruskin laboured, and others wrought with him, and now at last we have entered into the fruit of their labours. To-day the beautiful, once concentrated in temples, palaces, and cathedrals, is diffused43 in the life of the common people.
In the same fashion Ruskin started a movement among the working men for a diffusion of sound learning. The St. George Guild44 represents the first University Extension Course and the first Chautauqua system our world ever knew. More than fifty years ago he worked out his plan to carry the knowledge given to rich men's sons in their lecture halls and libraries to the working people, who were to carry on their studies in the evening after the day's labour was over. He laid out a[Pg 197] course of studies for these working men, planned the organization of lecture centers, gave us the outline of the University Extension Course of lectures, induced many men in England to go from one working man's guild and club to another, and after Ruskin's health broke down, the men in the faculty45 of Oxford46 University took Ruskin's mother-idea, and developed it into the University Extension Course of lectures. Brought to our country that idea has spread through these lecture courses carried on in great halls in the winter, in tents and open-air assemblies in the summer.
We say much of our Social Settlement Work, and trace these thousands of settlements in the tenement47-house region of great cities back to Arnold Toynbee's work, and that of Canon Barnett, in the East End of London. But we must remember that when Ruskin was lecturing in Oxford to some of the richest boys in Great Britain he told them that every boy who consumed more than he produced was a pauper48 and that the more the youth received from his ancestors and the State, the larger his debt to those who were less fortunate. He believed that every gifted boy should keep in touch, not only with his own class, but with all classes, and that every[Pg 198] youth would do well to do some physical work every day. Ruskin and his students built a road outside of Oxford, and the foreman of the gang of students was young Arnold Toynbee. Toynbee admired and loved Ruskin, as a young pupil and disciple49 loves a noble teacher and a great master.
After his health broke down, Ruskin gave up his work in Whitechapel Road and urged Arnold Toynbee to give himself to the problems of the poor, and when Ruskin's health gave way completely, it was Toynbee who rewrote his lectures on labour and capital and gave them a new form in his Industrial Revolution in Great Britain. The time came when Arnold Toynbee broke down with overwork and brain fever, as his master had broken before him, and his friend Canon Barnett raised the money to make Toynbee Hall a permanent institution. But the seed of the Social Settlement movement was John Ruskin's brief career in the tenement region of the East End, and the first full fruit was in his disciple's Toynbee Hall and in Canon Barnett's noble work at St. Jude's. Little by little the Social Settlement Idea spread, until in the tenement regions of Manchester, Birmingham, New York, Boston, Chicago and San Francisco, gifted men and women of wealth, leisure and[Pg 199] patrician50 position, began to give their lives to the neglected poor.
Not less striking, the influence of Ruskin upon the plans of General Booth. Long before the book called In Darkest England and the Way Out was published, Ruskin founded his co?perative printing press in a little colony outside of London. One of his biographers has told the story of Ruskin's plan to make the men and women in the poorhouses self-supporting, happy and useful. This biographer has never fully11 established the connection between that first co?perative colony of Ruskin, and Booth's plans for the City Colony, the Farm Colony and the Foreign Colony. But one thing is certain:—Ruskin had a pioneer mind. Instead of his chief interest being in mountains and clouds, in wave and flower, cathedrals, pictures, marbles, illuminated missals, the overmastering enthusiasm of his life was people, and his real message was a message of social reform. When long time has passed, Ruskin's fame will rest upon his work as a social reformer, a man who loved the poor and weak.
Not less significant, his views of education, that have leavened51 all modern schools whatsoever52. Matthew Arnold defined culture as "a familiarity with the best that has ever[Pg 200] been done in literature." Ruskin insisted that there were thousands of scholars living in their libraries, surrounded by books, who were perfectly53 familiar with the best that has ever been thought or done, but whose knowledge was all but worthless, because it was selfish. He looked upon the informed man as a sower, going forth to sow the seed of truth over the wide land. All selfish culture is like salt in a barrel; the salt has no power to save unless it is scattered54. Selfish culture is like seed corn in the granary, important for a harvest. Under Ruskin's influence many of his friends gave an evening or two a week to lectures before his working men's clubs, his art groups, and his classes for the improvement of the handicrafts.
