Lectures Delivered in America in 1874

Byfleet: August 1875.

LECTURE I

WESTMINSTER ABBEY

Reverence for age, at least so it has long seemed to me, reverence for age, I say, is a fair test of the vigour of youth; and, conversely, insolence toward the old and the past, whether in individuals or in nations, is a sign rather of weakness than of strength.  And the cause, I think, is this.  The rich and strong young natures, which feel themselves capable of original thought and work, have a corresponding respect for those who, in the generations gone by, have thought and worked as they hope to do hereafter.  And this temper, understand me, so far from being servile, or even merely conservative, usually accompanies true independence of spirit.  The young athlete, like the young race-horse, does not despise, but emulate, his sire; even though the old victor be long past his prime.  The young soldier admires the old general; the young midshipman the old admiral, just in proportion as he himself is likely to be a daring and able officer hereafter.  The son, when grown to man’s estate, may say to his father, I look on you still with all respect and admiration.  I have learnt, and desire always, to learn from you.  But you must be to me now, not a dictator, but an example.  You became what you are by following your own line; and you must let me rival you, and do you honour, by following mine.

This, I believe, is true of nations as well as of individuals.  I do not hesitate to say that, paradoxical as it may seem, the most original races—those who have succeeded best and left their stamp most broadly and permanently on the human race—have also been the most teachable, provided they were allowed to learn in their own way and to adapt to their own purposes any higher ancient civilisation with which they came in contact.  What more striking instances of this truth—for truth it is—than the reverence of the free Republican Greek for the old despotic civilisation of Egypt? and of the free Norseman, our own ancestor, for the old and equally despotic civilisation of Rome?

These—the two most originative and most progressive races of Europe—had a faith in, an awe of, the supposed or real wisdom of the men of old time, which was often exaggerated into a superstition; but never—thanks to their own innate force—degenerated into a bondage.

Pardon me this somewhat dry proœmium; and pardon me, too, if it leads me on to a compliment to the American people, which I trust you will not think impertinent.

For I have seen, and seen with joy, a like spirit in those Americans whom it has been my good fortune to meet in my own land.  I mean this:—That I found in them, however self-teaching and self-determining they might be, that genial reverence for antiquity which I hold to be the sign of a truly generous—that is in the right sense of the grand old word—a truly high-bred, nature.  I have been touched, and deeply touched, at finding so many of them, on landing for the first time at Liverpool, hurrying off to our quaint old city of Chester to gaze on its old girdle of walls and towers; Roman, Mediæval, Caroline; its curious ‘Rows’ of overhanging houses; its fragments of Roman baths and inscriptions; its modest little Cathedral; and the—really very few—relics of English history which it contains.  Even two banners of an old Cheshire regiment which had been in the Peninsular war were almost as interesting, to some, as an illuminated Bible of the early Middle Age.  More than once have I had to repress the enthusiasm of some charming lady and say, ‘But this is nothing.  Do not waste your admiration here.  Go on.  See the British Museum, its marbles and its manuscripts—See the French Cathedrals; the ruins of Provence and Italy; the galleries of Florence, Naples, Rome.’

‘Ah, but you must remember,’ was the answer, ‘these are the first old things I ever saw.’

A mere sentiment?  Yes: but as poets know, and statesmen ought to know, it is by sentiment, when well directed—as by sorrow, when well used—by sentiment, I say, great nations live.  When sentiment dies out, and mere prosaic calculation of loss and profit takes its place, then comes a Byzantine epoch, a Chinese epoch, decrepitude, and slow decay.

And so the eagerness of those generous young souls was to me a good augury for the future, of them, and of their native land.  They seemed to me—and I say again it touched me, often deeply—to be realising to themselves their rightful place in the community of the civilised nations of all lands, and of all times—realising to themselves that they were indeed

and minded, therefore, like wise and noble heirs, not to despise and squander, but to treasure and to use that inheritance, and the accumulated labours of the mighty dead.

