Not less questionable is his Chapter on _Church-Clothes_, which has the farther distinction of being the shortest in the Volume. We here translate it entire:

'By Church-Clothes, it need not be premised that I mean infinitely more than Ca.s.socks and Surplices; and do not at all mean the mere haberdasher Sunday Clothes that men go to Church in. Far from it!

Church-Clothes are, in our vocabulary, the Forms, the _Vestures_, under which men have at various periods embodied and represented for themselves the Religious Principle; that is to say, invested The Divine Idea of the World with a sensible and practically active Body, so that it might dwell among them as a living and life-giving WORD.

'These are unspeakably the most important of all the vestures and garnitures of Human Existence. They are first spun and woven, I may say, by that wonder of wonders, SOCIETY; for it is still only when "two or three are gathered together," that Religion, spiritually existent, and indeed indestructible, however latent, in each, first outwardly manifests itself (as with "cloven tongues of fire"), and seeks to be embodied in a visible Communion and Church Militant.

Mystical, more than magical, is that Communing of Soul with Soul, both looking heavenward: here properly Soul first speaks with Soul; for only in looking heavenward, take it in what sense you may, not in looking earthward, does what we can call Union, mutual Love, Society, begin to be possible. How true is that of Novalis: "It is certain my Belief gains quite _infinitely_ the moment I can convince another mind thereof"! Gaze thou in the face of thy Brother, in those eyes where plays the lambent fire of Kindness, or in those where rages the lurid conflagration of Anger; feel how thy own so quiet Soul is straightway involuntarily kindled with the like, and ye blaze and reverberate on each other, till it is all one limitless confluent flame (of embracing Love, or of deadly-grappling Hate); and then say what miraculous virtue goes out of man into man. But if so, through all the thick-plied hulls of our Earthly Life; how much more when it is of the Divine Life we speak, and inmost ME is, as it were, brought into contact with inmost ME!

'Thus was it that I said, the Church-Clothes are first spun and woven by Society; outward Religion originates by Society, Society becomes possible by Religion. Nay, perhaps, every conceivable Society, past and present, may well be figured as properly and wholly a Church, in one or other of these three predicaments: an audibly preaching and prophesying Church, which is the best; second, a Church that struggles to preach and prophesy, but cannot as yet, till its Pentecost come; and third and worst, a Church gone dumb with old age, or which only mumbles delirium prior to dissolution. Whoso fancies that by Church is here meant Chapterhouses and Cathedrals, or by preaching and prophesying, mere speech and chanting, let him,' says the oracular Professor, 'read on, light of heart (_getrosten Muthes_).

'But with regard to your Church proper, and the Church-Clothes specially recognised as Church-Clothes, I remark, fearlessly enough, that without such Vestures and sacred Tissues Society has not existed, and will not exist. For if Government is, so to speak, the outward SKIN of the Body Politic, holding the whole together and protecting it; and all your Craft-Guilds, and a.s.sociations for Industry, of hand or of head, are the Fleshly Clothes, the muscular and osseous Tissues (lying _under_ such SKIN), whereby Society stands and works;--then is Religion the inmost Pericardial and Nervous Tissue, which ministers Life and warm Circulation to the whole. Without which Pericardial Tissue the Bones and Muscles (of Industry) were inert, or animated only by a Galvanic vitality; the SKIN would become a shrivelled pelt, or fast-rotting raw-hide; and Society itself a dead carca.s.s,--deserving to be buried. Men were no longer Social, but Gregarious; which latter state also could not continue, but must gradually issue in universal selfish discord, hatred, savage isolation, and dispersion;--whereby, as we might continue to say, the very dust and dead body of Society would have evaporated and become abolished. Such, and so all-important, all-sustaining, are the Church-Clothes to civilised or even to rational men.

