Sartor Resartus (Oxford World's Classics)

by Carlyle, Thomas

  “O Heaven, it is mysterious, it is awful to consider that we not only carry each a future Ghost within him; but are, in very deed, Ghosts! These Limbs, whence had we them; this stormy Force; this life-blood with its burning Passion? They are dust and shadow; a Shadow-system gathered round our ME; wherein, through some moments or years, the Divine Essence is to be revealed in the Flesh. That warrior on his strong war-horse, fire flashes through his eyes; Force dwells in his arm and heart: but warrior and war-horse are a vision; a revealed Force, nothing more. Stately they tread the Earth, as if it were a firm substance: fool! the Earth is but a film; it cracks in twain, and warrior and war-horse sink beyond plummet’s sounding. Plummet’s? Fantasy herself will not follow them. A little while ago they were not; a little while and they are not, their very ashes are not.

  “So has it been from the beginning, so will it be to the end. 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 in 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 longdrawn, 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 foot-print 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.

  We are such stuff

  As Dreams are made of, and our little Life

  Is rounded with a sleep!*

  CHAPTER 9

  CIRCUMSPECTIVE

  HERE then arises the so momentous question: Have many British Readers actually arrived with us at the new promised country; is the Philosophy of Clothes now at last opening around them? Long and adventurous has the journey been: from those outmost vulgar, palpable Woollen-Hulls of Man; through his wondrous Flesh-Garments, and his wondrous Social Garnitures; inwards to the Garments of his very Soul’s Soul, to Time and Space themselves! And now does the spiritual, eternal Essence of Man, and of Mankind, bared of such wrappages, begin in any measure to reveal itself? Can many readers discern, as through a glass darkly, in huge wavering outlines, some primeval rudiments of Man’s Being, what is changeable divided from what is unchangeable? Does that Earth-Spirit’s speech in Faust:

  ’Tis thus at the roaring Loom of Time I ply,

  And weave for God the Garment thou see’st Him by;

  or that other thousand-times-repeated speech of the Magician, Shakespeare:

  And like the baseless fabric of this vision,

  The cloudcapt Towers, the gorgeous Palaces,

  The solemn Temples, the great Globe itself,

  And all which it inherit, shall dissolve;

  And like this unsubstantial pageant faded,

  Leave not a wrack behind;*

  begin to have some meaning for us? In a word, do we at length stand safe in the far region of Poetic Creation and Palingenesia, where that Phoenix Death-Birth of Human Society, and of all Human things, appears possible, is seen to be inevitable?

  Along this most insufficient, unheard-of Bridge, which the Editor, by Heaven’s blessing, has now seen himself enabled to conclude, if not complete, it cannot be his sober calculation, but only his fond hope, that many have travelled without accident. No firm arch, overspanning the Impassable with paved highway, could the Editor construct; only, as was said, some zigzag series of rafts floating tumultuously thereon. Alas, and the leaps from raft to raft were too often of a breakneck character; the darkness, the nature of the element, all was against us!

  Nevertheless, may not here and there one of a thousand, provided with a discursiveness of intellect rare in our day, have cleared the passage, in spite of all? Happy few, little band of Friends, be welcome, be of courage! By degrees, the eye grows accustomed to its new Whereabout; the hand can stretch itself forth to work there: it is in this grand and indeed highest work of Palingenesia that ye shall labour, each according to ability. New labourers will arrive; new Bridges will be built: nay, may not our own poor rope-and-raft Bridge, in your passings and repassings, be mended in many a point, till it grow quite firm, passable even for the halt?

  Meanwhile, of the innumerable multitude that started with us, joyous and full of hope, where now is the innumerable remainder, whom we see no longer by our side? The most have recoiled, and stand gazing afar off, in unsympathetic astonishment, at our career: not a few, pressing forward with more courage, have missed footing, or leaped short; and now swim weltering in the Chaos-flood, some towards this shore, some towards that. To these also a helping hand should be held out; at least some word of encouragement be said.

  Or, to speak without metaphor, with which mode of utterance Teufelsdröckh unhappily has somewhat infected us,—can it be hidden from the Editor that many a British Reader sits reading quite bewildered in head, and afflicted rather than instructed by the present Work? Yes, long ago has many a British Reader been, as now, demanding with something like a snarl: Whereto does all this lead; or what use is in it?

