Nonfiction > Harvard Classics > Thomas Carlyle > Characteristics
  PREVIOUS NEXT  
CONTENTS · BOOK CONTENTS · BIBLIOGRAPHIC RECORD
Thomas Carlyle (1795–1881).  Characteristics.
The Harvard Classics.  1909–14.
 
Paras. 20–39
 
 
  We might pursue this question into innumerable other ramifications; and everywhere, under new shapes, find the same truth, which we here so imperfectly enunciate, disclosed; that throughout the whole world of man, in all manifestations and performances of his nature, outward and inward, personal and social, the Perfect, the Great is a mystery to itself, knows not itself; whatsoever does know itself is already little, and more or less imperfect. Or otherwise, we may say, Unconsciousness belongs to pure unmixed life; Consciousness to a diseased mixture and conflict of life and death: Unconsciousness is the sign of creation; Consciousness, at best, that of manufacture. So deep, in this existence of ours, is the significance of Mystery. Well might the Ancients make Silence a god; for it is the element of all godhood, infinitude, or transcendental greatness; at once the source and the ocean wherein all such begins and ends. In the same sense, too, have Poets sung ‘Hymns to the Night’; as if Night were nobler than Day; as if Day were but a small motley-coloured veil spread transiently over the infinite bosom of Night, and did but deform and hide from us its purely transparent eternal deeps. So likewise have they spoken and sung as if Silence were the grand epitome and complete sum-total of all Harmony; and Death, what mortals call Death, properly the beginning of Life. Under such figures, since except in figures there is no speaking of the Invisible, have men endeavoured to express a great Truth;—a Truth, in our Times, as nearly as is perhaps possible, forgotten by the most; which nevertheless continues forever true, forever all-important, and will one day, under new figures, be again brought home to the bosoms of all.  20
  But indeed, in a far lower sense, the rudest mind has still some intimation of the greatness there is in Mystery. If Silence was made a god of by the Ancients, he still continues a government-clerk among us Moderns. To all quacks, moreover, of what sort soever, the effect of Mystery is well known: here and there some Cagliostro, even in latter days, turns it to notable account: the blockhead also, who is ambitious, and has no talent, finds sometimes in ‘the talent of silence,’ a kind of succedaneum. Or again, looking on the opposite side of the matter, do we not see, in the common understanding of mankind, a certain distrust, a certain contempt of what is altogether self conscious and mechanical? As nothing that is wholly seen through has other than a trivial character; so anything professing to be great, and yet wholly to see through itself, is already known to be false, and a failure. The evil repute your ‘theoretical men’ stand in, the acknowledged inefficiency of ‘paper constitutions,’ and all that class of objects, are instances of this. Experience often repeated, and perhaps a certain instinct of something far deeper that lies under such experiences, has taught men so much. They know beforehand, that the loud is generally the insignificant, the empty. Whatsoever can proclaim itself from the house-tops may be fit for the hawker, and for those multitudes that must needs buy of him; but for any deeper use, might as well continue unproclaimed. Observe too, how the converse of the proposition holds; how the insignificant, the empty, is usually the loud; and, after the manner of a drum, is loud even because of its emptiness. The uses of some Patent Dinner Calefactor can be bruited abroad over the whole world in the course of the first winter; those of the Printing Press are not so well seen into for the first three centuries: the passing of the Select-Vestries Bill raises more noise and hopeful expectancy among mankind than did the promulgation of the Christian Religion. Again, and again, we say, the great, the creative and enduring is ever a secret to itself; only the small, the barren and transient is otherwise.  21
 
  If we now, with a practical medical view, examine, by this same test of Unconsciousness, the Condition of our own Era, and of man’s Life therein, the diagnosis we arrive at is nowise of a flattering sort. The state of Society in our days is, of all possible states, the least an unconscious one: this is specially the Era when all manner of Inquiries into what was once the unfelt, involuntary sphere of man’s existence, find their place, and, as it were, occupy the whole domain of thought. What, for example, is all this that we hear, for the last generation or two, about the Improvement of the Age, the Spirit of the Age, Destruction of Prejudice, Progress of the Species, and the March of Intellect, but an unhealthy state of self-sentence, self-survey; the precursor and prognostic of still worse health? That Intellect do march, if possible at double-quick time, is very desirable; nevertheless, why should she turn round at every stride, and cry: See you what a stride I have taken! Such a marching of Intellect is distinctly of the spavined kind; what the Jockeys call ‘all action and no go.’ Or at best, if we examine well, it is the marching of that gouty Patient, whom his Doctors had clapt on a metal floor artificially heated to the searing point, so that he was obliged to march, and did march with a vengeance—nowhither. Intellect did not awaken for the first time yesterday; but has been under way from Noah’s Flood downwards: greatly her best progress, moreover, was in the old times, when she said nothing about it. In those same ‘dark ages,’ Intellect (metaphorically as well as literally) could invent glass, which now she has enough ado to grind into spectacles. Intellect built not only Churches, but a Church, the Church, based on this firm Earth, yet reaching up, and leading up, as high as Heaven; and now it is all she can do to keep its doors bolted, that there be no tearing of the Surplices, no robbery of the Alms-box. She built a Senate-house likewise, glorious in its kind; and now it costs her a well-nigh mortal effort to sweep it clear of vermin, and get the roof made rain-tight.  22
  But the truth is, with Intellect, as with most other things, we are now passing from that first or boastful stage of Self-sentience into the second or painful one: out of these often-asseverated declarations that ‘our system is in high order,’ we come now, by natural sequence, to the melancholy conviction that it is altogether the reverse. Thus, for instance, in the matter of Government, the period of the ‘Invaluable Constitution’ has to be followed by a Reform Bill; to laudatory De Lolmes succeed objurgatory Benthams. At any rate, what Treatises on the Social Contract, on the Elective Franchise, the Rights of Man, the Rights of Property, Codifications, Institutions, Constitutions, have we not, for long years, groaned under! Or again, with a wider survey, consider those Essays on Man, Thoughts on Man, Inquiries concerning Man; not to mention Evidences of the Christian Faith, Theories of Poetry, Considerations on the Origin of Evil, which during the last century have accumulated on us to a frightful extent. Never since the beginning of Time was there, that we hear or read of, so intensely self-conscious a Society. Our whole relations to the Universe and to our fellow-man have become an Inquiry, a Doubt; nothing will go on of its own accord, and do its function quietly; but all things must be probed into, the whole working of man’s world be anatomically studied. Alas, anatomically studied, that it may be medically studied, that it may be medically aided! Till at length indeed, we have come to such a pass, that except in this same medicine, with its artifices and appliances, few can so much as imagine any strength or hope to remain for us. The whole Life of Society must now be carried on by drugs: doctor after doctor appears with his nostrum, of Coöperative Societies, Universal Suffrage, Cottage-and-Cow systems, Repression of Population, Vote by ballot. To such height has the dyspepsia of Society reached: as indeed the constant grinding internal pain, or from time to time the mad spasmodic throes, of all Society do otherwise too mournfully indicate.  23
  Far be it from us to attribute, as some unwise persons do, the disease itself to this unhappy sensation that there is a disease! The Encyclopedists did not produce the troubles of France; but the troubles of France produced the Encyclopedists, and much else. The Self-consciousness is the symptom merely; nay, it is also the attempt towards cure. We record the fact, without special censure; not wondering that Society should feel itself, and in all ways complain of aches and twinges, for it has suffered enough. Napoleon was but a Job’s-comforter, when he told his wounded staff-officer, twice unhorsed by cannon-balls, and with half his limbs blown to pieces: “Vous vous écoutez trop!”  24
  On the outward, as it were Physical diseases of Society, it were beside our purpose to insist here. These are diseases which he who runs may read; and sorrow over, with or without hope. Wealth has accumulated itself into masses; and Poverty, also id accumulation enough, lies impassably separated from it; opposed, uncommunicating, like forces in positive and negative poles. The gods of this lower world sit aloft on glittering thrones, less happy than Epicurus’ gods, but as indolent, as impotent; while the boundless living chaos of Ignorance and Hunger welters terrific, in its dark fury, under their feet. How much among us might be likened to a whited sepulchre; outwardly all pomp and strength; but inwardly full of horror and despair and dead-men’s bones! Iron highways, with their wains fire-winged, are uniting all ends of the firm Land; quays and moles, with their innumerable stately fleets, tame the Ocean into our pliant bearer of burdens; Labour’s thousand arms of sinew and of metal, all-conquering everywhere, from the tops of the mountain down to the depths of the mine and the caverns of the sea, ply unweariedly for the service of man: yet man remains unserved. He has subdued this Planet, his habitation and inheritance; yet reaps no profit from the victory.  25
