Cash-payment never was, or could except for a few years be, the union-bond of man to man. Cash never yet paid one man fully his deserts to another; nor could it, nor can it, now or henceforth to the end of the world. I invite his Grace of Castle-Rackrent to reflect on this;—does he think that a Land Aristocracy when it becomes a Land Auctioneership can have long to live? Or that Sliding-scales will increase the vital stamina of it? The indomitable Plugson too, of the respected Firm of Plugson, Hunks and Company, in St. Dolly Undershot, is invited to reflect on this; for to him also it will be new, perhaps even newer. Book-keeping by double entry is admirable, and records several things in an exact manner. But the Mother-Destinies also keep their Tablets; in Heaven's Chancery also there goes on a recording; and things, as my Moslem friends say, are 'written on the iron leaf.'

Your Grace and Plugson, it is like, go to Church occasionally: did you never in vacant moments, with perhaps a dull parson droning to you, glance into your New Testament, and the cash-account stated four times over, by a kind of quadruple entry,—in the Four Gospels there? I consider that a cash-account, and balance-statement of work done and wages paid, worth attending to. Precisely such, though on a smaller scale, go on at all moments under this Sun; and the statement and balance of them in the Plugson Ledgers and on the Tablets of Heaven's Chancery are discrepant exceedingly;—which ought really to teach, and to have long since taught, an indomitable common-sense Plugson of Undershot, much more an unattackable uncommon-sense Grace of Rackrent, a thing or two!—In brief, we shall have to dismiss the Cash-Gospel rigorously into its own place: we shall have to know, on the threshold, that either there is some infinitely deeper Gospel, subsidiary, explanatory and daily and hourly corrective, to the Cash one; or else that the Cash one itself and all others are fast travelling!

* * * * *

For all human things do require to have an Ideal in them; to have some Soul in them, as we said, were it only to keep the Body unputrefied. And wonderful it is to see how the Ideal or Soul, place it in what ugliest Body you may, will irradiate said Body with its own nobleness; will gradually, incessantly, mould, modify, new-form or reform said ugliest Body, and make it at last beautiful, and to a certain degree divine!—Oh, if you could dethrone that Brute-god Mammon, and put a Spirit-god in his place! One way or other, he must and will have to be dethroned.

Fighting, for example, as I often say to myself, Fighting with steel murder-tools is surely a much uglier operation than Working, take it how you will. Yet even of Fighting, in religious Abbot Samson's days, see what a Feudalism there had grown,—a 'glorious Chivalry,' much besung down to the present day. Was not that one of the 'impossiblest' things? Under the sky is no uglier spectacle than two men with clenched teeth, and hell-fire eyes, hacking one another's flesh; converting precious living bodies, and priceless living souls, into nameless masses of putrescence, useful only for turnip-manure. How did a Chivalry ever come out of that; how anything that was not hideous, scandalous, infernal? It will be a question worth considering by and by.

I remark, for the present, only two things: first, that the Fighting itself was not, as we rashly suppose it, a Fighting without cause, but more or less with cause. Man is created to fight; he is perhaps best of all definable as a born soldier; his life 'a battle and a march,' under the right General. It is forever indispensable for a man to fight: now with Necessity, with Barrenness, Scarcity, with Puddles, Bogs, tangled Forests, unkempt Cotton;—now also with the hallucinations of his poor fellow Men. Hallucinatory visions rise in the head of my poor fellow man; make him claim over me rights which are not his. All Fighting, as we noticed long ago, is the dusty conflict of strengths, each thinking itself the strongest, or, in other words, the justest;—of Mights which do in the long-run, and forever will in this just Universe in the long-run, mean Rights. In conflict the perishable part of them, beaten sufficiently, flies off into dust: this process ended, appears the imperishable, the true and exact.

And now let us remark a second thing: how, in these baleful operations, a noble devout-hearted Chevalier will comport himself, and an ignoble godless Bucanier and Chactaw Indian. Victory is the aim of each. But deep in the heart of the noble man it lies forever legible, that as an Invisible Just God made him, so will and must God's Justice and this only, were it never so invisible, ultimately prosper in all controversies and enterprises and battles whatsoever. What an Influence; ever-present,—like a Soul in the rudest Caliban of a body; like a ray of Heaven, and illuminative creative Fiat-Lux, in the wastest terrestrial Chaos! Blessed divine Influence, traceable even in the horror of Battlefields and garments rolled in blood: how it ennobles even the Battlefield; and, in place of a Chactaw Massacre, makes it a Field of Honour! A Battlefield too is great. Considered well, it is a kind of Quintessence of Labour; Labour distilled into its utmost concentration; the significance of years of it compressed into an hour. Here too thou shalt be strong, and not in muscle only, if thou wouldst prevail. Here too thou shalt be strong of heart, noble of soul; thou shalt dread no pain or death, thou shalt not love ease or life; in rage, thou shalt remember mercy, justice;—thou shalt be a Knight and not a Chactaw, if thou wouldst prevail! It is the rule of all battles, against hallucinating fellow Men, against unkempt Cotton, or whatsoever battles they may be, which a man in this world has to fight.

Howel Davies dyes the West-Indian Seas with blood, piles his decks with plunder; approves himself the expertest Seaman, the daringest Seafighter: but he gains no lasting victory, lasting victory is not possible for him. Not, had he fleets larger than the combined British Navy all united with him in bucaniering. He, once for all, cannot prosper in his duel. He strikes down his man: yes; but his man, or his man's representative, has no notion to lie struck down; neither, though slain ten times, will he keep so lying;—nor has the Universe any notion to keep him so lying! On the contrary, the Universe and he have, at all moments, all manner of motives to start up again, and desperately fight again. Your Napoleon is flung out, at last, to St. Helena; the latter end of him sternly compensating the beginning. The Bucanier strikes down a man, a hundred or a million men: but what profits it? He has one enemy never to be struck down; nay two enemies: Mankind and the Maker of Men. On the great scale or on the small, in fighting of men or fighting of difficulties, I will not embark my venture with Howel Davies: it is not the Bucanier, it is the Hero only that can gain victory, that can do more than seem to succeed. These things will deserve meditating; for they apply to all battle and soldiership, all struggle and effort whatsoever in this Fight of Life. It is a poor Gospel, Cash-Gospel or whatever name it have, that does not, with clear tone, uncontradictable, carrying conviction to all hearts, forever keep men in mind of these things.

Unhappily, my indomitable friend Plugson of Undershot has, in a great degree, forgotten them;—as, alas, all the world has; as, alas, our very Dukes and Soul-Overseers have, whose special trade it was to remember them! Hence these tears.—Plugson, who has indomitably spun Cotton merely to gain thousands of pounds, I have to call as yet a Bucanier and Chactaw; till there come something better, still more indomitable from him. His hundred Thousand-pound Notes, if there be nothing other, are to me but as the hundred Scalps in a Chactaw wigwam. The blind Plugson: he was a Captain of Industry, born member of the Ultimate genuine Aristocracy of this Universe, could he have known it! These thousand men that span and toiled round him, they were a regiment whom he had enlisted, man by man; to make war on a very genuine enemy: Bareness of back, and disobedient Cotton-fibre, which will not, unless forced to it, consent to cover bare backs. Here is a most genuine enemy; over whom all creatures will wish him victory. He enlisted his thousand men; said to them, "Come, brothers, let us have a dash at Cotton!" They follow with cheerful shout; they gain such a victory over Cotton as the Earth has to admire and clap hands at: but, alas, it is yet only of the Bucanier or Chactaw sort,—as good as no victory! Foolish Plugson of St. Dolly Undershot: does he hope to become illustrious by hanging up the scalps in his wigwam, the hundred thousands at his banker's, and saying, Behold my scalps? Why, Plugson, even thy own host is all in mutiny: Cotton is conquered; but the 'bare backs'—are worse covered than ever! Indomitable Plugson, thou must cease to be a Chactaw; thou and others; thou thyself, if no other!

Did William the Norman Bastard, or any of his Taillefers, Ironcutters, manage so? Ironcutter, at the end of the campaign, did not turn-off his thousand fighters, but said to them: "Noble fighters, this is the land we have gained; be I Lord in it,—what we will call Law-ward, maintainer and keeper of Heaven's Laws: be I Law-ward, or in brief orthoepy Lord in it, and be ye Loyal Men around me in it; and we will stand by one another, as soldiers round a captain, for again we shall have need of one another!" Plugson, bucanier-like, says to them: "Noble spinners, this is the Hundred Thousand we have gained, wherein I mean to dwell and plant vineyards; the hundred thousand is mine, the three and sixpence daily was yours: adieu, noble spinners; drink my health with this groat each, which I give you over and above!" The entirely unjust Captain of Industry, say I; not Chevalier, but Bucanier! 'Commercial Law' does indeed acquit him; asks, with wide eyes, What else? So too Howel Davies asks, Was it not according to the strictest Bucanier Custom? Did I depart in any jot or tittle from the Laws of the Bucaniers?

After all, money, as they say, is miraculous. Plugson wanted victory; as Chevaliers and Bucaniers, and all men alike do. He found money recognised, by the whole world with one assent, as the true symbol, exact equivalent and synonym of victory;—and here we have him, a grimbrowed, indomitable Bucanier, coming home to us with a 'victory,' which the whole world is ceasing to clap hands at! The whole world, taught somewhat impressively, is beginning to recognise that such victory is but half a victory; and that now, if it please the Powers, we must—have the other half!

