Latter-Day Pamphlets

Howard is not the only benefactor that has worked without money for us; there have been some more,—and will be, I hope! For the Destinies are opulent; and send here and there a man into the world to do work, for which they do not mean to pay him in money. And they smite him beneficently with sore afflictions, and blight his world all into grim frozen ruins round him,—and can make a wandering Exile of their Dante, and not a soft-bedded Podesta of Florence, if they wish to get a Divine Comedy out of him. Nay that rather is their way, when they have worthy work for such a man; they scourge him manifoldly to the due pitch, sometimes nearly of despair, that he may search desperately for his work, and find it; they urge him on still with beneficent stripes when needful, as is constantly the case between whiles; and, in fact, have privately decided to reward him with beneficent death by and by, and not with money at all. O my benevolent friend, I honor Howard very much; but it is on this side idolatry a long way, not to an infinite, but to a decidedly finite extent! And you,—put not the modest noble Howard, a truly modest man, to the blush, by forcing these reflections on us!

Cholera Doctors, hired to dive into black dens of infection and despair, they, rushing about all day from lane to lane, with their life in their hand, are found to do their function; which is a much more rugged one than Howard's. Or what say we, Cholera Doctors? Ragged losels gathered by beat of drum from the overcrowded streets of cities, and drilled a little and dressed in red, do not they stand fire in an uncensurable manner; and handsomely give their life, if needful, at the rate of a shilling per day? Human virtue, if we went down to the roots of it, is not so rare. The materials of human virtue are everywhere abundant as the light of the sun: raw materials,—O woe, and loss, and scandal thrice and threefold, that they so seldom are elaborated, and built into a result! that they lie yet unelaborated, and stagnant in the souls of wide-spread dreary millions, fermenting, festering; and issue at last as energetic vice instead of strong practical virtue! A Mrs. Manning "dying game,"—alas, is not that the foiled potentiality of a kind of heroine too? Not a heroic Judith, not a mother of the Gracchi now, but a hideous murderess, fit to be the mother of hyenas! To such extent can potentialities be foiled. Education, kingship, command,—where is it, whither has it fled? Woe a thousand times, that this, which is the task of all kings, captains, priests, public speakers, land-owners, book-writers, mill-owners, and persons possessing or pretending to possess authority among mankind,—is left neglected among them all; and instead of it so little done but protocolling, black-or-white surplicing, partridge-shooting, parliamentary eloquence and popular twaddle-literature; with such results as we see!—

Howard abated the Jail-fever; but it seems to me he has been the innocent cause of a far more distressing fever which rages high just now; what we may call the Benevolent-Platform Fever. Howard is to be regarded as the unlucky fountain of that tumultuous frothy ocean-tide of benevolent sentimentality, "abolition of punishment," all-absorbing "prison-discipline," and general morbid sympathy, instead of hearty hatred, for scoundrels; which is threatening to drown human society as in deluges, and leave, instead of an "edifice of society" fit for the habitation of men, a continent of fetid ooze inhabitable only by mud-gods and creatures that walk upon their belly. Few things more distress a thinking soul at this time.

Most sick am I, O friends, of this sugary disastrous jargon of philanthropy, the reign of love, new era of universal brotherhood, and not Paradise to the Well-deserving but Paradise to All-and-sundry, which possesses the benighted minds of men and women in our day. My friends, I think you are much mistaken about Paradise! "No Paradise for anybody: he that cannot do without Paradise, go his ways:" suppose you tried that for a while! I reckon that the safer version. Unhappy sugary brethren, this is all untrue, this other; contrary to the fact; not a tatter of it will hang together in the wind and weather of fact. In brotherhood with the base and foolish I, for one, do not mean to live. Not in brotherhood with them was life hitherto worth much to me; in pity, in hope not yet quite swallowed of disgust,—otherwise in enmity that must last through eternity, in unappeasable aversion shall I have to live with these! Brotherhood? No, be the thought far from me. They are Adam's children,—alas yes, I well remember that, and never shall forget it; hence this rage and sorrow. But they have gone over to the dragons; they have quitted the Father's house, and set up with the Old Serpent: till they return, how can they be brothers? They are enemies, deadly to themselves and to me and to you, till then; till then, while hope yet lasts, I will treat them as brothers fallen insane;—when hope has ended, with tears grown sacred and wrath grown sacred, I will cut them off in the name of God! It is at my peril if I do not. With the servant of Satan I dare not continue in partnership. Him I must put away, resolutely and forever; "lest," as it is written, "I become partaker of his plagues."

Beautiful Black Peasantry, who have fallen idle and have got the Devil at your elbow; interesting White Felonry, who are not idle, but have enlisted into the Devil's regiments of the line,—know that my benevolence for you is comparatively trifling! What I have of that divine feeling is due to others, not to you. A "universal Sluggard-and-Scoundrel Protection Society" is not the one I mean to institute in these times, where so much wants protection, and is sinking to sad issues for want of it! The scoundrel needs no protection. The scoundrel that will hasten to the gallows, why not rather clear the way for him! Better he reach his goal and outgate by the natural proclivity, than be so expensively dammed up and detained, poisoning everything as he stagnates and meanders along, to arrive at last a hundred times fouler, and swollen a hundred times bigger! Benevolent men should reflect on this.—And you Quashee, my pumpkin,—(not a bad fellow either, this poor Quashee, when tolerably guided!)—idle Quashee, I say you must get the Devil sent away from your elbow, my poor dark friend! In this world there will be no existence for you otherwise. No, not as the brother of your folly will I live beside you. Please to withdraw out of my way, if I am not to contradict your folly, and amend it, and put it in the stocks if it will not amend. By the Eternal Maker, it is on that footing alone that you and I can live together! And if you had respectable traditions dated from beyond Magna Charta, or from beyond the Deluge, to the contrary, and written sheepskins that would thatch the face of the world,—behold I, for one individual, do not believe said respectable traditions, nor regard said written sheepskins except as things which you, till you grow wiser, will believe. Adieu, Quashee; I will wish you better guidance than you have had of late.