  Sad to look upon: in the highest stage of civilisation, nine-tenths of mankind have to struggle in the lowest battle of savage or even animal man, the battle against Famine. Countries are rich, prosperous in all manner of increase, beyond example: but the Men of those countries are poor, needier than ever of all sustenance outward and inward; of Belief, of Knowledge, of Money, of Food. The rule, Sic vos non vobis, never altogether to be got rid of in men’s Industry, now presses with such incubus weight, that Industry must shake it off, or utterly be strangled under it; and, alas, can as yet but gasp and rave, and aimlessly struggle, like one in the final deliration. Thus Change, or the inevitable approach of Change, is manifest everywhere. In one Country we have seen lava-torrents of fever-frenzy envelop all things; Government succeed Government, like the phantasms of a dying brain. In another Country, we can even now see, in maddest alternation, the Peasant governed by such guidance as this: To labour earnestly one month in raising wheat, and the next month labour earnestly in burning it. So that Society, were it not by nature immortal, and its death ever a new birth, might appear, as it does in the eyes of some, to be sick to dissolution, and even now writhing in its last agony. Sick enough we must admit it to be, with disease enough, a whole nosology of diseases; wherein he perhaps is happiest that is not called to prescribe as physician;—wherein, however, one small piece of policy, that of summoning the Wisest in the Commonwealth, by the sole method yet known or thought of, to come together and with their whole soul consult for it, might, but for late tedious experiences, have seemed unquestionable enough.  26
  But leaving this, let us rather look within, into the Spiritual condition of Society, and see what aspects and prospects offer themselves there. For after all, it is there properly that the secret and origin of the whole is to be sought: the Physical derangements of Society are but the image and impress of its Spiritual; while the heart continues sound, all other sickness is superficial, and temporary. False Action is the fruit of false Speculation; let the spirit of Society be free and strong, that is to say, let true Principles inspire the members of Society, then neither can disorders accumulate in its Practice; each disorder will be promptly, faithfully inquired into, and remedied as it arises. But alas, with us the Spiritual condition of Society is no less sickly than the Physical. Examine man’s internal world, in any of its social relations and performances, here too all seems diseased self-consciousness, collision and mutually-destructive struggle. Nothing acts from within outwards in undivided healthy force; everything lies impotent, lamed, its force turned inwards, and painfully ‘listens to itself.’  27
  To begin with our highest Spiritual function, with Religion, we might ask, Whither has Religion now fled? Of Churches and their establishments we here say nothing; nor of the unhappy domains of Unbelief, and how innumerable men, blinded in their minds, have grown to ‘live without God in the world’; but, taking the fairest side of the matter, we ask, What is the nature of that same Religion, which still lingers in the hearts of the few who are called, and call themselves, specially the Religious? Is it a healthy religion, vital, unconscious of itself; that shines forth spontaneously in doing of the Work, or even in preaching of the Word? Unhappily, no. Instead of heroic martyr Conduct, and inspired and soul-inspiring Eloquence, whereby Religion itself were brought home to our living bosoms, to live and reign there, we have ‘Discourses on the Evidences,’ endeavouring, with smallest result, to make it probable that such a thing as Religion exists. The most enthusiastic Evangelicals do not preach a Gospel, but keep describing how it should and might be preached: to awaken the sacred fire of faith, as by a sacred contagion, is not their endeavour; but, at most, to describe how Faith shows and acts, and scientifically distinguish true Faith from false. Religion, like all else, is conscious of itself, listens to itself; it becomes less and less creative, vital; more and more mechanical. Considered as a whole, the Christian Religion of late ages has been continually dissipating itself into Metaphysics; and threatens now to disappear, as some rivers do, in deserts of barren sand.  28
