Sartor Resartus (Oxford World's Classics)

by Carlyle, Thomas

  Quite in an opposite strain is the following: “The old Spartans had a wiser method; and went out and hunted down their Helots, and speared and spitted them, when they grew too numerous. With our improved fashions of hunting, Herr Hofrath, now after the invention of fire-arms, and standing armies, how much easier were such a hunt! Perhaps in the most thickly-peopled country, some three days annually might suffice to shoot all the able-bodied Paupers that had accumulated within the year. Let Governments think of this. The expense were trifling: nay, the very carcasses would pay it. Have them salted and barrelled; could not you victual therewith, if not Army and Navy, yet richly such infirm Paupers, in workhouses and elsewhere, as enlightened Charity, dreading no evil of them, might see good to keep alive?”

  “And yet,” writes he farther on, “there must be something wrong. A full-formed Horse will, in any market, bring from twenty to as high as two hundred Friedrichs d’or: such is his worth to the world. A full-formed Man is not only worth nothing to the world, but the world could afford him a round sum would he simply engage to go and hang himself. Nevertheless, which of the two was the more cunningly-devised article, even as an Engine? Good Heavens! A white European Man, standing on his two Legs, with his two five-fingered Hands at his shackle-bones, and miraculous Head on his shoulders, is worth, I should say, from fifty to a hundred Horses!”

  “True, thou Gold-Hofrath!” cries the Professor elsewhere: “Too crowded indeed. Meanwhile, what portion of this inconsiderable terraqueous Globe have ye actually tilled and delved, till it will grow no more? How thick stands your Population in the Pampas and Savannas of America; round ancient Carthage, and in the interior of Africa; on both slopes of the Altaic chain, in the central Platform of Asia; in Spain, Greece, Turkey, Crim Tartary, the Curragh of Kildare? One man, in one year, as I have understood it, if you lend him Earth, will feed himself and nine others. Alas, where now are the Hengsts and Alarics of our still glowing, still expanding Europe; who, when their home is grown too narrow, will enlist and, like Fire-pillars, guide onwards those superfluous masses of indomitable living Valour; equipped, not now with the battle-axe and war-chariot, but with the steam-engine and ploughshare? Where are they?—Preserving their Game!”

  CHAPTER 5

  THE PHŒNIX

  PUTTING which four singular Chapters together, and alongside of them numerous hints, and even direct utterances, scattered over these Writings of his, we come upon the startling yet not quite unlooked-for conclusion, that Teufelsdröckh is one of those who consider Society, properly so called, to be as good as extinct; and that only the Gregarious feelings, and old inherited habitudes, at this juncture, hold us from Dispersion, and universal national, civil, domestic and personal war! He says expressly: “For the last three centuries, above all, for the last three quarters of a century, that same Pericardial Nervous Tissue (as we named it) of Religion, where lies the Life-essence of Society, has been smote at and perforated, needfully and needlessly; till now it is quite rent into shreds; and Society, long pining, diabetic, consumptive, can be regarded as defunct; for those spasmodic, galvanic sprawlings are not life, neither indeed will they endure, galvanise as you may, beyond two days.”

  “Call ye that a Society,” cries he again, “where there is no longer any Social Idea extant; not so much as the Idea of a common Home, but only of a common, over-crowded Lodging-house? Where each, isolated, regardless of his neighbour, turned against his neighbour, clutches what he can get, and cries ‘Mine!’ and calls it Peace, because, in the cut-purse and cut-throat Scramble, no steel knives, but only a far cunninger sort, can be employed? Where Friendship, Communion, has become an incredible tradition; and your holiest Sacramental Supper is a smoking Tavern Dinner, with Cook for Evangelist? Where your Priest has no tongue but for plate-licking: and your high Guides and Governers cannot guide; but on all hands hear it passionately proclaimed: Laissez faire: Leave us alone of your guidance, such light is darker than darkness; eat your wages, and sleep!

  “Thus, too,” continues he, “must an observant eye discern every where that saddest spectacle: The Poor perishing, like neglected, foundered Draught-Cattle, of Hunger and Over-work; the Rich, still more wretchedly, of Idleness, Satiety, and Overgrowth. The Highest in rank, at length, without honour from the Lowest; scarcely, with a little mouth-honour, as from tavern-waiters who expect to put it in the bill. Once sacred Symbols fluttering as empty Pageants, whereof men grudge even the expense; a World becoming dismantled: in one word, the CHURCH fallen speechless, from obesity and apoplexy; the STATE shrunken into a Police-Office, straitened to get its pay!”