Money is miraculous. What miraculous facilities has it yielded, will it yield us; but also what never-imagined confusions, obscurations has it brought in; down almost to total extinction of the moral-sense in large masses of mankind! 'Protection of property,' of what is 'mine,' means with most men protection of money,—the thing which, had I a thousand padlocks over it, is least of all mine; is, in a manner, scarcely worth calling mine! The symbol shall be held sacred, defended everywhere with tipstaves, ropes and gibbets; the thing signified shall be composedly cast to the dogs. A human being who has worked with human beings clears all scores with them, cuts himself with triumphant completeness forever loose from them, by paying down certain shillings and pounds. Was it not the wages I promised you? There they are, to the last sixpence,—according to the Laws of the Bucaniers!—Yes, indeed;—and, at such times, it becomes imperatively necessary to ask all persons, bucaniers and others, Whether these same respectable Laws of the Bucaniers are written on God's eternal Heavens at all, on the inner Heart of Man at all; or on the respectable Bucanier Logbook merely, for the convenience of bucaniering merely? What a question;—whereat Westminster Hall shudders to its driest parchment; and on the dead wigs each particular horsehair stands on end!

The Laws of Laissez-faire, O Westminster, the laws of industrial Captain and industrial Soldier, how much more of idle Captain and industrial Soldier, will need to be remodelled, and modified, and rectified in a hundred and a hundred ways,—and not in the Sliding-scale direction, but in the totally opposite one! With two million industrial Soldiers already sitting in Bastilles, and five million pining on potatoes, methinks Westminster cannot begin too soon!—A man has other obligations laid on him, in God's Universe, than the payment of cash: these also Westminster, if it will continue to exist and have board-wages, must contrive to take some charge of:—by Westminster or by another, they must and will be taken charge of; be, with whatever difficulty, got articulated, got enforced, and to a certain approximate extent put in practice. And, as I say, it cannot be too soon! For Mammonism, left to itself, has become Midas-eared; and with all its gold mountains, sits starving for want of bread: and Dilettantism with its partridge-nets, in this extremely earnest Universe of ours, is playing somewhat too high a game. 'A man by the very look of him promises so much:' yes; and by the rent-roll of him does he promise nothing?—

* * * * *

Alas, what a business will this be, which our Continental friends, groping this long while somewhat absurdly about it and about it, call 'Organisation of Labour;'—which must be taken out of the hands of absurd windy persons, and put into the hands of wise, laborious, modest and valiant men, to begin with it straightway; to proceed with it, and succeed in it more and more, if Europe, at any rate if England, is to continue habitable much longer. Looking at the kind of most noble Corn-Law Dukes or Practical Duces we have, and also of right reverend Soul-Overseers, Christian Spiritual Duces 'on a minimum of four thousand five hundred,' one's hopes are a little chilled. Courage, nevertheless; there are many brave men in England! My indomitable Plugson,—nay is there not even in thee some hope? Thou art hitherto a Bucanier, as it was written and prescribed for thee by an evil world: but in that grim brow, in that indomitable heart which can conquer Cotton, do there not perhaps lie other ten-times nobler conquests?



CHAPTER XI

LABOUR.

For there is a perennial nobleness, and even sacredness, in Work. Were he never so benighted, forgetful of his high calling, there is always hope in a man that actually and earnestly works: in Idleness alone is there perpetual despair. Work, never so Mammonish, mean, is in communication with Nature; the real desire to get Work done will itself lead one more and more to truth, to Nature's appointments and regulations, which are truth.

The latest Gospel in this world is, Know thy work and do it. 'Know thyself:' long enough has that poor 'self' of thine tormented thee; thou wilt never get to 'know' it, I believe! Think it not thy business, this of knowing thyself; thou art an unknowable individual: know what thou canst work at; and work at it, like a Hercules! That will be thy better plan.

It has been written, 'an endless significance lies in Work;' a man perfects himself by working. Foul jungles are cleared away, fair seedfields rise instead, and stately cities; and withal the man himself first ceases to be a jungle and foul unwholesome desert thereby. Consider how, even, in the meanest sorts of Labour, the whole soul of a man is composed into a kind of real harmony, the instant he sets himself to work! Doubt, Desire, Sorrow, Remorse, Indignation, Despair itself, all these like helldogs lie beleaguering the soul of the poor dayworker, as of every man: but he bends himself with free valour against his task, and all these are stilled, all these shrink murmuring far off into their caves. The man is now a man. The blessed glow of Labour in him, is it not as purifying fire, wherein all poison is burnt up, and of sour smoke itself there is made bright blessed flame!

Destiny, on the whole, has no other way of cultivating us. A formless Chaos, once set it revolving, grows round and ever rounder; ranges itself, by mere force of gravity, into strata, spherical courses; is no longer a Chaos, but a round compacted World. What would become of the Earth, did she cease to revolve? In the poor old Earth, so long as she revolves, all inequalities, irregularities disperse themselves; all irregularities are incessantly becoming regular. Hast thou looked on the Potter's wheel,—one of the venerablest objects; old as the Prophet Ezechiel and far older? Rude lumps of clay, how they spin themselves up, by mere quick whirling, into beautiful circular dishes. And fancy the most assiduous Potter, but without his wheel; reduced to make dishes, or rather amorphous botches, by mere kneading and baking! Even such a Potter were Destiny, with a human soul that would rest and lie at ease, that would not work and spin! Of an idle unrevolving man the kindest Destiny, like the most assiduous Potter without wheel, can bake and knead nothing other than a botch; let her spend on him what expensive colouring, what gilding and enamelling she will, he is but a botch. Not a dish; no, a bulging, kneaded, crooked, shambling, squint-cornered, amorphous botch,—a mere enamelled vessel of dishonour! Let the idle think of this.

Blessed is he who has found his work; let him ask no other blessedness. He has a work, a life-purpose; he has found it, and will follow it! How, as a free-flowing channel, dug and torn by noble force through the sour mud-swamp of one's existence, like an ever-deepening river there, it runs and flows;—draining-off the sour festering water, gradually from the root of the remotest grass-blade; making, instead of pestilential swamp, a green fruitful meadow with its clear-flowing stream. How blessed for the meadow itself, let the stream and its value be great or small! Labour is Life: from the inmost heart of the Worker rises his god-given Force, the sacred celestial Life-essence breathed into him by Almighty God; from his inmost heart awakens him to all nobleness,—to all knowledge, 'self-knowledge' and much else, so soon as Work fitly begins. Knowledge? The knowledge that will hold good in working, cleave thou to that; for Nature herself accredits that, says Yea to that. Properly thou hast no other knowledge but what thou hast got by working: the rest is yet all a hypothesis of knowledge; a thing to be argued of in schools, a thing floating in the clouds, in endless logic-vortices, till we try it and fix it. 'Doubt, of whatever kind, can be ended by Action alone.'

* * * * *

And again, hast thou valued Patience, Courage, Perseverance, Openness to light; readiness to own thyself mistaken, to do better next time? All these, all virtues, in wrestling with the dim brute Powers of Fact, in ordering of thy fellows in such wrestle, there and elsewhere not at all, thou wilt continually learn. Set down a brave Sir Christopher in the middle of black ruined Stone-heaps, of foolish unarchitectural Bishops, redtape Officials, idle Nell-Gwyn Defenders of the Faith; and see whether he will ever raise a Paul's Cathedral out of all that, yea or no! Rough, rude, contradictory are all things and persons, from the mutinous masons and Irish hodmen, up to the idle Nell-Gwyn Defenders, to blustering redtape Officials, foolish unarchitectural Bishops. All these things and persons are there not for Christopher's sake and his Cathedral's; they are there for their own sake mainly! Christopher will have to conquer and constrain all these,—if he be able. All these are against him. Equitable Nature herself, who carries her mathematics and architectonics not on the face of her, but deep in the hidden heart of her,—Nature herself is but partially for him; will be wholly against him, if he constrain her not! His very money, where is it to come from? The pious munificence of England lies far-scattered, distant, unable to speak, and say, "I am here;"—must be spoken to before it can speak. Pious munificence, and all help, is so silent, invisible like the gods; impediment, contradictions manifold are so loud and near! O brave Sir Christopher, trust thou in those notwithstanding, and front all these; understand all these; by valiant patience, noble effort, insight, by man's-strength, vanquish and compel all these,—and, on the whole, strike down victoriously the last topstone of that Paul's Edifice; thy monument for certain centuries, the stamp 'Great Man' impressed very legibly on Portland-stone there!—

Yes, all manner of help, and pious response from Men or Nature, is always what we call silent; cannot speak or come to light, till it be seen, till it be spoken to. Every noble work is at first 'impossible.' In very truth, for every noble work the possibilities will lie diffused through Immensity; inarticulate, undiscoverable except to faith. Like Gideon thou shalt spread out thy fleece at the door of thy tent; see whether under the wide arch of Heaven there be any bounteous moisture, or none. Thy heart and life-purpose shall be as a miraculous Gideon's fleece, spread out in silent appeal to Heaven; and from the kind Immensities, what from the poor unkind Localities and town and country Parishes there never could, blessed dew-moisture to suffice thee shall have fallen!

Work is of a religious nature:—work is of a brave nature; which it is the aim of all religion to be. All work of man is as the swimmer's: a waste ocean threatens to devour him; if he front it not bravely, it will keep its word. By incessant wise defiance of it, lusty rebuke and buffet of it, behold how it loyally supports him, bears him as its conqueror along. 'It is so,' says Goethe, 'with all things that man undertakes in this world.'

