Latter-Day Pamphlets

Latter-Day Pamphlets
Томас Карлейль

Thomas Carlyle

Latter-Day Pamphlets

NO. I. THE PRESENT TIME

[February 1, 1850.]

The Present Time, youngest-born of Eternity, child and heir of all the Past Times with their good and evil, and parent of all the Future, is ever a "New Era" to the thinking man; and comes with new questions and significance, however commonplace it look: to know it, and what it bids us do, is ever the sum of knowledge for all of us. This new Day, sent us out of Heaven, this also has its heavenly omens;—amid the bustling trivialities and loud empty noises, its silent monitions, which if we cannot read and obey, it will not be well with us! No;—nor is there any sin more fearfully avenged on men and Nations than that same, which indeed includes and presupposes all manner of sins: the sin which our old pious fathers called "judicial blindness;"—which we, with our light habits, may still call misinterpretation of the Time that now is; disloyalty to its real meanings and monitions, stupid disregard of these, stupid adherence active or passive to the counterfeits and mere current semblances of these. This is true of all times and days.

But in the days that are now passing over us, even fools are arrested to ask the meaning of them; few of the generations of men have seen more impressive days. Days of endless calamity, disruption, dislocation, confusion worse confounded: if they are not days of endless hope too, then they are days of utter despair. For it is not a small hope that will suffice, the ruin being clearly, either in action or in prospect, universal. There must be a new world, if there is to be any world at all! That human things in our Europe can ever return to the old sorry routine, and proceed with any steadiness or continuance there; this small hope is not now a tenable one. These days of universal death must be days of universal new-birth, if the ruin is not to be total and final! It is a Time to make the dullest man consider; and ask himself, Whence he came? Whither he is bound?—A veritable "New Era," to the foolish as well as to the wise.

Not long ago, the world saw, with thoughtless joy which might have been very thoughtful joy, a real miracle not heretofore considered possible or conceivable in the world,—a Reforming Pope. A simple pious creature, a good country-priest, invested unexpectedly with the tiara, takes up the New Testament, declares that this henceforth shall be his rule of governing. No more finesse, chicanery, hypocrisy, or false or foul dealing of any kind: God's truth shall be spoken, God's justice shall be done, on the throne called of St. Peter: an honest Pope, Papa, or Father of Christendom, shall preside there. And such a throne of St. Peter; and such a Christendom, for an honest Papa to preside in! The European populations everywhere hailed the omen; with shouting and rejoicing leading articles and tar-barrels; thinking people listened with astonishment,—not with sorrow if they were faithful or wise; with awe rather as at the heralding of death, and with a joy as of victory beyond death! Something pious, grand and as if awful in that joy, revealing once more the Presence of a Divine Justice in this world. For, to such men it was very clear how this poor devoted Pope would prosper, with his New Testament in his band. An alarming business, that of governing in the throne of St. Peter by the rule of veracity! By the rule of veracity, the so-called throne of St. Peter was openly declared, above three hundred years, ago, to be a falsity, a huge mistake, a pestilent dead carcass, which this Sun was weary of. More than three hundred years ago, the throne of St. Peter received peremptory judicial notice to quit; authentic order, registered in Heaven's chancery and since legible in the hearts of all brave men, to take itself away,—to begone, and let us have no more to do with it and its delusions and impious deliriums;—and it has been sitting every day since, it may depend upon it, at its own peril withal, and will have to pay exact damages yet for every day it has so sat. Law of veracity? What this Popedom had to do by the law of veracity, was to give up its own foul galvanic life, an offence to gods and men; honestly to die, and get itself buried.

Far from this was the thing the poor Pope undertook in regard to it;—and yet, on the whole, it was essentially this too. "Reforming Pope?" said one of our acquaintance, often in those weeks, "Was there ever such a miracle? About to break up that huge imposthume too, by 'curing' it? Turgot and Necker were nothing to this. God is great; and when a scandal is to end, brings some devoted man to take charge of it in hope, not in despair!"—But cannot he reform? asked many simple persons;—to whom our friend in grim banter would reply: "Reform a Popedom,—hardly. A wretched old kettle, ruined from top to bottom, and consisting mainly now of foul grime and rust: stop the holes of it, as your antecessors have been doing, with temporary putty, it may hang together yet a while; begin to hammer at it, solder at it, to what you call mend and rectify it,—it will fall to sherds, as sure as rust is rust; go all into nameless dissolution,—and the fat in the fire will be a thing worth looking at, poor Pope!"—So accordingly it has proved. The poor Pope, amid felicitations and tar-barrels of various kinds, went on joyfully for a season: but he had awakened, he as no other man could do, the sleeping elements; mothers of the whirlwinds, conflagrations, earthquakes. Questions not very soluble at present, were even sages and heroes set to solve them, began everywhere with new emphasis to be asked. Questions which all official men wished, and almost hoped, to postpone till Doomsday. Doomsday itself had come; that was the terrible truth!

For, sure enough, if once the law of veracity be acknowledged as the rule for human things, there will not anywhere be want of work for the reformer; in very few places do human things adhere quite closely to that law! Here was the Papa of Christendom proclaiming that such was actually the case;—whereupon all over Christendom such results as we have seen. The Sicilians, I think, were the first notable body that set about applying this new strange rule sanctioned by the general Father; they said to themselves, We do not by the law of veracity belong to Naples and these Neapolitan Officials; we will, by favor of Heaven and the Pope, be free of these. Fighting ensued; insurrection, fiercely maintained in the Sicilian Cities; with much bloodshed, much tumult and loud noise, vociferation extending through all newspapers and countries. The effect of this, carried abroad by newspapers and rumor, was great in all places; greatest perhaps in Paris, which for sixty years past has been the City of Insurrections. The French People had plumed themselves on being, whatever else they were not, at least the chosen "soldiers of liberty," who took the lead of all creatures in that pursuit, at least; and had become, as their orators, editors and litterateurs diligently taught them, a People whose bayonets were sacred, a kind of Messiah People, saving a blind world in its own despite, and earning for themselves a terrestrial and even celestial glory very considerable indeed. And here were the wretched down-trodden populations of Sicily risen to rival them, and threatening to take the trade out of their hand.