'Meanwhile, in our era of the World, those same Church-Clothes have gone sorrowfully out-at-elbows; nay, far worse, many of them have become mere hollow Shapes, or Masks, under which no living Figure or Spirit any longer dwells; but only spiders and unclean beetles, in horrid acc.u.mulation, drive their trade; and the mask still glares on you with its gla.s.s-eyes, in ghastly affectation of Life,--some generation-and-half after Religion has quite withdrawn from it, and in unnoticed nooks is weaving for herself new Vestures, wherewith to reappear, and bless us, or our sons or grandsons. As a Priest, or Interpreter of the Holy, is the n.o.blest and highest of all men, so is a Sham-priest (_Schein-priester_) the falsest and basest; neither is it doubtful that his Canonicals, were they Popes' Tiaras, will one day be torn from him, to make bandages for the wounds of mankind; or even to burn into tinder, for general scientific or culinary purposes.

'All which, as out of place here, falls to be handled in my Second Volume, _On the Palingenesia, or Newbirth of Society_; which volume, as treating practically of the Wear, Destruction, and Retexture of Spiritual Tissues, or Garments, forms, properly speaking, the Transcendental or ultimate Portion of this my work _on Clothes_, and is already in a state of forwardness.'

And herewith, no farther exposition, note, or commentary being added, does Teufelsdrockh, and must his Editor now, terminate the singular chapter on Church-Clothes!

CHAPTER III

SYMBOLS

Probably it will elucidate the drift of these foregoing obscure utterances, if we here insert somewhat of our Professor's speculations on _Symbols_. To state his whole doctrine, indeed, were beyond our compa.s.s: nowhere is he more mysterious, impalpable, than in this of 'Fantasy being the organ of the G.o.d-like;' and how 'Man thereby, though based, to all seeming, on the small Visible, does nevertheless extend down into the infinite deeps of the Invisible, of which Invisible, indeed, his Life is properly the bodying forth.' Let us, omitting these high transcendental aspects of the matter, study to glean (whether from the Paper-bags or the Printed Volume) what little seems logical and practical, and cunningly arrange it into such degree of coherence as it will a.s.sume. By way of proem, take the following not injudicious remarks:

'The benignant efficacies of Concealment,' cries our Professor, 'who shall speak or sing? SILENCE and SECRECY! Altars might still be raised to them (were this an altar-building time) for universal worship.

Silence is the element in which great things fashion themselves together; that at length they may emerge, full-formed and majestic, into the daylight of Life, which they are thenceforth to rule. Not William the Silent only, but all the considerable men I have known, and the most undiplomatic and unstrategic of these, forbore to babble of what they were creating and projecting. Nay, in thy own mean perplexities, do thou thyself but _hold thy tongue for one day_: on the morrow, how much clearer are thy purposes and duties; what wreck and rubbish have those mute workmen within thee swept away, when intrusive noises were shut out! Speech is too often not, as the Frenchman defined it, the art of concealing Thought; but of quite stifling and suspending Thought, so that there is none to conceal.

Speech too is great, but not the greatest. As the Swiss Inscription says: _Sprechen ist silbern, Schweigen ist golden_ (Speech is silvern, Silence is golden); or as I might rather express it: Speech is of Time, Silence is of Eternity.

'Bees will not work except in darkness; Thought will not work except in Silence; neither will Virtue work except in Secrecy. Let not thy left hand know what thy right hand doeth! Neither shalt thou prate even to thy own heart of "those secrets known to all." Is not Shame (_Schaam_) the soil of all Virtue, of all good manners and good morals? Like other plants, Virtue will not grow unless its root be hidden, buried from the eye of the sun. Let the sun shine on it, nay do but look at it privily thyself, the root withers, and no flower will glad thee. O my Friends, when we view the fair cl.u.s.tering flowers that over-wreathe, for example, the Marriage-bower, and encircle man's life with the fragrance and hues of Heaven, what hand will not smite the foul plunderer that grubs them up by the roots, and with grinning, grunting satisfaction, shows us the dung they flourish in! Men speak much of the Printing-Press with its Newspapers: _du Himmel!_ what are these to Clothes and the Tailor's Goose?'

'Of kin to the so incalculable influences of Concealment, and connected with still greater things, is the wondrous agency of _Symbols_. In a Symbol there is concealment and yet revelation: here therefore, by Silence and by Speech acting together, comes a double significance. And if both the Speech be itself high, and the Silence fit and n.o.ble, how expressive will their union be! Thus in many a painted Device, or simple Seal-emblem, the commonest Truth stands-out to us proclaimed with quite new emphasis.