  We might ask, are there many “observant eyes,” belonging to Practical men, in England or elsewhere, which have descried these phenomena; or is it only from the mystic elevation of a German Wahngasse that such wonders are visible? Teufelsdröckh contends that the aspect of a “deceased or expiring Society” fronts us everywhere, so that whoso runs may read. “What, for example,” says he, “is the universally-arrogated Virtue, almost the sole remaining Catholic Virtue, of these days? For some half century, it has been the thing you name ‘Independence.’ Suspicion of ‘Servility,’ of reverence for Superiors, the very dogleech* is anxious to disavow. Fools! Were your Superiors worthy to govern, and you worthy to obey, reverence for them were even your only possible freedom. Independence, in all kinds, is rebellion; if unjust rebellion, why parade it, and every where prescribe it?”

  But what then? Are we returning, as Rousseau prayed, to the state of Nature? “The Soul Politic having departed,” says Teufelsdröckh, “what can follow but that the Body Politic be decently interred, to avoid putrescence? Liberals, Economists, Utilitarians enough I see marching with its bier, and chaunting loud pæans, towards the funeral-pile, where, amid wailings from some, and saturnalian revelries from the most, the venerable Corpse is to be burnt. Or, in plain words, that these men, Liberals, Utilitarians, or whatsoever they are called, will ultimately carry their point, and dissever and destroy most existing Institutions of Society, seems a thing which has some time ago ceased to be doubtful.

  “Do we not see a little subdivision of the grand Utilitarian Armament come to light even in insulated England? A living nucleus, that will attract and grow, does at length appear there also; and under curious phasis; properly as the inconsiderable fag-end, and so far in rear of the others as to fancy itself the van. Our European Mechanisers are a Sect of boundless diffusion, activity, and co-operative spirit: has not Utilitarianism flourished in high places of Thought, here among ourselves, and in every European country, at some time or other, within the last fifty years? If now in all countries, except perhaps England, it has ceased to flourish, or indeed to exist, among Thinkers, and sunk to Journalists and the popular mass,—who sees not that, as hereby it no longer preaches, so the reason is, it now needs no Preaching, but is in full universal Action, the doctrine every where known and enthusiastically laid to heart? The fit pabulum, in these times, for a certain rugged workshop-intellect and heart, nowise without their corresponding workshop-strength and ferocity, it requires but to be stated in such scenes to make proselytes enough.—Admirably calculated for destroying, only not for rebuilding! It spreads like a sort of Dog-madness; till the whole World-kennel will be rabid: then woe to the Huntsmen, with or without their whips! They should have given the quadrupeds water,” adds he, “the water, namely, of Knowledge and of Life, while it was yet time.”

  Thus, if Professor Teufelsdröckh can be relied on, we are at this hour in a most critical condition; beleaguered by that boundless “Armament of Mechanisers” and Unbelievers, threatening to strip us bare! “The World,” says he, “as it needs must, is under a process of devastation and waste, which, whether by silent assiduous corrosion, or open quicker combustion, as the case chances, will effectually enough annihilate the past Forms of Society; replace them with what it may. For the present, it is contemplated that when man’s whole Spiritual Interests are once divested, these innumerable stript-off Garments shall mostly be b
urnt; but the sounder Rags among them be quilted together into one huge Irish watch-coat for the defence of the Body only!”—This, we think, is but Job’s news* to the humane reader.

  “Nevertheless,” cries Teufelsdröckh, “who can hinder it; who is there that can clutch into the wheel-spokes of Destiny, and say to the Spirit of the Time: Turn back, I command thee?—Wiser were it that we yielded to the Inevitable and Inexorable, and accounted even this the best.”

  Nay, might not an attentive Editor, drawing his own inferences from what stands written, conjecture that Teufelsdröckh individually had yielded to this same “Inevitable and Inexorable” heartily enough; and now sat waiting the issue, with his natural diabolico-angelical Indifference, if not even Placidity? Did we not hear him complain that the World was a “huge Ragfair,” and the “rags and tatters of old Symbols” were raining down every where, like to drift him in, and suffocate him? What with those “unhunted Helots” of his; and the uneven sic-vos-non-vobis* pressure, and hard crashing collision he is pleased to discern in existing things; what with the so hateful “empty Masks,” full of beetles and spiders, yet glaring out on him, from their glass-eyes, “with a ghastly affectation of life,”—we feel entitled to conclude him even willing that much should be thrown to the Devil, so it were but done gently! Safe himself in that “Pinnacle of Weissnichtwo,” he would consent, with a tragic solemnity, that the monster UTILITARIA, held back, indeed, and moderated by nose-rings, halters, foot-shackles, and every conceivable modification of rope, should go forth to do her work;—to tread down old ruinous Palaces and Temples, with her broad hoof, till the whole were trodden down, that new and better might be built! Remarkable in this point of view are the following sentences.