I saw this, I say, at Chester.  And therefore I was not surprised to find the pleasant experience repeated, and to even a higher degree, at Westminster.  A pleasant experience, I say.  I know few more agreeable occupations than showing a party of Americans round our own great Abbey; and sentimentalising, if you will, in sympathy with them, over England’s Pantheon.

I pause to confess once more that it is almost an impertinence in me to pay you such a compliment.  You have a right to answer me—How could it be otherwise?—Are we not educated people?  Has not our taste been trained by native authors, who were at least civilised enough to value the great past, without the need of any European crossing the seas to tell us of its wealth?

If you reprove me thus, I can but say that the reproof is just, and will remain just, as long as your poets are what they are; and as long, above all, as you reverence as much in America as we do in England, the poetry of Mr. Longfellow.  He has not, if I recollect aright, ever employed his muse in commemorating our great Abbey; but that muse is instinct with all those lofty and yet tender emotions which the sight of that great Abbey should call out.  He knows, as few know on our side of the wide water, the effect, chastening and yet ennobling, of such architecture, consecrated by such associations.  He has not only perceived and drank in all that is purest and noblest in the now sleeping last ten centuries: but he has combined it, again and again, with that which is purest and noblest in the waking and yearning present; and combined it organically and livingly, as leaf and stem combines with flower and fruit.  Yes; as long as the poet who could write both the Belfry of Bruges and The Village Blacksmith is read among you, there is no need for me to bid you reverence the past; and little need, I trust, for me to tell those whom I leave at home to reverence the present.  For it is a fact—of which some Americans may not be as well aware as they should be—that your exquisite poet has exercised an influence in Britain it may be as great as, and certainly more varied than, that which he has exercised in his native land.  With us—as, I presume, with you—he has penetrated into thousands of Puritan homes, and awakened tens of thousands of young hearts to the beauty and the nobleness of the old pre-Reformation age, and of that romance and art from which their too exclusive hereditary training had, until his time, shut them out.  And he has thus, truly, done a sacred deed in turning the hearts of the children to their fathers.  That was enough: but that is not the whole.  He has, conversely, turned the hearts of the fathers to the children.  The world-wide humanity of his poems, and, to be just, of all your American poets who have studied in his school, has produced throughout Great Britain a just reverence and affection for the American mind which will have—which has had already—large social and political results.  Be sure, be sure, that in spite of passing jars, our empire will never be long unjust to yours, while Mr. Longfellow and Mr. Lowell remain not merely the household bards—though that is much—but counsellors, comforters, and trusted friends to hundreds of thousands of gentle and earnest souls; from the palace to the parsonage, from the little village shop to the farm-house on the lonely down.

But there is another American author—who was the delight of my own youth, and who should have been my teacher also, for he was a master of our common tongue, and his prose is as graceful and felicitous as poor Elia’s own, and it is certainly more manly—another American author, I say, who, with that high-bred reverence for what is old, has told you already more about Westminster Abbey, and told it better, than I am likely to tell it.  Need I say that I mean the lamented Washington Irving?  Ah, that our authors had always been as just to you as he was just to us; and indeed more than just; for in his courtesy and geniality he saw us somewhat en beau, and treated old John Bull too much as the poet advises us to treat young and fair ladies—

But what a charming book is that old ‘Sketch-book.’  And what a charming essay that on our great Abbey, set with such gems of prose as these,—

‘The sun was pouring down a yellow autumnal ray into the square of the cloisters, beaming upon a scanty spot of grass in the centre, and lighting up an angle of the vaulted passage with a kind of dusty splendour.  From between the arcades, the eye glanced up to a bit of blue sky, or a passing cloud, and beheld the sun-gilt pinnacles of the Abbey towering into the azure heaven.’

