Selections From the Works of John Ruskin

This, at least, is one of our forms of opinion about Greek faith; not, indeed, possible altogether to any man of honesty or ordinary powers of thought; but still so venomously inherent in the modern philosophy that all the pure lightning of Carlyle cannot as yet quite burn it out of any of us. And then, side by side with this mere infidel folly, stands the bitter short-sightedness of Puritanism, holding the classical god to be either simply an idol,—a block of stone ignorantly, though sincerely, worshipped—or else an actual diabolic or betraying power, usurping the place of God.

Both these Puritanical estimates of Greek deity are of course to some extent true. The corruption of classical worship is barren idolatry; and that corruption was deepened, and variously directed to their own purposes, by the evil angels. But this was neither the whole, nor the principal part, of Pagan worship. Pallas was not, in the pure Greek mind, merely a powerful piece of ivory in a temple at Athens; neither was the choice of Leonidas between the alternatives granted him by the oracle, of personal death, or ruin to his country, altogether a work of the Devil's prompting.

What, then, was actually the Greek god? In what way were these two ideas of human form, and divine power, credibly associated in the ancient heart, so as to become a subject of true faith irrespective equally of fable, allegory, superstitious trust in stone, and demoniacal influence?

It seems to me that the Greek had exactly the same instinctive feeling about the elements that we have ourselves; that to Homer, as much as to Casimir de la Vigne,76 fire seemed ravenous and pitiless; to Homer, as much as to Keats, the sea-wave appeared wayward or idle, or whatever else it may be to the poetical passion. But then the Greek reasoned upon this sensation, saying to himself: "I can light the fire, and put it out; I can dry this water up, or drink it. It cannot be the fire or the water that rages, or that is wayward. But it must be something in this fire and in the water, which I cannot destroy by extinguishing the one, or evaporating the other, any more than I destroy myself by cutting off my finger; I was in my finger,—something of me at least was; I had a power over it and felt pain in it, though I am still as much myself when it is gone. So there may be a power in the water which is not water, but to which the water is as a body;—which can strike with it, move in it, suffer in it, yet not be destroyed with it. This something, this Great Water Spirit, I must not confuse with the waves, which are only its body. They may flow hither and thither, increase or diminish. That must be invisible—imperishable—a god. So of fire also; those rays which I can stop, and in the midst of which I cast a shadow, cannot be divine, nor greater than I. They cannot feel, but there may be something in them that feels,—a glorious intelligence, as much nobler and more swift than mine, as these rays, which are its body, are nobler and swifter than my flesh;—the spirit of all light, and truth, and melody, and revolving hours."

