II
Having disposed of Carlyle's first love, we can attend to his second—if that is where Miss Welsh comes in order of seniority; for our text mercifully obliges us to say nothing of Miss Aurora Kirkpatrick, another claimant to the honour of having sat for Blumine, while on the glories of Lady Ashburton, who, to be frank, interests us no more than the simplest of these extremely simple "misses," the title of our essay precludes us from expatiating. But can we? Does not the great man, who was to give Jane the splendour of his name, seem rather to demand prompt satisfaction for the insult paid him in our first paragraph? There we said, or implied, that he was obsolescent; and it is, perhaps, worth pausing to inquire how a man who seemed to his own age one of the great teachers and spiritual masters of humanity—the peer of Pythagoras and Buddha, of Plato, Epictetus, St. Francis and Rousseau—comes in this generation to be held a little higher than Emerson, a good deal lower than Matthew Arnold, immeasurably so than Renan. And is it not worth pausing again to reflect that, contemporaneously with these men, and almost unknown to Western Europe, lived one who bids fair to produce a greater effect on the world than has been produced by any teacher since the crucifixion?
It was primarily as a teacher, as a disseminator of ideas, that Carlyle appeared venerable to his own age; in a less degree they admired him as an historian and an artist. To-day, his ideas are as musty as those of Godwin—a better exponent of deeper speculations: as an historian—in spite of an undeniable gift for visualizing and describing scenes from the past—he is hardly of more consequence than Creighton or Stanhope: while, as an artist, he ranks with such faded rhetoricians as Châteaubriand.
What is the meaning of this? Why simply that the Victorians made the mistake about Carlyle that every age makes about its Carlyles. They took a thoughtful journalist for a master; and this they did because the journalist had the skill and conviction to persuade them, and himself, that what is commonest and most vigorous in human nature is also most sublime. Carlyle could, in perfect good faith, give tone to the vulgar instincts and passions; he could make narrow-mindedness, brutality, intolerance, obtuseness, and sentimentality seem noble; he knew, being an unconscious hypocrite, how, without a glimmer of open cynicism, to make the best of both worlds. For instance, Carlyle and his public wished to believe in Eternal Justice regulating the affairs of men. They believed in it as something emotionally congenial to them, not, you may be sure, as a metaphysical truth discovered and confirmed by the intellect. Intellectual processes were not in Carlyle's way: he was a popular philosopher. From this belief in Eternal Justice he naturally deduced the doctrine that Right is Might, which doctrine applied to history bore fruit most grateful to hero-worshippers—a sect that flourished uncommonly in those days. When, however, it was pointed out by earthy and eristic rationalists that if in the past Right was Might then it followed that Might was Right, Carlyle, who had ever the shortest of ways with dissenters, drowned the argument in a flood of invective. Of course if Right is Might it does follow that the good cause has always been the successful one; and in that case it looks as though the successful one must always have been the good. Might, in fact, is Right. Carlyle knew better: and he who would be the prophet of his age must know, as he did, to reject unwholesome conclusions without invalidating the healthy premises from which they follow.
Each age has its Carlyles, but it never much respects the Carlyles of other ages. We have our Ferrero and our H. G. Wells, to say nothing of such small fry as Faguets, Marinetti, e tutti quanti. They are people who have something for their own age and nothing for any other, and their own age is pretty sure to prefer them to any great man it may produce but fail to smother: they are adored and duly forgotten. They must come forward as the critics and guides of society; whether they declare their messages in prose or verse, in novels, histories, speeches, essays, or philosophical treatises is of no consequence. It must be possible to make prophets of them, that is all. A pure artist or philosopher or man of science, one who is concerned with Beauty or Truth but not with its application to contemporary life will not do. Darwin and Swinburne, therefore, the greatest of the English Victorians, were not eligible; but the age chose Carlyle for its select preacher when it might have had Mill. Naturally it preferred his coloured rhetoric and warm sentimentality to Mill's cold reason and white-hot emotion. It chose him because he was what Mill was not—a Carlyle. Yet, though Utilitarianism is discredited, Mill remains; the candour and subtlety of his intellect impress us still, and his Autobiography will seem to future generations one of the most moving documents of the nineteenth century.
As for Carlyle, "nobody marks him"; we only wonder that he will still be talking. The old controversy between those who wish to believe the truth and those who insist that what they wish to believe is true raves on; but neither side dreams of briefing the Chelsea sage. His vatic eloquence carries no conviction. Men and women of the younger generation, whatever their views, find no support in him, because he appeals to axioms and postulates which to them seem unreal. It is not that his arguments are old-fashioned, but that they are based on nothing and apply to nothing. A modern emotionalist may call in Tolstoy or Bergson or Berkley or Léon Bloy or Péguy or Plato himself to break the head of Anatole France or Bertrand Russell, but he will not trouble Carlyle. And besides finding him empty, the new age is quite aware of his positive defects. It cannot away with his peasant morality—moralizing rather—his provincialism, and the grossness of his method. From the beginning to the end of his works there is neither pure thought nor pure feeling—nothing but a point of view which is now perceived to be ridiculously plebeian. Nevertheless, Carlyle had one positive gift that the younger generation is perhaps not very well qualified to appreciate, he was an extraordinarily capable man of letters. His footnotes, for instance, might serve as models; he had a prodigious talent for picking out just those bits of by-information that will amuse and interest a reader and send him back to the text with renewed attention. His editing of Mrs. Carlyle's letters—letters which come not within our terms of reference and from which, therefore, we cannot decently quote—is remarkable: only, even here, his intolerable virtue and vanity, his callous self-content, his miserable, misplaced self-pity and his nauseous sentimentality parade themselves on almost every page. For all his "Oh heavenses," "courageous little souls," and "ay de mis," he never once guessed the nature of his offence, never realized the beastliness of that moral and religious humbug which to himself seems always to have justified him in playing tyrant and vampire to a woman of genius.