Brave Sea-captain, Norse Sea-king,—Columbus, my hero, royalest Sea-king of all! it is no friendly environment this of thine, in the waste deep waters; around thee mutinous discouraged souls, behind thee disgrace and ruin, before thee the unpenetrated veil of Night. Brother, these wild water-mountains, bounding from their deep bases (ten miles deep, I am told), are not entirely there on thy behalf! Meseems they have other work than floating thee forward:—and the huge Winds, that sweep from Ursa Major to the Tropics and Equators, dancing their giant-waltz through the kingdoms of Chaos and Immensity, they care little about filling rightly or filling wrongly the small shoulder-of-mutton sails in this cockle-skiff of thine! Thou art not among articulate-speaking friends, my brother; thou art among immeasurable dumb monsters, tumbling, howling wide as the world here. Secret, far off, invisible to all hearts but thine, there lies a help in them: see how thou wilt get at that. Patiently thou wilt wait till the mad South-wester spend itself, saving thyself by dextrous science of defence, the while: valiantly, with swift decision, wilt thou strike in, when the favouring East, the Possible, springs up. Mutiny of men thou wilt sternly repress; weakness, despondency, thou wilt cheerily encourage: thou wilt swallow down complaint, unreason, weariness, weakness of others and thyself;—how much wilt thou swallow down! There shall be a depth of Silence in thee, deeper than this Sea, which is but ten miles deep: a Silence unsoundable; known to God only. Thou shalt be a Great Man. Yes, my World-Soldier, thou of the World Marine-service,—thou wilt have to be greater than this tumultuous unmeasured World here round thee is: thou, in thy strong soul, as with wrestler's arms, shalt embrace it, harness it down; and make it bear thee on,—to new Americas, or whither God wills!



CHAPTER XII.

REWARD.

'Religion,' I said; for, properly speaking, all true Work is Religion: and whatsoever Religion is not Work may go and dwell among the Brahmins, Antinomians, Spinning Dervishes, or where it will; with me it shall have no harbour. Admirable was that of the old Monks, 'Laborare est Orare, Work is Worship.'

Older than all preached Gospels was this unpreached, inarticulate, but ineradicable, forever-enduring Gospel: Work, and therein have wellbeing. Man, Son of Earth and of Heaven, lies there not, in the innermost heart of thee, a Spirit of active Method, a Force for Work;—and burns like a painfully-smouldering fire, giving thee no rest till thou unfold it, till thou write it down in beneficent Facts around thee! What is immethodic, waste, thou shalt make methodic, regulated, arable; obedient and productive to thee. Wheresoever thou findest Disorder, there is thy eternal enemy; attack him swiftly, subdue him; make Order of him, the subject not of Chaos, but of Intelligence, Divinity and Thee! The thistle that grows in thy path, dig it out, that a blade of useful grass, a drop of nourishing milk, may grow there instead. The waste cotton-shrub, gather its waste white down, spin it, weave it; that, in place of idle litter, there may be folded webs, and the naked skin of man be covered.

But above all, where thou findest Ignorance, Stupidity, Brute-mindedness,—yes, there, with or without Church-tithes and Shovel-hat, with or without Talfourd-Mahon Copyrights, or were it with mere dungeons and gibbets and crosses, attack it, I say; smite it wisely, unweariedly, and rest not while thou livest and it lives; but smite, smite, in the name of God! The Highest God, as I understand it, does audibly so command thee; still audibly, if thou have ears to hear. He, even He, with his unspoken voice, awfuler than any Sinai thunders or syllabled speech of Whirlwinds; for the Silence of deep Eternities, of Worlds from beyond the morning-stars, does it not speak to thee? The unborn Ages; the old Graves, with their long-mouldering dust, the very tears that wetted it now all dry,—do not these speak to thee, what ear hath not heard? The deep Death-kingdoms, the Stars in their never-resting courses, all Space and all Time, proclaim it to thee in continual silent admonition. Thou too, if ever man should, shalt work while it is called Today. For the Night cometh, wherein no man can work.

All true Work is sacred; in all true Work, were it but true hand-labour, there is something of divineness. Labour, wide as the Earth, has its summit in Heaven. Sweat of the brow; and up from that to sweat of the brain, sweat of the heart; which includes all Kepler calculations, Newton meditations, all Sciences, all spoken Epics, all acted Heroisms, Martyrdoms,—up to that 'Agony of bloody sweat,' which all men have called divine! O brother, if this is not 'worship,' then I say, the more pity for worship; for this is the noblest thing yet discovered under God's sky. Who art thou that complainest of thy life of toil? Complain not. Look up, my wearied brother; see thy fellow Workmen there, in God's Eternity: surviving there, they alone surviving: sacred Band of the Immortals, celestial Bodyguard of the Empire of Mankind. Even in the weak Human Memory they survive so long, as saints, as heroes, as gods; they alone surviving; peopling, they alone, the unmeasured solitudes of Time! To thee Heaven, though severe, is not unkind; Heaven is kind,—as a noble Mother; as that Spartan Mother, saying while she gave her son his shield, "With it, my son, or upon it!" Thou too shalt return home in honour; to thy far-distant Home, in honour; doubt it not,—if in the battle thou keep thy shield! Thou, in the Eternities and deepest Death-kingdoms, art not an alien; thou everywhere art a denizen! Complain not; the very Spartans did not complain.

And who art thou that braggest of thy life of Idleness; complacently showest thy bright gilt equipages; sumptuous cushions; appliances for folding of the hands to mere sleep? Looking up, looking down, around, behind or before, discernest thou, if it be not in Mayfair alone, any idle hero, saint, god, or even devil? Not a vestige of one. In the Heavens, in the Earth, in the Waters under the Earth, is none like unto thee. Thou art an original figure in this Creation; a denizen in Mayfair alone, in this extraordinary Century or Half-Century alone! One monster there is in the world: the idle man. What is his 'Religion'? That Nature is a Phantasm, where cunning beggary or thievery may sometimes find good victual. That God is a lie; and that Man and his Life are a lie.—Alas, alas, who of us is there that can say, I have worked? The faithfulest of us are unprofitable servants; the faithfulest of us know that best. The faithfulest of us may say, with sad and true old Samuel, "Much of my life has been trifled away!" But he that has, and except 'on public occasions' professes to have, no function but that of going idle in a graceful or graceless manner; and of begetting sons to go idle; and to address Chief Spinners and Diggers, who at least are spinning and digging, "Ye scandalous persons who produce too much"—My Corn-Law friends, on what imaginary still richer Eldorados, and true iron-spikes with law of gravitation, are ye rushing!

* * * * *

As to the Wages of Work there might innumerable things be said; there will and must yet innumerable things be said and spoken, in St. Stephen's and out of St. Stephen's; and gradually not a few things be ascertained and written, on Law-parchment, concerning this very matter:—'Fair day's-wages for a fair day's-work' is the most unrefusable demand! Money-wages 'to the extent of keeping your worker alive that he may work more;' these, unless you mean to dismiss him straightway out of this world, are indispensable alike to the noblest Worker and to the least noble!

One thing only I will say here, in special reference to the former class, the noble and noblest; but throwing light on all the other classes and their arrangements of this difficult matter: The 'wages' of every noble Work do yet lie in Heaven or else Nowhere. Not in Bank-of-England bills, in Owen's Labour-bank, or any the most improved establishment of banking and money-changing, needest thou, heroic soul, present thy account of earnings. Human banks and labour-banks know thee not; or know thee after generations and centuries have passed away, and thou art clean gone from 'rewarding,'—all manner of bank-drafts, shop-tills, and Downing-street Exchequers lying very invisible, so far from thee! Nay, at bottom, dost thou need any reward? Was it thy aim and life-purpose to be filled with good things for thy heroism; to have a life of pomp and ease, and be what men call 'happy,' in this world, or in any other world? I answer for thee deliberately, No. The whole spiritual secret of the new epoch lies in this, that thou canst answer for thyself, with thy whole clearness of head and heart, deliberately, No!

My brother, the brave man has to give his Life away. Give it, I advise thee;—thou dost not expect to sell thy Life in an adequate manner? What price, for example, would content thee? The just price of thy Life to thee,—why, God's entire Creation to thyself, the whole Universe of Space, the whole Eternity of Time, and what they hold: that is the price which would content thee; that, and if thou wilt be candid, nothing short of that! It is thy all; and for it thou wouldst have all. Thou art an unreasonable mortal;—or rather thou art a poor infinite mortal, who, in thy narrow clay-prison here, seemest so unreasonable! Thou wilt never sell thy Life, or any part of thy Life, in a satisfactory manner. Give it, like a royal heart; let the price be Nothing: thou hast then, in a certain sense, got All for it! The heroic man,—and is not every man, God be thanked, a potential hero?—has to do so, in all times and circumstances. In the most heroic age, as in the most unheroic, he will have to say, as Burns said proudly and humbly of his little Scottish Songs, little dewdrops of Celestial Melody in an age when so much was unmelodious: "By Heaven, they shall either be invaluable or of no value; I do not need your guineas for them!" It is an element which should, and must, enter deeply into all settlements of wages here below. They never will be 'satisfactory' otherwise; they cannot, O Mammon Gospel, they never can! Money for my little piece of work 'to the extent that will allow me to keep working;' yes, this,—unless you mean that I shall go my ways before the work is all taken out of me: but as to 'wages'—!—

On the whole, we do entirely agree with those old Monks, Laborare est Orare. In a thousand senses, from one end of it to the other, true Work is Worship. He that works, whatsoever be his work, he bodies forth the form of Things Unseen; a small Poet every Worker is. The idea, were it but of his poor Delf Platter, how much more of his Epic Poem, is as yet 'seen,' half-seen, only by himself; to all others it is a thing unseen, impossible; to Nature herself it is a thing unseen, a thing which never hitherto was;—very 'impossible,' for it is as yet a No-thing! The Unseen Powers had need to watch over such a man; he works in and for the Unseen. Alas, if he look to the Seen Powers only, he may as well quit the business; his No-thing will never rightly issue as a Thing, but as a Deceptivity, a Sham-thing,—which it had better not do!