No doubt of it, this hearing continually of the very Pope's glory as a Reformer, of the very Sicilians fighting divinely for liberty behind barricades,—must have bitterly aggravated the feeling of every Frenchman, as he looked around him, at home, on a Louis-Philippism which had become the scorn of all the world. "Ichabod; is the glory departing from us? Under the sun is nothing baser, by all accounts and evidences, than the system of repression and corruption, of shameless dishonesty and unbelief in anything but human baseness, that we now live under. The Italians, the very Pope, have become apostles of liberty, and France is—what is France!"—We know what France suddenly became in the end of February next; and by a clear enough genealogy, we can trace a considerable share in that event to the good simple Pope with the New Testament in his hand. An outbreak, or at least a radical change and even inversion of affairs hardly to be achieved without an outbreak, everybody felt was inevitable in France: but it had been universally expected that France would as usual take the initiative in that matter; and had there been no reforming Pope, no insurrectionary Sicily, France had certainly not broken out then and so, but only afterwards and otherwise. The French explosion, not anticipated by the cunningest men there on the spot scrutinizing it, burst up unlimited, complete, defying computation or control.

Close following which, as if by sympathetic subterranean electricities, all Europe exploded, boundless, uncontrollable; and we had the year 1848, one of the most singular, disastrous, amazing, and, on the whole, humiliating years the European world ever saw. Not since the irruption of the Northern Barbarians has there been the like. Everywhere immeasurable Democracy rose monstrous, loud, blatant, inarticulate as the voice of Chaos. Everywhere the Official holy-of-holies was scandalously laid bare to dogs and the profane:—Enter, all the world, see what kind of Official holy it is. Kings everywhere, and reigning persons, stared in sudden horror, the voice of the whole world bellowing in their ear, "Begone, ye imbecile hypocrites, histrios not heroes! Off with you, off!" and, what was peculiar and notable in this year for the first time, the Kings all made haste to go, as if exclaiming, "We are poor histrios, we sure enough;—did you want heroes? Don't kill us; we couldn't help it!" Not one of them turned round, and stood upon his Kingship, as upon a right he could afford to die for, or to risk his skin upon; by no manner of means. That, I say, is the alarming peculiarity at present. Democracy, on this new occasion, finds all Kings conscious that they are but Play-actors. The miserable mortals, enacting their High Life Below Stairs, with faith only that this Universe may perhaps be all a phantasm and hypocrisis,—the truculent Constable of the Destinies suddenly enters: "Scandalous Phantasms, what do you here? Are 'solemnly constituted Impostors' the proper Kings of men? Did you think the Life of Man was a grimacing dance of apes? To be led always by the squeak of your paltry fiddle? Ye miserable, this Universe is not an upholstery Puppet-play, but a terrible God's Fact; and you, I think,—had not you better begone!" They fled precipitately, some of them with what we may call an exquisite ignominy,—in terror of the treadmill or worse. And everywhere the people, or the populace, take their own government upon themselves; and open "kinglessness," what we call anarchy,—how happy if it be anarchy plus a street-constable!—is everywhere the order of the day. Such was the history, from Baltic to Mediterranean, in Italy, France, Prussia, Austria, from end to end of Europe, in those March days of 1848. Since the destruction of the old Roman Empire by inroad of the Northern Barbarians, I have known nothing similar.

And so, then, there remained no King in Europe; no King except the Public Haranguer, haranguing on barrel-head, in leading article; or getting himself aggregated into a National Parliament to harangue. And for about four months all France, and to a great degree all Europe, rough-ridden by every species of delirium, except happily the murderous for most part, was a weltering mob, presided over by M. de Lamartine, at the Hotel-de-Ville; a most eloquent fair-spoken literary gentleman, whom thoughtless persons took for a prophet, priest and heaven-sent evangelist, and whom a wise Yankee friend of mine discerned to be properly "the first stump-orator in the world, standing too on the highest stump,—for the time." A sorrowful spectacle to men of reflection, during the time he lasted, that poor M. de Lamartine; with nothing in him but melodious wind and soft sawder, which he and others took for something divine and not diabolic! Sad enough; the eloquent latest impersonation of Chaos-come-again; able to talk for itself, and declare persuasively that it is Cosmos! However, you have but to wait a little, in such cases; all balloons do and must give up their gas in the pressure of things, and are collapsed in a sufficiently wretched manner before long.

And so in City after City, street-barricades are piled, and truculent, more or less murderous insurrection begins; populace after populace rises, King after King capitulates or absconds; and from end to end of Europe Democracy has blazed up explosive, much higher, more irresistible and less resisted than ever before; testifying too sadly on what a bottomless volcano, or universal powder-mine of most inflammable mutinous chaotic elements, separated from us by a thin earth-rind, Society with all its arrangements and acquirements everywhere, in the present epoch, rests! The kind of persons who excite or give signal to such revolutions—students, young men of letters, advocates, editors, hot inexperienced enthusiasts, or fierce and justly bankrupt desperadoes, acting everywhere on the discontent of the millions and blowing it into flame,—might give rise to reflections as to the character of our epoch. Never till now did young men, and almost children, take such a command in human affairs. A changed time since the word Senior (Seigneur, or Elder) was first devised to signify "lord," or superior;—as in all languages of men we find it to have been! Not an honorable document this either, as to the spiritual condition of our epoch. In times when men love wisdom, the old man will ever be venerable, and be venerated, and reckoned noble: in times that love something else than wisdom, and indeed have little or no wisdom, and see little or none to love, the old man will cease to be venerated; and looking more closely, also, you will find that in fact he has ceased to be venerable, and has begun to be contemptible; a foolish boy still, a boy without the graces, generosities and opulent strength of young boys. In these days, what of lordship or leadership is still to be done, the youth must do it, not the mature or aged man; the mature man, hardened into sceptical egoism, knows no monition but that of his own frigid cautious, avarices, mean timidities; and can lead no-whither towards an object that even seems noble. But to return.

This mad state of matters will of course before long allay itself, as it has everywhere begun to do; the ordinary necessities of men's daily existence cannot comport with it, and these, whatever else is cast aside, will have their way. Some remounting—very temporary remounting—of the old machine, under new colors and altered forms, will probably ensue soon in most countries: the old histrionic Kings will be admitted back under conditions, under "Constitutions," with national Parliaments, or the like fashionable adjuncts; and everywhere the old daily life will try to begin again. But there is now no hope that such arrangements can be permanent; that they can be other than poor temporary makeshifts, which, if they try to fancy and make themselves permanent, will be displaced by new explosions recurring more speedily than last time. In such baleful oscillation, afloat as amid raging bottomless eddies and conflicting sea-currents, not steadfast as on fixed foundations, must European Society continue swaying, now disastrously tumbling, then painfully readjusting itself, at ever shorter intervals,—till once the new rock-basis does come to light, and the weltering deluges of mutiny, and of need to mutiny, abate again!