'For it is here that Fantasy with her mystic wonderland plays into the small prose domain of Sense, and becomes incorporated therewith. In the Symbol proper, what we can call a Symbol, there is ever, more or less distinctly and directly, some embodiment and revelation of the Infinite; the Infinite is made to blend itself with the Finite, to stand visible, and as it were, attainable there. By Symbols, accordingly, is man guided and commanded, made happy, made wretched.

He everywhere finds himself encompa.s.sed with Symbols, recognised as such or not recognised: the Universe is but one vast Symbol of G.o.d; nay if thou wilt have it, what is man himself but a Symbol of G.o.d; is not all that he does symbolical; a revelation to Sense of the mystic G.o.d-given force that is in him; a "Gospel of Freedom," which he, the "Messias of Nature," preaches, as he can, by act and word? Not a Hut he builds but is the visible embodiment of a Thought; but bears visible record of invisible things; but is, in the transcendental sense, symbolical as well as real.'

'Man,' says the Professor elsewhere, in quite antipodal contrast with these high-soaring delineations, which we have here cut short on the verge of the inane, 'Man is by birth somewhat of an owl. Perhaps, too, of all the owleries that ever possessed him, the most owlish, if we consider it, is that of your actually existing Motive-Millwrights.

Fantastic tricks enough man has played, in his time; has fancied himself to be most things, down even to an animated heap of Gla.s.s; but to fancy himself a dead Iron-Balance for weighing Pains and Pleasures on, was reserved for this his latter era. There stands he, his Universe one huge Manger, filled with hay and thistles to be weighed against each other; and looks long-eared enough. Alas, poor devil!

spectres are appointed to haunt him: one age he is hag-ridden, bewitched; the next, priestridden, befooled; in all ages, bedevilled.

And now the Genius of Mechanism smothers him worse than any Nightmare did; till the Soul is nigh choked out of him, and only a kind of Digestive, Mechanic life remains. In Earth and in Heaven he can see nothing but Mechanism; has fear for nothing else, hope in nothing else: the world would indeed grind him to pieces; but cannot he fathom the Doctrine of Motives, and cunningly compute these, and mechanise them to grind the other way?

'Were he not, as has been said, purblinded by enchantment, you had but to bid him open his eyes and look. In which country, in which time, was it hitherto that man's history, or the history of any man, went on by calculated or calculable "Motives"? What make ye of your Christianities, and Chivalries, and Reformations, and Ma.r.s.eillese Hymns, and Reigns of Terror? Nay, has not perhaps the Motive-grinder himself been _in Love_? Did he never stand so much as a contested Election? Leave him to Time, and the medicating virtue of Nature.'

'Yes, Friends,' elsewhere observes the Professor, 'not our Logical, Mensurative faculty, but our Imaginative one is King over us; I might say, Priest and Prophet to lead us heavenward; our Magician and Wizard to lead us h.e.l.lward. Nay, even for the basest Sensualist, what is Sense but the implement of Fantasy; the vessel it drinks out of? Ever in the dullest existence there is a sheen either of Inspiration or of Madness (thou partly hast it in thy choice, which of the two), that gleams-in from the circ.u.mambient Eternity, and colours with its own hues our little islet of Time. The Understanding is indeed thy window, too clear thou canst not make it; but Fantasy is thy eye, with its colour-giving retina, healthy or diseased. Have not I myself known five-hundred living soldiers sabred into crows'-meat for a piece of glazed cotton, which they called their Flag; which, had you sold it at any market-cross, would not have brought above three groschen? Did not the whole Hungarian Nation rise, like some tumultuous moon-stirred Atlantic, when Kaiser Joseph pocketed their Iron Crown; an Implement, as was sagaciously observed, in size and commercial value little differing from a horse-shoe? It is in and through _Symbols_ that man, consciously or unconsciously, lives, works, and has his being: those ages, moreover, are accounted the n.o.blest which can the best recognise symbolical worth, and prize it the highest. For is not a Symbol ever, to him who has eyes for it, some dimmer or clearer revelation of the G.o.dlike?