Thy No-thing of an Intended Poem, O Poet who hast looked merely to reviewers, copyrights, booksellers, popularities, behold it has not yet become a Thing; for the truth is not in it! Though printed, hotpressed, reviewed, celebrated, sold to the twentieth edition: what is all that? The Thing, in philosophical uncommercial language, is still a No-thing, mostly semblance, and deception of the sight;—benign Oblivion incessantly gnawing at it, impatient till Chaos, to which it belongs, do reabsorb it!—

He who takes not counsel of the Unseen and Silent, from him will never come real visibility and speech. Thou must descend to the Mothers, to the Manes, and Hercules-like long suffer and labour there, wouldst thou emerge with victory into the sunlight. As in battle and the shock of war,—for is not this a battle?—thou too shalt fear no pain or death, shalt love no ease or life; the voice of festive Lubberlands, the noise of greedy Acheron shall alike lie silent under thy victorious feet. Thy work, like Dante's, shall 'make thee lean for many years.' The world and its wages, its criticisms, counsels, helps, impediments, shall be as a waste ocean-flood; the chaos through which thou art to swim and sail. Not the waste waves and their weedy gulf-streams, shalt thou take for guidance: thy star alone,—'Se tu segui tua stella!' Thy star alone, now clear-beaming over Chaos, nay now by fits gone out, disastrously eclipsed: this only shalt thou strive to follow. O, it is a business, as I fancy, that of weltering your way through Chaos and the murk of Hell! Green-eyed dragons watching you, three-headed Cerberuses,—not without sympathy of their sort! "Eccovi l' uom ch' e stato all' Inferno." For in fine, as Poet Dryden says, you do walk hand in hand with sheer Madness, all the way,—who is by no means pleasant company! You look fixedly into Madness, and her undiscovered, boundless, bottomless Night-empire; that you may extort new Wisdom out of it, as an Eurydice from Tartarus. The higher the Wisdom, the closer was its neighbourhood and kindred with mere Insanity; literally so;—and thou wilt, with a speechless feeling, observe how highest Wisdom, struggling up into this world, has oftentimes carried such tinctures and adhesions of Insanity still cleaving to it hither!

All Works, each in their degree, are a making of Madness sane;—truly enough a religious operation; which cannot be carried on without religion. You have not work otherwise; you have eye-service, greedy grasping of wages, swift and ever swifter manufacture of semblances to get hold of wages. Instead of better felt-hats to cover your head, you have bigger lath-and-plaster hats set travelling the streets on wheels. Instead of heavenly and earthly Guidance for the souls of men, you have 'Black or White Surplice' Controversies, stuffed hair-and-leather Popes;—terrestrial Law-wards, Lords and Law-bringers, 'organising Labour' in these years, by passing Corn-Laws. With all which, alas, this distracted Earth is now full, nigh to bursting. Semblances most smooth to the touch and eye; most accursed, nevertheless, to body and soul. Semblances, be they of Sham-woven Cloth or of Dilettante Legislation, which are not real wool or substance, but Devil's-dust, accursed of God and man! No man has worked, or can work, except religiously; not even the poor day-labourer, the weaver of your coat, the sewer of your shoes. All men, if they work not as in a Great Taskmaster's eye, will work wrong, work unhappily for themselves and you.

* * * * *

Industrial work, still under bondage to Mammon, the rational soul of it not yet awakened, is a tragic spectacle. Men in the rapidest motion and self-motion; restless, with convulsive energy, as if driven by Galvanism, as if possessed by a Devil; tearing asunder mountains,—to no purpose, for Mammonism is always Midas-eared! This is sad, on the face of it. Yet courage: the beneficent Destinies, kind in their sternness, are apprising us that this cannot continue. Labour is not a devil, even while encased in Mammonism; Labour is ever an imprisoned god, writhing unconsciously or consciously to escape out of Mammonism! Plugson of Undershot, like Taillefer of Normandy, wants victory; how much happier will even Plugson be to have a Chivalrous victory than a Chactaw one! The unredeemed ugliness is that of a slothful People. Show me a People energetically busy; heaving, struggling, all shoulders at the wheel; their heart pulsing, every muscle swelling, with man's energy and will;—I show you a People of whom great good is already predicable; to whom all manner of good is yet certain, if their energy endure. By very working, they will learn; they have, Antaeus-like, their foot on Mother Fact: how can they but learn?

The vulgarest Plugson of a Master-Worker, who can command Workers, and get work out of them, is already a considerable man. Blessed and thrice-blessed symptoms I discern of Master-Workers who are not vulgar men; who are Nobles, and begin to feel that they must act as such: all speed to these, they are England's hope at present! But in this Plugson himself, conscious of almost no nobleness whatever, how much is there! Not without man's faculty, insight, courage, hard energy, is this rugged figure. His words none of the wisest; but his actings cannot be altogether foolish. Think, how were it, stoodst thou suddenly in his shoes! He has to command a thousand men. And not imaginary commanding; no, it is real, incessantly practical. The evil passions of so many men (with the Devil in them, as in all of us) he has to vanquish; by manifold force of speech and of silence, to repress or evade. What a force of silence, to say nothing of the others, is in Plugson! For these his thousand men he has to provide raw-material, machinery, arrangement, houseroom; and ever at the week's end, wages by due sale. No Civil-List, or Goulburn-Baring Budget has he to fall back upon, for paying of his regiment; he has to pick his supplies from the confused face of the whole Earth and Contemporaneous History, by his dexterity alone. There will be dry eyes if he fail to do it!—He exclaims, at present, 'black in the face,' near strangled with Dilettante Legislation: "Let me have elbow-room, throat-room, and I will not fail! No, I will spin yet, and conquer like a giant: what 'sinews of war' lie in me, untold resources towards the Conquest of this Planet, if instead of hanging me, you husband them, and help me!"—My indomitable friend, it is true; and thou shalt and must be helped.

This is not a man I would kill and strangle by Corn-Laws, even if I could! No, I would fling my Corn-Laws and Shotbelts to the Devil; and try to help this man. I would teach him, by noble precept and law-precept, by noble example most of all, that Mammonism was not the essence of his or of my station in God's Universe; but the adscititious excrescence of it; the gross, terrene, godless embodiment of it; which would have to become, more or less, a godlike one. By noble real legislation, by true noble's-work, by unwearied, valiant, and were it wageless effort, in my Parliament and in my Parish, I would aid, constrain, encourage him to effect more or less this blessed change. I should know that it would have to be effected; that unless it were in some measure effected, he and I and all of us, I first and soonest of all, were doomed to perdition!—Effected it will be; unless it were a Demon that made this Universe; which I, for my own part, do at no moment, under no form, in the least believe.

May it please your Serene Highnesses, your Majesties, Lordships and Law-wardships, the proper Epic of this world is not now 'Arms and the Man;' how much less, 'Shirt-frills and the Man:' no, it is now 'Tools and the Man:' that, henceforth to all time, is now our Epic;—and you, first of all others, I think, were wise to take note of that!



CHAPTER XIII.

DEMOCRACY.

If the Serene Highnesses and Majesties do not take note of that, then, as I perceive, that will take note of itself! The time for levity, insincerity, and idle babble and play-acting, in all kinds, is gone by; it is a serious, grave time. Old long-vexed questions, not yet solved in logical words or parliamentary laws, are fast solving themselves in facts, somewhat unblessed to behold! This largest of questions, this question of Work and Wages, which ought, had we heeded Heaven's voice, to have begun two generations ago or more, cannot be delayed longer without hearing Earth's voice. 'Labour' will verily need to be somewhat 'organised,' as they say,—God knows with what difficulty. Man will actually need to have his debts and earnings a little better paid by man; which, let Parliaments speak of them or be silent of them, are eternally his due from man, and cannot, without penalty and at length not without death-penalty, be withheld. How much ought to cease among us straightway; how much ought to begin straightway, while the hours yet are!

Truly they are strange results to which this of leaving all to 'Cash;' of quietly shutting-up the God's Temple, and gradually opening wide-open the Mammon's Temple, with 'Laissez-faire, and Every man for himself,'—have led us in these days! We have Upper, speaking Classes, who indeed do 'speak' as never man spake before; the withered flimsiness, the godless baseness and barrenness of whose Speech might of itself indicate what kind of Doing and practical Governing went on under it! For Speech is the gaseous element out of which most kinds of Practice and Performance, especially all kinds of moral Performance, condense themselves, and take shape; as the one is, so will the other be. Descending, accordingly, into the Dumb Class in its Stockport Cellars and Poor-Law Bastilles, have we not to announce that they also are hitherto unexampled in the History of Adam's Posterity?

Life was never a May-game for men: in all times the lot of the dumb millions born to toil was defaced with manifold sufferings, injustices, heavy burdens, avoidable and unavoidable; not play at all, but hard work that made the sinews sore and the heart sore. As bond-slaves, villani, bordarii, sochemanni, nay indeed as dukes, earls and kings, men were oftentimes made weary of their life; and had to say, in the sweat of their brow and of their soul, Behold, it is not sport, it is grim earnest, and our back can bear no more! Who knows not what massacrings and harryings there have been; grinding, long-continuing, unbearable injustices,—till the heart had to rise in madness, and some "Eu Sachsen, nimith euer sachses, You Saxons, out with your gully-knives, then!" You Saxons, some 'arrestment,' partial 'arrestment of the Knaves and Dastards' has become indispensable!—The page of Dryasdust is heavy with such details.

And yet I will venture to believe that in no time, since the beginnings of Society, was the lot of those same dumb millions of toilers so entirely unbearable as it is even in the days now passing over us. It is not to die, or even to die of hunger, that makes a man wretched; many men have died; all men must die,—the last exit of us all is in a Fire-Chariot of Pain. But it is to live miserable we know not why: to work sore and yet gain nothing; to be heart-worn, weary, yet isolated, unrelated, girt-in with a cold-universal Laissez-faire: it is to die slowly all our life long, imprisoned in a deaf, dead, Infinite Injustice, as in the accursed iron belly of a Phalaris' Bull! This is and remains forever intolerable to all men whom God has made. Do we wonder at French Revolutions, Chartisms, Revolts of Three Days? The times, if we will consider them, are really unexampled.