No modern author has made so much of vision, or tried so hard to teach people how to see. Many teachers think that education is stuffing the pocket of memory with a mass of facts. When the mind is filled so that it cannot hold another truth, the youth receives a diploma. Ruskin held that education was teaching the child how to see everything true and beautiful in land and sea and sky. "For a thousand great speakers, there is only one great thinker; for a thousand great thinkers, there is only one great see-er; we cut out one[Pg 201] 'e' and leave it seer, but the true poet and sage is simply the see-er." The millions are blind to the signals hanged out from the battlements of cloud. Isaac Newton was a see-er,—he saw an apple falling from the tree; saw a moon falling through space, and gave us the law of gravity. Columbus was a see-er. In a crevice55 in a bit of driftwood, tossed upon the shore of Spain, he saw a strange pebble56, and his imagination leaped from the driftwood to the unknown forest from whence it came, from that bright piece of stone to the mountain range of which it was a part. Columbus had the seeing eye, and discovered the continent hidden behind the clouds.
Not otherwise the geologist57 sees the handwriting of God upon the rock-pages; the astronomer58 sees His writing upon the pages of the sky; the physiologist59 reads His writing on the pages of the human body; the moralist deciphers the writing on the tablets of the mind and the heart. The beginning of Wordsworth's fame was the hour when his eyes were opened, and he saw man appearing upon the horizon, and like a bright spirit trailing clouds of glory, coming from God who is man's home. It was the inner sight of Wordsworth's soul that was "the bliss60 of solitude61."[Pg 202] It was his power of vision that enabled him to look out upon the field, yellow as gold, a vision that lingered long in his memory when he said, "and then my heart with rapture62 thrills, and dances with the daffodils."
It is useless for people who are colour-blind to look at Rembrandt's portrait. It is folly63 for people who cannot follow a tune64 to buy a ticket for a symphony concert. Men who by neglect atrophy65 the spiritual faculty, or by sin cut gashes66 in the nerve of conscience, will soon exclaim, in the spirit of the fool, "There is no God," just as the blind man is certain that there is no sun. The old black ex-slave, Sojourner67 Truth, once illustrated68 this principle. In those days excitement ran high. Northern merchants, fearful of losing their trade with Southern cities, frowned upon any one who dared criticize "the peculiar69 institution" of the South. One day, in New York, Sojourner Truth, just escaped from slavery, went to an Abolition Meeting, hoping for an opportunity of making a plea for the emancipation70 of her race. When the black woman, with her gnarled hands, and face seamed with pain and sorrow, arose to speak, a young newspaper reporter slammed his book upon the table, and stamped his way down the aisle71 toward the door. Just before he reached the[Pg 203] door, Sojourner Truth stretched out her long black finger and said, "Wait a minute, honey! You goin' 'way 'cause of me? Listen, honey—I would give you some ideas to take home with you to your newspaper, but I see you ain't got nothing to carry 'em in!" . . . Homely72 but forceful illustration of an old truth. The angel of truth and the angel of beauty, leaning from the battlements of heaven, oft whispers, "Oh, my children! I would fain give you a new tool, a new painting, a new science, but you have no eyes to see the vision, and no ears to hear the sweetest music that ever fell from heaven's battlements." It is the man of vision who founds the new school of painting, or the new reform or the new liberty. The visions of the idealist to-day become the laws and institutions of to-morrow.
In this power of the open eye, Ruskin found the secret of daily happiness, and mental growth. No one knew better than John Ruskin that the millions of working men and women would never be able to make their way to the galleries of Paris and Madrid, of Florence and Venice, to St. Peter's or the Parthenon, much less have time, leisure and money for travel unto the far-off ends of the earth. Therefore he taught the people how to see the wonders of God, in every fluted73 blade of grass,[Pg 204] in every bush that blazed with beauty, and blazing, was not consumed. He proved that he who knows how to see will find the common clod to be a casket filled with gems74, and that the sky that looks down upon all workers, spreads out scenes of such loveliness and beauty as to make travel to distant lands unnecessary!
And yet, for the most part, men turn their eyes toward the sky only in moments of utter idleness and insipidity75. "One says it has been wet, and another, it has been windy, and another, it has been warm. But who, among the whole chattering76 crowd, can tell me of the forms and precipices77 of the chain of tall white mountains that girded the horizon at noon yesterday? Who saw the narrow sunbeam that came out of the south, and smote78 upon their summits, until they melted and mouldered79 away in a dust of blue rain? Who saw the dance of the dead clouds, when the sunlight left them last night, and the west wind blew them before it like withered80 leaves? All has passed, unregretted, and unseen. Not in the clash of the hail nor the drift of the whirlwind, are the highest characters developed. God is not in the earthquake, nor in the fire, but in the still small voice. Blunt and low those faculties81 of our nature, which[Pg 205] can only be addressed through lamp-black and lightning."
The whole world owes Ruskin an immeasurable debt for this: that he taught us how to see the beauty in the great imperial palace in which man hath his home.
In his defense82 of Turner, the world's greatest landscape painter, Ruskin advanced his theory of first seeing accurately83, and then, through the creative imagination, carrying up to ideal perfection flowers, faces and landscapes often marred84 by the storms and upheavals85 of life. It is altogether probable that John Ruskin saw as accurately the scene of loveliness as Turner himself. It seems quite certain that Ruskin was altogether unique in his capacity for enjoyment86. It was not simply that his eyes saw accurately, and his intellect registered his impressions without flaw, but that his imagination and his emotions were sensitive to the last degree, as sensitive as the silken threads of an ?olian harp87 that responds to the lightest wind that blows. Many people know the intense flavour of a strawberry, but Ruskin's soul was pierced with an intense and tumultuous pleasure at the sight of the clouds piled up upon the mountains. He loved Nature with all the passion with which Dante loved Beatrice.[Pg 206] In Ruskin's forty odd volumes the scholar can find registered a hundred experiences in the presence of the mountain glory and the mountain gloom, in which this delight and happiness sent his whole body shivering with the piercing intensity88 that shook the soul of Romeo during his passionate89 interview with Juliet. Coarse natures, gluttonous90, avaricious91, full of hate, can no more understand the happiness of Ruskin's life than a deaf man can understand Mozart's rapture, when he listened to the music in the cathedral. Not even a tornado92 can make a crowbar vibrate, but the flutter of a lark's wing can set a silken thread vibrating and singing.
Ruskin has spread out, like a rich map, the story of the people who educated him. The overmastering influence in his life was that of his mother. He tells us that he received from his home in childhood the priceless gift of peace, in that he had never seen a "moment's trouble or disorder93 in any household matter, or anything whatever done in a hurry or undone94 in due time." To this gift was added the gift of obedience95. "I obeyed word, or lifted finger, of father or mother, simply as a ship her helm; not only without idea of resistance but as necessary to me in every moral action as the law of gravity in[Pg 207] leaping. To the gifts of peace and obedience my parents added the gift of Faith, in that nothing was ever promised me that was not given; nothing ever threatened me that was not inflicted96, and nothing ever told me that was not true." And to these was added the habit of fixed97 attention with both eyes and mind—this being the main practical faculty of his life, causing Mazzini to say of Ruskin that he had "the most analytic98 mind in Europe."
The books from which Ruskin had his style in childhood were Walter Scott's novels, Pope's translation of the Iliad, Defoe's Robinson Crusoe, Bunyan's Pilgrim's Progress, and above all, the Bible. "My mother forced me, by steady and daily toil99, to learn long chapters of the Bible by heart; as well as to read it every syllable100 through aloud, hard names and all, from Genesis to the Apocalypse, about once a year; and to that discipline, patient, accurate, and resolute101, I owe much of my general power of taking pains, and the best part of my taste in literature." The great chapters of the Bible from which Ruskin says he had his style included the fifteenth and twentieth of Exodus102; the twenty-third Psalm103, and also the thirty-second, ninetieth, ninety-first, one hundred and third, one hundred and twelfth, one hundred and nineteenth, one hundred[Pg 208] and thirty-ninth, the Sermon on the Mount, the conversion104 of Paul, his vision on the road to Damascus, Paul's Ode to Love and Immortality105. "These chapters of the Bible," Ruskin says, "were the most precious, and, on the whole, the one essential part of my education."
