It is the misfortune of the critic, the historian, and the sociologist to be superseded. In the march of events the specialist is fated to be left behind. The influence of the inspirationalist is ever-enduring. As the present writer has elsewhere said:—Carlyle has been called a prophet. The word in these days has only a vague meaning. Probably Carlyle earned the name in consequence of the oracular and denunciatory elements in his later writings. Then, again, the word prophet has come to be associated with the thought of a foreteller of future events. A prophet in the true sense of the word is not one who foretells the future, but one who revives and keeps alive in the minds of his contemporaries a vivid sense of the great elemental facts of life. Why is it that the Bible attracts to its pages men of all kinds of temperament and all degrees of culture? Because in it, especially in the Psalms, Job, and the writings of Isaiah and his brother prophets, serious people are brought face to face with the great mysteries, God, Nature, Man, Death, etc.—mysteries, however, which only rush in upon the soul of man in full force on special occasions, in hours of lonely meditation, or by the side of an open grave. In the hurly-burly of life the sense of what Carlyle calls the Immensities, Eternities, and Silences, become so weak that even good men have sorrowfully to admit that they live lives of practical materialism. As Arnold puts it:

The mission of the Hebrew prophet was by passionate utterance to keep alive in the minds of his countrymen a deep, abiding sense of life's mystery, sacredness, and solemnity. What Isaiah did for his day, Carlyle did for the moderns. In the whole range of modern literature, it is impossible to match Carlyle's magnificent passages in Sartor Resartus, in which, under a biographical guise, he deals with the great primal emotions, wonder, awe, admiration, love, which form the warp and woof of human life.

Nothing can be finer than the following rebuke to those mechanical scientists who imagine that Nature can be measured by tape-lines, and duly labelled in museums:—

'System of Nature! To the wisest man, wide as is his vision, Nature remains of quite infinite depth, of quite infinite expansion; and all Experience thereof limits itself to some few computed centuries and measured square-miles. The course of Nature's phases, on this our little fraction of a Planet, is partially known to us; but who knows what deeper courses these depend on; what infinitely larger Cycle (of causes) our little Epicycle revolves on? To the Minnow every cranny and pebble, and quality and accident, of its little native Creek may have become familiar: but does the Minnow understand the Ocean Tides and periodic Currents, the Trade-winds, and Monsoons, and Moon's eclipses; by all which the condition of its little Creek is regulated, and may, from time (unmiraculously enough), be quite overset and reversed? Such a minnow is Man; his Creek this Planet Earth; his Ocean the immeasurable All; his Monsoons and periodic Currents the mysterious Course of Providence through Æons of Æons. We speak of the Volume of Nature: and truly a Volume it is,—whose Author and Writer is God.'

Agree or disagree with Carlyle's views of the Ultimate Reality as we may, there can be nothing but harmony with the spirit which breathes in the following:—

'Nature? Ha! Why do I not name thee God? Art not thou the "Living Garment of God"? O Heavens, is it in very deed, He, then, that ever speaks through thee; that lives and loves in thee, that lives and loves in me?

'Fore-shadows, call them rather fore-splendours, of that Truth, and Beginning of Truths, fell mysteriously over my soul. Sweeter than Dayspring to the Shipwrecked in Nova Zembla; ah! like the mother's voice to her little child that strays bewildered, weeping in unknown tumults; like soft streamings of celestial music to my too-exasperated heart, came that Evangel. The Universe is not dead and demoniacal, a charnel-house with spectres; but godlike, and my Father's!'

The mystery and fleetingness of life with its awful counterpart death, are the commonplaces of every hour, but who but Carlyle has rendered them with such inspirational power?

'Generation after generation takes to itself the form of a Body; and forth-issuing from Cimmerian Night, on Heaven's mission APPEARS. What Force and Fire is in each he expends: one grinding in the mill of Industry; one hunter-like climbing the giddy Alpine heights of Science; one madly dashed to pieces on the rocks of Strife, in war with his fellow:—and then the Heaven-sent is recalled; his earthly Vesture falls away, and soon even to sense becomes a vanished Shadow. Thus, like some wild-flaming, wild-thundering train of Heaven's Artillery, does this mysterious Mankind thunder and flame, in long-drawn, quick-succeeding grandeur, through the unknown Deep. Thus, like a God-created, fire-breathing Spirit-host, we emerge from the Inane; haste stormfully across the astonished Earth; then plunge again into the Inane. Earth's mountains are levelled, and her seas filled up, in our passage; can the Earth, which is but dead and a vision, resist Spirits which have reality and are alive? On the hardest adamant some footprint of us is stamped in; the last Rear of the host will read traces of the earliest Van. But whence?—O Heaven, whither? Sense knows not; Faith knows not; only that it is through Mystery to Mystery, from God and to God.

A fervid perception of the evanescence and sorrows of life is the root of Carlyle's pathos, which is unsurpassed in literature. It leads him to some beautiful contrasts between childhood and manhood, positively idyllic in their charm.