Never before did I hear of an Irish Widow reduced to 'prove her sisterhood by dying of typhus-fever and infecting seventeen persons,'—saying in such undeniable way, "You see I was your sister!" Sisterhood, brotherhood, was often forgotten; but not till the rise of these ultimate Mammon and Shotbelt Gospels did I ever see it so expressly denied. If no pious Lord or Law-ward would remember it, always some pious Lady ('Hlaf-dig,' Benefactress, 'Loaf-giveress,' they say she is,—blessings on her beautiful heart!) was there, with mild mother-voice and hand, to remember it; some pious thoughtful Elder, what we now call 'Prester,' Presbyter or 'Priest,' was there to put all men in mind of it, in the name of the God who had made all.

Not even in Black Dahomey was it ever, I think, forgotten to the typhus-fever length. Mungo Park, resourceless, had sunk down to die under the Negro Village-Tree, a horrible White object in the eyes of all. But in the poor Black Woman, and her daughter who stood aghast at him, whose earthly wealth and funded capital consisted of one small calabash of rice, there lived a heart richer than Laissez-faire: they, with a royal munificence, boiled their rice for him; they sang all night to him, spinning assiduous on their cotton distaffs, as he lay to sleep: "Let us pity the poor white man; no mother has he to fetch him milk, no sister to grind him corn!" Thou poor black Noble One,—thou Lady too: did not a God make thee too; was there not in thee too something of a God!—

* * * * *

Gurth, born thrall of Cedric the Saxon, has been greatly pitied by Dryasdust and others. Gurth, with the brass collar round his neck, tending Cedric's pigs in the glades of the wood, is not what I call an exemplar of human felicity: but Gurth, with the sky above him, with the free air and tinted boscage and umbrage round him, and in him at least the certainty of supper and social lodging when he came home; Gurth to me seems happy, in comparison with many a Lancashire and Buckinghamshire man of these days, not born thrall of anybody! Gurth's brass collar did not gall him: Cedric deserved to be his master. The pigs were Cedric's, but Gurth too would get his parings of them. Gurth had the inexpressible satisfaction of feeling himself related indissolubly, though in a rude brass-collar way, to his fellow-mortals in this Earth. He had superiors, inferiors, equals.—Gurth is now 'emancipated' long since; has what we call 'Liberty.' Liberty, I am told, is a divine thing. Liberty when it becomes the 'Liberty to die by starvation' is not so divine!

Liberty? The true liberty of a man, you would say, consisted in his finding out, or being forced to find out the right path, and to walk thereon. To learn, or to be taught, what work he actually was able for; and then by permission, persuasion, and even compulsion, to set about doing of the same! That is his true blessedness, honour, 'liberty' and maximum of wellbeing: if liberty be not that, I for one have small care about liberty. You do not allow a palpable madman to leap over precipices; you violate his liberty, you that are wise; and keep him, were it in strait-waistcoats, away from the precipices! Every stupid, every cowardly and foolish man is but a less palpable madman: his true liberty were that a wiser man, that any and every wiser man, could, by brass collars, or in whatever milder or sharper way, lay hold of him when he was going wrong, and order and compel him to go a little righter. O, if thou really art my Senior, Seigneur, my Elder, Presbyter or Priest,—if thou art in very deed my Wiser, may a beneficent instinct lead and impel thee to 'conquer' me, to command me! If thou do know better than I what is good and right, I conjure thee in the name of God, force me to do it; were it by never such brass collars, whips and handcuffs, leave me not to walk over precipices! That I have been called, by all the Newspapers, a 'free man' will avail me little, if my pilgrimage have ended in death and wreck. O that the Newspapers had called me slave, coward, fool, or what it pleased their sweet voices to name me, and I had attained not death, but life!—Liberty requires new definitions.

A conscious abhorrence and intolerance of Folly, of Baseness, Stupidity, Poltroonery and all that brood of things, dwells deep in some men: still deeper in others an unconscious abhorrence and intolerance, clothed moreover by the beneficent Supreme Powers in what stout appetites, energies, egoisms so-called, are suitable to it;—these latter are your Conquerors, Romans, Normans, Russians, Indo-English; Founders of what we call Aristocracies. Which indeed have they not the most 'divine right' to found;—being themselves very truly [Greek: Aristoi], Bravest, Best; and conquering generally a confused rabble of Worst, or at lowest, clearly enough, of Worse? I think their divine right, tried, with affirmatory verdict, in the greatest Law-Court known to me, was good! A class of men who are dreadfully exclaimed against by Dryasdust; of whom nevertheless beneficent Nature has oftentimes had need; and may, alas, again have need.

When, across the hundredfold poor scepticisms, trivialisms, and constitutional cobwebberies of Dryasdust, you catch any glimpse of a William the Conqueror, a Tancred of Hauteville or suchlike,—do you not discern veritably some rude outline of a true God-made King; whom not the Champion of England cased in tin, but all Nature and the Universe were calling to the throne? It is absolutely necessary that he get thither. Nature does not mean her poor Saxon children to perish, of obesity, stupor or other malady, as yet: a stern Ruler and Line of Rulers therefore is called in,—a stern but most beneficent perpetual House-Surgeon is by Nature herself called in, and even the appropriate fees are provided for him! Dryasdust talks lamentably about Hereward and the Fen Counties; fate of Earl Waltheof; Yorkshire and the North reduced to ashes: all which is undoubtedly lamentable. But even Dryasdust apprises me of one fact: 'A child, in this William's reign, might have carried a purse of gold from end to end of England.' My erudite friend, it is a fact which outweighs a thousand! Sweep away thy constitutional, sentimental and other cobwebberies; look eye to eye, if thou still have any eye, in the face of this big burly William Bastard: thou wilt see a fellow of most flashing discernment, of most strong lion-heart;—in whom, as it were, within a frame of oak and iron, the gods have planted the soul of 'a man of genius'! Dost thou call that nothing? I call it an immense thing!—Rage enough was in this Willelmus Conquaestor, rage enough for his occasions;—and yet the essential element of him, as of all such men, is not scorching fire, but shining illuminative light. Fire and light are strangely interchangeable; nay, at bottom, I have found them different forms of the same most godlike 'elementary substance' in our world: a thing worth stating in these days. The essential element of this Conquaestor is, first of all, the most sun-eyed perception of what is really what on this God's-Earth;—which, thou wilt find, does mean at bottom 'Justice,' and 'Virtues' not a few: Conformity to what the Maker has seen good to make; that, I suppose, will mean Justice and a Virtue or two?—

Dost thou think Willelmus Conquaestor would have tolerated ten years' jargon, one hour's jargon, on the propriety of killing Cotton-manufactures by partridge Corn-Laws? I fancy, this was not the man to knock out of his night's-rest with nothing but a noisy bedlamism in your mouth! "Assist us still better to bush the partridges; strangle Plugson who spins the shirts?"—"Par la Splendeur de Dieu!"——Dost thou think Willelmus Conquaestor, in this new time, with Steamengine Captains of Industry on one hand of him, and Joe-Manton Captains of Idleness on the other, would have doubted which was really the Best; which did deserve strangling, and which not?

I have a certain indestructible regard for Willelmus Conquaestor. A resident House-Surgeon, provided by Nature for her beloved English People, and even furnished with the requisite fees, as I said; for he by no means felt himself doing Nature's work, this Willelmus, but his own work exclusively! And his own work withal it was; informed 'par la Splendeur de Dieu.'—I say, it is necessary to get the work out of such a man, however harsh that be! When a world, not yet doomed for death, is rushing down to ever-deeper Baseness and Confusion, it is a dire necessity of Nature's to bring in her Aristocracies, her Best, even by forcible methods. When their descendants or representatives cease entirely to be the Best, Nature's poor world will very soon rush down again to Baseness; and it becomes a dire necessity of Nature's to cast them out. Hence French Revolutions, Five-point Charters, Democracies, and a mournful list of Etceteras, in these our afflicted times.

To what extent Democracy has now reached, how it advances irresistible with ominous, ever-increasing speed, he that will open his eyes on any province of human affairs may discern. Democracy is everywhere the inexorable demand of these ages, swiftly fulfilling itself. From the thunder of Napoleon battles, to the jabbering of Open-vestry in St. Mary Axe, all things announce Democracy. A distinguished man, whom some of my readers will hear again with pleasure, thus writes to me what in these days he notes from the Wahngasse of Weissnichtwo, where our London fashions seem to be in full vogue. Let us hear the Herr Teufelsdroeckh again, were it but the smallest word!

'Democracy, which means despair of finding any Heroes to govern you, and contented putting-up with the want of them,—alas, thou too, mein Lieber, seest well how close it is of kin to Atheism, and other sad Isms: he who discovers no God whatever, how shall he discover Heroes, the visible Temples of God?—Strange enough meanwhile it is, to observe with what thoughtlessness, here in our rigidly Conservative Country, men rush into Democracy with full cry. Beyond doubt, his Excellenz the Titular-Herr Ritter Kauderwaelsch von Pferdefuss-Quacksalber, he our distinguished Conservative Premier himself, and all but the thicker-headed of his Party, discern Democracy to be inevitable as death, and are even desperate of delaying it much!

'You cannot walk the streets without beholding Democracy announce itself: the very Tailor has become, if not properly Sansculottic, which to him would be ruinous, yet a Tailor unconsciously symbolising, and prophesying with his scissors, the reign of Equality. What now is our fashionable coat? A thing of superfinest texture, of deeply meditated cut; with Malines-lace cuffs; quilted with gold; so that a man can carry, without difficulty, an estate of land on his back? Keineswegs, By no manner of means! The Sumptuary Laws have fallen into such a state of desuetude as was never before seen. Our fashionable coat is an amphibium between barn-sack and drayman's doublet. The cloth of it is studiously coarse; the colour a speckled soot-black or rust-brown gray; the nearest approach to a Peasant's. And for shape,—thou shouldst see it! The last consummation of the year now passing over us is definable as Three Bags; a big bag for the body, two small bags for the arms, and by way of collar a hem! The first Antique Cheruscan who, of felt-cloth or bear's-hide, with bone or metal needle, set about making himself a coat, before Tailors had yet awakened out of Nothing,—did not he make it even so? A loose wide poke for body, with two holes to let out the arms; this was his original coat: to which holes it was soon visible that two small loose pokes, or sleeves, easily appended, would be an improvement.

'Thus has the Tailor-art, so to speak, overset itself, like most other things; changed its centre-of-gravity; whirled suddenly over from zenith to nadir. Your Stulz, with huge somerset, vaults from his high shopboard down to the depths of primal savagery,—carrying much along with him! For I will invite thee to reflect that the Tailor, as topmost ultimate froth of Human Society, is indeed swift-passing, evanescent, slippery to decipher; yet significant of much, nay of all. Topmost evanescent froth, he is churned-up from the very lees, and from all intermediate regions of the liquor. The general outcome he, visible to the eye, of what men aimed to do, and were obliged and enabled to do, in this one public department of symbolising themselves to each other by covering of their skins. A smack of all Human Life lies in the Tailor: its wild struggles towards beauty, dignity, freedom, victory; and how, hemmed-in by Sedan and Huddersfield, by Nescience, Dulness, Prurience, and other sad necessities and laws of Nature, it has attained just to this: Gray savagery of Three Sacks with a hem!

'When the very Tailor verges towards Sansculottism, is it not ominous? The last Divinity of poor mankind dethroning himself; sinking his taper too, flame downmost, like the Genius of Sleep or of Death; admonitory that Tailor time shall be no more!—For, little as one could advise Sumptuary Laws at the present epoch, yet nothing is clearer than that where ranks do actually exist, strict division of costumes will also be enforced; that if we ever have a new Hierarchy and Aristocracy, acknowledged veritably as such, for which I daily pray Heaven, the Tailor will reawaken; and be, by volunteering and appointment, consciously and unconsciously, a safeguard of that same.'—Certain farther observations, from the same invaluable pen, on our never-ending changes of mode, our 'perpetual nomadic and even ape-like appetite for change and mere change' in all the equipments of our existence, and the 'fatal revolutionary character' thereby manifested, we suppress for the present. It may be admitted that Democracy, in all meanings of the word, is in full career; irresistible by any Ritter Kauderwaelsch or other Son of Adam, as times go. 'Liberty' is a thing men are determined to have.

* * * * *

But truly, as I had to remark in the mean while, 'the liberty of not being oppressed by your fellow man' is an indispensable, yet one of the most insignificant fractional parts of Human Liberty. No man oppresses thee, can bid thee fetch or carry, come or go, without reason shown. True; from all men thou art emancipated: but from Thyself and from the Devil—? No man, wiser, unwiser, can make thee come or go: but thy own futilities, bewilderments, thy false appetites for Money, Windsor Georges and suchlike? No man oppresses thee, O free and independent Franchiser: but does not this stupid Porter-pot oppress thee? No Son of Adam can bid thee come or go; but this absurd Pot of Heavy-wet, this can and does! Thou art the thrall not of Cedric the Saxon, but of thy own brutal appetites and this scoured dish of liquor. And thou pratest of thy 'liberty'? Thou entire blockhead!

Heavy-wet and gin: alas, these are not the only kinds of thraldom. Thou who walkest in a vain show, looking out with ornamental dilettante sniff and serene supremacy at all Life and all Death; and amblest jauntily; perking up thy poor talk into crotchets, thy poor conduct into fatuous somnambulisms;—and art as an 'enchanted Ape' under God's sky, where thou mightest have been a man, had proper Schoolmasters and Conquerors, and Constables with cat-o'-nine tails, been vouchsafed thee; dost thou call that 'liberty'? Or your unreposing Mammon-worshipper again, driven, as if by Galvanisms, by Devils and Fixed-Ideas, who rises early and sits late, chasing the impossible; straining every faculty to 'fill himself with the east wind,'—how merciful were it, could you, by mild persuasion, or by the severest tyranny so-called, check him in his mad path, and turn him into a wiser one! All painful tyranny, in that case again, were but mild 'surgery;' the pain of it cheap, as health and life, instead of galvanism and fixed-idea, are cheap at any price.

Sure enough, of all paths a man could strike into, there is, at any given moment, a best path for every man; a thing which, here and now, it were of all things wisest for him to do;—which could he be but led or driven to do, he were then doing 'like a man,' as we phrase it; all men and gods agreeing with him, the whole Universe virtually exclaiming Well-done to him! His success, in such case, were complete; his felicity a maximum. This path, to find this path and walk in it, is the one thing needful for him. Whatsoever forwards him in that, let it come to him even in the shape of blows and spurnings, is liberty: whatsoever hinders him, were it wardmotes, open-vestries, pollbooths, tremendous cheers, rivers of heavy-wet, is slavery.

The notion that a man's liberty consists in giving his vote at election-hustings, and saying, "Behold, now I too have my twenty-thousandth part of a Talker in our National Palaver; will not all the gods be good to me?"—is one of the pleasantest! Nature nevertheless is kind at present; and puts it into the heads of many, almost of all. The liberty especially which has to purchase itself by social isolation, and each man standing separate from the other, having 'no business with him' but a cash-account: this is such a liberty as the Earth seldom saw;—as the Earth will not long put up with, recommend it how you may. This liberty turns out, before it have long continued in action, with all men flinging up their caps round it, to be, for the Working Millions a liberty to die by want of food; for the Idle Thousands and Units, alas, a still more fatal liberty to live in want of work; to have no earnest duty to do in this God's-World any more. What becomes of a man in such predicament? Earth's Laws are silent; and Heaven's speak in a voice which is not heard. No work, and the ineradicable need of work, give rise to new very wondrous life-philosophies, new very wondrous life-practices! Dilettantism, Pococurantism, Beau-Brummelism, with perhaps an occasional, half-mad, protesting burst of Byronism, establish themselves: at the end of a certain period,—if you go back to 'the Dead Sea,' there is, say our Moslem friends, a very strange 'Sabbath-day' transacting itself there!—Brethren, we know but imperfectly yet, after ages of Constitutional Government, what Liberty and Slavery are.

Democracy, the chase of Liberty in that direction, shall go its full course; unrestrainable by him of Pferdefuss-Quacksalber, or any of his household. The Toiling Millions of Mankind, in most vital need and passionate instinctive desire of Guidance, shall cast away False-Guidance; and hope, for an hour, that No-Guidance will suffice them: but it can be for an hour only. The smallest item of human Slavery is the oppression of man by his Mock-Superiors; the palpablest, but I say at bottom the smallest. Let him shake-off such oppression, trample it indignantly under his feet; I blame him not, I pity and commend him. But oppression by your Mock-Superiors well shaken off, the grand problem yet remains to solve: That of finding government by your Real-Superiors! Alas, how shall we ever learn the solution of that, benighted, bewildered, sniffing, sneering, godforgetting unfortunates as we are? It is a work for centuries; to be taught us by tribulations, confusions, insurrections, obstructions; who knows if not by conflagration and despair! It is a lesson inclusive of all other lessons; the hardest of all lessons to learn.

One thing I do know: Those Apes, chattering on the branches by the Dead Sea, never got it learned; but chatter there to this day. To them no Moses need come a second time; a thousand Moseses would be but so many painted Phantasms, interesting Fellow-Apes of new strange aspect,—whom they would 'invite to dinner,' be glad to meet with in lion-soirees. To them the voice of Prophecy, of heavenly monition, is quite ended. They chatter there, all Heaven shut to them, to the end of the world. The unfortunates! Oh, what is dying of hunger, with honest tools in your hand, with a manful purpose in your heart, and much real labour lying round you done, in comparison? You honestly quit your tools; quit a most muddy confused coil of sore work, short rations, of sorrows, dispiritments and contradictions, having now honestly done with it all;—and await, not entirely in a distracted manner, what the Supreme Powers, and the Silences and the Eternities may have to say to you.

A second thing I know: This lesson will have to be learned,—under penalties! England will either learn it, or England also will cease to exist among Nations. England will either learn to reverence its Heroes, and discriminate them from its Sham-Heroes and Valets and gaslighted Histrios; and to prize them as the audible God's-voice, amid all inane jargons and temporary market-cries, and say to them with heart-loyalty, "Be ye King and Priest, and Gospel and Guidance for us:" or else England will continue to worship new and ever-new forms of Quackhood,—and so, with what resiliences and reboundings matters little, go down to the Father of Quacks! Can I dread such things of England? Wretched, thick-eyed, gross-hearted mortals, why will ye worship lies, and 'Stuffed Clothes-suits created by the ninth-parts of men'! It is not your purses that suffer; your farm-rents, your commerces, your mill-revenues, loud as ye lament over these; no, it is not these alone, but a far deeper than these: it is your souls that lie dead, crushed down under despicable Nightmares, Atheisms, Brain-fumes; and are not souls at all, but mere succedanea for salt to keep your bodies and their appetites from putrefying! Your cotton-spinning and thrice-miraculous mechanism, what is this too, by itself, but a larger kind of Animalism? Spiders can spin, Beavers can build and show contrivance; the Ant lays-up accumulation of capital, and has, for aught I know, a Bank of Antland. If there is no soul in man higher than all that, did it reach to sailing on the cloud-rack and spinning sea-sand; then I say, man is but an animal, a more cunning kind of brute: he has no soul, but only a succedaneum for salt. Whereupon, seeing himself to be truly of the beasts that perish, he ought to admit it, I think;—and also straightway universally to kill himself; and so, in a manlike manner at least end, and wave these brute-worlds his dignified farewell!—



CHAPTER XIV.

SIR JABESH WINDBAG.

Oliver Cromwell, whose body they hung on their Tyburn gallows because he had found the Christian Religion inexecutable in this country, remains to me by far the remarkablest Governor we have had here for the last five centuries or so. For the last five centuries, there has been no Governor among us with anything like similar talent; and for the last two centuries, no Governor, we may say, with the possibility of similar talent,—with an idea in the heart of him capable of inspiring similar talent, capable of co-existing therewith. When you consider that Oliver believed in a God, the difference between Oliver's position and that of any subsequent Governor of this Country becomes, the more you reflect on it, the more immeasurable!

Oliver, no volunteer in Public Life, but plainly a balloted soldier strictly ordered thither, enters upon Public Life; comports himself there like a man who carried his own life in his hand; like a man whose Great Commander's eye was always on him. Not without results. Oliver, well-advanced in years, finds now, by Destiny and his own Deservings, or as he himself better phrased it, by wondrous successive 'Births of Providence,' the Government of England put into his hands. In senate-house and battle-field, in counsel and in action, in private and in public, this man has proved himself a man: England and the voice of God, through waste awful whirlwinds and environments, speaking to his great heart, summon him to assert formally, in the way of solemn Public Fact and as a new piece of English Law, what informally and by Nature's eternal Law needed no asserting, That he, Oliver, was the Ablest Man of England, the King of England; that he, Oliver, would undertake governing England. His way of making this same 'assertion,' the one way he had of making it, has given rise to immense criticism: but the assertion itself, in what way soever 'made,' is it not somewhat of a solemn one, somewhat of a tremendous one!

And now do but contrast this Oliver with my right honourable friend Sir Jabesh Windbag, Mr. Facing-both-ways, Viscount Mealymouth, Earl of Windlestraw, or what other Cagliostro, Cagliostrino, Cagliostraccio, the course of Fortune and Parliamentary Majorities has constitutionally guided to that dignity, any time during these last sorrowful hundred-and-fifty years! Windbag, weak in the faith of a God, which he believes only at Church on Sundays, if even then; strong only in the faith that Paragraphs and Plausibilities bring votes; that Force of Public Opinion, as he calls it, is the primal Necessity of Things, and highest God we have:—Windbag, if we will consider him, has a problem set before him which may be ranged in the impossible class. He is a Columbus minded to sail to the indistinct country of Nowhere, to the indistinct country of Whitherward, by the friendship of those same waste-tumbling Water-Alps and howling waltz of All the Winds; not by conquest of them and in spite of them, but by friendship of them, when once they have made-up their mind! He is the most original Columbus I ever saw. Nay, his problem is not an impossible one: he will infallibly arrive at that same country of Nowhere; his indistinct Whitherward will be a Thitherward! In the Ocean Abysses and Locker of Davy Jones, there certainly enough do he and his ship's company, and all their cargo and navigatings, at last find lodgment.

Oliver knew that his America lay There, Westward Ho;—and it was not entirely by friendship of the Water-Alps, and yeasty insane Froth-Oceans, that he meant to get thither! He sailed accordingly; had compass-card, and Rules of Navigation,—older and greater than these Froth-Oceans, old as the Eternal God! Or again, do but think of this. Windbag in these his probable five years of office has to prosper and get Paragraphs: the Paragraphs of these five years must be his salvation, or he is a lost man; redemption nowhere in the Worlds or in the Times discoverable for him. Oliver too would like his Paragraphs; successes, popularities in these five years are not undesirable to him: but mark, I say, this enormous circumstance: after these five years are gone and done, comes an Eternity for Oliver! Oliver has to appear before the Most High Judge: the utmost flow of Paragraphs, the utmost ebb of them, is now, in strictest arithmetic, verily no matter at all; its exact value zero; an account altogether erased! Enormous;—which a man, in these days, hardly fancies with an effort! Oliver's Paragraphs are all done, his battles, division-lists, successes all summed: and now in that awful unerring Court of Review, the real question first rises, Whether he has succeeded at all; whether he has not been defeated miserably forevermore? Let him come with world-wide Io-Paeans, these avail him not. Let him come covered over with the world's execrations, gashed with ignominious death-wounds, the gallows-rope about his neck: what avails that? The word is, Come thou brave and faithful; the word is, Depart thou quack and accursed!

O Windbag, my right honourable friend, in very truth I pity thee. I say, these Paragraphs, and low or loud votings of thy poor fellow-blockheads of mankind, will never guide thee in any enterprise at all. Govern a country on such guidance? Thou canst not make a pair of shoes, sell a pennyworth of tape, on such. No, thy shoes are vamped up falsely to meet the market; behold, the leather only seemed to be tanned; thy shoes melt under me to rubbishy pulp, and are not veritable mud-defying shoes, but plausible vendible similitudes of shoes,—thou unfortunate, and I! O my right honourable friend, when the Paragraphs flowed in, who was like Sir Jabesh? On the swelling tide he mounted; higher, higher, triumphant, heaven-high. But the Paragraphs again ebbed out, as unwise Paragraphs needs must: Sir Jabesh lies stranded, sunk and forever sinking in ignominious ooze; the Mud-nymphs, and ever-deepening bottomless Oblivion, his portion to eternal time. 'Posterity?' Thou appealest to Posterity, thou? My right honourable friend, what will Posterity do for thee! The voting of Posterity, were it continued through centuries in thy favour, will be quite inaudible, extra-forensic, without any effect whatever. Posterity can do simply nothing for a man; nor even seem to do much if the man be not brainsick. Besides, to tell the truth, the bets are a thousand to one, Posterity will not hear of thee, my right honourable friend! Posterity, I have found, has generally his own Windbags sufficiently trumpeted in all market-places, and no leisure to attend to ours. Posterity, which has made of Norse Odin a similitude, and of Norman William a brute monster, what will or can it make of English Jabesh? O Heavens, 'Posterity!'—

"These poor persecuted Scotch Covenanters," said I to my inquiring Frenchman, in such stinted French as stood at command, "ils s'en appelaient a"—"A la Posterite," interrupted he, helping me out.—"Ah, Monsieur, non, mille fois non! They appealed to the Eternal God; not to Posterity at all! C'etait different."



CHAPTER XV.

MORRISON AGAIN.

Nevertheless, O Advanced-Liberal, one cannot promise thee any 'New Religion,' for some time; to say truth, I do not think we have the smallest chance of any! Will the candid reader, by way of closing this Book Third, listen to a few transient remarks on that subject?

Candid readers have not lately met with any man who had less notion to interfere with their Thirty-Nine or other Church-Articles; wherewith, very helplessly as is like, they may have struggled to form for themselves some not inconceivable hypothesis about this Universe, and their own Existence there. Superstition, my friend, is far from me; Fanaticism, for any Fanum likely to arise soon on this Earth, is far. A man's Church-Articles are surely articles of price to him; and in these times one has to be tolerant of many strange 'Articles,' and of many still stranger 'No-articles,' which go about placarding themselves in a very distracted manner,—the numerous long placard-poles, and questionable infirm paste-pots, interfering with one's peaceable thoroughfare sometimes!

Fancy a man, moreover, recommending his fellow men to believe in God, that so Chartism might abate, and the Manchester Operatives be got to spin peaceably! The idea is more distracted than any placard-pole seen hitherto in a public thoroughfare of men! My friend, if thou ever do come to believe in God, thou wilt find all Chartism, Manchester riot, Parliamentary incompetence, Ministries of Windbag, and the wildest Social Dissolutions, and the burning-up of this entire Planet, a most small matter in comparison. Brother, this Planet, I find, is but an inconsiderable sand-grain in the continents of Being: this Planet's poor temporary interests, thy interests and my interests there, when I look fixedly into that eternal Light-Sea and Flame-Sea with its eternal interests, dwindle literally into Nothing; my speech of it is—silence for the while. I will as soon think of making Galaxies and Star-Systems to guide little herring-vessels by, as of preaching Religion that the Constable may continue possible. O my Advanced-Liberal friend, this new second progress, of proceeding 'to invent God,' is a very strange one! Jacobinism unfolded into Saint-Simonism bodes innumerable blessed things; but the thing itself might draw tears from a Stoic!—As for me, some twelve or thirteen New Religions, heavy Packets, most of them unfranked, having arrived here from various parts of the world, in a space of six calendar months, I have instructed my invaluable friend the Stamped Postman to introduce no more of them, if the charge exceed one penny.

* * * * *

Henry of Essex, duelling in that Thames Island, 'near to Reading Abbey,' had a religion. But was it in virtue of his seeing armed Phantasms of St. Edmund 'on the rim of the horizon,' looking minatory on him? Had that, intrinsically, anything to do with his religion at all? Henry of Essex's religion was the Inner Light or Moral Conscience of his own soul; such as is vouchsafed still to all souls of men;—which Inner Light shone here 'through such intellectual and other media' as there were; producing 'Phantasms,' Kircherean Visual-Spectra, according to circumstances! It is so with all men. The clearer my Inner Light may shine, through the less turbid media, the fewer Phantasms it may produce,—the gladder surely shall I be, and not the sorrier! Hast thou reflected, O serious reader, Advanced-Liberal or other, that the one end, essence, use of all religion past, present and to come, was this only: To keep that same Moral Conscience or Inner Light of ours alive and shining;—which certainly the 'Phantasms' and the 'turbid media' were not essential for! All religion was here to remind us, better or worse, of what we already know better or worse, of the quite infinite difference there is between a Good man and a Bad; to bid us love infinitely the one, abhor and avoid infinitely the other,—strive infinitely to be the one, and not to be the other. 'All religion issues in due Practical Hero-worship.' He that has a soul unasphyxied will never want a religion; he that has a soul asphyxied, reduced to a succedaneum for salt, will never find any religion, though you rose from the dead to preach him one.