On the whole, what a reflection is it that we cannot bestow on an unworthy man any particle of our benevolence, our patronage, or whatever resource is ours,—without withdrawing it, it and all that will grow of it, from one worthy, to whom it of right belongs! We cannot, I say; impossible; it is the eternal law of things. Incompetent Duncan M'Pastehorn, the hapless incompetent mortal to whom I give the cobbling of my boots,—and cannot find in my heart to refuse it, the poor drunken wretch having a wife and ten children; he withdraws the job from sober, plainly competent, and meritorious Mr. Sparrowbill, generally short of work too; discourages Sparrowbill; teaches him that he too may as well drink and loiter and bungle; that this is not a scene for merit and demerit at all, but for dupery, and whining flattery, and incompetent cobbling of every description;—clearly tending to the ruin of poor Sparrowbill! What harm had Sparrowbill done me that I should so help to ruin him? And I couldn't save the insalvable M'Pastehorn; I merely yielded him, for insufficient work, here and there a half-crown,—which he oftenest drank. And now Sparrowbill also is drinking!

Justice, Justice: woe betides us everywhere when, for this reason or for that, we fail to do justice! No beneficence, benevolence, or other virtuous contribution will make good the want. And in what a rate of terrible geometrical progression, far beyond our poor computation, any act of Injustice once done by us grows; rooting itself ever anew, spreading ever anew, like a banyan-tree,—blasting all life under it, for it is a poison-tree! There is but one thing needed for the world; but that one is indispensable. Justice, Justice, in the name of Heaven; give us Justice, and we live; give us only counterfeits of it, or succedanea for it, and we die!

Oh, this universal syllabub of philanthropic twaddle! My friend, it is very sad, now when Christianity is as good as extinct in all hearts, to meet this ghastly-Phantasm of Christianity parading through almost all. "I will clean your foul thoroughfares, and make your Devil's-cloaca of a world into a garden of Heaven," jabbers this Phantasm, itself a phosphorescence and unclean! The worst, it is written, comes from corruption of the best:—Semitic forms now lying putrescent, dead and still unburied, this phosphorescence rises. I say sometimes, such a blockhead Idol, and miserable White Mumbo-jumbo, fashioned out of deciduous sticks and cast clothes, out of extinct cants and modern sentimentalisms, as that which they sing litanies to at Exeter Hall and extensively elsewhere, was perhaps never set up by human folly before. Unhappy creatures, that is not the Maker of the Universe, not that, look one moment at the Universe, and see! That is a paltry Phantasm, engendered in your own sick brain; whoever follows that as a Reality will fall into the ditch.

Reform, reform, all men see and feel, is imperatively needed. Reform must either be got, and speedily, or else we die: and nearly all the men that speak, instruct us, saying, "Have you quite done your interesting Negroes in the Sugar Islands? Rush to the Jails, then, O ye reformers; snatch up the interesting scoundrel-population there, to them be nursing-fathers and nursing-mothers. And oh, wash, and dress, and teach, and recover to the service of Heaven these poor lost souls: so, we assure you, will society attain the needful reform, and life be still possible in this world." Thus sing the oracles everywhere; nearly all the men that speak, though we doubt not, there are, as usual, immense majorities consciously or unconsciously wiser who hold their tongue. But except this of whitewashing the scoundrel-population, one sees little "reform" going on. There is perhaps some endeavor to do a little scavengering; and, as the all-including point, to cheapen the terrible cost of Government: but neither of these enterprises makes progress, owing to impediments.

"Whitewash your scoundrel-population; sweep out your abominable gutters (if not in the name of God, ye brutish slatterns, then in the name of Cholera and the Royal College of Surgeons): do these two things;—and observe, much cheaper if you please!"—Well, here surely is an Evangel of Freedom, and real Program of a new Era. What surliest misanthrope would not find this world lovely, were these things done: scoundrels whitewashed; some degree of scavengering upon the gutters; and at a cheap rate, thirdly? That surely is an occasion on which, if ever on any, the Genius of Reform may pipe all hands!—Poor old Genius of Reform; bedrid this good while; with little but broken ballot-boxes, and tattered stripes of Benthamee Constitutions lying round him; and on the walls mere shadows of clothing-colonels, rates-in-aid, poor-law unions, defunct potato and the Irish difficulty,—he does not seem long for this world, piping to that effect?

Not the least disgusting feature of this Gospel according to the Platform is its reference to religion, and even to the Christian Religion, as an authority and mandate for what it does. Christian Religion? Does the Christian or any religion prescribe love of scoundrels, then? I hope it prescribes a healthy hatred of scoundrels;—otherwise what am I, in Heaven's name, to make of it? Me, for one, it will not serve as a religion on those strange terms. Just hatred of scoundrels, I say; fixed, irreconcilable, inexorable enmity to the enemies of God: this, and not love for them, and incessant whitewashing, and dressing and cockering of them, must, if you look into it, be the backbone of any human religion whatsoever. Christian Religion! In what words can I address you, ye unfortunates, sunk in the slushy ooze till the worship of mud-serpents, and unutterable Pythons and poisonous slimy monstrosities, seems to you the worship of God? This is the rotten carcass of Christianity; this mal-odorous phosphorescence of post-mortem sentimentalism. O Heavens, from the Christianity of Oliver Cromwell, wrestling in grim fight with Satan and his incarnate Blackguardisms, Hypocrisies, Injustices, and legion of human and infernal angels, to that of eloquent Mr. Hesperus Fiddlestring denouncing capital punishments, and inculcating the benevolence on platforms, what a road have we travelled!

A foolish stump-orator, perorating on his platform mere benevolences, seems a pleasant object to many persons; a harmless or insignificant one to almost all. Look at him, however; scan him till you discern the nature of him, he is not pleasant, but ugly and perilous. That beautiful speech of his takes captive every long ear, and kindles into quasi-sacred enthusiasm the minds of not a few; but it is quite in the teeth of the everlasting facts of this Universe, and will come only to mischief for every party concerned. Consider that little spouting wretch. Within the paltry skin of him, it is too probable, he holds few human virtues, beyond those essential for digesting victual: envious, cowardly, vain, splenetic hungry soul; what heroism, in word or thought or action, will you ever get from the like of him? He, in his necessity, has taken into the benevolent line; warms the cold vacuity of his inner man to some extent, in a comfortable manner, not by silently doing some virtue of his own, but by fiercely recommending hearsay pseudo-virtues and respectable benevolences to other people. Do you call that a good trade? Long-eared fellow-creatures, more or less resembling himself, answer, "Hear, hear! Live Fiddlestring forever!" Wherefrom follow Abolition Congresses, Odes to the Gallows;—perhaps some dirty little Bill, getting itself debated next Session in Parliament, to waste certain nights of our legislative Year, and cause skipping in our Morning Newspaper, till the abortion can be emptied out again and sent fairly floating down the gutters.