'Of Symbols, however, I remark farther, that they have both an extrinsic and intrinsic value; oftenest the former only. What, for instance, was in that clouted Shoe, which the Peasants bore aloft with them as ensign in their _Bauernkrieg_ (Peasants' War)? Or in the Wallet-and-staff round which the Netherland _Gueux_, glorying in that nickname of Beggars, heroically rallied and prevailed, though against King Philip himself? Intrinsic significance these had none: only extrinsic; as the accidental Standards of mult.i.tudes more or less sacredly uniting together; in which union itself, as above noted, there is ever something mystical and borrowing of the G.o.dlike. Under a like category, too, stand, or stood, the stupidest heraldic Coats-of-arms; military Banners everywhere; and generally all national or other Sectarian Costumes and Customs: they have no intrinsic, necessary divineness, or even worth; but have acquired an extrinsic one. Nevertheless through all these there glimmers something of a Divine Idea; as through military Banners themselves, the Divine Idea of Duty, of heroic Daring; in some instances of Freedom, of Right.

Nay, the highest ensign that men ever met and embraced under, the Cross itself, had no meaning save an accidental extrinsic one.

'Another matter it is, however, when your Symbol has intrinsic meaning, and is of itself _fit_ that men should unite round it. Let but the G.o.dlike manifest itself to Sense; let but Eternity look, more or less visibly, through the Time-Figure (_Zeitbild_)! Then is it fit that men unite there; and worship together before such Symbol; and so from day to day, and from age to age, superadd to it new divineness.

'Of this latter sort are all true works of Art: in them (if thou know a Work of Art from a Daub of Artifice) wilt thou discern Eternity looking through Time; the G.o.dlike rendered visible. Here too may an extrinsic value gradually superadd itself: thus certain _Iliads_, and the like, have, in three-thousand years, attained quite new significance. But n.o.bler than all in this kind, are the Lives of heroic G.o.d-inspired Men; for what other Work of Art is so divine? In Death too, in the Death of the Just, as the last perfection of a Work of Art, may we not discern symbolic meaning? In that divinely transfigured Sleep, as of Victory, resting over the beloved face which now knows thee no more, read (if thou canst for tears) the confluence of Time with Eternity, and some gleam of the latter peering through.

'Highest of all Symbols are those wherein the Artist or Poet has risen into Prophet, and all men can recognise a present G.o.d, and worship the same: I mean religious Symbols. Various enough have been such religious Symbols, what we call _Religions_; as men stood in this stage of culture or the other, and could worse or better body-forth the G.o.dlike: some Symbols with a transient intrinsic worth; many with only an extrinsic. If thou ask to what height man has carried it in this manner, look on our divinest Symbol: on Jesus of Nazareth, and his Life, and his Biography, and what followed therefrom. Higher has the human Thought not yet reached: this is Christianity and Christendom; a Symbol of quite perennial, infinite character: whose significance will ever demand to be anew inquired into, and anew made manifest.

'But, on the whole, as time adds much to the sacredness of Symbols, so likewise in his progress he at length defaces or even desecrates them; and Symbols, like all terrestrial Garments, wax old. Homer's Epos has not ceased to be true; yet it is no longer _our_ Epos, but shines in the distance, if clearer and clearer, yet also smaller and smaller, like a receding Star. It needs a scientific telescope, it needs to be reinterpreted and artificially brought near us, before we can so much as know that it _was_ a Sun. So likewise a day comes when the Runic Thor, with his Eddas, must withdraw into dimness; and many an African Mumbo-Jumbo and Indian Pawaw be utterly abolished. For all things, even Celestial Luminaries, much more atmospheric meteors, have their rise, their culmination, their decline.'

'Small is this which thou tellest me, that the Royal Sceptre is but a piece of gilt-wood; that the Pyx has become a most foolish box, and truly, as Ancient Pistol thought, "of little price." A right Conjuror might I name thee, couldst thou conjure back into these wooden tools the divine virtue they once held.'

