{"1": {"fulltext": "", "height": "4000", "width": "2580", "jp2-path": "ethicsofdust02rusk_0001.jp2"}, "2": {"fulltext": "LIBRARY OF CONGRESS.\\nChap.__:_:__. Copyright Eo\\n\u00e2\u0080\u0094\u00e2\u0080\u00941^00\\nUNITED STATES OF AMERICA.", "height": "3772", "width": "2322", "jp2-path": "ethicsofdust02rusk_0002.jp2"}, "3": {"fulltext": "", "height": "3772", "width": "2322", "jp2-path": "ethicsofdust02rusk_0003.jp2"}, "4": {"fulltext": "", "height": "3744", "width": "2227", "jp2-path": "ethicsofdust02rusk_0004.jp2"}, "5": {"fulltext": "", "height": "3744", "width": "2227", "jp2-path": "ethicsofdust02rusk_0005.jp2"}, "6": {"fulltext": "", "height": "3744", "width": "2227", "jp2-path": "ethicsofdust02rusk_0006.jp2"}, "7": {"fulltext": "", "height": "3744", "width": "2227", "jp2-path": "ethicsofdust02rusk_0007.jp2"}, "8": {"fulltext": "rf\\ns\\n3\\n\u00e2\u0096\u00a0k\\nMMWJaJfc\\nJohn Ruskin.", "height": "3744", "width": "2322", "jp2-path": "ethicsofdust02rusk_0008.jp2"}, "9": {"fulltext": "H,j", "height": "3735", "width": "2322", "jp2-path": "ethicsofdust02rusk_0009.jp2"}, "10": {"fulltext": "36544 A%\\nLai b r**. x y of Coqci rese\\nAUG 20 1900\\nCopyright entry\\nSECOND COPY.\\nDelivered to\\nORDER DIVISION,\\nSEP 8 \u00c2\u00bb900\\nW\\nCOI VKIOHT, 1900, BY W. B. CONKEY COMPANY,\\n74385", "height": "3744", "width": "2322", "jp2-path": "ethicsofdust02rusk_0010.jp2"}, "11": {"fulltext": "CONTENTS.\\nIiECTUBE. PAGE.\\nI. The Valley of Diamonds 7\\nII. The Pyramid Builders 25\\nIII. The Crystal Life 43\\nIV. The Crystal Orders 63\\nV. Crystal Virtues 83\\nVI. Crystal Quarrels 107\\nVII. Home Virtues 127\\nVIII. Crystal Caprice 153\\nIX. Crystal Sorrows. 173\\nX. The Crystal Rest 195", "height": "3735", "width": "2322", "jp2-path": "ethicsofdust02rusk_0011.jp2"}, "12": {"fulltext": "PERSONS.\\nOld Lecturer (of incalculable age).\\nFlorrie,\\non astronomical evidence presumed to be aged 9\\nIsabel\\nMay -i\\nLily\\nKathleen\\nLucilla..., M\\nViolet\\nDora (who has the keys and is housekeeper). M\\nEgypt (so called from her dark eyes) M\\nJessie (who somehow always makes the room\\nlook brighter when she is in it) 18\\nMary (of whom everybody, including the Old\\nLecturer, is in great awe) 20", "height": "3744", "width": "2322", "jp2-path": "ethicsofdust02rusk_0012.jp2"}, "13": {"fulltext": "LECTURE I.\\nTHE VALLEY OF DIAMONDS.", "height": "3735", "width": "2322", "jp2-path": "ethicsofdust02rusk_0013.jp2"}, "14": {"fulltext": "", "height": "3744", "width": "2322", "jp2-path": "ethicsofdust02rusk_0014.jp2"}, "15": {"fulltext": "THE ETHICS OF THE DUST.\\nLECTURE I.\\nTHE VALLEY OF DIAMONDS.\\nA very idle talk, by the dining-room fire, after\\nraisin-and-almond time.\\nOld Lecturer; Florrie, Isabel, May, Lily, and\\nSibyl.\\nOld Lecturer (L.). Come here, Isabel, and\\ntell me what the make-believe was, this after-\\nnoon.\\nIsabel (arranging herself very primly on the\\nfoot-stool). Such a dreadful one Florrie and\\nI were lost in the Valley of Diamonds.\\nL. What! Sindbad s, which nobody could\\nget out of?\\nIsabel. Yes; but Florrie and I got out of it.\\nL. So I see. At least, I see you did but\\nare you sure Florrie did?\\nIsabel. Quite sure.\\nFlorrie (putting her head round from behind\\nL. s sofa-cushion). Quite sure. (Disappears\\nagain.)\\nL. I think I could be made to feel surer\\nabout it.", "height": "3735", "width": "2322", "jp2-path": "ethicsofdust02rusk_0015.jp2"}, "16": {"fulltext": "8 THE ETHICS OF THE DUST.\\n(Florrie reappears, gives L. a kiss, and again\\nexit.)\\nL. I suppose it s all right; but how did you\\nmanage it?\\nIsabel. Well, you know, the eagle that took\\nup Sindbad was very large very, very large\\nthe largest of all the eagles.\\nL. How large were the others?\\nIsabel. I don t quite know they were so\\nfar off. But this one was, oh, so big and it\\nhad great wings, as wide as twice over the\\nceiling. So, when it was picking up Sindbad,\\nFlorrie and I thought it wouldn t know if we\\ngot on its back, too; so I got up first, and\\nthen I pulled up Florrie, and we put our arms\\nround its neck, and away it flew.\\nL. But why did you want to get out of the\\nvalley? and why haven t you brought me some\\ndiamonds?\\nIsabel. It was because of the serpents. I\\ncouldn t pick up even the least little bit of a\\ndiamond, I was so frightened.\\nL. You should not have minded the ser-\\npents.\\nIsabel. Oh, but suppose that they had\\nminded me?\\nL. We all of us mind you a little too much,\\nIsabel, I m afraid.\\nIsabel. No no no, indeed.\\nL. I tell you what, Isabel I don t believe\\neither Sindbad, or Florrie, or you, ever were\\nin the Valley of Diamonds.\\nIsabel. You naughty! when I tell you we\\nwere!", "height": "3744", "width": "2322", "jp2-path": "ethicsofdust02rusk_0016.jp2"}, "17": {"fulltext": "THE ETHICS OF THE DUST. 9\\nL. Because you say you were frightened at\\nthe serpents.\\nIsabel. And wouldn t you have been?\\nL. Not at those serpents. Nobody who\\nreally goes into the valley is ever frightened\\nat them they are so beautiful.\\nIsabel (suddenly serious). But there s no\\nreal Valley of Diamonds, is there?\\nL. Yes, Isabel; very real, indeed.\\nFlorrie (reappearing). Oh, where? Tell\\nme about it.\\nL. I cannot tell you a great deal about it\\nonly I know it is very different from Sind-\\nbad s. In his valley, there was only a diamond\\nlying here and there but, in the real valley,\\nthere are diamonds covering the grass in\\nshowers every morning, instead of dew and\\nthere are clusters of trees, which look like\\nlilac- trees; but, in spring, all their blossoms\\nare of amethyst.\\nFlorrie. But there can t be any serpents\\nthere, then?\\nL. Why not?\\nFlorrie. Because they don t come into such\\nbeautiful places.\\nL. I never said it was a beautiful place.\\nFlorrie. What not with diamonds strewed\\nabout it like dew?\\nL. That s according to your fancy, Florrie.\\nFor myself, I like dew better.\\nIsabel. Oh, but the dew won t stay; it all\\ndries\\nL. Yes and it would be much nicer if the\\ndiamonds dried, too, for the people in the val-", "height": "3735", "width": "2322", "jp2-path": "ethicsofdust02rusk_0017.jp2"}, "18": {"fulltext": "10 THE ETHICS OF THE DUST.\\nley have to sweep them off the grass, in heaps,\\nwhenever they want to walk on it; and then\\nthe heaps glitter so, they hurt one s eyes.\\nFlorrie. Now you re just playing, you know.\\nL. So are you, you know.\\nFlorrie. Yes, but you mustn t play.\\nL. That s very hard, Florrie; why mustn t\\nI, if you may?\\nFlorrie. Oh, I may, because I m little, but\\nyou mustn t, because you re (hesitates for\\na delicate expression of magnitude).\\nL. (rudely taking the first that comes) Be-\\ncause I m big? No; that s not the way of it\\nat all, Florrie. Because you. re little, you\\nshould have very little play; and because I m\\nbig, I should have a great deal.\\nIsabel and Florrie (both). No no no no.\\nThat isn t it at all. (Isabel sola, quoting Miss\\nIngelow.) The lambs play always they\\nknow no better. (Putting her head very\\nmuch on one side.) Ah, now please please\\ntell us true we want to know.\\nL. But why do you want me to tell you\\ntrue, any more than the man who wrote the\\n4 Arabian Nights?\\nIsabel. Because because we like to know\\nabout real things; and you can tell us, and\\nwe can t ask the man who wrote the stories.\\nL. What do you call real things?\\nIsabel. Now, you know Things that really\\nare.\\nL. Whether you can see them or not?\\nIsabel. Yes, if somebody else saw them.\\nL. But if nobody has ever seen them?", "height": "3744", "width": "2322", "jp2-path": "ethicsofdust02rusk_0018.jp2"}, "19": {"fulltext": "THE ETHICS OF THE DUST. H\\nIsabel (evading the point). Well, but, you\\nknow, if there were a real Valley of Diamonds,\\nsomebody must have seen it.\\nL. You cannot be so sure of that, Isabel.\\nMany people go to real places, and never see\\nthem and many people pass through this val-\\nley, and never see it.\\nFlorrie. What stupid people they must be.\\nL. No, Florrie. They are much wiser than\\nthe people who do see it.\\nMay. I think I know where it is.\\nIsabel. Tell us more about it, and then\\nwell guess.\\nL. Well. There s a great broad road, by a\\nriver-side, leading up into it.\\nMay (gravely cunning, with emphasis on the\\nlast word). Does the road really go up?\\nL. You think it should go down into a val-\\nley? No, it goes up; this is a valley among\\nthe hills, and it is as high as the clouds, and is\\noften full of them; so that even the people\\nwho most want to see it, cannot, always.\\nIsabel. And what is the river beside the\\nroad like?\\nL. It ought to be very beautiful because it\\nflows over diamond sand only the water is\\nthick and red.\\nIsabel. Red water?\\nL. It isn t all water.\\nMay. Oh, please never mind that, Isabel,\\njust now I want to hear about the valley.\\nL. So the entrance to it is very wide, under\\na steep rock only such numbers of people are\\nalways trying to get in, that they keep jost-", "height": "3735", "width": "2322", "jp2-path": "ethicsofdust02rusk_0019.jp2"}, "20": {"fulltext": "12 THE ETHICS OF THE DUST.\\nling each other, and manage it but slowly.\\nSome weak ones are pushed back, and never\\nget in at all; and make great moaning as they\\ngo away; but perhaps they are none the worse\\nin the end.\\nMay. And when one gets in, what is it like?\\nL. It is up and down, broken kind of\\nground; the road stops directly; and there are\\ngreat dark rocks, covered all over with wild\\ngourds and wild vines; the gourds, if you cut\\nthem, are red, with black seeds, like water-\\nmelons, and look ever so nice and the people\\nof the place make a red pottage of them but\\nyou must take care not to eat any if you ever\\nwant to leave the valley (though I believe put-\\nting plenty of meal in it makes it wholesome).\\nThen the wild vines have clusters of the color\\nof amber and the people of the country say\\nthey are the grape of Eshcol and sweeter than\\nhoney; but, indeed, if anybody else tastes\\nthem, they are like gall. Then there are\\nthickets of bramble, so thorny that they would\\nbe cut away directly, anywhere else but here\\nthey are covered with little cinquefoiled blos-\\nsoms of pure silver; and, for berries, they have\\nclusters of rubies. Dark rubies, which you\\nonly see are red after gathering them. But you\\nmay fancy what blackberry parties the children\\nhave Only they get their frocks and hands\\nsadly torn.\\nLily. But rubies can t spot one s frocks, as\\nblackberries do?\\nL. No; but I ll tell you what spots them\\nthe mulberries. There are great forests of", "height": "3744", "width": "2322", "jp2-path": "ethicsofdust02rusk_0020.jp2"}, "21": {"fulltext": "THE ETHICS OF THE DUST. 13\\nthem, all up the hills, covered with silkworms,\\nsome munching the leaves so loud that it is\\nlike mills at work; and some spinning. But\\nthe berries are the blackest you ever saw and,\\nwherever they fall, they stain a deep red and\\nnothing ever washes it out again. And it is\\ntheir juice, soaking through the grass, which\\nmakes the river so red, because all its springs\\nare in this wood. And the boughs of the trees\\nare twisted, as if in pain, like old olive\\nbranches; and their leaves are dark. And it\\nis in these forests that the serpents are but\\nnobody is afraid of them. They have fine\\ncrimson crests, and they are wreathed about\\nthe wild branches, one in every tree, nearly\\nand they are singing serpents, for the serpents\\nare, in this forest, what birds are in ours.\\nFlorrie. Oh, I don t want to go there at all,\\nnow.\\nL. You would like it very much, indeed,\\nFlorrie, if you were there. The serpents would\\nnot bite you the only fear would be of your\\nturning into one\\nFlorrie. Oh, dear, but that s worse.\\nL. You wouldn t think so, if you really\\nwere turned into one, Florrie; you would be\\nvery proud of your crest. And as long as you\\nwere yourself (not that you could get there if\\nyou remained quite the little Florrie you are\\nnow), you would like to hear the serpents sing.\\nThey hiss a little through it, like the cicadas\\nin Italy; but they keep good time, and sing\\ndelightful melodies; and most of them have\\nseven heads, with throats which each take a", "height": "3735", "width": "2322", "jp2-path": "ethicsofdust02rusk_0021.jp2"}, "22": {"fulltext": "14 THE ETHICS OF THE DUST.\\nnote of the octave so that they can sing chords\\nit is very fine indeed. And the fireflies fly\\nround the edge of the forest all the night long;\\nyou wade in fireflies, they make the fields look\\nlike a lake trembling with reflection of stars\\nbut you must take care not to touch them, for\\nthey are not like Italian fireflies, but burn,\\nlike real sparks.\\nFlorrie. I don t like it at all; I ll never go\\nthere.\\nL. I hope not, Florrie or, at least, that you\\nwill get out again if you do. And it is very\\ndifficult to get out, for beyond these serpent\\nforests there are great cliffs of dead gold, which\\nform a labyrinth, winding always higher and\\nhigher, till the gold is all split asunder by\\nwedges of ice and glaciers, welded, half of ice\\nseven times frozen, and half of gold seven\\ntimes frozen, hang down from them, and fall\\nin thunder, cleaving into deadly splinters, like\\nthe Cretan arrowheads and into a mixed dust\\nof snow and gold, ponderous, yet which the\\nmountain whirlwinds are able to lift and drive\\nin wreaths and pillars, hiding the path with a\\nburial cloud, fatal at once with wintry chill,\\nand weight of golden ashes. So the wanderers\\nin the labyrinth fall, one by one, and are buried\\nthere: yet, over the drifted graves, those who\\nare spared climb to the last, through coil on\\ncoil of the path for at the end of it they see\\nthe king of the valley, sitting on his throne\\nand beside him (but it is only a false vision),\\nspectra of creatures like themselves, sit on\\nthrones, from which they seem to look down", "height": "3744", "width": "2322", "jp2-path": "ethicsofdust02rusk_0022.jp2"}, "23": {"fulltext": "THE ETHICS OF THE DUST. 15\\non all the kingdoms of the world and the glory\\nof them. And on the canopy of his throne\\nthere is an inscription in fiery letters, which\\nthey strive to read, but cannot; for it is writ-\\nten in words which are like the words of all\\nlanguages, and yet are of none. Men say it is\\nmore like their own tongue to the English\\nthan it is to any other nation but the only\\nrecord of it is by an Italian, who heard the\\nking himself cry it as a war-cry, Pape Satan,\\nPape Satan Aleppe.\\nSibyl. But do they all perish there? You\\nsaid there was a way through the valley, and\\nout of it.\\nL. Yes; but few find it. If any of them\\nkeep to the grass paths, where the diamonds\\nare swept aside, and hold their hands over\\ntheir eyes so as not to be dazzled, the grass\\npaths lead forward gradually to a place where\\none sees a little opening in the golden rocks.\\nYou were at Chamouni last year, Sibyl; did\\nyour guide chance to show you the pierced\\nrock of the Aiguille du Midi?\\nSibyl. No, indeed, we only got up from\\nGeneva on Monday night; and it rained all\\nTuesday; and we had to be back at Geneva\\nagain, early on Wednesday morning.\\nL. Of course. That is the way to see a\\ncountry in a Sibylline manner, by inner con-\\nsciousness; but you might have seen the\\npierced rock in your drive up, or down, if the\\nclouds broke not that there is much to see in\\n*Dante, Inf. 7, i.", "height": "3735", "width": "2313", "jp2-path": "ethicsofdust02rusk_0023.jp2"}, "24": {"fulltext": "16 THE ETHICS OF THE DUST.\\nit; one of the crags of the aiguille-edge, on the\\nsouthern slope of it, is struck sharply through\\nas by an owl, into a little eyelet hole; which\\nyou may see, seven thousand feet above the\\nvalley (as the clouds flit past behind it or\\nleave the sky), first white, and then dark blue\\nWell, there s just such an eyelet hole in one of\\nthe upper crags of the Diamond Valley; and\\nfrom a distance, you think that it is no bigger\\nthan the eye of a needle. But if you get up to\\nit, they say you may drive a loaded camel\\nthrough it, and that there are fine things on\\nthe other side, but I have never spoken with\\nanybody who had been through.\\nSibyl. I think we understand it now We\\nwill try to write it down, and think of it\\nL. Meantime, Florrie, though all that I\\nhave been telling you is very true, yet you\\nmust not think the sort of diamonds that peo-\\nple wear m rings and necklaces are found lying\\nabout on the grass. Would you like to see\\nnow they really are found?\\nFlorrie. Oh, yes\u00e2\u0080\u0094 yes.\\nL. Isabel\u00e2\u0080\u0094 or Lily\u00e2\u0080\u0094 run up to my room\\nand fetch me the little box with a glass lid out\\nof the top drawer of the chest of drawers\\n(Race between Lily and Isabel.)\\n(Re-enter Isabel with the box, very much\\nout of breath. Lily behind.)\\nL Why, you never can beat Lily in a race\\non the stairs, can you, Isabel?\\nIsabel (panting). Lily\u00e2\u0080\u0094 beat me\u00e2\u0080\u0094 ever so\\ntar\u00e2\u0080\u0094 but she gave me\u00e2\u0080\u0094 the box\u00e2\u0080\u0094 to carry in\\nL. Take off the lid, then gently.", "height": "3744", "width": "2322", "jp2-path": "ethicsofdust02rusk_0024.jp2"}, "25": {"fulltext": "THE ETHICS OF THE DUST.\\n17\\nFlorrie (after peeping in, disappointed).\\nThere s only a great ugly brown stone! _\\nL Not much more than that, certainly,\\nFlorrie, if people were wise. But look, it is\\nnot a single stone; but a knot of pebbles\\n.fastened together by gravel; and in the\\ntravel or compressed sand, if you look close\\nL will see grains of gold glittering every-\\nwhere, all through; and then, do you see these\\ntwo white beads, which shine, as if they had\\nbeen covered with grease?\\nFlorrie. May I touch them?\\nL Yes- you will find they are not greasy\\nonly very smooth. Well, those are the fatal\\niewels; native here in their dust with gold, so\\nthat you may see, cradled here together, the\\ntwo great enemies of mankind,\u00e2\u0080\u0094 the strongest\\nof all malignant physical powers that have\\ntormented our race.\\nSibyl Is that really so? I know they do\\ngreat harm; but do they not also do great\\ng \u00c2\u00b0L My dear child, what good? Was any\\nwoman, do you suppose, ever the better for\\npossessing diamonds? but how many have been\\nmade base, frivolous and miserable by desiring\\nthem? Was ever man the better for having\\ncoffers full of gold, but who shall measure the\\nguilt that is incurred to fill them? Look into\\nthe history of any civilized nations; analyze\\nwith reference to this one cause of crime and\\nmisery, the lives and thoughts of their nobles,\\npriests, merchants and men of luxurious life.\\nEvery other temptation is at last concentrated\\n2 Ethics", "height": "3735", "width": "2285", "jp2-path": "ethicsofdust02rusk_0025.jp2"}, "26": {"fulltext": "18 THE ETHICS OF THE DUST.\\ninto this: pride, and lust, and envy, and\\nanger all give up their strength to avarice.\\nThe sin of the whole world is essentially the\\nsin of Judas. Men do not disbelieve their\\nChrist but they sell Him.\\nSibyl. But surely that is the fault of human\\nnature? it is not caused by the accident, as it\\nwere, of there being a pretty metal, like gold,\\nto be found by digging. If people could not\\nfind that, would they not find something else,\\nand quarrel for it instead?\\nL. No. Wherever legislators have suc-\\nceeded in excluding, for a time, jewels and\\nprecious metals from among national posses-\\nsions, the national spirit has remained healthy.\\nCovetousness is not natural to man generosity\\nis; but covetousness must be excited by a spe-\\ncial cause, as a given disease by a given\\nmiasma and the essential nature of a material\\nfor the excitement of covetousness is, that it\\nshall be a beautiful thing which can be retained\\nwithout a use. The moment we can use our\\npossessions to any good purpose ourselves, the\\ninstinct of communicating that use to others\\nrises side by side with our power. If you can\\nread a book rightly, you will want others to\\nhear it; if you can enjoy a picture rightly, you\\nwill want others to see it: learn how to man-\\nage a horse, a plough, or a ship, and you will\\ndesire to make your subordinates good horse-\\nmen, ploughmen, or sailors; you will never be\\nable to see the fine instrument you are master\\nof abused but once fix your desire on anything\\nuseless, and all the purest pride and folly in", "height": "3744", "width": "2322", "jp2-path": "ethicsofdust02rusk_0026.jp2"}, "27": {"fulltext": "THE ETHICS OF THE DUST. 19\\nyour heart will mix with the desire, and make\\nyou at last wholly inhuman, a mere ugly lump\\nof stomach and suckers, like a cuttle-fish.\\nSibyl. But surely, these two beautiful\\nthings, gold and diamonds, must have been\\nappointed to some good purpose?\\nL. Quite conceivably so, my dear: as also\\nearthquakes and pestilences; but of such\\nultimate purposes we can have no sight. The\\npractical, immediate office of the earthquake\\nand pestilence is to slay us, like moths; and,\\nas moths, we shall be wise to live out of their\\nway. So, the practical, immediate office of\\ngold and diamonds is the multiplied destruc-\\ntion of souls (in whatever sense you have been\\ntaught to understand that phrase) and the\\nparalysis of wholesome human effort and\\nthought on the face of God s earth: and a wise\\nnation will live out of the way of them. The\\nmoney which the English habitually spend in\\ncutting diamonds would, in ten years, if it\\nwere applied to cutting rocks instead, leave no\\ndangerous reef nor difficult harbor round the\\nwhole island coast. Great Britain would be a\\ndiamond worth cutting, indeed, a true piece\\nof regalia. (Leaves this to their thoughts for\\na little while.) Then, also, we poor mineral-\\nogists might sometimes have the chance of\\nseeing a fine crystal or diamond unhacked by\\nthe jeweler.\\nSibyl. Would it be more beautiful uncut?\\nL. No; but of infinite interest. We might\\neven come to know something about the\\nmaking of diamonds.", "height": "3735", "width": "2285", "jp2-path": "ethicsofdust02rusk_0027.jp2"}, "28": {"fulltext": "20 THE ETHICS OF THE DUST.\\nSibyl. I thought the chemists could make\\nthem already?\\nL. In very small black crystals, yes; but\\nno one knows how they are formed where\\nthey are found; or if indeed they are formed\\nthere at all. These, in my hand, look as if\\nthey had been swept down with the gravel and\\ngold; only we can trace the gravel and gold\\nto their native rocks, but not the diamonds.\\nRead the account given of the diamond in any\\ngood work on mineralogy you will find noth-\\ning but lists of localities of gravel, or con-\\nglomerate rock (which is only an old indurated\\ngravel). Some say it was once a vegetable\\ngum but it may have been charred wood but\\nwhat one would like to know is, mainly, why\\ncharcoal should make itself into diamonds in\\nIndia, and only into black lead in Borrowdale.\\nSibyl. Are they wholly the same, then?\\nL. There is a little iron mixed with our\\nblack lead; but nothing to hinder its crystalli-\\nzation. Your pencils in fact are all pointed\\nwith formless diamonds, though they would\\nbe h h h pencils to purpose, if it crystallized.\\nSibyl. But what is crystallization?\\nL. A pleasant question, when one s half\\nasleep, and it has been tea-time these two\\nhours. What thoughtless things girls are!\\nSibyl. Yes, we are but we want to know,\\nfor all that.\\nL. My dear, it would take a week to tell\\nyou.\\nSibyl. Well, take it, and tell us.\\nL. But nobody knows anything about it.", "height": "3744", "width": "2322", "jp2-path": "ethicsofdust02rusk_0028.jp2"}, "29": {"fulltext": "THE ETHICS OF THE DUST. 21\\nSibyl. Then tell us something that nobody\\nknows.\\nL. Get along with you, and tell Dora to\\nmake tea.\\n(The house rises; but of course the Lecturer\\nwanted to be forced to lecture again, and\\nwas.)", "height": "3735", "width": "2285", "jp2-path": "ethicsofdust02rusk_0029.jp2"}, "30": {"fulltext": "", "height": "3744", "width": "2322", "jp2-path": "ethicsofdust02rusk_0030.jp2"}, "31": {"fulltext": "LECTURE II.\\nTHE PYRAMID BUILDERS.\\n23", "height": "3735", "width": "2285", "jp2-path": "ethicsofdust02rusk_0031.jp2"}, "32": {"fulltext": "", "height": "3744", "width": "2322", "jp2-path": "ethicsofdust02rusk_0032.jp2"}, "33": {"fulltext": "LECTURE II.\\nTHE PYRAMID BUILDERS.\\nIn the large Schoolroom, to which everybody\\nhas been summoned by ringing of the great\\nbell.\\nL. So you have all actually come to hear\\nabout crystallization! I cannot conceive why,\\nunless the little ones think that the discussion\\nmay involve some reference to sugar-candy.\\n(Symptoms of high displeasure among the\\nyounger members of council. Isabel frowns\\nseverely at L. and shakes her head violently.)\\nMy dear children, if you knew it, you are\\nyourselves, at this moment, as you sit in your\\nranks, nothing, in the eye of a mineralogist,\\nbut a lovely group of rosy sugar-candy,\\narranged by atomic forces. And even admit-\\nting you to be something more, you have cer-\\ntainly been crystallizing without knowing it.\\nDid not I hear a great hurrying and whisper-\\ning, ten minutes ago, when you were late in\\nfrom the playground and thought you would\\nnot all be quietly seated by the time I was\\nready: besides some discussion about places\\nsomething about it s not being fair that the\\nlittle ones should always be nearest? Well,\\nyou were then all being crystallized. When\\nyou ran in from the garden, and against one\\nanother in the passages, you were in what\\n25", "height": "3735", "width": "2285", "jp2-path": "ethicsofdust02rusk_0033.jp2"}, "34": {"fulltext": "26 THE ETHICS OF THE DUST.\\nmineralogists would call a state of solution,\\nand gradual confluence when you got seated\\nin those orderly rows, each in her proper\\nplace, you became crystalline. That is just\\nwhat the atoms of a mineral do, if they can,\\nwhenever they get disordered: they get into\\norder again as soon as may be.\\nI hope you feel inclined to interrupt me, and\\nsay, But we know our places; how do the\\natoms know theirs? And sometimes we dis-\\npute about our places; do the atoms (and,\\nbesides, we don t like being compared to atoms\\nat all) never dispute about theirs? Two\\nwise questions these, if you had a mind to put\\nthem it was long before I asked them myself,\\nof myself. And I will not call you atoms any\\nmore. May I call you let me see primary\\nmolecules (General dissent indicated in\\nsubdued but decisive murmurs.) No! not\\neven, in familiar Saxon, dust\\n(Pause, with expression on faces of sorrow-\\nful doubt Lily gives voice to the general sen-\\ntiment in a timid Please don t.\\nNo, children, I won t call you that; and\\nmind, as you grow up, that you do not get\\ninto an idle and wicked habit of calling your-\\nselves that. You are something better than\\ndust, and have other duties to do than ever\\ndust can do and the bonds of affection you\\nwill enter into are better than merely get-\\nting into order. But see to it, on the other\\nhand, that you always behave at least as well\\nas dust: remember, it is only on compulsion,\\nand while it has no free permission to do as it", "height": "3744", "width": "2331", "jp2-path": "ethicsofdust02rusk_0034.jp2"}, "35": {"fulltext": "THE ETHICS OF THE DUST. 27\\nlikes, that it ever gets out of order; but some-\\ntimes, with some of us, the compulsion has to\\nbe the other way hasn t it? (Remonstratory\\nwhispers, expressive of opinion that the\\nLecturer is becoming too personal.) I m not\\nlooking at anybody in particular indeed I\\nam not. Nay, if you blush so, Kathleen, how\\ncan one help looking? We ll go back to the\\natoms.\\nHow do they know their places? you\\nasked, or should have asked. Yes, and they\\nhave to do much more than know them they\\nhave to find their way to them, and that\\nquietly and at once, without running against\\neach other.\\nWe may, indeed, state it briefly thus Sup-\\npose you have to build a castle, with towers\\nand roofs and buttresses, out of bricks of a\\ngiven shape, and that these bricks are all lying\\nin a huge heap at the bottom, in utter con-\\nfusion, upset out of carts at random. You\\nwould have to draw a great many plans, and\\ncount all your bricks, and be sure you had\\nenough for this and that tower, before you\\nbegan, and then you would have to lay youf\\nfoundation, and add layer by layer, in order,\\nslowly.\\nBut how would you be astonished in these\\nmelancholy days, when children don t read\\nchildren s books, nor believe any more in\\nfairies, if suddenly a real benevolent fairy, in\\na bright brick-red gown, were to rise in the\\nmidst of the red bricks, and to tap the heap\\nof them with her wand, and say, Bricks,", "height": "3735", "width": "2285", "jp2-path": "ethicsofdust02rusk_0035.jp2"}, "36": {"fulltext": "28 THE ETHICS OF THE DUST.\\nbricks, to your places and then you saw in\\nan instant the whole heap rise in the air, like\\na swarm of red bees, and you have v been\\nused to see bees make a honeycomb, and to\\nthink that strange enough, but now you would\\nsee the honeycomb make itself! You want to\\nask something, Florrie, by the look of your\\neyes.\\nFlorrie. Are they turned into real bees,\\nwith stings?\\nL. No, Florrie you are only to fancy fly-\\ning bricks, as you saw the slates flying from\\nthe roof the other day in the storm; only\\nthose slates didn t seem to know where they\\nwere going, and, besides, were going where\\nthey had no business: but my spellbound\\nbricks, though they have no wings, and, what\\nis worse, no heads and no eyes, yet find their\\nway in the air just where they should settle,\\ninto towers and roofs, each flying to his place\\nand fastening there at the right moment, so\\nthat every other one shall fit to him in his\\nturn.\\nLily. But who are the fairies, then, who\\nbuild the crystals?\\nL. There is one great fairy, Lily, who\\nbuilds much more than crystals; but she\\nbuilds these also. I dreamed that I saw her\\nbuilding a pyramid, the other day, as she used\\nto do, for the Pharaohs.\\nIsabel. But that was only a dream?\\nL. Some dreams are truer than some wak-\\nings, Isabel; but I won t tell it you unless you\\nlike.", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0036.jp2"}, "37": {"fulltext": "THE ETHICS OF THE DUST. 29\\nIsabel. Oh, please, please.\\nL. You are all such wise children, there s\\nno talking to you; you won t believe any-\\nthing.\\nLily. No, we are not wise, and we will\\nbelieve anything, when you say we ought.\\nL. Well, it came about this way. Sibyl,\\ndo you recollect that evening when we had\\nbeen looking at your old cave by Cumse, and\\nwondering why you didn t live there still: and\\nthen we wondered how old you were; and\\nEgypt said you wouldn t tell, and nobody else\\ncould tell but she; and you laughed I\\nthought very gayly for a Sibyl and said you\\nwould harness a flock of cranes for us, and we\\nmight fly over to Egypt if we liked, and see.\\nSibyl. Yes, and you went, and couldn t find\\nout after all\\nL. Why, you know, Egypt has been just\\ndoubling that third pyramid of hers; and mak-\\ning a new entrance into it and a fine entrance\\nit was! First, we had to go through an ante-\\nroom, which had both its doors blocked up with\\nstones; and then we had three granite port-\\ncullises to pull up, one after another; and the\\nmoment we had got under them, Egypt signed\\nto somebody above; and down they came\\nagain behind us, with a roar like thunder, only\\nlouder; then we got into a passage fit for\\nnobody but rats, and Egypt wouldn t go any\\nfurther herself, but said we might go on if we\\nliked; and so we came to a hole in the pave-\\nment, and then to a granite trap-door and\\nthen we thought we had gone quite far", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0037.jp2"}, "38": {"fulltext": "30 THE ETHICS OF THE DUST.\\nenough, and came back, and Egypt laughed\\nat us.\\nEgypt. You would not have had me take\\nmy crown off, and stoop all the way down a\\npassage fit only for rats?\\nL. It was not the crown, Egypt you know\\nthat very well. It was the flounces that would\\nnot let you go any farther. I suppose, how-\\never, you wear them as typical of the inunda-\\ntion of the Nile, so it is all right.\\nIsabel. Why didn t you take me with you?\\nWhere rats can go, mice can. I wouldn t have\\ncome back.\\nL. No, mousie; you would have gone on\\nby yourself, and you might have waked one\\nof Pasht s cats, and it would have eaten you.\\nI was very glad you were not there. But\\nafter all this I suppose the imagination of the\\nheavy granite blocks and the underground\\nways had troubled me, and dreams are often\\nshaped in a strange opposition to the impres-\\nsions that have caused them and from all that\\nwe had been reading in Bunsen about stones\\nthat couldn t be lifted with levers, I began\\nto dream about stones that lifted themselves\\nwith wings.\\nSibyl. Now you must just tell us all\\nabout it.\\nL. I dreamed that I was standing beside\\nthe lake, out of whose clay the bricks were\\nmade for the great pyramid of Asychis. They\\nhad just been all finished, and were lying by\\nthe lake margin, in long ridges, like waves.\\nIt was near evening; and as I looked toward", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0038.jp2"}, "39": {"fulltext": "THE ETHICS OF THE DUST. 31\\nthe sunset, I saw a thing: like a dark pillar\\nstanding where the rock of the desert stoops to\\nthe Nile valley. I did not know there was a\\npillar there, and wondered at it and it grew\\nlarger, and glided nearer, becoming like the\\nform of a man, but vast, and it did not move\\nits feet, but glided, like a pillar of sand.\\nAnd as it drew nearer, I looked by chance past\\nit, toward the sun; and saw a silver cloud,\\nwhich was of all the clouds closest to the sun\\n(and in one place crossed it), draw itself back\\nfrom the sun, suddenly. And it turned, and\\nshot toward the dark pillar; leaping in an\\narch, like an arrow out of a bow. And I\\nthought it was lightning; but when it came\\nnear the shadowy pillar, it sank slowly down\\nbeside it, and changed into the shape of a\\nwoman, very beautiful, and with a strength of\\ndeep calm in her blue eyes. She was robed to\\nthe feet with a white robe and above that, to\\nher knees, by the cloud which I had seen\\nacross the sun: but all the golden ripples of it\\nhad become plumes, so that it had changed\\ninto two bright wings like those of a vulture,\\nwhich wrapped round her to her knees. She\\nhad a weaver s shuttle hanging over her\\nshoulder, by the thread of it, and in her left\\nhand, arrows, tipped with fire.\\nIsabel (clapping her hands). Oh! it was\\nNeith, it was Neith I know now.\\nL. Yes; it was Neith herself; and as the\\ntwo great spirits came nearer to me, I saw\\nthey were the Brother and Sister the pillared\\nshadow was the greater Pthah. And I heard", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0039.jp2"}, "40": {"fulltext": "32 THE ETHICS OF THE DUST.\\nthem speak, and the sound of their words was\\nlike a distant singing. I could not understand\\nthe words one by one; yet their sense came\\nto me and so I knew that Neith had come\\ndown to see her brother s work, and the work\\nthat he had put into the mind of the king to\\nmake his servants do. And she was dis-\\npleased at it because she saw only pieces of\\ndark clay; and no porphyry, nor marble, nor\\nany fair stone that men might engrave the\\nfigures of the gods upon. And she blamed her\\nbrother, and said, Oh, Lord of truth! is this\\nthen thy will, that men should mold only four-\\nsquare pieces of clay, and the forms of the\\ngods no more? Then the Lord of truth\\nsighed, and said, Oh! sister, in truth they\\ndo not love us; why should they set up our\\nimages? Let them do what they may, and not\\nlie let them make their clay four-square and\\nlabor; and perish.\\nThen Neith s dark blue eyes grew darker,\\nand she said, Oh, Lord of truth! why should\\nthey love us? their love is vain; or fear us?\\nfor their fear is base. Yet let them testify of\\nus, that they knew we lived forever.\\nBut the Lord of truth answered, They\\nknow, and yet they know not. Let them keep\\nsilence; for their silence only is truth.\\nBut Neith answered, Brother, wilt thou\\nalso make league with Death, because Death\\nis true? Oh! thou potter, who hast cast these\\nhuman things from thy wheel, many to dis-\\nhonor, and few to honor; wilt thou not let", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0040.jp2"}, "41": {"fulltext": "THE ETHICS OF THE DUST. 33\\nthem so much as see my face but slay them\\nin slavery?\\nBut Pthah only answered: Let them\\nbuild, sister, let them build.\\nAnd Neith answered, What shall they\\nbuild, if I build not with them?\\nAnd Pthah drew with his measuring rod\\nupon the sand. And I saw suddenly drawn\\non the sand the outlines of great cities, and\\nof vaults, and domes, and aqueducts, and\\nbastions, and towers, greater than obelisks,\\ncovered with black clouds. And the wind\\nblew ripples of sand amidst the lines that\\nPthah drew, and the moving sand was like the\\nmarching of men. But I saw that wherever\\nNeith looked at the lines, they faded and were\\neffaced.\\nOh Brother! she said at last, what is\\nthis vanity? If I, who am lady of wisdom, do\\nnot mock the children of men, why shouldst\\nthough mock them who art Lord of truth?