It was easy to conceive, farther, that such spirits should be able to assume at will a human form, in order to hold intercourse with men, or to perform any act for which their proper body, whether of fire, earth, or air, was unfitted. And it would have been to place them beneath, instead of above, humanity, if, assuming the form of man, they could not also have tasted his pleasures. Hence the easy step to the more or less material ideas of deities, which are apt at first to shock us, but which are indeed only dishonourable so far as they represent the gods as false and unholy. It is not the materialism, but the vice, which degrades the conception; for the materialism itself is never positive or complete. There is always some sense of exaltation in the spiritual and immortal body; and of a power proceeding from the visible form through all the infinity of the element ruled by the particular god. The precise nature of the idea is well seen in the passage of the Iliad which describes the river Scamander defending the Trojans against Achilles.77 In order to remonstrate with the hero, the god assumes a human form, which nevertheless is in some way or other instantly recognized by Achilles as that of the river-god: it is addressed at once as a river, not as a man; and its voice is the voice of a river "out of the deep whirlpools."78 Achilles refuses to obey its commands; and from the human form it returns instantly into its natural or divine one, and endeavours to overwhelm him with waves. Vulcan defends Achilles, and sends fire against the river, which suffers in its water-body, till it is able to bear no more. At last even the "nerve of the river," or "strength of the river" (note the expression), feels the fire, and this "strength of the river" addresses Vulcan in supplications for respite. There is in this precisely the idea of a vital part of the river-body, which acted and felt, and which, if the fire reached, it was death, just as would be the case if it touched a vital part of the human body. Throughout the passage the manner of conception is perfectly clear and consistent; and if, in other places, the exact connection between the ruling spirit and the thing ruled is not so manifest, it is only because it is almost impossible for the human mind to dwell long upon such subjects without falling into inconsistencies, and gradually slackening its effort to grasp the entire truth; until the more spiritual part of it slips from its hold, and only the human form of the god is left, to be conceived and described as subject to all the errors of humanity. But I do not believe that the idea ever weakens itself down to mere allegory. When Pallas is said to attack and strike down Mars, it does not mean merely that Wisdom at that moment prevailed against Wrath. It means that there are, indeed, two great spirits, one entrusted to guide the human soul to wisdom and chastity, the other to kindle wrath and prompt to battle. It means that these two spirits, on the spot where, and at the moment when, a great contest was to be decided between all that they each governed in man, then and there (assumed) human form, and human weapons, and did verily and materially strike at each other, until the Spirit of Wrath was crushed. And when Diana is said to hunt with her nymphs in the woods, it does not mean merely, as Wordsworth puts it,79 that the poet or shepherd saw the moon and stars glancing between the branches of the trees, and wished to say so figuratively. It means that there is a living spirit, to which the light of the moon is a body; which takes delight in glancing between the clouds and following the wild beasts as they wander through the night; and that this spirit sometimes assumes a perfect human form, and in this form, with real arrows, pursues and slays the wild beasts, which with its mere arrows of moonlight it could not slay; retaining, nevertheless, all the while, its power and being in the moonlight, and in all else that it rules.

There is not the smallest inconsistency or unspirituality in this conception. If there were, it would attach equally to the appearance of the angels to Jacob, Abraham, Joshua, or Manoah.80 In all those instances the highest authority which governs our own faith requires us to conceive divine power clothed with a human form (a form so real that it is recognized for superhuman only by its "doing wondrously"), and retaining, nevertheless, sovereignty and omnipresence in all the world. This is precisely, as I understand it, the heathen idea of a God; and it is impossible to comprehend any single part of the Greek mind until we grasp this faithfully, not endeavouring to explain it away in any wise, but accepting, with frank decision and definition, the tangible existence of its deities;—blue-eyed—white-fleshed— human-hearted,—capable at their choice of meeting man absolutely in his own nature—feasting with him—talking with him—fighting with him, eye to eye, or breast to breast, as Mars with Diomed;81 or else, dealing with him in a more retired spirituality, as Apollo sending the plague upon the Greeks,82 when his quiver rattles at his shoulders as he moves, and yet the darts sent forth of it strike not as arrows, but as plague; or, finally, retiring completely into the material universe which they properly inhabit, and dealing with man through that, as Scamander with Achilles, through his waves.

Nor is there anything whatever in the various actions recorded of the gods, however apparently ignoble, to indicate weakness of belief in them. Very frequently things which appear to us ignoble are merely the simplicities of a pure and truthful age. When Juno beats Diana about the ears with her own quiver,83 for instance, we start at first, as if Homer could not have believed that they were both real goddesses. But what should Juno have done? Killed Diana with a look? Nay, she neither wished to do so, nor could she have done so, by the very faith of Diana's goddess-ship. Diana is as immortal as herself. Frowned Diana into submission? But Diana has come expressly to try conclusions with her, and will by no means be frowned into submission. Wounded her with a celestial lance? That sounds more poetical, but it is in reality partly more savage and partly more absurd, than Homer. More savage, for it makes Juno more cruel, therefore less divine; and more absurd, for it only seems elevated in tone, because we use the word "celestial," which means nothing. What sort of a thing is a "celestial" lance? Not a wooden one. Of what then? Of moonbeams, or clouds, or mist. Well, therefore, Diana's arrows were of mist too; and her quiver, and herself, and Juno, with her lance, and all, vanish into mist. Why not have said at once, if that is all you mean, that two mists met, and one drove the other back? That would have been rational and intelligible, but not to talk of celestial lances. Homer had no such misty fancy; he believed the two goddesses were there in true bodies, with true weapons, on the true earth; and still I ask, what should Juno have done? Not beaten Diana? No; for it is unlady-like. Un-English-lady-like, yes; but by no means un-Greek-lady-like, nor even un-natural-lady-like. If a modern lady does not beat her servant or her rival about the ears, it is oftener because she is too weak, or too proud, than because she is of purer mind than Homer's Juno. She will not strike them; but she will overwork the one or slander the other without pity; and Homer would not have thought that one whit more goddess-like than striking them with her open hand.