  In the way of replenishing thy purse, or otherwise aiding thy digestive faculty, O British reader, it leads to nothing, and there is no use in it; but rather the reverse, for it costs thee somewhat. Nevertheless, if through this unpromising Horngate,* Teufelsdröckh, and we by means of him, have led thee into the true Land of Dreams; and through the Clothes-Screen, as through a magical Pierre-Pertuis, thou lookest, even for moments, into the region of the Wonderful, and seest and feelest that thy daily life is girt with Wonder, and based on Wonder, and thy very blankets and breeches are Miracles,—then art thou profited beyond money’s worth, and hast a thankfulness towards our Professor; nay, perhaps in many a literary Tea-circle, wilt open thy kind lips, and audibly express that same.

  Nay, farther art not thou too perhaps by this time made aware that all Symbols are properly Clothes; that all Forms whereby Spirit manifests itself to Sense, whether outwardly or in the imagination, are Clothes; and thus not only the parchment Magna Charta, which a Tailor was nigh cutting into measures,* but the Pomp and Authority of Law, the sacredness of Majesty, and all inferior Worships (Worth-ships) are properly a Vesture and Raiment; and the Thirty-nine Articles* themselves are articles of wearing apparel (for the Religious Idea)? In which case, must it not also be admitted that this Science of Clothes is a high one, and may with infinitely deeper study on thy part yield richer fruit: that it takes scientific rank beside Codification, and Political Economy, and the Theory of the British Constitution; nay, rather, from its prophetic height looks down on all these, as on so many weaving-shops and spinning-mills, where the Vestures which it has to fashion, and consecrate, and distribute, are, too often by haggard hungry operatives who see no farther than their nose, mechanically woven and spun?

  But omitting all this, much more all that concerns Natural Supernaturalism, and indeed whatever has reference to the Ulterior or Transcendental Portion of the Science, or bears never so remotely on that promised Volume of the Palingenesie der menschlichen Gesellschaft (Newbirth of Society),—we humbly suggest that no province of Clothes-Philosophy, even the lowest, is without its direct value, but that innumerable inferences of a practical nature may be drawn therefrom. To say nothing of those pregnant considerations, ethical, political, symbolical, which crowd on the Clothes-Philosopher from the very threshold of his Science: nothing even of those “architectural ideas”
which, as we have seen, lurk at the bottom of all Modes, and will one day, better unfolding themselves, lead to important revolutions,—let us glance, for a moment, and with the faintest light of Clothes-Philosophy, on what may be called the Habilatory Class of our fellow-men. Here too overlooking, whereso much were to be looked on, the million spinners, weavers, fullers, dyers, washers, and wringers, that puddle and muddle in their dark recesses, to make us Clothes, and die that we may live,—let us but turn the reader’s attention upon two small divisions of mankind, who, like moths, may be regarded as Cloth-animals, creatures that live, move, and have their being in Cloth: we mean, Dandies and Tailors.

  In regard to both which small divisions it may be asserted without scruple that the public feeling, unenlightened by Philosophy, is at fault; and even that the dictates of humanity are violated. As will perhaps abundantly appear to readers of the two following Chapters.

  CHAPTER 10

  THE DANDIACAL BODY

  FIRST, touching Dandies, let us consider, with some scientific strictness, what a Dandy specially is. A Dandy is a Clothes-wearing Man, a Man whose trade, office, and existence consists in the wearing of Clothes. Every faculty of his soul, spirit, purse, and person is heroically consecrated to this one object, the wearing of Clothes wisely and well: so that as others dress to live, he lives to dress. The all-importance of Clothes, which a German Professor, of unequalled learning and acumen, writes his enormous Volume to demonstrate, has sprung up in the intellect of the Dandy, without effort, like an instinct of genius: he is inspired with Cloth, a Poet of Cloth. What Teufelsdröckh would call a “Divine Idea of Cloth” is born with him; and this, like other such Ideas, will express itself outwardly, or wring his heart asunder with unutterable throes.