\\nBut Pthah answered, They thought to bind\\nme; and they shall be bound. They shall\\nlabor in the fire for vanity.\\nAnd Neith said, looking at the sand,\\nBrother, there is no true labor here there\\nis only weary life and wasteful death.\\nAnd Pthah answered, Is it not truer labor,\\nsister, than thy sculpture of dreams?\\nThen Neith smiled; and stopped suddenly.\\nShe looked to the sun its edge touched the\\nhorizon edge of the desert. Then she looked\\nto the long heaps of pieces of clay that lay,\\neach with its blue shadow, by the lake shore.\\n3 Ethics", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0041.jp2"}, "42": {"fulltext": "84 THE ETHICS OF THE DUST.\\nBrother, she said, how long will this\\npyramid of thine be in building?\\nThoth will have sealed the scroll of the\\nyears ten times, before the summit is laid.\\nBrother, thou knowest not how to teach\\nthy children to labor/ answered Neith, Look!\\nI must follow Phre beyond Atlas; shall I build\\nyour pyramid for you before he goes down?\\nAnd Pthah answered, Yea, sister, if thou\\ncanst put thy winged shoulders to such work.\\nAnd Neith drew herself to her height; and I\\nheard a clashing pass through the plumes of\\nher wings, and the asp stood up to her helmet,\\nand fire gathered in her eye. And she took\\none of the flaming arows out of the sheaf in\\nher left hand, and stretched it out over the\\nheaps of clay. And they rose up like flights\\nof locusts, and spread themselves in the air, so\\nthat it grew dark in a moment. Then Neith\\ndesigned them places with her arrow point;\\nand they drew into ranks, like dark clouds laid\\nlevel at morning. Then Neith pointed\\nwith her arrow to the north, andto the south,\\nand to the east, and to the west; and the flying\\nmotes of earth drew asunder into four great\\nranked crowds; and stood, one in the north,\\nand one in the south, and one in the east, and\\none in the west one against another. Then\\nNeith spread her wings wide for an instant,\\nand closed them with a sound like the sound\\nof a rushing sea; and waved her hand towards\\nthe foundation of the pyramid, where it was\\nlaid on the brow of the desert. And the four\\nflocks drew together and sank down, like sea-", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0042.jp2"}, "43": {"fulltext": "THE ETHICS OF THE DUST. 35\\nbirds settling to a level rock, and when they\\nmet, there was a sudden flame, as broad as\\nthe pyramid, and as high as the clouds; and\\nit dazzled me and I closed my eyes for an\\ninstant; and when I looked again the pyramid\\nstood on its rock, perfect and purple with the\\nlight from the edge of the sinking sun.\\nThe younger children variously pleased.\\nI m so glad! How nice! But what did Pthah\\nsay?\\nL. Neith did not wait to hear what he would\\nsay. When I turned back to look at her she\\nwas gone; and I only saw the level white\\ncloud form itself again close to the arch of the\\nsun as it sank. And as the last edge of the\\nsun disappeared, the form of Pthah faded into\\na mighty shadow, and so passed away.\\nEgypt. And was Neith s pyramid left?\\nL. Yes; but you could not think, Egypt,\\nwhat a strange feeling of utter loneliness came\\nover me when the presence of the two gods\\npassed away. It seemed as if I had never\\nknown what it was to be alone before; and\\nthe unbroken line of the desert was terrible.\\nEgypt. I used to feel that, when I was\\nqueen: sometimes I had to carve gods for\\ncompany, all over my palace. I would fain\\nhave seen real ones, if I could.\\nL. But listen a moment yet, for that was\\nnot quite all my dream. The twilight drew\\nswiftly to the dark, and I could hardly see the\\ngreat pyramid when there came a heavy mur-\\nmuring sound in the air; and a horned beetle,\\nwith terrible claws, fell on the sand at my feet,", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0043.jp2"}, "44": {"fulltext": "36 THE ETHICS OF THE DUST.\\nwith a blow like the beat of a hammer. Then\\nit stood up on its hind claws, and waved its\\npincers at me: and its four claws became\\nstrong arms, and hands; one grasping real iron\\npincers, and the other a huge hammer; and it\\nhad a helmet on its head, without any eyelet\\nholes that I could see. And its two hind claws\\nbecame strong crooked legs, with feet bent\\ninwards. And so there stood by me a dwarf,\\nin glossy black armor, ribbed and embossed\\nlike a beetle s back, leaning on his hammer.\\nAnd I could not speak for wonder; but he\\nspoke with a murmur like the dying away of a\\nbeat upon a bell. He said, I will make\\nNeith s great pyramid small. I am the lower\\nPthah; and have power over fire. I can\\nwither the strong things, and strengthen the\\nweak and everything that is great I can make\\nsmall, and everything that is little I can make\\ngreat. Then he turned to the angle of the\\npyramid and limped towards it. And the\\npyramid grew deep purple; and then red like\\nblood, and then pale rose-color like fire. And\\nI saw that it glowed with fire from within.\\nAnd the lower Pthah touched it with the hand\\nthat held the pincers; and it sank down like\\nthe sand in an hour-glass, then drew itself\\ntogether, and sank, still, and became nothing,\\nit seemed to me; but the armed dwarf stooped\\ndown, and took it into his hand, and brought\\nit to me saying, Everything that is great I\\ncan make like this pyramid; and give into\\nmen s hands to destroy. And I saw that he\\nhad a little pyramid in his hand, with as many", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0044.jp2"}, "45": {"fulltext": "THE ETHICS OF THE DUST. 37\\ncourses in it as the large one and built like\\nthat, only so small. And because it glowed\\nstill, I was afraid to touch it; but Pthah said,\\n14 Touch it for I have bound the fire within it\\nso that it cannot burn. M So I touched it, and\\ntook it into my own hand; and it was cold;\\nonly red, like a ruby. And Pthah laughed,\\nand became like a beetle again, and buried\\nhimself in the sand, fiercely; throwing it back\\nover his shoulders. And it seemed to me as if\\nhe would draw me down with him into the\\nsand; and I started back, and w r oke holding\\nthe little pyramid so fast in my hand that it\\nhurt me.\\nEgypt. Holding what in your hand?\\nL. The little pyramid.\\nEgypt. Neith s pyramid?\\nL. Neith s, I believe; though not built for\\nAsychis. I know only that it is a little rosy\\ntransparent pyramid, built of more courses of\\nbricks than I can count, it being made so\\nsmall. You don t believe me, of course,\\nEgyptian infidel; but there it is. (Giving\\ncrystal of rose Fluor.)\\n(Confused examination by crowded aud-\\nience, over each other s shoulders and under\\neach other s arms. Disappointment begins to\\nmanifest itself.)\\nSibyl (not quite knowing why she and others\\nare disappointed). But you showed us this the\\nother day.\\nL. Yes but you would not look at it the\\nother day.", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0045.jp2"}, "46": {"fulltext": "38 THE ETHICS OF THE DUST.\\nSibyl. But was all that fine dream only\\nabout this?\\nL. W hat finer thing could a dream be about\\nthan this? It is small, if you will; but when\\nyou begin to think of things rightly, the ideas\\nof smallness and largeness pass away. The\\nmaking of this pyramid was in reality just as\\nwonderful as the dream I have been telling\\nyou, and just as incomprehensible. It was\\nnot, I suppose, as swift, but quite as grand\\nthings are done as swiftly. When Neith makes\\ncrystals of snow it needs a great deal more\\nmarshaling of the atoms, by her flaming ar-\\nrows, than it does to make crystals like this\\none; and that is done in a moment.\\nEgypt. But how you do puzzle us! Why\\ndo you say Neith does it? You don t mean\\nthat she is a real spirit, do you?\\nL. What I mean, is of little consequence.\\nWhat the Egyptians meant, who called her\\nNeith, or Homer, who called her At-\\nhena, or Solomon, who called her by a word\\nwhich the Greeks render as Sophia, you\\nmust judge for yourselves. But her testimony\\nis always the same, and all nations have re-\\nceived it: I was by Him as one brought up\\nwith Him, and I was daily His delight; rejoic-\\ning in the habitual parts of the earth, and my\\ndelights were with the sons of men.\\nMary. But is not that only a personifi-\\ncation?\\nL. If it be, what will you gain by unper*\\nsonifying it, or what right have you to do so?\\nCannot you accept the image given you, in its", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0046.jp2"}, "47": {"fulltext": "THE ETHICS OF THE DUST. 39\\nlife; and listen, like children, to the words\\nwhich chiefly belong to you as children: I\\nlove them that love me, and those that seek me\\nearly shall find me?\\n(They are all quiet for a minute or two\\nquestions begin to appear in their eyes.\\nI cannot talk to you any more to-day. Take\\nthat rose- crystal away with you, and think.", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0047.jp2"}, "48": {"fulltext": "", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0048.jp2"}, "49": {"fulltext": "LECTURE III.\\nTHE CRYSTAL LIFE.\\n41", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0049.jp2"}, "50": {"fulltext": "", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0050.jp2"}, "51": {"fulltext": "LECTURE III.\\nTHE CRYSTAL LIFE.\\nA very dull Lecture, willfully brought upon\\nthemselves by the elder children. Some of\\nthe young ones have, however, managed to\\nget in by mistake. Scene, the school-room.\\nL. So I am to stand up here merely to be\\nasked questions, to-day, Miss Mary, am I?\\nMary. Yes; and you must answer them\\nplainly; without telling us any more stories.\\nYou are quite spoiling the children the poor\\nlittle things heads are turning round like\\nkaleidoscopes; and they don t know in the\\nleast what you mean. Nor do we old ones,\\neither, for that matter; to-day you must really\\ntell us nothing but facts.\\nL. I am sworn; but you won t like it a bit.\\nMary. Now, first of all, what do you mean\\nby bricks Are the smallest particles of\\nminerals all of some accurate shape, like\\nbricks?\\nL. I do not know, Miss Mary; I do not\\neven know if anybody knows. The smallest\\natoms which are visibly and practically put\\ntogether to make large crystals, may better\\nbe described as limited in fixed directions\\nthan as of fixed forms. But I can tell you\\nnothing clear about ultimate atoms; you will\\nfind the idea of little bricks, or, perhaps, of\\n43", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0051.jp2"}, "52": {"fulltext": "44 THE ETHICS OF THE DUST.\\nlittle spheres, available for all the uses you will\\nhave to put it to.\\nMary. Well, it s very provoking one seems\\nalways to be stopped just when one is coming\\nto the very thing one wants to know.\\nL. No, Mary, for we should not wish to\\nknow anything but what is easily and assuredly\\nknowable. There s no end to it. If I could\\nshow you, or myself, a group of ultimate\\natoms, quite clearly, in this magnifying glass,\\nwe should both be presently vexed because we\\ncould not break them in two pieces, and see\\ntheir insides.\\nMary. Well, then, next, what do you mean\\nby the flying of the bricks? What is it the\\natoms do, that is like flying?\\nL. When they are dissolved, or uncrystal-\\nlized, they are really separated from each other,\\nlike a swarm of gnats in the air, or like a\\nshoal of fish in the sea; generally at about\\nequal distances. In currents of solutions, or\\nat different depths of them, one part may be\\nmore full of the dissolved atoms than another;\\nbut, on the whole, you may think of them as\\nequidistant, like the spots in the print of your\\ngown. If they are separated by force of heat\\nonly, the substance is said to be melted if\\nthey are separated by any other substance, as\\nparticles of sugar by water, they are said to be\\n4 dissolved. Note this distinction carefully,\\nall of you.\\nDora. I will be very particular. When\\nnext you tell me there isn t sugar enough in", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0052.jp2"}, "53": {"fulltext": "THE ETHICS OF THE DUST. 45\\nyour tea, I will say, It is not yet dissolved,\\nsir.\\nL. I tell you what shall be dissolved, Miss\\nDora; and that s the present parliament, if the\\nmembers get too sauc}-.\\n(Dora folds her hands and casts down her\\neyes.)\\nL. (proceeds in state). Now, Miss Mary\\nyou know already, I believe, that nearly every-\\nthing will melt, under a sufficient heat, like\\nwax. Limestone melts (under pressure) sand\\nmelts; granite melts; the lava of a volcano is\\na mixed mass of many kinds of rocks, melted:\\nand any melted substance nearly always, if not\\nalways, crystallizes as it cools; the more\\nslowly, the more perfectly. Water melts at\\nwhat we call the freezing, but might just as\\nwisely, though not as conveniently, call the\\nmelting, point; and radiates as it cools into\\nthe most beautiful of all known crystals.\\nGlass melts at a greater heat, and will crystal-\\nlize, if you will let it cool slowly enough, in\\nstars, much like snow. Gold needs more heat\\nto melt it, but crystallizes also exquisitely, as\\nI will presently show you. Arsenic and sul-\\nphur crystallize from their vapors. Now in\\nany of these cases, either of melted, dissolved,\\nor vaporous bodies, the particles are usually\\nseparated from each other, either by heat or by\\nan intermediate substance and in crystallizing\\nthey are both brought nearer to each other,\\nand packed, so as to fit as closely as possible\\nthe essential part of the business being not the\\nbringing together, but the packing. Who", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0053.jp2"}, "54": {"fulltext": "46 THE ETHICS OF THE DUST.\\npacked your trunk for you, last holidays,\\nIsabel?\\nIsabel. Lily does, always.\\nL. And how much can you allow for Lily s\\ngood packing, in guessing what will go into the\\ntrunk?\\nIsabel. Oh I bring twice as much as the\\ntrunk holds. Lily always gets everything in.\\nLily. Ah! but, Isey, if you only knew what\\na time it takes! and since you ve had those\\ngreat hard buttons on your frocks, I can t do\\nanything with them. Buttons won t go any-\\nwhere, you know.\\nL. Yes, Lily, it would be well if she only\\nknew what a time it takes; and I wish any of\\nus knew what a time crystallization takes, for\\nthat is consummately fine packing. The par-\\nticles of the rock are thrown down, just as\\nIsabel brings her things in a heap; and in-\\nnumerable Lilies, not of the valley, but of the\\nrock, come to pack them. But it takes such a\\ntime!\\nHowever, the best out and out the best\\nway of understanding the thing, is to crystal-\\nlize yourselves.\\nThe Audience. Ourselves!\\nL. Yes; not merely as you did the other\\nday, carelessly on the school-room forms; but\\ncarefully and finely, out in the playground.\\nYou can play at crystallization there as much\\nas you please.\\nKathleen and Jessie. Oh! how? how?\\nL. First, you must put yourselves together\\nas close as you can, in the middle of the grass,", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0054.jp2"}, "55": {"fulltext": "THE ETHICS OF THE DUST. 47\\nand form for first practice, any figure you\\nlike.\\nJessie. Any dancing figure, do you mean?\\nL. No I mean a square, or a cross, or a\\ndiamond. Any figure you like, standing close\\ntogether. You had better outline it first on\\nthe turf, with sticks, or pebbles, so as to see\\nthat it is rightly drawn; then get into it and\\nenlarge or diminish it at one side, till you are\\nall quite in it, and no empty space left.\\nDora. Crinoline and all?\\nL. The crinoline may stand eventually for\\nrough crystalline surface, unless you pin it in\\nand then you may make a polished crystal of\\nyourselves.\\nLily. Oh, we ll pin it in we ll pin it in!\\nL. Then, when you are all in the figure, let\\nevery one note her place, and who is next her\\non each side and let the outsiders count how\\nmany places they stand from the corners.\\nKathleen. Yes, yes, and then?\\nL. Then you must scatter all over the play-\\nground right over it from side to side, and\\nend to end; and put yourselves all at equal\\ndistances from each other, everywhere. You\\nneedn t mind doing it very accurately, but so\\nas to be nearly equidistant not less than about\\nthree yards apart from each other on every\\nside.\\nJessie. We can easily cut pieces of string\\nof equal length, to hold. And then?\\nL. Then, at a given signal, let everybody\\nwalk, at the same rate, towards the outlined\\nfigure in the middle. You had better sing as", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0055.jp2"}, "56": {"fulltext": "48 THE ETHICS OF THE DUST.\\nyou walk; that will keep you in good time.\\nAnd as you close in towards it, let each take\\nher place, and the next comers fit themselves\\nin beside the first ones, till you are all in the\\nfigure again.\\nKathleen. Oh! how we shall run against\\neach other. What fun it will be\\nL. No, no, Miss Kate; I can t allow any\\nrunning against each other. The atoms never\\ndo that, whatever human creatures do. You\\nmust all know your places, and find your way\\nto them without jostling.\\nLily. But how ever shall we do that?\\nIsabel. Mustn t the ones in the middle be\\nthe nearest, and the outside ones farther off\\nwhen we go away to scatter, I mean?\\nL. Yes; you must be very careful to keep\\nyour order you will soon find out how to do\\nit; it is only like soldiers forming square,\\nexcept that each must stand still in her place\\nas she reaches it, and the others come round\\nher; and you will have much more compli-\\ncated figures, afterwards to form, than squares.\\nIsabel. I ll put a stone at my place: then I\\nshall know it.\\nL. You might each nail a bit of paper to\\nthe turf, at your place, with your name upon\\nit; but it would be of no use, for if you don t\\nknow your places, you will make a fine piece\\nof business of it, while you are looking for\\nyour names. And, Isabel, if with a little head\\nand eyes, and a brain (all of them very good\\nand serviceable of their kind, as such things\\ngo), you think you cannot know your place,", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0056.jp2"}, "57": {"fulltext": "M Was ever anything so provoking! Page 63.\\nThe Ethics of the Dust.", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0057.jp2"}, "58": {"fulltext": "", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0058.jp2"}, "59": {"fulltext": "THE ETHICS OF THE DUST. 49\\nwithout a stone at it, after examining it well,\\nhow do you think each atom knows its place,\\nwhen it never was there before, and there s\\nno stone at it?\\nIsabel. But does every atom know its place?\\nL. How else could it get there?\\nMary. Are they not attracted into their\\nplaces?\\nL. Cover a piece of paper with spots, at\\nequal intervals and then imagine any kind of\\nattraction you choose, or any law of attraction,\\nto exist between the spots, and try how, on\\nthat permitted supposition, you can attract\\nthem into the figure of a Maltese cross, in the\\nmiddle of the paper\\nMary (having tried it). Yes; I see that I\\ncannot: one would need all kinds of attrac-\\ntions, in different ways, at different places.\\nBut you do not mean that the atoms are\\nalive?\\nL. What is it to be alive?\\nDora. There now; you re going to be pro-\\nvoking, I know.\\nL. I do not see why it should be provoking\\nto be asked what it is to be alive. Do you\\nthink you don t know whether you are alive\\nor not?\\n(Isabel skips to the end of the room and\\nback,)\\nL. Yes, Isabel, that s all very fine; and\\nyou and I may call that being alive: but a\\nmodern philosopher calls it being in a mood\\nof motion. It requires a certain quantity of\\nheat to take you to the sideboard and exactly\\n4 Ethics", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0059.jp2"}, "60": {"fulltext": "50 THE ETHICS OF THE DUST.\\nthe same quantity to bring you back again.\\nThat s all.\\nIsabel. No, it isn t. And besides, I m not\\nhot.\\nL. I am, sometimes, at the way they talk.\\nHowever, you know, Isabel, you might have\\nbeen a particle of a mineral, and yet have been\\ncarried round the room, or anywhere else, by\\nchemical forces, in the liveliest way.\\nIsabel. Yes; but I wasn t carried: I carried\\nmyself.\\nL. The fact is, mousie, the difficulty is not\\nso much to say what makes a thing alive, as\\nwhat makes it a Self. As soon as you are shut\\noff from the rest of the universe into a Self,\\nyou begin to be alive.\\nViolet (indignant). Oh, surely surely that\\ncannot be so. Is not all the life of the soul in\\ncommunion, not separation?\\nL. There can be no communion where\\nthere is no distinction. But we shall be in an\\nabyss of metaphysics presently, if we don t\\nlook out; and besides, we must not be too\\ngrand, to-day, for the younger children.\\nWe ll be grand, some day, by ourselves, if we\\nmust. (The younger children are not pleased,\\nand prepare to remonstrate; but knowing by\\nexperience, that all conversations in which\\nthe word communion occurs, are unintelli-\\ngible, think better of it.) Meantime, for\\nbroad answer about the atoms. I do not think\\nwe should use the word life, of any energy\\nwhich does not belong to a given form. A\\nseed, or an egg, or a young animal, are pro-", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0060.jp2"}, "61": {"fulltext": "THE ETHICS OF THE DUST. 51\\nperly called alive with respect to the force\\nbelonging to these forms, which consistently\\ndevelops that form, and no other. But the\\nforce which crystallizes a mineral appears to\\nbe chiefly external, and it does not produce\\nan entirely determinate and individual form,\\nlimited in size, but only an aggregation, in\\nwhich some limiting laws must be observed.\\nMary. But I do not see much difference,\\nthat way, between a crystal and a tree.\\nL. Add, then, that the mode of the energy\\nin a living thing implies a continual change\\nin its elements; and a period for its end. So\\nyou may define life by its attached negative,\\ndeath and still more by its attached positive,\\nbirth. But I won t be plagued any more about\\nthis, just now; if you choose to think the crys-\\ntals alive, do, and welcome. Rocks have\\nalways been called living in their native\\nplace.\\nMary. There s one question more; then I ve\\ndone.\\nL. Only one?\\nMary. Only one.\\nL. But if it is answered won t it turn into\\ntwo?\\nMary. No; I think it will remain single,\\nand be comfortable.\\nL. Let me hear it.\\nMary. You know, we are to crystallize our-\\nselves out of the whole playground. Now,\\nwhat playground have the minerals? Where\\nare they scattered before they are crystallized\\nand where are the crystals generally made?", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0061.jp2"}, "62": {"fulltext": "52 THE ETHICS OF THE DUST.\\nL. That sounds to me more like three ques-\\ntions than one, Mary. If it is only one, it is a\\nwide one.\\nMary. I did not say anything 1 about the\\nwidth of it.\\nL. Well, I must keep it within the best\\ncompass I can. When rocks either dry from a\\nmoist state, or cool from a heated state, they\\nnecessarily alter in bulk and cracks, or open\\nspaces, form in them in all directions. These\\ncracks must be filled up with solid matter, or\\nthe rock would eventually become a ruinous\\nheap. So, sometimes by water, sometimes by\\nvapor, sometimes nobody knows how, crystal-\\nlizable matter is brought from somewhere, and\\nfastens itself in these open spaces, so as to bind\\nthe rock together again with crystal cement.\\nA vast quantity of hollows are formed in lavas\\nby bubbles of gas, just as the holes are left in\\nbread well-baked. In process of time these\\ncavities are generally filled with various crys-\\ntals.\\nMary. But where does the crystallizing sub-\\nstance come from?\\nL. Sometimes out of the rock itself; some-\\ntimes from below or above, through the veins.\\nThe entire substance of the contracting rock\\nmay be filled with liquid, pressed into it so as\\nto fill every pore; or with mineral vapor;\\nor it may be so charged at one place, and\\nempty at another. There s no end to the\\nmay be s. But all that you need fancy, for\\nour present purpose, is that hollows in the\\nrocks, like the caves in Derbyshire, are trav-", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0062.jp2"}, "63": {"fulltext": "THE ETHICS OF THE DUST. 53\\nersed by liquids or vapor containing certain\\nelements in a more or less free or separate\\nstate, which crystallize on the cave walls.\\nSibyl. There now; Mary has had all her\\nquestions answered; it s my turn to have\\nmine.\\nL. Ah, there s a conspiracy among you, I\\nsee. I might have guessed as much.\\nDora. I m sure you ask us questions enough\\nHow can you have the heart, when you dislike\\nso to be asked them yourself?\\nL. My dear child, if people do not answer\\nquestions, it does not matter how many they\\nare asked, because they ve no trouble with\\nthem. Now, when I ask you questions, I\\nnever expect to be answered; but when you\\nask me, you always do; and it s not fair.\\nDora. Very well, we shall understand, next\\ntime.\\nSibyl. No, but seriously, we all want to ask\\none thing more, quite dreadfully.\\nL. And I don t want to be asked it, quite\\ndreadfully; but you ll have your own way, of\\ncourse.\\nSibyl. We none of us understand about the\\nlower Pthah. It was not merely yesterday;\\nbut in all we have read about him in Wilkin-\\nson, or in any book, we cannot understand\\nwhat the Egyptians put their god into that ugly\\nlittle deformed shape for.\\nL. Well, I m glad it s that sort of question;\\nbecause I can answer anything I like to\\nthat.\\nEgypt. Anything you like will do quite", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0063.jp2"}, "64": {"fulltext": "54 THE ETHICS OF THE DUST.\\nwell for us; we shall be pleased with the\\nanswer, if you are.\\nL. I am not so sure of that, most gracious\\nqueen; for I must begin by the statement that\\nqueens seem to have disliked all sorts of work,\\nin those days, as much as some queens dislike\\nsewing to-day.\\nEgypt. Now, it s too bad! and just when I\\nwas trying to say the civilest thing I could!\\nL. But, Egypt, why did you tell me you\\ndisliked sewing so?\\nEgypt. Did not I show you how the thread\\ncuts my fingers? and I always get cramp,\\nsomehow, in my neck, if I sew long.\\nL. Well, I suppose the Egyptian queens\\nthought everybody got cramp in their neck, if\\nthey sewed long and that thread always cut\\npeople s fingers. At all events every kind of\\nmanual labor was despised both by them, and\\nthe Greeks; and, while they owned the real\\ngood and fruit of it, they yet held it a degra-\\ndation to all who practiced it. Also, knowing\\nthe laws of life thoroughly, they perceived that\\nthe special practice necessary to bring any\\nmanual art to perfection strengthened the body\\ndistortedly; one energy or member gaining at\\nthe expense of the rest. They especially\\ndreaded and despised any kind of work that\\nhad to be done near fire yet feeling what they\\nowed to it in metal-work, as the basis of all\\nother work, they expressed this mixed rever-\\nence and scorn in the varied types of the lame\\nHephaestus, and the lower Pthah.\\nSibyl. But what did you mean by making", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0064.jp2"}, "65": {"fulltext": "THE ETHICS OF THE DUST. 55\\nhim say, Everything great I can make small,\\nand everything small great\\nL. I had my own separate meaning in that.\\nWe have seen in modern times the power of\\nthe lower Phtah developed in a separate way,\\nwhich no Greek nor Egyptian could have con-\\nceived. It is the character of pure and eyeless\\nmanual labor to conceive everything as sub-\\njected to it; and in reality to disgrace and\\ndiminish all that is so subjected, aggrandizing\\nitself, and the thought of itself, at the expense\\nof all noble things. I heard an orator, and a\\ngood one too, at the Working Men s College,\\nthe other day, make a great point in a descrip-\\ntion of our railroads; saying, with grandly\\nconducted emphasis, They have made man\\ngreater, and the world less. His working\\naudience were mightily pleased they thought\\nit so very fine a thing to be made bigger them-\\nselves; and all the rest of the world less. I\\nshould have enjoyed asking them (but it would\\nhave been a pity they were so pleased), how\\nmuch less they would like to have the world\\nmade; and whether, at present, those of\\nthem really felt the biggest men, who lived in\\nthe least houses.\\nSibyl. But then, why did you make Pthah\\nsay that he could make weak things strong, and\\nsmall things great?\\nL. My dear, he is a boaster and self-\\nassertor, by nature; but it is so far true. For\\ninstance, we used to have a fair in our neigh-\\nborhood a very fine fair we thought it. You\\nnever saw such an one but if you look at the", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0065.jp2"}, "66": {"fulltext": "56 THE ETHICS OF THE DUST.\\nengraving of Turner s St. Catherine s Hill/*\\nyou will see what it was like. There were\\ncurious booths, carried on poles; and peep-\\nshows; and music, with plenty of drums and\\ncymbals; and much barley-sugar and ginger-\\nbread, and the like: and in the alleys of this\\nfair the London populace would enjoy them-\\nselves, after their fashion, very thoroughly.\\nWell, the little Pthah set to work upon it one\\nday; he made the wooden poles into iron ones,\\nand put them across, like his own crooked legs,\\nso that you always fall over them if you don t\\nlook where you are going; and he turned all\\nthe canvas into panes of glass, and put it up\\non his iron cross-poles; and made all the little\\nbooths into one great booth and people\\nsaid it was very fine, and a new style of archi-\\ntecture; and Mr. Dickens said nothing was\\never like it in Fairy-land, which was very true.\\nAnd then the little Pthah set to work to put\\nfine fairings in it; and he painted the Nineveh\\nbulls afresh, with the blackest eyes he could\\npaint (because he had none himself), and he\\ngot the angels down from Lincoln choir, and\\ngilded their wings like his gingerbread of\\nold times; and he sent for everything else he\\ncould think of, and put it in his booth. There\\nare the casts of Niobe and her children and\\nthe Chimpanzee; and the wooden Caff res and\\nNew-Zealanders; and the Shakespeare House;\\nand Le Grand Blondin, and Le Petit Blondin\\nand Handel; and Mozart; and no end of\\nshops, and buns, and beer; and all the little", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0066.jp2"}, "67": {"fulltext": "THE ETHICS OF THE DUST. 57\\nPthah-worshippers say, never was anything so\\nsublime\\nSibyl. Now, do you mean to say you never\\ngo to these Crystal Palace concerts; they re\\nas good as good can be.\\nL. I don t go to the thundering things with\\na million of bad voices in them. When I want\\na song, I get Julia Mannering and Lucy Ber-\\ntram and Counselor Pleydell to sing We be\\nthree poor Mariners to me; then I ve no head-\\nache next morning. But I do go to the smaller\\nconcerts, when I can for they are very good,\\nas you say, Sibyl and I always get a reserved\\nseat somewhere near the orchestra, where I\\nam sure I can see the kettle-drummer drum.\\nSibyl. Now do be serious, for one minute.\\nL. I am serious never was more so. You\\nknow one can t see the modulation of violinists\\nfingers, but one can see the vibration of the\\ndrummer s hand: and it s lovely.\\nSibyl. But fancy going to a concert, not to\\nhear, but to see!\\nL. Yes, it is very absurd. The quite right\\nthing, I believe, is to go there to talk. I con-\\nfess, however, that in most music, when very\\nwell done, the doing of it is to me the chiefly\\ninteresting part of the business. I m always\\nthinking how good it would be for the fat,\\nsupercilious people, who care so little for their\\nhalf-crown s worth, to be set to try and do a\\nhalf-crown s worth of anything like it.\\nMary. But surely that Crystal Palace is a\\ngreat good and help to the people of London?\\nL. The fresh air of the Norwood hills is, or", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0067.jp2"}, "68": {"fulltext": "58 THE ETHICS OF THE DUST.\\nwas, my dear, but they are spoiling that with\\nsmoke as fast as they can. And the palace (as\\nthey call it) is a better place for them, by much,\\nthan the old fair; and it is always there,\\ninstead of for three days only and it shuts up\\nat proper hours of night. And good use may\\nbe made of the things in it, if you know how:\\nbut as for its teaching the people, it will teach\\nthem nothing but the lowest of the lower\\nPthah s work nothing but hammer and tongs.\\nI saw a wonderful piece of his doing in the\\nplace, only the other day. Some unhappy\\nmetal-worker I am not sure if it was not a\\nmetal-working firm had taken three years to\\nmake a Golden Eagle.\\nSibyl. Of real gold?\\nL. No; of bronze, or copper, or some of\\ntheir foul patent metals it is no matter what.\\nI meant a model of our chief British eagle.\\nEvery feather was made separately; and every\\nfilament of every feather separately, and so\\njoined on; and all the quills modeled of the\\nright length and right section, and at last the\\nwhole cluster of them fastened together. You\\nknow, children, I don t think much of my own\\ndrawing but take my proud word for once,\\nthat when I go to the Zoological Gardens, and\\nhappen to have a bit of chalk in my pocket,\\nand the Gray Harpy will sit, without screwing\\nhis head round, for thirty seconds, I can do\\na better thing of him in that time than the\\nthree years work of this industrious firm.\\nFor, during the thirty seconds, the eagle is my\\nobject, not myself; and during the three", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0068.jp2"}, "69": {"fulltext": "THE ETHICS OF THE DUST. 59\\nyears, the firm s object, in every fiber of bronze\\nit made, was itself, and not the eagle. That\\nis the true meaning of the little Pthah s hav-\\ning no eyes he can see only himself. The\\nEgyptian beetle was not quite the full type of\\nhim; our northern ground beetle is a truer\\none. It is beautiful to see it at work, gather-\\ning its treasures (such as they are) into little\\nround balls; and pushing them home with the\\nstrong wrong end of it, head downmost all\\nthe way, like a modern political economist\\nwith his ball of capital, declaring that a nation\\ncan stand on its vices better than on its virtues.\\nBut away with you, children, now, for I m\\ngetting cross.\\nDora. I m going downstairs; I shall take\\ncare, at any rate, that there are no little Pthahs\\nin the kitchen cupboards.", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0069.jp2"}, "70": {"fulltext": "", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0070.jp2"}, "71": {"fulltext": "LECTURE IV.\\nTHE CRYSTAL ORDERS.\\n61", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0071.jp2"}, "72": {"fulltext": "", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0072.jp2"}, "73": {"fulltext": "LECTURE IV.\\nTHE CRYSTAL ORDERS.\\nA working Lecture in the large Schoolroom\\nwith experimental Interludes. The great\\nbell has rung unexpectedly.\\nKathleen (entering disconsolate, though\\nfirst at the summons). Oh dear, oh dear,\\nwhat a day Was ever anything so provoking\\njust when we wanted to crystallize ourselves;\\nand I m sure it s going to rain all day long.\\nL. So am I, Kate. The sky has quite an\\nIrish way with it. But I don t see why Irish\\ngirls should also look so dismal. Fancy that\\nyou don t want to crystallize yourselves: you\\ndidn t, the day before yesterday, and you\\nwere not unhappy when it rained then.\\nFlorrie. Ah but we do want to to-day; and\\nthe rain s so tiresome.\\nL. That is to say, children, that because\\nyou are all the richer by the expectation of\\nplaying at a new game, you choose to make\\nyourselves unhappier than when you had\\nnothing to look forward to, but the old ones.\\nIsabel. But then, to have to wait wait\\nwait; and before we ve tried it; and perhaps\\nit will rain to-morrow, too!\\nL. It may also rain the day after to-mor-\\nrow. We can make ourselves uncomfortable\\n63", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0073.jp2"}, "74": {"fulltext": "64 THE ETHICS OF THE DUST.\\nto any extent with perhapses, Isabel. You\\nmay stick perhapses into your little minds,\\nlike pins, till you are as uncomfortable as the\\nLilliputians made Gulliver with their arrows,\\nwhen he would not lie quiet\\nIsabel. But what are we to do to-day?\\nL. To be quiet, for one thing, like Gulliver\\nwhen he saw there was nothing better to be\\ndone. And to practice patience. I can tell\\nyou, children, that requires nearly as much\\npracticing as music; and we are continually\\nlosing our lessons when the master comes.\\nNow, to-day, here s a Lice, little adagio lesson\\nfor us, if we play it properly.\\nIsabel. But I don t like that aort of lesson.\\nI can t play it properly.\\nL. Can 3 ou play a Mozart sonata yet, Isa-\\nbel? The more need to practice. All one s\\nlife is a music, if one touches the notes rightly,\\nand n tune. But there must be no hurry,\\nKathleen. I m sure there no music in\\nstopping in on a rainy day.