is for its own good: and man, like any other creature, has his own separate phronesis telling him what he is to seek, and to do, for the preservation of his life: but above all these forms of prudence, the Greek sage tells you, is the sophia of which the objects are unchangeable and eternal, the methods consistent, and the conclusions universal: and this wisdom has no regard whatever to the things in which the happiness of man consists, but acquaints itself only with the things that are most honourable; so that “we call Anaxagoras and Thales, and such others, wise indeed, but not prudent, in that they know nothing of what is for their own advantage, but know surpassing things, marvellous things, difficult things, and divine things.”
24. Now here is a question which evidently touches us closely. We profess at this day to be an especially prudent nation;—to regard only the things which are for our own advantage; to leave to other races the knowledge of surpassing things, marvellous things, divine things, or beautiful things; and in our exceeding prudence we are, at this moment, refusing the purchase of, perhaps, the most interesting picture by Raphael in the world, and, certainly, one of the most beautiful works ever produced by the art-wisdom of man, for five-and-twenty thousand pounds, while we are debating whether we shall not pay three hundred millions to the Americans, as a fine for selling a small frigate to Captain Semmes. Let me reduce these sums from thousands of pounds, to single pounds; you will then see the facts more clearly; (there is not one person in a million who knows what a “million” means; and that is one reason the nation is always ready to let its ministers spend a million or two in cannon, if they can show they have saved twopence-halfpenny in tape). These are the facts then, stating pounds for thousands of pounds; you are offered a Nativity, by Raphael, for five-and-twenty pounds, and cannot afford it; but it is thought you may be bullied into paying three hundred thousand pounds, for having sold a ship to Captain Semmes. I do not say you will pay it. Still your present position is one of deprecation and humility, and that is the kind of result which you bring about by acting with what you call “practical common sense,” instead of Divine wisdom.
25. Perhaps you think I am losing Aristotle’s notion of common sense, by confusing it with our vulgar English one; and that selling ships or ammunition to people whom we have not courage to fight either for or against, would not by Aristotle have been held a phronetic, or prudent proceeding. Be it so; let us be certain then, if we can, what Aristotle does mean. Take the instance I gave you in the last lecture, of the various modes of feeling in which a master of literature, of science, and of art, would severally regard the storm round the temples of Pæstum.
The man of science, we said, thought of the origin of the electricity; the artist of its light in the clouds, and the scholar, of its relation to the power of Zeus and Poseidon. There you have Episteme; Techne; and Nous; well, now what does Phronesis do?
Phronesis puts up his umbrella, and goes home as fast as he can. Aristotle’s Phronesis at least does; having no regard for marvellous things. But are you sure that Aristotle’s Phronesis is indeed the right sort of Phronesis? May there not be a commonsense, as well as an art, and a science, under the command of sophia? Let us take an instance of a more subtle kind.
26. Suppose that two young ladies, (I assume in my present lectures, that none are present, and that we may say among ourselves what we like; and we do like, do we not, to suppose that young ladies excel us only in prudence, and not in wisdom?) let us suppose that two young ladies go to the observatory on a winter night, and that one is so anxious to look at the stars that she does not care whether she gives herself cold, or not; but the other is prudent, and takes care, and looks at the stars only as long as she can without catching cold. In Aristotle’s mind the first young lady would properly deserve the name of Sophia, and the other that of Prudence. But in order to judge them fairly, we must assume that they are acting under exactly the same conditions. Assume that they both equally desire to look at the stars; then, the fact that one of them stops when it would be dangerous to look longer, does not show that she is less wise—less interested, that is to say, in surpassing and marvellous things;—but it shows that she has more self-command, and is able therefore to remember what the other does not think of. She is equally wise, and more sensible. But suppose that the two girls are originally different in disposition; and that the one, having much more imagination than the other, is more interested in these surpassing and marvellous things; so that the self-command, which is enough to stop the other, who cares little for the stars, is not enough to stop her who cares much for them;—you would say, then, that, both the girls being equally sensible, the one that caught cold was the wisest.
27. Let us make a farther supposition. Returning to our first condition, that both the girls desire equally to look at the stars; let us put it now that both have equal self-command, and would therefore, supposing no other motives were in their minds, together go on star-gazing, or together stop star-gazing; but that one of them has greater consideration for her friends than the other, and though she would not mind catching cold for her own part, would mind it much for fear of giving her mother trouble. She will leave the stars first, therefore; but should we be right now in saying that she was only more sensible than her companion, and not more wise? This respect for the feelings of others, this understanding of her duty towards others, is a much higher thing than the love of stars. It is an imaginative knowledge, not of balls of fire or differences of space, but of the feelings of living creatures, and of the forces of duty by which they justly move. This is a knowledge, or perception, therefore, of a thing more surpassing and marvellous than the stars themselves, and the grasp of it is reached by a higher sophia.
28. Will you have patience with me for one supposition more? We may assume the attraction of the spectacle of the heavens to be equal in degree, and yet, in the minds of the two girls, it may be entirely different in kind. Supposing the one versed somewhat in abstract Science, and more or less acquainted with the laws by which what she now sees may be explained; she will probably take interest chiefly in questions of distance and magnitude, in varieties of orbit, and proportions of light. Supposing the other not versed in any science of this kind, but acquainted with the traditions attached by the religion of dead nations to the figures they discerned in the sky: she will care little for arithmetical or geometrical matters, but will probably receive a much deeper emotion, from witnessing in clearness what has been the amazement of so many eyes long closed; and recognizing the same lights, through the same darkness, with innocent shepherds and husbandmen, who knew only the risings and settings of the immeasurable vault, as its lights shone on their own fields or mountains; yet saw true miracle in them, thankful that none but the Supreme Ruler could bind the sweet influences of Pleiades, or loose the bands of Orion. I need not surely tell you, that in this exertion of the intellect and the heart, there would be a far nobler sophia than any concerned with the analysis of matter, or the measurement of space.
29. I will not weary you longer with questions, but simply tell you, what you will find ultimately to be true, that sophia is the form of thought, which makes common sense unselfish—knowledge unselfish—art unselfish—and wit and imagination unselfish. Of all these, by themselves, it is true that they are partly venomous; that, as knowledge puffeth up, so does prudence—so does art—so does wit; but, added to all these, wisdom, or (you may read it as an equivalent word), added to all these—charity, edifieth.
30. Note the word; builds forward, or builds up, and builds securely because on modest and measured foundation, wide, though low, and in the natural and living rock.
Sophia is the faculty which recognizes in all things their bearing upon life, in the entire sum of life that we know, bestial and human; but, which, understanding the appointed objects of that life, concentrates its interest and its power on Humanity, as opposed on the one side to the Animalism which it must rule, and distinguished on the other side from the Divinity which rules it, and which it cannot imagine.
It is as little the part of a wise man to reflect much on the nature of beings above him, as of beings beneath him. It is immodest to suppose that he can conceive the one, and degrading to suppose that he should be busied with the other. To recognize his everlasting inferiority, and his everlasting greatness; to know himself, and his place; to be content to submit to God without understanding Him; and to rule the lower creation with sympathy and kindness, yet neither sharing the passion of the wild beast, nor imitating the science of the Insect;—this you will find is to be modest towards God, gentle