The Age of Tennyson. Hugh Walker

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СКАЧАТЬ conception. It is also true that, interesting as is the Seven Years’ War, and interesting as, in Carlyle’s hands, the growth of the Prussian Monarchy becomes, there is nothing in the subject-matter of Frederick quite as enthralling as the volcanic scenes of the French Revolution. It may also be pleaded that passages of eloquent writing are more frequent, and individual passages probably greater in the latter. The art in it moreover is purer, less intermixed with the grotesque, and with what can only be set down to Carlyle’s individual eccentricities. On the other hand, Frederick is even more forcible than the French Revolution. Carlyle gathered power as years went on, and he never expended it more lavishly than on this latest and most ambitious of his works. Nowhere, except perhaps in Sartor, are all his peculiarities more conspicuous; nowhere is his gospel preached with more uncompromising energy; nowhere is his strange style more unrestrained and less amenable to the ordinary laws of English composition. For these reasons, combined with the wide range of the work, which tasked his power of construction as it had never been tasked before, Frederick the Great will probably always win the suffrages of a large proportion of Carlylean devotees. For the same reasons, those who, acknowledging Carlyle’s original genius and admiring his power, are only half reconciled to his sometimes wanton eccentricities, will doubtless continue to prefer the more regular French Revolution.

      Regarding the purely historical essays as minor examples of the kind of works just discussed, Carlyle’s remaining writings may be divided into two classes. These, in the order of their importance in his own eyes, and probably to the world, are, (1) works dealing with or bearing directly upon contemporary social and political problems; and (2) literary essays, including under the latter head the translations and the two biographies of Schiller and Sterling.

      Under the first class rank such works as Chartism, Past and Present and Latter-day Pamphlets. Under it too might be fairly brought some of the essays, such, for example, as the essay on the Corn Law Rhymes, which, though it deals primarily with a literary subject, was written because that subject opened immediately into a social one. But indeed all Carlyle’s works are closely cognate to this section; for if he was not directly treating of such themes, his thoughts were never far away from them. Still, there is a difference between dealing directly with a subject and illustrating it by a borrowed light. In Carlyle’s case the latter was the preferable method, and his wisest teaching on matters of immediate practical moment is not contained in the class of works here considered. The reason is that in discussing such questions he usually became violent and one-sided. Carlyle, as much as any man who ever lived, had ‘the defects of his qualities.’ We see in his own life how force and directness, his greatest qualities both literary and personal, become on occasion vices instead of virtues. He recognised the fact himself, and once humorously warned his own people, whom he had alarmed by his outcries, that they ought to know him too well to believe that he was being killed merely because he cried murder. But this habit of crying murder, trifling perhaps in itself, had no little influence for evil on his own life and on the life of her who was most closely associated with him. Just the same fault may be observed in all his works to some degree, but especially in the section of them now under discussion. Carlyle habitually saw through a magnifying glass. As he made an outcry if his own finger ached, so he did in the case of the evils of his own time. The ‘something in the state of Denmark’ he could contemplate with comparative equanimity, and the lesson he drew from that state was apt to be more just because more temperate than that which he drew directly from the present time itself. Compare, for instance, the ‘past’ with the ‘present’ in Past and Present. The former is calm, pure, beautiful, and, we feel convinced, true. The latter is lurid, turbid, exaggerated, repellent, only in part true. We cannot accept as true at all the contrast between the one age and the other; only a most enthusiastic disciple can fail to note that a select specimen of the past is pitted against the average, or worse than the average, of the present. But not thus is truth reached, and not thus is conviction carried to the candid mind. Doubtless Carlyle wished to reform, and the way to reform, it may be urged, is rather to point out what needs amendment than to insist upon the advantages of ‘our incomparable civilisation.’ This is true, but justice is the prime requisite as a preliminary to reform. The way to win men’s acquiescence is not to paint Hyperion on the one hand and a satyr on the other. The better way is to point out how a society faulty, troubled, but, it may be, not hopelessly corrupt, may be made in this point and in that a little less faulty, less troubled, less corrupt.

      There is no such contrast in Carlyle’s other works to drive the sense of his error home; but the same error is present in them. It is far from being the case that their matter is essentially bad, or that Carlyle is essentially wrong. There is much that is wholly sound and good in Chartism; but it is unrelieved and unbalanced. The same is true of the Latter-day Pamphlets. Even the much-abused Nigger Question is fundamentally right. What it means is that unless we organise free labour we had better give up boasting that we have set it free. The liberation of the West Indian slaves had brought to the verge of bankruptcy what had previously been the richest of British colonial possessions, robbed them of a prosperity which they have never fully recovered, ruined the whites, and deprived the blacks themselves of a government and discipline which Carlyle believed to be morally necessary to them, and therefore their right. There are several points of contact between this and the theory of Aristotle; there is also a general resemblance between it and the bold doctrine of Carlyle’s countryman, Andrew Fletcher of Saltoun, who, impressed by the evil of unorganised free labour degenerating into vagabondage, advocated the re-introduction of slavery. It does not follow from the evils pointed out by Carlyle that slavery ought to have been maintained; but it does seem a fair inference that the process of liberation actually adopted was ill considered, and was no subject for unqualified jubilation. If Carlyle had advanced such ideas in a moderate and conciliatory way he might have made converts. Instead of that, he was aggressive. He sowed the wind of provocation, and he reaped the whirlwind of opposition, rejection, sometimes of vituperation. It is vain to wish that he had done otherwise; he could only do as his character allowed him to do; but we shall do well to recognise that violence proved to be not strength but weakness, and that with more self-control he would probably have produced greater practical effect.

      The class of writings dealing with literature and literary men is that to which Carlyle himself would have attached least importance. He was a man of letters by necessity rather than by choice. He would do nothing which did not promise him an opening into the sphere of the ideal, and literature was the only profession within his reach which seemed to do that. He would have preferred a life of action, provided the action had not for its end mere money-getting; and he declared there were few occupations for which he was not better fitted by nature than for that in which he spent his life. There may have been some exaggeration in this. If Carlyle had not by nature the faculty for writing, he made a marvellous faculty for himself. In favour of his own view, however, we may call to mind his well-known contempt for poetry, or rather verse, as it existed, and as he conceived it could alone exist, in his own day. Probably no born man of letters ever cherished such contempt, or ever submitted to be a writer of prose without some regret that he could not be a poet. Carlyle’s half-dislike and more than half-disbelief in his own profession shows itself in the fact that he escapes as soon as possible from the region of pure literature; and, while he remains himself a man of letters, he writes by preference about action and as little as may be about books and authors. His literary essays therefore belong principally to the first period of his authorship. Moreover, he betrays his tendency by his choice of subjects. He writes with most satisfaction on authors whom he can regard as teachers; on others he writes only of necessity and with little sympathy.

      Carlyle’s creed was that a critic must first stand where his subject stood before criticism could be other than misleading. The way to write either fruitful criticism or true history was to read and reflect until it was possible to think the thoughts of men of the time or of the country to be commented on. He carried out these precepts by way of biography as well as of critical essays. Of his two biographies, the Life of Schiller, though good, is much the less interesting and valuable. The Life of Sterling by common consent ranks among the best in English literature. Carlyle’s work is, as a rule, remarkable rather for the presence of merits than for the absence of faults, СКАЧАТЬ