Читать книгу Frondes Agrestes: Readings in 'Modern Painters' - Ruskin John - Страница 4

21. It is a strange thing how little in general people know about the sky. It is the part of creation in which Nature has done more for the sake of pleasing man—more for the sole and evident purpose of talking to him, and teaching him—than in any other of her works; and it is just the part in which we least attend to her. There are not many of her other works in which some more material or essential purpose than the mere pleasing of man is not answered by every part of their organization; but every essential purpose of the sky might, so far as we know, be answered if once in three days, or thereabouts, a great, ugly, black rain-cloud were brought up over the blue, and everything well watered, and so all left blue again till next time, with perhaps a film of morning and evening mist for dew;—and instead of this, there is not a moment of any day of our lives, when Nature is not producing scene after scene, picture after picture, glory after glory, and working still upon such exquisite and constant principles of the most perfect beauty, that it is quite certain14 it is all done for us, and intended for our perpetual pleasure. And every man, wherever placed, however far from other sources of interest or of beauty, has this doing for him constantly. The noblest scenes of the earth can be seen and known but by few; it is not intended that man should live always in the midst of them; he injures them by his presence, he ceases to feel them if he is always with them; but the sky is for all: bright as it is, it is not

"too bright nor good For human nature's daily food;"

it is fitted in all its functions for the perpetual comfort and exalting of the heart,—for soothing it, and purifying it from its dross and dust. Sometimes gentle, sometimes capricious, sometimes awful—never the same for two moments together; almost human in its passions, almost spiritual in its tenderness, almost divine in its infinity, its appeal to what is immortal in us is as distinct as its ministry of chastisement or of blessing to what is mortal is essential. And yet we never attend to it, we never make it a subject of thought, but as it has to do with our animal sensations; we look upon all by which it speaks to us more clearly than to brutes, upon all which bears witness to the intentions of the Supreme that we are to receive more from the covering vault than the light and the dew which we share with the weed and the worm, as only a succession of meaningless and monotonous accident, too common and too vain to be worthy of a moment of watchfulness, or a glance of admiration. If in our moments of utter idleness and insipidity, we turn to the sky as a last resource, which of its phenomena do we speak of? One says, it has been wet; and another, it has been windy; and another, it has been warm. Who among the whole chattering crowd can tell one of the forms and the precipices 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 smote upon their summits until they melted and mouldered 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 withered leaves? All has passed unregretted as unseen; or, if the apathy be ever shaken off even for an instant, it is only by what is gross, or what is extraordinary. And yet it is not in the broad and fierce manifestations of the elemental energies, not in the clash of the hail, nor the drift of the whirlwind, that the highest characters of the sublime are developed. God is not in the earthquake, nor in the fire, but in the still, small voice. They are but the blunt and the low faculties of our nature, which can only be addressed through lamp-black and lightning. It is in quiet and subdued passages of unobtrusive majesty, the deep and the calm, and the perpetual; that which must be sought ere it is seen, and loved ere it is understood; things which the angels work out for us daily, and yet vary eternally; which are never wanting, and never repeated; which are to be found always, yet each found but once;—it is through these that the lesson of devotion is chiefly taught, and the blessing of beauty given.

22. We habitually think of the rain-cloud only as dark and grey; not knowing that we owe to it perhaps the fairest, though not the most dazzling, of the hues of heaven. Often in our English mornings, the rain-clouds in the dawn form soft, level fields, which melt imperceptibly into the blue; or, when of less extent, gather into apparent bars, crossing the sheets of broader cloud above; and all these bathed throughout in an unspeakable light of pure rose-colour, and purple, and amber, and blue; not shining, but misty-soft; the barred masses, when seen nearer, composed of clusters or tresses of cloud, like floss silk; looking as if each knot were a little swathe or sheaf of lighted rain.

23. Aqueous vapour or mist, suspended in the atmosphere, becomes visible exactly as dust does in the air of a room. In the shadows, you not only cannot see the dust itself, because unillumined, but you can see other objects through the dust, without obscurity; the air being thus actually rendered more transparent by a deprivation of light. Where a sunbeam enters, every particle of dust becomes visible, and a palpable interruption to the sight; so that a transverse sunbeam is a real obstacle to the vision—you cannot see things clearly through it. In the same way, wherever vapour is illuminated by transverse rays, there it becomes visible as a whiteness more or less affecting the purity of the blue, and destroying it exactly in proportion to the degree of illumination. But where vapour is in shade, it has very little effect on the sky, perhaps making it a little deeper and greyer than it otherwise would be, but not, itself, unless very dense, distinguishable or felt as mist.