  But, like a generous, creative enthusiast, he fearlessly makes his Idea an Action; shows himself, in peculiar guise, to mankind; walks forth, a witness and living Martyr to the eternal Worth* of Clothes. We called him a Poet: is not his body the (stuffed) parchment-skin whereon he writes, with cunning Huddersfield dyes, a Sonnet to his mistress’ eyebrow? Say, rather, an Epos, and Clotha Virumque cano,* to the whole world, in Macaronic verses, which he that runs may read. Nay, if you grant, what seems to be admissible, that the Dandy has a Thinking-principle in him, and some notions of Time and Space, is there not in this Life-devotedness to Cloth, in this so willing sacrifice of the Immortal to the Perishable, something (though in reverse order) of that blending and identification of Eternity with Time, which, as we have seen, constitutes the Prophetic character?

  And now, for all this perennial Martyrdom, and Poesy, and even Prophecy, what is it that the Dandy asks in return? Solely, we may say, that you would recognise his existence; would admit him to be a living object; or even failing this, a visual object, or thing that will reflect rays of light. Your silver or your gold (beyond what the niggardly Law has already secured him) he solicits not; simply the glance of your eyes. Understand his mystic significance, or altogether miss and misinterpret it; do but look at him, and he is contented. May we not well cry shame on an ungrateful world, that refuses even this poor boon; that will waste its optic faculty on dried Crocodiles, and Siamese Twins; and over the domestic wonderful wonder of wonders, a live Dandy, glance with hasty indifference, and a scarcely concealed contempt! Him no Zoologist classes among the Mammalia, no Anatomist dissects with care: when did we see any injected Preparation of the Dandy, in our Museums; any specimen of him preserved in spirits? Lord Herringbone* may dress himself in a snuff-brown suit, with snuff-brown shirt and shoes: it skills not; the undiscerning public, occupied with grosser wants, passes by regardless on the other side.

  The age of Curiosity, like that of Chivalry, is indeed, properly speaking, gone. Yet perhaps only gone to sleep: for here arises the Clothes-Philosophy to resuscitate, strangely enough, both the one and the other! Should sound views of this Science come to prevail, the essential nature of the British Dandy, and the mystic significance that lies in him, cannot always remain hidden under laughable and lamentable hallucination. The following long Extract from Professor Teufelsdröckh may set the matter, if not in its true light, yet in the way towards such. It is to be regretted however that, here as so often elsewhere, the Professor’s keen philosophic perspicacity is somewhat marred by a certain mixture of almost owlish purblindness, or else of some perverse, ineffectual, ironic tendency, our readers shall judge which:

  “In these distracted times,” writes he, “when the Religious Principle, driven out of most Churches, either lies unseen in the hearts of good men, looking and longing and silently working there towards some new Revelation; or else wanders homeless over the world, like a disembodied soul seeking its terrestrial organisation,—into how many strange shapes, of Superstition and Fanaticism, does it not tentatively and errantly cast itself! The higher Enthusiasm of man’s nature is for the while without Exponent; yet must it continue indestructible, unweariedly active, and work blindly in the great chaotic deep: thus Sect after Sect, and Church after Church, bodies itself forth, and melts again into new metamorphosis.

  “Chiefly is this observable in England, which, as the wealthiest and worst-instructed of European nations, offers precisely the elements (of Heat, namely, and of Darkness), in which such moon-calves and monstrosities are best generated. Among the newer Sects of that country, one of the most notable, and closely connected with our present subject, is that of the Dandies; concerning which, what little information I have been able to procure may fitly stand here.

  “It is true, certain of the English Journalists, men generally without sense for the Religious Principle, or judgment for its manifestations, speak, in their brief enigmatic notices, as if this were perhaps rather a Secular Sect, and not a Religious one: nevertheless, to the psychologic eye its devotional and even sacrificial character plainly enough reveals itself. Whether it belongs to the class of Fetish-worships, or of Hero-worships or Polytheisms, or to what other class, may in the present state of our intelligence remain undecided (schweben). A certain touch of Manicheism, not indeed in the Gnostic shape, is discernible enough: also (for human Error walks in a cycle, and reappears at intervals) a not inconsiderable resemblance to that Superstition of the Athos Monks, who by fasting from all nourishment, and looking intensely for a length of time into their own navels, came to discern therein the true Apocalypse of Nature, and Heaven Unveiled. To my own surmise, it appears as if this Dandiacal Sect were but a new modification, adapted to the new time, of that primeval Superstition, Self- Worship; which Zerdusht, Quangfoutchee, Mohamed,* and others, strove rather to subordinate and restrain than to eradicate; and which only in the purer forms of Religion has been altogether rejected. Wherefore, if any one chooses to name it revived Ahrimanism, or a new figure of Demon-Worship, I have, so far as is yet visible, no objection.