If, however, the reader likes to suppose that while the two goddesses in personal presence thus fought with arrow and quiver, there was also a broader and vaster contest supposed by Homer between the elements they ruled; and that the goddess of the heavens, as she struck the goddess of the moon on the flushing cheek, was at the same instant exercising omnipresent power in the heavens themselves, and gathering clouds, with which, filled with the moon's own arrows or beams, she was encumbering and concealing the moon; he is welcome to this out carrying of the idea, provided that he does not pretend to make it an interpretation instead of a mere extension, nor think to explain away my real, running, beautiful beaten Diana, into a moon behind clouds.84

It is only farther to be noted, that the Greek conception of Godhead, as it was much more real than we usually suppose, so it was much more bold and familiar than to a modern mind would be possible. I shall have something more to observe, in a little while, of the danger of our modern habit of endeavouring to raise ourselves to something like comprehension of the truth of divinity, instead of simply believing the words in which the Deity reveals Himself to us. The Greek erred rather on the other side, making hardly any effort to conceive divine mind as above the human; and no more shrinking from frank intercourse with a divine being, or dreading its immediate presence, than that of the simplest of mortals. Thus Atrides, enraged at his sword's breaking in his hand upon the helmet of Paris, after he had expressly invoked the assistance of Jupiter, exclaims aloud, as he would to a king who had betrayed him, "Jove, Father, there is not another god more evil-minded than thou!"85 and Helen, provoked at Paris's defeat, and oppressed with pouting shame both for him and for herself, when Venus appears at her side, and would lead her back to the delivered Paris, impatiently tells the goddess to "go and take care of Paris herself."86

The modern mind is naturally, but vulgarly and unjustly, shocked by this kind of familiarity. Rightly understood, it is not so much a sign of misunderstanding of the divine nature as of good understanding of the human. The Greek lived, in all things, a healthy, and, in a certain degree, a perfect life. He had no morbid or sickly feeling of any kind. He was accustomed to face death without the slightest shrinking, to undergo all kinds of bodily hardship without complaint, and to do what he supposed right and honourable, in most cases, as a matter of course. Confident of his own immortality, and of the power of abstract justice, he expected to be dealt with in the next world as was right, and left the matter much in his god's hands; but being thus immortal, and finding in his own soul something which it seemed quite as difficult to master, as to rule the elements, he did not feel that it was an appalling superiority in those gods to have bodies of water, or fire, instead of flesh, and to have various work to do among the clouds and waves, out of his human way; or sometimes, even in a sort of service to himself. Was not the nourishment of herbs and flowers a kind of ministering to his wants; were not the gods in some sort his husbandmen, and spirit-servants? Their mere strength or omnipresence did not seem to him a distinction absolutely terrific. It might be the nature of one being to be in two places at once, and of another to be only in one; but that did not seem of itself to infer any absolute lordliness of one nature above the other, any more than an insect must be a nobler creature than a man, because it can see on four sides of its head, and the man only in front. They could kill him or torture him, it was true; but even that not unjustly, or not for ever. There was a fate, and a Divine Justice, greater than they; so that if they did wrong, and he right, he might fight it out with them, and have the better of them at last. In a general way, they were wiser, stronger, and better than he; and to ask counsel of them, to obey them, to sacrifice to them, to thank them for all good, this was well: but to be utterly downcast before them, or not to tell them his mind in plain Greek if they seemed to him to be conducting themselves in an ungodly manner—this would not be well.