Not with entire approbation do I, for one, look on that eloquent individual. Wise benevolence, if it had authority, would order that individual, I believe, to find some other trade: "Eloquent individual, pleading here against the Laws of Nature,—for many reasons, I bid thee close that mouth of thine. Enough of balderdash these long-eared have now drunk. Depart thou; do some benevolent work; at lowest, be silent. Disappear, I say; away, and jargon no more in that manner, lest a worst thing befall thee." Exeat Fiddlestring!—Beneficent men are not they who appear on platforms, pleading against the Almighty Maker's Laws; these are the maleficent men, whose lips it is pity that some authority cannot straightway shut. Pandora's Box is not more baleful than the gifts these eloquent benefactors are pressing on us. Close your pedler's pack, my friend; swift, away with it! Pernicious, fraught with mere woe and sugary poison is that kind of benevolence and beneficence.

Truly, one of the saddest sights in these times is that of poor creatures, on platforms, in parliaments and other situations, making and unmaking "Laws;" in whose soul, full of mere vacant hearsay and windy babble, is and was no image of Heaven's Law; whom it never struck that Heaven had a Law, or that the Earth—could not have what kind of Law you pleased! Human Statute-books, accordingly, are growing horrible to think of. An impiety and poisonous futility every Law of them that is so made; all Nature is against it; it will and can do nothing but mischief wheresoever it shows itself in Nature: and such Laws lie now like an incubus over this Earth, so innumerable are they. How long, O Lord, how long!—O ye Eternities, Divine Silences, do you dwell no more, then, in the hearts of the noble and the true; and is there no inspiration of the Almighty any more vouchsafed us? The inspiration of the Morning Newspapers—alas, we have had enough of that, and are arrived at the gates of death by means of that!

"Really, one of the most difficult questions this we have in these times, What to do with our criminals?" blandly observed a certain Law-dignitary, in my hearing once, taking the cigar from his mouth, and pensively smiling over a group of us under the summer beech-tree, as Favonius carried off the tobacco-smoke; and the group said nothing, only smiled and nodded, answering by new tobacco-clouds. "What to do with our criminals?" asked the official Law-dignitary again, as if entirely at a loss.—"I suppose," said one ancient figure not engaged in smoking, "the plan would be to treat them according to the real law of the case; to make the Law of England, in respect of them, correspond to the Law of the Universe. Criminals, I suppose, would prove manageable in that way: if we could do approximately as God Almighty does towards them; in a word, if we could try to do Justice towards them."—"I'll thank you for a definition of Justice?" sneered the official person in a cheerily scornful and triumphant manner, backed by a slight laugh from the honorable company; which irritated the other speaker.—"Well, I have no pocket definition of Justice," said he, "to give your Lordship. It has not quite been my trade to look for such a definition; I could rather fancy it had been your Lordship's trade, sitting on your high place this long while. But one thing I can tell you: Justice always is, whether we define it or not. Everything done, suffered or proposed, in Parliament or out of it, is either just or else unjust; either is accepted by the gods and eternal facts, or is rejected by them. Your Lordship and I, with or without definition, do a little know Justice, I will hope; if we don't both know it and do it, we are hourly travelling down towards—Heavens, must I name such a place! That is the place we are bound to, with all our trading-pack, and the small or extensive budgets of human business laid on us; and there, if we don't know Justice, we, and all our budgets and Acts of Parliament, shall find lodging when the day is done!"—The official person, a polite man otherwise, grinned as he best could some semblance of a laugh, mirthful as that of the ass eating thistles, and ended in "Hah, oh, ah!"—

Indeed, it is wonderful to hear what account we at present give ourselves of the punishment of criminals. No "revenge"—O Heavens, no; all preachers on Sunday strictly forbid that; and even (at least on Sundays) prescribe the contrary of that. It is for the sake of "example," that you punish; to "protect society" and its purse and skin; to deter the innocent from falling into crime; and especially withal, for the purpose of improving the poor criminal himself,—or at lowest, of hanging and ending him, that he may not grow worse. For the poor criminal is, to be "improved" if possible: against him no "revenge" even on week-days; nothing but love for him, and pity and help; poor fellow, is he not miserable enough? Very miserable,—though much less so than the Master of him, called Satan, is understood (on Sundays) to have long deservedly been!

My friends, will you permit me to say that all this, to one poor judgment among your number, is the mournfulest twaddle that human tongues could shake from them; that it has no solid foundation in the nature of things; and to a healthy human heart no credibility whatever. Permit me to say, only to hearts long drowned in dead Tradition, and for themselves neither believing nor disbelieving, could this seem credible. Think, and ask yourselves, in spite of all this preaching and perorating from the teeth outward! Hearts that are quite strangers to eternal Fact, and acquainted only at all hours with temporary Semblances parading about in a prosperous and persuasive condition; hearts that from their first appearance in this world have breathed since birth, in all spiritual matters, which means in all matters not pecuniary, the poisonous atmosphere of universal Cant, could believe such a thing. Cant moral, Cant religious, Cant political; an atmosphere which envelops all things for us unfortunates, and has long done; which goes beyond the Zenith and below the Nadir for us, and has as good as choked the spiritual life out of all of us,—God pity such wretches, with little or nothing real about them but their purse and their abdominal department! Hearts, alas, which everywhere except in the metallurgic and cotton-spinning provinces, have communed with no Reality, or awful Presence of a Fact, godlike or diabolic, in this Universe or this unfathomable Life at all. Hunger-stricken asphyxied hearts, which have nourished themselves on what they call religions, Christian religions. Good Heaven, once more fancy the Christian religion of Oliver Cromwell; or of some noble Christian man, whom you yourself may have been blessed enough, once, long since, in your life, to know! These are not untrue religions; they are the putrescences and foul residues of religions that are extinct, that have plainly to every honest nostril been dead some time, and the remains of which—O ye eternal Heavens, will the nostril never be delivered from them!—Such hearts, when they get upon platforms, and into questions not involving money, can "believe" many things!—

I take the liberty of asserting that there is one valid reason, and only one, for either punishing a man or rewarding him in this world; one reason, which ancient piety could well define: That you may do the will and commandment of God with regard to him; that you may do justice to him. This is your one true aim in respect of him; aim thitherward, with all your heart and all your strength and all your soul, thitherward, and not elsewhither at all! This aim is true, and will carry you to all earthly heights and benefits, and beyond the stars and Heavens. All other aims are purblind, illegitimate, untrue; and will never carry you beyond the shop-counter, nay very soon will prove themselves incapable of maintaining you even there. Find out what the Law of God is with regard to a man; make that your human law, or I say it will be ill with you, and not well! If you love your thief or murderer, if Nature and eternal Fact love him, then do as you are now doing. But if Nature and Fact do not love him? If they have set inexorable penalties upon him, and planted natural wrath against him in every god-created human heart,—then I advise you, cease, and change your hand.