Or this again, describing the general effect of Henry the Seventh’s unrivalled chapel,—‘The very walls are wrought into universal ornament; encrusted with tracery, and scooped into niches, crowded with the statues of saints and martyrs.  Stone seems, by the cunning labour of the chisel, to have been robbed of its weight and density; suspended aloft as if by magic; and the fretted roof achieved with the wonderful minuteness and airy security of a cobweb.’

‘Dusty splendour,’ ‘airy security,’ epithets so unexpected, and yet so felicitous, as to be seemingly accidental.  Such are the tokens of that highest art, which is—to conceal its own existence.  After such speech as that, what have I to tell you of the great old Abbey?

Yet there are one or two things, I dare to say, which Washington Irving would have written differently had he visited Westminster, not forty years ago, but now.

I think, in the first place, that if he visited the great Abbey now, he would not have noticed that look of dilapidation at which he hints—and perhaps had a right to hint—some forty years ago.  Dilapidation, dirt, and negligence are as hateful to us now, as to the builder of the newest house outside.  We too, for more than a generation past, have felt, in common with the rest of England and with all the nations of Northern Europe, that awakened reverence for Mediæval Art and Mediæval History, which is—for good and for evil—the special social phenomenon of our times; the natural and, on the whole, useful countercheck to that extreme of revolutionary feeling which issues—as it did in Paris but three years ago—in utter hatred and renunciation of the past, and destruction of its monuments.

To preserve, to restore, and, if not, to copy, as a sort of filial duty, the buildings which our forefathers have left us, is now held to be the very mark of cultivation and good taste in Britain.  It may be that we carry it too far; that by a servile and Chinese exactness of imitation we are crippling what originality of genius may exist among our draughtsmen, sculptors, architects.  But we at least confess thereby that we cannot invent and create as could our ancestors five hundred years ago; and as long as that is the case it is more wise in us—as in any people—to exhaust the signification and power of the past, and to learn all we can from older schools of art and thought ere we attempt novelties of our own which, I confess freely, usually issue in the ugly and the ludicrous.

Be that as it may, we of Westminster Abbey have become, like other Englishmen, repairers and restorers.  Had we not so become, the nation would have demanded an account of us, as guardians of its national mausoleum, the building of which our illustrious Dean has so well said—

‘Of all the characteristics of Westminster Abbey, that which most endears it to the nation and gives most force to its name—which has, more than anything else, made it the home of the people of England and the most venerated fabric of the English Church—is not so much its glory as the seat of the coronations, or as the sepulchre of the kings; not so much its school, or its monastery, or its chapter, or its sanctuary, as the fact that it is the resting-place of famous Englishmen, from every rank and creed, and every form of genius.  It is not only Reims Cathedral and St. Denys both in one; but it is what the Pantheon was intended to be to France—what the Valhalla is to Germany—what Santa Croce is to Italy. . . It is this which inspired the saying of Nelson—Victory or Westminster Abbey.  It is this which has intertwined it with so many eloquent passages of Macaulay.  It is this which gives point to the allusions of recent Nonconformist statesmen, least inclined to draw illustrations from ecclesiastical buildings.  It is this which gives most promise of vitality to the whole institution.  Kings are no longer buried within its walls; even the splendour of pageants has ceased to attract.  But the desire to be buried in Westminster Abbey is as strong as ever.

‘This sprang, in the first instance, as a natural off-shoot from the coronations and interments of the kings.  Had they, like those of France, of Spain, of Austria, of Russia—been buried far away in some secluded spot, or had the English nation stood aloof from the English monarchy, it might have been otherwise.  The sepulchral chapels built by Henry the Third and Henry the Seventh might have stood alone in their glory.  No meaner dust need ever have mingled with the dust of Plantagenets, Tudors, Stuarts, and Guelphs. . . .  But it has been the peculiar privilege of the kings of England that neither in life nor in death have they been parted from their people.  As the Council of the Nation and the Courts of Law have pressed into the Palace of Westminster, and engirdled the very throne itself, so the ashes of the great citizens of England have pressed into the sepulchre of the kings, and surrounded them as with a guard of honour after their death.  We are sometimes inclined bitterly to contrast the placid dignity of our recumbent kings, with Chatham gesticulating from the northern transept, or Pitt from the western door, or Shakspeare leaning on his column in Poet’s Corner, or Wolfe expiring by the chapel of St. John.  But, in fact, they are, in their different ways, keeping guard over the shrine of our monarchs and our laws; and their very incongruity and variety become symbols of that harmonious diversity in unity which pervades our whole commonwealth.’

