The Eagle's Nest. Ruskin John

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      The Eagle's Nest / Ten Lectures on the Relation of Natural Science to Art, Given Before the University of Oxford, in Lent Term, 1872

      PREFACE

      The following Lectures have been written, not with less care, but with less pains, than any in former courses, because no labour could have rendered them exhaustive statements of their subjects, and I wished, therefore, to take from them every appearance of pretending to be so: but the assertions I have made are entirely deliberate, though their terms are unstudied; and the one which to the general reader will appear most startling, that the study of anatomy is destructive to art, is instantly necessary in explanation of the system adopted for the direction of my Oxford schools.

      At the period when engraving might have become to art what printing became to literature, the four greatest point-draughtsmen hitherto known, Mantegna, Sandro Botticelli, Dürer, and Holbein, occupied themselves in the new industry. All these four men were as high in intellect and moral sentiment as in art-power; and if they had engraved as Giotto painted, with popular and unscientific simplicity, would have left an inexhaustible series of prints, delightful to the most innocent minds, and strengthening to the most noble.

      But two of them, Mantegna and Dürer, were so polluted and paralyzed by the study of anatomy that the former’s best works (the magnificent mythology of the Vices in the Louvre, for instance) are entirely revolting to all women and children; while Dürer never could draw one beautiful female form or face; and, of his important plates, only four, the Melancholia, St. Jerome in his study, St. Hubert, and The Knight and Death, are of any use for popular instruction, because in these only, the figures being fully draped or armed, he was enabled to think and feel rightly, being delivered from the ghastly toil of bone-delineation.

      Botticelli and Holbein studied the face first, and the limbs secondarily; and the works they have left are therefore (without exception) precious; yet saddened and corrupted by the influence which the contemporary masters of body-drawing exercised on them; and at last eclipsed by their false fame. I purpose, therefore, in my next course of lectures, to explain the relation of these two draughtsmen to other masters of design, and of engraving.

      Brantwood, Sept. 2nd, 1872.

       LECTURE I.

      OF WISDOM AND FOLLY IN ART. 1

8th February, 1872

      1. The Lectures I have given hitherto, though, in the matter of them conscientiously addressed to my undergraduate pupils, yet were greatly modified in method by my feeling that this undergraduate class, to which I wished to speak, was indeed a somewhat imaginary one; and that, in truth, I was addressing a mixed audience, in greater part composed of the masters of the University, before whom it was my duty to lay down the principles on which I hoped to conduct, or prepare the way for the conduct of, these schools, rather than to enter on the immediate work of elementary teaching. But to-day, and henceforward most frequently, we are to be engaged in definite, and, I trust, continuous studies; and from this time forward, I address myself wholly to my undergraduate pupils; and wish only that my Lectures may be serviceable to them, and, as far as the subject may admit of it, interesting.

      2. And, farther still, I must ask even my younger hearers to pardon me if I treat that subject in a somewhat narrow, and simple way. They have a great deal of hard work to do in other schools: in these, they must not think that I underrate their powers, if I endeavour to make everything as easy to them as possible. No study that is worth pursuing seriously can be pursued without effort; but we need never make the effort painful merely for the sake of preserving our dignity. Also, I shall make my Lectures shorter than heretofore. What I tell you I wish you to remember; and I do not think it possible for you to remember well much more than I can easily tell you in half-an-hour. I will promise that, at all events, you shall always be released so well within the hour, that you can keep any appointment accurately for the next. You will not think me indolent in doing this; for, in the first place, I can assure you, it sometimes takes me a week to think over what it does not take a minute to say: and, secondly, believe me, the least part of the work of any sound art-teacher must be his talking. Nay, most deeply also, it is to be wished that, with respect to the study which I have to bring before you to-day, in its relation to art, namely, natural philosophy, the teachers of it, up to this present century, had done less work in talking, and more in observing: and it would be well even for the men of this century, pre-eminent and accomplished as they are in accuracy of observation, if they had completely conquered the old habit of considering, with respect to any matter, rather what is to be said, than what is to be known.

      3. You will, perhaps, readily admit this with respect to science; and believe my assertion of it with respect to art. You will feel the probable mischief, in both these domains of intellect, which must follow on the desire rather to talk than to know, and rather to talk than to do. But the third domain, into the midst of which, here, in Oxford, science and art seem to have thrust themselves hotly, like intrusive rocks, not without grim disturbance of the anciently fruitful plain;—your Kingdom or Princedom of Literature? Can we carry our statement into a third parallelism, for that? It is ill for Science, we say, when men desire to talk rather than to know; ill for Art, when they desire to talk rather than to do. Ill for Literature, when they desire to talk,—is it? and rather than—what else? Perhaps you think that literature means nothing else than talking?—that the triple powers of science, art, and scholarship, mean simply the powers of knowing, doing, and saying. But that is not so in any wise. The faculty of saying or writing anything well, is an art, just as much as any other; and founded on a science as definite as any other. Professor Max Müller teaches you the science of language; and there are people who will tell you that the only art I can teach you myself, is the art of it. But try your triple parallelism once more, briefly, and see if another idea will not occur to you. In science, you must not talk before you know. In art, you must not talk before you do. In literature you must not talk before you—think.

      That is your third Province. The Kingdom of Thought, or Conception.

      And it is entirely desirable that you should define to yourselves the three great occupations of men in these following terms:—

      

      4. But now observe. If this division be a just one, we ought to have a word for literature, with the ‘Letter‘ left out of it. It is true that, for the most part, the modification of ideal things by our ideal power is not complete till it is expressed; nor even to ourselves delightful, till it is communicated. To letter it and label it—to inscribe and to word it rightly,—this is a great task, and it is the part of literature which can be most distinctly taught. But it is only the formation of its body. And the soul of it can exist without the body; but not at all the body without the soul; for that is true no less of literature than of all else in us or of us—“litera occidit, spiritus autem vivificat.”

      Nevertheless, I must be content to-day with our old word. We cannot say ‘spiriture’ nor ‘animature,’ instead of literature; but you must not be content with the vulgar interpretation of the word. Remember always that you come to this University,—or, at least, your fathers came,—not to learn how to say things, but how to think them.

      5. “How to think them! but that is only the art of logic,” you perhaps would answer. No, again, not at all: logic is a method, not a power; and we have defined literature to be the modification of ideal things by ideal power, not by mechanical method. And you come to the University to get that power, or develop it; not to be taught the mere method of using it.

      I say you come to the University for this; and perhaps some of you are much surprised to hear it! You did not know that you came to the University for any such purpose. Nay, perhaps you did not know that you had come to a University at all? You do not at this instant, some of you, I am well assured, know what a University means. Does it mean, for instance—can you answer me in a moment, whether it means—a place where everybody comes to learn something; or a place where somebody comes to learn everything? It means—or you are trying to make it mean—practically and at present, the first; but it means theoretically, and always, the last; a place where only certain persons come, to learn everything; that is to say, where those who wish to be able to think, come to learn

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The proper titles of these lectures, too long for page-headings, are given in the Contents.