Reward and punishment? Alas, alas, I must say you reward and punish pretty much alike! Your dignities, peerages, promotions, your kingships, your brazen statues erected in capital and county towns to our select demigods of your selecting, testify loudly enough what kind of heroes and hero-worshippers you are. Woe to the People that no longer venerates, as the emblem of God himself, the aspect of Human Worth; that no longer knows what human worth and unworth is! Sure as the Decrees of the Eternal, that People cannot come to good. By a course too clear, by a necessity too evident, that People will come into the hands of the unworthy; and either turn on its bad career, or stagger downwards to ruin and abolition. Does the Hebrew People prophetically sing "Ou' clo'!" in all thoroughfares, these eighteen hundred years in vain?

To reward men according to their worth: alas, the perfection of this, we know, amounts to the millennium! Neither is perfect punishment, according to the like rule, to be attained,—nor even, by a legislator of these chaotic days, to be too zealously attempted. But when he does attempt it,—yes, when he summons out the Society to sit deliberative on this matter, and consult the oracles upon it, and solemnly settle it in the name of God; then, if never before, he should try to be a little in the right in settling it!—In regard to reward of merit, I do not bethink me of any attempt whatever, worth calling an attempt, on the part of modern Governments; which surely is an immense oversight on their part, and will one day be seen to have been an altogether fatal one. But as to the punishment of crime, happily this cannot be quite neglected. When men have a purse and a skin, they seek salvation at least for these; and the Four Pleas of the Crown are a thing that must and will be attended to. By punishment, capital or other, by treadmilling and blind rigor, or by whitewashing and blind laxity, the extremely disagreeable offences of theft and murder must be kept down within limits.

And so you take criminal caitiffs, murderers, and the like, and hang them on gibbets "for an example to deter others." Whereupon arise friends of humanity, and object. With very great reason, as I consider, if your hypothesis be correct. What right have you to hang any poor creature "for an example"? He can turn round upon you and say, "Why make an 'example' of me, a merely ill-situated, pitiable man? Have you no more respect for misfortune? Misfortune, I have been told, is sacred. And yet you hang me, now I am fallen into your hands; choke the life out of me, for an example! Again I ask, Why make an example of me, for your own convenience alone?"—All "revenge" being out of the question, it seems to me the caitiff is unanswerable; and he and the philanthropic platforms have the logic all on their side.

The one answer to him is: "Caitiff, we hate thee; and discern for some six thousand years now, that we are called upon by the whole Universe to do it. Not with a diabolic but with a divine hatred. God himself, we have always understood, 'hates sin,' with a most authentic, celestial, and eternal hatred. A hatred, a hostility inexorable, unappeasable, which blasts the scoundrel, and all scoundrels ultimately, into black annihilation and disappearance from the sum of things. The path of it as the path of a flaming sword: he that has eyes may see it, walking inexorable, divinely beautiful and divinely terrible, through the chaotic gulf of Human History, and everywhere burning, as with unquenchable fire, the false and death-worthy from the true and life-worthy; making all Human History, and the Biography of every man, a God's Cosmos in place of a Devil's Chaos. So is it, in the end; even so, to every man who is a man, and not a mutinous beast, and has eyes to see. To thee, caitiff, these things were and are, quite incredible; to us they are too awfully certain,—the Eternal Law of this Universe, whether thou and others will believe it or disbelieve. We, not to be partakers in thy destructive adventure of defying God and all the Universe, dare not allow thee to continue longer among us. As a palpable deserter from the ranks where all men, at their eternal peril, are bound to be: palpable deserter, taken with the red band fighting thus against the whole Universe and its Laws, we—send thee back into the whole Universe, solemnly expel thee from our community; and will, in the name of God, not with joy and exultation, but with sorrow stern as thy own, hang thee on Wednesday next, and so end."

Other ground on which to deliberately slay a disarmed fellow-man I can see none. Example, effects upon the public mind, effects upon this and upon that: all this is mere appendage and accident; of all this I make no attempt to keep account,—sensible that no arithmetic will or can keep account of it; that its "effects," on this hand and on that, transcend all calculation. One thing, if I can calculate it, will include all, and produce beneficial effects beyond calculation, and no ill effect at all, anywhere or at any time: What the Law of the Universe, or Law of God, is with regard to this caitiff? That, by all sacred research and consideration, I will try to find out; to that I will come as near as human means admit; that shall be my exemplar and "example;" all men shall through me see that, and be profited beyond calculation by seeing it.

What this Law of the Universe, or Law made by God, is? Men at one time read it in their Bible. In many Bibles, Books, and authentic symbols and monitions of Nature and the World (of Fact, that is, and of Human Speech, or Wise Interpretation of Fact), there are still clear indications towards it. Most important it is, for this and for some other reasons, that men do, in some way, get to see it a little! And if no man could now see it by any Bible, there is written in the heart of every man an authentic copy of it direct from Heaven itself: there, if he have learnt to decipher Heaven's writing, and can read the sacred oracles (a sad case for him if he altogether cannot), every born man may still find some copy of it.

"Revenge," my friends! revenge, and the natural hatred of scoundrels, and the ineradicable tendency to revancher oneself upon them, and pay them what they have merited: this is forevermore intrinsically a correct, and even a divine feeling in the mind of every man. Only the excess of it is diabolic; the essence I say is manlike, and even godlike,—a monition sent to poor man by the Maker himself. Thou, poor reader, in spite of all this melancholy twaddle, and blotting out of Heaven's sunlight by mountains of horsehair and officiality, hast still a human heart. If, in returning to thy poor peaceable dwelling-place, after an honest hard day's work, thou wert to find, for example, a brutal scoundrel who for lucre or other object of his, had slaughtered the life that was dearest to thee; thy true wife, for example, thy true old mother, swimming in her blood; the human scoundrel, or two-legged wolf, standing over such a tragedy: I hope a man would have so much divine rage in his heart as to snatch the nearest weapon, and put a conclusion upon said human wolf, for one! A palpable messenger of Satan, that one; accredited by all the Devils, to be put an end to by all the children of God. The soul of every god-created man flames wholly into one divine blaze of sacred wrath at sight of such a Devil's-messenger; authentic firsthand monition from the Eternal Maker himself as to what is next to be done. Do it, or be thyself an ally of Devil's-messengers; a sheep for two-legged human wolves, well deserving to be eaten, as thou soon wilt be!