\\nL. There s no music in a rest, Katie,\\nthat I know of; but there s the making of\\nmusic in it. And people are always missing\\nthat part of the life-melody and scrambling\\non without counting not that it s easy to\\ncount; but nothing on which so much depends\\never is easy. People are always talking of per-\\nseverance, and courage, and fortitude; but\\npatience is the finest and worthiest part of for-\\ntitude, and the rarest, too. I know twenty\\npersevering girls for one patient one but it\\nis only that twenty-first who can do her work,", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0074.jp2"}, "75": {"fulltext": "THE ETHICS OF THE DUST. 65\\nout and out, or enjoy it. For patience lies at\\nthe root of all pleasures, as well as of all\\npowers. Hope herself ceases to be happiness,\\nwhen Impatience companions her.\\n(Isabel and Lily sit down on the floor and\\nfold their hands. The others follow their ex-\\nample.)\\nGood children! but that s not quite the\\nway of it, neither. Folded hands are not\\nnecessarily resigned ones. The Patience who\\nreally smiles at grief usually stands, or walks,\\nor even runs: she seldom sits; though she may\\nsometimes have to do it for many a day, poor\\nthing, by monuments; or like Chaucer s, with\\npale face, upon a hill of sand/ But we are\\nnot reduced to that to-day. Suppose we use\\nthis calamitous forenoon to choose the shapes\\nwe are to crystallize into? we know nothing\\nabout them yet.\\n(The pictures of resignation rise from the\\nfloor not in the patientest manner. General\\napplause.)\\nMary (with one or two others). The very\\nthing we wanted to ask you about\\nLily. We looked at the books about crys-\\ntals, but they are so dreadful.\\nL. Well, Lily, we must go through a little\\ndreadfulness, that s a fact: no road to any\\ngood knowledge is wholly among the lilies and\\nthe grass; there is rough climbing to be done\\nalways. But the crystal-books are a little too\\ndreadful, most of them, I admit; and we shall\\nhave to be content with very little of their help.\\nYou know, as you cannot stand on each other s\\n5 Ethics", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0075.jp2"}, "76": {"fulltext": "66 THE ETHICS OF THE DUST.\\nheads, you can only make yourselves into the\\nsections of crystals, the figures they show\\nwhen they are cut through; and we will\\nchoose some that will be quite easy. You\\nshall make diamonds of yourselves\\nIsabel. Oh, no, no! we won t be diamonds,\\nplease.\\nL. Yes, you shall, Isabel they are very\\npretty things, if the jewelers and the kings\\nand queens would only let them alone. You\\nshall make diamonds of yourselves, and rubies\\nof yourselves, and emeralds; and Irish\\ndiamonds; two of those with Lily in the\\nmiddle of one, which will be very orderly, of\\ncourse; and Kathleen in the middle of the\\nother, for which we will hope the best; and\\nyou shall make Derbyshire spar of yourselves,\\nand Iceland spar, and gold, and silver, and\\nQuicksilver there s enough of in you, without\\nany making.\\nMary. Now, you know, the children will\\nbe getting quite wild; we must really get\\npencils and paper, and begin properly.\\nL. Wait a minute, Miss Mary: I think, as\\nwe ve the schoolroom clear to-day, I ll try to\\ngive you some notion of the three great orders\\nor ranks of crystals, into which all the others\\nseem more or less to fall. We shall only want\\none figure a day, in the playground; and that\\ncan be drawn in a minute: but the general\\nIdeas had better be fastened first. I must\\nshow you a great many minerals so let me\\nhave three tables wheeled into the three win-\\ndows, that we may keep our specimens sepa-", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0076.jp2"}, "77": {"fulltext": "THE ETHICS OF THE DUST. 67\\nrate we will keep the three orders of crystals\\non separate tables.\\n(First Interlude, of pushing and pulling,\\nand spreading of baize covers. Violet, not\\nparticularly minding what she is about, gets\\nherself jammed into a corner, and bid to stand\\nout of the way; on which she devotes herself\\nto meditation.)\\nViolet (after interval of meditation). How\\nstrange it is that everything seems to divide\\ninto threes!\\nL. Everything doesn t divide into threes.\\nIvy won t, though shamrock will; and daisies\\nwon t, though lilies will.\\nViolet. But all the nicest things seem to\\ndivide into threes.\\nL. Violets won t.\\nViolet. No; I should think not, indeed!\\nBut I mean the great things.\\nL. I ve always heard the globe had four\\nquarters.\\nIsabel. Well; but you know you said it\\nhadn t any quarters at all. So mayn t it\\nreally be divided into three?\\nL. If it were divided into no more than\\nthree on the outside of it, Isabel, it would be\\na fine world to live in and if it were divided\\ninto three in the inside of it, it would soon be\\nno world to live in at all.\\nDora. We shall never get to the crystals,\\nat this rate. (Aside to Mary.) He will get\\noff into political economy before we know\\nwhere we are. (Aloud.) But the crystals are\\ndivided into three, then?", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0077.jp2"}, "78": {"fulltext": "68 THE ETHICS OF THE DUST.\\nL. No; but there are three general notions\\nby which we may best get hold of them.\\nThen between these notions there are other\\nnotions.\\nLily (alarmed). A great many? And shall\\nwe have to learn them all?\\nL. More than a great many a quite infi-\\nnite many. So you cannot learn them all.\\nLily (greatly relieved). Then may we only\\nlearn the three?\\nL. Certainly; unless, when you have got\\nthose three notions, you want to have some\\nmore notions; which would not surprise me.\\nBut we ll try for the thee, first. Katie, you\\nbroke your coral necklace this morning?\\nKathleen. Oh! who told you? It was in\\njumping. I m so sorry!\\nL. I m very glad. Can you fetch me the\\nbeads of it?\\nKathleen. I ve lost some here are the rest\\nin my pocket, if I can only get them out.\\nL. You mean to get them out some day, I\\nsuppose so try now. I want them.\\n(Kathleen empties her pocket on the floor.\\nThe beads disperse. The School disperses also.\\nSecond Interlude hunting piece.)\\nL. (after waiting patiently for a quarter of\\nan hour, to Isabel, who comes up from under\\nthe table with her hair all about her ears and\\nthe last findable beads in her hand.) Mice are\\nuseful little things sometimes. Now, mousie,\\nI want all those beads crystallized. How\\nmany ways are there of putting them in order?", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0078.jp2"}, "79": {"fulltext": "THE ETHICS OF THE DUST. 69\\nIsabel. Well, first one would string them,\\nI suppose?\\nL. Yes, that s the first way. You cannot\\nstring ultimate atoms; but you can put them\\nin a row, and then they fasten themselves to-\\ngether, somehow, into a long rod or needle.\\nWe will call these Needle-crystals. What\\nwould be the next way?\\nIsabel. I suppose, as we are to get together\\nin the playground, when it stops raining, in\\ndifferent shapes?\\nL. Yes; put the beads together, then, in\\nthe simplest form you can, to begin with.\\nPut them into a square, and pack them close.\\nIsabel (after careful endeavor). I can t get\\nthem closer.\\nL. That will do. Now you may see, be-\\nforehand, that if you try to throw yourselves\\ninto square in this confused way, you will\\nnever know your places; so you had better\\nconsider every square as made of rods, put\\nside by side. Take four beads of equal size,\\nfirst, Isabel; put them into a little square.\\nThat you may consider as made up of two\\nrods of two beads each. Then you can make\\na square a size larger, out of three rods of\\nthree. Then the next square may be a size\\nlarger. How many rods, Lily?\\nLily. Four rods of four beads each, I sup-\\npose.\\nL. Yes, and then five rods of five, and so\\non. But now, look here; make another square\\nof four beads again. You see they leave a\\nlittle opening in the center.", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0079.jp2"}, "80": {"fulltext": "70 THE ETHICS OF THE DUST.\\nIsabel (pushing two opposite ones closer to-\\ngether). Now they don t.\\nL. No; but now it isn t a square; and by\\npushing the two together you have pushed the\\ntwo others farther apart.\\nIsabel. And yet, somehow, they all seem\\ncloser than they were!\\nL. Yes; for before, each of them only\\ntouched two of the others, but now each of the\\ntwo in the midle touches the other three.\\nTake away one of the outsiders, Isabel now\\nyou have three in a triangle the smallest tri-\\nangle you can make out of the beads. Now\\nput a rod of three beads on at one side. So,\\nyou have a triangle of six beads; but just the\\nshape of the first one. Next a rod of four on\\nthe side of that; and you have a triangle of\\nten beads then a rod of five on the side of that\\nand you have a triangle of fifteen. Thus you\\nhave a square with five beads on the side, and\\na triangle with five beads on the side; equal-\\nsided, therefore, like the square. So, however\\nfew or many you may be, you may soon learn\\nhow to crystallize quickly into these two fig-\\nures which are the foundation of form in\\nthe commonest, and therefore actually the\\nmost important as well as in the rarest, and\\ntherefore, by our esteem, the most important\\nminerals of the world. Look at this in my\\nhand.\\nViolet. Why, it is leaf gold!\\nL. Yes; but beaten by no man s hammer,\\nor rather, not beaten at all, but woven. Be-\\nsides, feel the weight of it. There is gold", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0080.jp2"}, "81": {"fulltext": "THE ETHICS OF THE DUST. 71\\nenough there to gild the walls and ceiling, if\\nit were beaten thin.\\nViolet. How beautiful! And it glitters\\nlike a leaf covered with frost.\\nL. You only think it so beautiful because\\nyou know it is gold. It is not prettier, in\\nreality, than a bit of brass: for it is Transyl-\\nvanian gold and they say there is a foolish\\ngnome in the mines there, who is always\\nwanting to live in the moon, and so alloys\\nall the gold with a little silver. I don t know\\nhow that may be but the silver always is in\\nthe gold; and if he does it, it s very provok-\\ning of him, for no gold is woven so fine any-\\nwhere else.\\nMary (who has been looking through her\\nmagnifying glass). But this is not woven.\\nThis is all made of little triangles.\\nL. Say patched, then, if you must be so\\nparticular. But if you fancy all those tri-\\nangles, small as they are (and many of them\\nare infinitely small), made up again of rods,\\nand those of grains, as we built our great tri-\\nangle of the beads, what word will you take\\nfor the manufacture?\\nMay. There s no word it is beyond words.\\nL. Yes; and that would matter little, were\\nit not beyond thoughts too. But, at all\\nevents, this yellow leaf of dead gold, shed,\\nnot from the ruined woodlands, but the ruined\\nrocks, will help you to remember the second\\nkind of crystals, Leaf -crystals, or Foliated\\ncrystals; though I show you the form in gold\\nfirst only to make a strong impression on you,", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0081.jp2"}, "82": {"fulltext": "72 THE ETHICS OF THE DUST.\\nfor gold is not generally, or characteristically,\\ncrystallized in leaves; the real type of foliated\\ncrystals is this thing, Mica; which if you once\\nfeel well, and break well, you will always know\\nagain; and you will often have occasion to\\nknow it, for you will find it everywhere nearly,\\nin hill countries.\\nKathleen. If we break it well! May we\\nbreak it?\\nL. To powder, if you like.\\n(Surrenders plate of brown mica to public\\ninvestigation. Third Interlude. It sustains\\nseverely philosophical treatment at all hands.)\\nFlerrie (to whom the last fragments have\\ndescended). Always leaves, and leaves, and\\nnothing but leaves, or white dust?\\nL. That dust itself is nothing but finer\\nleaves.\\n(Shows them to Florrie through magnifying\\nglass.)\\nIsabel (peeping over Florrie s shoulder).\\nBut then this bit under the glass looks like\\nthat bit out of the glass! If we could break\\nthis bit under the glass, what would it be like?\\nL. It would be all leaves still.\\nIsabel. And then if we broke those again?\\nL. All less leaves still.\\nIsabel (impatient). And if we broke them\\nagain, and again, and again, and again, and\\nagain?\\nL. Well, I suppose you would come to a limit,\\nif you could only see it. Notice that the little\\nflakes differ somewhat from the large ones:\\nbecause I can bend them up and down, and they", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0082.jp2"}, "83": {"fulltext": "THE ETHICS OF THE DUST. 73\\nstay bent; while the large flake, though it bent\\neasily a little way, sprang back when you\\nlet it go, and broke when you tried to bend it\\nfar. And a large mass would not bend at all.\\nMary. Would that gold leaf separate into\\nfiner leaves, in the same way?\\nL. No; and therefore, as I told you, it is\\nnot a characteristic specimen of a foliated\\ncrystallization. The latter triangles are por-\\ntions of solid crystals, and so they are in this,\\nwhich looks like a black mica but you see it\\nis made up of triangles like the gold, and stands,\\nalmost accurately, as an intermediate link, in\\ncrystals, between mica and gold. Yet this is\\nthe commonest, as gold the rarest, of metals.\\nMary. Is it iron? I never saw iron so\\nbright.\\nL. It is rust of iron, finely crystallized:\\nfrom its resemblance to mica, it is often called\\nmicaceous iron.\\nKathleen. May we break this, too?\\nL. No, for I could not easily get such\\nanother crystal: besides, it would not break\\nlike the mica; it is much harder. But take\\nthe glass again, and look at the fineness of the\\njagged edges of the triangles where they lap\\nover each other. The gold has the same but\\nyou see them better here, terrace above ter-\\nrace, countless, and in successive angles, like\\nsuperb fortified bastions.\\nMay. But all foliated crystals are not made\\nof triangles?\\nL. Far from it mica is occasionally so, but\\nusually of hexagons; and here is a foliated", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0083.jp2"}, "84": {"fulltext": "74 THE ETHICS OF THE DUST.\\ncrystal made of squares, which will show you\\nthat the leaves of the rock-land have their\\nsummer green, as well as their autumnal gold.\\nFlorrie. Oh! oh! oh! (jumps for joy).\\nL. Did you never see a bit of green leaf\\nbefore, Florrie?\\nFlorrie. Yes, but never so bright as that,\\nand not in a stone.\\nL. If you will look at the leaves of the\\ntrees in sunshine after a shower, you will find\\nthey are much brighter than that and surely\\nthey are none the worse for being on stalks\\ninstead of in stones?\\nFlorrie. Yes, but then there are so many\\nof them, one never looks, I suppose.\\nL. Now you have it, Florrie.\\nViolet (sighing). There are so many beaut-\\niful things we never see!\\nL. You need not sigh for that, Violet; but\\nI will tell you what we should all sigh for\\nthat there are so many ugly things we never\\nsee.\\nViolet. But we don t want to see ugly\\nthings\\nL. You had better say, We don t want\\nto suffer them. You ought to be glad in\\nthinking how much more beauty God has made,\\nthan human eyes can ever see but not glad in\\nthinking how much more evil man has made,\\nthan his own soul can ever conceive, much\\nmore than his hands can ever heal.\\nViolet. I don t understand; how is that\\nlike the leaves?\\nL. The same law holds in our neglect of", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0084.jp2"}, "85": {"fulltext": "THE ETHICS OF THE DUST. 75\\nmultiplied pain, as in our neglect of multi-\\nplied beauty. Florrie jumps for joy at sight\\nof half an inch of a green leaf in a brown\\nstone, and takes more notice of it than of all\\nthe green in the wood, and you, or I, or any\\nof us, would be unhappy if any single human\\ncreature beside us were in sharp pain but we\\ncan read, at breakfast, day after day, of men\\nbeing killed, and of women and children dying\\nof hunger faster than the leaves strew the\\nbrooks in Vallombrosa; and then go out to\\nplay croquet, as if nothing had happened.\\nMay. But we do not see the people being\\nkilled or dying.\\nL. You did not see your brother, when you\\ngot the telegram the other day, saying he was\\nill, May; but you cried for him; and played\\nno croquet. But we cannot talk of these\\nthings now and what is more, you must let\\nme talk straight on, for a little while and ask\\nno questions till I ve done; for we branch\\nexfoliate, I should say, mineralogically)\\nalways into something else, though that s\\nmy fault more than yours, but I must go\\nstraight on now. You have got a distinct\\nnotion, I hope, of leaf-crystals; and you see\\nthe sort of look they have: you can easily\\nremember that folium is Latin for a leaf,\\nand that the separate flakes of mica, or any\\nother such stones, are called folia but,\\nbecause mica is the most characteristic of these\\nstones, other things that are like it in struct-\\nure are called micas thus we have Uran-\\nmica, which is the green leaf I showed you;", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0085.jp2"}, "86": {"fulltext": "76 THE ETHICS OF THE DUST.\\nand Copper-mica, which is another like it,\\nmade chiefly of copper; and this foliated iron\\nis called micaceous iron. You have then\\nthese two great orders, Needle-crystals, made\\n(probably) of grains in rows; and Leaf -crystals,\\nmade (probably) of needles interwoven; now,\\nlastly, there are crystals of a third order, in\\nheaps, or knots, or masses, which may be\\nmade either of leaves laid one upon another,\\nor of needles bound like Roman fasces; and\\nmica itself, when it is well crystallized, puts\\nitself into such masses, as if to show us how\\nothers are made. Here is a brown six-sided\\ncrystal, quite as beautifully chiseled at the\\nsides as any castle tower, but you see it is\\nentirely built of folia of mica, one laid above\\nanother, which break away the moment I\\ntouch the edge with my knife. Now, here is\\nanother hexagonal tower, of just the same size\\nand color, which I want you to compare with\\nthe mica carefully; but as I cannot wait for\\n3 r ou to do it just now, I must tell you quickly\\nwhat main differences to look for. First, you\\nwill feel it far heavier than the mica. Then,\\nthough its surface looks quite micaceous in the\\nfolia of it when you try them with the knife,\\nyou will find you cannot break them away\\nKathleen. May I try?\\nL. Yes, you mistrusting Katie. Here s my\\nstrong knife for you. (Experimental pause.\\nKathleen doing her best.) You ll have that\\nknife shutting on your finger presently, Kate\\nand I don t know a girl who would like less to\\nhave her hand tied up for a week.", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0086.jp2"}, "87": {"fulltext": "THE ETHICS OF THE DUST. 77\\nKathleen (who also does not like to be beaten\\ngiving up the knife despondently). What\\ncan the nasty hard thing be?\\nL. It is nothing but indurated clay, Kate\\nvery hard set certainly, yet not so hard as it\\nmight be. If it were thoroughly well crystal-\\nlized, you would see none of those micaceous\\nfractures; and the stone would be quite red\\nand clear, all through.\\nKathleen. Oh, cannot you show us one?\\nL. Egypt can, if you ask her; she has a\\nbeautiful one in the clasp of her favorite\\nbracelet.\\nKathleen. Why, that s a ruby!\\nL. Well, so is that thing you ve been\\nscratching at.\\nKathleen. My goodness! (Takes up the\\nstone again, very delicately, and drops it.\\nGeneral consternation.)\\nL. Never mind, Katie you might drop it\\nfrom the top of the house, and do it no harm.\\nBut though you really are a very good girl,\\nand as good-natured as anybody can possibly\\nbe, remember, you have your faults, like\\nother people; and, if I were you, the next\\ntime I wanted to assert anything energetically,\\nI would assert it by my badness, not my\\ngoodness.\\nKathleen. Ah, now it s too bad of you!\\nL. Well, then, I ll invoke, on occasion, my\\ntoo-badness. But you may as well pick up\\nthe ruby, now you have dropped it and look\\ncarefully at the beautiful hexagonal lines\\nwhich gleam on its surface and here is a", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0087.jp2"}, "88": {"fulltext": "78 THE ETHICS OF THE DUST.\\npretty white sapphire (essentially the same\\nstone as the ruby) in which you will see the\\nsame lovely structure, like the threads of the\\nfinest white cobweb. I do not know what is\\nthe exact method of a ruby s construction-, but\\nyou see by these lines, what fine construction\\nthere is, even in this hardest of stones (after\\nthe diamond), which usually appears as a mas-\\nsive lump or knot. There is, therefore, no\\nreal mineralogical distinction between needle\\ncrystals, and knotted crystals, but practically,\\ncrystallized masses throw themselves into one\\nof the three groups we have been examining\\nto-day; and appear either as Needles, as Folia,\\nor as Knots; when they are in needles (or\\nfibers), they make the stones or rocks formed\\nout of them fibrous when they are in folia,\\nthey make them foliated when they are in\\nknots (or grains), granular. Fibrous rocks\\nare comparatively rare, in mass; but fibrous\\nminerals are innumerable; and it is often a\\nquestion which really no one but a young lady\\ncould possibly settle, whether one should call\\nthe fibers composing them threads or\\nneedles. Here is amianthus, for instance,\\nwhich is quite as fine and soft as any cotton\\nthread you ever sewed with and here is sul-\\nphide of bismuth, with sharper points and\\nbrighter luster than your finest needles have;\\nand fastened in white webs of quartz more\\ndelicate than your finest lace; and herelis sul-\\nphide of antimony, which looks like mere pur-\\nple wool, but it is all of purple needle crystals,\\nand here is red oxide of copper (you must not", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0088.jp2"}, "89": {"fulltext": "THE ETHICS OF THE DUST. 79\\nbreathe on it as you look, or you may blow\\nsome of the films of it off the stone), which is\\nsimply a woven tissue of scarlet silk. How-\\never, these finer thread-forms are comparative-\\nly rare, while the bolder and needle like crys-\\ntals occur constantly; so that, I believe,\\ni4 Needle-crystal is the best word (the grand\\none is Acicular crystal, but Sibyl will tell\\nyou it is all the same, only less easily under-\\nstood; and, therefore, more scientific). Then\\nthe Leaf-crystals, as I said, form an immense\\nmass of foliated rocks; and the Granular crys-\\ntals, which are of many kinds, form essentially\\ngranular or granitic and porphyritic rocks;\\nand it is always a point of more interest to me\\n(and I think will ultimately be to you), to con-\\nsider the causes which force a given mineral\\nto take any one of these three general forms,\\nthan what the peculiar geometrical limitations\\nare, belonging to its own crystals. It is more\\ninteresting to me, for instance, to try and find\\nout why the red oxide of copper, usually crys-\\ntallizing in cubes or octahedrons makes itself\\nexquisitely, out of its cubes, into this red silk\\nin one particular Cornish mine, than what are\\nthe absolutely necessary angles of the octahe-\\ndron, which is its common form. At all\\nevents, that mathematical part of crystallogra-\\nphy is quite beyond girls strength; but these\\nquestions of the various tempers and manners\\nof crystals are not only comprehensible by you,\\nbut full of the most curious teaching for you.\\nFor in the fulfilment, to the best of their\\npower, cf their adopted form under given cir-", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0089.jp2"}, "90": {"fulltext": "80 THE ETHICS OF THE DUST.\\ncumstances there are conditions entirely-\\nresembling those of human ^virtue and, in-\\ndeed, expressible under no term so proper as\\nthat of the Virtue, or Courage of crystals:\\nwhich, if you are not afraid of the crystals\\nmaking you ashamed of yourselves, we will\\ntry to get some notion of, to-morrow. But it\\nwill be a bye-lecture, and more about your-\\nselves than the minerals. Don t come unless\\nyou like.\\nMary. I m sure the crystals will make us\\nashamed of ourselves; but we ll come, for all\\nthat.\\nL. Meantime, look well and quietly over\\nthese needle, or thread crystals, and those on\\nthe other two tables, with magnifying glasses;\\nand see what thoughts will come into your\\nlittle heads about them. For the best thoughts\\nare generally those which come without being\\nforced, one does not know how. And so I\\nhope you will get through your wet day\\npatiently.", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0090.jp2"}, "91": {"fulltext": "LECTURE V.\\nCRYSTAL VIRTUES.\\n6 Ethics 81", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0091.jp2"}, "92": {"fulltext": "", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0092.jp2"}, "93": {"fulltext": "LECTURE V.\\nCRYSTAL VIRTUES.\\nA quiet talk, in the afternoon, by the sunniest\\nwindow of the Drawing-room. Present,\\nFlorrie, Isabel, May, Lucilla, Kathleen,\\nDora, Mary, and some others, who have\\nsaved time for the bye- Lecture.\\nL. So you have really come, like good\\ngirls, to be made ashamed of yourselves?\\nDora (very meekly). No, we needn t be\\nmade so we always are.\\nL. Well, I believe that s truer than most\\npretty speeches but you know, you saucy girl,\\nsome people have more reason to be so than\\nothers. Are you sure everybody is, as well\\nas you? The General Voice. Yes, yes;\\neverybody.\\nL. What! Florrie ashamed of herself?\\n(Florrie hides behind the curtain.)\\nL. And Isabel?\\n(Isabel hides under the table.)\\nL. And May?\\n(May runs into the corner behind the piano.)\\nL. And Lucilla?\\n(Lucilla hides her face in her hands.)\\nL. Dear, dear; but this will never do. I\\nshall have to tell you of the faults of the crys-\\n83", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0093.jp2"}, "94": {"fulltext": "84 THE ETHICS OF THE DUST.\\ntals, instead of virtues, to put you in heart\\nagain.\\nMay (coming out of her corner). Oh! have\\nthe crystals faults, like us?\\nL. Certainly, May. Their best virtues are\\nshown in fighting their faults; and some have\\na great many faults; and some are very\\nnaughty crystals, indeed.\\nFlorrie (from behind her curtain). As\\nnaughty as me?\\nIsabel (peeping out from under the table-\\ncloth). Or me?\\nL. Well, I don t know. They never forget\\ntheir syntax, children, when once they ve been\\ntaught it. But I think some of them are, on\\nthe whole, worse than any of you. Not that\\nit s amiable of you to look so radiant, all in a\\nminute, on that account.\\nDora. Oh! but it s so much more com-\\nfortable.\\n(Everybody seems to recover their spirits.\\nEclipse of Florrie and Isabel terminates.)\\nL. What kindly creatures girls are, after\\nall, to their neighbors failings! I think you\\nmay be ashamed of yourselves, indeed, now,\\nchildren! I can tell you, you shall hear of the\\nhighest crystalline merits that I can think of,\\nto-day: and I wish there were more of them;\\nbut crystals have a limited, though a stern,\\ncode of morals; and their essential virtues are\\nbut two: the first is to be pure, and the second\\nto be well shaped.\\nMary. Pure Does that mean clear tran-\\nsparent?", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0094.jp2"}, "95": {"fulltext": "THE ETHICS OF THE DUST. 85\\nL. No; unless in the case of a transparent\\nsubstance. You cannot have a transparent\\ncrystal of gold but you may have a perfectly\\npure one.\\nIsabel. But you said it was the shape that\\nmade things be crystals; therefore, oughtn t\\ntheir shape to be their first virtue, not their\\nsecond?\\nL. Right, you troublesome mousie. But I\\ncall their shape only their second virtue,\\nbecause it depends on time and accident, and\\nthings which the crystal cannot help. If it is\\ncooled too quickly, or shaken, it must take\\nwhat shape it can but it seems as if, even\\nthen, it had in itself the power of rejecting im-\\npurity, if it has crystalline life enough. Here\\nis a crystal of quartz, well enough shaped in\\nits way; but it seems to have been languid and\\nsick at heart; and SQ3m3 white milky substance\\nhas got into it, and mixed itself up with it, all\\nthrough. It makes the quartz, quite yellow,\\nif you hold it up to the light, and milky blue\\non the surface. Here is another, broken into\\na thousand separate facets and out of all trace-\\nable shape but as pure as a mountain spring.\\nI like this one best.\\nThe Audience. So do I and I and I.\\nMary. Would a crystallographer?\\nL. I think so. He would find many more\\nlaws curiously exemplified in the irregularly\\nground but pure crystal. But it is a futile\\nquestion, this of first or second. Purity is in\\nmost cases a prior, if not a nobler, virtue; at", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0095.jp2"}, "96": {"fulltext": "86 THE ETHICS OF THE DUST.\\nall events, it is most convenient to think about\\nit first.\\nMary. But what ought we to think about\\nit? Is there much to be thought I mean,\\nmuch to puzzle one?\\nL. I don t know what you call much.\\nIt is a long time since I met with anything in\\nwhich there was little. There s not much in\\nthis, perhaps. The crystal must be either\\ndirty or clean, and there s an end. So it is\\nwith one s hands, and with one s heart only\\nyou can wash your hands without changing\\nthem, but not hearts, nor crystals. On the\\nwhole, while you are young, it will be as well\\nto take care that 3 T our hearts don t want much\\nwashing for they may perhaps need wringing\\nalso, when they do.\\n(Audience doubtful and uncomfortable.\\nLucilla at last takes courage.)\\nLucilla. Oh! but surely sir, we cannot\\nmake our hearts clean?\\nL. Not easily, Lucilla; so you had better\\nkeep them so, when they are.\\nLucilla. When they are! But, sir\\nL. Well?\\nLucilla. Sir surely are we not told that\\nthey are all evil?\\nL. Wait a little, Lucilla; that is difficult\\nground you are getting upon and we must\\nkeep to our crystals, till at least we under-\\nstand what their good and evil consist in; they\\nmay help us afterwards to some useful hints\\nabout our own. I said that their goodness con-,\\nsisted chiefly in purity of substance, and per-", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0096.jp2"}, "97": {"fulltext": "THE ETHICS OF THE DUST. 87\\nfectness of form: but those are rather the\\neffects of their goodness, than the goodness\\nitself. The inherent virtues of the crystals,\\nresulting in these outer conditions, might\\nreally seem to be best described in the\\nwords we should use respecting living crea-\\ntures force of heart and steadiness of pur-\\npose. There seem to be in some crystals,\\nfrom the beginning, an unconquerable purity\\nof vital power, and strength of crystal spirit.\\nWhatever dead substance, unacceptant of this\\nenergy, comes in their way, is either rejected,\\nor forced to take some beautiful subordinate\\nform the purity of the crystal remains unsul-\\nlied, and every atom of it bright with coherent\\nenergy. Then the second condition is, that\\nfrom the beginning of its whole structure, a\\nfine crystal seems to have determined that it\\nwill be of a certain size and of a certain shape\\nit persists in this plan, and completes it. Here\\nis a perfect crystal of quartz for you. It is\\nof an unusual form, and one which it might\\nseem very difficult to build a pyramid with con-\\nvex sides, composed of other minor pyramids.\\nBut there is not a flaw in its contour through-\\nout; not one of its myriads of component sides\\nbut is as bright as a jeweler s faceted work\\n(and far finer, if you saw it close). The crys-\\ntal points are as sharp as javelins; their edges\\nwill cut glass with a touch. Anything more\\nresolute, consummate, determinate in form,\\ncannot be conceived. Here, on the other\\nhand, is a crystal of the same substance, in a\\nperfectly simple type of form a plain six-", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0097.jp2"}, "98": {"fulltext": "88 THE ETHICS OF THE DUST.\\nsided prism; but from its base to its point,-\\nand it is nine inches long, it has never for one\\ninstant made up its mind what thickness it\\nwill have. It seems to have begun by making\\nitself as thick as it thought possible with the\\nquantity of material at command. Still not\\nbeing as thick as it would like to be, it has\\nclumsily glued on more substance at one of its\\nsides. Then it has thinned itself, in a panic\\nof economy; then puffed itself out again; then\\nstarved one side to enlarge another; then\\nwarped itself quite out of its first line.\\nOpaque, rough-surfaced, jagged on the edge,\\ndistorted in the spine, it exhibits a quite\\nhuman image of decrepitude and dishonor; but\\nthe worst of all the signs of its decay and help-\\nlessness, is that, half-way up, a parasite crystal,\\nsmaller, but just as sickly, has rooted itself in\\nthe side of the larger one, eating out a cavity\\nround its root, and then growing backward,\\nor downward, contrary to the direction of the\\nmain crystal. Yet I cannot trace the least\\ndifference in purity of substance between the\\nfirst most noble stone, and this ignoble and\\ndissolute one. The impurity of the last is in\\nits will, or want of will.\\nMary. Oh, if we could but understand the\\nmeaning of it all\\nL. We can understand all that is good for\\nus. It is just as true for us, as for the crystal,\\nthat the nobleness of life depends on its con-\\nsistency, clearness of purpose, quiet and\\nceaseless energy. All doubt, and repenting,\\nand botching, and re-touching, and wondering", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0098.jp2"}, "99": {"fulltext": "THE ETHICS OF THE DUST. 89\\nwhat will it be best to do next, are vice, as\\nwell as misery.\\nMary (much wondering). But must not one\\nrepent when one does wrong and hesitate\\nwhen one can t see one s way?\\nL. You have no business at all to do wrong\\nnor to get into any way that you cannot see.\\nYour intelligence should always be far in\\nadvance of your act. Whenever you do not\\nknow what you are about, you are sure to be\\ndoing wrong.\\nKathleen. Oh, dear, but I never know\\nwhat I am about!\\nL. Very true, Katie, but it is a great deal\\nto know, if you know that. And you find that\\nyou have done wrong afterward; and perhaps\\nsome day you may begin to know, or at least,\\nthink, what you are about.\\nIsabel. But surely people can t do very\\nwrong if they don t know, can they? I mean,\\nthey can t be very naughty. They can be\\nwrong, like Kathleen or me, when we make\\nmistakes but not wrong in the dreadful way.\\nI can t express what I mean; but there are two\\nsorts of wrong, are there not?\\nL. Yes, Isabel; but you will find that the\\ngreat difference is between kind and unkind\\nwrongs, not between meant and unmeant\\nwrong. Very few people really mean to do\\nwrong, in a deep sense, none. They only\\ndon t know what they are about. Cain did not\\nmean to do wrong when he killed Abel.\\n(Isabel draws a deep breath, and opens her\\neyes very wide.)", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0099.jp2"}, "100": {"fulltext": "90 THE ETHICS OF THE DUST.\\nL. No, Isabel; and there are countless\\nCains among us now, who kill their brothers\\nby the score a day, not only for less provoca-\\ntion than Cain had, but for no provocation,\\nand merely for what they can make of their\\nbones, yet do not think they are doing wrong\\nin the least. Then sometimes you have the\\nbusiness reversed, as over in ximerica these\\nlast years, where you have seen Abel resolutely\\nkilling Cain, and not thinking he is doing\\nwrong. The great difficulty is always to open\\npeople s eyes: to touch their feelings, and\\nbreak their hearts, is easy; the difficult thing\\nis to break their heads. What does it matter,\\nas long as they remain stupid, whether you\\nchange their feelings or not? You cannot be\\nalways at their elbow to tell them what is\\nright: and they may just do as wrong as before,\\nor worse; and their best intentions merely\\nmake the road smooth for them, you know\\nwhere, children. For it is not the place itself\\nthat is paved with them, as people say so often.\\nYou can t pave the bottomless pit; but you\\nmay the road to it.\\nMay. Well, but if people do as well as they\\ncan see how, surely that is the right for them,\\nisn t it?\\nL. No, May, not a bit of it; right is right,\\nand wrong is wrong. It is only the fool who\\ndoes wrong, and says he did it for the best.\\nAnd if there s one sort of person in the world\\nthat the Bible speaks harder of than another,\\nit is fools. Their particular and chief way of\\nsaying There is no God is this, of declaring", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0100.jp2"}, "101": {"fulltext": "THE ETHICS OF THE DUST. 91\\nthat whatever their public opinion may be,\\nis right: r __ _ chat God s opinion is of no conse-\\nquence.\\nMay. But surely nobody can always know\\nwhat is right?\\nL. Yes, you always can, for to-day; and if\\nyou do what you see of it to-day, you will see\\nmore of it, and more clearly, to-morrow. Here\\nfor instance, you children are at school, and\\nhave to learn French, and arithmetic, and\\nmusic, and several other such things. That is\\nyour right for the present; the right\\nfor us, your teachers, is to see that you learn\\nas much as you can without spoiling your\\ndinner, yoar sleep, or your play; and that what\\nyou do learn, you learn well. You all know\\nwhen you learn with a will, and when you\\ndawdle. There s no doubt of conscience about\\nthat, I suppose?