'Of this thing, however, be certain: wouldst thou plant for Eternity, then plant into the deep infinite faculties of man, his Fantasy and Heart; wouldst thou plant for Year and Day, then plant into his shallow superficial faculties, his Self-love and Arithmetical Understanding, what will grow there. A Hierarch, therefore, and Pontiff of the World will we call him, the Poet and inspired Maker; who, Prometheus-like, can shape new Symbols, and bring new Fire from Heaven to fix it there. Such too will not always be wanting; neither perhaps now are. Meanwhile, as the average of matters goes, we account him Legislator and wise who can so much as tell when a Symbol has grown old, and gently remove it.

'When, as the last English Coronation[3] was preparing,' concludes this wonderful Professor, 'I read in their Newspapers that the "Champion of England," he who has to offer battle to the Universe for his new King, had brought it so far that he could now "mount his horse with little a.s.sistance," I said to myself: Here also we have a Symbol well-nigh superannuated. Alas, move whithersoever you may, are not the tatters and rags of superannuated worn-out symbols (in this Ragfair of a World) dropping off everywhere, to hoodwink, to halter, to tether you; nay, if you shake them not aside, threatening to acc.u.mulate, and perhaps produce suffocation?'

[3] That of George IV.--ED.

CHAPTER IV

HELOTAGE

At this point we determine on adverting shortly, or rather reverting, to a certain Tract of Hofrath Heuschrecke's, ent.i.tled _Inst.i.tute for the Repression of Population_; which lies, dishonourable enough (with torn leaves, and a perceptible smell of aloetic drugs), stuffed into the Bag _Pisces_. Not indeed for the sake of the Tract itself, which we admire little; but of the marginal Notes, evidently in Teufelsdrockh's hand, which rather copiously fringe it. A few of these may be in their right place here.

Into the Hofrath's _Inst.i.tute_, with its extraordinary schemes, and machinery of Corresponding Boards and the like, we shall not so much as glance. Enough for us to understand that Heuschrecke is a disciple of Malthus; and so zealous for the doctrine, that his zeal almost literally eats him up. A deadly fear of Population possesses the Hofrath; something like a fixed-idea; undoubtedly akin to the more diluted forms of Madness. Nowhere, in that quarter of his intellectual world, is there light; nothing but a grim shadow of Hunger; open mouths opening wider and wider; a world to terminate by the frightfullest consummation: by its too dense inhabitants, famished into delirium, universally eating one another. To make air for himself in which strangulation, choking enough to a benevolent heart, the Hofrath founds, or proposes to found, this _Inst.i.tute_ of his, as the best he can do. It is only with our Professor's comments thereon that we concern ourselves.

First, then, remark that Teufelsdrockh, as a speculative Radical, has his own notions about human dignity; that the Zahdarm palaces and courtesies have not made him forgetful of the Futteral cottages. On the blank cover of Heuschrecke's Tract we find the following indistinctly engrossed:

'Two men I honour, and no third. First, the toil-worn Craftsman that with earth-made Implement laboriously conquers the Earth, and makes her man's. Venerable to me is the hard Hand; crooked, coa.r.s.e; wherein notwithstanding lies a cunning virtue, indefeasibly royal, as of the Sceptre of this Planet. Venerable too is the rugged face, all weather-tanned, besoiled, with its rude intelligence; for it is the face of a Man living manlike. O, but the more venerable for thy rudeness, and even because we must pity as well as love thee!

Hardly-entreated Brother! For us was thy back so bent, for us were thy straight limbs and fingers so deformed: thou wert our Conscript, on whom the lot fell, and fighting our battles wert so marred. For in thee too lay a G.o.d-created Form, but it was not to be unfolded; encrusted must it stand with the thick adhesions and defacements of Labour: and thy body, like thy soul, was not to know freedom. Yet toil on, toil on: _thou_ art in thy duty, be out of it who may; thou toilest for the altogether indispensable, for daily bread.