My humane friends, I perceive this same sacred glow of divine wrath, or authentic monition at first hand from God himself, to be the foundation for all Criminal Law, and Official horsehair-and-bombazine procedure against Scoundrels in this world. This first-hand gospel from the Eternities, imparted to every mortal, this is still, and will forever be, your sanction and commission for the punishment of human scoundrels. See well how you will translate this message from Heaven and the Eternities into a form suitable to this World and its Times. Let not violence, haste, blind impetuous impulse, preside in executing it; the injured man, invincibly liable to fall into these, shall not himself execute it: the whole world, in person of a Minister appointed for that end, and surrounded with the due solemnities and caveats, with bailiffs, apparitors, advocates, and the hushed expectation of all men, shall do it, as under the eye of God who made all men. How it shall be done? this is ever a vast question, involving immense considerations. Thus Edmund Burke saw, in the Two Houses of Parliament, with King, Constitution, and all manner of Civil-Lists, and Chancellors' wigs and Exchequer budgets, only the "method of getting twelve just men put into a jury-box:" that, in Burke's view, was the summary of what they were all meant for. How the judge will do it? Yes, indeed:—but let him see well that he does do it: for it is a thing that must by no means be left undone! A sacred gospel from the Highest: not to be smothered under horsehair and bombazine, or drowned in platform froth, or in any wise omitted or neglected, without the most alarming penalties to all concerned!

Neglect to treat the hero as hero, the penalties—which are inevitable too, and terrible to think of, as your Hebrew friends can tell you—may be some time in coming; they will only gradually come. Not all at once will your thirty thousand Needlewomen, your three million Paupers, your Connaught fallen into potential Cannibalism, and other fine consequences of the practice, come to light;—though come to light they will; and "Ou' clo'!" itself may be in store for you, if you persist steadily enough. But neglect to treat even your declared scoundrel as scoundrel, this is the last consummation of the process, the drop by which the cup runs over; the penalties of this, most alarming, extensive, and such as you little dream of, will straightway very rapidly come. Dim oblivion of Right and Wrong, among the masses of your population, will come; doubts as to Right and Wrong, indistinct notion that Right and Wrong are not eternal, but accidental, and settled by uncertain votings and talkings, will come. Prurient influenza of Platform Benevolence, and "Paradise to All-and-sundry," will come. In the general putrescence of your "religions," as you call them, a strange new religion, named of Universal Love, with Sacraments mainly of—Divorce, with Balzac, Sue and Company for Evangelists, and Madame Sand for Virgin, will come,—and results fast following therefrom which will astonish you very much!

"The terrible anarchies of these years," says Crabbe, in his Radiator, "are brought upon us by a necessity too visible. By the crime of Kings,—alas, yes; but by that of Peoples too. Not by the crime of one class, but by the fatal obscuration, and all but obliteration of the sense of Right and Wrong in the minds and practices of every class. What a scene in the drama of Universal History, this of ours! A world-wide loud bellow and bray of universal Misery; lowing, with crushed maddened heart, its inarticulate prayer to Heaven:—very pardonable to me, and in some of its transcendent developments, as in the grand French Revolution, most respectable and ever-memorable. For Injustice reigns everywhere; and this murderous struggle for what they call 'Fraternity,' and so forth has a spice of eternal sense in it, though so terribly disfigured! Amalgam of sense and nonsense; eternal sense by the grain, and temporary nonsense by the square mile: as is the habit with poor sons of men. Which pardonable amalgam, however, if it be taken as the pure final sense, I must warn you and all creatures, is unpardonable, criminal, and fatal nonsense;—with which I, for one, will take care not to concern myself!

"Dogs should not be taught to eat leather, says the old adage: no;—and where, by general fault and error, and the inevitable nemesis of things, the universal kennel is set to diet upon leather; and from its keepers, its 'Liberal Premiers,' or whatever their title is, will accept or expect nothing else, and calls it by the pleasant name of progress, reform, emancipation, abolition-principles, and the like,—I consider the fate of said kennel and of said keepers to be a thing settled. Red republic in Phrygian nightcap, organization of labor a la Louis Blanc; street-barricades, and then murderous cannon-volleys a la Cavaignac and Windischgratz, follow out of one another, as grapes, must, new wine, and sour all-splitting vinegar do: vinegar is but vin-aigre, or the self-same 'wine' grown sharp! If, moreover, I find the Worship of Human Nobleness abolished in any country, and a new astonishing Phallus-Worship, with universal Balzac-Sand melodies and litanies in treble and in bass, established in its stead, what can I compute but that Nature, in horrible throes, will repugn against such substitution,—that, in short, the astonishing new Phallus-Worship, with its finer sensibilities of the heart, and 'great satisfying loves,' with its sacred kiss of peace for scoundrel and hero alike, with its all-embracing Brotherhood, and universal Sacrament of Divorce, will have to take itself away again!"

The Ancient Germans, it appears, had no scruple about public executions; on the contrary, they thought the just gods themselves might fitly preside over these; that these were a solemn and highest act of worship, if justly done. When a German man had done a crime deserving death, they, in solemn general assembly of the tribe, doomed him, and considered that Fate and all Nature had from the beginning doomed him, to die with ignominy. Certain crimes there were of a supreme nature; him that had perpetrated one of these, they believed to have declared himself a prince of scoundrels. Him once convicted they laid hold of, nothing doubting; bore him, after judgment, to the deepest convenient Peat-bog; plunged him in there, drove an oaken frame down over him, solemnly in the name of gods and men: "There, prince of scoundrels, that is what we have had to think of thee, on clear acquaintance; our grim good-night to thee is that! In the name of all the gods lie there, and be our partnership with thee dissolved henceforth. It will be better for us, we imagine!"

My friends, after all this beautiful whitewash and humanity and prison-discipline; and such blubbering and whimpering, and soft Litany to divine and also to quite other sorts of Pity, as we have had for a century now,—give me leave to admonish you that that of the Ancient Germans too was a thing inexpressibly necessary to keep in mind. If that is not kept in mind, the universal Litany to Pity is a mere universal nuisance, and torpid blasphemy against the gods. I do not much respect it, that purblind blubbering and litanying, as it is seen at present; and the litanying over scoundrels I go the length of disrespecting, and in some cases even of detesting. Yes, my friends, scoundrel is scoundrel: that remains forever a fact; and there exists not in the earth whitewash that can make the scoundrel a friend of this Universe; he remains an enemy if you spent your life in whitewashing him. He won't whitewash; this one won't. The one method clearly is, That, after fair trial, you dissolve partnership with him; send him, in the name of Heaven, whither he is striving all this while and have done with him. And, in a time like this, I would advise you, see likewise that you be speedy about it! For there is immense work, and of a far hopefuler sort, to be done elsewhere.