For universal Democracy, whatever we may think of it, has declared itself as an inevitable fact of the days in which we live; and he who has any chance to instruct, or lead, in his days, must begin by admitting that: new street-barricades, and new anarchies, still more scandalous if still less sanguinary, must return and again return, till governing persons everywhere know and admit that. Democracy, it may be said everywhere, is here:—for sixty years now, ever since the grand or First French Revolution, that fact has been terribly announced to all the world; in message after message, some of them very terrible indeed; and now at last all the world ought really to believe it. That the world does believe it; that even Kings now as good as believe it, and know, or with just terror surmise, that they are but temporary phantasm Play-actors, and that Democracy is the grand, alarming, imminent and indisputable Reality: this, among the scandalous phases we witnessed in the last two years, is a phasis full of hope: a sign that we are advancing closer and closer to the very Problem itself, which it will behoove us to solve or die; that all fighting and campaigning and coalitioning in regard to the existence of the Problem, is hopeless and superfluous henceforth. The gods have appointed it so; no Pitt, nor body of Pitts or mortal creatures can appoint it otherwise. Democracy, sure enough, is here; one knows not how long it will keep hidden underground even in Russia;—and here in England, though we object to it resolutely in the form of street-barricades and insurrectionary pikes, and decidedly will not open doors to it on those terms, the tramp of its million feet is on all streets and thoroughfares, the sound of its bewildered thousand-fold voice is in all writings and speakings, in all thinkings and modes and activities of men: the soul that does not now, with hope or terror, discern it, is not the one we address on this occasion.

What is Democracy; this huge inevitable Product of the Destinies, which is everywhere the portion of our Europe in these latter days? There lies the question for us. Whence comes it, this universal big black Democracy; whither tends it; what is the meaning of it? A meaning it must have, or it would not be here. If we can find the right meaning of it, we may, wisely submitting or wisely resisting and controlling, still hope to live in the midst of it; if we cannot find the right meaning, if we find only the wrong or no meaning in it, to live will not be possible!—The whole social wisdom of the Present Time is summoned, in the name of the Giver of Wisdom, to make clear to itself, and lay deeply to heart with an eye to strenuous valiant practice and effort, what the meaning of this universal revolt of the European Populations, which calls itself Democracy, and decides to continue permanent, may be.

Certainly it is a drama full of action, event fast following event; in which curiosity finds endless scope, and there are interests at stake, enough to rivet the attention of all men, simple and wise. Whereat the idle multitude lift up their voices, gratulating, celebrating sky-high; in rhyme and prose announcement, more than plentiful, that now the New Era, and long-expected Year One of Perfect Human Felicity has come. Glorious and immortal people, sublime French citizens, heroic barricades; triumph of civil and religious liberty—O Heaven! one of the inevitablest private miseries, to an earnest man in such circumstances, is this multitudinous efflux of oratory and psalmody, from the universal foolish human throat; drowning for the moment all reflection whatsoever, except the sorrowful one that you are fallen in an evil, heavy-laden, long-eared age, and must resignedly bear your part in the same. The front wall of your wretched old crazy dwelling, long denounced by you to no purpose, having at last fairly folded itself over, and fallen prostrate into the street, the floors, as may happen, will still hang on by the mere beam-ends, and coherency of old carpentry, though in a sloping direction, and depend there till certain poor rusty nails and worm-eaten dovetailings give way:—but is it cheering, in such circumstances, that the whole household burst forth into celebrating the new joys of light and ventilation, liberty and picturesqueness of position, and thank God that now they have got a house to their mind? My dear household, cease singing and psalmodying; lay aside your fiddles, take out your work-implements, if you have any; for I can say with confidence the laws of gravitation are still active, and rusty nails, worm-eaten dovetailings, and secret coherency of old carpentry, are not the best basis for a household!—In the lanes of Irish cities, I have heard say, the wretched people are sometimes found living, and perilously boiling their potatoes, on such swing-floors and inclined planes hanging on by the joist-ends; but I did not hear that they sang very much in celebration of such lodging. No, they slid gently about, sat near the back wall, and perilously boiled their potatoes, in silence for most part!—

High shouts of exultation, in every dialect, by every vehicle of speech and writing, rise from far and near over this last avatar of Democracy in 1848: and yet, to wise minds, the first aspect it presents seems rather to be one of boundless misery and sorrow. What can be more miserable than this universal hunting out of the high dignitaries, solemn functionaries, and potent, grave and reverend signiors of the world; this stormful rising-up of the inarticulate dumb masses everywhere, against those who pretended to be speaking for them and guiding them? These guides, then, were mere blind men only pretending to see? These rulers were not ruling at all; they had merely got on the attributes and clothes of rulers, and were surreptitiously drawing the wages, while the work remained undone? The Kings were Sham-Kings, play-acting as at Drury Lane;—and what were the people withal that took them for real?

It is probably the hugest disclosure of falsity in human things that was ever at one time made. These reverend Dignitaries that sat amid their far-shining symbols and long-sounding long-admitted professions, were mere Impostors, then? Not a true thing they were doing, but a false thing. The story they told men was a cunningly devised fable; the gospels they preached to them were not an account of man's real position in this world, but an incoherent fabrication, of dead ghosts and unborn shadows, of traditions, cants, indolences, cowardices,—a falsity of falsities, which at last ceases to stick together. Wilfully and against their will, these high units of mankind were cheats, then; and the low millions who believed in them were dupes,—a kind of inverse cheats, too, or they would not have believed in them so long. A universal Bankruptcy of Imposture; that may be the brief definition of it. Imposture everywhere declared once more to be contrary to Nature; nobody will change its word into an act any farther:—fallen insolvent; unable to keep its head up by these false pretences, or make its pot boil any more for the present! A more scandalous phenomenon, wide as Europe, never afflicted the face of the sun. Bankruptcy everywhere; foul ignominy, and the abomination of desolation, in all high places: odious to look upon, as the carnage of a battle-field on the morrow morning;—a massacre not of the innocents; we cannot call it a massacre of the innocents; but a universal tumbling of Impostors and of Impostures into the street!—

Such a spectacle, can we call it joyful? There is a joy in it, to the wise man too; yes, but a joy full of awe, and as it were sadder than any sorrow,—like the vision of immortality, unattainable except through death and the grave! And yet who would not, in his heart of hearts, feel piously thankful that Imposture has fallen bankrupt? By all means let it fall bankrupt; in the name of God let it do so, with whatever misery to itself and to all of us. Imposture, be it known then,—known it must and shall be,—is hateful, unendurable to God and man. Let it understand this everywhere; and swiftly make ready for departure, wherever it yet lingers; and let it learn never to return, if possible! The eternal voices, very audibly again, are speaking to proclaim this message, from side to side of the world. Not a very cheering message, but a very indispensable one.

