you have the expression of his sense of the increasing luxury of the age, already sapping its faith. But when Bellincion Berti walked abroad in skins not yet made into leather, and with the bones of his dinner in a heap at his door, instead of being cut into girdle clasps, he was just as far from capacity of being a Christian.
55. The following passage, from Carlyle's "Chartism," expresses better than any one else has done, or is likely to do it, the nature of this Christian era, (extending from the twelfth to the sixteenth century,) in England,—the like being entirely true of it elsewhere:—
"In those past silent centuries, among those silent classes, much had been going on. Not only had red deer in the New and other forests been got preserved and shot; and treacheries {1} of Simon de Montfort, wars of Red and White Roses, battles of Crecy, battles of Bosworth, and many other battles, been got transacted and adjusted; but England wholly, not without sore toil and aching bones to the millions of sires and the millions of sons of eighteen generations, had been got drained and tilled, covered with yellow harvests, beautiful and rich in possessions. The mud-wooden Caesters and Chesters had become steepled, tile-roofed, compact towns. Sheffield had taken to the manufacture of Sheffield whittles. Worstead could from wool spin yarn, and knit or weave the same into stockings or breeches for men. England had property valuable to the auctioneer; but the accumulate manufacturing, commercial, economic skill which lay impalpably warehoused in English hands and heads, what auctioneer could estimate?
{Footnote 1: Perhaps not altogether so, any more than Oliver's dear papa Carlyle. We may have to read him also, otherwise than the British populace have yet read, some day.}
"Hardly an Englishman to be met with but could do something; some cunninger thing than break his fellow-creature's head with battle-axes. The seven incorporated trades, with their million guild-brethren, with their hammers, their shuttles, and tools, what an army,—fit to conquer that land of England, as we say, and hold it conquered! Nay, strangest of all, the English people had acquired the faculty and habit of thinking,—even of believing; individual conscience had unfolded itself among them;—Conscience, and Intelligence its handmaid. {1} Ideas of innumerable kinds were circulating among these men; witness one Shakspeare, a wool-comber, poacher or whatever else, at Stratford, in Warwickshire, who happened to write books!—the finest human figure, as I apprehend, that Nature has hitherto seen fit to make of our widely Teutonic clay. Saxon, Norman, Celt, or Sarmat, I find no human soul so beautiful, these fifteen hundred known years;—our supreme modern European man. Him England had contrived to realize: were there not ideas?
{Footnote 1: Observe Carlyle's order of sequence. Perceptive Reason is the Handmaid of Conscience, not Conscience hers. If you resolve to do right, you will soon do wisely; but resolve only to do wisely, and you will never do right.}
"Ideas poetic and also Puritanic, that had to seek utterance in the notablest way! England had got her Shakspeare, but was now about to get her Milton and Oliver Cromwell. This, too, we will call a new expansion, hard as it might be to articulate and adjust; this, that a man could actually have a conscience for his own behoof, and not for his priest's only; that his priest, be he who he might, would henceforth have to take that fact along with him."
56. You observe, in this passage, account is given you of two things—(A) of the development of a powerful class of tradesmen and artists; and, (B) of the development of an individual conscience.
In the savage times you had simply the hunter, digger, and robber; now you have also the manufacturer and salesman. The ideas of ingenuity with the hand, of fairness in exchange, have occurred to us. We can do something now with our fingers, as well as with our fists; and if we want our neighbours' goods, we will not simply carry them off, as of old, but offer him some of ours in exchange.
57. Again; whereas before we were content to let our priests do for us all they could, by gesticulating, dressing, sacrificing, or beating of drums and blowing of trumpets; and also direct our steps in the way of life, without any doubt on our part of their own perfect acquaintance with it,—we have now got to do something for ourselves—to think something for ourselves; and thus have arrived in straits of conscience which, so long as we endeavour to steer through them honestly, will be to us indeed a quite secure way of life, and of all living wisdom.