\\nViolet. No; but if one wants to read an\\namusing book, instead of learning one s les-\\nson?\\nL. You don t call that a question, seri-\\nously, Violet? You are then merely deciding\\nwhether you will resolutely do wrong or not.\\nMary. But in after life, how many fearful\\ndifficulties may arise, however one tries to\\nknow or to do what is right!\\nL. You are much too sensible a girl, Mary,\\nto have felt that, whatever you may have seen.\\nA great many of young ladies difficulties arise\\nfrom their falling in love with a wrong person\\nbut they have no business to let themselves\\nfall in love, till they know he is the right one.", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0101.jp2"}, "102": {"fulltext": "92 THE ETHICS OF THE DUST.\\nDora. How many thousands ought he to\\nhave a year?\\nL. (disdaining reply). There are, of\\ncourse, certain crises of fortune when one has\\nto take care of oneself, and mind shrewdly\\nwhat one is about. There is never any real\\ndoubt about the path, but you may have to\\nwalk very slowly.\\nMary. And if one is forced to do a wrong\\nthing by some one who has authority over\\nyou?\\nL. My dear, no one can be forced to do a\\nwrong thing, for the guilt is in the will: but\\nyou may any day be forced to do a fatal thing,\\nas you might be forced to take poison the\\nremarkable law of nature in such cases being,\\nthat it is always unfortunate you who are pois-\\noned, and not the person who gives you the\\ndose. It is a very strange law, but it is a law.\\nNature merely sees to the carrying out of the\\nnormal operation of arsenic. She never\\ntroubles herself to ask who gave it you. So\\nalso you may be starved to death, morally as\\nwell as physically, by other people s faults.\\nYou are, on the whole, very good children sit-\\nting here to-day; do you think that your good-\\nness comes all by your own contriving? or that\\nyou are gentle and kind because your disposi-\\ntions are naturally more angelic than those of\\nthe poor girls who are playing, with wild eyes,\\non the dust-heaps in the alleys of our great\\ntowns; and who will one day fill their prisons,\\nor, better, their graves? Heaven only\\nknows where they, and we who have cast", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0102.jp2"}, "103": {"fulltext": "THE ETHICS OF THE DUST. 93\\nthem there, shall stand at last. But the main\\njudgment question will be, I suppose, for all\\nof us, Did you keep a good heart through it?\\nWhat you were, others may answer for; what\\nyou tried to be, you must answer for yourself.\\nWas the heart pure and true tell us that?\\nAnd so we come back to your sorrowful ques-\\ntion, Lucilla, which I put aside a little ago.\\nYou would be afraid to answer that your heart\\nwas pure and true, would not you?\\nLucilla. Yes, indeed, sir.\\nL. Because you have been taught that it is\\nall evil only evil continually. Somehow,\\noften as people say that, they never seem, to\\nme, to believe it. Do you really believe it?\\nLucilla. Yes, sir; I hope so.\\nL. That you have an entirely bad heart?\\nLucilla (a little uncomfortable at the substi-\\ntution of the monosyllable for the dissyllable,\\nnevertheless persisting in her orthodoxy).\\nYes, sir.\\nL. Florrie, I am sure you are tired; I never\\nlike you to stay when you are tired but, you\\nknow, you must not play with the kitten while\\nwe re talking.\\nFlorrie. Oh! but I m not tired; and I m\\nonly nursing her. She ll be asleep in my lap,\\ndirectly.\\nL. Stop! that puts me in mind of some-\\nthing I had to show you, about minerals that\\nare like hair. I want a hair out of Tittie s\\ntail.\\nFlorrie (quite rude, in her surprise, even", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0103.jp2"}, "104": {"fulltext": "94 THE ETHICS OF THE DUST.\\nto the point of repeating expressions). Out\\nof Tittie s tail!\\nL. Yes a brown one Lucilla, you can get\\nat the tip of it nicely, under Florrie s arm;\\njust pull one out for me.\\nLucilla. Oh! but, sir, it will hurt her so!\\nL. Never mind; she can t scratch you while\\nFlorrie is holding her. Now that I think of it,\\nyou had better pull out two.\\nLucilla. But then she may scratch Florrie!\\nand it will hurt her so, sir! if you only want\\nbrown hairs, wouldn t two of mine do?\\nL. Would you really rather pull out your\\nown than Tittie s?\\nLucilla. Oh, of course, if mine will do.\\nL. But that s very wicked, Lucilla!\\nLucilla. Wicked, sir?\\nL. Yes; if your heart was not so bad, you\\nwould much rather pull all the cat s hairs out\\nthan one of your own.\\nLucilla. Oh! but, sir, I didn t mean bad\\nlike that.\\nL. I believe, if the truth were told, Lucilla,\\nyou would like to tie a kettle to Tittie s tail,\\nand hunt her round the playground.\\nLucilla. Indeed, I should not, sir.\\nL. That s not true, Lucilla; you know it\\ncannot be.\\nLucilla. Sir?\\nL. Certainly it is not how can you possi-\\nbly speak any truth out of such a heart as you\\nhave? It is wholly deceitful.\\nLucilla. Oh! no, no; I don t mean that", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0104.jp2"}, "105": {"fulltext": "THE ETHICS OF THE DUST. 95\\nway; I don t mean that it makes me tell lies,\\nquite out.\\nL. Only that it tells lies within you?\\nLucilla. Yes.\\nL. Then, outside of it, you know what is\\ntrue, and say so and I may trust the outside\\nof your heart; but within, it is all foul and\\nfalse. Is that the way?\\nLucilla. I suppose so: I don t understand\\nit quite.\\nL. There is no occasion for understanding\\nit; but do you feel it? Are you sure that your\\nheart is deceitful above all things, and desper-\\nately wicked?\\nLucilla (much relieved by finding herself\\namong phrases with which she is acquainted).\\nYes, sir. I m sure of that.\\nL. (pensively). I m sorry for it, Lucilla.\\nLucilla. So am I, indeed.\\nL. What are you sorry with, Lucilla?\\nLucilla. Sorry with, sir?\\nL. Yes; I mean, where do you feel sorry,\\nin your feet?\\nLucilla (laughing a little). No, sir, of\\ncourse.\\nL. In your shoulders, then?\\nLucilla. No, sir.\\nL. You are sure of that? Because, I fear,\\nsorrow in the shoulders would not be worth\\nmuch.\\nLucilla. I suppose I feel it in my heart, if\\nI really am sorry.\\nL. If you really are Do you mean to say", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0105.jp2"}, "106": {"fulltext": "96 THE ETHICS OF THE DUST.\\nthat you are sure you are utterly wicked, and\\nyet you do not care?\\nLucilla. No, indeed I have cried about it\\noften.\\nL. Well, then, you are sorry in your heart?\\nLucilla. Yes, when the sorrow is worth\\nanything.\\nL. Even if it be not, it cannot be anywhere\\nelse but there. It is not the crystalline lens\\nof your eyes which is sorry, when you cry?\\nLucilla. No, sir, of course.\\nL. Then, have you two hearts one of which\\nis wicked, and the other grieved? or is one side\\nof it sorry for the other side?\\nLucilla (weary of cross-examination, and a\\nlittle vexed). Indeed, sir, you know I can t\\nunderstand it; but you know how it is writ-\\nten\u00e2\u0080\u0094 another law in my members, warring\\nagainst the law of my mind.\\nL. Yes, Lucilla, I know how it is written;\\nbut I do not see that it will help us to know\\nthat, if we neither understand what is written,\\nnor feel it. And you will not get nearer to\\nthe meaning of one verse, if, as soon as you are\\npuzzled by it, you escape to another, introduc-\\ning three new words law, members, and\\nmind; not one of which you at present\\nknow the meaning of; and respecting which,\\nyou probably never will be much wiser; since\\nmen like Montesquieu and Locke have spent\\ngreat part of their lives in endeavoring to ex-\\nplain two of them.\\nLucilla. Oh please, sir, ask somebody else.\\nL. If I thought any one else could answer", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0106.jp2"}, "107": {"fulltext": "THE ETHICS OF THE DUST. 97\\nbetter than you, Lucilla, I would: but suppose\\nI try, instead, myself, to explain your feel-\\ning s to you?\\nLucilla. Oh, yes; please do.\\nL. Mind I say your feelings, not your\\nbelief. For I cannot undertake to explain\\nanybody s beliefs. Still I must try a little\\nfirst, to explain the belief also, because I want\\nto draw it to some issue. As far as I under-\\nstand what you say, or any one else, taught as\\nyou have been taught, says, on this matter,\\nyou think that there is an external goodness, a\\nwhited-sepulcher kind of goodness, which\\nappears beautiful outwardly, but is within full\\nof uncleanness: a deep secret guilt, of which\\nwe ourselves are not sensible; and which can\\nonly be seen by the Maker of us all. (Approv-\\ning murmurs from audience.)\\nL. Is it not so with the body as well as the\\nsoul?\\n(Looked notes of interrogation.)\\nL. A skull, for instance, is not a beautiful\\nthing?\\n(Grave faces, signifying Certainly not,\\nand What next?\\nL. And if you all could see in each other\\nwith clear eyes, whatever God sees beneath\\nthose fair faces of yours, you would not like it?\\n(Murmured No s.)\\nL. Nor would it be good for you?\\n(Silence.)\\nL. The probability being that what God\\ndoes not allow you to see, He does not wish\\nyou to see; nor even to think of?\\n7 Ethics", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0107.jp2"}, "108": {"fulltext": "98 THE ETHICS OF THE DUST.\\n(Silence prolonged.)\\nL. It would not at all be good for you, for\\ninstance, whenever you were washing your\\nfaces, and braiding your hair, to be thinking\\nof the shapes of the jawbones, and*of the car-\\ntilage of the nose, and of the jagged sutures\\nof the scalp?\\n(Resolutely whispered No s.)\\nL. Still less to see through a clear glass\\nthe daily process of nourishment and decay?\\n(No s.)\\nL. Still less if instead of merely inferior\\nand preparatory conditions of structure, as in\\nthe skeleton, or inferior offices of structure,\\nas in operation of life and death, there were\\nactual diseases in the body; ghastly and\\ndreadful. You would try to cure it but hav-\\ning taken such measures as were necessary,\\nyou would not think the cure likely to be pro-\\nmoted by perpetually watching the wounds,\\nor thinking of them. On the contrary, you\\nwould be thankful for every moment of forget-\\nfulness; as, in daily health, you must be thank-\\nful that your Maker has veiled whatever is\\nfearful in your frame under a sweet and\\nmanifest beauty; and has made it your duty,\\nand your only safety, to rejoice in that, both\\nin yourself and in others: not indeed con-\\ncealing, or refusing to believe in sickness, if it\\ncome but never dwelling on it.\\nNow, your wisdom and duty touching soul-\\nsickness are just the same. Ascertain clearly\\nwhat is wrong with you and so far as you\\nknow any means of mending it, take those", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0108.jp2"}, "109": {"fulltext": "THE ETHICS OF THE DUST. 99\\nmeans, and have done when you are examin-\\ning yourself, never call yourself merely a\\n4 sinner, that is very cheap abuse; and\\nutterly useless. You may even get to like it,\\nand be proud of it. But call yourself a liar, a\\ncoward, a sluggard, a glutton, or any evil-\\neyed, jealous wretch, if you indeed find your-\\nself to be in any wise any of these. Take\\nsteady means to check yourself in whatever\\nfault you have ascertained, and justly accused\\nyourself of. And as soon as you are in active\\nway of mending, you will be no more inclined\\nto moan over an undefined corruption. For the\\nrest, you will find it less easy to uproot faults,\\nthan to choke them by gaining virtues. Do\\nnot think of your faults; still less of others\\nfaults in every person who comes near you,\\nlook for what is good and strong honor that\\nrejoice in it; and, as you can, try to imitate it;\\nand your faults will drop off like dead leaves,\\nwhen their time comes. If, on looking back,\\nyour whole life should seem rugged as a palm-\\ntree stem still, never mind, so long as it had\\nbeen growing; and has its grand green shade\\nof leaves, and weight of honeyed fruit at top.\\nAnd even if you cannot find much good in\\nyourself at last, think that it does not much\\nmatter to the universe either what you were,\\nor are; think how many people are noble, if\\nyou cannot be and rejoice in their nobleness.\\nAn immense quantity of modern confession of\\nsin, even when honest, is merely a sickly\\negotism which will rather gloat over its own\\nLtfC", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0109.jp2"}, "110": {"fulltext": "100 THE ETHICS OF THE DUST.\\nevil, than lose the centralization of its interests\\nin itself.\\nMary. But then, if we ought to forget our-\\nselves so much, how did the old Greek prov-\\nerb Know thyself come to be so highly\\nesteemed?\\nL. My dear, it is the proverb of proverbs\\nApollo s proverb, and the sun s but do you\\nthink you can know yourself by looking into\\nyourself? Never. You can know what you\\nare only by looking out of yourself. Measure\\nyour own powers with those of others com-\\npare your own interests with those of others;\\ntry to understand what you appear to them, as\\nwell as what they appear to you; and judge of\\nyourselves, in all things, relatively and subor-\\ndinate^ not positively starting always with\\na wholesome conviction of the probability that\\nthere is nothing particular about you. For in-\\nstance, some of you perhaps think you can\\nwrite poetry. Dwell on your own feelings;\\nand goings: and you will soon think your-\\nselves Tenth Muses; but forget your own feel-\\nings; and try, instead, to understand a line or\\ntwo of Chaucer or Dante and you will soon\\nbegin to feel yourselves very foolish girls\\nwhich is much like the fact.\\nSo, something which befalls you may seem\\na great misfortune; you meditate over its\\neffects on you personally and begin to think\\nthat it is a chastisement, or a warning, or a\\nthis or that or the other of profound signifi-\\ncance and that all the angels in heaven have\\nleft their business for a little while, that they", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0110.jp2"}, "111": {"fulltext": "THE ETHICS OF THE DUST. 101\\nmay watch its effects on your mind. But give\\nup this egotistic indulgence of your fancy ex-\\namine a little what misfortunes, greater a\\nthousand fold, are happening every second, to\\ntwenty times worthier persons: and your self-\\nconsciousness will change into pity and humil-\\nity and you will know yourself, so far as to\\nunderstand that there hath nothing taken\\nthee but what is common to man/\\nNow, Lucilla, these are the practical conclu-\\nsions which any person of sense would arrive\\nat, supposing the texts which relate to the in-\\nner evil of the heart were as many, and as\\nprominent, as they are often supposed to be\\nby careless readers. But the way in which\\ncommon people read their Bibles is just like\\nthe way that the old monks thought hedgehogs\\nate grapes. They rolled themselves (it was\\nsaid), over and over, where the grapes lay on\\nthe ground. What fruit stuck to their spines,\\nthey carried off, and ate. So your hedge-\\nhoggy readers roll themselves over and over\\ntheir Bibles, and declare that whatever sticks\\nto their own spines is Scripture, and that\\nnothing else is. But you can only get the\\nskins of the texts that way. If you want their\\njuice, you must press them in cluster. Now,\\nthe clustered texts about the human heart,\\ninsist, as a body, not on any inherent corrup-\\ntion in all hearts, but on the terrific distinction\\nbetween the bad and the good ones. A good\\nman, out of the good treasure of his heart\\nbringeth forth that which is good and an evil\\nman, out of the evil treasure, bringeth forth", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0111.jp2"}, "112": {"fulltext": "102 THE ETHICS OF THE DUST.\\nthat which is evil. They on the rock are\\nthey which, in an honest and good heart,\\nhaving heard the word, keep it. Delight\\nthyself in the Lord, and he will give thee the\\ndesires of thine heart. The wicked have bent\\ntheir bow, that they may privily shoot at him\\nthat is upright in heart. And so on; they\\nare countless, to the same effect. And, for all\\nof us, the question is not at all to ascertain\\nhow much or how little corruption there is in\\nhuman nature; but to ascertain whether, out\\nof all the mass of that nature, we are of the\\nsheep or the goat breed; whether we are\\npeople of upright heart, being shot at, or\\npeople of crooked heart, shooting. And, of\\nall the texts bearing on the subject, this,\\nwhich is a quite simple and practical order, is\\nthe one you have chiefly to hold in mind.\\nKeep thy heart with all diligence, for out of\\nit are the issues of life.\\nLucilla. And yet, how inconsistent the\\ntexts seem\\nL. Nonsense, Lucilla! do you think the\\nuniverse is bound to look consistent to a girl\\nof fifteen? Look up at your own room win-\\ndow; you can just see it from where you sit.\\nI m glad that it is left open, as it ought to\\nbe, in so fine a day. But do you see what a\\nblack spot it looks, in the sun-lighted wall?\\nLucilla. Yes, it looks as black as ink.\\nL. Yet you know it is a very bright room\\nwhen you are inside of it; quite as bright as\\nthere is any occasion for it to be, that its little\\nlady may see to keep it tidy. Well, it is very", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0112.jp2"}, "113": {"fulltext": "THE ETHICS OF THE DUST. 103\\nprobable, also, that if you could look into your\\nheart from the sun s point of view, it might\\nappear a very black hole indeed: nay, the sun\\nmay sometimes think good to tell you that it\\nlooks so to Him; but He will come into it, and\\nmake it very cheerful for you, for all that, if\\nyou don t put the shutters up. And the one\\nquestion for you, remember, is not dark or\\nlight? but tidy or untidy? Look well to\\nyour sweeping and garnishing and be sure it\\nis only the banished spirit, or some of the seven\\nwickeder ones at his back, who will still\\nwhisper to you that it is all black.", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0113.jp2"}, "114": {"fulltext": "", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0114.jp2"}, "115": {"fulltext": "LECTURE VI.\\nCRYSTAL QUARRELS.\\n105", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0115.jp2"}, "116": {"fulltext": "", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0116.jp2"}, "117": {"fulltext": "LECTURE VI.\\nCRYSTAL QUARRELS.\\nFull conclave, in Schoolroom. There has\\nbeen a game of crystallization in the morn-\\ning, of which various account has to be ren-\\ndered. In particular, everybody has to ex-\\nplain why they were always where they\\nwere not intended to be.\\nL. (having received and considered the re-\\nported). You have got on pretty well, chil-\\ndren: but you know these were easy figures\\nyou have been trying. Wait till I have drawn\\nyou out the plans of some crystals of snow\\nMary. I don t think those will be the most\\ndifficult they are so beautiful that we shall\\nremember our places better; and then they\\nare all regular, and in stars it is those twisty\\noblique ones we are afraid of.\\nL. Read Carlyle s account of the battle of\\nLeuthen, and learn Friedrich s oblique\\norder. You will get it done for once, I\\nthink, provided you can march as a pair of\\ncompasses would. But remember, when you\\ncan construct the most difficult single figures,\\nyou have only learned half the game nothing\\nso much as the half, indeed, as the crystals\\nthemselves play it.\\nMary. Indeed; what else is there?\\n107", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0117.jp2"}, "118": {"fulltext": "108 THE ETHICS OF THE DUST.\\nL. It is seldom that any mineral crystal-\\nlizes alone. Usually two or three, under\\nquite different crystalline laws, form together.\\nThey do this absolutely without flaw or fault,\\nwhen they are in fine temper: and observe\\nwhat it signifies. It signifies that the two, or\\nmore, minerals of different natures agree,\\nsomehow between themselves, how much space\\neach will want agree which of them shall\\ngive way to the other at their junction; or in\\nwhat measure each will accommodate itself to\\nthe other s shape! And then each takes its\\npermitted shape, and alloted share of space;\\nyielding, or being yielded to, as it builds till\\neach crystal has fitted itself perfectly and\\ngracefully to its differently-natured neighbor.\\nSo that, in order to practice this, in even the\\nsimplest terms, you must divide into two par-\\nties, wearing different colors; each must choose\\na different figure to construct and you must\\nform one of these figures through the other,\\nboth going on at the same time.\\nMary. I think we may perhaps manage it;\\nbut I cannot at all understand how the crystals\\ndo. It seems to imply so much preconcerting\\nof plan, and so much giving way to each\\nother, as if they really were living.\\nL. Yes, it implies both the concurrence\\nand compromise, regulating all willfulness of\\ndesign: and, more curious still, the crystals\\ndo not always give way to each other. They\\nshow exactly the same varieties of temper that\\nhuman creatures might. Sometimes they\\nyield the required place with perfect grace and", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0118.jp2"}, "119": {"fulltext": "THE ETHICS OF THE DUST. 109\\ncourtesy; forming fantastic, but exquisitely\\nfinished groups: and sometimes they will not\\nyield at all but fight furiously for their places,\\nlosing all shape and honor, and even their own\\nlikeness, in the contest.\\nMary. But is not that wholly wonderful?\\nHow is it that one never sees it spoken of in\\nbooks?\\nL. The scientific men are all busy in deter-\\nmining the constant laws under which the\\nstruggle takes place these indefinite humors\\nof the elements are of no interest to them.\\nAnd unscientific people rarely give themselves\\nthe trouble of thinking at all, when they look\\nat stones. Not that it is of much use to think;\\nthe more one thinks, the more one is puzzled.\\nMary. Surely it is more wonderful than\\nanything in botany?\\nL. Everything has its own wonders; but,\\ngiven the nature of the plant, it is easier to\\nunderstand what a flower will do, and why it\\ndoes it, than, given anything we as yet know\\nof stone-nature, to understand what a crystal\\nwill do, and why it does it. You at once ad-\\nmit a kind of volition and choice, in the flower;\\nbut we are not accustomed to attribute any-\\nthing of the kind to the crystal. Yet there is,\\nin reality, more likeness to some conditions of\\nhuman feeling among stones than among\\nplants. There is a far greater difference be-\\ntween kindty-tempered and ill-tempered crys-\\ntals of the same mineral, than between any\\ntwo specimens of the same flower: and the\\nfriendships and wars of crystals depend more", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0119.jp2"}, "120": {"fulltext": "110 THE ETHICS OF THE DUST.\\ndefinitely and curiously on their varieties of\\ndisposition, than any associations of flowers.\\nHere, for instance, is a good garnet, living\\nwith good mica: one rich red, and the other\\nsilver white; the mica leaves exactly room\\nenough for the garnet to crystallize comfortably\\nin and the garnet lives happily in its little\\nwhite house fitted to it, like a pholas in its\\ncell. But here are wicked garnet living with\\nwicked mica. See what ruin they make of each\\nother! You cannot tell which is which; the\\ngarnets look like dull red stains on the crum-\\nbling stones. By the way, I never could un-\\nderstand, if St. Gothard is a real saint, why he\\ncan t keep his garnets in better order. These\\nare all under his care but I suppose there are\\ntoo many of them for him to look after. The\\nstreets of Airolo are paved with them.\\nMay. Paved with garnets?\\nL. With mica-slate and garnets; I broke\\nthis bit out of a paving stone. Now garnets\\nand mica are natural friends, and generally\\nfond of each other; but you see how they\\nquarrel when they are ill brought up. So it\\nis always. Good crystals are friendly with\\nalmost all other good crystals, however little\\nthey chance to see of each other, or however\\nopposite their habits may be; while wicked\\ncrystals quarrel with one another, though they\\nmay be exactly alike in habits, and see each\\nother continually. And of course the wicked\\ncrystals quarrel with the good ones.\\nIsabel. Then do the good ones get angry?\\nL. No, never; thev attend to their own", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0120.jp2"}, "121": {"fulltext": "THE ETHICS OF THE DUST. Ill\\nwork and life and live it as well as they can,\\nthough they are always the sufferers. Here,\\nfor instance, is a rock crystal of the purest race\\nand finest temper, who was born, unhappily\\nfor him, in a bad neighborhood, near Beaufort\\nin Savoy; and he has had to fight with vile\\ncalcareous mud all his life. See here, when\\nhe was but a child, it came down on him, and\\nnearly buried him; a weaker crystal would\\nhave died in despair; but he only gathered\\nhimself together, like Hercules against the\\nserpents, and threw a layer of crystal over the\\nclay; conquered it, imprisoned it, and lived\\non. Then, when he was a little older, came\\nmore clay; and poured itself upon him here, at\\nthe side and he has laid crystal over that, and\\nlived on, in his purity. Then the clay came\\non at his angles, and tried to cover them, and\\nround them away; but upon that he threw out\\nbuttress-crystals at his angles, all as true to\\nhis own central line as chapels round a cathe-\\ndral apse; and clustered them round the clay;\\nand conquered it again. At last the clay came\\non at his summit, and tried to blunt his sum-\\nmit; but he could not endure that for an\\ninstant; and left his flanks all rough, but\\npure; and fought the clay at his crest, and\\nbuilt crest over crest and peak over peak, till\\nthe clay surrendered at last, and here is his\\nsummit, smooth and pure, terminating a\\npyramid of alternate clay and crystal, half a\\nfoot high\\nLily. Oh, how nice of him What a dear,", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0121.jp2"}, "122": {"fulltext": "112 THE ETHICS OF THE DUST.\\nbrave crystal! But I can t bear to see his\\nflanks all broken, and the clay within them.\\nL. Yes; it was an evil chance for him, the\\nbeing born to such contention there are some\\nenemies so base that even to hold them captive\\nis a kind of dishonor. But look, here has been\\nquite a different kind of struggle the adverse\\npower has been more orderly, and has fought\\nthe pure crystal in ranks as firm as its own.\\nThis is not mere rage and impediment of\\ncrowded evil here is a disciplied hostility\\narmy against army.\\nLily. Oh, but this is much more beautiful\\nL. Yes, for both the elements have true\\nvirtue in them it is a pity they are at war,\\nbut they war grandly.\\nMary. But is this the same clay as in the\\nother crystal.\\nL. I used the word clay for shortness. In\\nboth, the enemy is really limestone; but in the\\nfirst, disordered, and mixed with true clay;\\nwhile, here, it is nearly pure and crystallizes\\ninto its own primitive form, the oblique six-\\nsided one, which you know and out of these it\\nmakes regiments; and then squares of the\\nregiments, and so charges the rock crystal,\\nliterally in square against column.\\nIsabel. Please, please, let me see. And\\nwhat does the rock crystal do?\\nL. The rock crystal seems able to do noth-\\ning. The calcite cuts it through at every\\ncharge. Look here, and here The loveliest\\ncrystal in the whole group is hewn fairly into\\ntwo pieces.", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0122.jp2"}, "123": {"fulltext": "You re to tell us what you promised.\\nThe Ethics of the Dust.\\n-Page 127,", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0123.jp2"}, "124": {"fulltext": "", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0124.jp2"}, "125": {"fulltext": "THE ETHICS OF THE DUST. 113\\nIsabel. Oh, dear; but is the calcite harder\\nthan the crystal then?\\nL. No, softer Very much softer.\\nMary. But then, how can it possibly cut\\nthe crystal?\\nL. It did not really cut it, though it passes\\nthrough it. The two were formed together,\\nas I told you but no one knows how. Still, it\\nis strange that this hard quartz has in all cases\\na good-natured way with it, of yielding to\\neverything else. All sorts of soft things make\\nnests for themselves in it; and it never makes\\na nest for itself in anything. It has all the\\nrough outside work and every sort of coward-\\nly and weak mineral can shelter itself within\\nit. Look these are hexagonal plates of mica\\nif they were outside of this crystal they would\\nbreak, like burnt paper; but they are inside of\\nit, nothing can hurt them, the crystal has\\ntaken them into its very heart, keeping all\\ntheir delicate edges as sharp as if they were\\nunder water, instead of bathed in rock. Here\\nis a piece of branched silver you can bend it\\nwith a touch of your finger, but the stamp of\\nits every fiber is on the rock in which it lay,\\nas if the quartz had been as soft as wool.\\nLily. Oh, the good, good quartz. But does\\nit never get inside of anything?\\nL. As it is a little Irish girl who asks, I\\nmay perhaps answer, without being laughed\\nat, that it gets inside of itself sometimes. But\\nI don t remember seeing quartz make a nest\\nfor itself in anything else.\\nIsabel. Please, there was something I heard\\n8 Ethics", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0125.jp2"}, "126": {"fulltext": "114 THE ETHICS OF THE DUST.\\nyou talking about, last time, with Miss Mary.\\nI was at my lessons, but I heard something\\nabout nests; and I thought it was birds nests;\\nand I couldn t help listening; and then, I\\nremember, it was about nests of quartz in\\ngranite. I remember, because I was so dis-\\nappointed!\\nL. Yes, mousie, you remember quite\\nrightly; but I can t tell you about those nests\\nto-day, nor perhaps to-morrow; but there s no\\ncontradiction between my saying then, and\\nnow I will show you that there is not, some\\nday. Will you trust me meanwhile?\\nIsabel. Won t I!\\nL. Well, then, look, lastly, at this piece of\\ncourtesy in quartz it is on a small scale, but\\nwonderfully pretty. Here is nobly born\\nquartz living with a green mineral, called epi-\\ndote; and they are immense friends. Now,\\nyou see, a comparatively large and strong\\nquartz-crystal, and a very weak and slender\\nlittle one of epidote, have begun to grow, close\\nby each other, and sloping unluckily towards\\neach other, so that at last they meet. They\\ncannot go on growing together; the quartz-\\ncrystal is five times as thick, and more than\\ntwenty times as strong,* as the epidote but he\\nstops at once, just in the very crowning mo-\\nment of his life, when he is building his own\\nsummit He lets the pale little film of epidote\\n*Quartz is not much harder than epidote the strength\\nis only supposed to be in some proportion to the squares\\nof the diameters.", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0126.jp2"}, "127": {"fulltext": "THE ETHICS OF THE DUST. 115\\ngrow right past him stopping his own summit\\nfor it; and he never himself grows any more.\\nLily (after some silence of wonder). But is\\nthe quartz never wicked then?\\nL. Yes, but the wickedest quartz seems\\ngood-natured, compared to other things.\\nHere are two very characteristic examples;\\none is good quartz, living with good pearl-\\nspar, and the other, wicked quartz, living with\\nwicked pearl-spar. In both, the quartz yields\\nto the soft carbonate of iron but, in the first\\nplace, the iron takes only what it needs of\\nroom and is inserted into the planes of the\\nrock crystal with such precision that you must\\nbreak it away before you can tell whether it\\nreally penetrates the quartz or not; while the\\ncrystals of iron are perfectly formed, and have\\na lovely bloom on their surface besides. But,\\nhere, when the two minerals quarrel, the un-\\nhappy quartz has all its surface jagged and\\ntorn to pieces, and there is not a single iron\\ncrystal whose shape you can completely trace.\\nBut the quartz has the worst of it, in both\\ninstances.\\nViolet. Might we look at that piece of\\nbroken quartz again, with the weak little film\\nacross it? it seems such a strange, lovely thing,\\nlike the self-sacrifice of a human being.\\nL. The self-sacrifice of a human being is\\nnot a lovely thing, Violet. It is often a neces-\\nsary and noble thing; but no form nor degree\\nof suicide can be ever lovely.\\nViolet. But self-sacrifice is not suicide!\\nL. What is it, then?", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0127.jp2"}, "128": {"fulltext": "116 THE ETHICS OF THE DUST.\\nViolet. Giving up one s self for another.\\nL. Well and what do you mean by giving\\nup one s self?\\nViolet. Giving up one s tastes, one s feel-\\nings, one s time, one s happiness, and so on,\\nto make others happy.\\nL. I hope you will never marry anybody,\\nViolet, who expects you to make him happy\\nin that way.\\nViolet (hesitating). In what way?\\nL. By giving up your tastes, and sacrificing\\nyour feelings and happiness.\\nViolet. No, no, I don t mean that; but you\\nknow, for other people, one must.\\nL. For people who don t love you, and\\nwhom you know nothing about? Be it so; but\\nhow does this giving up differ from suicide\\nthen?\\nViolet. Why, giving up one s pleasures is\\nnot killing one s self?\\nL. Giving up wrong pleasure is not; nei-\\nther is it self-sacrifice, but self-culture. But\\ngiving up right pleasure is. If you surrender\\nthe pleasure of walking, your foot will wither:\\nyou may as well cut it off; if you surrender\\nthe pleasure of seeing, your eyes will soon be\\nunable to bear the light; you may as well pluck\\nthem out. And to maim yourself is partly to\\nkill yourself. Do but go on maiming, and you\\nwill soon slay.\\nViolet. But why do you make me think of\\nthat verse, then, about the foot and the\\neye?\\nL. You are indeed commanded to cut off", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0128.jp2"}, "129": {"fulltext": "THE ETHICS OF THE DUST. 117\\nand to pluck out, if foot or eye offend you but\\nwhy should they offend you?\\nViolet. I don t know; I never quite under-\\nstood that.\\nL. Yet it is a sharp order; one needing to\\nbe well understood if it is to be well obeyed!\\nWhen Helen sprained her ankle the other day\\nyou saw how strongly it had to be bandaged\\nthat is to say, prevented from all work, to\\nrecover it. But the bandage was not lovely.\\nViolet. No, indeed.\\nL. And if her foot had been crushed, or\\ndiseased, or snake-bitten, instead of sprained,\\nit might have been needful to cut it off. But\\nthe amputation would not have been lovely.\\nViolet. No.\\nL. Well, if eye and foot are dead already\\nand betray you, if the light that is in you be\\ndarkness, and your feet run into mischief, or\\nare taken in the snare, it is, indeed, time to\\npluck out, and cut off, I think but, so crippled,\\nyou can never be what you might have been\\notherwise. You enter into life, at best, halt\\nor maimed and the sacrifice is not beautiful,\\nthough necessary.\\nViolet (after a pause). But when one sacri-\\nfices one s self for others?\\nL. Why not rather others for you?\\nViolet. Oh! but I couldn t bear that.\\nL. Then why should they bear it?\\nDora (bursting in indignant). And Ther-\\nmopylae, and Protesilaus, and Marcus Curtius,\\nand Arnold de Winkelried, and Iphigenia and\\nJephthah s daughter?", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0129.jp2"}, "130": {"fulltext": "118 THE ETHICS OF THE DUST.\\nL. (sustaining the indignation unmoved).\\nAnd the Samaritan woman s son?\\nDora. Which Samaritan woman s?\\nL. Read 2 Kings vi. 29.\\nDora. (obeys). How horrid! As if we\\nmeant anything like that!\\nL. You don t seem to me to know in the\\nleast what you do mean, children. What\\npractical difference is there between that,\\nand what you are talking about? The Samar-\\nitan children had no voice of their own in the\\nbusiness, it is true; but neither had Iphigenia:\\nthe Greek girl was certainly neither boiled,\\nnor eaten; but that only makes a difference\\nin the dramatic effect; not in the principle.