There are few grander passages in literature than some of those litanies of labour. They have the roll of music that makes armies march, and if they have been made so familiar as to cease to seem new, it is largely owing to the power of the writer which has compelled them to become common property.
Carlyle's practical Ethics, though too little indulgent to the light and play of life, in which he admitted no [Greek: adiaphora] and only the relaxation of a rare genial laugh, are more satisfactory than his conception of their sanction, which is grim. His "Duty" is a categorical imperative, imposed from without by a taskmaster who has "written in flame across the sky, 'Obey, unprofitable servant.'" He saw the infinite above and around, but not in the finite. He insisted on the community of the race, and struck with a bolt any one who said, "Am I my brother's keeper?"
All things, the minutest that man does, influence all men, the very look of his face blesses or curses…. It is a mathematical fact that the casting of this pebble from my hand alters the centre of gravity of the universe.
But he left a great gulf fixed between man and God, and so failed to attain to the Optimism after which he often strove. He held, with Browning, that "God's in His heaven," but not that "All's right with the world." His view was the Zoroastrian *athanatos machae*, "in God's world presided over by the prince of the powers of the air," a "divine infernal universe." The Calvinism of his mother, who said "The world is a lie, but God is truth," landed him in an impasse; he could not answer the obvious retort,—Did then God make and love a lie, or make it hating it? There must have been some other power to eteron, or, as Mill in his Apologia for Theism puts it, a limit to the assumed Omnipotence. Carlyle, accepting neither alternative, inconsequently halts between them; and his prevailing view of mankind adds to his dilemma.
[Footnote: Some one remarked to Friedrich II. that the philanthropist Sulzer said, "Men are by nature good." "Ach, mein lieber Sulzer," ejaculated Fritz, as quoted approvingly by Carlyle, "er Remit nicht diese verdarnmte Basse.">[
He imposes an "infinite duty on a finite being," as Calvin imposes an infinite punishment for a finite fault. He does not see that mankind sets its hardest tasks to itself; or that, as Emerson declares, "the assertion of our weakness and deficiency is the fine innuendo by which the soul makes its enormous claim." Hence, according to Mazzini, "He stands between the individual and the infinite without hope or guide, and crushes the human being by comparing him with God. From, his lips, so daring, we seem to hear every instant the cry of the Breton mariner, 'My God, protect me; my bark is so small and Thy ocean so vast.'" Similarly, the critic of Browning above referred to concludes of the great prose writer, whom he has called the poet's twin:
"He has let loose confusion upon us. He has brought us within sight of the future: he has been our guide in the wilderness; but he died there and was denied the view from Pisgah."
Carlyle's Theism is defective because it is not sufficiently Pantheistic; but, in his view of the succession of events in the "roaring loom of time," of the diorama of majesty girt by mystery, he has found a cosmic Pantheism and given expression to it in a passage which is the culmination of the English prose eloquence, as surely as Wordsworth's great Ode is the high-tide [A phrase applied by Emerson to the Ode.] mark of the English verse, of this century:—
Are we not sprite shaped into a body, into an Appearance; and that fade away again into air and Invisibility? This is no metaphor, it is a simple scientific fact: we start out of Nothingness, take figure, and are Apparitions; round us as round the veriest spectre is Eternity, and to Eternity minutes are as years and aeons. Come there not tones of Love and Faith as from celestial harp-strings, like the Song of beatified Souls? And again do we not squeak and gibber and glide, bodeful and feeble and fearful, and revel in our mad dance of the Dead,—till the scent of the morning air summons us to our still home; and dreamy Night becomes awake and Day? Where now is Alexander of Macedon; does the steel host that yelled in fierce battle shouts at Issus and Arbela remain behind him; or have they all vanished utterly, even as perturbed goblins must? Napoleon, too, with his Moscow retreats and Austerlitz campaigns, was it all other than the veriest spectre hunt; which has now with its howling tumult that made night hideous flitted away? Ghosts! There are nigh a thousand million walking the earth openly at noontide; some half hundred have vanished from it, some half hundred have arisen in it, ere thy watch ticks once. 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.
[Footnote: Cf. "Tempest," "We are such stuff as dreams are made of.">[