284 APPENDIX

pretend to preach; observing this only, that no matter can indeed be trifling, and no occasion contemptible, which affords opportunity for the exercise of so noble a virtue as truthfulness; that to speak truth with care, constancy and precision is nearly as difficult, and perhaps as meritorious, as to speak it under intimidation or penalty; and that (sic) which I trust, there are men in the world, many, who would hold to truth at the cost of future or life, there are few who hold to it at the cost of a little daily care, thought and self-sacrifice. Now this should not be, for seeing that there is of all sins no one more flatly opposite to the Almighty, no one more ‘wanting the good of virtue and of being‘ than this of lying, it must be a very singular and refined insolence and folly to fall into the foulness of it on small and light temptation; much more in sport and for pleasure: and therefore above all things it is becoming a man of honour to see that no trace of lying enter into those noble pleasures to which he looks for teaching as well as for rest, especially into such as are connected with the arts, for though it may remain a matter of disputation how far concealments and deceits may be tolerable or necessary in war or policy, or in the government of inferior creatures, or of nations, or in stern necessities and difficulties, it can be no matter of dispute whether they are tolerable in our pleasures: all pleasures which depend upon them must be base, and with all severity to be condemned and avoided. It needs, however, some acuteness and discretion to determine in such subjects” [here this passage breaks off].

CHAPTER III

A half sheet of foolscap is with the MS., containing a rejected portion of one of the opening paragraphs of Chapter III., as follows:-

“It will be well, therefore, to endeavour to follow in reasoning what the involuntary action of Memory would seem to suggest, and to see what are indeed the universal roots of this enduring nobility; not distracting ourselves, if possible, by any considerations of the styles of places or epochs; nor permitting reference to mechanical construction, except where the perception of it seems to be an element of the feelings in question. These two branches of feeling, based on the acknowledgment of power, and on the sense of beauty, are evidently not incompatible though distinct. The former often includes the latter and has precedence of it; and as regards the spectator, it is a nobler thing to reverence the work of the master spirit than to delight in the fairness of the external form; and as regards the architect, the expression of majesty depends exclusively upon dispositions of his own ordering, that of beauty frequently upon imitations of natural objects made lovely to his mind and for his choice.

“What, then, let us first ask, are the essential characters of that architecture which has for its chief object the awakening of the sense of awe or veneration?

“And much it is to be desired that the understanding of these noble characters were commoner among architects than it is.”

[Version 0.04: March 2008]