Alas, alas, to see once the "prince of scoundrels," the Supreme Scoundrel, him whom of all men the gods liked worst, solemnly laid hold of, and hung upon the gallows in sight of the people; what a lesson to all the people! Sermons might be preached; the Son of Thunder and the Mouth of Gold might turn their periods now with some hope; for here, in the most impressive way, is a divine sermon acted. Didactic as no spoken sermon could be. Didactic, devotional too;—in awed solemnity, a recognition that Eternal Justice rules the world; that at the call of this, human pity shall fall silent, and man be stern as his Master and Mandatory is!—Understand too that except upon a basis of even such rigor, sorrowful, silent, inexorable as that of Destiny and Doom, there is no true pity possible. The pity that proves so possible and plentiful without that basis, is mere ignavia and cowardly effeminacy; maudlin laxity of heart, grounded on blinkard dimness of head—contemptible as a drunkard's tears.

To see our Supreme Scoundrel hung upon the gallows, alas, that is far from us just now! There is a worst man in England, too,—curious to think of,—whom it would be inexpressibly advantageous to lay hold of, and hang, the first of all. But we do not know him with the least certainty, the least approach even to a guess,—such buzzards and dullards and poor children of the Dusk are we, in spite of our Statistics, Unshackled Presses, and Torches of Knowledge;—not eagles soaring sunward, not brothers of the lightnings and the radiances we; a dim horn-eyed, owl-population, intent mainly on the catching of mice! Alas, the supreme scoundrel, alike with the supreme hero, is very far from being known. Nor have we the smallest apparatus for dealing with either of them, if he were known. Our supreme scoundrel sits, I conjecture, well-cushioned, in high places, at this time; rolls softly through the world, and lives a prosperous gentleman; instead of sinking him in peat-bogs, we mount the brazen image of him on high columns: such is the world's temporary judgment about its supreme scoundrels; a mad world, my masters. To get the supreme scoundrel always accurately the first hanged, this, which presupposes that the supreme hero were always the first promoted, this were precisely the millennium itself, clear evidence that the millennium had come: alas, we must forbear hope of this. Much water will run by before we see this.

And yet to quit all aim towards it; to go blindly floundering along, wrapt up in clouds of horsehair, bombazine, and sheepskin officiality, oblivious that there exists such an aim; this is indeed fatal. In every human law there must either exist such an aim, or else the law is not a human but a diabolic one. Diabolic, I say: no quantity of bombazine, or lawyers' wigs, three-readings, and solemn trumpeting and bow-wowing in high places or in low, can hide from me its frightful infernal tendency;—bound, and sinking at all moments gradually to Gehenna, this "law;" and dragging down much with it! "To decree injustice by a law:" inspired Prophets have long since seen, what every clear soul may still see, that of all Anarchies and Devil-worships there is none like this; that this is the "Throne of Iniquity" set up in the name of the Highest, the human Apotheosis of Anarchy itself. "Quiet Anarchy," you exultingly say? Yes; quiet Anarchy, which the longer it sits "quiet" will have the frightfuler account to settle at last. For every doit of the account, as I often say, will have to be settled one day, as sure as God lives. Principal, and compound interest rigorously computed; and the interest is at a terrible rate per cent in these cases! Alas, the aspect of certain beatified Anarchies, sitting "quiet;" and of others in a state of infernal explosion for sixty years back: this, the one view our Europe offers at present, makes these days very sad.—

My unfortunate philanthropic friends, it is this long-continued oblivion of the soul of law that has reduced the Criminal Question to such a pass among us. Many other things have come, and are coming, for the same sad reason, to a pass! Not the supreme scoundrel have our laws aimed at; but, in an uncertain fitful manner, at the inferior or lowest scoundrel, who robs shop-tills and puts the skin of mankind in danger. How can Parliament get through the Criminal Question? Parliament, oblivious of Heavenly Law, will find itself in hopeless reductio ad absurdum in regard to innumerable other questions,—in regard to all questions whatsoever by and by. There will be no existence possible for Parliament on these current terms. Parliament, in its law-makings, must really try to attain some vision again of what Heaven's Laws are. A thing not easy to do; a thing requiring sad sincerity of heart, reverence, pious earnestness, valiant manful wisdom;—qualities not overabundant in Parliament just now, nor out of it, I fear.

Adieu, my friends. My anger against you is gone; my sad reflections on you, and on the depths to which you and I and all of us are sunk in these strange times, are not to be uttered at present. You would have saved the Sarawak Pirates, then? The Almighty Maker is wroth that the Sarawak cut-throats, with their poisoned spears, are away? What must his wrath be that the thirty thousand Needlewomen are still here, and the question of "prevenient grace" not yet settled! O my friends, in sad earnest, sad and deadly earnest, there much needs that God would mend all this, and that we should help him to mend it!—And don't you think, for one thing, "Farmer Hodge's horses" in the Sugar Islands are pretty well "emancipated" now? My clear opinion farther is, we had better quit the Scoundrel-province of Reform; better close that under hatches, in some rapid summary manner, and go elsewhither with our Reform efforts. A whole world, for want of Reform, is drowning and sinking; threatening to swamp itself into a Stygian quagmire, uninhabitable by any noble-minded man. Let us to the well-heads, I say; to the chief fountains of these waters of bitterness; and there strike home and dig! To puddle in the embouchures and drowned outskirts, and ulterior and ultimate issues and cloacas of the affair: what profit can there be in that? Nothing to be saved there; nothing to be fished up there, except, with endless peril and spread of pestilence, a miscellany of broken waifs and dead dogs! In the name of Heaven, quit that!

No. III. DOWNING STREET

[April 1, 1850.]

From all corners of the wide British Dominion there rises one complaint against the ineffectuality of what are nicknamed our "red-tape" establishments, our Government Offices, Colonial Office, Foreign Office and the others, in Downing Street and the neighborhood. To me individually these branches of human business are little known; but every British citizen and reflective passer-by has occasion to wonder much, and inquire earnestly, concerning them. To all men it is evident that the social interests of one hundred and fifty Millions of us depend on the mysterious industry there carried on; and likewise that the dissatisfaction with it is great, universal, and continually increasing in intensity,—in fact, mounting, we might say, to the pitch of settled despair.

