CONCLUSION.
When Auguste Comte proposed that classification which made the fortune of his philosophy,—when he said that all mankind passed through the theological state in childhood, the metaphysical in youth, and the philosophical or positive in manhood,—and ventured to extend this discovery to nations, he had a glimpse, as others have had before him, of the beauty of the great harmony which pervades all created things. But he had not philosophy enough to see that the one great law is so vast and so remote, that no human intellect can grasp it, and that it is only the little fragments of that great scheme which are found everywhere which man is permitted to understand.
Had he known as much of ethnographical as he did of mathematical science, he would have perceived that there is no warrant for this daring generalisation; but that nations, in the states which he calls the theological, the metaphysical, and the philosophical, exist now and coexisted through all the ages of the world to which our historical knowledge extends.
What the Egyptians were when they first appeared on the scene they were when they perished under the Greek and Roman sway;—what the Chinese always were they now are;—the Jews and Arabs are unchanged to this day;—the Celts are as daringly speculative and as blindly superstitious now as we always found them;—and the Aryans of the Vedas or of Tacitus were very much the same sober, reasoning, unimaginative, and unartistic people as they are at this hour. Progress among men, as among the animals, seems to be achieved not so much by advances made within the limits of the group, as by the supercession of the less finely organised beings by those of a higher class;—and this, so far as our knowledge extends, is accomplished neither by successive creations, nor by the gradual development of one species out of another, but by the successive prominent appearances of previously developed, though partially dormant creations.
Ethnographers have already worked out this problem to a great extent, and arrived at a very considerable degree of certainty, through the researches of patient linguistic investigators. But language is in itself too impalpable ever to give the science that tangible, local reality which is necessary to its success; and it is here that Archæology comes so opportunely to its aid. What men dug or built remains where it was first placed, and probably retains the first impressions it received: and so fixes the era and standing of those who called it into existence; so that even those who cannot appreciate the evidence derived from grammar or from words, may generally see at a glance what the facts of the case really are.
It is even more important that such a science as Ethnology should have two or more methods of investigation at its command. Certainty can hardly ever be attained by only one process, unless checked and elucidated by others, and nothing can therefore be more fortunate than the possession of so important a sister science as that of Archæology to aid in the search after scientific truth.
If Ethnology may thus be so largely indebted to Archæology, the converse is also true; and she may pay back the debt with interest. As Archæology and Architecture have hitherto been studied, they, but more especially the latter, have been little more than a dry record of facts and measurements, interesting to the antiquary, to the professional architect, or to the tourist, who finds it necessary to get up a certain amount of knowledge on the subject; but the utmost that has hitherto been sought to be attained is a certain knowledge of the forms of the art, while the study of it, as that of one of the most important and most instructive of the sciences connected with the history of man, has been as a rule neglected.
Without this the study of Architecture is a mere record of bricks and stones, and of the modes in which they were heaped together for man’s use. Considered in the light of an historical record, it acquires not only the dignity of a science, but especial interest as being one of those sciences which are most closely connected with man’s interests and feelings, and the one which more distinctly expresses and more clearly records what man did and felt in previous ages, than any other study we are acquainted with.
From this point of view, not only every tomb and every temple, but even the rude monoliths and mounds of savages, acquire a dignity and interest to which they have otherwise no title; and man’s works become not only man’s most imperishable record, but one of the best means we possess of studying his history, or of understanding his nature or his aspirations.
Rightly understood, Archæology is as useful as any other branch of science or of art, in enabling us to catch such glimpses as are vouchsafed to man of the great laws that govern all things; and the knowledge that this class of man’s works is guided and governed by those very laws, and not by the chance efforts of unmeaning minds, elevates the study of it to as high a position as that of any other branch of human knowledge.
HISTORY OF ARCHITECTURE.