  Of Literature, and its deep-seated, wide-spread maladies, why speak? Literature is but a branch of Religion, and always participates in its character: however, in our time, it is the only branch that still shows any greenness; and, as some think, must one day become the main stem. Now, apart from the subterranean and tartarean regions of Literature;—leaving out of view the frightful, scandalous statistics of Puffing, the mystery of Slander, Falsehood, Hatred and other convulsion-work of rabid Imbecility, and all that has rendered Literature on that side a perfect ‘Babylon the mother of Abominations,’ in very deed making the world ‘drunk’ with the wine of her iniquity;—forgetting all this, let us look only to the regions of the upper air; to such Literature as can be said to have some attempt towards truth in it, some tone of music, and if it be not poetical, to hold of the poetical. Among other characteristics, is not this manifest enough: that it knows itself? Spontaneous devotedness to the object, being wholly possessed by the object, what we can call Inspiration, has well-nigh ceased to appear in Literature. Which melodious Singer forgets that he is singing melodiously?  29
  We have not the love of greatness, but the love of the love of greatness. Hence infinite Affectations, Distractions; in every case inevitable Error. Consider, for one example, this peculiarity of Modern Literature, the sin that has been named View-hunting. In our elder writers, there are no paintings of scenery for its own sake; no euphuistic gallantries with Nature, but a constant heartlove for her, a constant dwelling in communion with her. View-hunting, with so much else that is of kin to it, first came decisively into action through the Sorrows of Werter; which wonderful Performance, indeed, may in many senses be regarded as the progenitor of all that has since become popular in Literature; whereof, in so far as concerns spirit and tendency, it still offers the most instructive image; for nowhere, except in its own country, above all in the mind of its illustrious Author, has it yet fallen wholly obsolete. Scarcely ever, till that late epoch, did any worshipper of Nature become entirely aware that he was worshipping, much to his own credit; and think of saying to himself: Come, let us make a description! Intolerable enough: when every puny whipster plucks out his pencil, and insists on painting you a scene; so that the instant you discern such a thing as ‘wavy outline,’ ‘mirror of the lake,’ ‘stern headland,’ or the like, in any Book, you tremulously hasten on; and scarcely the Author of Waverley himself can tempt you not to skip.  30
  Nay, is not the diseased self-conscious state of Literature disclosed in this one fact, which lies so near us here, the prevalence of Reviewing! Sterne’s wish for a reader ‘that would give-up the reins of his imagination into his author’s hands, and be pleased he knew not why, and cared not wherefore,’ might lead him a long journey now. Indeed, for our best class of readers, the chief pleasure, a very stinted one, is this same knowing of the Why; which many a Kames and Bossu has been, ineffectually enough, endeavouring to teach us: till at last these also have laid down their trade; and now your Reviewer is a mere taster; who tastes, and says, by the evidence of such palate, such tongue, as he has got, It is good, It is bad. Was it thus that the French carried out certain inferior creatures on their Algerine Expedition, to taste the wells for them, and try whether they were poisoned? Far be it from us to disparage our own craft, whereby we have our living! Only we must note these things: that Reviewing spreads with strange vigour; that such a man as Byron reckons the Reviewer and the Poet equal; that at the last Leipzig Fair, there was advertised a Review of Reviews. By and by it will be found that all Literature has become one boundless self-devouring Review; and, as in London routs, we have to do nothing, but only to see others do nothing.—Thus does Literature also, like a sick thing, superabundantly ‘listen to itself.’  31
  No less is this unhealthy symptom manifest, if we cast a glance on our Philosophy, on the character of our speculative Thinking. Nay, already, as above hinted, the mere existence and necessity of a Philosophy is an evil. Man is sent hither not to question, but to work: ‘the end of man,’ it was long ago written, ‘is an Action, not a Thought.’ In the perfect state, all Thought were but the picture and inspiring symbol of Action; Philosophy, except as Poetry and Religion, would have no being. And yet how, in this imperfect state, can it be avoided, can it be dispensed with? Man stands as in the centre of Nature; his fraction of Time encircled by Eternity, his handbreadth of Space encircled by Infinitude: how shall he forbear asking himself, What am I; and Whence; and Whither? How too, except in slight partial hints, in kind asseverations and assurances, such as a mother quiets her fretfully inquisitive child with, shall he get answer to such inquiries?  32