Every colony, every agent for a matter colonial, has his tragic tale to tell you of his sad experiences in the Colonial Office; what blind obstructions, fatal indolences, pedantries, stupidities, on the right and on the left, he had to do battle with; what a world-wide jungle of red-tape, inhabited by doleful creatures, deaf or nearly so to human reason or entreaty, he had entered on; and how he paused in amazement, almost in despair; passionately appealed now to this doleful creature, now to that, and to the dead red-tape jungle, and to the living Universe itself, and to the Voices and to the Silences;—and, on the whole, found that it was an adventure, in sorrowful fact, equal to the fabulous ones by old knights-errant against dragons and wizards in enchanted wildernesses and waste howling solitudes; not achievable except by nearly superhuman exercise of all the four cardinal virtues, and unexpected favor of the special blessing of Heaven. His adventure achieved or found unachievable, he has returned with experiences new to him in the affairs of men. What this Colonial Office, inhabiting the head of Downing Street, really was, and had to do, or try doing, in God's practical Earth, he could not by any means precisely get to know; believes that it does not itself in the least precisely know. Believes that nobody knows;—that it is a mystery, a kind of Heathen myth; and stranger than any piece of the old mythological Pantheon; for it practically presides over the destinies of many millions of living men.

Such is his report of the Colonial Office: and if we oftener hear such a report of that than we do of the Home Office, Foreign Office or the rest,—the reason probably is, that Colonies excite more attention at present than any of our other interests. The Forty Colonies, it appears, are all pretty like rebelling just now; and are to be pacified with constitutions; luckier Constitutions, let us hope, than some late ones have been. Loyal Canada, for instance, had to quench a rebellion the other year; and this year, in virtue of its constitution, it is called upon to pay the rebels their damages; which surely is a rather surprising result, however constitutional!—Men have rents and moneys dependent in the Colonies; Emigration schemes, Black Emancipations, New-Zealand and other schemes; and feel and publish more emphatically what their Downing-Street woes in these respects have been.

Were the state of poor sallow English ploughers and weavers, what we may call the Sallow or Yellow Emancipation interest, as much in object with Exeter-Hall Philanthropists as that of the Black blockheads now all emancipated, and going at large without work, or need of working, in West-India clover (and fattening very much in it, one delights to hear), then perhaps the Home Office, its huge virtual task better understood, and its small actual performance better seen into, might be found still more deficient, and behind the wants of the age, than the Colonial itself is.

How it stands with the Foreign Office, again, one still less knows. Seizures of Sapienza, and the like sudden appearances of Britain in the character of Hercules-Harlequin, waving, with big bully-voice, her huge sword-of-sharpness over field-mice, and in the air making horrid circles (horrid catherine-wheels and death-disks of metallic terror from said huge sword), to see how they will like it,—do from time to time astonish the world, in a not pleasant manner. Hercules-Harlequin, the Attorney Triumphant, the World's Busybody: none of these are parts this Nation has a turn for; she, if you consulted her, would rather not play these parts, but another! Seizures of Sapienza, correspondences with Sotomayor, remonstrances to Otho King of Athens, fleets hanging by their anchor in behalf of the Majesty of Portugal; and in short the whole, or at present very nearly the whole, of that industry of protocolling, diplomatizing, remonstrating, admonishing, and "having the honor to be,"—has sunk justly in public estimation to a very low figure.

For in fact, it is reasonably asked, What vital interest has England in any cause now deciding itself in foreign parts? Once there was a Papistry and Protestantism, important as life eternal and death eternal; more lately there was an interest of Civil Order and Horrors of the French Revolution, important at least as rent-roll and preservation of the game; but now what is there? No cause in which any god or man of this British Nation can be thought to be concerned. Sham-kingship, now recognized and even self-recognized everywhere to be sham, wrestles and struggles with mere ballot-box Anarchy: not a pleasant spectacle to British minds. Both parties in the wrestle professing earnest wishes of peace to us, what have we to do with it except answer earnestly, "Peace, yes certainly," and mind our affairs elsewhere. The British Nation has no concern with that indispensable sorrowful and shameful wrestle now going on everywhere in foreign parts. The British Nation already, by self-experience centuries old, understands all that; was lucky enough to transact the greater part of that, in noble ancient ages, while the wrestle had not yet become a shameful one, but on both sides of it there was wisdom, virtue, heroic nobleness fruitful to all time,—thrice-lucky British Nation! The British Nation, I say, has nothing to learn there; has now quite another set of lessons to learn, far ahead of what is going on there. Sad example there, of what the issue is, and how inevitable and how imminent, might admonish the British Nation to be speedy with its new lessons; to bestir itself, as men in peril of conflagration do, with the neighboring houses all on fire! To obtain, for its own very pressing behoof, if by possibility it could, some real Captaincy instead of an imaginary one: to remove resolutely, and replace by a better sort, its own peculiar species of teaching and guiding histrios of various name, who here too are numerous exceedingly, and much in need of gentle removal, while the play is still good, and the comedy has not yet become tragic; and to be a little swift about it withal; and so to escape the otherwise inevitable evil day! This Britain might learn: but she does not need a protocolling establishment, with much "having the honor to be," to teach it her.

No:—she has in fact certain cottons, hardwares and such like to sell in foreign parts, and certain wines, Portugal oranges, Baltic tar and other products to buy; and does need, I suppose, some kind of Consul, or accredited agent, accessible to British voyagers, here and there, in the chief cities of the Continent: through which functionary, or through the penny-post, if she had any specific message to foreign courts, it would be easy and proper to transmit the same. Special message-carriers, to be still called Ambassadors, if the name gratified them, could be sent when occasion great enough demanded; not sent when it did not. But for all purposes of a resident ambassador, I hear persons extensively and well acquainted among our foreign embassies at this date declare, That a well-selected Times reporter or "own correspondent" ordered to reside in foreign capitals, and keep his eyes open, and (though sparingly) his pen going, would in reality be much more effective;—and surely we see well, he would come a good deal cheaper! Considerably cheaper in expense of money; and in expense of falsity and grimacing hypocrisy (of which no human arithmetic can count the ultimate cost) incalculably cheaper! If this is the fact, why not treat it as such? If this is so in any measure, we had better in that measure admit it to be so! The time, I believe, has come for asking with considerable severity, How far is it so? Nay there are men now current in political society, men of weight though also of wit, who have been heard to say, "That there was but one reform for the Foreign Office,—to set a live coal under it," and with, of course, a fire-brigade which could prevent the undue spread of the devouring element into neighboring houses, let that reform it! In such odor is the Foreign Office too, if it were not that the Public, oppressed and nearly stifled with a mere infinitude of bad odors, neglects this one,—in fact, being able nearly always to avoid the street where it is, escapes this one, and (except a passing curse, once in the quarter or so) as good as forgets the existence of it.