Alas, it is sad enough that Anarchy is here; that we are not permitted to regret its being here,—for who that had, for this divine Universe, an eye which was human at all, could wish that Shams of any kind, especially that Sham-Kings should continue? No: at all costs, it is to be prayed by all men that Shams may cease. Good Heavens, to what depths have we got, when this to many a man seems strange! Yet strange to many a man it does seem; and to many a solid Englishman, wholesomely digesting his pudding among what are called the cultivated classes, it seems strange exceedingly; a mad ignorant notion, quite heterodox, and big with mere ruin. He has been used to decent forms long since fallen empty of meaning, to plausible modes, solemnities grown ceremonial,—what you in your iconoclast humor call shams, all his life long; never heard that there was any harm in them, that there was any getting on without them. Did not cotton spin itself, beef grow, and groceries and spiceries come in from the East and the West, quite comfortably by the side of shams? Kings reigned, what they were pleased to call reigning; lawyers pleaded, bishops preached, and honorable members perorated; and to crown the whole, as if it were all real and no sham there, did not scrip continue salable, and the banker pay in bullion, or paper with a metallic basis? "The greatest sham, I have always thought, is he that would destroy shams."

Even so. To such depth have I, the poor knowing person of this epoch, got;—almost below the level of lowest humanity, and down towards the state of apehood and oxhood! For never till in quite recent generations was such a scandalous blasphemy quietly set forth among the sons of Adam; never before did the creature called man believe generally in his heart that lies were the rule in this Earth; that in deliberate long-established lying could there be help or salvation for him, could there be at length other than hindrance and destruction for him. O Heavyside, my solid friend, this is the sorrow of sorrows: what on earth can become of us till this accursed enchantment, the general summary and consecration of delusions, be cast forth from the heart and life of one and all! Cast forth it will be; it must, or we are tending, at all moments, whitherward I do not like to name. Alas, and the casting of it out, to what heights and what depths will it lead us, in the sad universe mostly of lies and shams and hollow phantasms (grown very ghastly now), in which, as in a safe home, we have lived this century or two! To heights and depths of social and individual divorce from delusions,—of "reform" in right sacred earnest, of indispensable amendment, and stern sorrowful abrogation and order to depart,—such as cannot well be spoken at present; as dare scarcely be thought at present; which nevertheless are very inevitable, and perhaps rather imminent several of them! Truly we have a heavy task of work before us; and there is a pressing call that we should seriously begin upon it, before it tumble into an inextricable mass, in which there will be no working, but only suffering and hopelessly perishing!

Or perhaps Democracy, which we announce as now come, will itself manage it? Democracy, once modelled into suffrages, furnished with ballot-boxes and such like, will itself accomplish the salutary universal change from Delusive to Real, and make a new blessed world of us by and by?—To the great mass of men, I am aware, the matter presents itself quite on this hopeful side. Democracy they consider to be a kind of "Government." The old model, formed long since, and brought to perfection in England now two hundred years ago, has proclaimed itself to all Nations as the new healing for every woe: "Set up a Parliament," the Nations everywhere say, when the old King is detected to be a Sham-King, and hunted out or not; "set up a Parliament; let us have suffrages, universal suffrages; and all either at once or by due degrees will be right, and a real Millennium come!" Such is their way of construing the matter.

Such, alas, is by no means my way of construing the matter; if it were, I should have had the happiness of remaining silent, and been without call to speak here. It is because the contrary of all this is deeply manifest to me, and appears to be forgotten by multitudes of my contemporaries, that I have had to undertake addressing a word to them. The contrary of all this;—and the farther I look into the roots of all this, the more hateful, ruinous and dismal does the state of mind all this could have originated in appear to me. To examine this recipe of a Parliament, how fit it is for governing Nations, nay how fit it may now be, in these new times, for governing England itself where we are used to it so long: this, too, is an alarming inquiry, to which all thinking men, and good citizens of their country, who have an ear for the small still voices and eternal intimations, across the temporary clamors and loud blaring proclamations, are now solemnly invited. Invited by the rigorous fact itself; which will one day, and that perhaps soon, demand practical decision or redecision of it from us,—with enormous penalty if we decide it wrong! I think we shall all have to consider this question, one day; better perhaps now than later, when the leisure may be less. If a Parliament, with suffrages and universal or any conceivable kind of suffrages, is the method, then certainly let us set about discovering the kind of suffrages, and rest no moment till we have got them. But it is possible a Parliament may not be the method! Possible the inveterate notions of the English People may have settled it as the method, and the Everlasting Laws of Nature may have settled it as not the method! Not the whole method; nor the method at all, if taken as the whole? If a Parliament with never such suffrages is not the method settled by this latter authority, then it will urgently behoove us to become aware of that fact, and to quit such method;—we may depend upon it, however unanimous we be, every step taken in that direction will, by the Eternal Law of things, be a step from improvement, not towards it.

Not towards it, I say, if so! Unanimity of voting,—that will do nothing for us if so. Your ship cannot double Cape Horn by its excellent plans of voting. The ship may vote this and that, above decks and below, in the most harmonious exquisitely constitutional manner: the ship, to get round Cape Horn, will find a set of conditions already voted for, and fixed with adamantine rigor by the ancient Elemental Powers, who are entirely careless how you vote. If you can, by voting or without voting, ascertain these conditions, and valiantly conform to them, you will get round the Cape: if you cannot, the ruffian Winds will blow you ever back again; the inexorable Icebergs, dumb privy-councillors from Chaos, will nudge you with most chaotic "admonition;" you will be flung half frozen on the Patagonian cliffs, or admonished into shivers by your iceberg councillors, and sent sheer down to Davy Jones, and will never get round Cape Horn at all! Unanimity on board ship;—yes indeed, the ship's crew may be very unanimous, which doubtless, for the time being, will be very comfortable to the ship's crew, and to their Phantasm Captain if they have one: but if the tack they unanimously steer upon is guiding them into the belly of the Abyss, it will not profit them much!—Ships accordingly do not use the ballot-box at all; and they reject the Phantasm species of Captains: one wishes much some other Entities—since all entities lie under the same rigorous set of laws—could be brought to show as much wisdom, and sense at least of self-preservation, the first command of Nature. Phantasm Captains with unanimous votings: this is considered to be all the law and all the prophets, at present.

If a man could shake out of his mind the universal noise of political doctors in this generation and in the last generation or two, and consider the matter face to face, with his own sincere intelligence looking at it, I venture to say he would find this a very extraordinary method of navigating, whether in the Straits of Magellan or the undiscovered Sea of Time. To prosper in this world, to gain felicity, victory and improvement, either for a man or a nation, there is but one thing requisite, That the man or nation can discern what the true regulations of the Universe are in regard to him and his pursuit, and can faithfully and steadfastly follow these. These will lead him to victory; whoever it may be that sets him in the way of these,—were it Russian Autocrat, Chartist Parliament, Grand Lama, Force of Public Opinion, Archbishop of Canterbury, M'Croudy the Seraphic Doctor with his Last-evangel of Political Economy,—sets him in the sure way to please the Author of this Universe, and is his friend of friends. And again, whoever does the contrary is, for a like reason, his enemy of enemies. This may be taken as fixed.