'Happy season of Childhood!' exclaims TeufelsdrÖckh: 'Kind Nature, that art to all a bountiful mother; that visitest the poor man's hut with auroral radiance; and for thy Nurseling hast provided a soft swathing of Love and infinite Hope, wherein he waxes and slumbers, danced-round (umgÄukelt) by sweetest Dreams! If the paternal Cottage still shuts us in, its roof still screens us; with a Father we have as yet a prophet, priest and king, and an Obedience that makes us Free. The young spirit has awakened out of Eternity, and knows not what we mean by Time; as yet Time is no fast-hurrying stream, but a sportful sunlit ocean; years to the child are as ages; ah! the secret of Vicissitude, of that slower or quicker decay and ceaseless down-rushing of the universal World-fabric, from the granite mountain to the man or day-moth, is yet unknown; and in a motionless Universe, we taste, what afterwards in this quick-whirling Universe is forever denied us, the balm of Rest. Sleep on, thou fair Child, for thy long rough journey is at hand! A little while, and thou too shalt sleep no more, but thy very dreams shall be mimic battles; thou too, with old Arnauld, must say in stern patience: "Rest? Rest? Shall I not have all Eternity to rest in?" Celestial Nepenthe! though a Pyrrhus conquer empires, and an Alexander sack the world, he finds thee not; and thou hast once fallen gently, of thy own accord, on the eyelids, on the heart of every mother's child. For, as yet, sleep and waking are one: the fair Life-garden rustles infinite around, and everywhere is dewy fragrance, and the budding of Hope; which budding, if in youth, too frostnipt, it grow to flowers, will in manhood yield no fruit, but a prickly, bitter-rinded stone fruit, of which the fewest can find the kernel.'

Carlyle's pathos touches its most sombre mood when he is dwelling upon the common incidents of daily life as painted on the background of Eternity. In his 'Cromwell,' he breaks forth in a beautiful meditation while dealing with a commonplace reference in one of the letters of Cromwell:—'Mrs St John came down to breakfast every morning in that summer visit of the year 1638, and Sir William said grave grace, and they spake polite devout things to one another, and they are vanished, they and their things and speeches,—all silent like the echoes of the old nightingales that sang that season, like the blossoms of the old roses. O Death! O Time!'

Severe comment has been made upon Carlyle's attitude towards science. There was this excuse for his contemptuous attitude—science in its early days fell into the hands of Dryasdusts. So absorbed were these men in analysing Nature, that they missed the sense of mystery and beauty which is the essence of all poetry and all religion. In the hands of the Dryasdusts, Nature was converted into a museum in which everything was duly labelled. During the mania for analysis, it was forgotten that there is a great difference between the description and the explanation of phenomena. In Sartor Resartus Carlyle rescues science from the grip of the pedant and restores it to the poet. 'Wonder, is the basis of Worship; the reign of wonder is perennial, indestructible in Man; only at certain stages (as the present), it is, for some short season, a reign in partibus infidelium.' That progress of Science, which is to destroy Wonder, and in its stead substitute Mensuration and Numeration, finds small favour with TeufelsdrÖckh, much as he otherwise venerates these two latter processes.

'Shall your Science,' exclaims he, 'proceed in the small chink-lighted, or even oil-lighted, underground workshop of Logic alone; and man's mind become an Arithmetical Mill, whereof Memory is the Hopper, and mere Tables of Sines and Tangents, Codification, and Treatises of what you call Political Economy, are the Meal? And what is that Science, which the scientific head alone, were it screwed off, and (like the Doctor's in the Arabian Tale) set in a basin to keep it alive, could prosecute without shadow of a heart,—but one other of the mechanical and menial handicrafts, for which the Scientific Head (having a Soul in it) is too noble an organ? I mean that Thought without Reverence is barren, perhaps poisonous; at best, dies like Cookery with the day that called it forth; does not live, like sowing, in successive tilths and wider-spreading harvests, bringing food and plenteous increase to all Time.'

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'The man who cannot wonder, who does not habitually wonder (and worship), were he President of innumerable Royal Societies, and carried the whole MÉcanique CÉleste and Hegel's Philosophy, and the epitome of all Laboratories and Observatories with their results, in his single head,—is but a pair of Spectacles behind which there is no Eye. Let those who have Eyes look through him, then he may be useful.'

In the sphere of ethics, Carlyle's influence has been inspirational in the highest sense. To a generation which had to choose between the ethics of a conventional theology and the ethics of a cold, prosaic utilitarianism, Carlyle's treatment of the whole subject of duty came as a revelation. If in the sphere of social relationships he did not contribute to the settlement of the theoretic side of complex problems, he did what was equally important—he roused earnest minds to a sense of the urgency and magnitude of the problem, awakened the feeling of individual responsibility, and quickened the sense of social duty which had grown weak during the reign of laissez faire. If Carlyle had no final message for mankind, if he brought no gospel of glad tidings, he nevertheless did a work which was as important as it was pressing. In the form of a modern John the Baptist, the Chelsea Prophet with not a little of the wilderness atmosphere about him, preached in grimly defiant mood to a pleasure-loving generation the great doctrines which lie at the root of all religions—the doctrines of Repentance, Righteousness, and Retribution.

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FOOTNOTES

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