Such being their general idea of the gods, we can now easily understand the habitual tone of their feelings towards what was beautiful in nature. With us, observe, the idea of the Divinity is apt to get separated from the life of nature; and imagining our God upon a cloudy throne, far above the earth, and not in the flowers or waters, we approach those visible things with a theory that they are dead; governed by physical laws, and so forth. But coming to them, we find the theory fail; that they are not dead; that, say what we choose about them, the instinctive sense of their being alive is too strong for us; and in scorn of all physical law, the wilful fountain sings, and the kindly flowers rejoice. And then, puzzled, and yet happy; pleased, and yet ashamed of being so; accepting sympathy from nature which we do not believe it gives, and giving sympathy to nature, which we do not believe it receives,—mixing, besides, all manner of purposeful play and conceit with these involuntary fellowships,—we fall necessarily into the curious web of hesitating sentiment, pathetic fallacy, and wandering fancy, which form a great part of our modern view of nature. But the Greek never removed his god out of nature at all; never attempted for a moment to contradict his instinctive sense that God was everywhere. "The tree is glad," said he, "I know it is; I can cut it down: no matter, there was a nymph in it. The water does sing," said he; "I can dry it up; but no matter, there was a naiad in it." But in thus clearly defining his belief, observe, he threw it entirely into a human form, and gave his faith to nothing but the image of his own humanity. What sympathy and fellowship he had, were always for the spirit in the stream, not for the stream; always for the dryad in the wood, not for the wood. Content with this human sympathy, he approached the actual waves and woody fibres with no sympathy at all. The spirit that ruled them, he received as a plain fact. Them, also, ruled and material, he received as plain facts; they, without their spirit, were dead enough. A rose was good for scent, and a stream for sound and coolness; for the rest, one was no more than leaves, the other no more than water; he could not make anything else of them; and the divine power, which was involved in their existence, having been all distilled away by him into an independent Flora or Thetis, the poor leaves or waves were left, in mere cold corporealness, to make the most of their being discernibly red and soft, clear and wet, and unacknowledged in any other power whatsoever.

Then, observe farther, the Greeks lived in the midst of the most beautiful nature, and were as familiar with blue sea, clear air, and sweet outlines of mountain, as we are with brick walls, black smoke, and level fields. This perfect familiarity rendered all such scenes of natural beauty unexciting, if not indifferent to them, by lulling and overwearying the imagination as far as it was concerned with such things; but there was another kind of beauty which they found it required effort to obtain, and which, when thoroughly obtained, seemed more glorious than any of this wild loveliness—the beauty of the human countenance and form. This, they perceived, could only be reached by continual exercise of virtue; and it was in Heaven's sight, and theirs, all the more beautiful because it needed this self-denial to obtain it. So they set themselves to reach this, and having gained it, gave it their principal thoughts, and set it off with beautiful dress as best they might. But making this their object, they were obliged to pass their lives in simple exercise and disciplined employments. Living wholesomely, giving themselves no fever fits, either by fasting or over-eating, constantly in the open air, and full of animal spirit and physical power, they became incapable of every morbid condition of mental emotion. Unhappy love, disappointed ambition, spiritual despondency, or any other disturbing sensation, had little power over the well-braced nerves, and healthy flow of the blood; and what bitterness might yet fasten on them was soon boxed or raced out of a boy, and spun or woven out of a girl, or danced out of both. They had indeed their sorrows, true and deep, but still, more like children's sorrows than ours, whether bursting into open cry of pain, or hid with shuddering under the veil, still passing over the soul as clouds do over heaven, not sullying it, not mingling with it;—darkening it perhaps long or utterly, but still not becoming one with it, and for the most part passing away in dashing rain of tears, and leaving the man unchanged; in no wise affecting, as our sorrow does, the whole tone of his thought and imagination thenceforward.