Honoured by such a trust, we who serve God daily in the great Abbey are not unmindful of the duty which lies on us to preserve and to restore, to the best of our power, the general fabric; and to call on government and on private persons to preserve and restore those monuments, for which they, not we, are responsible.  A stranger will not often enter our Abbey without finding somewhere or other among its vast arcades, skilled workmen busy over mosaic, marble, bronze, or ‘storied window richly dight;’ and the very cloisters, which to Washington Irving’s eye were ‘discoloured with damp, crumbling with age, and crusted with a coat of hoary moss,’ are being repaired till that ‘rich tracery of the arches, and that leafy beauty of the roses which adorn the keystones’—of which he tells—shall be as sharp and bright as they were first, 500 years ago.

One sentiment, again, which was called up in the mind of your charming essayist, at the sight of Westminster Abbey, I have not felt myself: I mean its sadness.  ‘What,’ says he, ‘is this vast assembly of sepulchres but a treasury of humiliation? a huge pile of reiterated homilies on the emptiness of renown and the certainty of oblivion.’

So does that ‘mournful magnificence’ of which he speaks, seem to have weighed on him, that he takes for the motto of his whole essay, that grand Elizabethan epigram—

True, true—who knows it not, who has lived fifty years in such a world as this?—and yet but half the truth.

Were there no after-life, no juster home beyond the grave, where each good deed—so spake the most august of lips—shall in no wise lose its reward—is it nought, virûm volitare per ora, to live upon the lips of men, and find an immortality, even for a few centuries, in their hearts?  I know what answer healthy souls have made in every age to that question; and what they will make to the end, as long as the respect of their fellow-creatures is, as our Creator meant that it should be, precious to virtuous men.  And let none talk of ‘the play-game of a painted stone,’ of ‘the worthless honours of a bust.’  The worth of honour lies in that same worthlessness.  Fair money wage for fair work done, no wise man will despise.  But that is pay, not honour; the very preciousness whereof—like the old victor’s parsley crown in the Greek games—is that it had no value, gave no pleasure, save that which is imperishable, spiritual, and not to be represented by gold nor quintessential diamond.

Therefore, to me at least, the Abbey speaks, not of vanity and disappointment, but of content and peace.

of whom old Christolero sings, they are content; and well for them that they should be.  They have received their nation’s thanks, and ask no more, save to lie there in peace.  They have had justice done them; and more than one is there, who had scant justice done him while alive.  Even Castlereagh is there, in spite of Byron’s and of Shelley’s scorn.  It may be that they too have found out ere now, that there he ought to be.  The nation has been just to him who, in such wild times as the world had not seen for full three hundred years, did his duty according to his light, and died in doing it; and his sad noble face looks down on Englishmen as they go by, not with reproach, but rather with content.

Content, I say, and peace.  Peace from their toil, and peace with their fellow-men.  They are at least at rest.  Obdormierunt in pace.  They have fallen asleep in peace.  The galled shoulder is freed from the collar at last.  The brave old horse has done his stage and lain down in the inn.  There are no more mistakes now, no more sores, no more falls; and no more whip, thank God, laid on too often when it was least needed and most felt.