And now by what method ascertain the monition of the gods in regard to our affairs? How decipher, with best fidelity, the eternal regulation of the Universe; and read, from amid such confused embroilments of human clamor and folly, what the real Divine Message to us is? A divine message, or eternal regulation of the Universe, there verily is, in regard to every conceivable procedure and affair of man: faithfully following this, said procedure or affair will prosper, and have the whole Universe to second it, and carry it, across the fluctuating contradictions, towards a victorious goal; not following this, mistaking this, disregarding this, destruction and wreck are certain for every affair. How find it? All the world answers me, "Count heads; ask Universal Suffrage, by the ballot-boxes, and that will tell." Universal Suffrage, ballot-boxes, count of heads? Well,—I perceive we have got into strange spiritual latitudes indeed. Within the last half-century or so, either the Universe or else the heads of men must have altered very much. Half a century ago, and down from Father Adam's time till then, the Universe, wherever I could hear tell of it, was wont to be of somewhat abstruse nature; by no means carrying its secret written on its face, legible to every passer-by; on the contrary, obstinately hiding its secret from all foolish, slavish, wicked, insincere persons, and partially disclosing it to the wise and noble-minded alone, whose number was not the majority in my time!

Or perhaps the chief end of man being now, in these improved epochs, to make money and spend it, his interests in the Universe have become amazingly simplified of late; capable of being voted on with effect by almost anybody? "To buy in the cheapest market, and sell in the dearest:" truly if that is the summary of his social duties, and the final divine message he has to follow, we may trust him extensively to vote upon that. But if it is not, and never was, or can be? If the Universe will not carry on its divine bosom any commonwealth of mortals that have no higher aim,—being still "a Temple and Hall of Doom," not a mere Weaving-shop and Cattle-pen? If the unfathomable Universe has decided to reject Human Beavers pretending to be Men; and will abolish, pretty rapidly perhaps, in hideous mud-deluges, their "markets" and them, unless they think of it?—In that case it were better to think of it: and the Democracies and Universal Suffrages, I can observe, will require to modify themselves a good deal!

Historically speaking, I believe there was no Nation that could subsist upon Democracy. Of ancient Republics, and Demoi and Populi, we have heard much; but it is now pretty well admitted to be nothing to our purpose;—a universal-suffrage republic, or a general-suffrage one, or any but a most-limited-suffrage one, never came to light, or dreamed of doing so, in ancient times. When the mass of the population were slaves, and the voters intrinsically a kind of kings, or men born to rule others; when the voters were real "aristocrats" and manageable dependents of such,—then doubtless voting, and confused jumbling of talk and intrigue, might, without immediate destruction, or the need of a Cavaignac to intervene with cannon and sweep the streets clear of it, go on; and beautiful developments of manhood might be possible beside it, for a season. Beside it; or even, if you will, by means of it, and in virtue of it, though that is by no means so certain as is often supposed. Alas, no: the reflective constitutional mind has misgivings as to the origin of old Greek and Roman nobleness; and indeed knows not how this or any other human nobleness could well be "originated," or brought to pass, by voting or without voting, in this world, except by the grace of God very mainly;—and remembers, with a sigh, that of the Seven Sages themselves no fewer than three were bits of Despotic Kings, [Gr.] Turannoi, "Tyrants" so called (such being greatly wanted there); and that the other four were very far from Red Republicans, if of any political faith whatever! We may quit the Ancient Classical concern, and leave it to College-clubs and speculative debating-societies, in these late days.

Of the various French Republics that have been tried, or that are still on trial,—of these also it is not needful to say any word. But there is one modern instance of Democracy nearly perfect, the Republic of the United States, which has actually subsisted for threescore years or more, with immense success as is affirmed; to which many still appeal, as to a sign of hope for all nations, and a "Model Republic." Is not America an instance in point? Why should not all Nations subsist and flourish on Democracy, as America does?

Of America it would ill beseem any Englishman, and me perhaps as little as another, to speak unkindly, to speak unpatriotically, if any of us even felt so. Sure enough, America is a great, and in many respects a blessed and hopeful phenomenon. Sure enough, these hardy millions of Anglo-Saxon men prove themselves worthy of their genealogy; and, with the axe and plough and hammer, if not yet with any much finer kind of implements, are triumphantly clearing out wide spaces, seedfields for the sustenance and refuge of mankind, arenas for the future history of the world; doing, in their day and generation, a creditable and cheering feat under the sun. But as to a Model Republic, or a model anything, the wise among themselves know too well that there is nothing to be said. Nay the title hitherto to be a Commonwealth or Nation at all, among the [Gr.] ethne of the world, is, strictly considered, still a thing they are but striving for, and indeed have not yet done much towards attaining. Their Constitution, such as it may be, was made here, not there; went over with them from the Old-Puritan English workshop ready-made. Deduct what they carried with them from England ready-made,—their common English Language, and that same Constitution, or rather elixir of constitutions, their inveterate and now, as it were, inborn reverence for the Constable's Staff; two quite immense attainments, which England had to spend much blood, and valiant sweat of brow and brain, for centuries long, in achieving;—and what new elements of polity or nationhood, what noble new phasis of human arrangement, or social device worthy of Prometheus or of Epimetheus, yet comes to light in America? Cotton crops and Indian corn and dollars come to light; and half a world of untilled land, where populations that respect the constable can live, for the present without Government: this comes to light; and the profound sorrow of all nobler hearts, here uttering itself as silent patient unspeakable ennui, there coming out as vague elegiac wailings, that there is still next to nothing more. "Anarchy plus a street-constable:" that also is anarchic to me, and other than quite lovely!

I foresee, too, that, long before the waste lands are full, the very street-constable, on these poor terms, will have become impossible: without the waste lands, as here in our Europe, I do not see how he could continue possible many weeks. Cease to brag to me of America, and its model institutions and constitutions. To men in their sleep there is nothing granted in this world: nothing, or as good as nothing, to men that sit idly caucusing and ballot-boxing on the graves of their heroic ancestors, saying, "It is well, it is well!" Corn and bacon are granted: not a very sublime boon, on such conditions; a boon moreover which, on such conditions, cannot last!—No: America too will have to strain its energies, in quite other fashion than this; to crack its sinews, and all but break its heart, as the rest of us have had to do, in thousand-fold wrestle with the Pythons and mud-demons, before it can become a habitation for the gods. America's battle is yet to fight; and we, sorrowful though nothing doubting, will wish her strength for it. New Spiritual Pythons, plenty of them; enormous Megatherions, as ugly as were ever born of mud, loom huge and hideous out of the twilight Future on America; and she will have her own agony, and her own victory, but on other terms than she is yet quite aware of. Hitherto she but ploughs and hammers, in a very successful manner; hitherto, in spite of her "roast-goose with apple-sauce," she is not much. "Roast-goose with apple-sauce for the poorest workingman:" well, surely that is something, thanks to your respect for the street-constable, and to your continents of fertile waste land;—but that, even if it could continue, is by no means enough; that is not even an instalment towards what will be required of you. My friend, brag not yet of our American cousins! Their quantity of cotton, dollars, industry and resources, I believe to be almost unspeakable; but I can by no means worship the like of these. What great human soul, what great thought, what great noble thing that one could worship, or loyally admire, has yet been produced there? None: the American cousins have yet done none of these things. "What they have done?" growls Smelfungus, tired of the subject: "They have doubled their population every twenty years. They have begotten, with a rapidity beyond recorded example, Eighteen Millions of the greatest bores ever seen in this world before,—that hitherto is their feat in History!"—And so we leave them, for the present; and cannot predict the success of Democracy, on this side of the Atlantic, from their example.

Alas, on this side of the Atlantic and on that, Democracy, we apprehend, is forever impossible! So much, with certainty of loud astonished contradiction from all manner of men at present, but with sure appeal to the Law of Nature and the ever-abiding Fact, may be suggested and asserted once more. The Universe itself is a Monarchy and Hierarchy; large liberty of "voting" there, all manner of choice, utmost free-will, but with conditions inexorable and immeasurable annexed to every exercise of the same. A most free commonwealth of "voters;" but with Eternal Justice to preside over it, Eternal Justice enforced by Almighty Power! This is the model of "constitutions;" this: nor in any Nation where there has not yet (in some supportable and withal some constantly increasing degree) been confided to the Noblest, with his select series of Nobler, the divine everlasting duty of directing and controlling the Ignoble, has the "Kingdom of God," which we all pray for, "come," nor can "His will" even tend to be "done on Earth as it is in Heaven" till then. My Christian friends, and indeed my Sham-Christian and Anti-Christian, and all manner of men, are invited to reflect on this. They will find it to be the truth of the case. The Noble in the high place, the Ignoble in the low; that is, in all times and in all countries, the Almighty Maker's Law.

To raise the Sham-Noblest, and solemnly consecrate him by whatever method, new-devised, or slavishly adhered to from old wont, this, little as we may regard it, is, in all times and countries, a practical blasphemy, and Nature will in nowise forget it. Alas, there lies the origin, the fatal necessity, of modern Democracy everywhere. It is the Noblest, not the Sham-Noblest; it is God-Almighty's Noble, not the Court-Tailor's Noble, nor the Able-Editor's Noble, that must, in some approximate degree, be raised to the supreme place; he and not a counterfeit,—under penalties! Penalties deep as death, and at length terrible as hell-on-earth, my constitutional friend!—Will the ballot-box raise the Noblest to the chief place; does any sane man deliberately believe such a thing? That nevertheless is the indispensable result, attain it how we may: if that is attained, all is attained; if not that, nothing. He that cannot believe the ballot-box to be attaining it, will be comparatively indifferent to the ballot-box. Excellent for keeping the ship's crew at peace under their Phantasm Captain; but unserviceable, under such, for getting round Cape Horn. Alas, that there should be human beings requiring to have these things argued of, at this late time of day!

I say, it is the everlasting privilege of the foolish to be governed by the wise; to be guided in the right path by those who know it better than they. This is the first "right of man;" compared with which all other rights are as nothing,—mere superfluities, corollaries which will follow of their own accord out of this; if they be not contradictions to this, and less than nothing! To the wise it is not a privilege; far other indeed. Doubtless, as bringing preservation to their country, it implies preservation of themselves withal; but intrinsically it is the harshest duty a wise man, if he be indeed wise, has laid to his hand. A duty which he would fain enough shirk; which accordingly, in these sad times of doubt and cowardly sloth, he has long everywhere been endeavoring to reduce to its minimum, and has in fact in most cases nearly escaped altogether. It is an ungoverned world; a world which we flatter ourselves will henceforth need no governing. On the dust of our heroic ancestors we too sit ballot-boxing, saying to one another, It is well, it is well! By inheritance of their noble struggles, we have been permitted to sit slothful so long. By noble toil, not by shallow laughter and vain talk, they made this English Existence from a savage forest into an arable inhabitable field for us; and we, idly dreaming it would grow spontaneous crops forever,—find it now in a too questionable state; peremptorily requiring real labor and agriculture again. Real "agriculture" is not pleasant; much pleasanter to reap and winnow (with ballot-box or otherwise) than to plough!

Who would govern that can get along without governing? He that is fittest for it, is of all men the unwillingest unless constrained. By multifarious devices we have been endeavoring to dispense with governing; and by very superficial speculations, of laissez-faire, supply-and-demand, &c. &c. to persuade ourselves that it is best so. The Real Captain, unless it be some Captain of mechanical Industry hired by Mammon, where is he in these days? Most likely, in silence, in sad isolation somewhere, in remote obscurity; trying if, in an evil ungoverned time, he cannot at least govern himself. The Real Captain undiscoverable; the Phantasm Captain everywhere very conspicuous:—it is thought Phantasm Captains, aided by ballot-boxes, are the true method, after all. They are much the pleasantest for the time being! And so no Dux or Duke of any sort, in any province of our affairs, now leads: the Duke's Bailiff leads, what little leading is required for getting in the rents; and the Duke merely rides in the state-coach. It is everywhere so: and now at last we see a world all rushing towards strange consummations, because it is and has long been so!

I do not suppose any reader of mine, or many persons in England at all, have much faith in Fraternity, Equality and the Revolutionary Millenniums preached by the French Prophets in this age: but there are many movements here too which tend inevitably in the like direction; and good men, who would stand aghast at Red Republic and its adjuncts, seem to me travelling at full speed towards that or a similar goal! Certainly the notion everywhere prevails among us too, and preaches itself abroad in every dialect, uncontradicted anywhere so far as I can hear, That the grand panacea for social woes is what we call "enfranchisement," "emancipation;" or, translated into practical language, the cutting asunder of human relations, wherever they are found grievous, as is like to be pretty universally the case at the rate we have been going for some generations past. Let us all be "free" of one another; we shall then be happy. Free, without bond or connection except that of cash-payment; fair day's wages for the fair day's work; bargained for by voluntary contract, and law of supply-and-demand: this is thought to be the true solution of all difficulties and injustices that have occurred between man and man.