\\nDora (biting her lip). Well, then, tell us\\nwhat we ought to mean. As if you didn t\\nteach it all to us, and mean it yourself, at this\\nmoment, more than we do, if you wouldn t be\\ntiresome\\nL. I mean, and always have meant, simply\\nthis, Dora; that the will of God respecting\\nus is that we shall live by each other s happi-\\nness, and life; not by each other s misery, or\\ndeath. I made you read that verse which so\\nshocked you just now, because the relations of\\nparent and child are typical of all beautiful\\nhuman help. A child may have to die for its\\nparents; but the purpose of Heaven is that it\\nshall rather live for them that, not by its\\nsacrifice, but by its strength, its joy, its force\\nof being, it shall be to them renewal of\\nstrength and as the arrow in the hand of the\\ngiant. So it is in all other right relations.", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0130.jp2"}, "131": {"fulltext": "THE ETHICS OF THE DUST. 119\\nMen help each other by their joy, not by their\\nsorrow. They are not intended to slay them-\\nselves for each other, but to strengthen them-\\nselves for each other. And among the many\\napparently beautiful things which turn,\\nthrough mistaken use, to utter evil, I am not\\nsure but that the thoughtlessly meek and self-\\nsacrificing spirit of good men must be named\\nas one of the fatalest. They have so often\\nbeen taught that there is a virtue in mere\\nsuffering, as such; and foolishly to hope that\\ngood may be brought by Heaven out of all on\\nwhich Heaven itself has set the stamp of evil,\\nthat we may avoid it, that they accept pain\\nand defeat as if these were their appointed\\nportion never understanding that their defeat\\nis not the less to be mourned because it is\\nmore fatal to their enemies than to them.\\nThe one thing that a good man has to do, and\\nto see done, is justice; he is neither to slay\\nhimself nor others causelessly: so far from\\ndenying himself, since he is pleased by good,\\nhe is to do his utmost to get his pleasure accom-\\nplished. And I only wish there were strength,\\nfidelity, and sense enough, among the good\\nEnglishmen of this day, to render it possible\\nfor them to band together in avowed brother-\\nhood, to enforce, by strength of heart and\\nhand, the doing of human justice among all\\nwho came within their sphere. And finally,\\nfor your own teaching, observe, although\\nthere may be need for much self-sacrifice and\\nself-denial in the correction of faults of charac-\\nter, the moment the character is formed, the", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0131.jp2"}, "132": {"fulltext": "120 THE ETHICS OF THE DUST.\\nself-denial ceases. Nothing is really well\\ndone, which it costs you pain to do.\\nViolet. But surely, sir, you are always\\npleased with us when we try to please others,\\nand not ourselves?\\nL. My dear child, in the daily course and\\ndiscipline of right life, we must continually\\nand reciprocally submit and surrender in all\\nkind and courteous and affectionate ways: and\\nthese submissions and ministries to each other,\\nof which you all know (none better) the\\npractice and the preciousness, are as good for\\nthe yielder as the receiver: they strengthen\\nand perfect as much as they soften and refine.\\nBut the real sacrifice of all our strength, or\\nlife, or happiness to others (though it may\\nbe needed, and though all brave creatures hold\\ntheir lives in their hand, to be given, when\\nsuch need comes, as frankly as a soldier gives\\nhis life in battle), is yet always a mournful and\\nmomentary necessity: not the fulfillment of\\nthe continuous law of being. Self-sacrifice\\nwhich is sought after, and triumphed in, is\\nusually foolish; and calamitous in its issue:\\nand by the sentimental proclamation and pur-\\nsuit of it, good people have not only made\\nmost of their own lives useless, but the whole\\nframework of their religion so hollow, that at\\nthis moment, while the English nation, with\\nits lips, pretends to teach every man to love\\nhis neighbor as himself, with its hands and\\nfeet it clutches and tramples like a wild beast\\nand practically lives, every soul of it that can,\\non other people s labor. Briefly, the constant", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0132.jp2"}, "133": {"fulltext": "THE ETHICS OF THE DUST. 121\\nduty of every man to his fellows is to ascer-\\ntain his own powers and special gifts; and to\\nstrengthen them for the help of others. Do\\nyou think Titian would have helped the world\\nbetter by denying himself, and not painting;\\nor Casella by denying himself, and not sing-\\ning! The real virtue is to be ready to sing\\nthe moment people ask us; as he was, even in\\npurgatory. The very word virtue means\\nnot conduct but strength, vital energy\\nin the heart. Were you not reading about that\\ngroup of words beginning with V,\u00e2\u0080\u0094 vital\\nvirtuous, vigorous, and so on,\u00e2\u0080\u0094 in Max Muller\\nthe other day, Sibyl? Can t you tell the others\\nabout it?\\nSibyl. No, I can t; will you tell us, please?\\nL. Not now, it is too late. Come to me\\nsome idle time to-morrow, and I ll tell you\\nabout it, if all s well. But the gist of it is,\\nchildren, that you should at least know two\\nLatin words; recollect that mors means\\ndeath and delaying; and vita means life\\nand growing: and try always, not to mortify\\nyourselves, but to vivify yourselves.\\nViolet. But, then, are we not to mortify our\\nearthly affections? and surely we are to sac-\\nrifice ourselves, at least in God s service, if not\\nin man s?\\nL. Really, Violet, we are getting too\\nserious. I ve given you enough ethics for one\\ntalk, I think! Do let us have a little play\\nLily, what were you so busy about, at the ant-\\nhill in the wood, this morning?\\nLily. Oh, it was the ants who were busy,", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0133.jp2"}, "134": {"fulltext": "122 THE ETHICS OF THE DUST.\\nnot I; I was only trying to help them a\\nlittle.\\nL. And they wouldn t be helped, I sup-\\npose?\\nLily. No, indeed. I can t think why ants\\nare always so tiresome, when one tries to help\\nthem! They were carrying bits of stick, as\\nfast as they could, through a piece of grass\\nand pulling and pushing, so hard; and tum-\\nbling over and over, it made one quite pity\\nthem so I took some of the bits of stick, and\\ncarried them forward a little, where I thought\\nthey wanted to put them; but instead of being\\npleased, they left them directly, and ran\\nabout looking quite angry and frightened and\\nat last ever so many of them got up my\\nsleeves, and bit me all over, and I had to come\\naway.\\nL. I couldn t think what you were about.\\nI saw your French grammar lying on the\\ngrass behind you, and thought perhaps you\\nhad gone to ask the ants to hear you a French\\nverb.\\nIsabel. Ah! but you didn t, though!\\nL. Why not, Isabel? I knew, well enough,\\nLily couldn t learn that verb by herself.\\nIsabel. No; but the ants couldn t help\\nher.\\nL. Are you sure the ants could not have\\nhelped you, Lily?\\nLily (thinking). I ought to have learned\\nsomething from them, perhaps.\\nL. But none of them left their sticks to\\nhelp you through the irregular verb?", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0134.jp2"}, "135": {"fulltext": "THE ETHICS OF THE DUST. 123\\nLily. No, indeed. (Laughing, with some\\nothers.)\\nL. What are you laughing at, children? I\\ncannot see why the ants should not have left\\ntheir tasks to help Lily in hers,\u00e2\u0080\u0094 since here is\\nViolet thinking she ought to leave her tasks,\\nto help God in His. Perhaps, however, she\\ntakes Lily s more modest view, and thinks\\nonly that He ought to learn something from\\nher.\\n(Tears in Violet s eyes.)\\nDora (scarlet). It s too bad\u00e2\u0080\u0094 it s a shame-\\npoor Violet\\nL. My dear children, there s no reason why\\none should be so red, and the other so pale,\\nmerely because you are made for a moment to\\nfeel the absurdity of a phrase which you have\\nbeen taught to use, in common with half the\\nreligious world. There is but one way in\\nwhich man can ever help God\u00e2\u0080\u0094 that is, by\\nletting God help him: and there is no way in\\nwhich His name is more guiltily taken in vain,\\nthan by calling the abandonment of our own\\nwork, the performance of His.\\nGod is a kind Father. He sets us all in the\\nplaces where He wishes us to be employed;\\nand that employment is truly our Father s\\nbusiness. He chooses work for every creature\\nwhich will be delightful to them, if they do it\\nsimply and humbly. He gives us always\\nstrength enough, and sense enough, for what\\nHe wants us to do; if we either tire ourselves\\nor puzzle ourselves, it is ourselves, it is our\\nown fault. And we may always be sure,", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0135.jp2"}, "136": {"fulltext": "124 THE ETHICS OF THE DUST.\\nwhatever we are doing, that we cannot be\\npleasing Him, if we are not happy ourselves.\\nNow, away with you, children; and be as\\nhappy as you can. And when you cannot, at\\nleast don t plume yourselves upon pouting.", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0136.jp2"}, "137": {"fulltext": "LECTURE VII.\\nHOME VIRTUES.\\n125", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0137.jp2"}, "138": {"fulltext": "", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0138.jp2"}, "139": {"fulltext": "LECTURE VII.\\nHOME VIRTUES.\\nBy the fireside, in the Drawing-room. Eve-\\nning.\\nDora. Now, the curtains are drawn, and\\nthe fire s bright, and here s your arm-chair\\nand you re to tell us all about what you prom-\\nised.\\nL. All about what?\\nDora. All about virtue.\\nKathleen. Yes, and about the words that\\nbegin with V.\\nL. I heard you singing about a word that\\nbegins with V, in the playground, this morn-\\ning, Miss Katie.\\nKathleen. Me singing!\\nMary. Oh, tell us tell us.\\nL. Vilikens and his\u00e2\u0080\u0094\\nKathleen (stopping his mouth). Oh! please!\\ndon t Where were you?\\nIsabel. I m sure I wish I had known where\\nhe was! We lost him among the rhododen-\\ndrons, and I don t know where he got to; oh,\\nyou naughty naughty (climbs on his knee).\\nDora. Now, Isabel, we really want to talk.\\nL. I don t.\\nDora. Oh, but you must. You promised, you\\nknow.\\n127", "height": "3735", "width": "2312", "jp2-path": "ethicsofdust02rusk_0139.jp2"}, "140": {"fulltext": "128 THE ETHICS OF THE DUST.\\nL. Yes, if all was well; but all s ill. I m\\ntired and cross; and I won t.\\nDora. You re not a bit tired, and you re\\nnot crosser than two sticks; and we ll make\\nyou talk, if you were crosser than six. Come\\nhere, Egypt; and get on the other side of\\nhim.\\n(Egypt takes up a commanding position near\\nthe hearth-brush.)\\nDora (reviewing her forces). Now, Lily,\\ncome and sit on the rug in front.\\n(Lily does as she is bid.)\\nL. (seeing he has no chance against the\\nodds.) Well, well; but I m really tired. Go\\nand dance a little, first; and let me think.\\nDora. No; you mustn t think. You will be\\nwanting to make us think next; that will be\\ntiresome.\\nL. Well, go and dance first, to get quit of\\nthinking: and then I ll talk as long as you\\nlike.\\nDora. Oh, but we can t dance to-night.\\nThere isn t time; and we want to hear about\\nvirtue.\\nL. Let me see a little of it first. Dancing is\\nthe first of girl s virtues.\\nEgypt. Indeed! And the second?\\nL. Dressing.\\nEgypt. Now, you needn t say that! I\\nmended that tear the first thing before break-\\nfast this morning.\\nL. I cannot otherwise express the ethical\\nprinciple, Egypt; whether you have mended\\nyour gown or not.", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0140.jp2"}, "141": {"fulltext": "THE ETHICS OF THE DUST. 129\\nDora. Now don t be tiresome. We really\\nmust hear about virtue, please seriously.\\nL. Well. I m telling you about it, as fast\\nas I can.\\nDora. That the first of girls virtues is\\ndancing?\\nL. More accurately, it is wishing to dance,\\nand not wishing to tease, nor hear about\\nvirtue.\\nDora (to Egypt). Isn t he cross?\\nEgypt. How many balls must we go to in\\nthe season, to be perfectly virtuous?\\nL. As many as you can without losing your\\ncolor. But I did not say you should wish to\\ngo to balls. I said you should be always\\nwanting to dance.\\nEgypt. So we do but everybody says it is\\nvery wrong.\\nL. Why, Egypt, I thought\\nThere was a lady once,\\nThat would not be a queen, that would she not\\nFor all the mud in Egypt/\\nYou were complaining the other day of having\\nto go out a great deal oftener than you liked.\\nEgypt. Yes, so I was; but then, it isn t to\\ndance. There s no room to dance; it s\\n(Pausing to consider what it is for).\\nL. It is only to be seen, I suppose. Well,\\nthere s no harm in that. Girls ought to like\\nto be seen.\\nDora (her eyes flashing). Now, you don t\\nmean that; and you re too provoking; and we\\nwon t dance again, for a month.\\n9 Ethics", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0141.jp2"}, "142": {"fulltext": "130 THE ETHICS OF THE DUST.\\nL. It will answer every purpose of revenge,\\nDora, if you only banish me to the library;\\nand dance by yourselves; but I don t think\\nJessie and Lily will agree to that. You like\\nme to see you dancing, don t you, Lily?\\nLily. Yes, certainly, when we doit rightly.\\nL. And besides, Miss Dora, if young ladies\\nreally do not want to be seen, they should take\\ncare not let their eyes flash when they dislike\\nwhat people say: and, more than that, it is\\nall nonsense from beginning to end, about not\\nwanting to be seen. I don t know any more\\ntiresome flower in the borders than your\\nespecially modest snowdrop; which one\\nalways has to stoop down and take all sorts of\\ntiresome trouble with, and nearly break its\\npoor little head off, before you can see it, and\\nthen, half of it is not worth seeing. Girls\\nshould be like daisies; nice and white, with an\\nedge of red, if you look close; making the\\nground bright wherever they are; knowing\\nsimply and quietly that they do it and are\\nmeant to do it, and that it would be very\\nwrong if they didn t do it. Not want to be\\nseen, indeed! How long were you in doing\\nup your back hair this afternoon, Jessie?\\n(Jessie not immediately answering, Dora\\ncomes to her assistance.)\\nDora. Not above three-quarters of an hour,\\nI think, Jess?\\nJessie (putting her finger up). Now, Do-\\nrothy, you needn t talk, you know!\\nL. I know she needn t, Jessie; I shall ask\\nher about those dark plaits presently. (Dora", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0142.jp2"}, "143": {"fulltext": "THE ETHICS OF THE DUST. 131\\nlooks round to see i\u00c2\u00a3 there is any way open\\nfor retreat.) But never mind; it was worth\\nthe time, whatever it was, and nobody will\\never mistake that golden wreath for a chignon:\\nbut if you don t want it to be seen you had\\nbetter wear a cap.\\nJessie. Ah, now, are you really goingto do\\nnothing but play? And we all have been\\nthinking, and thinking, all day; and hoping\\nyou would tell us things; and now\\nL. And now I am telling you things, and\\ntrue things, and things good for you and you\\nwon t believe me. You might as well have let\\nme go to sleep at once, as I wanted to. (En-\\ndeavors again to make himself comfortable.)\\nIsabel. Oh, no, no, you shan t go to sleep,\\nyou naughty! Kathleen, come here.\\nL. (knowing what he has to expect if Kath-\\nleen comes.) Get away, Isabel, you re too\\nheavy. (Sitting up.) What have I been say-\\ning?\\nDora. I do believe he has been asleep all\\nthe time You never heard anything like the\\nthings you ve been saying.\\nL. Perhaps not. If you have heard them,\\nand anything like them, it is all I want.\\nEgypt. Yes, but we don t understand, and\\nyou know we don t; and we w T ant to.\\nL. What did I say first?\\nDora. That the first virtue of girls was\\nwanting to go to balls.\\nL. I said nothing of the kind.\\nJessie. Always wanting to dance, you\\nsaid.", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0143.jp2"}, "144": {"fulltext": "132 THE ETHICS OF THE DUST.\\nL. Yes, and that s true. Their first virtue\\nis to be intensely happy; so happy that they\\ndon t know what to do with themselves for\\nhappiness, and dance, instead of walking.\\nDon t you recollect Louisa,\\nNo fountain from a rocky cave\\nE er tripped with foot so free;\\nShe seemed as happy as a wave\\nThat dances on the sea.\\nA girl is always like that, when everything s\\nright with her.\\nViolet. But, surely, one must be sad some-\\ntimes?\\nL. Yes, Violet, and dull sometimes, and\\nstupid sometimes, and cross sometimes. What\\nmust be, must; but it is always either our\\nown fault, or somebody else s. The last and\\nworst thing that can be said of a nation is,\\nthat it has made its young girls sad, and\\nweary.\\nMay. But I am sure I have heard a great\\nmany people speak against dancing?\\nL. Yes, May; but it does not follow they\\nwere wise as well as good. I suppose they think\\nJeremiah liked better to have to write Lamen-\\ntations for his people, than to have to write\\nthat promise for them, which everybody seems\\nto hurry past, that they may get on quickly to\\nthe verse about Rachel weeping for her\\nchildren; though the verse they pass is the\\ncounter blessing to that one: Then shall the\\nvirgin rejoice in the dance; and both young\\nmen and old together; and I will turn their\\nmourning into joy.", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0144.jp2"}, "145": {"fulltext": "THE ETHICS OF THE DUST. 133\\n(The children get very serous, but look at\\neach other as if pleased.)\\nMary. They understand now but, do you\\nknow what you said next?\\nL. Yes; I was not more than half asleep,\\nI said their second virtue was dressing.\\nMary. Well! what did you mean by that?\\nL. What do you mean b} r dressing?\\nMary. Wearing fine clothes.\\nL. Ah! there s the mistake. I mean wear-\\ning plain ones.\\nMary. Yes, I dare say! but that s not what\\ngirls understand by dressing, you know.\\nL. I can t help that. If they understand\\nby dressing, buying dresses, perhaps they\\nalso understand by drawing, buying pictures.\\nBut when I hear them say they can draw, I\\nunderstand that they can make a drawing; and\\nwhen I hear them say they can dress, I under-\\nstand that they can make a dress and which\\nis quite as difficult wear one.\\nDora. I m not sure about the making; for\\nthe wearing, we can all wear them out, before\\nanybody expects it.\\nEgypt (aside to L., piteously). Indeed I\\nhave mended that torn flounce quite neatly;\\nlook if I haven t!\\nL. (aside to Egypt). All right; don t be\\nafraid. (Aloud to Dora.) Yes, doubtless; but\\nyou know that is only a slow way of undress-\\ning.\\nDora. Then, we are all to learn dressmak-\\ning, are we?\\nL. Yes; and always to dress yourselves", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0145.jp2"}, "146": {"fulltext": "134 ETHICS OF THE DUST.\\nbeautifully not finely, unless on occasion;\\nbut then very finely and beautifully, too. Also,\\nyou are to dress as many other people as you\\ncan and to teach them how to dress, if they\\ndon t know; and to consider every ill-dressed\\nwoman or child whom you see anywhere, as a\\npersonal disgrace; and to get at them, some-\\nhow, until everybody is as beautifully dressed\\nas birds.\\n(Silence; the children drawing their breaths\\nhard, as if they had come from under a shower\\nbath.)\\nL. (seeing objections begin to express\\nthemselves in the eyes.) Now you needn t\\nsay you can t; for you can and it s what you\\nwere meant to do, always and to dress your\\nhouses and your gardens, too and to do very\\nlittle else, I believe, except singing; and\\ndancing, as we said, of course and one thing\\nmore.\\nDora. One third and last virtue, I suppose?\\nL. Yes; on Violet s system of triplicities.\\nDora. Well, we are prepared for anything\\nnow. What is it?\\nL. Cooking.\\nDora. Cardinal, indeed! If only Beatrice\\nwere here with her seven handmaids, that she\\nmight see what a fine eighth we had found\\nfor her\\nMary. And the interpretation? What does\\ncooking mean?\\nL. It means the knowledge of Medea, and\\nof Circe, and of Calypso, and of Helen, and of\\nRebekah, and of the Queen of Sheba. It", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0146.jp2"}, "147": {"fulltext": "THE ETHICS OF THE DUST. 135\\nmeans the knowledge of all herbs, and fruits,\\nand balms, and spices; and of all that is heal-\\ning and sweet in fields and groves, and savory\\nin meats; it means carefulness, and inventive-\\nness, and watchfulness, and willingness, and\\nreadiness of appliance; it means the economy\\nof your great-grandmothers, and the science of\\nmodern chemists; it means much tasting, and\\nno wasting; it means English thoroughness,\\nand French art, and Arabian hospitality; it\\nmeans, in fine, that you are to be perfectly and\\nalways ladies loaf-givers, and, as you\\nare to see, imperatively, that everybody has\\nsomething pretty to put on, so you are to see,\\nyet more imperatively, that everybody has\\nsomething nice to eat.\\n(Another pause, and long drawn breath.)\\nDora (slowly recovering herself to Egypt).\\nWe had better have let him go to sleep, I\\nthink, after all!\\nL. You had better let the younger ones go\\nto sleep now: for I haven t half done.\\nIsabel (panic-struck). Oh! please, please!\\njust one quarter of an hour.\\nL. No, Isabel; I cannot say what I ve got\\nto say in a quarter of an hour, and it is too\\nhard for you, besides you would be lying\\nawake, and trying to make it out, half the\\nnight. That will never do.\\nIsabel. Oh, please!\\nI/. It would please me exceedingly, mousie\\nbut there are times when we must both be\\ndispleased; more s the pity. Lily may stay\\nfor half an hour, if she likes.", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0147.jp2"}, "148": {"fulltext": "136 THE ETHICS OF THE DUST.\\nLily. I can t, because Isey never goes to\\nsleep, if she is waiting for me to come.\\nIsabel. Oh, yes, Lily; I ll go to sleep to-\\nnight. I will, indeed.\\nLily. Yes, it s very likely, Isey, with those\\nfine round eyes! (To L.) You ll tell me\\nsomething of what you ve been saying to-mor-\\nrow, won t you?\\nL. No, 1 won t, Lily. You must choose.\\nIt s only in Miss Edgeworth s novels that one\\ncan do right, and have one s cake and sugar\\nafterward, as well (not that I consider the\\ndilemma, to-night, so grave).\\n(Lily sighing, takes Isabel s hand.)\\nYes, Lily dear, it will be better, in the out-\\ncome of it, so, than if you were to hear all the\\ntalks that ever were talked, and all the stories\\nthat ever were told. Good-night.\\n(The door leading to the condemned cells of\\nthe dormitory closes on Lily, Isabel, Florrie,\\nand other diminutive and submissive victims.)\\nJessie (after a pause). Why, I thought you\\nwere so fond of Miss Edgeworth.\\nL. So I am and so you ought all to be. I\\ncan read her over and over again, without ever\\ntiring; there s no one whose every page is so\\nfull, and so delightful; no one who brings you\\ninto the company of pleasanter or wiser people\\nno one who tells you more truly to do right.\\nAnd it is very nice, in the midst of a wild\\nworld, to have the very ideal of poetical jus-\\ntice done always to one s hand to have every-\\nbody found out who tells lies; and every-\\nbody decorated with a red ribbon, who doesn t;", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0148.jp2"}, "149": {"fulltext": "THE ETHICS OF THE DUST. 137\\nand to see the good Laura, who gave away\\nher half sovereign, receiving a grand ovation\\nfrom an entire dinner party disturbed for the\\npurpose and poor, dear, little Rosamond, who\\nchooses purple jars instead of new shoes, left\\nat last without either her shoes or her bottle.\\nBut it isn t life: and, in the way children\\nmight easily understand it, it isn t morals.\\nJessie. How do you mean we might under-\\nstand it?\\nL. You might think Miss Edgeworth meant\\nthat the right was to be done mainly because\\none is always rewarded for doing it. It is an\\ninjustice to her to say that; her heroines\\nalways do right simply for its own sake, as\\nthey should; and her examples of conduct and\\nmotive are wholly admirable. But her repre-\\nsentation of events is false and misleading.\\nHer good characters never are brought into the\\ndeadly trial of goodness, the doing right, and\\nsuffering for it, quite finally. And that is life,\\nas God arranges it. Taking up one s cross\\ndoes not at all mean having ovations at dinner\\nparties, and being put over everybody else s\\nhead.\\nDora. But what does it mean then? That is\\njust what we couldn t understand, when you\\nwere telling us about not sacrificing ourselves,\\nyesterday.\\nL. My dear, it means simply that you are\\nto go the road which you see to be the straight\\none carrying whatever you find is given you\\nto carry, as well and stoutly as you can with-\\nout making faces, or calling people to come and", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0149.jp2"}, "150": {"fulltext": "138 THE ETHICS OF THE DUST.\\nlook at you. Above all, you are neither to\\nload, nor unload, yourself; nor cut your cross\\nto your own liking. Some people think it\\nwould be better for them to have it large; and\\nmany, that they could carry it much faster if\\nit were small; and even those who like it\\nlargest are usually very particular about its\\nbeing ornamental, and made of the best ebony.\\nBut all that you have really to do is to keep\\nyour back as straight as you can, and not\\nthink about what is upon it above all, not to\\nboast of what is upon it. The real and essen-\\ntial meaning of virtue is in that straight-\\nness of back. Yes; you may laugh, children,\\nbut it is. You know I was to tell you about\\nthe words that began with V. Sibyl, what\\ndoes virtue mean literally?\\nSibyl. Does it mean courage?\\nL. Yes but a particular kind of courage.\\nIt means courage of the nerve vital courage.\\nThat first syllable of it, if you look in Max\\nMuller, you will find really means nerve,\\nand from it come vis, and vir, and\\nvirgin (through vireo), and the connected\\nword virga a rod the green rod, or\\nspringing bough of a tree, being the type of\\nperfect human strength, both in the use of it\\nin the Mosaic story, when it becomes a serpent,\\nor strikes the rock; or when Aaron s bears its\\nalmonds; and in the metaphorical expressions,\\nthe Rod out of the stem of Jesse, and the\\nMan whose name is the Branch, and so on.\\nAnd the essential idea of real virtue is that of\\na vital human strength, which instinctively,", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0150.jp2"}, "151": {"fulltext": "THE ETHICS OF THE DUST. 139\\nconstantly, and without motive, does what is\\nright. You must train men to this by habit,\\nas you would the branch of a tree and give\\nthem instincts and manners (or morals) of\\npurity, justice, kindness, and courage. Once\\nrightly trained, they act as they should irre-\\nspectively of all motive, of fear, or of reward.\\nIt is the blackest sign of putrescence in a\\nnational religion, when men speak as if it were\\nthe only safeguard of conduct and assume\\nthat, but for the fear of being burned, or for\\nthe hope of being rewarded, everybody would\\npass their lives in lying, stealing, and murder-\\ning. I think quite one of the notablest histor-\\nical events of this century (perhaps the very\\nnotablest), was that council of clergymen,\\nhorror-struck at the idea of any diminution in\\nour dread of hell, at which the last of English\\nclergymen whom one would have expected to\\nsee in such a function, rose as the devil s ad-\\nvocate; to tell us how impossible it was we\\ncould get on without him.\\nViolet (after a pause). But, surely, if people\\nweren t afraid (hesitates again).\\nL. They should be afraid of doing wrong,\\nand of that only, my dear. Otherwise, if they\\nonly don t do wrong for fear of being pun-\\nished, they have done wrong in their hearts\\nalready.\\nViolet. Well, but surely, at least one ought\\nto be afraid of displeasing God; and one s\\ndesire to please Him should be one s first\\nmotive?\\nL. He never would be pleased with us, if", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0151.jp2"}, "152": {"fulltext": "140 THE ETHICS OF THE DUST.\\nit were, my dear. When a father sends his son\\nout into the world suppose as an apprentice\\nfancy the boy s coming home at night, and\\nsaying, 44 Father, I could have robbed the till\\nto-day; but I didn t, because I thought you\\nwouldn t like it. Do you think the father\\nwould be particularly pleased?\\n(Violet is silent.)\\nHe would answer, would he not, if he were\\nwise and good, My boy, though you had no\\nfather, you must not rob tills And nothing\\nis ever done so as really to please our Great\\nFather, unless we would also have done it,\\nthough we had no Father to know of it.\\nViolet (after long pause). But, then, what\\ncontinual threatenings, and promises of reward\\nthere are!\\nL. And how vain both! with the Jews, and\\nwith all of us. But the fact is, that the threat\\nand promise are simple statements of the\\nDivine law, and of its consequences. The\\nfact is truly told you, make what use you may\\nof it: and as collateral warning, or encourage-\\nment, comfort, the knowledge of future conse-\\nquences may often be helpful to us: but help-\\nful chiefly to the better state when we can act\\nwithout reference to them. And there s no\\nmeasuring the poisoned influence of that notion\\nof future reward on the mind of Christian\\nEurope, in the early ages. Half the monastic\\nsystem rose out of that, acting on the occult\\npride and ambition of good people (as the\\nother half of it came of their follies and mis-\\nfortunes). There is always a considerable", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0152.jp2"}, "153": {"fulltext": "THE ETHICS OF THE DUST. 141\\nquantity of pride, to begin with, in what is\\ncalled giving one s self to God. As if one\\nhad ever belonged to anybody else!\\nDora. But, surely, great good has come\\nout of the monastic system our books our\\nsciences all saved by the monks?\\nL. Saved from what, my dear? From the\\nabyss of misery and ruin which that false\\nChristianity allowed the whole active world\\nto live in. When it had become the principal\\namusement, and the most admired art of\\nChristian men, to cut one another s throats,\\nand burn one another s towns; of course, the\\nfew feeble or reasonable persons left, who de-\\nsired quiet, safety, and kind fellowship, got\\ninto cloisters; and the gentlest, thoughtfullest,\\nnoblest men and women shut themselves up,\\nprecisely where they could be of least use.\\nThey are very fine things, for us painters,\\nnow the towers and white arches upon the\\ntops of the rocks; always in places where it\\ntakes a day s climbing to get at them; but the\\nintense tragi-comedy of the thing, when one\\nthinks of it, is unspeakable. All the good\\npeople of the world getting themselves hung\\nup out of the way of mischief, like Bailie Nicol\\nJarvie; poor little lambs, as it were, dangling\\nthere for the sign of the Golden Fleece or\\nlike Socrates in his basket in the Clouds\\n(I must read you that bit of Aristophanes\\nagain, by the way.) And believe me, chil-\\ndren, I am no warped witness, as far as regards\\nmonasteries or if I am, it is in their favor. I\\nhave always had a strong leaning that way", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0153.jp2"}, "154": {"fulltext": "142 THE ETHICS OF THE DUST.\\nand have pensively shivered with Augustines\\nat St. Bernard; and happily made hay with\\nFranciscans at Fesole; and sat silent with\\nCarthusians in their little gardens, south o\u00c2\u00a3\\nFlorence; and mourned through many a day-\\ndream, at Melrose and Bolton. But the wonder\\nis always to me, not how much, but how little,\\nthe monks have, on the whole, done, with all\\nthat leisure, and all that goodwill! What\\nnonsense monks characteristically wrote;\\nwhat little progress they made in the sciences\\nto which they devoted themselves as a duty,\\nmedicine especially; and, last and worst, what\\ndepths of degradation they can sometimes see\\none another, and the population round them,\\nsink into; without either doubting their sys-\\ntem, or reforming it!\\n(Seeing questions rising to lips.) Hold\\nyour little tongues, children; it s very late,\\nand you ll make me forget what I ve to say.\\nFancy yourselves in pews, for five minutes.\\nThere s one point of possible good in the con-\\nventual system, which is always attractive to\\nyoung girls; and the idea is a very dangerous\\none; the notion of a merit, or exalting virtue,\\nconsisting in a habit of meditation on the\\nthings above, or things of the next world.\\nNow it is quite true, that a person of beautiful\\nmind, dwelling on whatever appears to them\\nmost desirable and lovely in a possible future,\\nwill not only pass their time pleasantly, but\\nwill even acquire, at last, a vague and wildly\\ngentle charm of manner and feature, which\\nwill give them an air of peculiar sanctity in the", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0154.jp2"}, "155": {"fulltext": "THE ETHICS OF THE DUST. 143\\neyes of others. Whatever real or apparent\\ngood there may be in this result, I want you\\nto observe, children, that we have no real\\nauthority for the reveries to which it is owing.\\nWe are told nothing distinctly of the heavenly\\nworld except that it will be free from sorrow,\\nand pure from sin. What is said of pearl gates,\\ngolden floors, and the like, is accepted as\\nmerely figurative by religious enthusiasts\\nthemselves; and whatever they pass their\\ntime in conceiving, whether of the happiness\\nof risen souls, of their intercourse, or of the\\nappearance and employment of the heavenly\\npowers, is entirely the product of their own\\nimagination; and as completely and distinctly\\na work of fiction, or romantic invention, as\\nany novel of Sir Walter Scott s. That the\\nromance is founded on religious theory or doc-\\ntrine; that no disagreeable or wicked persons\\nare admitted into the story; and that the in-\\nventor fervently hopes that some portion of it\\nmay hereafter come true, does not in the least\\nalter the real nature of the effort or enjoyment.\\nNow, whatever indulgence may be granted\\nto amiable people for pleasing themselves in\\nthis innocent way, it is beyond question, that\\nto seclude themselves from the rough duties\\nof life, merely to write religious romances, or,\\nas in most cases merely to dream them, with-\\nout taking so much trouble as is implied in\\nwriting, ought not to be received as an act of\\nheroic virtue. But, observe, even in admitting\\nthus much, I have assumed that the fancies\\nare just and beautiful, though fictitious. Now", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0155.jp2"}, "156": {"fulltext": "144 THE ETHICS OF THE DUST.\\nwhat right have any of us to assume that our\\nown fancies will assuredly be either the one\\nor the other? That they delight us, and ap-\\npear lovely to us, is no real proof of its not\\nbeing wasted time to form them and we may\\nsurely be led somewhat to distrust our judg-\\nment of them by observing what ignoble imag-\\ninations have sometimes sufficiently, or even\\nenthusiastically occupied the hearts of others.\\nThe principal source of the spirit of religious\\ncontemplation is the East now I have here in\\nmy hand a Byzantine image of Christ, which,\\nif you will look at it seriously, may, I think,\\nat once and forever render you cautious in the\\nindulgence of a merely contemplative habit of\\nmind. Observe, it is the fashion to look at\\nsuch a thing only as a piece of barbarous art\\nthat is the smallest part of its interest. What\\nI want you to see is the baseness and falseness\\nof a religious state of enthusiasm in which\\nsuch a work could be dwelt upon with pious\\npleasure. That a figure, with two small round\\nblack beads for eyes a gilded face, deep cut\\ninto, horrible wrinkles, an open gash for a\\nmouth, and a distorted skeleton for a body,\\nwrapped about, to make it fine, with striped\\nenamel of blue and gold that such a figure,\\nI say, should ever have been thought helpful\\ntowards the conception of a Redeeming Deity,\\nmay make you, I think, very doubtful, even\\nof the Divine approval, much more of the\\nDivine inspiration, of religious reverie in\\ngeneral. You feel, doubtless, that your own\\nidea of Christ would be something very different", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0156.jp2"}, "157": {"fulltext": "THE ETHICS OF THE DUST. 145\\nfrom* this; but in what does the difference con-\\nsist? Not in any more divine authority in your\\nimagination; but in the intellectual work of\\nsix intervening centuries; which, simply, by\\nartistic discipline, has refined this crude con-\\nception for you, and filled you, partly with an\\ninnate sensation, partly with an acquired\\nknowledge, of higher forms, which render\\nthis Byzantine crucifix as horrible to you, as it\\nwas pleasing to its maker. More is required\\nto excite your fancy; but your fancy is of no\\nmore authority than his was: and a point of\\nnational art-skill is quite conceivable, in which\\nthe best we can do now will be as offensive to\\nthe religious dreamers of the more highly\\ncultivated time, as this Byzantine crucifix is\\nto you.\\nMary. But surely, Angelico will always\\nretain his power over everybody?\\nL. Yes, I should think, always; as the\\ngentle words of a child will; but you would be\\nmuch surprised, Mary, if you thoroughly took\\nthe pains to analyze, and had the perfect\\nmeans of analyzing, that power of Angelico,\\nto discover its real sources. Of course, it is\\nnatural, at first, to attribute it to the pure\\nreligious fervor by which he was inspired;\\nbut do you suppose Angelico was really the\\nonly monk, in all the Christian world of the\\nmiddle ages, who labored in art, with a sincere\\nreligious enthusiasm?\\nMary. No, certainly not.