Even to the inferior kinds;'
so that I know not of anything more destructive of the whole theoretic faculty, not to say of the Christian character and human intellect, than those accursed sports, in which man makes of himself, cat, tiger, serpent, chætodon, and alligator in one; and gathers into one continuance of cruelty, for his amusement, all the devices that brutes sparingly, and at intervals, use against each other for their necessities."
132. So much I had perceived, and said, you observe, good reader, concerning S. Francis of Assisi, and his sermons, when I was only five-and-twenty,—little thinking at that day how, Evangelical-bred as I was, I should ever come to write a lecture for the first School of Art in Oxford in the Sacristan's cell at Assisi,[25] ] or ever—among such poor treasures as I have of friends' reliquaries—I should fondly keep a little 'pinch' of his cloak.
Rough cloak of hair, it is, still at Assisi; concerning which, and the general use of camels' hair, or sackcloth, or briars and thorns, in the Middle Ages, together with seal-skins (not badgers'), and rams' skins dyed gules, by the Jews, and the Crusaders, as compared with the use of the two furs, Ermine and Vair, and their final result in the operations of the Hudson's Bay Company, much casual notice will be found in my former work. And now, this is the sum of it all, so far as I can shortly write it.
There is no possibility of explaining the system of life in this world, on any principle of conqueringly Divine benevolence. That piece of bold impiety, if it be so, I have always asserted in my well-considered books,—I considering it, on the contrary, the only really pious thing to say, namely, that the world is under a curse, which we may, if we will, gradually remove, by doing as we are bid, and believing what we are told; and when we are told, for instance, in the best book we have about our own old history, that "unto Adam also, and to his wife, did the Lord God make coats of skins, and clothed them," we are to accept it as the best thing to be done under the circumstances, and to wear, if we can get them, wolf skin, or cow skin, or beaver's, or ermine's; but not therefore to confuse God with the Hudson's Bay Company, nor to hunt foxes for their brushes instead of their skins, or think the poor little black tails of a Siberian weasel on a judge's shoulders may constitute him therefore a Minos in matters of retributive justice, or an Æacus in distributive, who can at once determine how many millions a Railroad Company are to make the public pay for not granting them their exclusive business by telegraph.
133. And every hour of my life, since that paragraph of 'Modern Painters' was written, has increased, I disdain to say my feeling, but say, with fearless decision, my knowledge, of the bitterness of the curse, which the habits of hunting and 'la chasse' have brought upon the so-called upper classes of England and France; until, from knights and gentlemen, they have sunk into jockeys, speculators, usurers, butchers by battue; and, the English especially, now, as a political body, into what I have called them in the opening chapter of 'The Bible of Amiens,'—"the scurviest louts that ever fouled God's earth with their carcasses."
The language appears to be violent. It is simply brief, and accurate. But I never meant it to remain without justification, and I will give the justification here at once.
Take your Johnson, and look out the adjective Scurvy, in its higher or figurative sense.
You find the first quotation he gives is from 'Measure for Measure,' spoken of the Duke, in monk's disguise:
"I know him for a man divine and holy;