24. Has the reader any distinct idea of what clouds are?15

That mist which lies in the morning so softly in the valley, level and white, through which the tops of the trees rise as if through an inundation—why is it so heavy, and why does it lie so low, being yet so thin and frail that it will melt away utterly into splendour of morning when the sun has shone on it but a few moments more? Those colossal pyramids, huge and firm, with outlines as of rocks, and strength to bear the beating of the high sun full on their fiery flanks,—why are they so light, their bases high over our heads, high over the heads of Alps? Why will these melt away, not as the sun rises, but as he descends, and leave the stars of twilight clear; while the valley vapour gains again upon the earth, like a shroud? Or that ghost of a cloud, which steals by yonder clump of pines; nay, which does not steal by them, but haunts them, wreathing yet round them, and yet,—and yet,—slowly; now falling in a fair waved line like a woman's veil; now fading, now gone; we look away for an instant, and look back, and it is again there. What has it to do with that clump of pines, that it broods by them, and weaves itself among their branches, to and fro? Has it hidden a cloudy treasure among the moss at their roots, which it watches thus? Or has some strong enchanter charmed it into fond returning, or bound it fast within those bars of bough? And yonder filmy crescent, bent like an archer's bow above the snowy summit, the highest of all the hills—that white arch which never forms but over the supreme crest,—how is it stayed there, repelled apparently from the snow,—nowhere touching it, the clear sky seen between it and the mountain edge, yet never leaving it—poised as a white bird hovers over its nest? Or those war clouds that gather on the horizon, dragon-crested, tongued with fire,—how is their barbed strength bridled? What bits are those they are champing with their vapourous lips, flinging off flakes of black foam? Leagued leviathans of the Sea of Heaven,—out of their nostrils goeth smoke, and their eyes are like the eyelids of the morning; the sword of him that layeth at them cannot hold the spear, the dart, nor the habergeon. Where ride the captains of their armies? Where are set the measures of their march? Fierce murmurers, answering each other from morning until evening—what rebuke is this which has awed them into peace;—what hand has reined them back by the way in which they came?

I know not if the reader will think at first that questions like these are easily answered. So far from it, I rather believe that some of the mysteries of the clouds never will be understood by us at all. "Knowest thou the balancings of the clouds?" Is the answer ever to be one of pride? The wondrous works of Him, who is perfect in knowledge? Is our knowledge ever to be so?…

For my own part, I enjoy the mystery, and perhaps the reader may. I think he ought. He should not be less grateful for summer rain, or see less beauty in the clouds of morning, because they come to prove him with hard questions; to which perhaps, if we look close at the heavenly scroll, we may find also a syllable or two of answer, illuminated here and there16.

And though the climates of the south and east may be comparatively clear, they are no more absolutely clear than our own northern air. Intense clearness, whether, in the north, after or before rain, or in some moments of twilight in the south, is always, as far as I am acquainted with natural phenomena, a notable thing. Mist of some sort, or mirage, or confusion of light or of cloud, are the general facts; the distance may vary in different climates at which the effects of mist begin, but they are always present; and therefore, in all probability, it is meant that we should enjoy them…. We surely need not wonder that mist and all its phenomena have been made delightful to us, since our happiness as thinking beings must depend on our being content to accept only partial knowledge even in those matters which chiefly concern us. If we insist upon perfect intelligibility and complete declaration in every moral subject, we shall instantly fall into misery of unbelief. Our whole happiness and power of energetic action depend upon our being able to breathe and live in the cloud; content to see it opening here, and closing there; rejoicing to catch through the thinnest films of it, glimpses of stable and substantial things; but yet perceiving a nobleness even in the concealment, and rejoicing that the kindly veil is spread where the untempered light might have scorched us, or the infinite clearness wearied. And I believe that the resentment of this interference of the mist is one of the forms of proud error which are too easily mistaken for virtues. To be content in utter darkness and ignorance is indeed unmanly, and therefore we think that to love light and find knowledge must always be right. Yet (as in all matters before observed,) wherever pride has any share in the work, even knowledge and light may be ill pursued. Knowledge is good, and light is good: yet man perished in seeking knowledge, and moths perish in seeking light; and if we, who are crushed before the moth, will not accept such mystery as is needful to us, we shall perish in like manner. But, accepted in humbleness, it instantly becomes an element of pleasure; and I think that every rightly constituted mind ought to rejoice, not so much in knowing anything clearly, as in feeling that there is infinitely more which it cannot know. None but proud or weak men would mourn over this, for we may always know more, if we choose, by working on; but the pleasure is, I think, to humble people, in knowing that the journey is endless, the treasure inexhaustible,—watching the cloud still march before them with its summitless pillar, and being sure that, to the end of time, and to the length of eternity, the mysteries of its infinity will still open farther and farther, their dimness being the sign and necessary adjunct of their inexhaustibleness. I know there are an evil mystery, and a deathful dimness,—the mystery of the great Babylon—the dimness of the sealed eye and soul; but do not let us confuse these with the glorious mystery of the things which the "angels desire to look into," or with the dimness which, even before the clear eye and open soul, still rests on sealed pages of the eternal volume.