  The disease of Metaphysics, accordingly, is a perennial one. In all ages, those questions of Death and Immortality, Origin of Evil, Freedom and Necessity, must, under new forms, anew make their appearance; ever, from time to time, must the attempt to shape for ourselves some Theorem of the Universe be repeated. And ever unsuccessfully: for what Theorem of the Infinite can the Finite render complete? We, the whole species of Mankind, and our whole existence and history, are but a floating speck in the illimitable ocean of the All; yet in that ocean; indissoluble portion thereof; partaking of its infinite tendencies: borne this way and that by its deep-swelling tides, and grand ocean currents;—of which what faintest chance is there that we should ever exhaust the significance, ascertain the goings and comings? A region of Doubt, therefore, hovers forever in the background; in Action alone can we have certainty. Nay, properly Doubt is the indispensable, inexhaustible material whereon Action works, which Action has to fashion into Certainty and Reality; only on a canvas of Darkness, such is man’s way of being, could the many-coloured picture of our Life paint itself and shine.  33
  Thus if our eldest system of Metaphysics is as old as the Book of Genesis, our latest is that of Mr. Thomas Hope, published only within the current year. It is a chronic malady that of Metaphysics, as we said, and perpetually recurs on us. At the utmost, there is a better and a worse in it; a stage of convalescence, and a stage of relapse with new sickness: these forever succeed each other, as is the nature of all Life-movement here below. The first, or convalescent stage, we might also name that of Dogmatical or Constructive Metaphysics; when the mind constructively endeavours to scheme out and assert for itself an actual Theorem of the Universe, and therewith for a time rests satisfied. The second or sick stage might be called that of Sceptical or Inquisitory Metaphysics; when the mind having widened its sphere of vision, the existing Theorem of the Universe no longer answers the phenomena, no longer yields contentment; but must be torn in pieces, and certainty anew sought for in the endless realms of denial. All Theologies and sacred Cosmogonies belong, in some measure, to the first class; in all Pyrrhonism, from Pyrrho down to Hume and the innumerable disciples of Hume, we have instances enough of the second. In the former, so far as it affords satisfaction, a temporary anodyne to doubt, an arena for wholesome action, there may be much good; indeed in this case, it holds rather of Poetry than of Metaphysics, might be called Inspiration rather than Speculation. The latter is Metaphysics proper; a pure, unmixed, though from time to time a necessary evil.  34
  For truly, if we look into it, there is no more fruitless endeavour than this same, which the Metaphysician proper toils in: to educe Conviction out of Negation. How, by merely testing and rejecting what is not, shall we ever attain knowledge of what is? Metaphysical Speculation, as it begins in No or Nothingness, so it must needs end in Nothingness; circulates and must circulate in endless vortices; creating, swallowing—itself. Our being is made up of Light and Darkness, the Light resting on the Darkness, and balancing it; everywhere there is Dualism, Equipoise; a perpetual Contradiction dwells in us: ‘where shall I place myself to escape from my own shadow?’ Consider it well, Metaphysics is the attempt of the mind to rise above the mind; to environ and shut in, or as we say, comprehend the mind. Hopeless struggle, for the wisest, as for the foolishest! What strength of sinew, or athletic skill, will enable the stoutest athlete to fold his own body in his arms, and, by lifting, lift up himself? The Irish Saint swam the Channel, ‘carrying his head in his teeth’; but the feat has never been imitated.  35
  That this is the age of Metaphysics, in the proper, or sceptical Inquisitory sense; that there was a necessity for its being such an age, we regard as our indubitable misfortune. From many causes, the arena of free Activity has long been narrowing, that of sceptical Inquiry becoming more and more universal, more and more perplexing. The Thought conducts not to the Deed; but in boundless chaos, self-devouring, engenders monstrosities, phantasms, fire-breathing chimeras. Profitable Speculation were this: What is to be done; and How is it to be done? But with us not so much as the What can be got sight of. For some generations, all Philosophy has been a painful, captious, hostile question towards everything in the Heaven above, and in the Earth beneath: Why art thou there? Till at length it has come to pass that the worth and authenticity of all things seem dubitable or deniable: our best effort must be unproductively spent not in working, but in ascertaining our mere Whereabout, and so much as whether we are to work at all. Doubt, which, as was said, ever hangs in the background of our world, has now become our middleground and foreground; whereon, for the time, no fair Life-picture can be painted, but only the dark air-canvas itself flow round us, bewildering and benighting.  36