\\nL. Anything more frightful, more destruc-\\ntive of all religious faith whatever, than such\\n10 Ethics", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0157.jp2"}, "158": {"fulltext": "146 THE ETHICS OF THE DUST.\\na supposition, could not be. And yet, what\\nother monk ever produced such work? I have\\nmyself examined carefully upwards of two\\nthousand illuminated missals, with especial\\nview to the discovery of any evidence of a\\nsimilar result upon the art, from the monkish\\ndevotion and utterly in vain.\\nMary. But then, was not Fra Angelico a\\nman of entirely separate and exalted genius?\\nL. Unquestionably and granting him to be\\nthat, the peculiar phenomenon in his art is, to\\nme, not its loveliness, but its weakness. The\\neffect of inspiration, had it been real, on a\\nman of consummate genius, should have been,\\none would have thought, to make everything\\nthat he did faultless and strong, no less than\\nlovely. But of all men, deserving to be called\\ngreat, Fra Angelico permits to himself the\\nleast pardonable faults, and the most palpable\\nfollies. There is evidently within him a sense\\nof grace, and power of invention, as great as\\nGhiberti s: we are in the habit of attributing\\nthose high qualities to his religious enthusiasm\\nbut, if they were produced by that enthusiasm\\nin him, they ought to be produced by the same\\nfeelings in others and we see they are not.\\nWhereas, comparing him with contemporary\\ngreat artists, of equal grace and invention, one\\npeculiar character remains notable in him\\nwhich, logically, we ought, therefore, to at-\\ntribute to the religious fervor; and that dis-\\ntinctive character is, the contented indulgence\\nof his own weaknesses, and perseverance in\\nhis own ignorances.", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0158.jp2"}, "159": {"fulltext": "THE ETHICS OF THE DUST. 147\\nMary. But that s dreadful! And what is\\nthe sourse of the peculiar charm which we all\\nfeel in his work?\\nL. There are many sources of it, Mary;\\nunited and seeming like one. You would\\nnever feel that charm but in the work of an\\nentirely good man; be sure of that; but the\\ngoodness is only the recipient and modifying\\nelement, not the creative one. Consider care-\\nfully what delights you in any original picture\\nof Angelico s. You will find, for one minor\\nthing, an exquisite variety and brightness of\\nornamental work. That is not Angelico s in-\\nspiration. It is the final result of the labor\\nand thought of millions of artists, of all\\nnations; from the earliest Egyptian potters\\ndownwards Greeks, Byzantines, Hindoos,\\nArabs, Gauls, and Northmen all joining in\\nthe toil and consummating it in Florence, in\\nthat century, with such embroidery of robe\\nand inlaying of armor as had never been seen\\ntill then; nor probably, ever will be seen\\nmore. Angelico merely takes his share of this\\ninheritance, and applies it in the tenderest\\nway to subjects which are peculiarly acceptant\\nof it. But the inspiration, if it exists any-\\nwhere, flashes on the knight s shield quite as\\nradiantly as on the monk s picture. Examin-\\ning farther into the source of your emotions\\nin the Angelico work, you will find much of\\nthe impression of sanctity dependent on a sin-\\ngular repose and grace of gesture, consummat-\\ning itself in the floating, flying, and, above all,\\nin the dancing groups. That is not Angelico s", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0159.jp2"}, "160": {"fulltext": "148 THE ETHICS OF THE DUST.\\ninspiration. It is only a peculiarly tender use\\nof systems of grouping which had been long\\nbefore developed by Giotto, Memmi, and\\nOrcagna; and the real root of it all is simply\\nWhat do you think, children? The beautiful\\ndancing of the Florentine maidens!\\nDora (indignant again). Now, I wonder\\nwhat next! Why not say it all depended on\\nHerodias daughter, at once?\\nL. Yes; it is certainty a great argument\\nagainst singing that there were once sirens.\\nDora. Well, it may be all very fine and\\nphilosophical, but shouldn t I just like to read\\nyou the end of the second volume of Modern\\nPainters\\nL. My dear, do you think any teacher\\ncould be worth your listening to, or anybody\\nelse s listening to, who had learned nothing,\\nand altered his mind in nothing, from seven\\nand twenty to seven and forty? But that sec-\\nond volume is very good for you as far as it\\ngoes. It is a great advance, and a thoroughly\\nstraight and swift one, to be led, as it is the\\nmain business of that second volume to lead\\nyou, from Dutch cattle-pieces, and ruffian-\\npieces, to Fra Angelico. And it is right for\\nyou also, as you grow older, to be strengthen-\\ned in the general sense and judgment which\\nmay enable you to distinguish the weaknesses\\nfrom the virtues of what you love, else you\\nmight come to love both alike; or even the\\nweaknesses without virtues. You might end\\nby liking Overbeck and Cornelius as well as\\nAngelico. However, I have perhaps been", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0160.jp2"}, "161": {"fulltext": "THE ETHICS OF THE DUST. 149\\nleaning a little too much to the merely practi-\\ncal side of things, in to-night s talk; and you\\nare always to remember, children, that I do\\nnot deny, though I cannot affirm, the spiritual\\nadvantages resulting, in certain cases, from\\nenthusiastic religious reverie, and from the\\nother practices of saints and anchorites. The\\nevidence respecting them has never yet been\\nhonestly collected, much less dispassionately\\nexamined: but, assuredly, there is in that\\ndirection a probability, and more than a prob-\\nability, of dangerous error, while there is none\\nwhatever in the practice of an active, cheerful\\nand benevolent life. The hope of attaining a\\nhigher religious position, which induces us to\\nencounter, for its exalted alternative, the risk\\nof unhealthy error, is often, as I said, founded\\nmore on pride than piety; and those who, in\\nmodest usefulness, have accepted what seemed\\nto them here the lowliest place in the kingdom\\nof their Father, are not, I believe, the least\\nlikely to receive hereafter the command, then\\nunmistakable, Friend, go up higher.", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0161.jp2"}, "162": {"fulltext": "134 THE ETHICS OF THE DUST.\\nbeautifully not finely, unless on occasion;\\nbut then very finely and beautifully, too. Also,\\nyou are to dress as many other people as you\\ncan and to teach them how to dress, if they\\ndon t know and to consider every ill-dressed\\nwoman or child whom you see a^^where, as a\\npersonal disgrace; and to get at them, some-\\nhow, until everybody is as beautifully dressed\\nas birds.\\n(Silence; the children drawing their breaths\\nhard, as if they had come from under a shower\\nbath.)\\nL. (seeing objections begin to express\\nthemselves in the eyes). Now you needn t\\nsay you can t; for you can and it s what you\\nwere meant to do, always; and to dress your\\nhouses and your gardens, too and to do very\\nlittle else, I believe, except singing; and\\ndancing, as we said, of course and one thing\\nmore.\\nDora. One third and last virtue, I suppose?\\nL. Yes; on Violet s system of triplicities.\\nDora. Well, we are prepared for anything\\nnow. What is it?\\nL. Cooking.\\nDora. Cardinal, indeed! If only Beatrice\\nwere here with her seven handmaids, that she\\nmight see what a fine eighth we had found\\nfor her\\nMary. And the interpretation? What does\\n44 cooking mean?\\nL. It means the knowledge of Medea, and\\nof Circe, and of Calypso, and of Helen, and of\\nRebekah, and of the Queen of Sheba. It", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0162.jp2"}, "163": {"fulltext": "LECTURE VIII.\\nCRYSTAL CAPRICE.\\n151", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0163.jp2"}, "164": {"fulltext": "", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0164.jp2"}, "165": {"fulltext": "LECTURE VIII.\\nCRYSTAL CAPRICE.\\nFormal Lecture in Schoolroom, after some\\npractical examination of minerals.\\nL. We have seen enough, children, though\\nvery little of what might be seen if we had\\nmore time, of mineral structures produced by-\\nvisible opposition, or contest among elements\\nstructures of which the variety, however great,\\nneed not surprise us: for we quarrel, our-\\nselves, for many and slight causes; much\\nmore, one should think, may crystals, who\\ncan only feel the antagonism, not argue about\\nit. But there is a yet more singular mimicry\\nof our human ways in the varieties of form\\nwhich appear owing to no antagonistic force\\nbut merely to the variable humor and caprice\\nof the crystals themselves and I have asked\\nyou all to come into the schoolroom to-day,\\nbecause, of course, this is a part of the crystal\\nmind which must be peculiarly interesting to\\na feminine audience. (Great symptoms of\\ndisapproval on the part of said audience.)\\nNow you need not pretend that it will not\\ninterest you; why should it not? It is true\\nthat we men are never capricious; but that\\nonly makes us the more dull and disagreeable.\\nYou, who are crystalline in brightness, as well\\n153", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0165.jp2"}, "166": {"fulltext": "154 THE ETHICS OF THE DUST.\\nas in caprice, charm infinitely, by infinitude of\\nchange. (Audible murmurs of Worse and\\nworse! As if we could be got over that\\nway! Etc. The Lecturer, however, observing\\nthe expression of the features to be more com-\\nplacent, proceeds.) And the most curious\\nmimicry, if not of your changes of fashion, at\\nleast of your various modes (in healthy peri-\\nods) of natural costume, takes place among\\nthe crystals of different countries. With a lit-\\ntle experience, it is quite possible to say at a\\nglance, in what districts certain crystals have\\nbeen found; and although, if we had knowl-\\nedge extended and accurate enough, we might\\nof course ascertain the laws and circumstances\\nwhich have necessarily produced the form\\npeculiar to each locality, this would be just as\\ntrue of the fancies of the human mind. If we\\ncould know the exact circumstances which\\naffect it, we could foretell what now seems to\\nus only caprice of thought, as well as what\\nnow seems to us only caprice of crystal nay,\\nso far as our knowledge reaches, it is on the\\nwhole easier to find some reason why the\\npeasant girls of Berne should wear their caps\\nin the shape of butterflies; and the peasant\\ngirls of Munich theirs in the shape of shells,\\nthan to say why the rock-crystals of Dauphine\\nshould all have their summits of the shape of\\nlip-pieces of flageolets, while those of the St.\\nGothard are symmetrical or why the fluor of\\nChamouni is rose-colored, and in octahedrons,\\nwhile the fluor of Weardale is green, and in\\ncubes. Still farther removed is the hope, at", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0166.jp2"}, "167": {"fulltext": "THE ETHICS OF THE DUST. 155\\npresent, x accounting for minor differences in\\nmodes of grouping and construction. Take,\\nfor instance, the caprices of this single min-\\neral, quartz; variations upon a single theme.\\nIt has many forms; but see what it will make\\nout of this one, the six-sided prism. For\\nshortness sake, I shall call the body of the\\nprism its column, and the pyramid at the\\nextremities its cap. Now, here first you\\nhave a straight column, as long and thin as a\\nstalk of asparagus, with two little caps at the\\nends and here you have a short thick column,\\nas solid as a haystack, with two fat caps at the\\nends and here you have two caps fastened to-\\ngether, and no column at all between them!\\nThen here is a crystal with its column fat in\\nthe middle, and tapering to a little cap and\\nhere is one stalked like a mushroom, with a\\nhuge cap put on the top of a slender column!\\nThen here is a column built wholly out of lit-\\ntle caps, with a large smooth cap at the top.\\nAnd here is a column built of columns and\\ncaps; the caps all truncated about half-way to\\ntheir points. And in both these last, the little\\ncrystals are set anyhow, and build the large\\none in a disorderly way but here is a crystal\\nmade of columns and truncated caps, set in\\nregular terraces all the way up.\\nMary. But are not these groups of crystals,\\nrather than one crystal?\\nL. What do you mean by a group, and what\\nby one crystal?\\nDora (audibly aside, to Mary, who is", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0167.jp2"}, "168": {"fulltext": "156 THE ETHICS OF THE DUST.\\nbrought to pause). You know you are never\\nexpected to answer, Mary.\\nL. I m sure this is easy enough. What do\\nyou mean by a group of people?\\nMary. Three or four together, or a good\\nmany together, like the caps in these crystals.\\nL. But when a great many persons get to-\\ngether they don t take the shape of one person?\\n(Mary still at pause.)\\nIsabel. No, because they can t; but you\\nknow the crystals can; so why shouldn t they?\\nL. Well, they don t; that is to say, they\\ndon t always, or even often. Look here, Isa-\\nbel.\\nIsabel. What a nasty ugly thing\\nL. I m glad you think it so ugly. Yet it\\nis made of beautiful crystals; they are a little\\ngray and cold in color, but most of them are\\nclear.\\nIsabel. But they re in such horrid, horrid\\ndisorder!\\nL. Yes; all disorder is horrid, when it is\\namong things that are naturally orderly.\\nSome little girls rooms are naturally disord-\\nerly, I suppose; or I don t know how they\\ncould live in them, if they cry out so when\\nthey only see quartz crystals in confusion.\\nIsabel. Oh! how come they to be like that?\\nL. You may well ask. And yet you will\\nalways hear people talking as if they thought\\norder more wonderful than disorder! It is won-\\nderful as we have seen; but to me, as to you,\\nchild, the supremely wonderful thing is that\\nnature should ever be ruinous, or wasteful, or", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0168.jp2"}, "169": {"fulltext": "This black thing is called Tourmaline. \u00e2\u0080\u0094Page 173,\\nThe Ethics of the Dust.", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0169.jp2"}, "170": {"fulltext": "", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0170.jp2"}, "171": {"fulltext": "THE ETHICS OF THE DUST. 157\\ndeathf ul I look at this wild piece of crystal-\\nlization with endless astonishment.\\nMary. Where does it come from?\\nL. The Tete Noire of Chamouni. What\\nmakes it more strange is that it should be in a\\nvein of fine quartz. If it were in a moldering\\nrock, it would be natural enough; but in the\\nmidst of so fine substance, here are the crys-\\ntals tossed in a heap; some large, myriads\\nsmall (almost as small as dust), tumbling over\\neach other like a terrified crowd, and glued\\ntogether by the sides, and edges, and backs,\\nand heads; some warped, and some pushed\\nout and in, and all spoiled, and each spoiling\\nthe rest.\\nMary. And how fiat they all are?\\nL. Yes; that s the fashion at the Tete\\nNoire.\\nMary. But surely this is ruin, not caprice!\\nL. I believe it is in great part misfortune\\nand we will examine these crystal troubles in\\nnext lecture. But if you want to see the\\ngracefullest and happiest caprices of which\\ndust is capable, you must go to the Hartz; not\\nthat I ever mean to go there myself, for I\\nwant to retain the romantic feeling about the\\nname; and I have done myself some harm\\nalready by seeing the monotonous and heavy\\nform of the Brocken from the suburbs of\\nBrunswick. But whether the mountains be\\npicturesque or not, the tricks which the gob-\\nlins (as I am told) teach the crystals in them,\\nare incomparably pretty. They work chiefly\\non the mind of a docile, bluish-colored carbon-", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0171.jp2"}, "172": {"fulltext": "158 THE ETHICS OF THE DUST.\\nate of lime which comes out of a gray lime-\\nstone. The goblins take the greatest possible\\ncare of its education, and see that nothing hap-\\npens to it to hurt its temper; and when it may\\nbe supposed to have arrived at the crisis which\\nis to a well brought up mineral what presen-\\ntation at court is to a young lady after which\\nit is expected to set fashions there s no end\\nto its pretty ways of behaving. First it will\\nmake itself into pointed darts as fine as hoar-\\nfrost; here, it is changed into a white fur as\\nfine as silk here into little crowns and circ-\\nlets, as bright as silver, as if for the gnome\\nprincesses to wear; here it is beautiful little\\nplates, for them to eat off presently it is in\\ntowers which they might be imprisoned in;\\npresently in caves and cells, where they may\\nmake nun-gnomes of themselves, and no\\ngnome ever hear of them more; here is some\\nof it in sheaves, like corn; here, some in\\ndrifts, like snow; here, some in rays, like\\nstars: and, though these are, all of them,\\nnecessarily, shapes that the mineral takes in\\nother places, they are all taken here with such\\na grace that you recognize the high caste and\\nbreeding of the crystals wherever you meet\\nthem, and know at once they are Hartz-born.\\nOf course, such fine things as these are only\\ndone by crystals which are perfectly good, and\\ngood-humored; and of course, also, there are\\nill-humored crystals, who torment each other\\nand annoy quieter crystals, yet without coming\\nto anything like serious war. Here (for once),\\nis some ill-disposed quartz, tormenting a peace-", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0172.jp2"}, "173": {"fulltext": "THE ETHICS OF THE DUST. 159\\nable octahedron of fluor, in mere caprice. I\\nlooked at it the other night so long, and so\\nwonderingly, just before putting my candle out,\\nthat I fell into another strange dream. But\\nyou don t care about dreams.\\nDora. No; we didn t yesterday; but you\\nknow we are made up of caprice so we do,\\nto-day: and you must tell it us directly.\\nL. Well, you see, Neith and her work were\\nstill much in my mind; and then, I had been\\nlooking over these Hartz things for you, and\\nthinking of the sort of grotesque sympathy\\nthere seemed to be in them with the beautiful\\nfringe and pinnacle work of Northern architec-\\nture. So, when I fell asleep, I thought I saw\\nNeith and St. Barbara talking together.\\nDora. But what had St. Barbara to do with\\nit?\\nL. My dear, I am quite sure St. Barbara\\nis the patroness of good architects; not St.\\nThomas, whatever the old builders thought.\\nIt might be very fine, according to the monks\\nnotions, in St. Thomas, to give all his em-\\nployer s money away to the poor: but breaches\\nof contract are bad foundations; and I believe,\\nit was not he but St. Barbara, who overlooked\\nthe work in all the buildings you and I care\\nabout. However that may be, it was certainly\\nshe whom I saw in my dream with Neith.\\nNeith was sitting weaving, and I thought she\\nlooked sad, and drew her shuttle slowly; and\\nSt. Barbara was standing at her side, in a stiff\\nlittle gown, all ins and outs, and angles; but\\nso bright with embroidery that it dazzled me", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0173.jp2"}, "174": {"fulltext": "160 THE ETHICS OF THE DUST.\\nwhenever she moved; the train of it was just\\nlike a heap of broken jewels, it was so stiff,\\nand full of corners, and so many-colored, and\\nbright. Her hair fell over her shoulders in\\nlong, delicate waves, from under a little three-\\npinnacled crown, like a tower. She was ask-\\ning Neith about the laws of architecture in\\nEgypt and Greece; and when Neith told her\\nthe measures of the pyramids, St. Barbara\\nsaid she thought they would have been better\\nthree-cornered: and when Neith told her the\\nmeasures of the Parthenon, St. Barbara said\\nshe thought it ought to have had two tran-\\nsepts. But she was pleased when Neith told\\nher of the temple of the dew, and of the\\nCaryan maidens bearing its frieze: and then\\nshe thought that perhaps Neith would like to\\nhear what sort of temples she was building\\nherself, in the French valleys, and on the\\ncrags of the Rhine. So she began gossiping,\\njust as one of you might to an old lady: and\\ncertainly she talked in the sweetest way in\\nthe world to Neith and explained to her all\\nabout crockets and pinnacles: and Neith sat,\\nlooking very grave and always graver as St.\\nBarbara went on; till at last, I am sorry to say,\\nSt. Barbara lost her temper a little.\\nMay (very grave herself). St Barbara?\\nL. Yes, May. Why shouldn t she? It was\\nvery tiresome of Neith to sit looking like that\\nMay. But, then, St. Barbara was a saint!\\nL. What s that, May?\\nMay. A saint! A saint is I am sure you\\nknow!", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0174.jp2"}, "175": {"fulltext": "THE ETHICS OF THE DUST, 161\\nL. If I did, it would not make me sure that\\nyou knew too, May: but I don t.\\nViolet (expressing the incredulity of the\\naudience) Oh, sir\\nL. That is to say, I know that people are\\ncalled saints who are supposed to be better\\nthan others: but I don t know how much bet-\\nter they must be, in order to be saints nor\\nhow nearly anybody may be a saint, and yet\\nnot be quite one; nor whether everybody who\\nis called a saint was one nor whether every-\\nbody who isn t called a saint, isn t one.\\n(General silence; the audience feeling them-\\nselves on the verge of the Infinities, and a\\nlittle shocked, and much puzzled by so many\\nquestions at once.)\\nL. Besides, did you never hear that verse\\nabout being called to be saints\\nMay (repeats Rom. i. 7).\\nL. Quite right, May. Well, then, who are\\ncalled to be that? People in Rome only?\\nMay. Everybody, I suppose, whom God\\nloves.\\nL. What little girls as well as other people?\\nMay. All grown-up people, I mean.\\nL. Why not little girls? Are they wickeder\\nwhen they are little?\\nMay. Oh, I hope not.\\nL. Why not little girls, then?\\n(Pause.)\\nLily. Because, you know, we can t be\\nworth anything if we re ever so good; I\\nmean if we try to be ever so good and we\\ncan t do difficult things\u00e2\u0080\u0094 like saints.\\n11 Ethics", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0175.jp2"}, "176": {"fulltext": "162 THE ETHICS OF THE DUST.\\nL. I am afraid, my dear, that old people\\nare not more able or willing for their difficul-\\nties than you children are for yours. All I\\ncan say is, that if ever I see any of you, when\\nyou are seven or eight and twenty, knitting\\nyour brows over any work you want to do or\\nto understand, as I saw you, Lily, knitting\\nyour brows over your slate this morning, I\\nshould think you very noble women. But\\nto come back to my dream St. Barbara did\\nlose her temper a little; and I was not sur-\\nprised. For you can t think how provoking\\nNeith looked, sitting there just like a statue\\nof sandstone; only going on weaving, like a\\nmachine and never quickening the cast of her\\nshuttle while St. Barbara was telling her so\\neagerly all about the most beautiful things, and\\nchattering away, as fast as bells ring on\\nChristmas Eve, till she saw that Neith didn t\\ncare; and then St. Barbara got as red as a rose,\\nand stopped, just in time; or I think she\\nwould really have said something naughty.\\nIsabel. Oh, please, but didn t Neith say\\nanything then?\\nL. Yes. She said, quite quietly, It may\\nbe very pretty, my love; but it is all non-\\nsense/\\nIsabel. Oh dear, oh dear; and then?\\nL. Well; then I was a little angry myself,\\nand hoped St. Barbara would be quite angry;\\nbut she wasn t. She bit her lips first; and\\nthen gave a sigh such a wild, sweet sigh\\nand then she knelt down and hid her face on", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0176.jp2"}, "177": {"fulltext": "THE ETHICS OF THE DUST. 163\\nNeith s knee. Then Neith smiled a little, and\\nwas moved.\\nIsabel. Oh, I am so glad!\\nL. And she touched St. Barbara s forehead\\nwith a flower of white lotus and St. Barbara\\nsobbed once or twice, and then said: If you\\nonly could see how beautiful it is, and how\\nmuch it makes people feel what is good and\\nlovely; and if you could only hear the chil-\\ndren singing in the Lady chapels! And\\nNeith smiled, but still sadly, and said,\\nHow do you know what I have seen, or\\nheard, my love? Do you think all those vaults\\nand towers of yours have been built without\\nme? There was not a pillar in your Giotto s\\nSanta Maria del Fiore which I did not set true\\nby my spearshaft as it rose. But this pinnacle\\nand flame work which has set your little heart\\non fire is all vanity; and you will soon see\\nwhat it will come to, and none will grieve for\\nit more than I. And then every one will dis-\\nbelieve your pretty symbols and types. Men\\nmust be spoken simply to, my dear, if you\\nwould guide them kindly, and long. But St.\\nBarbara answered, that, Indeed she thought\\nevery one liked her work, and that the\\npeople of different towns were as eager about\\ntheir cathedral towers as about their privileges\\nor their markets; and then she asked Neith\\nto come and build something with her, wall\\nagainst tower; and see whether the people\\nwill be as much pleased with your buildings\\nas with mine. But Neith answered, I will\\nnot contend with you, my dear. I strive not", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0177.jp2"}, "178": {"fulltext": "164 THE ETHICS OF THE DUST.\\nwith those who love me, and for those who\\nhate me, it is not well to strive with me, as\\nweaver Arachne knows. And remember,\\nchild, that nothing is ever done beautifully,\\nwhich is done in rivalship; nor nobly, which is\\ndone in pride.\\nThen St. Barbara hung her head quite down,\\nand said she was very sorry she had been so\\nfoolish; and kissed Neith; and stood thinking\\na minute: and then her eyes got bright again,\\nand she said, she would go directly and build\\na chapel with five windows in it; four for the\\nfour cardinal virtues, and one for humility, in\\nthe middle, bigger than the rest. And Neith\\nvery nearly laughed quite out, I thought; cer-\\ntainly her beautiful lips lost all their sternness\\nfor an instant; then she said, Well, love,\\nbuild it, but do not put so many colors into\\nyour windows as you usually do; else no one\\nwill be able to see to read, inside: and when it\\nis built, let a poor village priest consecrate it,\\nand not an archbishop. St. Barbara started\\na little, I thought, and turned as if to say some-\\nthing; but changed her mind, and gathered up\\nher train, and went out. And Neith bent her-\\nself again to her loom, in which she was weav-\\ning a web of strange dark colors, I thought;\\nbut perhaps it was only after the glittering of\\nSt. Barbara s embroidered train; and I tried\\nto make out the figures in Neith s web. and\\nconfused myself among them, as one always\\ndoes in dreams; and then the dream changed\\naltogether, and I found myself, all at once,\\namong a crowd of little Gothic and Egyptian", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0178.jp2"}, "179": {"fulltext": "THE ETHICS OF THE DUST. 165\\nspirits, who were quarreling; at least the\\nGothic ones were trying to quarrel; for the\\nEgyptian ones only sat with their hands on\\ntheir knees, and their aprons sticking out very\\nstiffly; and stared. And after awhile I began\\nto understand what the matter was. It\\nseemed that some of the troublesome building\\nimps, who meddle and make continually, even\\nin the best Gothic work, had been listening to\\nSt. Barbara s talk with Neith; and had made\\nup their minds that Neith had no workpeople\\nwho could build against them. They were but\\ndull imps, as you may fancy, by their thinking\\nthat and never had done much, except disturb-\\ning the great Gothic building angels at their\\nwork, and playing tricks to each other; indeed,\\nof late they had been living years and years,\\nlike bats, up under the cornices of Strasbourg\\nand Cologne cathedrals, with nothing to do\\nbut to make mouths at the people below. How-\\never, they thought they knew everything about\\ntower building; and those who had heard what\\nNeith said, told the rest; and they all flew\\ndown directly, chattering in German, like\\njackdaws, to show Neith s people what they\\ncould do. And they had found some of Neith s\\nold work-people somewhere near Sais, sitting\\nin the sun, with their hands on their knees;\\nand abused them heartily: and Neith s people\\ndid not mind at first, but, after awhile, they\\nseemed to get tired of the noise; and one or\\ntwo rose up slowly, and laid hold of their meas-\\nuring rods, and said, If St. Barbara s people\\nliked to build with them, tower against", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0179.jp2"}, "180": {"fulltext": "166 THE ETHICS OF THE DUST.\\npyramid, they would show them how to lay\\nstones. Then the Gothic little spirits threw\\na great many double somersaults for joy and\\nput the tips of their tongues out slyly to each\\nother, on one side and I heard the Egyptians\\nsay, they must be some new kind of frog\\nthey didn t think there was much building in\\nthem. However, the stiff old workers took\\ntheir rods, as I said, and measured out a square\\nspace of sand; but as soon as the German\\nspirits saw that, they declared they wanted\\nexactly that bit of ground to build on them-\\nselves. Then the Egyptian builders offered to\\ngo farther off, and the German ones said, Ja\\nwohl. But as soon as the Egyptians had\\nmeasured out another square, the little Ger-\\nmans said they must have some of that too.\\nThen Neith s people laughed; and said, they\\nmight take as much as they liked, but they\\nwould not move the plan of their pyramid\\nagain. Then the little Germans took three\\npieces, and began to build three spires direct-\\nly; one large and two little. And when the\\nEgyptians saw they had fairly begun, they laid\\ntheir foundation all around, of large square\\nstones: and began to build, so steadily that\\nthey had like to have swallowed up the three\\nlittle German spires. So when the Gothic\\nspirits saw that, they built their spires lean-\\ning, like the tower of Pisa, that they might\\nstick out at the side of the pyramid. And\\nNeith s people stared at them; and thought\\nit very clever, but very wrong; and on they\\nwent, in their own way, and said nothing.", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0180.jp2"}, "181": {"fulltext": "THE ETHICS OF THE DUST. 167\\nThen the little Gothic spirits were terribly\\nprovoked because they could not spoil the\\nshape of the pyramid; and they sat down all\\nalong the ledges of it to make faces; but that\\ndid no good. Then they ran to the corners,\\nand put their elbows on their knees, and stuck\\nthemselves out as far as they could, and made\\nmore faces; but that did no good, neither.\\nThen they looked up to the sky, and opened\\ntheir mouths wide, and gobbled, and said it\\nwas too hot for work, and wondered when it\\nwould rain; but that did no good, neither.\\nAnd all the while the Egyptian spirits were\\nlaying step above step, patiently. But when\\nthe Gothic ones looked, and saw how high they\\nhad got, they said, Ach, Himmel! and flew\\ndown in a great black cluster to the bottom\\nand swept out a level spot in the sand with\\ntheir wings, in no time, and began building a\\ntower straight up, as fast as they could. And\\nthe Egyptians stood still again to stare at them\\nfor the Gothic spirits had got quite into a\\npassion, and were really working very wonder-\\nfully. They cut the sandstone into strips as\\nfine as reeds and put one reed on the top of\\nanother, so that you could not see where they\\nfitted: and they twisted them in and out like\\nbasket work, and knotted them into likenesses\\nof ugly faces, and of strange beasts biting\\neach other; and up they went, and up still,\\nand they made spiral staircases at the corners,\\nfor the loaded workers to come up by (for I\\nsaw they were but weak imps, and could not\\nfly with stones on their backs), and then they", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0181.jp2"}, "182": {"fulltext": "168 THE ETHICS OF THE DUST.\\nmade traceried galleries for them to run round\\nby and so up again with finer and finer work,\\ntill the Egyptians wondered whether they\\nmeant the thing for a tower or a pillar: and I\\nheard them saying to one another, It was\\nnearly as pretty as lotos stalks; and if it were\\nnot for the ugly faces there would be a fine\\ntemple, if they were going to build it all with\\npillars as big as that! But in a minute after-\\nwards, just as the Gothic spirits had carried\\ntheir work as high as the upper course, but\\nthree or four, of the pyramid the Egyptians\\ncalled out to them to mind what they were\\nabout, for the sand was running away from\\nunder one of their tower corners. But it was\\ntoo late to mind what they were about for, in\\nanother instant, the whole tower sloped aside;\\nand the Gothic imps rose out of it like a flight\\nof puffins, in a single cloud; but screaming\\nworse than any puffins you ever heard and\\ndown came the tower, all in a piece, like a\\nfalling poplar, with its head right on the flank\\nof the pyramid; against which it snapped\\nshort off. And of course that waked me!\\nMary. What a shame of you to have such a\\ndream, after all you have told us about Gothic\\narchitecture\\nL. If you have understood anything I ever\\ntold you about it, you know that no architec-\\nture was ever corrupted more miserably; or\\nabolished more justly by the accomplishment\\nof its own follies. Besides, even in its days of\\npower, it was subject to catastrophes of this\\nkind. I have stood too often, mourning, by", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0182.jp2"}, "183": {"fulltext": "THE ETHICS OF THE DUST. 169\\nthe grand fragment of the apse of Beauvais,\\nnot to have that fact well burnt into me.\\nStill, you must have seen, surely, that these\\nimps were of the Flamboyant school; or, at\\nleast, of the German schools correspondent\\nwith it in extravagance.\\nMary. But, then, where is the crystal\\nabout which you dreamed all this?\\nL. Here; but I suppose little Pthah has\\ntouched it again, for it is very small. But, you\\nsee, here is the pyramid, built of great square\\nstones of fluor spar, straight up and here are\\nthe three little pinnacles of mischievous quartz,\\nwhich have set themselves, at the same time,\\non the same foundation only they lean like\\nthe tower of Pisa, and come out obliquely at\\nthe side and here is one great spire of quartz\\nwhich seems as if it had been meant to stand\\nstraight up, a little way off and then had fallen\\ndown against the pyramid base, breaking its\\npinnacle away. In reality, it has crystallized\\nhorizontally, and terminated imperfectly: but\\nthen, by what caprice does one crystal form hor-\\nizontally, when all the rest stand upright? But\\nthis is nothing to the phantasies of fluor, and\\nquartz, and some other such companions, when\\nthey get leave to do anything they like. I could\\nshow you fifty specimens, about every one of\\nwhich you might fancy a new fairy tale. Not\\nthat, in truth, any crystals get leave to do\\nquite what they like; and many of them are\\nsadly tried, and have little time for caprices\\npoor things!\\nMary. I thought they always looked as if", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0183.jp2"}, "184": {"fulltext": "170 THE ETHICS OF THE DUST.\\nthey were either in play or in mischief? What\\ntrials have they?\\nL. Trials much like our own. Sickness,\\nand starvation; fevers, and agues, and palsy;\\noppression and old age, and the necessity of\\npassing away in their time, like all else. If\\nthere s any pity in you, you must come to-mor-\\nrow, and take some part in these crystal griefs.\\nDora. I am sure we shall cry till our eyes\\nare red.\\nL. Ah, you may laugh; Dora: but I ve\\nbeen made grave, not once, nor twice, to see\\nthat even crystals cannot choose but be old\\nat last. It may be but a shallow proverb of\\nthe Justices s; but is a shrewdly wise one.\\nDora (pensive for once). I suppose it is very\\ndreadful to be old! But then (brightening\\nagain), what should we do without our dear\\nold friends, and our nice old lectures?\\nL. If all nice old lectures were minded as\\nlittle as one I know of\\nDora. And if they all meant as little what\\nthey say, would they not deserve it? But\\nwe ll come, we ll come, and cry.", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0184.jp2"}, "185": {"fulltext": "LECTURE IX.\\nCRYSTAL SORROWS.\\n171", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0185.jp2"}, "186": {"fulltext": "", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0186.jp2"}, "187": {"fulltext": "LECTURE IX.\\nCRYSTAL SORROWS.\\nWorking Lecture in Schoolroom.\\nL. We have been hitherto talking, children,\\nas if crystals might live, and play, and quarrel,\\nand behave ill or well, according to their\\ncharacters without interruption from anything\\nelse. But so far from this being so, nearly all\\ncrystals, whatever their characters, have to\\nlive a hard life of it, and meet with many mis-\\nfortunes. If we could see far enough, we\\nshould find, indeed, that, at the root, all their\\nvices were misfortunes; but to-day I want you\\nto see what sort of troubles the best crystals\\nhave to go through, occasionally, by no fault\\nof their own.