'A second man I honour, and still more highly: Him who is seen toiling for the spiritually indispensable; not daily bread, but the bread of Life. Is not he too in his duty; endeavouring towards inward Harmony; revealing this, by act or by word, through all his outward endeavours, be they high or low? Highest of all, when his outward and his inward endeavour are one: when we can name him Artist; not earthly Craftsman only, but inspired Thinker, who with heaven-made Implement conquers Heaven for us! If the poor and humble toil that we have Food, must not the high and glorious toil for him in return, that he have Light, have Guidance, Freedom, Immortality?--These two, in all their degrees, I honour: all else is chaff and dust, which let the wind blow whither it listeth.

'Unspeakably touching is it, however, when I find both dignities united; and he that must toil outwardly for the lowest of man's wants, is also toiling inwardly for the highest. Sublimer in this world know I nothing than a Peasant Saint, could such now anywhere be met with.

Such a one will take thee back to Nazareth itself; thou wilt see the splendour of Heaven spring forth from the humblest depths of Earth, like a light shining in great darkness.'

And again: 'It is not because of his toils that I lament for the poor: we must all toil, or steal (howsoever we name our stealing), which is worse; no faithful workman finds his task a pastime. The poor is hungry and a-thirst; but for him also there is food and drink: he is heavy-laden and weary; but for him also the Heavens send Sleep, and of the deepest; in his smoky cribs, a clear dewy heaven of Rest envelops him, and fitful glitterings of cloud-skirted Dreams. But what I do mourn over is, that the lamp of his soul should go out; that no ray of heavenly, or even of earthly knowledge, should visit him; but only, in the haggard darkness, like two spectres, Fear and Indignation bear him company. Alas, while the Body stands so broad and brawny, must the soul lie blinded, dwarfed, stupefied, almost annihilated! Alas, was this too a Breath of G.o.d; bestowed in Heaven, but on earth never to be unfolded!--That there should one Man die ignorant who had capacity for Knowledge, this I call a tragedy, were it to happen more than twenty times in the minute, as by some computations it does. The miserable fraction of Science which our united Mankind, in a wide Universe of Nescience, has acquired, why is not this, with all diligence, imparted to all?'

Quite in an opposite strain is the following: 'The old Spartans had a wiser method; and went out and hunted-down their Helots, and speared and spitted them, when they grew too numerous. With our improved fashions of hunting, Herr Hofrath, now after the invention of fire-arms, and standing-armies, how much easier were such a hunt!

Perhaps in the most thickly-peopled country, some three days annually might suffice to shoot all the able-bodied Paupers that had acc.u.mulated within the year. Let Governments think of this. The expense were trifling: nay the very carca.s.ses would pay it. Have them salted and barrelled; could not you victual therewith, if not Army and Navy, yet richly such infirm Paupers, in workhouses and elsewhere, as enlightened Charity, dreading no evil of them, might see good to keep alive?'

'And yet,' writes he farther on, 'there must be something wrong. A full-formed Horse will, in any market, bring from twenty to as high as two-hundred Friedrichs d'or: such is his worth to the world. A full-formed Man is not only worth nothing to the world, but the world could afford him a round sum would he simply engage to go and hang himself. Nevertheless, which of the two was the more cunningly-devised article, even as an Engine? Good Heavens! A white European Man, standing on his two Legs, with his two five-fingered Hands at his shackle-bones, and miraculous Head on his shoulders, is worth, I should say, from fifty to a hundred Horses!'

'True, thou Gold-Hofrath,' cries the Professor elsewhere: 'too crowded indeed! Meanwhile, what portion of this inconsiderable terraqueous Globe have ye actually tilled and delved, till it will grow no more?

How thick stands your Population in the Pampas and Savannas of America; round ancient Carthage, and in the interior of Africa; on both slopes of the Altaic chain, in the central Platform of Asia; in Spain, Greece, Turkey, Crim Tartary, the Curragh of Kildare? One man, in one year, as I have understood it, if you lend him Earth, will feed himself and nine others. Alas, where now are the Hengsts and Alarics of our still-glowing, still-expanding Europe; who, when their home is grown too narrow, will enlist, and, like Fire-pillars, guide onwards those superfluous ma.s.ses of indomitable living Valour; equipped, not now with the battle-axe and war-chariot, but with the steam-engine and ploughshare? Where are they?--Preserving their Game!'