CHAPTER XII.
OF VITAL BEAUTY. FIRST, AS RELATIVE.
I proceed more particularly to examine the nature of that second kind of beauty of which I spoke in the third chapter, as consisting in "the [§ 1. Transition from typical to vital Beauty.]appearance of felicitous fulfilment of function in living things." I have already noticed the example of very pure and high typical beauty which is to be found in the lines and gradations of unsullied snow: if, passing to the edge of a sheet of it, upon the lower Alps, early in May, we find, as we are nearly sure to find, two or three little round openings pierced in it, and through these emergent, a slender, pensive, fragile flower[[31]] whose small dark, purple-fringed bell hangs down and shudders over the icy cleft that it has cloven, as if partly wondering at its own recent grave, and partly dying of very fatigue after its hard won victory; we shall be, or we ought to be, moved by a totally different impression of loveliness from that which we receive among the dead ice and the idle clouds. There is now uttered to us a call for sympathy, now offered to us an image of moral purpose and achievement, which, however unconscious or senseless the creature may indeed be that so seems to call, cannot be heard without affection, nor contemplated without worship, by any of us whose heart is rightly tuned, or whose mind is clearly and surely sighted.
Throughout the whole of the organic creation every being in a perfect state exhibits certain appearances, or evidences, of happiness, and besides is in its nature, its desires, its modes of nourishment, habitation, and death, illustrative or expressive of certain moral dispositions or principles. Now, first, in the keenness of the sympathy which we feel in the happiness, real or apparent, of all organic beings, and which, as we shall presently see, invariably prompts us, from the joy we have in it, to look upon those as most lovely which are most happy; and secondly, in the justness of the moral sense which rightly reads the lesson they are all intended to teach, and classes them in orders of worthiness and beauty according to the rank and nature of that lesson, whether it be of warning or example, of those that wallow or of those that soar, of the fiend-hunted swine by the Gennesaret lake, or of the dove returning to its ark of rest; in our right accepting and reading of all this, consists, I say, the ultimately perfect condition of that noble theoretic faculty, whose place in the system of our nature I have already partly vindicated with respect to typical, but which can only fully be established with respect to vital beauty.
Its first perfection, therefore, relating to vital beauty, is the kindness and unselfish fulness of heart, which receives the utmost [§ 2. The perfection of the theoretic faculty as concerned with vital beauty, is charity.]amount of pleasure from the happiness of all things. Of which in high degree the heart of man is incapable, neither what intense enjoyment the angels may have in all that they see of things that move and live, and in the part they take in the shedding of God's kindness upon them, can we know or conceive: only in proportion as we draw near to God, and are made in measure like unto him, can we increase this our possession of charity, of which the entire essence is in God only.
Wherefore it is evident that even the ordinary exercise of this faculty implies a condition of the whole moral being in some measure right and healthy, and that to the entire exercise of it there is necessary the entire perfection of the Christian character, for he who loves not God, nor his brother, cannot love the grass beneath his feet and the creatures that fill those spaces in the universe which he needs not, and which live not for his uses; nay, he has seldom grace to be grateful even to those that love him and serve him, while, on the other hand, none can love God nor his human brother without loving all things which his Father loves, nor without looking upon them every one as in that respect his brethren also, and perhaps worthier than he, if in the under concords they have to fill, their part is touched more truly. Wherefore it is good to read of that kindness and humbleness of St. Francis of Assisi, who spoke never to bird nor to cicala, nor even to wolf and beast of prey, but as his brother; and so we find are moved the minds of all good and mighty men, as in the lesson that we have from the Mariner of Coleridge, and yet more truly and rightly taught in the Heartleap well,
"Never to blend our pleasure, or our pride,
With sorrow of the meanest thing that feels,"
and again in the White Doe of Rylstone, with the added teaching of that gift, which we have from things beneath us, in thanks for the love they cannot equally return; that anguish of our own,
"Is tempered and allayed by sympathies,
Aloft ascending and descending deep,
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, chaetodon, 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.[[32]]