  “For the rest, these people, animated with the zeal of a new Sect, display courage and perseverance, and what force there is in man’s nature though never so enslaved. They affect great purity and separatism; distinguish themselves by a particular costume (whereof some notices were given in the earlier part of this Volume); likewise, so far as possible, by a particular speech (apparently some broken Lingua-franca, or English-French); and, on the whole, strive to maintain a true Nazarene deportment, and keep themselves unspotted from the world.

  “They have their Temples, whereof the chief, as the Jewish Temple did, stands in their metropolis; and is named Almack’s, a word of uncertain etymology. They worship principally by night; and have their Highpriests and Highpriestesses, who, however, do not continue for life. The rites, by some supposed to be of the Menadic sort, or perhaps with an Eleusinian or Cabiric* character, are held strictly secret. Nor are Sacred Books wanting to the Sect; these they call Fashionable Novels: however, the Canon is not completed, and some are canonical and others not.

  “Of such Sacred Books I, not without expense, procured myself some samples; and in hope of true insight, and with the zeal which beseems an Inquirer into Clothe
s, set to interpret and study them. But wholly to no purpose: that tough faculty of reading, for which the world will not refuse me credit, was here for the first time foiled and set at nought. In vain that I summoned my whole energies (mich weidlich anstrengte), and did my very utmost: at the end of some short space, I was uniformly seized with not so much what I can call a drumming in my ears, as a kind of infinite, unsufferable Jew’s-harping and scrannel-piping there; to which the frightfullest species of Magnetic Sleep* soon supervened. And if I strove to shake this away, and absolutely would not yield, came a hitherto unfelt sensation, as of Delirium Tremens, and a melting into total deliquium:*—till at last, by order of the Doctor, dreading ruin to my whole intellectual and bodily faculties, and a general breaking-up of the constitution, I reluctantly but determinedly forbore. Was there some miracle at work here; like those Fireballs, and supernal and infernal prodigies, that, in the case of the Jewish Mysteries, have also more than once scared back the Alien?* Be this as it may, such failure on my part, after best efforts, must excuse the imperfection of this sketch; altogether incomplete, yet the completest I could give of a Sect too singular to be omitted.

  “Loving my own life and senses as I do, no power shall induce me, as a private individual, to open another Fashionable Novel. But luckily, in this dilemma, comes a hand from the clouds; whereby if not victory, deliverance is held out to me. Round one of those Book-packages, which the Stillschweigen’sche Buchhandlung* is in the habit of importing from England, come, as is usual, various waste printed-sheets (Maculatur-Blätter), by way of interior wrappage: into these the Clothes-Philosopher, with a certain Mohamedan reverence even for waste paper,* where curious knowledge will sometimes hover, disdains not to cast his eye. Readers may judge of his astonishment when on such a defaced stray sheet, probably the outcast fraction of some English Periodical, such as they name Magazine, appears something like a Dissertation on this very subject of Fashionable Novels! It sets out, indeed, chiefly from the Secular point of view; directing itself, not without asperity, against some to me unknown individual, named Pelham,* who seems to be a mystagogue, and leading Teacher and Preacher of the Sect; so that, what indeed otherwise was not to be expected in such a fugitive fragmentary sheet, the true secret, the Religious physiognomy and physiology of the Dandiacal Body, is nowise laid fully open there. Nevertheless, scattered lights do from time to time sparkle out, whereby I have endeavoured to profit. Nay, in one passage selected from the Prophecies, or Mythic Theogonies, or whatever they are (for the style seems very mixed), of this Mystagogue, I find what appears to be a Confession of Faith, or Whole Duty of Man, according to the tenets of that Sect. Which Confession, or Whole Duty, therefore, as proceeding from a source so authentic, I shall here arrange under Seven distinct Articles, and in very abridged shape, lay before the German world; therewith taking leave of this matter. Observe, also, that to avoid possibility of error, I, as far as may be, quote literally from the Original: