Time and Tide by Weare and Tyne. Ruskin John

Чтение книги онлайн.

СКАЧАТЬ to Frederick. I will look at them carefully.[II] Mr. Carlyle himself will be pleased to hear this letter when he comes home. I heard from him last week at Mentone. He is well, and glad of the light and calm of Italy. I must get back to the evil light and uncalm, of the places I was taking you through.

      (Parenthetically, did you see the article in the 'Times' of yesterday on bribery, and the conclusion of the commission—"No one sold any opinions, for no one had any opinions to sell"?)

      Both on Thursday and Friday last I had been tormented by many things, and wanted to disturb my course of thought any way I could. I have told you what entertainment I got on Friday, first, for it was then that I began meditating over these letters; let me tell you now what entertainment I found on Thursday.

      26. You may have heard that a company of Japanese jugglers has come over to exhibit in London. There has long been an increasing interest in Japanese art, which has been very harmful to many of our own painters, and I greatly desired to see what these people were, and what they did. Well, I have seen Blondin, and various English and French circus work, but never yet anything that surprised me so much as one of these men's exercises on a suspended pole. Its special character was a close approximation to the action and power of the monkey; even to the prehensile power in the foot; so that I asked a sculptor-friend who sat in front of me, whether he thought such a grasp could be acquired by practice, or indicated difference in race. He said he thought it might be got by practice. There was also much inconceivably dexterous work in spinning of tops,—making them pass in balanced motion along the edge of a sword, and along a level string, and the like;—the father performing in the presence of his two children, who encouraged him continually with short, sharp cries, like those of animals. Then there was some fairly good sleight-of-hand juggling of little interest; ending with a dance by the juggler, first as an animal, and then as a goblin, Now, there was this great difference between the Japanese masks used in this dance and our common pantomime masks for beasts and demons,—that our English masks are only stupidly and loathsomely ugly, by exaggeration of feature, or of defect of feature. But the Japanese masks (like the frequent monsters of Japanese art) were inventively frightful, like fearful dreams; and whatever power it is that acts on human minds, enabling them to invent such, appears to me not only to deserve the term "demoniacal," as the only word expressive of its character; but to be logically capable of no other definition.

      27. The impression, therefore, produced upon me by the whole scene, was that of being in the presence of human creatures of a partially inferior race, but not without great human gentleness, domestic affection, and ingenious intellect; who were, nevertheless, as a nation, afflicted by an evil spirit, and driven by it to recreate themselves in achieving, or beholding the achievement, through years of patience, of a certain correspondence with the nature of the lower animals.

      28. These, then, were the two forms of diversion or recreation of my mind possible to me, in two days, when I needed such help, in this metropolis of England. I might, as a rich man, have had better music, if I had so chosen, though, even so, not rational or helpful; but a poor man could only have these, or worse than these, if he cared for any manner of spectacle. (I am not at present, observe, speaking of pure acting, which is a study, and recreative only as a noble book is; but of means of mere amusement.)

      Now, lastly, in illustration of the effect of these and other such "amusements," and of the desire to obtain them, on the minds of our youth, read the 'Times' correspondent's letter from Paris, in the tenth page of the paper, to-day;[III] and that will be quite enough for you to read, for the present, I believe.

      LETTER VII.

      OF THE VARIOUS EXPRESSIONS OF NATIONAL FESTIVITY

March 4, 1867.

      29. The subject which I want to bring before you is now branched, and worse than branched, reticulated, in so many directions, that I hardly know which shoot of it to trace, or which knot to lay hold of first.

      I had intended to return to those Japanese jugglers, after a visit to a theater in Paris; but I had better, perhaps, at once tell you the piece of the performance which, in connection with the scene in the English pantomime, bears most on matters in hand.

      It was also a dance by a little girl—though one older than Ali Baba's daughter, (I suppose a girl of twelve or fourteen). A dance, so called, which consisted only in a series of short, sharp contractions and jerks of the body and limbs, resulting in attitudes of distorted and quaint ugliness, such as might be produced in a puppet by sharp twitching of strings at its joints: these movements being made to the sound of two instruments, which between them accomplished only a quick vibratory beating and strumming, in nearly the time of a hearth-cricket's song, but much harsher, and of course louder, and without any sweetness; only in the monotony and unintended aimless construction of it, reminding one of various other insect and reptile cries or warnings: partly of the cicala's hiss; partly of the little melancholy German frog which says "Mu, mu, mu," all summer-day long, with its nose out of the pools by Dresden and Leipsic; and partly of the deadened quivering and intense continuousness of the alarm of the rattlesnake.

      While this was going on, there was a Bible text repeating itself over and over again in my head, whether I would or no:—"And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand, and all the women went out after her with timbrels and with dances." To which text and some others, I shall ask your attention presently; but I must go to Paris first.

      30. Not at once, however, to the theater, but to a bookseller's shop, No. 4, Rue Voltaire, where, in the year 1858, was published the fifth edition of Balzac's 'Contes Drôlatiques,' illustrated by 425 designs by Gustave Doré.

      Both text and illustrations are as powerful as it is ever in the nature of evil things to be (there is no final strength but in rightness). Nothing more witty, nor more inventively horrible, has yet been produced in the evil literature, or by the evil art, of man: nor can I conceive it possible to go beyond either in their specialities of corruption. The text is full of blasphemies, subtle, tremendous, hideous in shamelessness, some put into the mouths of priests; the illustrations are, in a word, one continuous revelry in the most loathsome and monstrous aspects of death and sin, enlarged into fantastic ghastliness of caricature, as if seen through the distortion and trembling of the hot smoke of the mouth of hell. Take this following for a general type of what they seek in death: one of the most labored designs is of a man cut in two, downwards, by the sweep of a sword—one half of him falls toward the spectator; the other half is elaborately drawn in its section—giving the profile of the divided nose and lips; cleft jaw—breast—and entrails; and this is done with farther pollution and horror of intent in the circumstances, which I do not choose to describe—still less some other of the designs which seek for fantastic extreme of sin, as this for the utmost horror of death. But of all the 425, there is not one, which does not violate every instinct of decency and law of virtue or life, written in the human soul.

      31. Now, my friend, among the many "Signs of the Times" the production of a book like this is a significant one: but it becomes more significant still when connected with the farther fact, that M. Gustave Doré, the designer of this series of plates, has just been received with loud acclaim by the British Evangelical Public, as the fittest and most able person whom they could at present find to illustrate, to their minds, and recommend with grace of sacred art, their hitherto unadorned Bible for them.

      Of which Bible, and of the use we at present make of it in England, having a grave word or two to say in my next letter (preparatory to the examination of that verse which haunted me through the Japanese juggling, and of some others also), I leave you first this sign of the public esteem of it to consider at your leisure.

      LETTER VIII.

      THE FOUR POSSIBLE THEORIES RESPECTING THE AUTHORITY OF THE BIBLE

March СКАЧАТЬ