  “Society,” says he, “is not dead: that Carcass, which you call dead Society, is but her mortal coil which she has shuffled off, to assume a nobler; she herself, through perpetual metamorphoses, in fairer and fairer developement, has to live till Time also merge in Eternity. Wheresoever two or three Living Men are gathered together, there is Society; or there it will be, with its cunning mechanisms and stupendous structures, overspreading this little Globe, and reaching upwards to Heaven and downwards to Gehenna: for always, under one or the other figure, has it two authentic Revelations, of a God and of a Devil; the Pulpit, namely, and the Gallows.”

  Indeed, we already heard him speak of “Religion, in unnoticed nooks, weaving for herself new Vestures;”—Teufelsdröckh himself being one of the loom-treaddles? Elsewhere he quotes without censure that strange aphorism of Saint-Simon’s, concerning which and whom so much were to be said: L’age d’or qu’une aveugle tradition a placé jusqu’ici dans le passé est devant nous; The golden age which a blind tradition has hitherto placed in the Past is Before us.—But listen again:

  “When the Phœnix is fanning her funeral pyre, will there not be sparks flying? Alas, some millions of men, and among them such as a Napoleon, have already been licked into that high-eddying Flame, and like moths, consumed there. Still also have we to fear that incautious beards will get singed.

  “For the rest, in what year of grace such Phœnix-cremation will be completed, you need not ask. The law of Perseverance is among the deepest in man: by nature he hates change; seldom will he quit his old house till it has actually fallen about his ears. Thus have I seen Solemnities linger as Ceremonies, sacred Symbols as idle Pageants, to the extent of three hundred years and more after all life and sacredness had evaporated out of them. And then, finally, what time the Phœnix Death-Birth itself will require depends on unseen contingencies.—Mean while, would Destiny offer Mankind that after, say two centuries of convulsion and conflagration, more or less vivid, the fire-creation should be accomplished, and we find* ourselves again in a Living Society, and no longer fighting but working,—were it not perhaps prudent in Mankind to strike the bargain?”

  Thus is Teufelsdröckh content that old sick Society should be deliberately burnt (alas! with quite other fuel than spice-wood); in the faith that she is a Phænix; and that a new heavenborn young one will rise out of her ashes! We ourselves, restricted to the duty of Indicator, shall forbear commentary. Meanwhile, will not the judicious reader shake his head, and reproachfully, yet more in sorrow than in anger, say or think: From a Doctor Utriusque Juris,* titular Professor in a University, and man to whom hitherto, for his services, Society, bad as she is, has given not only food and raiment (of a kind), but books, tobacco and gukguk, we expected more gratitude to his benefactress; and less of a blind Trust in the future, which resembles that rather of a philosophical Fatalist and Enthusiast, than of a solid householder paying scot and lot in a Christian country.

  CHAPTER 6

  OLD CLOTHES

  As mentioned above, Teufelsdröckh, though a Sansculottist, is in practice probably the politest man extant: his whole heart and life are penetrated and informed with the spirit of Politeness; a noble natural Courtesy shines through him, beautifying his vagaries; like sun-light, making a rosy-fingered, rainbowdyed Aurora out of mere aqueous clouds; nay, brightening London smoke itself into gold vapour, as from the crucible of an alchemist. Hear in what earnest though fantastic wise he expresses himself on this head:

  “Shall Courtesy be done only to the rich, and only by the rich? In Good-breeding, which differs, if at all, from High-breeding, only as it gracefully remembers the rights of others, rather than gracefully insists on its own rights, I discern no special connexion with wealth or birth: but rather that it lies in human nature itself, and is due from all men towards all men. Of a truth, were your Schoolmaster at his post, and worth any thing when there, this, with so much else, would be reformed. Nay, each man were then also his neighbour’s schoolmaster; till at length a rude-visaged, unmannered Peasant, could no more be met with than a Peasant unacquainted with botanical Physiology, or who felt not that the clod he broke was created in Heaven.

  “For whether thou bear a sceptre or a sledge-hammer, art thou not ALIVE; is not this thy brother ALIVE? ‘There is but one Temple in the world,’ says Novalis, ‘and that Temple is the Body of Man. Nothing is holier than this high Form. Bending before men is a reverence done to this Revelation in the Flesh. We touch Heaven, when we lay our hands on a human Body.’

