that is, ‘I make thee king and bishop over thyself; the inward light is to be thy law in things both temporal and spiritual.’
The originality of Dante
consists in his not allowing any divorce between the intellect and the soul in its highest sense, in his making reason and intuition work together to the same end of spiritual perfection.
The unsatisfactoriness of science leads Faust to seek repose in worldly pleasure; it led Dante
to find it in faith, of whose efficacy the short-coming of all logical substitutes for it was the most convincing argument.
That we cannot know, is to him a proof that there is some higher plane on which we can believe and see. Dante
had discovered the incalculable worth of a single idea as compared with the largest heap of facts ever gathered.
To a man more interested in the soul of things than in the body of them, the little finger of Plato
is thicker than the loins of Aristotle.
We cannot but think that there is something like a fallacy in Mr. Buckle
's theory that the advance of mankind is necessarily in the direction of science, and not in that of morals.
No doubt the laws of morals existed from the beginning, but so also did those of science, and it is by the application, not the mere recognition, of both that the race is benefited.
No one questions how much science has done for our physical comfort and convenience, and with the mass of men these perhaps must of necessity precede the quickening of their moral instincts; but such material gains are illusory, unless they go hand in hand with a corresponding ethical advance.
The man who gives his life for a principle has done more for his kind than he who discovers a new metal or names a new gas, for the great motors of the race are moral, not intellectual, and their force lies ready to the use of the poorest and weakest of us all. We accept a truth of science so soon as it is