But indeed, when men and reformers ask for 'a religion,' it is analogous to their asking, 'What would you have us to do?' and suchlike. They fancy that their religion too shall be a kind of Morrison's Pill, which they have only to swallow once, and all will be well. Resolutely once gulp-down your Religion, your Morrison's Pill, you have it all plain sailing now: you can follow your affairs, your no-affairs, go along money-hunting, pleasure-hunting, dilettanteing, dangling, and miming and chattering like a Dead-Sea Ape: your Morrison will do your business for you. Men's notions are very strange!—Brother, I say there is not, was not, nor will ever be, in the wide circle of Nature, any Pill or Religion of that character. Man cannot afford thee such; for the very gods it is impossible. I advise thee to renounce Morrison; once for all, quit hope of the Universal Pill. For body, for soul, for individual or society, there has not any such article been made. Non extat. In Created Nature it is not, was not, will not be. In the void imbroglios of Chaos only, and realms of Bedlam, does some shadow of it hover, to bewilder and bemock the poor inhabitants there.

Rituals, Liturgies, Creeds, Hierarchies: all this is not religion; all this, were it dead as Odinism, as Fetishism, does not kill religion at all! It is Stupidity alone, with never so many rituals, that kills religion. Is not this still a World? Spinning Cotton under Arkwright and Adam Smith; founding Cities by the Fountain of Juturna, on the Janiculum Mount; tilling Canaan under Prophet Samuel and Psalmist David, man is ever man; the missionary of Unseen Powers; and great and victorious, while he continues true to his mission; mean, miserable, foiled, and at last annihilated and trodden out of sight and memory, when he proves untrue. Brother, thou art a Man, I think; thou art not a mere building Beaver, or two-legged Cotton-Spider; thou hast verily a Soul in thee, asphyxied or otherwise! Sooty Manchester,—it too is built on the infinite Abysses; overspanned by the skyey Firmaments; and there is birth in it, and death in it;—and it is every whit as wonderful, as fearful, unimaginable, as the oldest Salem or Prophetic City. Go or stand, in what time, in what place we will, are there not Immensities, Eternities over us, around us, in us:

'Solemn before us, Veiled, the dark Portal, Goal of all mortal:— Stars silent rest o'er us, Graves under us silent!'

Between these two great Silences, the hum of all our spinning cylinders, Trades-Unions, Anti-Corn-Law Leagues and Carlton Clubs goes on. Stupidity itself ought to pause a little and consider that. I tell thee, through all thy Ledgers, Supply-and-demand Philosophies, and daily most modern melancholy Business and Cant, there does shine the presence of a Primeval Unspeakable; and thou wert wise to recognise, not with lips only, that same!

The Maker's Laws, whether they are promulgated in Sinai Thunder, to the ear or imagination, or quite otherwise promulgated, are the Laws of God; transcendent, everlasting, imperatively demanding obedience from all men. This, without any thunder, or with never so much thunder, thou, if there be any soul left in thee, canst know of a truth. The Universe, I say, is made by Law; the great Soul of the World is just and not unjust. Look thou, if thou have eyes or soul left, into this great shoreless Incomprehensible: in the heart of its tumultuous Appearances, Embroilments, and mad Time-vortexes, is there not, silent, eternal, an All-just, an All-beautiful; sole Reality and ultimate controlling Power of the whole? This is not a figure of speech; this is a fact. The fact of Gravitation known to all animals, is not surer than this inner Fact, which may be known to all men. He who knows this, it will sink, silent, awful, unspeakable, into his heart. He will say with Faust: "Who dare name Him?" Most rituals or 'namings' he will fall in with at present, are like to be 'namings'—which shall be nameless! In silence, in the Eternal Temple, let him worship, if there be no fit word: Such knowledge, the crown of his whole spiritual being, the life of his life, let him keep and sacredly walk by. He has a religion. Hourly and daily, for himself and for the whole world, a faithful, unspoken, but not ineffectual prayer rises, "Thy will be done." His whole work on Earth is an emblematic spoken or acted prayer, Be the will of God done on Earth,—not the Devil's will, or any of the Devil's servants' wills! He has a religion, this man; an everlasting Load-star that beams the brighter in the Heavens, the darker here on Earth grows the night around him. Thou, if thou know not this, what are all rituals, liturgies, mythologies, mass-chantings, turnings of the rotatory calabash? They are as nothing; in a good many respects they are as less. Divorced from this, getting half-divorced from this, they are a thing to fill one with a kind of horror; with a sacred inexpressible pity and fear. The most tragical thing a human eye can look on. It was said to the Prophet, "Behold, I will show thee worse things than these: women weeping to Thammuz." That was the acme of the Prophet's vision,—then as now.

Rituals, Liturgies, Credos, Sinai Thunder: I know more or less the history of these; the rise, progress, decline and fall of these. Can thunder from all the thirty-two azimuths, repeated daily for centuries of years, make God's Laws more godlike to me? Brother, No. Perhaps I am grown to be a man now; and do not need the thunder and the terror any longer! Perhaps I am above being frightened; perhaps it is not Fear, but Reverence alone, that shall now lead me!—Revelations, Inspirations? Yes: and thy own god-created Soul; dost thou not call that a 'revelation'? Who made Thee? Where didst Thou come from? The Voice of Eternity, if thou be not a blasphemer and poor asphyxied mute, speaks with that tongue of thine! Thou art the latest Birth of Nature; it is 'the Inspiration of the Almighty' that giveth thee understanding! My brother, my brother!—

Under baleful Atheisms, Mammonisms, Joe-Manton Dilettantisms, with their appropriate Cants and Idolisms, and whatsoever scandalous rubbish obscures and all but extinguishes the soul of man,—religion now is; its Laws, written if not on stone tables, yet on the Azure of Infinitude, in the inner heart of God's Creation, certain as Life, certain as Death! I say the Laws are there, and thou shalt not disobey them. It were better for thee not. Better a hundred deaths than yes. Terrible 'penalties,' withal, if thou still need 'penalties,' are there for disobeying. Dost thou observe, O redtape Politician, that fiery infernal Phenomenon, which men name French Revolution, sailing, unlooked-for, unbidden; through thy inane Protocol Dominion:—farseen, with splendour, not of Heaven? Ten centuries will see it. There were Tanneries at Meudon for human skins. And Hell, very truly Hell, had power over God's upper Earth for a season. The cruelest Portent that has risen into created Space these ten centuries: let us hail it, with awestruck repentant hearts, as the voice once more of a God, though of one in wrath. Blessed be the God's-voice; for it is true, and Falsehoods have to cease before it! But for that same preternatural quasi-infernal Portent, one could not know what to make of this wretched world, in these days, at all. The deplorablest quack-ridden, and now hunger-ridden, downtrodden Despicability and Flebile Ludibrium, of redtape Protocols, rotatory Calabashes, Poor-Law Bastilles: who is there that could think of its being fated to continue?—

Penalties enough, my brother! This penalty inclusive of all: Eternal Death to thy own hapless Self, if thou heed no other. Eternal Death, I say,—with many meanings old and new, of which let this single one suffice us here: The eternal impossibility for thee to be aught but a Chimera, and swift-vanishing deceptive Phantasm, in God's Creation;—swift-vanishing, never to reappear: why should it reappear! Thou hadst one chance, thou wilt never have another. Everlasting ages will roll on, and no other be given thee. The foolishest articulate-speaking soul now extant, may not he say to himself: "A whole Eternity I waited to be born; and now I have a whole Eternity waiting to see what I will do when born!" This is not Theology, this is Arithmetic. And thou but half-discernest this; thou but half-believest it? Alas, on the shores of the Dead Sea, on Sabbath, there goes on a Tragedy!—

But we will leave this of 'Religion;' of which, to say truth, it is chiefly profitable in these unspeakable days to keep silence. Thou needest no 'New Religion;' nor art thou like to get any. Thou hast already more 'religion' than thou makest use of. This day thou knowest ten commanded duties, seest in thy mind ten things which should be done, for one that thou doest! Do one of them; this of itself will show thee ten others which can and shall be done. "But my future fate?" Yes, thy future fate, indeed! Thy future fate, while thou makest it the chief question, seems to me—extremely questionable! I do not think it can be good. Norse Odin, immemorial centuries ago, did not he, though a poor Heathen, in the dawn of Time, teach us that for the Dastard there was, and could be, no good fate; no harbour anywhere, save down with Hela, in the pool of Night! Dastards, Knaves, are they that lust for Pleasure, that tremble at Pain. For this world and for the next Dastards are a class of creatures made to be 'arrested;' they are good for nothing else, can look for nothing else. A greater than Odin has been here. A greater than Odin has taught us—not a greater Dastardism, I hope! My brother, thou must pray for a soul; struggle, as with life-and-death energy, to get back thy soul! Know that; 'religion' is no Morrison's Pill from without, but a reawakening of thy own Self from within:—and, above all, leave me alone of thy 'religions' and 'new religions' here and elsewhere! I am weary of this sick croaking for a Morrison's-Pill religion; for any and for every such. I want none such; and discern all such to be impossible. The resuscitation of old liturgies fallen dead; much more, the manufacture of new liturgies that will never be alive: how hopeless! Stylitisms, eremite fanaticisms and fakeerisms; spasmodic agonistic posture-makings, and narrow, cramped, morbid, if forever noble wrestlings: all this is not a thing desirable to me. It is a thing the world has done once,—when its beard was not grown as now!