  “On which ground, I would fain carry it farther than most do; and whereas the English Johnson only bowed to every Clergyman, or man with a shovel-hat, I would bow to every Man with any sort of hat, or with no hat whatever. Is he not a Temple, then; the visible Manifestation and Impersonation of the Divinity? And yet, alas, such indiscriminate bowing serves not. For there is a Devil dwells in man, as well as a Divinity; and too often the bow is but pocketed by the former. It would go to the pocket of Vanity (which is your clearest phasis of the Devil, in these times); therefore must we withhold it.

  “The gladder am I, on the other hand, to do reverence to those Shells and outer Husks of the Body, wherein no devilish passion any longer lodges, but only the pure emblem and effigies of Man: I mean, to Empty, or even to Cast Clothes. Nay, is it not to Clothes that most men do reverence; to the fine frogged broad-cloth, nowise to the ‘straddling animal with bandy legs’ which it holds, and makes a Dignitary of? Who ever saw any Lord my-lorded in tattered blanket, fastened with wooden skewer? Nevertheless, I say, there is in such worship a shade of hypocrisy, a practical deception: for how often does the Body appropriate what was meant for the Cloth only! Whoso would avoid Falsehood, which is the essence of all Sin, will perhaps see good to take a different course. That reverence which cannot act without obstruction and perversion when the Clothes are full, may have free course when they are empty. Even as, for Hindoo Worshippers, the Pagoda is not less sacred than the God; so do I too worship the hollow cloth Garment with equal fervour, as when it contained the Man: nay, with more, for I now fear no deception, of myself or of others.

  “Did not King Toomtabard, or, in other words, John Balliol, reign long over Scotland; the man John Balliol being quite gone, and only the ‘Toom Tabard’ (Empty Gown) rem
aining? What still dignity dwells in a suit of Cast Clothes! How meekly it bears its honours! No haughty looks, no scornful gesture; silent and serene, it fronts the world; neither demanding worship, nor afraid to miss it. The Hat still carries the physiognomy of its Head: but the vanity and the stupidity, and goose-speech which was the sign of these two, are gone. The Coat-arm is stretched out, but not to strike; the Breeches, in modest simplicity, depend at ease, and now at last have a graceful flow; the Waistcoat hides no evil passion, no riotous desire; hunger or thirst now dwells not in it. Thus all is purged from the grossness of Sense, from the carking Cares and foul Vices of the World; and rides there, on its Clothes-horse; as, on a Pegasus, might some skyey Messenger, or purified Apparition, visiting our low Earth.

  “Often, while I sojourned in that monstrous Tuberosity of Civilised Life, the Capital of England; and meditated, and questioned Destiny, under that ink-sea of vapour, black, thick, and multifarious as Spartan broth;* and was one lone Soul amid those grinding millions;—often have I turned into their Old-Clothes Market to worship. With awe-struck heart I walk through that Monmouth Street, with its empty Suits, as through a Sanhedrim of stainless Ghosts. Silent are they, but expressive in their silence: the past witnesses and instruments of Woe and Joy, of Passions, Virtues, Crimes, and all the fathomless tumult of Good and Evil in ‘the Prison called* Life.’ Friends! trust not the heart of that man for whom Old Clothes are not venerable. Watch too, with reverence, that bearded Jewish Highpriest, who with hoarse voice, like some Angel of Doom, summons them from the four winds! On his head, like the Pope, he has three Hats,—a real triple tiara; on either hand, are the similitude of Wings, whereon the summoned Garments come to alight; and ever, as he slowly cleaves the air, sounds forth his deep fateful note, as if through a trumpet he were proclaiming: ‘Ghosts of Life, come to Judgment!’ Reck not, ye fluttering Ghosts: he will purify you in his Purgatory, with fire and with water; and, one day, new-created ye shall reappear. Oh! let him in whom the flame of Devotion is ready to go out, who has never worshipped, and knows not what to worship, pace and repace, with austerest thought, the pavement of Monmouth Street, and say whether his heart and his eyes still continue dry. If Field Lane, with its long fluttering rows of yellow handkerchiefs, be a Dionysius’ Ear, where, in stifled jarring hubbub, we hear the Indictment which Poverty and Vice bring against lazy Wealth, that it has left them there cast out and trodden under foot of Want, Darkness, and the Devil,—then is Monmouth Street a Mirza’s Hill,* where, in motley vision, the whole Pageant of Existence passes awfully before us; with its wail and jubilee, mad loves and mad hatreds, church-bells and gallows-ropes, farce-tragedy, beast-god-hood,—the Bedlam of Creation!”