To rectify the relation that exists between two men, is there no method, then, but that of ending it? The old relation has become unsuitable, obsolete, perhaps unjust; it imperatively requires to be amended; and the remedy is, Abolish it, let there henceforth be no relation at all. From the "Sacrament of Marriage" downwards, human beings used to be manifoldly related, one to another, and each to all; and there was no relation among human beings, just or unjust, that had not its grievances and difficulties, its necessities on both sides to bear and forbear. But henceforth, be it known, we have changed all that, by favor of Heaven: "the voluntary principle" has come up, which will itself do the business for us; and now let a new Sacrament, that of Divorce, which we call emancipation, and spout of on our platforms, be universally the order of the day!—Have men considered whither all this is tending, and what it certainly enough betokens? Cut every human relation which has anywhere grown uneasy sheer asunder; reduce whatsoever was compulsory to voluntary, whatsoever was permanent among us to the condition of nomadic:—in other words, loosen by assiduous wedges in every joint, the whole fabric of social existence, stone from stone: till at last, all now being loose enough, it can, as we already see in most countries, be overset by sudden outburst of revolutionary rage; and, lying as mere mountains of anarchic rubbish, solicit you to sing Fraternity, &c., over it, and to rejoice in the new remarkable era of human progress we have arrived at.

Certainly Emancipation proceeds with rapid strides among us, this good while; and has got to such a length as might give rise to reflections in men of a serious turn. West-Indian Blacks are emancipated, and it appears refuse to work: Irish Whites have long been entirely emancipated; and nobody asks them to work, or on condition of finding them potatoes (which, of course, is indispensable), permits them to work.—Among speculative persons, a question has sometimes risen: In the progress of Emancipation, are we to look for a time when all the Horses also are to be emancipated, and brought to the supply-and-demand principle? Horses too have "motives;" are acted on by hunger, fear, hope, love of oats, terror of platted leather; nay they have vanity, ambition, emulation, thankfulness, vindictiveness; some rude outline of all our human spiritualities,—a rude resemblance to us in mind and intelligence, even as they have in bodily frame. The Horse, poor dumb four-footed fellow, he too has his private feelings, his affections, gratitudes; and deserves good usage; no human master, without crime, shall treat him unjustly either, or recklessly lay on the whip where it is not needed:—I am sure if I could make him "happy," I should be willing to grant a small vote (in addition to the late twenty millions) for that object!

Him too you occasionally tyrannize over; and with bad result to yourselves, among others; using the leather in a tyrannous unnecessary manner; withholding, or scantily furnishing, the oats and ventilated stabling that are due. Rugged horse-subduers, one fears they are a little tyrannous at times. "Am I not a horse, and half-brother?"—To remedy which, so far as remediable, fancy—the horses all "emancipated;" restored to their primeval right of property in the grass of this Globe: turned out to graze in an independent supply-and-demand manner! So long as grass lasts, I dare say they are very happy, or think themselves so. And Farmer Hodge sallying forth, on a dry spring morning, with a sieve of oats in his hand, and agony of eager expectation in his heart, is he happy? Help me to plough this day, Black Dobbin: oats in full measure if thou wilt. "Hlunh, No—thank!" snorts Black Dobbin; he prefers glorious liberty and the grass. Bay Darby, wilt not thou perhaps? "Hlunh!"—Gray Joan, then, my beautiful broad-bottomed mare,—O Heaven, she too answers Hlunh! Not a quadruped of them will plough a stroke for me. Corn-crops are ended in this world!—For the sake, if not of Hodge, then of Hodge's horses, one prays this benevolent practice might now cease, and a new and better one try to begin. Small kindness to Hodge's horses to emancipate them! The fate of all emancipated horses is, sooner or later, inevitable. To have in this habitable Earth no grass to eat,—in Black Jamaica gradually none, as in White Connemara already none;—to roam aimless, wasting the seedfields of the world; and be hunted home to Chaos, by the due watch-dogs and due hell-dogs, with such horrors of forsaken wretchedness as were never seen before! These things are not sport; they are terribly true, in this country at this hour.

Between our Black West Indies and our White Ireland, between these two extremes of lazy refusal to work, and of famishing inability to find any work, what a world have we made of it, with our fierce Mammon-worships, and our benevolent philanderings, and idle godless nonsenses of one kind and another! Supply-and-demand, Leave-it-alone, Voluntary Principle, Time will mend it:—till British industrial existence seems fast becoming one huge poison-swamp of reeking pestilence physical and moral; a hideous living Golgotha of souls and bodies buried alive; such a Curtius' gulf, communicating with the Nether Deeps, as the Sun never saw till now. These scenes, which the Morning Chronicle is bringing home to all minds of men,—thanks to it for a service such as Newspapers have seldom done,—ought to excite unspeakable reflections in every mind. Thirty thousand outcast Needlewomen working themselves swiftly to death; three million Paupers rotting in forced idleness, helping said Needlewomen to die: these are but items in the sad ledger of despair.

Thirty thousand wretched women, sunk in that putrefying well of abominations; they have oozed in upon London, from the universal Stygian quagmire of British industrial life; are accumulated in the well of the concern, to that extent. British charity is smitten to the heart, at the laying bare of such a scene; passionately undertakes, by enormous subscription of money, or by other enormous effort, to redress that individual horror; as I and all men hope it may. But, alas, what next? This general well and cesspool once baled clean out to-day, will begin before night to fill itself anew. The universal Stygian quagmire is still there; opulent in women ready to be ruined, and in men ready. Towards the same sad cesspool will these waste currents of human ruin ooze and gravitate as heretofore; except in draining the universal quagmire itself there is no remedy. "And for that, what is the method?" cry many in an angry manner. To whom, for the present, I answer only, "Not 'emancipation,' it would seem, my friends; not the cutting loose of human ties, something far the reverse of that!"

Many things have been written about shirtmaking; but here perhaps is the saddest thing of all, not written anywhere till now, that I know of. Shirts by the thirty thousand are made at twopence-halfpenny each; and in the mean while no needlewoman, distressed or other, can be procured in London by any housewife to give, for fair wages, fair help in sewing. Ask any thrifty house-mother, high or low, and she will answer. In high houses and in low, there is the same answer: no real needlewoman, "distressed" or other, has been found attainable in any of the houses I frequent. Imaginary needlewomen, who demand considerable wages, and have a deepish appetite for beer and viands, I hear of everywhere; but their sewing proves too often a distracted puckering and botching; not sewing, only the fallacious hope of it, a fond imagination of the mind. Good sempstresses are to be hired in every village; and in London, with its famishing thirty thousand, not at all, or hardly,—Is not No-government beautiful in human business? To such length has the Leave-alone principle carried it, by way of organizing labor, in this affair of shirtmaking. Let us hope the Leave-alone principle has now got its apotheosis; and taken wing towards higher regions than ours, to deal henceforth with a class of affairs more appropriate for it!

