Sartor Resartus by Thomas Carlyle (the reading list book .TXT) 📕

conjecture that the following passage refers to his Locality, during this same “healing sleep”; that his Pilgrim-staff lies cast aside here, on “the high tableland”; and indeed that the repose is already taking wholesome effect on him? If it were not that the tone, in some parts, has more of riancy, even of levity, than we could have expected! However, in Teufelsdröckh, there is always the strangest Dualism: light dancing, with guitar-music, will be going on in the forecourt, while by fits from within comes the faint whimpering of woe and wail. We transcribe the piece entire:

“Beautiful it was to sit there, as in my skyey Tent, musing and meditating; on the high tableland, in front of the Mountains; over me, as roof, the azure Dome, and around me, for walls, four azure-flowing curtains⁠—namely, of the Four azure winds, on whose bottom-fringes also I have seen gilding. And then to fancy the fair Castles that stood sheltered in these Mountain hollows; with their green flower-lawns, and white dames and damosels, lovely enough: or better still, the straw-roofed Cottages, wherein stood many a Mother baking bread, with her children round her:⁠—all hidden and protectingly folded-up in the valley-folds; yet there and alive, as sure as if I beheld them. Or to see, as well as fancy, the nine Towns and Villages, that lay round my mountain-seat, which, in still weather, were wont to speak to me (by their steeple-bells) with metal tongue; and, in almost all weather, proclaimed their vitality by repeated Smoke-clouds; whereon, as on a culinary horologe, I might read the hour of the day. For it was the smoke of cookery, as kind housewives at morning, midday, eventide, were boiling their husbands’ kettles; and ever a blue pillar rose up into the air, successively or simultaneously, from each of the nine, saying, as plainly as smoke could say: Such and such a meal is getting ready here. Not uninteresting! For you have the whole Borough, with all its love-makings and scandal-mongeries, contentions and contentments, as in miniature, and could cover it all with your hat.⁠—If, in my wide Wayfarings, I had learned to look into the business of the World in its details, here perhaps was the place for combining it into general propositions, and deducing inferences therefrom.

“Often also could I see the black Tempest marching in anger through the Distance: round some Schreckhorn, as yet grim-blue, would the eddying vapour gather, and there tumultuously eddy, and flow down like a mad witch’s hair; till, after a space, it vanished, and, in the clear sunbeam, your Schreckhorn stood smiling grim-white, for the vapour had held snow. How thou fermentest and elaboratest, in thy great fermenting-vat and laboratory of an Atmosphere, of a World, O Nature!⁠—Or what is Nature? Ha! why do I not name thee God? Art not thou the ‘Living Garment of God’? O Heavens, is it, in very deed, He, then, that ever speaks through thee; that lives and loves in thee, that lives and loves in me?

“Foreshadows, call them rather fore-splendours, of that Truth, and Beginning of Truths, fell mysteriously over my soul. Sweeter than Dayspring to the Shipwrecked in Nova Zembla; ah, like the mother’s voice to her little child that strays bewildered, weeping, in unknown tumults; like soft streamings of celestial music to my too-exasperated heart, came that Evangel. The Universe is not dead and demoniacal, a charnel-house with spectres; but godlike, and my Father’s!

“With other eyes, too, could I now look upon my fellow man; with an infinite Love, an infinite Pity. Poor, wandering, wayward man! Art thou not tired, and beaten with stripes, even as I am? Ever, whether thou bear the royal mantle or the beggar’s gabardine, art thou not so weary, so heavy-laden; and thy Bed of Rest is but a Grave. O my Brother, my Brother, why cannot I shelter thee in my bosom, and wipe away all tears from thy eyes! Truly, the din of many-voiced Life, which, in this solitude, with the mind’s organ, I could hear, was no longer a maddening discord, but a melting one; like inarticulate cries, and sobbings of a dumb creature, which in the ear of Heaven are prayers. The poor Earth, with her poor joys, was now my needy Mother, not my cruel Stepdame; Man, with his so mad Wants and so mean Endeavours, had become the dearer to me; and even for his sufferings and his sins, I now first named him Brother. Thus was I standing in the porch of that ‘Sanctuary of Sorrow’; by strange, steep ways had I too been guided thither; and ere long its sacred gates would open, and the ‘Divine Depth of Sorrow’ lie disclosed to me.”

The Professor says, he here first got eye on the Knot that had been strangling him, and straightway could unfasten it, and was free. “A vain interminable controversy,” writes he, “touching what is at present called Origin of Evil, or some such thing, arises in every soul, since the beginning of the world; and in every soul, that would pass from idle Suffering into actual Endeavouring, must first be put an end to. The most, in our time, have to go content with a simple, incomplete enough Suppression of this controversy; to a few some Solution of it is indispensable. In every new era, too, such Solution comes-out in different terms; and ever the Solution of the last era has become obsolete, and is found unserviceable. For it is man’s nature to change his Dialect from century to century; he cannot help it though he would. The authentic Church-Catechism of our present century has not yet fallen into my hands: meanwhile, for my own private behoof, I attempt to elucidate the matter so. Man’s Unhappiness, as I construe, comes of his Greatness; it is because there is an Infinite in him, which with all his cunning he cannot quite bury under the Finite. Will the whole Finance Ministers and Upholsterers and Confectioners of modern Europe undertake, in