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Boulder Place Directory 06
Page 09
First and foremost for every student of Norman and early Angevin history is the work of Bishop STUBBS. With a more direct, personal interest in the growth of institutions, still in his Constitutional History and in his prefaces to the volumes he edited for the Master of the Rolls he discussed the narrative history of the whole age and very fully the reigns of Henry II and his two sons. The characteristic of Bishop Stubbs's work, which makes it of especial value to the student of the present generation, is the remarkable clearness with which he saw the essential meaning of his material and its bearing on the problem under discussion. While he generally neglected a wide range of material of great value to the historian of institutions--the charters and legal documents--and did not always formulate clearly in his mind the exact problem to be solved, yet the keenness with which he detected in imperfect material the real solution is often marvellous. Again and again the later student finds but little more to do than to prove more fully and from a wider range of material the intuitive conclusions of his master.
The Pre-Raphaelites, for instance, were a group and not a coterie. They were engaged in working and enjoying, in looking out for artistic promise, in welcoming and praising any performance of a kind that Rossetti recognised as "stunning." They were sure of their ground. The brotherhood, with its magazine, The Germ, and its mystic initials, was all a gigantic game; and they held together because they were revolutionary in this, that they wished to slay, as one stabs a tyrant, the vulgarised and sentimental art of the day. They did not effect anything like a revolution, of course. It was but a ripple on the flowing stream, and they diverged soon enough, most of them, into definite tracks of their own. The strength of the movement lay in the fact that they hungered and thirsted after art, clamouring for beauty, so Mr. Chesterton says, as an ordinary man clamours for beer. But their aim was not to mystify or to enlarge their own consequence, but to convert the unbeliever, and to produce fine things.
So far as law and religion will not account for the varieties of social behaviour, the novice may most conveniently consider them under the head of morals. The forms of social intercourse, the fashions, the festivities, are imposed on us by our fellows from without, and none the less effectively because as a general rule we fall in with them as a matter of course. The difference between manners and morals of the higher order is due simply to the more pressing need, in the case of our most serious duties, of a reflective sanction, a "moral sense," to break us in to the common service. It is no easy task to keep legal and religious penalties or rewards out of the reckoning, when trying to frame an estimate of what the notions of right and wrong, prevalent in a given society, amount to in themselves; nevertheless, it is worth doing, and valuable collections of material exist to aid the work. The facts about education, which even amongst rude peoples is often carried on far into manhood, throw much light on this problem. So do the moralizings embodied the traditional lore of the folk--the proverbs, the beast-fables, the stories of heroes.
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