Ruskin's message upon education is of vital importance to the people of our republic. Strictly speaking, education should teach each citizen to think aright upon every subject of importance, and to live a life that is worthy106, making the most out of the gifts received from God and one's ancestors. Ruskin traced the national faults and miseries107 of England, to illiteracy and the lack of education in the art of living. The inevitable108 result of this illiteracy was that England "despises literature, despises compassion109, and concentrates the soul on silver." From this illiteracy came physical ugliness, envy, cowardice110, and selfishness, instead of physical beauty, courage and affection. To the dry facts taught, therefore, he proposed to add inspiration, and the art of seeing.
Above all, he feared the results of uniformity and the manufacture of men by machinery111, until all youths coming out of the same school, having studied the same facts,[Pg 209] in the same way, became as uniform as crackers112, and also as dry. The important man, he thinks, is the occasional boy, who has received a gift and can open up new realms for the rest. "Genius? You can't manufacture a great man, any more than you can manufacture gold. You find gold, and mint it. You uncover diamonds, but do not produce them. You find genius, but you cannot create it." Getting on, therefore, does not mean "more horses, more footmen, more fortune, more public honour,—it means more personal soul. He only is advancing in life whose heart is getting softer, whose blood warmer, whose brain quicker, whose spirit is entering into living peace." Education is a preparation for complete living; therefore Ruskin adopts Milton's definition of the complete and generous education as, "that which fits a man to perform justly, skillfully, and magnanimously, all the duties of all the offices of life."
Frederic Harrison gives Ruskin's Unto This Last first place as the most original book in modern English literature. He ranks it as a masterpiece of pure, incisive113, brilliant, imaginative writing, "a book glowing with wit and fire and passion." The heart of the message is that every man is born with a gift appointed[Pg 210] by his fathers, and that happiness begins with grasping the handle of one's own being. The greatest and most enduring work is done for love, and not for wage. The soldier's task is to keep the state in liberty, and when the second or third battle of Gettysburg or Ypres comes, he does not go on a strike, but puts death and duty in front of him and keeps his face to the front; in like manner the physician is appointed to keep the state in health and in time of yellow fever or the Black Death he works as hard for nothing as for a large fee, even as a father, in time of famine, shipwreck115 or battle, will sacrifice himself for his son.
Ruskin held that the commercial text, "Buy in the cheapest market and sell in the dearest," was part truth, and part falsehood. "Buy in the cheapest market? Yes; but what made your market cheap? Charcoal116 may be cheap among the roof timbers after a fire, and bricks may be cheap in your streets after an earthquake, but fire and earthquake may not be, therefore, national benefits. Sell in the dearest market? Yes; but what made your market dear? Was it to a dying man who gave his last coin rather than starve, or to a soldier on his way to pillage117 the bank, that you put your fortune? The final consummation of wealth is in full-breathed,[Pg 211] bright-eyed and happy-hearted human creatures." Therefore, said Ruskin, "I can imagine that England may cast all thoughts of possessive wealth back to the barbaric nations among whom they first arose; and that, while the sand of the Indias and adamant118 of Golconda may yet stiffen119 the housings of the charger, and flash from the turban of the slave, she at last may be able to lead forth her sons, saying, 'These are my jewels!'"