Such, from sad personal experience and credited prevailing rumor, is the exoteric public conviction about these sublime establishments in Downing Street and the neighborhood, the esoteric mysteries of which are indeed still held sacred by the initiated, but believed by the world to be mere Dalai-Lama pills, manufactured let not refined lips hint how, and quite unsalvatory to mankind. Every one may remark what a hope animates the eyes of any circle, when it is reported or even confidently asserted, that Sir Robert Peel has in his mind privately resolved to go, one day, into that stable of King Augeas, which appalls human hearts, so rich is it, high-piled with the droppings of two hundred years; and Hercules-like to load a thousand night-wagons from it, and turn running water into it, and swash and shovel at it, and never leave it till the antique pavement, and real basis of the matter, show itself clean again! In any intelligent circle such a rumor, like the first break of day to men in darkness, enlightens all eyes; and each says devoutly, "Faxitis, O ye righteous Powers that have pity on us! All England grateful, with kindling looks, will rise in the rear of him, and from its deepest heart bid him good speed!"

For it is universally felt that some esoteric man, well acquainted with the mysteries and properties good and evil of the administrative stable, is the fittest to reform it, nay can alone reform it otherwise than by sheer violence and destruction, which is a way we would avoid; that in fact Sir Robert Peel is, at present, the one likely or possible man to reform it. And secondly it is felt that "reform" in that Downing-Street department of affairs is precisely the reform which were worth all others; that those administrative establishments in Downing Street are really the Government of this huge ungoverned Empire; that to clean out the dead pedantries, unveracities, indolent somnolent impotences, and accumulated dung-mountains there, is the beginning of all practical good whatsoever. Yes, get down once again to the actual pavement of that; ascertain what the thing is, and was before dung accumulated in it; and what it should and may, and must, for the life's sake of this Empire, henceforth become: here clearly lies the heart of the whole matter. Political reform, if this be not reformed, is naught and a mere mockery.

What England wants, and will require to have, or sink in nameless anarchies, is not a Reformed Parliament, meaning thereby a Parliament elected according to the six or the four or any other number of "points" and cunningly devised improvements in hustings mechanism, but a Reformed Executive or Sovereign Body of Rulers and Administrators,—some improved method, innumerable improvements in our poor blind methods, of getting hold of these. Not a better Talking-Apparatus, the best conceivable Talking-Apparatus would do very little for us at present;—but an infinitely better Acting-Apparatus, the benefits of which would be invaluable now and henceforth. The practical question puts itself with ever-increasing stringency to all English minds: Can we, by no industry, energy, utmost expenditure of human ingenuity, and passionate invocation of the Heavens and Earth, get to attain some twelve or ten or six men to manage the affairs of this nation in Downing Street and the chief posts elsewhere, who are abler for the work than those we have been used to, this long while? For it is really a heroic work, and cannot be done by histrios, and dexterous talkers having the honor to be: it is a heavy and appalling work; and, at the starting of it especially, will require Herculean men; such mountains of pedant exuviae and obscene owl-droppings have accumulated in those regions, long the habitation of doleful creatures; the old pavements, the natural facts and real essential functions of those establishments, have not been seen by eyes for these two hundred years last past! Herculean men acquainted with the virtues of running water, and with the divine necessity of getting down to the clear pavements and old veracities; who tremble before no amount of pedant exuviae, no loudest shrieking of doleful creatures; who tremble only to live, themselves, like inane phantasms, and to leave their life as a paltry contribution to the guano mountains, and not as a divine eternal protest against them!

These are the kind of men we want; these, the nearest possible approximation to these, are the men we must find and have, or go bankrupt altogether; for the concern as it is will evidently not hold long together. How true is this of Crabbe: "Men sit in Parliament eighty-three hours per week, debating about many things. Men sit in Downing Street, doing protocols, Syrian treaties, Greek questions, Portuguese, Spanish, French, Egyptian and AEthiopian questions; dexterously writing despatches, and having the honor to be. Not a question of them is at all pressing in comparison with the English question. Pacifico the miraculous Gibraltar Jew has been hustled by some populace in Greece:—upon him let the British Lion drop, very rapidly indeed, a constitutional tear. Radetzky is said to be advancing upon Milan;—I am sorry to hear it, and perhaps it does deserve a despatch, or friendly letter, once and away: but the Irish Giant, named of Despair, is advancing upon London itself, laying waste all English cities, towns and villages; that is the interesting Government despatch of the day! I notice him in Piccadilly, blue-visaged, thatched in rags, a blue child on each arm; hunger-driven, wide-mouthed, seeking whom he may devour: he, missioned by the just Heavens, too truly and too sadly their 'divine missionary' come at last in this authoritative manner, will throw us all into Doubting Castle, I perceive! That is the phenomenon worth protocolling about, and writing despatches upon, and thinking of with all one's faculty day and night, if one wishes to have the honor to be—anything but a Phantasm Governor of England just now! I entreat your Lordship's all but undivided attention to that Domestic Irish Giant, named of Despair, for a great many years to come. Prophecy of him there has long been; but now by the rot of the potato (blessed be the just gods, who send us either swift death or some beginning of cure at last!), he is here in person, and there is no denying him, or disregarding him any more; and woe to the public watchman that ignores him, and sees Pacifico the Gibraltar Jew instead!"

What these strange Entities in Downing Street intrinsically are; who made them, why they were made; how they do their function; and what their function, so huge in appearance, may in net-result amount to,—is probably known to no mortal. The unofficial mind passes by in dark wonder; not pretending to know. The official mind must not blab;—the official mind, restricted to its own square foot of territory in the vast labyrinth, is probably itself dark, and unable to blab. We see the outcome; the mechanism we do not see. How the tailors clip and sew, in that sublime sweating establishment of theirs, we know not: that the coat they bring us out is the sorrowfulest fantastic mockery of a coat, a mere intricate artistic network of traditions and formalities, an embroiled reticulation made of web-listings and superannuated thrums and tatters, endurable to no grown Nation as a coat, is mournfully clear!—