How far our melancholy may be deeper and wider than theirs in its roots and view, and therefore nobler, we shall consider presently; but at all events, they had the advantage of us in being entirely free from all those dim and feverish sensations which result from unhealthy state of the body. I believe that a large amount of the dreamy and sentimental sadness, tendency to reverie, and general patheticalness of modern life results merely from derangement of stomach; holding to the Greek life the same relation that the feverish night of an adult does to a child's sleep.

Farther. The human beauty, which, whether in its bodily being or in imagined divinity, had become, for the reasons we have seen, the principal object of culture and sympathy to these Greeks, was, in its perfection, eminently orderly, symmetrical, and tender. Hence, contemplating it constantly in this state, they could not but feel a proportionate fear of all that was disorderly, unbalanced, and rugged. Having trained their stoutest soldiers into a strength so delicate and lovely, that their white flesh, with their blood upon it, should look like ivory stained with purple;87 and having always around them, in the motion and majesty of this beauty, enough for the full employment of their imagination, they shrank with dread or hatred from all the ruggedness of lower nature,—from the wrinkled forest bark, the jagged hill-crest, and irregular, inorganic storm of sky; looking to these for the most part as adverse powers, and taking pleasure only in such portions of the lower world as were at once conducive to the rest and health of the human frame, and in harmony with the laws of its gentler beauty.

Thus, as far as I recollect, without a single exception, every Homeric landscape, intended to be beautiful, is composed of a fountain, a meadow, and a shady grove. This ideal is very interestingly marked, as intended for a perfect one, in the fifth book of the Odyssey; when Mercury himself stops for a moment, though on a message, to look at a landscape "which even an immortal might be gladdened to behold."88 This landscape consists of a cave covered with a running vine, all blooming into grapes, and surrounded by a grove of alder, poplar, and sweet-smelling cypress. Four fountains of white (foaming) water, springing in succession (mark the orderliness), and close to one another, flow away in different directions, through a meadow full of violets and parsley (parsley, to mark its moisture, being elsewhere called "marsh-nourished," and associated with the lotus89); the air is perfumed not only by these violets, and by the sweet cypress, but by Calypso's fire of finely chopped cedar-wood, which sends a smoke, as of incense, through the island; Calypso herself is singing; and finally, upon the trees are resting, or roosting, owls, hawks, and "long-tongued sea-crows." Whether these last are considered as a part of the ideal landscape, as marine singing birds, I know not; but the approval of Mercury appears to be elicited chiefly by the fountains and violet meadow.

Now the notable things in this description are, first, the evident subservience of the whole landscape to human comfort, to the foot, the taste, or the smell; and, secondly, that throughout the passage there is not a single figurative word expressive of the things being in any wise other than plain grass, fruit, or flower. I have used the term "spring" of the fountains, because, without doubt, Homer means that they sprang forth brightly, having their source at the foot of the rocks (as copious fountains nearly always have); but Homer does not say "spring," he says simply flow, and uses only one word for "growing softly," or "richly," of the tall trees, the vine, and the violets. There is, however, some expression of sympathy with the sea-birds; he speaks of them in precisely the same terms, as in other places of naval nations, saying they "have care of the works of the sea."

If we glance through the references to pleasant landscape which occur in other parts of the Odyssey, we shall always be struck by this quiet subjection of their every feature to human service, and by the excessive similarity in the scenes. Perhaps the spot intended, after this, to be most perfect, may be the garden of Alcinous, where the principal ideas are, still more definitely, order, symmetry and fruitfulness;90 the beds being duly ranged between rows of vines, which, as well as the pear, apple, and fig trees, bear fruit continually, some grapes being yet sour, while others are getting black; there are plenty of "orderly square beds of herbs," chiefly leeks, and two fountains, one running through the garden, and one under the pavement of the palace to a reservoir for the citizens. Ulysses, pausing to contemplate this scene, is described nearly in the same terms as Mercury pausing to contemplate the wilder meadow; and it is interesting to observe, that, in spite of all Homer's love of symmetry, the god's admiration is excited by the free fountains, wild violets, and wandering vine; but the mortal's, by the vines in rows, the leeks in beds, and the fountains in pipes.