Whether, therefore, property shall be a curse or a blessing120 depends upon man's administrative121 intelligence. "For centuries great districts of the world, rich in soil, and favoured in climate, have lain desert, under the rage of their own rivers, not only desert, but plague-struck. The stream which, rightly directed, would have flowed in soft irrigation from field to field,—would have purified the air, given food to man and beast, and carried their burdens for them on its bosom—now overwhelms the plain, and poisons the wind, its breath pestilence122, and its work famine. In like manner, wealth may become water of life, the riches of the hand and wisdom, or wealth may be the last and deadliest of national plagues, water of Marah, the water of which feeds the roots of all evil." Man's body alone is related to factory and[Pg 212] mine. No amount of ingenuity123 will ever make iron and steel digestible. Neither the avarice124 nor the rage of men will ever feed them. And however the apple of Sodom and the grape of Gomorrah may spread the table with dainties of ashes and nectar of asps,—so long as men live by bread, the far-away valleys laugh only as they are covered with the gold of God, and echo the shouts of His happy multitudes.
During the closing and most fruitful period of his career, Ruskin's supreme thought had to do with the manufacture of souls of good quality. Quite beyond the influence of some hero or statesman was the influence, hidden, constant, but immeasurable, of the spirit of the invisible God. "If you ask me for the sum of my life-work, the answer is this,—whatever Jesus saith unto you, do that." Daniel Webster himself never made a more powerful plea for the Christian125 Church and preacher than Ruskin's statement on the importance of the hour on Sunday, after the people have been exposed for six days to the full weight of the world's temptation. That hour when men and women come in, breathless and weary with the week's labour and "a man sent with a message, which is a matter of life or death, has but thirty minutes to get at the separate hearts of a thousand men, to convince[Pg 213] them of all their weaknesses, to shame them for all their sins, to warn them of all their dangers, to try by this way and that to stir the hard fastenings of those doors, where the Master Himself has stood and knocked, yet none opened, and to call at the openings of those dark streets, where Wisdom herself has stretched forth her hands and no man hath regarded,—thirty minutes to raise the dead in!—let us but once understand and feel this, and the pulpit shall become a throne like unto a marble rock in the desert, about which the people gather to slake126 their thirst."
And in the very fullness of his power, when his bow was in full strength, and every sentence and arrow tipped with fire, Ruskin gathered his strength for a final study of the obligations of wealth to poverty, of wisdom to ignorance,—the opportunity of rich men to serve their generation, and make the world once more an Eden garden of happiness and delight. Just as men sweep together an acre of red roses, and condense the blossoms into a little vial filled with the precious attar, we may condense several volumes of Ruskin into a single parable127. Why has one man ten-talent power? Why have ninety-nine men only one-talent power? Why is one boy ten years of age and strong, while in the same[Pg 214] orphan128 asylum129 are ninety-nine little boys one year old? And what if some kind hand hath spread the table with orange, date, and plum, with every sweet fruit and nutritious130 grain? Has the ten-year-old boy, answering to the ten-talent man, a right to dash up to the table, and with one hand sweep together all the fruits, and with the other hand, all the cereals, milk and cream, while he shouts to the ninety-nine little one-year-old children, "Every fellow for himself! Get all you can! Keep all you can! The devil take the hindmost!" This, says Ruskin, is the fashion of certain rust-kings, and moth-kings. Why is that one boy ten years of age? Is his strength not for the sole purpose of carrying these foods to the little one-year-old children, scarcely able to provide for themselves? It is said of the Master and Lord of us all, that "being rich, for our sakes He made Himself poor." And the kings in the realm of art, or song, of industry or finance, have been ordained131 by God, not to loot the world of its blossoms, not to squeeze men, like so many purple clusters, into their own cups. In the vegetable world the expert pinches off ninety-nine roses, and forces the rich and vital currents into one great rose at the end of the stock. But what if a ten-talent man should[Pg 215] pinch out ninety-nine lesser132 men as competitors, and force the vital elements of all their separate factories and stores, that were intended to be distributed among many men, of lesser gifts, into his one treasure house?