Reader, did you ever hear of "Constituted Anarchy"? Anarchy; the choking, sweltering, deadly and killing rule of No-rule; the consecration of cupidity, and braying folly, and dim stupidity and baseness, in most of the affairs of men? Slop-shirts attainable three halfpence cheaper, by the ruin of living bodies and immortal souls? Solemn Bishops and high Dignitaries, our divine "Pillars of Fire by night," debating meanwhile, with their largest wigs and gravest look, upon something they call "prevenient grace"? Alas, our noble men of genius, Heaven's real messengers to us, they also rendered nearly futile by the wasteful time;—preappointed they everywhere, and assiduously trained by all their pedagogues and monitors, to "rise in Parliament," to compose orations, write books, or in short speak words, for the approval of reviewers; instead of doing real kingly work to be approved of by the gods! Our "Government," a highly "responsible" one; responsible to no God that I can hear of, but to the twenty-seven million gods of the shilling gallery. A Government tumbling and drifting on the whirlpools and mud-deluges, floating atop in a conspicuous manner, no-whither,—like the carcass of a drowned ass. Authentic Chaos come up into this sunny Cosmos again; and all men singing Gloria in excelsis to it. In spirituals and temporals, in field and workshop, from Manchester to Dorsetshire, from Lambeth Palace to the Lanes of Whitechapel, wherever men meet and toil and traffic together,—Anarchy, Anarchy; and only the street-constable (though with ever-increasing difficulty) still maintaining himself in the middle of it; that so, for one thing, this blessed exchange of slop-shirts for the souls of women may transact itself in a peaceable manner!—I, for my part, do profess myself in eternal opposition to this, and discern well that universal Ruin has us in the wind, unless we can get out of this. My friend Crabbe, in a late number of his Intermittent Radiator, pertinently enough exclaims:—

"When shall we have done with all this of British Liberty, Voluntary Principle, Dangers of Centralization, and the like? It is really getting too bad. For British Liberty, it seems, the people cannot be taught to read. British Liberty, shuddering to interfere with the rights of capital, takes six or eight millions of money annually to feed the idle laborer whom it dare not employ. For British Liberty we live over poisonous cesspools, gully-drains, and detestable abominations; and omnipotent London cannot sweep the dirt out of itself. British Liberty produces—what? Floods of Hansard Debates every year, and apparently little else at present. If these are the results of British Liberty, I, for one, move we should lay it on the shelf a little, and look out for something other and farther. We have achieved British Liberty hundreds of years ago; and are fast growing, on the strength of it, one of the most absurd populations the Sun, among his great Museum of Absurdities, looks down upon at present."

Curious enough: the model of the world just now is England and her Constitution; all Nations striving towards it: poor France swimming these last sixty years in seas of horrid dissolution and confusion, resolute to attain this blessedness of free voting, or to die in chase of it. Prussia too, solid Germany itself, has all broken out into crackling of musketry, loud pamphleteering and Frankfort parliamenting and palavering; Germany too will scale the sacred mountains, how steep soever, and, by talisman of ballot-box, inhabit a political Elysium henceforth. All the Nations have that one hope. Very notable, and rather sad to the humane on-looker. For it is sadly conjectured, all the Nations labor somewhat under a mistake as to England, and the causes of her freedom and her prosperous cotton-spinning; and have much misread the nature of her Parliament, and the effect of ballot-boxes and universal suffrages there.

What if it were because the English Parliament was from the first, and is only just now ceasing to be, a Council of actual Rulers, real Governing Persons (called Peers, Mitred Abbots, Lords, Knights of the Shire, or howsoever called), actually ruling each his section of the country,—and possessing (it must be said) in the lump, or when assembled as a Council, uncommon patience, devoutness, probity, discretion and good fortune,—that the said Parliament ever came to be good for much? In that case it will not be easy to "imitate" the English Parliament; and the ballot-box and suffrage will be the mere bow of Robin Hood, which it is given to very few to bend, or shoot with to any perfection. And if the Peers become mere big Capitalists, Railway Directors, gigantic Hucksters, Kings of Scrip, without lordly quality, or other virtue except cash; and the Mitred Abbots change to mere Able-Editors, masters of Parliamentary Eloquence, Doctors of Political Economy, and such like; and all have to be elected by a universal-suffrage ballot-box,—I do not see how the English Parliament itself will long continue sea-worthy! Nay, I find England in her own big dumb heart, wherever you come upon her in a silent meditative hour, begins to have dreadful misgivings about it.

The model of the world, then, is at once unattainable by the world, and not much worth attaining? England, as I read the omens, is now called a second time to "show the Nations how to live;" for by her Parliament, as chief governing entity, I fear she is not long for this world! Poor England must herself again, in these new strange times, the old methods being quite worn out, "learn how to live." That now is the terrible problem for England, as for all the Nations; and she alone of all, not yet sunk into open Anarchy, but left with time for repentance and amendment; she, wealthiest of all in material resource, in spiritual energy, in ancient loyalty to law, and in the qualities that yield such loyalty,—she perhaps alone of all may be able, with huge travail, and the strain of all her faculties, to accomplish some solution. She will have to try it, she has now to try it; she must accomplish it, or perish from her place in the world!

England, as I persuade myself, still contains in it many kings; possesses, as old Rome did, many men not needing "election" to command, but eternally elected for it by the Maker Himself. England's one hope is in these, just now. They are among the silent, I believe; mostly far away from platforms and public palaverings; not speaking forth the image of their nobleness in transitory words, but imprinting it, each on his own little section of the world, in silent facts, in modest valiant actions, that will endure forevermore. They must sit silent no longer. They are summoned to assert themselves; to act forth, and articulately vindicate, in the teeth of howling multitudes, of a world too justly maddened into all manner of delirious clamors, what of wisdom they derive from God. England, and the Eternal Voices, summon them; poor England never so needed them as now. Up, be doing everywhere: the hour of crisis has verily come! In all sections of English life, the god-made king is needed; is pressingly demanded in most; in some, cannot longer, without peril as of conflagration, be dispensed with. He, wheresoever he finds himself, can say, "Here too am I wanted; here is the kingdom I have to subjugate, and introduce God's Laws into,—God's Laws, instead of Mammon's and M'Croudy's and the Old Anarch's! Here is my work, here or nowhere."—Are there many such, who will answer to the call, in England? It turns on that, whether England, rapidly crumbling in these very years and months, shall go down to the Abyss as her neighbors have all done, or survive to new grander destinies without solution of continuity! Probably the chief question of the world at present.