And there are no more quarrels, too.  Old personal feuds, old party bickerings, old differences of creed, and hatreds in the name of the God of love—all those are past, in that world of which the Abbey is to me a symbol and a sacrament.  Pitt and Fox, Warren Hastings and Macaulay, they can afford to be near to each other in the Abbey; for they understand each other now elsewhere; and the Romish Abbot’s bones do not stir in their grave beside the bones of the Protestant Divine whom he, it may be, would have burned alive on earth.

In the south aisle of Henry the VIIth’s Chapel lies in royal pomp she who so long was Britain’s bane—‘the daughter of debate, who discord still did sow’—poor Mary Queen of Scots.  But English and Scots alike have forgotten the streams of noble blood she cost their nations; and look sadly and pityingly upon her effigy—why not?

And in the corresponding aisle upon the north, in a like tomb—which the voice of the English people demanded from the son of Mary Stuart—lies even a sadder figure still—poor Queen Elizabeth.  To her indeed, in her last days, Vanity of vanities—all was vanity.  Tyrone’s rebellion killed her.  ‘This fruit have I of all my labours which I have taken under the sun’—and with a whole book of Ecclesiastes written on her mighty heart, the old crowned lioness of England coiled herself up in her lair, refused food, and died, and took her place henceforth opposite to her ‘dear cousin’ whom she really tried to save from herself—who would have slain her if she could, and whom she had at last, in obedience to the voice of the people of England, to slay against her will.  They have made up that quarrel now.

Ay, and that tomb is the sacred symbol of a reconciliation even more pathetic and more strange.  Elizabeth lies—seemingly by her own desire—in the same vault as her own sister, Mary Tudor.  ‘Bloody Mary,’ now, no more.  James the First, who had no love for either of them, has placed at the head of the monument ‘two lines,’ as has been well said, ‘full of a far deeper feeling than we should naturally have ascribed to him’—

‘Fellows in the kingdom, and in the tomb, Here we sleep; Mary and Elizabeth the sisters; in hope of the resurrection.’

I make no comment on those words; or on that double sepulchre.  But did I not say well, that the great Abbey was a place of peace—a place to remind hardworked, purblind, and often, alas! embittered souls—

Yes, all old misunderstandings are cleared up by now in that just world wherein all live to God.  They live to God; and therefore the great Abbey is to me awful indeed, but never sad.  Awful it ought to be, for it is a symbol of both worlds, the seen and the unseen; and of the veil, as thin as cobweb, yet opaque as night, which parts the two.  Awful it is; and ought to be—like that with which it grew—the life of a great nation, growing slowly to manhood, as all great nations grow, through ignorance and waywardness, often through sin and sorrow; hewing onward a devious track through unknown wildernesses; and struggling, victorious, though with bleeding feet, athwart the tangled woods and thorny brakes of stern experience.

Awful it is; and should be.  And, therefore, I at least do not regret that its very form, outside, should want those heaven-pointing spires, that delicate lightness, that airy joyousness, of many a foreign cathedral—even of our own Salisbury and Lichfield.  You will see in its outer shape little, if any, of that type of architecture which was, as I believe, copied from scenery with which you, as Americans, must be even more familiar than were the mediæval architects who travelled through the German forests and across the Alps to Rome.  True, we have our noble high-pitched snow-roof.  Our architect, like the rest, had seen the mountain ranges jut black and bare above the snows of winter.  He had seen those snows slip down in sheets, rush down in torrents from the sun, off the steep slabs of rock which coped the hill-side; and he, like the rest, has copied in that roof, for use as well as beauty, the mountain rocks.

But he has not, as many another mediæval architect has done, decked his roofs as Nature has decked hers, with the spruce and fir-tree spires, which cling to the hill-side of the crag, old above young, pinnacle above pinnacle, whorl above whorl; and clothed with them the sides and summit of the stone mountain which he had raised, till, like a group of firs upon an isolated rock, every point of the building should seem in act to grow toward heaven, and the grey leads of the Minster roof stand out amid peaks and turrets rich with carven foliage, as the grey rocks stand out of the primæval woods.