Ruskin not only pointed114 the moral but fashioned his own life after it. He was one of the few men who have lived what they taught. He fell heir to what his generation thought was a very large fortune. He made another fortune by sheer force of genius. But he held his treasure as a trust fund in the interest of God's poor. And so-called practical men turned upon him, with the bitterness and hate of wolves that try to pull down some noble stag. His articles were shut out of the Cornhill Magazine. Through the influence of selfish men who feared the influence of his teachings upon the people, he was for a time bitterly assaulted. Scoffed133 at and maligned134, he overworked and passed from one attack of brain fever to another. When it was too late, the angry voices died out of the air, and his sun cleared itself of clouds. When at last a wreath of honour was offered Ruskin, it was as if an old man had taken the blossoms and the laurel leaf, and carried them out to God's acre, to be placed in the snow upon his mother's grave. But ours is a world that first[Pg 216] slays135 the prophet and then builds his sepulchre. It is indeed, as the wise man said, a world that crucifies the Saviour136.
And we can say of Ruskin what James Martineau said of the world's injustice137, that "in almost every age which has stoned the prophets, and loaded its philosophers with chains, the ringleaders of the anarchy138 have been, not the lawless and infamous139 of their day, but the archons and chief priests, who could protect their false idols140 with a grand and stiff air, and do their wrongs in the halls of justice, and commit their murders as a savoury sacrifice; so that it has been by no rude violence, but by clean and holy hands that the guides, the saints, the redeemers of men have been poisoned in Athens, tortured in Rome, burned in Florence, crucified in Jerusalem." And we ought not to be surprised that a world that threatened Milton, starved Swammerdam, imprisoned142 Bunyan, and assassinated143 Lincoln, should break the health and the heart of John Ruskin, who poured out his very life-blood to redeem141 the people from ignorance, and sloth144, and wrong.
The End
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diffusion
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| n.流布；普及；散漫 | |
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sage
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| n.圣人，哲人；adj.贤明的，明智的 | |
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guilt
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brutality
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looms
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| n.织布机( loom的名词复数 )v.隐约出现，阴森地逼近( loom的第三人称单数 )；隐约出现，阴森地逼近 | |
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sequestered
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| adj.扣押的；隐退的；幽静的；偏僻的v.使隔绝，使隔离( sequester的过去式和过去分词 )；扣押 | |
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7
cloister
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| n.修道院；v.隐退，使与世隔绝 | |
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8
acorn
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| n.橡实，橡子 | |
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9
loyalty
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| n.忠诚，忠心 | |
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10
illustrates
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| 给…加插图( illustrate的第三人称单数 )； 说明； 表明； （用示例、图画等）说明 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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12
illiteracy
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| n.文盲 | |
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13
dealing
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| n.经商方法，待人态度 | |
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14
shrub
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| n.灌木，灌木丛 | |
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15
binding
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| 有约束力的，有效的，应遵守的 | |
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16
paralysis
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| n.麻痹(症)；瘫痪(症) | |
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17
verity
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| n.真实性 | |
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18
gilded
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| a.镀金的，富有的 | |
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19
gleaned
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| v.一点点地收集（资料、事实）( glean的过去式和过去分词 )；（收割后）拾穗 | |
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20
beguiled
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| v.欺骗( beguile的过去式和过去分词 )；使陶醉；使高兴；消磨（时间等） | |
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21
bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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22
trampled
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| 踩( trample的过去式和过去分词 )； 践踏； 无视； 侵犯 | |
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23
bloody
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| adj.非常的的；流血的；残忍的；adv.很；vt.血染 | |
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24
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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25
rust
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| n.锈；v.生锈；(脑子)衰退 | |
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26
moth
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| n.蛾，蛀虫 | |
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27
forth
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| adv.向前；向外，往外 | |
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28
wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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29
transformation
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| n.变化；改造；转变 | |
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30
emancipator
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| n.释放者；救星 | |
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31
Founder
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| n.创始者，缔造者 | |
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32
strictly
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| adv.严厉地，严格地；严密地 | |
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33
abolition
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| n.废除，取消 | |
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34
diffuse
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| v.扩散；传播；adj.冗长的；四散的，弥漫的 | |
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35
manor
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| n.庄园，领地 | |
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36
gentry
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| n.绅士阶级，上层阶级 | |
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37
filth
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| n.肮脏，污物，污秽；淫猥 | |
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38
illuminated
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| adj.被照明的；受启迪的 | |
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39
instructors
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| 指导者，教师( instructor的名词复数 ) | |
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40
implements