\\nThis black thing, which is one of the pretti-\\nest of the very few pretty black things in the\\nworld, is called Tourmaline. It may be\\ntransparent, and green, or red, as well as\\nblack and then no stone can be prettier (only,\\nall the light that gets into it, I believe, comes\\nout a good deal the worse; and is not itself\\nagain for a long while). But this is the com-\\nmonest state of it,\u00e2\u0080\u0094 opaque, and as black as\\nlet.\\nMary. What does Tourmaline mean?\\nL. They say it is Ceylanese, and I don t\\n173", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0187.jp2"}, "188": {"fulltext": "174 THE ETHICS OF THE DUST.\\nknow Ceylanese; but we may always be thank-\\nful for a graceful word, whatever it means.\\nMary. And what is it made of?\\nL, A little of everything; there s always\\nflint, and clay, and magnesia in it; and the\\nblack is iron, according to its fancy; and\\nthere s boracic acid, if you know what that is; s\\nand if you don t, I cannot tell you to-day; and 1\\nit doesn t signify: and there s potash, andi\\nsoda; and, on the whole, the chemistry of it is\\nmore like a mediaeval doctor s prescription,\\nthan the making of a respectable mineral but\\nit may, perhaps, be owing to the strange com-\\nplexity of its make, that it has a notable habit\\nwhich makes it, to me, one of the most inter-\\nesting of minerals. You see these two crystals\\nare broken right across, in many places, just\\nas if they had been shafts of black marble fall-\\nen from a ruinous temple and here they lie,\\nimbedded in white quartz, fragment succeed-\\ning fragment, keeping the line of the original\\ncrystal, while the quartz fills up the interven-\\ning spaces. Now Tourmaline has a trick of\\ndoing this, more than any other mineral I.\\nknow; here is another bit which I picked up\\non the glacier of Macugnaga: it is broken, like\\na pillar built of very flat broad stones, into\\nabout thirty joints, and all these are heaved\\nand warped away from each other sideways,\\nalmost into a line of steps; and then all is\\nfilled up with quartz paste. And here, lastly,\\nis a green Indian piece, in which the pillar is\\nfirst disjointed, and then wrung round into the\\nshape of an S.", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0188.jp2"}, "189": {"fulltext": "THE ETHICS OF THE DUST. 175\\nMary. How can this have been done?\\nL. There are a thousand ways in which it\\nmay have been done the difficulty is not to\\naccount for the doing of it; but for the show-\\ning of it in some crystals, and not in others.\\nYou never by any chance get a quartz crystal\\nbroken or twisted in this way. If it break or\\ntwist at all, which it does sometimes, like the\\nspire of Dijon, it is by its own will or fault; it\\nnever seems to have been passively crushed.\\nBut, for the forces which cause this passive\\nruin of the tourmaline, here is a stone which\\nwill show you multitudes of them in operation\\nat once. It is known as precciated agate,*\\nbeautiful, as you see and highly valued as a\\npebble yet, so far as I can read or hear, no\\none has ever looked at it with the least atten-\\ntion. At the first glance, you see it is made of\\nvery fine red striped agates, which have been\\nbroken into small pieces, and fastened together\\nagain by paste, also of agate. There would be\\nnothing wonderful in this, if this were all. It\\nis well known that by the movements of strata,\\nportions of rock are often shattered to pieces:\\nwell known also that agate is a deposit of\\nflint by water under certain conditions of\\nheat and pressure there is, therefore, nothing\\nwonderful in an agate s being broken; and\\nnothing wonderful in its being mended with\\nthe solution out of which it was itself originally\\ncongealed. And with this explanation most\\npeople looking at a brecciated agate, or brec-\\nciated anything, seem to be satisfied. I was so\\nmyself, for twenty years; but, lately happen-", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0189.jp2"}, "190": {"fulltext": "178 THE ETHICS OF THE DUST.\\ning to stay for some time at the Swiss Baden,\\nwhere the beach of the Limmat is almost\\nwholly composed of brecciated limestones, I\\nbegan to examine them thoroughly; and per-\\nceived, in the end, that they were, one and all,\\nknots of as rich mystery as any poor little\\nhuman brain was ever lost in. That piece of\\nagate in your hand, Mary, will show you many\\nof the common phenomena of breccias; but\\nyou need not knit your brows over it in that\\nway depend upon it, neither you nor I shall\\never know anything about the way it was\\nmade, as long as we live.\\nDora. That does not seem much to depend\\nupon.\\nL. Pardon me, puss. When once we gain\\nsome real notion of the extent and unconquer-\\nableness of our ignorance, it is a very broad\\nand restful thing to depend upon: you can\\nthrow yourself upon it at ease, as on a cloud to\\nfeast with the gods. You do not thenceforward\\ntrouble yourself, nor any one else, with\\ntheories, or the contradiction of theories; you\\nneither get headache nor heart-burning; and\\nyou never more waste your poor little store of\\nstrength or allowance of time.\\nHowever, there are certain facts, about this\\ngate-making, which I can tell you and then\\nyou may look at it in a pleasant wonder as long\\nas you like; pleasant wonder is no loss of time.\\nFirst, then, it is not broken freely by a blow;\\nit is slowly wrung, or ground, to pieces. You\\ncan only with extreme dimness conceive the\\nforce exerted on mountains in transitional", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0190.jp2"}, "191": {"fulltext": "THE ETHICS OF THE DUST. 177\\nstates of movement. You have all read a little\\ngeology and you know how coolly geologists\\ntalk of mountains being raised or depressed.\\nThey talk coolly of it, because they are accus-\\ntomed to the fact but the very universality of\\nthe fact prevents us from ever conceiving dis-\\ntinctly the conditions of force involved. You\\nknow I was living last year in Savoy; my\\nhouse was on the back of a sloping mountain,\\nv/hich rose gradually for two miles behind it;\\nand then fell at once in a great precipice\\ntoward Geneva, going down three thousand\\nfeet in four or five cliffs, or steps. Now that\\nwhole group of cliffs had simply been torn\\naway by sheer strength from the rocks below,\\nas if the whole mass had been as soft as bis-\\ncuit. Put four or five captains biscuits on the\\nfloor, on the top of one another; and try to\\nbreak them all in half, not by bending, but by\\nholding one half down, and tearing the other\\nhalves straight up; of course you will not be\\nable to do it, but you will feel and comprehend\\nthe sort of force needed. Then, fancy each\\ncaptains biscuit a bed of rock, six or seven\\nhundred feet thick and the whole mass torn\\nstraight through: and one half heaved up\\nthree thousand feet, grinding against the other\\nas it rose, and you will have some idea of the\\nmaking of the Mont Saleve.\\nMay. But it must crush the rocks all to\\ndust.\\nL. No; for there is no room for dust. The\\npressure is too great probably the heat devel-\\noped also so great that the rock is made partly\\n12 Ethics", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0191.jp2"}, "192": {"fulltext": "178 THE ETHICS OF THE DUST.\\nductile but the worst of it is, that we never\\ncan see these parts of mountains in the state\\nthey were left in at the time of their elevation\\nfor it is precisely in these rents and disloca-\\ntions that the crystalline power principally\\nexerts itself. It is essentially a styptic power,\\nand wherever the earth is torn, it heals and\\nbinds; nay, the torture and grieving of the\\nearth seem necessary to bring out its full\\nenergy; for you only find the crystalline living\\npowerfully in action, where the rents and faults\\nare deep and many.\\nDora. If you please, sir, would you tell us\\nwhat are faults?\\nL. You never heard of such things?\\nDora. Never in all our lives.\\nL. When a vein of rock, which is going on\\nsmoothly, is interrupted by another trouble-\\nsome little vein, which stops it, and puts it out\\nso that it has to begin again in another place\\nthat is called a fault. I always think it\\nought to be called the fault of the vein that\\ninterrupts it; but the miners always call it the\\nfault of the vein that is interrupted.\\nDora. So it is, if it does not begin again\\nwhere it left off.\\nL. Well, that is certainly the gist of the\\nbusiness: but, whatever good-natured old\\nlecturers may do, the rocks have a bad habit,\\nwhen they are once interrupted, of never ask-\\ning, Where was I?\\nDora. When the two halves of the dining-\\ntable came separate, yesterday, was that a\\nfault", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0192.jp2"}, "193": {"fulltext": "THE ETHICS OF THE DUST. 179\\nL. Yes; but not the table s. However, it\\nis not a bad illustration, Dora. When beds of\\nrock are only interrupted by a fissure, but\\nremain at the same level, like the two halves\\nof the table, it is not called a fault, but only a\\nfissure but if one-half of the table be either\\ntilted higher than the other, or pushed to the\\nside, so that the two parts will not fit, it is a\\nfault. You had better read the chapter on\\nfaults in Jukes s Geology; then you will know\\nall about it. And this rent that I am telling\\nyou of in the Saleve, is one only of myriads,\\nto which are owing the forms of the Alps, as,\\nI believe, of all great mountain chains.\\nWherever you see a precipice on any scale of\\nreal magnificence, you will nearly always find\\nit owing to some dislocation of this kind but\\nthe point of chief wonder to me is, the delicacy\\nof the touch by which these gigantic rents\\nhave been apparently accomplished. Note,\\nhowever, that we have no clear evidence,\\nhitherto, of the time taken to produce any of\\nthem. We know that a change of temperature\\nalters the position and the angles of the atoms\\nof crystals, and also the entire bulk of rocks.\\nWe know that in all volcanic, and the greater\\npart of all subterranean, action, temperatures\\nare continually changing, and, therefore,\\nmasses of rock must be expanding or contract-\\ning, with infinite slowness, but with infinite\\nforce. This pressure must result in mechani-\\ncal strain somewhere, both in their own sub-\\nstance, and in that of the rocks surrounding\\nthem and we can form no conception of the", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0193.jp2"}, "194": {"fulltext": "180 THE ETHICS OF THE DUST.\\nresult of irresistible pressure, applied so as to\\nrend and raise, with imperceptible slowness of\\ngradation, masses thousands of feet in thick-\\nness We want some experiments tried on\\nmasses of iron and stone; and w r e can t get\\nthem tried, because Christian creatures never\\nwill seriously and sufficiently spend money,\\nexcept to find out the shortest way of killing\\neach other. But, besides this slow kind of\\npressure, there is evidence of more or less sud-\\nden violence, on the same terrific scale; and,\\nthrough it all, the w T onder, as I said, is always\\nto me the delicacy of touch. I cut a block of\\nthe Saleve limestone from the edge of one of\\nthe principal faults which have formed the\\nprecipice; it is a lovely compact limestone,\\nand the fault itself is filled up with a red\\nbreccia, formed of the crushed fragments of\\nthe torn rock, cemented by a rich red crystal-\\nline paste. I have had the piece I cut from it\\nsmoothed, and polished across the junction;\\nhere it is; and you may now pass your soft\\nlittle fingers over the surface, without so much\\nas feeling the place where a rock which all the\\nhills of England might have been sunk in the\\nbody of, and not a summit seen, was torn\\nasunder through that whole thickness, as a thin\\ndress is torn when you tread upon it. (The\\naudience examine the stone, and touch it tim-\\nidly, but the matter remains inconceivable to\\nthem.)\\nMary (struck by the beauty of the stone).\\nBut this is almost marble?\\nL. It is quite marble. And another singu-", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0194.jp2"}, "195": {"fulltext": "THE ETHICS OF THE DUST. 181\\nlar point in the business, to my mind, is that\\nthese stones, which men have been cutting into\\nslabs, for thousands of years, to ornament their\\nprincipal buildings with, and which, under\\nthe general name of marble, have been the\\ndelight of the eyes, and the wealth of archi-\\ntecture, among all civilized nations, are pre-\\ncisely those on which the signs and brands of\\nthese earth agonies have been chiefly struck\\nand there is not a purple vein nor flaming zone\\nin them, which is not the record of their\\nancient torture. What a boundless capacity\\nfor sleep, and for serene stupidity, there is in\\nthe human mind! Fancy reflective beings,\\nwho cut and polish stones for three thousand\\nyears, for the sake of the pretty stains upon\\nthem and educate themselves to an art at last\\n(such as it is), of imitating these veins by dex-\\nterous painting; and never a curious soul of\\nthem, all that while, asks, What painted the\\nrocks?\\n(The audience look dejected, and ashamed\\nof themselves.)\\nThe fact is, we are all, and always, asleep,\\nthrough our lives; and it is only by pinching\\nourselves very hard that we ever come to see,\\nor understand, anything. At least, it is not\\nalways we who pinch ourselves; sometimes\\nother people pinch us; which I suppose is very\\ngood of them, or other things, which I sup-\\npose is very proper of them. But it is a sad\\nlife made up chiefly of naps and pinches.\\n(Some of the audience, on this, appearing to", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0195.jp2"}, "196": {"fulltext": "182 THE ETHICS OF THE DUST.\\nthink that the others require pinching, the\\nLecturer changes the subject.)\\nNow, however, for once, look at a piece of\\nmarble carefully, and think about it. You see\\nthis is one side of the fault; the other side is\\ndown or up, nobody knows where: but, on this\\nside, you can trace the evidence of the drag-\\nging and tearing action. All along the edge\\nof this marble, the ends of the fibers of the\\nrock are torn, here an inch, and there half an\\ninch, away from each other; and you see the\\nexact places where they fitted, before they\\nwere torn separate and you see the rents are\\nnow all filled up with the sanguine paste, full\\nof the broken pieces of the rock; the paste\\nitself seems to have been half-melted, and\\npartly to have also melted the edge of the\\nfragments it contains, and then to have crys-\\ntallized with them, and round them. And the\\nbrecciated agate I first showed you contains\\nexactly the same phenomena; a zoned crystal-\\nlization going on amidst the cemented frag-\\nments, partly altering the structure of those\\nfragments themselves, and subject to continual\\nchange, either in the intensity of its own\\npower, or in the nature of the materials sub-\\nmitted to it; so that, at one time, gravity acts\\nupon them, and disposes them in horizontal\\nlayers, or causes them to droop in stalactites;\\nand at another, gravity is entirely defied, and\\nthe substances in solution are crystallized in\\nbands of equal thickness on every side of the\\ncell. It would require a course of lectures\\nlonger than these (I have a great mind you", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0196.jp2"}, "197": {"fulltext": "THE ETHICS OF THE DUST. 183\\nhave behaved so saucily to stay and give\\nthem) to describe to you the phenomena of\\nthis kind, in agates and chalcedonies only;\\nnay, there is a single sarcophagus in the Brit-\\nish Museum, covered with grand sculpture of\\nthe eighteenth dynasty, which contains in\\nmagnificent breccia (agates and jaspers imbed-\\nded in porphyry), out of which it is hewn,\\nmaterial for the thought of years; and record-\\ned of the earth-sorrow of ages in comparison\\nwith the duration of which, the Egyptian\\nletters tell us but the history of the evening\\nand morning of a day.\\nAgates, I think, of all stones, confess most\\nof their past history; but all crystallization\\ngoes on under, and partly records circum-\\nstances of this kind circumstances of infinite\\nvariety, but always involving difficulty, inter-\\nruption, and change of condition at different\\ntimes. Observe, first, you have the whole\\nmass of the rock in motion, either contracting\\nitself, and so gradually widening the cracks;\\nor being compressed, and, thereby closing\\nthem, and crushing their edges; and, if one\\npart of its substance be softer, at the given\\ntemperature, than another, probably squeezing\\nthat softer substance out into the veins. Then\\nthe veins themselves, when the rock leaves\\nthem open by its contraction, act with various\\npower of suction upon its substance by capil-\\nlary attraction when they are fine, by that of\\npure vacuity when they are larger, or by\\nchanges in the constitution and condensation\\nof the mixed gases with which they have been", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0197.jp2"}, "198": {"fulltext": "184 THE ETHICS OF THE DUST.\\noriginally filled. Those gases themselves may\\nbe supplied in all variation of volume and\\npower from below; or, slowly, by the decom-\\nposition of the rocks themselves; and, at\\nchanging temperatures, must exert relatively\\nchanging forces of decomposition and combi-\\nnation on the walls of the veins they fill; while\\nwater, at every degree of heat and pressure\\n(from beds of everlasting ice, alternate with\\ncliffs of native rock, to volumes of red hot, or\\nwhite hot steam), congeals, and drips, and\\nthrobs, and thrills, from crag to crag; and\\nbreathes from pulse to pulse of foaming or\\nfiery arteries, whose beating is felt through\\nchains of the great islands of the Indian seas,\\nas your own pulses lift your bracelets, and\\nmakes whole kingdoms of the world quiver in\\ndeadly earthquake, as if they were light as\\naspen leaves. And, remember, the poor little\\ncrystals have to live their lives, and mind\\ntheir own affairs, in the midst of all this, as\\nbest they may. They are wonderfully like\\nhuman creatures, forget all that is going on\\nif they don t see it, however dreadful; and\\nnever think what is to happen to-morrow.\\nThey are spiteful or loving, and indolent or\\npainstaking, and orderly or licentious, with no\\nthought whatever of the lava or the flood\\nwhich may break over them any day; and\\nevaporate them into air-bubbles, or wash them\\ninto a solution of salts. And you may look at\\nthem, once understanding the surrounding\\nconditions of their fate, with an endless inter-\\nest. You will see crowds of unfortunate little", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0198.jp2"}, "199": {"fulltext": "THE ETHICS OF THE DUST. 185\\ncrystals, who have been forced to constitute\\nthemselves in a hurry, their dissolving element\\nbeing fiercely scorched away; you will see\\nthem doing their best, bright and numberless,\\nbut tiny. Then you will find indulged crys-\\ntals, who have had centuries to form them-\\nselves in, and have changed their mind and\\nways continually; and have been tired, and\\ntaken heart again; and have been sick, and\\ngot well again; and thought they would try a\\ndifferent diet, and then thought better of it;\\nand made but a poor use of their advantages,\\nafter all. And others you will see, who have\\nbegun life as wicked crystals; and then have\\nbeen impressed by alarming circumstances,\\nand have become converted crystals, and be-\\nhaved amazingly for a little while, and fallen\\naway again and ended, but discreditably,\\nperhaps even in decomposition; so that one\\ndoesn t know what will become of them. And\\nsometimes you will see deceitful crystals, that\\nlook as soft as velvet, and are deadly to all\\nnear them and sometimes you will see deceit-\\nful crystals, that seem flint-edged, like our\\nlittle quartz-crystal of .a housekeeper here\\n(hush! Dora), and are endlessly gentle and\\ntrue wherever gentleness and truth are needed.\\nAnd sometimes you will see little child-crystals\\nput to school like school-girls, and made to\\nstand in rows; and taken the greatest care of,\\nand taught how to hold themselves up, and\\nbehave: and sometimes you will see unhappy\\nlittle child-crystals left to lie about in the dirt,\\nand pick up their living, and learn manners", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0199.jp2"}, "200": {"fulltext": "186 THE ETHICS OF THE DUST.\\nwhere they can. And sometimes you will see\\nfat crystals eating up thin ones, like great cap-\\nitalists and little laborers; and politico-\\neconomic crystals teaching the stupid ones\\nhow to eat each other, and cheat each other;\\nand foolish crystals getting in the way of wise\\nones; and impatient crystals spoiling the plans\\nof patient ones, irreparably; just as things go\\non in the world. And sometimes you may see\\nhypocritical crystals taking the shape of others,\\nthough they are nothing like in their minds;\\nand vampire crystals eating out the hearts of\\nothers and hermit-crab crystals living in the\\nshells of others; and parasite crystals living\\non the means of others; and courtier crystals\\nglittering in attendance upon others; and all\\nthese, besides the two great companies of war\\nand peace, who ally themselves, resolutely to\\nattack, or resolutely to defend. And for the\\nclose, you see the broad shadow and deadly\\nforce of inevitable fate, above all this; you see\\nthe multitudes of crystals whose time has\\ncome not a set time, as with us, but yet a\\ntime, sooner or later, when they all must give\\nup their crystal ghosts when the strength by\\nwhich they grew and the breath given them to\\nbreathe, pass away from them and they fail,\\nand are consumed, and vanish away and an-\\nother generation is brought to life, framed out\\nof their ashes.\\nMary. It is very terrible. Is it not the\\ncomplete fulfillment, down into the very dust,\\nof that verse: The whole creation groaneth\\nand travaileth in pain", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0200.jp2"}, "201": {"fulltext": "THE ETHICS OF THE DUST. 187\\nL. I do not know that it is in pain, Mary;\\nat least, the evidence tends to show that there\\nis much more pleasure than pain, as soon as\\nsensation becomes possible.\\nLucilla. But then, surely, if we are told\\nthat it is pain, it must be pain?\\nL. Yes; if we are told; and told in the way\\nyou mean, Lucilla; but nothing is said of the\\nproportion to pleasure. Unmitigated pain\\nwould kill any of us in a few hours: pain equal\\nto our pleasures would make us loathe life\\nthe word itself can not be applied to the lower\\nconditions of matter in its ordinary sense.\\nBut wait till to-morrow to ask me about this.\\nTo-morrow is to be kept for questions and\\ndifficulties; let us keep to the plain facts to-\\nday. There is yet one group of facts connect-\\ned with this rending of the rocks, which I\\nespecially want you to notice. You know,\\nwhen you have mended a very old dress, quite\\nmeritoriously, till it won t mend any more\\nEgypt (interrupting). Could not you some-\\ntimes take gentlemen s work to illustrate by?\\nL. Gentlemen s work is rarely so useful as\\nyours, Egypt; and when it is useful, girls can\\nnot easily understand it.\\nDora. I am sure we should understand it\\nbetter than gentlemen understand about sew-\\ning.\\nL. My dear, I hope I always speak modest-\\nly, and under correction, when I touch upon\\nmatters of the kind too high for me; and,\\nbesides, I never intend to speak otherwise than\\nrespectfully of sewing; though you always", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0201.jp2"}, "202": {"fulltext": "188 THE ETHICS OF THE DUST.\\nseem to think I am laughing at you. In all\\nseriousness, illustrations from sewing are those\\nwhich Neith likes me best to use; and which\\nyoung ladies ought to like everybody to use.\\nWhat do you think the beautiful word wife\\ncomes from?\\nDora (tossing her head). I don t think it is\\na particularly beautiful word.\\nL, Perhaps not. At your ages you may\\nthink bride sounds better; but wife s the\\nword for wear, depend upon it. It is the great\\nword in which the English and Latin lan-\\nguages conquer the French and the Greek. I\\nhope the French will some day get a word for\\nit, yet, instead of their dreadful femme.\\nBut what do you think it comes from?\\nDora. I never did think about it.\\nL. Nor you, Sibyl?\\nSibyl. No; I thought it was Saxon, and\\nstopped there.\\nL. Yes but the great good of Saxon words\\nis, that they usually do mean something. Wife\\nmeans weaver. You have all the right to\\ncall yourselves little housewives/ when you\\nsew neatly.\\nDora. But I don t think we want to call\\nourselves little housewives.\\nL. You must either be house-Wives, or\\nhouse-Moths, remember that. In the deep\\nsense, you must either weave men s fortunes,\\nand embroider them; or feed upon, and bring\\nthem to decay. You had better let me keep\\nmy sewing illustration, and help me out with\\nit.", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0202.jp2"}, "203": {"fulltext": "THE ETHICS OF THE DUST. 189\\nDora. Well, we ll hear it, under protest.\\nL. You have heard it before; but with\\nreference to other matters. When it is said,\\nNo man putteth a piece of new cloth on an\\nold garment, else it taketh from the old/ does\\nit not mean that the new piece tears the old\\none away at the sewn edge?\\nDora. Yes; certainly.\\nL. And when you mend a decayed stuff\\nwith strong thread, does not the whole edge\\ncome away sometimes, when it tears again?\\nDora. Yes; and then it is of no use to mend\\nit any more.\\nL. Well, the rocks don t seem to think that:\\nbut the same thing happens to them continu-\\nally. I told you they were full of rents, or\\nveins. Large masses of mountain are some-\\ntimes as full of veins as your hand is; and of\\nveins nearly as fine (only you know a rock vein\\ndoes not mean a tube, but a crack or cleft).\\nNow these clefts are mended, usualh r with the\\nstrongest material the rock can find and often\\nliterally with threads; for the gradually open-\\ning rent seems to draw the substance it is\\nfilled with into fibers, which cross from one\\nside of it to the other, and are partly crystal-\\nline so that when the crystals become distinct,\\nthe fissure has often exactly the look of a tear,\\nbrought together with strong cross stitches.\\nNow when this is completely done, and all has\\nbeen fastened and made firm, perhaps some\\nnew change of temperature may occur and the\\nrock begin to contract again. Then the old\\nvein must open wider; or else another open", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0203.jp2"}, "204": {"fulltext": "190 THE ETHICS OF THE DUST.\\nelsewhere. If the old vein widen, it may do\\nso at its center; but it constantly happens, with\\nwell filled veins, that the cross stitches are too\\nstrong to break; the walls of the vein, instead,\\nare torn away by them: and another little sup-\\nplementary vein often three or four succes-\\nsively will be thus formed at the side of the\\nfirst.\\nMary. That is really very much like our\\nwork. But what do the mountains use to sew\\nwith?\\nL. Quartz, whenever they can get it: pure\\nlimestones are obliged to be content with car-\\nbonate of lime but most mixed rocks can find\\nsome quartz for themselves. Here is a piece\\nof black slate from the Buet: it looks merely\\nlike dry dark mud you could not think there\\nwas any quartz in it but, you see, its rents\\nare all stitched together with beautiful white\\nthread, which is the purest quartz, so close\\ndrawn that you can break it like flint, in the\\nmass; but, where it has been exposed to the\\nweather, the fine fibrous structure is shown\\nand, more than that, you see the threads have\\nbeen all twisted and pulled aside, this way and\\nthe other, by the warpings and shifting of th6\\nsides of the vein as it widened.\\nMary. It is wonderful But is that going\\non still? Are the mountains being torn and\\nsewn together again at this moment?\\nL. Yes, certainly, my dear: but I think,\\njust as certainly (though geologists differ on\\nthis matter), not with the violence, or on the\\nscale, of their ancient ruin and renewal.", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0204.jp2"}, "205": {"fulltext": "THE ETHICS OF THE DUST. 191\\nAll things seem to be tending towards a con-\\ndition of at least temporary rest; and that\\ngroaning and travailing of the creation, as,\\nassuredly, not wholly in pain, is not, in the\\nfull sense, until now.\\nMary. I want so much to ask you about\\nthat!\\nSibyl. Yes; and we all want to ask you\\nabout a great many other things besides.\\nL. It seems to me that you have got quite\\nas many new ideas as are good for any of you\\nat present; and I should not like to burden\\nyou with more but I must see that those you\\nhave are clear, if I can make them so; so we\\nwill have one more talk, for answer of ques-\\ntions, mainly. Think over all the ground, and\\nmake your difficulties thoroughly presentable.\\nThen we ll see what we can make of them.\\nDora. They shall all be dressed in their\\nvery best; and curtsey as they come in.\\nL. No, no, Dora no curtseys, if you please.\\nI had enough of them the day you all took a\\nfit of reverence, and curtsied me out of the\\nroom.\\nDora. But, you know, we cured ourselves\\nof the fault, at once, by that fit. We have\\nnever been the least respectful since. And\\nthe difficulties will only curtsey themselves out\\nof the room, I hope come in at one door\\nvanish at the other.\\nL. What a pleasant world it would be, if\\nall its difficulties were taught to behave so!\\nHowever, one can generally make something,\\nor (better still) nothing, or at least, less of", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0205.jp2"}, "206": {"fulltext": "192 THE ETHICS OF THE DUST.\\nthem, if they thoroughly know their own\\nminds; and your difficulties I must say that\\nfor you, children, generally do know their\\nown minds, as you do yourselves.\\nDora. That is very kindly said for us.\\nSome people would not allow so much as that\\ngirls had any minds to know.\\nL. They will at least admit that you have\\nminds to change, Dora.\\nMary. You might have left us the last\\nspeech, without a retouch. But we ll put our\\nlittle minds, such as they are, in the best trim\\nwe can, for to-morrow.", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0206.jp2"}, "207": {"fulltext": "LECTURE X.\\nTHE CRYSTAL REST.\\n193\\n13 Ethics", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0207.jp2"}, "208": {"fulltext": "", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0208.jp2"}, "209": {"fulltext": "LECTURE X.\\nTHE CRYSTAL REST.\\nEvening. The fireside. L. s arm-chair in the\\ncomfortable corner.\\nL. (perceiving various arrangements being\\nmade of footstool, cushion, screen, and the\\nlike). Yes, yes, it s all very fine! and I am\\nto sit here to be asked questions till supper-\\ntime, am I?\\nDora. I don t think you can have any sup-\\nper to-night: we ve got so much to ask.\\nLily. Oh, Miss Dora! We can fetch it\\nhim here, you know, so nicely!\\nL. Yes, Lily, that will be pleasant, with\\ncompetitive examination going on over one s\\nplate the competition being among the exam-\\niners. Really, now that I know what teasing\\nthings girls are, I don t so much wonder that\\npeople used to put up patiently with the\\ndragons who took them for supper. But I\\ncan t help myself, I suppose; no thanks to\\nSt. George. Ask away, children, and I ll an-\\nswer as civilly as may be.\\nDora. We don t so much care about being\\nanswered civilly, as about not being asked\\nthings back again.\\nL. Ayez seulement la patience que je le\\nparle. There shall be no requitals.\\n195", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0209.jp2"}, "210": {"fulltext": "196 THE ETHICS OF THE DUST.\\nDora. Well, then, first of all\u00e2\u0080\u0094 What shall\\nwe ask first, Mary?\\nMary. It does not matter. I think all the\\nquestions come into one, at least, nearly.\\nDora. You know, you always talk as if the\\ncrystals were alive; and we never understand\\nhow much you are in play, and how much in\\nearnest. That s the first thing.\\nL. Neither do I understand, myself, my\\ndear, how much I am in earnest. The stones\\npuzzle me as much as I puzzle you.\\nThey look as if they were alive, and make\\nme speak as if they were and I do not in the\\nleast know how much truth there is in the\\nappearance. I m not to ask things back again\\nto-night, but all questions of this sort lead\\nnecessarily to the one main question, which we\\nasked, before, in vain, What is it to be alive?\\nDora. Yes; but we want to come back to\\nthat: for we ve been reading scientific books\\nabout the conservation of forces, and it\\nseems all so grand, and wonderful; and the\\nexperiments are so pretty; and I suppose it\\nmust be all right: but then the books never\\nspeak as if there were any such thing as\\n44 life.\\nL. They mostly omit that part of the sub-\\nject, certainly, Dora; but they are beautifully\\nright as far as they go; and life is not a con-\\nvenient element to deal with. They seem to\\nhave been getting some of it into and out of\\nbottles, in their ozone and antizone\\nlately; but they still know little of it: and,\\ncertainly, I know less.", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0210.jp2"}, "211": {"fulltext": "THE ETHICS OF THE DUST. 197\\nDora. You promised not to be provoking,\\nto-night.\\nL. Wait a minute. Though, quite truly,\\nT know less of the secrets of life than the\\nphilosophers do; I yet know one corner of\\nground on which we artists can stand, literally\\nas Life Guards at bay, as steadily as the\\nGuards at Inkermann; however hard the\\nphilosophers push. And you may stand with\\nus, if once you learn to draw nicely.\\nDora. I m sure we are all trying! but tell\\nus where we may stand.\\nL. You may always stand by Form, against\\nForce. To a painter, the essential character\\nof anything is the form of it, and the philoso-\\nphers cannot touch that. They come and tell\\nyou, for instance, that there is as much heat,\\nor motion, or calorific energy (or whatever\\nelse they like to call it), in a tea-kettle as in a\\nGier-eagle. Very good; that is so; and it is\\nvery interesting. It requires just as much\\nheat as will boil the kettle, to take the Gier-\\neagle up to his nest; and as much more to\\nbring him down again on a hare or a partridge.\\nBut we painters, acknowledging the equality\\nand similarity of the kettle and the bird in all\\nscientific respects, attach, for our part, our\\nprincipal interest to the difference in their\\nforms. For us, the primary cognizable facts,\\nin the two things, are, that the kettle has a\\nspout, and the eagle a beak the one a lid on\\nits back, and the other a pair of wings; not\\nto speak of the distinction also of volition,\\nwhich the philosophers may properly call", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0211.jp2"}, "212": {"fulltext": "198 THE ETHICS OF THE DUST.\\nmerely a form, or mode of force; but then,\\nto an artist, the form, or mode, is the gist of\\nthe business. The kettle chooses to sit still\\non the hob the eagle to recline on the air.\\nIt is the fact of the choice, not the equal de-\\ngree of temperature in the fulfillment of it,\\nwhich appears to us the more interesting cir-\\ncumstance though the other is very inter-\\nesting too. Exceedingly so! Don t laugh,\\nchildren the philosophers have been doing\\nquite splendid work lately, in their own way:\\nespecially, the transformation of force into\\nlight is a great piece of systematized discov-\\nery; and this notion about the sun s being\\nsupplied with his flame by ceaseless meteoric\\nhail is grand, and looks very likely to be true.\\nOf course, it is only the old gunlock, flint\\nand steel, on a large scale: but the order and\\nmajesty of it are sublime. Still, we sculptors\\nand painters care little about it. It is very\\nfine, we say, and very useful, this knocking\\nthe light out of the sun, or into it, by an\\neternal cataract of planets. But you may hail\\naway, so, forever, and you will not knock out\\nwhat we can. Here is a bit of silver, not the\\nsize of half-a-crown, on which, with a single\\nhammer stroke, one of us, two thousand and\\nodd years ago, hit out the head of the Apollo\\nof Clazomense. It is merely a matter of form\\nbut if any of you philosophers, with your\\nwhole planetary system to hammer with, can\\nhit out such another bit of silver as this we\\nwill take off our hats to you. For the pres-\\nent, we keep them on.", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0212.jp2"}, "213": {"fulltext": "THE ETHICS OF THE DUST. 199\\nMary. Yes, I understand; and that is nice;\\nbut I don t think we shall any of us like hav-\\ning only form to depend upon.\\nL. It was not neglected in the making of\\nEve, my dear.\\nMary. It does not seem to separate us\\nfrom the dust of the ground. It is that\\nbreathing of the life which we want to under-\\nstand.