  Nevertheless, doubt as we will, man is actually Here; not to ask questions, but to do work: in this time, as in all times, it must be the heaviest evil for him, if his faculty of Action lie dormant, and only that of sceptical Inquiry exert itself. Accordingly whoever looks abroad upon the world, comparing the Past with the Present, may find that the practical condition of man in these days is one of the saddest; burdened with miseries which are in a considerable degree peculiar. In no time was man’s life what he calls a happy one; in no time can it be so. A perpetual dream there has been of Paradises, and some luxurious Lubberland, where the brooks should run wine, and the trees bend with ready-baked viands; but it was a dream merely; an impossible dream. Suffering, contradiction, error, have their quite perennial, and even indispensable abode in this Earth. Is not labour the inheritance of man? And what labour for the present is joyous, and not grievous? Labour, effort, is the very interruption of that ease, which man foolishly enough fancies to be his happiness; and yet without labour there were no ease, no rest, so much as conceivable. Thus Evil, what we call Evil, must ever exist while man exists: Evil, in the widest sense we can give it, is precisely the dark, disordered material out of which man’s Freewill has to create an edifice of order and Good. Ever must Pain urge us to Labour; and only in free Effort can any blessedness be imagined for us.  37
  But if man has, in all ages, had enough to encounter, there has, in most civilised ages, been an inward force vouchsafed him, whereby the pressure of things outward might be withstood. Obstruction abounded; but Faith also was not wanting. It is by Faith that man removes mountains: while he had Faith, his limbs might be wearied with toiling, his back galled with bearing; but the heart within him was peaceable and resolved. In the thickest gloom there burnt a lamp to guide him. If he struggled and suffered, he felt that it even should be so; knew for what he was suffering and struggling. Faith gave him an inward Willingness; a world of Strength wherewith to front a world of Difficulty. The true wretchedness lies here: that the Difficulty remain and the Strength be lost; that Pain cannot relieve itself in free Effort; that we have the Labour, and want the Willingness. Faith strengthens us, enlightens us, for all endeavours and endurances; with Faith we can do all, and dare all, and life itself has a thousand times been joyfully given away. But the sum of man’s misery is even this, that he feel himself crushed under the Juggernaut wheels, and know that Juggernaut is no divinity, but a dead mechanical idol.  38
  Now this is specially the misery which has fallen on man in our Era. Belief, Faith has well-nigh vanished from the world. The youth on awakening in this wondrous Universe no longer finds a competent theory of its wonders. Time was, when if he asked himself, What is man, What are the duties of man? the answer stood ready written for him. But now the ancient ‘ground-plan of the All’ belies itself when brought into contact with reality; Mother Church has, to the most, become a superannuated Step-mother, whose lessons go disregarded; or are spurned at, and scornfully gainsaid. For young Valour and thirst of Action no ideal Chivalry invites to heroism, prescribes what is heroic: the old ideal of Manhood has grown obsolete, and the new is still invisible to us, and we grope after it in darkness, one clutching this phantom, another that; Werterism, Byronism, even Brummelism, each has its day. For Contemplation and love of Wisdom, no Cloister now opens its religious shades; the Thinker must, in all senses, wander homeless, too often aimless, looking up to a Heaven which is dead for him, round to an Earth which is deaf. Action, in those old days, was easy, was voluntary, for the divine worth of human things lay acknowledged; Speculation was wholesome, for it ranged itself as the handmaid of Action; what could not so range itself died out by its natural death, by neglect. Loyalty still hallowed obedience, and made rule noble; there was still something to be loyal to: the Godlike stood embodied under many a symbol in men’s interests and business; the Finite shadowed forth the Infinite; Eternity looked through Time. The Life of man was encompassed and overcanopied by a glory of Heaven, even as his dwelling-place by the azure vault.  39
 

CONTENTS · BOOK CONTENTS · BIBLIOGRAPHIC RECORD
  PREVIOUS NEXT  
 
Loading
Click here to shop the Bartleby Bookstore.

Shakespeare · Bible · Strunk · Anatomy · Nonfiction · Quotations · Reference · Fiction · Poetry
© 1993–2014 Bartleby.com · [Top 150] · Subjects · Titles · Authors