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| n.工具( implement的名词复数 )；家具；手段；[法律]履行（契约等）v.实现( implement的第三人称单数 )；执行；贯彻；使生效 | |
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41
linen
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| n.亚麻布，亚麻线，亚麻制品；adj.亚麻布制的，亚麻的 | |
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42
refinement
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| n.文雅；高尚；精美；精制；精炼 | |
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43
diffused
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| 散布的，普及的，扩散的 | |
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44
guild
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| n.行会，同业公会，协会 | |
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45
faculty
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| n.才能；学院，系；(学院或系的)全体教学人员 | |
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46
Oxford
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| n.牛津（英国城市） | |
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47
tenement
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| n.公寓；房屋 | |
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48
pauper
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| n.贫民，被救济者，穷人 | |
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49
disciple
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| n.信徒，门徒，追随者 | |
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50
patrician
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| adj.贵族的，显贵的；n.贵族；有教养的人；罗马帝国的地方官 | |
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51
leavened
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| adj.加酵母的v.使（面团）发酵( leaven的过去式和过去分词 )；在…中掺入改变的因素 | |
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52
whatsoever
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| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
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53
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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54
scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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55
crevice
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| n.(岩石、墙等)裂缝；缺口 | |
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56
pebble
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| n.卵石，小圆石 | |
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57
geologist
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| n.地质学家 | |
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58
astronomer
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| n.天文学家 | |
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59
physiologist
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| n.生理学家 | |
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60
bliss
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| n.狂喜，福佑，天赐的福 | |
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61
solitude
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| n. 孤独; 独居,荒僻之地,幽静的地方 | |
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62
rapture
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| n.狂喜；全神贯注；着迷；v.使狂喜 | |
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63
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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64
tune
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| n.调子；和谐，协调；v.调音，调节，调整 | |
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65
atrophy
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| n./v.萎缩，虚脱，衰退 | |
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66
gashes
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| n.深长的切口（或伤口）( gash的名词复数 )v.划伤，割破( gash的第三人称单数 ) | |
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67
sojourner
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| n.旅居者，寄居者 | |
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68
illustrated
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| adj. 有插图的，列举的 动词illustrate的过去式和过去分词 | |
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69
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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70
emancipation
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| n.（从束缚、支配下）解放 | |
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71
aisle
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| n.（教堂、教室、戏院等里的）过道，通道 | |
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72
homely
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| adj.家常的，简朴的；不漂亮的 | |
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73
fluted
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| a.有凹槽的 | |
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74
gems
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| growth； economy； management； and customer satisfaction 增长 | |
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75
insipidity
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| n.枯燥无味，清淡，无精神；无生气状 | |
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76
chattering
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| n. （机器振动发出的）咔嗒声，(鸟等)鸣，啁啾 adj. 喋喋不休的，啾啾声的 动词chatter的现在分词形式 | |
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77
precipices
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| n.悬崖，峭壁( precipice的名词复数 ) | |
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78
smote
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| v.猛打，重击，打击( smite的过去式 ) | |
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79
mouldered
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| v.腐朽( moulder的过去式和过去分词 )；腐烂，崩塌 | |
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80
withered
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|
| adj. 枯萎的，干瘪的，（人身体的部分器官）因病萎缩的或未发育良好的 动词wither的过去式和过去分词形式 | |
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81
faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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82
defense
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| n.防御，保卫；[pl.]防务工事；辩护，答辩 | |
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83
accurately
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| adv.准确地，精确地 | |
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84
marred
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| adj. 被损毁, 污损的 | |
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85
upheavals
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| 突然的巨变( upheaval的名词复数 )； 大动荡； 大变动； 胀起 | |
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86
enjoyment
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| n.乐趣；享有；享用 | |
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87
harp
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| n.竖琴；天琴座 | |
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88
intensity
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| n.强烈，剧烈；强度；烈度 | |
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89
passionate
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| adj.热情的，热烈的，激昂的，易动情的，易怒的，性情暴躁的 | |
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90
gluttonous
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| adj.贪吃的，贪婪的 | |
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91
avaricious
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| adj.贪婪的，贪心的 | |
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92