\\nL. So you should: but hold fast to the\\nform, and defend that first, as distinguished\\nfrom the mere transition of forces. Discern\\nthe moulding hand of the potter commanding\\nthe clay, from his merely beating foot, as it\\nturns the wheel. If you can find incense, in\\nthe vase, afterwards, well: but it is curious\\nhow far mere form will carry you ahead of the\\nphilosophers. For instance, with regard to\\nthe most interesting of all their modes of force\\nlight; they never consider how far the ex-\\nistence of it depends on the putting of certain\\nvitreous and nervous substances into the for-\\nmal arrangement which we call an eye. The\\nGerman philosophers began the attack, long\\nago, on the other side, by telling us, there was\\nno such thing as light at all, unless we chose\\nto see it: now, German and English, both,\\nhave reversed their engines, and insist that\\nlight would be exactly the same light that it\\nis, though nobody could ever see it. The fact\\nbeing that the force must be there, and the eyes\\nthere; and light means the effect of the one\\non the other; and perhaps, also (Plato saw\\nfarther into that mystery than any one has", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0213.jp2"}, "214": {"fulltext": "200 THE ETHICS OF THE DUST.\\nsince, that I know of), on something a little\\nway within the eyes; but we may stand quite\\nsafe, close behind the retina, and defy the\\nphilosophers.\\nSibyl. But I don t care so much about de-\\nfying the philosophers, if only one could get a\\nclear idea of life, or soul, for one s self.\\nL. Well, Sibyl, you used to know more\\nabout it, in that cave of yours, than any of us.\\nI was just going to ask you about inspiration,\\nand the golden bough, and the like: only I\\nremembered I was not to ask anything. But,\\nwill not you, at least, tell us whether the\\nideas of Life, as the power of putting things\\ntogether, or making them; and of Death,\\nas the power of pushing things separate, or\\nunmaking them, may not be very simply\\nheld in balance against each other?\\nSibyl. No, I am not in my cave to-night;\\nand cannot tell you anything.\\nL. I think they may. Modern Philosophy\\nis a great separator; it is little more than the\\nexpansion of Moliere s great sentence, II\\ns ensuit de la, que tout ce qu il y a de beau\\nest dans les dictionnaires; il n y a que les mots\\nqui sont transposes. But when you used to\\nbe in your cave, Sibyl, and to be inspired,\\nthere was (and there remains still in some\\nsmall measure), beyond the merely formative\\nand sustaining power, another, which we\\npainters call passion I don t know what\\nthe philosophers call it; we know it makes\\npeople red, or white and therefore it must\\nbe something, itself; and perhaps it is the most", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0214.jp2"}, "215": {"fulltext": "THE ETHICS OF THE DUST. 201\\ntruly il poetic or making force of all,\\ncreating a world of its own out of a glance,\\nor a sigh and the want of passion is perhaps\\nthe truest death, or unmaking of every-\\nthing; even of stones. By the way, you were\\nall reading about that ascent of the Aiguille\\nVerte, the other day?\\nSibyl. Because you had told us it was so diffi-\\ncult, you thought it could not be ascended.\\nL. Yes; I believed the Aiguille Verte would\\nhave held its own. But do you recollect what\\none of the climbers exclaimed, when he first\\nfelt sure of reaching the summit?\\nSibyl. Yes, it was, Qh, Aiguille Verte vous\\netes morte, vous etes morte!\\nL. That was true instinct. Real philoso-\\nphic joy. Now can you at all fancy the differ-\\nence between that feeling of triumph in a\\nmountain s death; and the exultation of your\\nbeloved poet, in its life\\nQuantus Athos, aut quantus Eryx, aut ipse coruscis\\nQuum f remit ilicibus quantus, gaudetque nivali\\nVertice, se attollens pater Apenninus ad auras.\\nDora. You must translate for us mere\\nhousekeepers, please whatever the cave-\\nkeepers may know about it.\\nMary. Will Dryden do?\\nL. No. Dryden is a far way worse than\\nnothing, and nobody will do. You can t\\ntranslate it. But this is all you need know,\\nthat the lines are full of a passionate sense of\\nthe Apennines fatherhood, or protecting power\\nover Italy; and of sympathy with their joy in", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0215.jp2"}, "216": {"fulltext": "202 THE ETHICS OF THE DUST.\\ntheir snowy strength in heaven; and with the\\nsame joy, shuddering through all the leaves of\\ntheir forests.\\nMary. Yes, that is a difference, indeed!\\nbut then, you know, one can t help feeling\\nthat it is fanciful. It is very delightful to\\nimagine the mountains to be alive; but then,\\nare they alive?\\nL. It seems to me, on the whole, Mary,\\nthat the feelings of the purest and most\\nmightily passioned human souls are likely to\\nbe the truest. Not, indeed, if they do not de-\\nsire to know the truth, or blind themselves to\\nit that they may please themselves with pas-\\nsion for then they are no longer pure but if,\\ncontinually seeking and accepting the truth as\\nfar as it is discernible, they trust their Maker\\nfor the integrity of the instincts He has gifted\\nthem with, and rest in the sense of a higher\\ntruth which they cannot demonstrate, I think\\nthey will be most in the right, so.\\nDora and Jessie (clapping their hands).\\nThen we really may believe that the mountains\\nare living?\\nL. You may at least earnestly believe that\\nthe presence of the spirit which culminates in\\nyour own life, shows itself in dawning,\\nwherever the dust of the earth begins to\\nassume any orderly and lovely state. You\\nwill find it impossible to separate this idea of\\ngraduated manifestation from that of the vital\\npower. Things are not either wholly alive, or\\nwholly dead. They are less or more alive.\\nTake the nearest, most easily examined in-", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0216.jp2"}, "217": {"fulltext": "THE ETHICS OF THE DUST. 203\\nstance the life of a flower. Notice what a\\ndifferent degree and kind of life there is in the\\ncalyx and the corolla. The calyx is nothing\\nbut the swaddling clothes of the flower; the\\nchild-blossom is bound up in it, hand and foot;\\nguarded in it, restrained by it, till the time of\\nbirth. The shell is hardly more subordinate\\nto the germ in the egg, than the calyx to the\\nblossom. It bursts at last; but it never lives\\nas the corolla does. It may fall at the mo-\\nment its task is fulfilled, as in the poppy; or\\nwhether gradually, as in the buttercup; or\\npersist in a ligneous apathy, after the flower\\nis dead, as in the rose or harmonize itself so\\nas to share in the aspect of the real flower, as\\nin the lily; but it never shares in the corolla s\\nbright passion of life. And the gradations\\nwhich thus exist between the different mem-\\nbers of organic creatures, exist no less between\\nthe- different ranges of organism. We know no\\nhigher or more energetic life than our own\\nbut there seems to me this great good in the\\nidea of a gradation of life it admits the idea\\nof a life above us, in other creatures, as much\\nnobler than ours, as ours is nobler than that of\\nthe dust.\\nMary. I am glad you have said that; for I\\nknow Violet and Lucilla and May want to ask\\nyou something; indeed, we all do; only you\\nfrightened Violet so about the ant-hill, that she\\ncan t say a word; and May is afraid of your\\nteasing her, too: but I know they are wonder-\\ning why you are always telling them about\\nheathen gods and goddesses, as if you half be-", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0217.jp2"}, "218": {"fulltext": "204 THE ETHICS OF THE DUST.\\nlieved in them; and you represent them as\\ngood and then we see there is really a kind\\nof truth in the stories about them and we are\\nall puzzled: and, in this, we cannot even make\\nour difficulty quite clear to ourselves; it\\nwould be such a long confused question, if we\\ncould ask you all we should like to know.\\nL. Nor is it any wonder, Mary; for this\\nis indeed the longest, and the most wildly con-\\nfused question that reason can deal with but\\nI will try to give you, quickly a few clear ideas\\nabout the heathen gods, which you may follow\\nout afterwards, as your knowledge increases.\\nEvery heathen conception of deity, in which\\nyou are likely to be interested, has three dis-\\ntinct characters:\\nI. It has a physical character. It represents\\nsome of the great powers or objects of nature\\nsun or moon, or heaven, or the winds, or the\\nsea. And the fables first related about each\\ndeity represent, figuratively, the action or the\\nnatural power which it represents such as the\\nrising and setting of the sun, the tides of the\\nsea, and so on.\\nII. It has an ethical character, and repre-\\nsents, in its history, the moral dealings of God\\nwith man. Thus Apollo is first, physically, the\\nsun contending with darkness; but morally,\\nthe power of divine life contending with cor-\\nruption. Athena is, physically, the air;\\nmorally, the breathing of the divine spirit of\\nwisdom. Neptune is, physically, the sea;\\nmorally, the supreme power of agitating pas-\\nsion and so on.", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0218.jp2"}, "219": {"fulltext": "THE ETHICS OF THE DUST. 205\\nIII. It has, at last, a personal character;\\nand is realized in the minds of its worshipers\\nas a living spirit, with whom men may speak\\nface to face, as a man speaks to his friend.\\nNow it is impossible to define exactly, how\\nfar, at any period of a national religion, these\\nthree ideas are mingled; or how far one pre-\\nvails upon the other. Each inquirer usually\\ntakes up one of these ideas, and pursues it, to\\nthe exclusion of the others; no impartial\\neffort seems to have been made to discern the\\nreal state of the heathen imagination in its\\nsuccessive phases. For the question is not at\\nall what a mythological figure meant in its\\norigin; but what it became in each subsequent\\nmental development of the nation inheriting\\nthe thought. Exactly in proportion to the\\nmental and moral insight of any race, its myth-\\nological figures mean more to it, and become\\nmore real. An early and savage race means\\nnothing more (because it has nothing more to\\nmean) by its Apollo, than the sun; while a\\ncultivated Greek means every operation of\\ndivine intellect and justice. The Neith, of\\nEgypt, meant, physically, little more than\\nthe blue of the air; but the Greek, in a climate\\nof alternate storm and calm, represented the\\nwild fringes of the storm-cloud by the ser-\\npents of her aegis; and the lightning and cold\\nof the highest thunder-clouds, by the Gorgon\\non her shield: when morally, the same types\\nrepresented to him the mystery and changeful\\nterror of knowledge, as her spear and helm its\\nruling and defensive power. And no study can", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0219.jp2"}, "220": {"fulltext": "206 THE ETHICS OF THE DUST.\\nbe more interesting, or more useful to you,\\nthan that of the different meanings which\\nhave been created by great nations, and great\\npoets, out of mythological figures given them,\\nfirst, in utter simplicity. But when we ap-\\nproach them in their third, or personal, charac-\\nter (and, for its power over the whole national\\nmind, this is far the leading one), we are met\\nat once by questions which may well put all of\\nyou at pause. Were they idly imagined to be\\nreal beings? and did they so usurp the place\\nof the true God? Or were they actually real\\nbeings, evil spirits, leading men away from\\nthe true God? Or is it Conceivable that they\\nmight have been real beings, good spirits,\\nentrusted with some message from the true\\nGod? These were the questions you wanted\\nto ask; were they not, Lucilla?\\nLucilla. Yes, indeed.\\nL. Well, Lucilla, the answer will much\\ndepend upon the clearness of your faith in the\\npersonality of the spirits which are described\\nin the book of your own religion; their per-\\nsonality, observe, as distinguished from merely\\nsymbolical visions. For instance, when Jere-\\nmiah has the vision of the seething pot with its\\nmouth to the north, you know that this which\\nhe sees is not a real thing; but merely a sig-\\nnificant dream. Also, when Zechariah sees the\\nspeckled horses among the myrtle-trees in the\\nbottom, you still may suppose the vision sym-\\nbolical; you do not think of them as real\\nspirits, like Pegasus, seen in the form of\\nhorses. But when you are told of the four", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0220.jp2"}, "221": {"fulltext": "THE ETHICS OF THE DUST. 207\\nriders in the Apocalypse, a distinct sense of\\npersonality begins to force itself upon you.\\nAnd though you might, in a dull temper,\\nthink that (for one instance of all) the fourth\\nrider on the pale horse was merely a symbol\\nof the power of death, in your stronger and\\nmore earnest moods you will rather conceive\\nof him as a real and living angel. And when\\nyou look back from the vision of the Apoca-\\nlypse to the account of the destruction of the\\nEgyptian first-born, and of the army of Sen-\\nnacherib, and again to David s vision at the\\nthreshing floor of Araunah, the idea of person-\\nality in this death-angel becomes entirely\\ndefined, just as in the appearance of the\\nangels to Abraham, Manoah, or Mary.\\nNow, when you have once consented to this\\nidea of a personal spirit, must not the ques-\\ntion instantly follow 4 Does this spirit exercise\\nits functions toward one race of men only, or\\ntoward all men? Was it an angel of death to\\nthe Jew only, or to the Gentile also? You\\nfind a certain Divine agency made visible to a\\nKing of Israel, as an armed angel, executing\\nvengeance, of which one special purpose was\\nto lower his kingly pride. You find another\\n(or perhaps the same) agency, made visible to\\na Christian prophet as an angel standing in\\nthe sun, calling to the birds that fly under\\nheaven to come, that they may eat the flesh of\\nkings. Is there anything more impious in the\\nthought that the same agency might have been\\nexpressed to a Greek king, or Greek seer, by\\nsimilar visions? that this figure standing in", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0221.jp2"}, "222": {"fulltext": "208 THE ETHICS OF THE DUST.\\nthe sun, and armed with a sword, or the bow\\n(whose arrows were drunk with blood), and\\nexercising especially its power in the humilia-\\ntion of the proud, might, at first, have been\\ncalled only tc Destroyer, and afterward, as the\\nlight, or sun, of justice, was recognized in the\\nchastisement, called also Physician or\\nHealer yon reel hesitation in admitting\\nthe possibility of such a manifestation, I\\nbelieve yot: wiffi find it is caused, partly indeed\\nby such trivial things as the difference to your\\near between Greek and English terms; but,\\nfar more, by uncertainty in your own mind\\nrespecting the nature and truth of the visions\\nspoken of in the Bible. Have any of you in-\\ntently examined the nature of your belief in\\nthem? You, for instance, Lucilla, who think\\noften, and seriously, of such things?\\nLucilla. No; I never could tell what to\\nbelieve about them. I know they must be true\\nin some way or other; and I like reading\\nabout them.\\nL. Yes; and I like reading about them too,\\nLucilla; as I like reading other grand poetry.\\nBut, surely, we ought both to do more than\\nlike it. Will God be satisfied with us, think\\nyou, if we read His words, merely for the sake\\nof an entirely meaningless poetical sensation?\\nLucilla, But do not the people who give\\nthemselves to seek out the meaning of these\\nthings, often get very strange, and extrava-\\ngant?\\nL. More than that, Lucilla. They often\\ngo mad. That abandonment of the mind to", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0222.jp2"}, "223": {"fulltext": "THE ETHICS OF THE DUST. 209\\nreligious theory, or contemplation, is the very-\\nthing I have been pleading with you against.\\nI never said you should set yourself to discover\\nthe meanings: but you should take careful\\npains to understand them, so far as they are\\nclear and you should always accurately ascer-\\ntain the state of your mind about them. I\\nwant you never to read merely for the pleasure\\nof fancy still less as a formal religious duty\\n(else you might as well take to repeating\\nPaters at once for it is surely wiser to repeat\\none thing we understand, than read a thousand\\nwhich we cannot). Either, therefore, acknowl-\\nedge the passage to be, for the present, unintel-\\nligible to you; or else determine the sense in\\nwhich you at present receive them or, at all\\nevents, the different senses between which\\nyou clearly see that you must choose. Make\\neither your belief or your difficulty definite;\\nbut do not go on, all through your life, believ-\\ning nothing intelligently, and yet supposing\\nthat your having read the words of a divine\\nbook must give you the right to despise ever)?-\\nreligion but your own. I assure you, strange\\nas it may seem, our scorn of Greek tradition\\ndepends, not on our belief, but our disbelief,\\nof our own traditions. We have, as 5^et, no\\nsufficient clue to the meaning of either; but\\nyou will always find that, in proportion to the\\nearnestness of our own faith, its tendency to\\naccept a spiritual personality increases: and\\nthat the most vital and beautiful Christian\\ntemper rests joyfully in its conviction of the\\nmultitudinous ministry of living angels, infin-\\n14 Ethics", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0223.jp2"}, "224": {"fulltext": "210 THE ETHICS OF THE DUST.\\nitely varied in rank and power. You all know\\none expression of the purest and happiest\\nform of such faith, as it exists in modern times,\\nin Richter s lovely illustrations of the Lord s\\nPrayer. The real and living death-angel, girt\\nas a pilgrim for journey, and softly crowned\\nwith flowers, beckons at the dying mother s\\ndoor; child angels sit talking face to face with\\nmortal children, among the flowers hold\\nthem by their little coats, lest they fall on the\\nstairs; whisper dreams of heaven to them,\\nleaning over their pillows; carry the sound of\\nthe church bells for them far through the air;\\nand even descending lower in service, fill little\\ncups with honey, to hold out to the weary bee.\\nBy the way, Lily, did you tell the other\\nchildren that story about your little sister, and\\nAlice, and the sea?\\nLily, I told it to Alice, and to Miss Dora.\\nI don t think I did to anybody else. I thought\\nit wasn t worth.\\nL. We shall think it worth a great deal\\nnow, Lily, if you will tell it us. How old is\\nDotty, again? I forget.\\nLily. She is not quite three; but she has\\nsuch odd little old ways, sometimes.\\nL. And she was very fond of Alice?\\nLily. Yes Alice was so good to her always\\nL. And so when Alice went away?\\nLily. Oh, it was nothing, you know, to tell\\nabout; only it was strange at the time.\\nL. Well but I want you to tell it.\\nLily. The morning after Alice had gone,\\nDotty was very sad and restless when she got", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0224.jp2"}, "225": {"fulltext": "THE ETHICS OF THE DUST. 211\\nup; and went about, looking* into all the\\ncorners, as if she could find Alice in them, and\\nat last she came to me, and said, Is Alie gone\\nover the great sea? And I said, Yes, she\\nis gone over the great deep sea, but she will\\ncome back again some day. Then Dotty-\\nlooked round the room; and I had just poured\\nsome water out into the basin and Dotty ran\\nto it, and got up on a chair, and dashed her\\nhands through the water, again and again;\\nand cried, Oh, deep, deep sea! send little\\nAlie back to me.\\nL. Isn t that pretty, children? There s a\\ndear little heathen for you! The whole heart\\nof Greek mythology is in that the idea of a\\npersonal being in the elemental power; of its\\nbeing moved by prayer; and of its presence\\neverywhere, making the broken diffusion of\\nthe element sacred.\\nNow, remember, the measure in which we\\nmay permit ourselves to think of this trusted\\nand adored personality, in Greek, or in any\\nother mythology, as conceivably a shadow of\\ntruth, will depend on the degree in which we\\nhold the Greeks, or other great nations, equal,\\nor inferior, in privilege and character, to the\\nJews, or to ourselves. If we believe that the\\ngreat Father would use the imagination of the\\nJew as an instrument by which to exalt and\\nlead him; but the imagination of the Greek\\nonly to degrade and mislead him: if we can\\nsuppose that real angels were sent to minister\\nto the Jews and to punish them but no angels,\\nor only mocking spectra of angels, or even", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0225.jp2"}, "226": {"fulltext": "212 THE ETHICS OF THE DUST.\\ndevils in the shapes of angels, to lead Lycurgus\\nand Leonidas from desolate cradle to hopeless\\ngrave: and if we can think that it was only\\nthe influence of specters, or the teaching of\\ndemons, which issued in the making of mothers\\nlike Cornelia, and of sons like Cleobis and Bito,\\nwe may, of course, reject the heathen Mythol-\\nogy in our privileged scorn; but, at least, we\\nare bound to examine strictly by what faults of\\nour own it has come to pass, that the ministry\\nof real angels among ourselves is occasionally\\nso ineffectual as to end in the production of\\nCornelias who entrust their child-jewels to\\nCharlotte Windsors for the better keeping of\\nthem; and of sons like that one who, the other\\nday, in France, beat his mother to death with\\na stick; and was brought in by the jury,\\nguilty, with extenuating circumstances.\\nMay. Was that really possible.\\nL. Yes, my dear. I am not sure that I can\\nlay my hand on the reference to it (and I\\nshould not have said the other day, it was\\na year or two ago), but you may depend on the\\nfact; and I could give you many like it, if I\\nchose. There was a murder done in Prussia,\\nvery lately, on a traveler. The murderess\\nlittle daughter was in the way, and found it\\nout, somehow. Her mother killed her, too,\\nand put her into the oven. There is a peculiar\\nhorror about the relations between parent and\\nchild, which are being now brought about by\\nour variously degraded forms of European\\nwhite slavery. Here is one reference, I see,\\nin my notes on that story of Cleobis and Bito;", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0226.jp2"}, "227": {"fulltext": "THE ETHICS OF THE DUST. 213\\nthough I suppose I marked this chiefly for its\\nquaintness and the beautifully Christian names\\nof the sons; but it is a good instance of the\\npower of the King of the Valley of Diamonds\\namong us.\\nIn Galignani, of July 21-22, 1862, is re-\\nported a trial of a farmer s son in the depart-\\nment of the Yonne. The father, two years\\nago, at Malay le Grand, gave up his property\\nto his tw T o sons, on condition of being main-\\ntained by them. Simon fulfilled his agree-\\nment, but Pierre would not. The tribunal of\\nSens condemns Pierre to pay eighty-four\\nfrancs a year to his father. Pierre replies,\\nhe would rather die than pay it. Actually,\\nreturning home, he throws himself into the\\nriver, and the body is not found till next day.\\nMary. But but I can t tell what you\\nwould have us think. .Do you seriously mean\\nthat the Greeks were better than we are and\\nthat their gods were real angels?\\nL. No, my dear. I mean only that we\\nknow, in reality, less than nothing of the\\ndealings of our Maker with our fellow-men;\\nand can only reason or conjecture safely about\\nthem, when we have sincerely humble thoughts\\nof ourselves and our creeds.\\nWe owe to the Greeks every noble discipline\\nin literature, every radical principle of art;\\nand every form of convenient beauty in our\\nhousehold furniture and daily occupations of\\nlife. We are unable, ourselves, to make\\nrational use of half that we have received from\\nthem and, of our own, we have nothing but", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0227.jp2"}, "228": {"fulltext": "214 THE ETHICS OF THE DUST.\\ndiscoveries in science, and fine mechanical\\nadaptations of the discovered physical powers.\\nOn the other hand, the vice existing among\\ncertain classes, both of the rich and poor, in\\nLondon, Paris, and Vienna, could have been\\nconceived by a Spartan or Roman of the heroic\\nages only as possible in a Tartarus, where\\nfiends were employed to teach, but not to\\npunish, crime. It little becomes us to speak\\ncontemptuously of the religion of races to\\nwhom we stand in such relations; nor do I\\nthink any man of modesty or thoughtfulness\\nwill ever speak so of any religion, in which\\nGod has allowed one good man to die, trust-\\ning.\\nThe more readily we admit the possibility of\\nour own cherished convictions being mixed\\nwith error, the more vital and helpful what-\\never is right in them will become: and no\\nerror is so conclusively fatal as the idea that\\nGod will not allow us to err, though He has\\nallowed all other men to do so. There may\\nbe doubt of the meaning of other visions, but\\nthere is none respecting that of the dream of St.\\nPeter; and you may trust the Rock of the\\nChurch s Foundation for true interpreting,\\nwhen he learned from it that, in every nation,\\nhe that feareth God and worketh righteousness,\\nis accepted with Him. See that you under-\\nstand what that righteousness means; and set\\nhand to it stoutly: you will always measure\\nyour neighbors creed kindly, in proportion to\\nthe substantial fruits of your own. Do not\\nthink you will ever get harm by striving to", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0228.jp2"}, "229": {"fulltext": "THE ETHICS OF THE DUST. 215\\nenter into the faith of others, and to sympa-\\nthize, in imagination, with the guiding princi-\\nples of their lives. So only can you justly love\\nthem, or pity them, or praise. By the\\ngracious efforts you will double, treble nay,\\nindefinitely multiply, at once the pleasure, the\\nreverence, and the intelligence with which\\nyou read: and, believe me, it is wiser and\\nholier, by the fire of your own faith, to kindle\\nthe ashes of expired religions, than to let your\\nsoul shiver and stumble among their graves,\\nthrough the gathering darkness, and commu-\\nnicable cold.\\nMary (after some pause). We shall all like\\nreading Greek history so much better after\\nthis! but it has put everything else out of our\\nheads that we wanted to ask.\\nL. I can tell you one of the things; and I\\nmight take credit for generosity in telling you:\\nbut I have a personal reason Lucilla s verse\\nabout the creation.\\nDora. Oh, yes yes; and its 4 pain together,\\nuntil now.\\nL. I call you back to that, because I must\\nwarn you against an old error of my own.\\nSomewhere in the fourth volume of Modern\\nPainters/ I said that the earth seemed to have\\npassed through its highest state: and that, af-\\nter ascending by a series of phases, culminating\\nin its habitation by man, it seems to be now\\ngradually becoming less fit for that habita-\\ntion.\\nMary. Yes, I remember.\\nL. I wrote those passages under a very", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0229.jp2"}, "230": {"fulltext": "216 THE ETHICS OF THE DUST.\\nbitter impression of the gradual perishing of\\nbeauty from the loveliest scenes which I knew\\nin the physical world; not in any doubtful\\nway, such as I might have attributed to loss\\nof sensation in myself\u00e2\u0080\u0094 but by violent and\\ndefinite physical action such as the filling up\\nof the Lac de Chede by landslips from the\\nRochers des Fiz the narrowing of the Lake\\nLucerne by the gaining delta of the stream of\\nthe Muotta-Thal, which, in the course of years,\\nwill cut the lake into two, as that of Brientz\\nhas been divided from that of Thun;\u00e2\u0080\u0094 the\\nsteady diminishing of the glaciers north of the\\nAlps, and still more, of the sheets of snow on\\ntheir southern slopes, which supply the refresh-\\ning streams of Lombardy the equally steady\\nincrease of deadly maremma round Pisa and\\nVenice; and other such phenomena, quite\\nmeasurably traceable within the limits even of\\nshort life, and unaccompanied, as it seemed,\\nby redeeming or compensatory agencies. I\\nam still under the same impression respecting\\nthe existing phenomena; but I feel more\\nstrongly, every day, that no evidence to be\\ncollected within historical periods can be ac-\\ncepted as any clew to the great tendencies of\\ngeological change; but that the great laws\\nwhich never fail, and to which all change is\\nsubordinate, appear such as to accomplish a\\ngradual advance to lovelier order, and more\\ncalmly, yet more deeply, animated Rest. Nor\\nhas this conviction ever fastened itself upon\\nme more distinctly, than during my endeavor\\nto trace the laws which govern the lowly", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0230.jp2"}, "231": {"fulltext": "THE ETHICS OF THE DUST. 217\\nframework of the dust. For, through all the\\nphases of its transition and dissolution, there\\nseems to be a continual effort to raise itself\\ninto a higher state; and a measured gain,\\nthrough the fierce revulsion and slow renewal\\nof the earth s frame, in beauty, and order, and\\npermanence. The soft white sediments of the\\nsea draw themselves, in process of time, into\\nsmooth knots of sphered symmetry; burdened\\nand strained under increase of pressure, they\\npass into a nascent marble scorched by fer-\\nvent heat, they brighten and blanch into the\\nsnowy rock of Paros and Carrara. The dark\\ndrift of the inland river or stagnant slime of\\ninland pool and lake, divides, or resolves itself\\nas it dries, into layers of its several elements;\\nslowly purifying each by the patient with-\\ndrawal of it from the anarchy of the mass in\\nwhich it was mingled. Contracted by increas-\\ning drought, till it must shatter into fragments,\\nit infuses continually a finer ichor into the\\nopening veins, and finds in its weakness the\\nfirst rudiments of a perfect strength. Rent\\nat last, rock from rock, nay, atom from atom,\\nand tormented in lambent fire, it knits, through\\nthe fusion, the fibers of a perennial endur-\\nance; and, during countless subsequent cen-\\nturies, declining, or, rather let me say, rising,\\nto repose, finishes the infallible luster of its\\ncrystalline beauty, under harmonies of law\\nw r hich are wholly beneficent, because wholly\\ninexorable.\\n(The children seem pleased, but more in-", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0231.jp2"}, "232": {"fulltext": "218 THE ETHICS OF THE DUST.\\nclined to think over these matters than to\\ntalk.)\\nL. (after giving them a little time). Mary,\\nI seldom ask you to read anything out of books\\nof mine but there is a passage about the Law\\nof Help, which I want you to read to the\\nchildren now, because it is of no use merely to\\nput it in other words for them. You know the\\nplace I mean, do not you?\\nMary. Yes (presently finding it); where\\nshall I begin?\\nL. Here but the elder ones had better look\\nafterward at the piece which comes just before\\nthis.\\nMary (reads)\\nA pure or holy state of anything is that in\\nwhich all its parts are helpful or consistent.\\nThe highest and first law of the universe, and\\nthe other name of life, is therefore help. The\\nother name of death is separation/ Govern-\\nment and co-operation are in all things, and\\neternally, the laws of life. Anarchy and com-\\npetition, eternally, and in all things, the laws\\nof death.\\nPerhaps the best, though the most familiar,\\nexample we could take of the nature and\\npower of conscience, will be that of the possi-\\nble changes in the dust we tread on.\\nExclusive of animal decay, we can hardly\\narrive at a more absolute type of impurity,\\nthan the mud or slime of a damp, over-trodden\\npath, in the outskirts of a manufacturing town.\\nI do not say mud of the road, because that is\\nmixed with animal refuse but take merely an", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0232.jp2"}, "233": {"fulltext": "THE ETHICS OF THE DUST. 219\\nounce or two of the blackest slime of a beaten\\nfootpath, on a rainy day, near a manufactur-\\ning town. That slime we shall find in most\\ncases composed of clay (or brickdust, which is\\nburnt clay), mixed with soot, a little sand and\\nwater. All these elements are at helpless\\nwar with each other, and destroy reciprocally\\neach other s nature and power: competing and\\nfighting for place at every tread of your foot\\nsand squeezing out clay, and clay squeezing\\nout water, and soot meddling everywhere, and\\ndefiling the whole. Let us suppose that this\\nounce of mud is left in perfect rest, and that\\nits elements gather together, like to like, so\\nthat their atoms may get into the closest rela-\\ntions possible.\\n4 Let the clay begin. Ridding itself of all\\nforeign substance, it gradually becomes a white\\nearth, already very beautiful, and fit, with\\nhelp of congealing fire, to be made into finest\\nporcelain, and painted on, and be kept in\\nking s palaces. But such artificial consistence\\nis not its best. Leave it still quiet, to follow\\nits own instinct of unity, and it becomes, not\\nonly white, but clear; not only clear, but hard;\\nnot only clear and hard, but so set that it can\\ndeal with light in a wonderful way, and gather\\nout of it the loveliest blue rays only, refusing\\nthe rest. We call it then a sapphire.\\nSuch being the consummation of the clay,\\nwe give similar permission of quiet to the\\nsand. It also becomes, first, a white earth;\\nthen proceeds to grow clear and hard, and at\\nlast arranges itself in mysterious, infinitely", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0233.jp2"}, "234": {"fulltext": "220 THE ETHICS OF THE DUST.\\nfine parallel lines, which have the power of\\nreflecting, not merely the blue rays, but the\\nblue, green, purple, and red rays, in the\\ngreatest beauty in which they can be seen\\nthrough any hard material whatsoever. We\\ncall it then an opal.\\nIn next order the soot sets to work. It\\ncannot make itself white at first but, instead\\nof being discouraged, tries harder and harder;\\nand comes out clear at last; and the hardest\\nthing in the world and for the blackness that\\nit had, obtains in exchange the power of re-\\nflecting all the rays of the sun at once, in the\\nvividest blaze that any solid thing can shoot.\\nWe call it then a diamond.\\n44 Last of all, the water purifies, or unites\\nitself; contented enough if it only reach the\\nform of a dewdrop but if we insist on its pro-\\nceeding to a more perfect consistence, it crys-\\ntallizes into the shape of a star. And, for the\\nounce of slime which we had by political econ-\\nomy of competition, we have, by political\\neconomy of co-operation, a sapphire, an opal,\\nand a diamond, set in the midst of a star of\\nsnow.\\nL. I have asked you to hear that, children,\\nbecause, from all that we have seen in the\\nwork and play of these past days, I would have\\nyou gain at least one grave and enduring\\nthought. The seeming trouble, the unques-\\ntionable degradation, of the elements of the\\nphysical earth, must passively wait the ap-\\npointed time of their repose, or their restora-\\ntion. It can only be brought about for them", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0234.jp2"}, "235": {"fulltext": "THE ETHICS OF THE DUST. 221\\nby the agency of external law. But if, indeed,\\nthere be a nobler life in us than in these\\nstrangely moving atoms; if, indeed, there is\\nan eternal difference between the fire which\\ninhabits them, and that which animates us,\\nit must be shown, by each of us in his ap-\\npointed place, not merely in the patience, but\\nin the activity of our hope not merely by our\\ndesire, but our labor, for the time when the\\nDust of the generations of men shall be con-\\nfirmed for foundations of the gates of the city\\nof God. The human clay, now trampled and\\ndespised, will not be,\u00e2\u0080\u0094 cannot be, knit into\\nstrength and light by accident or ordinances\\nof unassisted fate. By human cruelty and in-\\niquity it has been afflicted; by human mercy\\nand justice it must be raised: and, in all fear\\nor questioning of what is or is not, the real\\nmessage of creation, or of revelation, you may\\nassuredly find perfect peace, if you are re-\\nsolved to do that which your Lord has plainly\\nrequired, and content that He should indeed\\nrequire no more oZ you, than to do Justice,\\nto love Mercy, and to walk humbly with Him.\\nTHE END.", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0235.jp2"}, "236": {"fulltext": "", "height": "3735", "width": "2350", "jp2-path": "ethicsofdust02rusk_0236.jp2"}, "237": {"fulltext": "", "height": "3744", "width": "2369", "jp2-path": "ethicsofdust02rusk_0237.jp2"}, "238": {"fulltext": "", "height": "3716", "width": "2284", "jp2-path": "ethicsofdust02rusk_0238.jp2"}, "239": {"fulltext": "", "height": "3716", "width": "2284", "jp2-path": "ethicsofdust02rusk_0239.jp2"}, "240": {"fulltext": "Deacidified using the Bookkeeper process.\\nNeutralizing agent: Magnesium Oxide\\nTreatment Date: Dec. 2004\\nPreservationTechnologies\\nA WORLD LEADER IN PAPER PRESERVATION\\n1 1 1 Thomson Park Drive\\nCranberry Township, PA 16066\\n(724)779-2111", "height": "3716", "width": "2284", "jp2-path": "ethicsofdust02rusk_0240.jp2"}, "241": {"fulltext": "", "height": "3716", "width": "2284", "jp2-path": "ethicsofdust02rusk_0241.jp2"}, "242": {"fulltext": "LIBRARY OF CONGRESS\\n013 610 528", "height": "3964", "width": "2475", "jp2-path": "ethicsofdust02rusk_0242.jp2"}}