tornado
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| n.飓风，龙卷风 | |
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93
disorder
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| n.紊乱，混乱；骚动，骚乱；疾病，失调 | |
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94
undone
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| a.未做完的，未完成的 | |
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95
obedience
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| n.服从，顺从 | |
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96
inflicted
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| 把…强加给，使承受，遭受( inflict的过去式和过去分词 ) | |
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97
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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98
analytic
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| adj.分析的，用分析方法的 | |
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99
toil
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| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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100
syllable
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| n.音节；vt.分音节 | |
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101
resolute
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| adj.坚决的，果敢的 | |
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102
exodus
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| v.大批离去，成群外出 | |
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103
psalm
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| n.赞美诗，圣诗 | |
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104
conversion
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| n.转化，转换，转变 | |
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105
immortality
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| n.不死，不朽 | |
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106
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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107
miseries
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| n.痛苦( misery的名词复数 )；痛苦的事；穷困；常发牢骚的人 | |
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108
inevitable
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| adj.不可避免的，必然发生的 | |
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109
compassion
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| n.同情，怜悯 | |
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110
cowardice
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| n.胆小，怯懦 | |
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111
machinery
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| n.(总称)机械，机器；机构 | |
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112
crackers
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| adj.精神错乱的，癫狂的n.爆竹( cracker的名词复数 )；薄脆饼干；（认为）十分愉快的事；迷人的姑娘 | |
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113
incisive
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| adj.敏锐的，机敏的，锋利的，切入的 | |
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114
pointed
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| adj.尖的，直截了当的 | |
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115
shipwreck
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| n.船舶失事，海难 | |
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116
charcoal
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| n.炭，木炭，生物炭 | |
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117
pillage
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| v.抢劫；掠夺；n.抢劫，掠夺；掠夺物 | |
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118
adamant
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| adj.坚硬的，固执的 | |
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119
stiffen
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| v.(使)硬，(使)变挺，(使)变僵硬 | |
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120
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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121
administrative
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| adj.行政的，管理的 | |
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122
pestilence
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| n.瘟疫 | |
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123
ingenuity
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| n.别出心裁；善于发明创造 | |
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124
avarice
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| n.贪婪；贪心 | |
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125
Christian
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| adj.基督教徒的；n.基督教徒 | |
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126
slake
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| v.解渴，使平息 | |
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127
parable
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| n.寓言，比喻 | |
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128
orphan
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| n.孤儿；adj.无父母的 | |
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129
asylum
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| n.避难所，庇护所，避难 | |
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130
nutritious
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| adj.有营养的，营养价值高的 | |
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131
ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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132
lesser
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| adj.次要的，较小的；adv.较小地，较少地 | |
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133
scoffed
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| 嘲笑，嘲弄( scoff的过去式和过去分词 ) | |
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134
maligned
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| vt.污蔑，诽谤（malign的过去式与过去分词形式） | |
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135
slays
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| 杀死，宰杀，杀戮( slay的第三人称单数 ) | |
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136
saviour
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| n.拯救者，救星 | |
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137
injustice
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| n.非正义，不公正，不公平，侵犯（别人的）权利 | |
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138
anarchy
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| n.无政府状态；社会秩序混乱，无秩序 | |
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139
infamous
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| adj.声名狼藉的，臭名昭著的，邪恶的 | |
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140
idols
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| 偶像( idol的名词复数 )； 受崇拜的人或物； 受到热爱和崇拜的人或物； 神像 | |
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141
redeem
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| v.买回，赎回，挽回，恢复，履行（诺言等） | |
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142
imprisoned
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| 下狱，监禁( imprison的过去式和过去分词 ) | |
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143
assassinated
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| v.暗杀( assassinate的过去式和过去分词 )；中伤；诋毁；破坏 | |
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144
sloth
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| n.[动]树懒；懒惰，懒散 | |
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