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THOMAS CARLYLE (1795-1881)

IKE a Hebrew prophet foretelling destruction unless Israel turned from her idolatrous ways Carlyle lectured to his generation. From a period of doubt and uncertainty he had emerged with the help of German philosophy into the firm conviction that "Our grand business undoubtedly is not to see what lies dimly at a distance but to do what lies clearly at hand." He believed that the problems of his day could be solved by a sincere application of the principles of truth and justice. He hated and denounced shams of every kind at times going so far as to let his prejudice get the better of his judgment. In his worst work he is hardly more than a scold censuring what he does not like with scorn and vituperation. In his best he is a leader and teacher of righteousness and justice.

Carlyle's principal message concerned the sacredness of work. This doctrine was voiced first in Sartor Resartus, his most original and most characteristic work. "Do the Duty which lies nearest thee, which thou knowest to be a Duty! The second Duty will already become clearer." Carlyle thus became the first apostle of the strenuous life. He applied his belief to the social and economic problems and championed the laboring classes. He did not demand for them sympathy and charity but a fair return for their honest effort. His phrase, "a fair day's wages for a fair day's work" has become the slogan of organized labor. But when he first announced it, this idea was novel both to capital and labor. Carlyle believed that industrialism by its insincerity and disregard was crushing the foundation of England's national life.

His theories in Heroes and Hero Worship that the ablest men should be put in power and that the masses should follow them unquestionably are inconsistent with these views. He stated that the majority of the people were not capable of governing themselves and hence should be guided by a strong man. This led him to the doctrine that "Might is Right." He interpreted this maxim

optimistically, for he believed that ultimately right would triumph. Owing to these inconsistencies Carlyle has been quoted by radically opposite groups.

With his literary criticism and historical writings we are not especially concerned here. They were, however, based on the same doctrines. "History," he said, "is the essence of innumerable biographies." His views are often difficult to obtain because of his mannerisms of style. He delighted in strange words, coined terms, and striking phrases. He had little regard for the rules of grammar or composition. Consequently his style abounds in fragmentary sentences and exclamations. The result is a vivid and forceful style but also a very rugged one.

OVER-PRODUCTION

But what will reflective readers say of a Governing Class, such as ours, addressing its Workers with an indictment of 'Over-production'! Over-production: runs it not so? 'Ye miscellaneous, ignoble manufacturing individuals, ye have produced too much! We accuse you of making above twohundred thousand shirts for the bare backs of mankind. Your trousers, too, which you have made, of fustian, of cassimere, of Scotch-plaid, of jane, nankeen and woollen broadcloth, are they not manifold? Of hats for the human head, of shoes for the human foot, of stools to sit on, spoons to eat with- Nay, what say we hats or shoes? You produce gold-watches, jewelries, silver-forks, and epergnes, commodes, chiffoniers, stuffed sofas- Heavens, the Commercial Bazaar and multitudinous Howel-and-Jameses cannot contain you. You have produced, produced; he that seeks your indictment, let him look around. Millions of shirts, and empty pairs of breeches, hang there in judgment against you. We accuse you of over-producing: you are criminally guilty of producing shirts, breeches, hats shoes and commodities, in a frightful over-abundance. And now there is a glut, and your operatives can not be fed!'

Never surely, against an earnest Working Mammonism was there brought, by Game-preserving aristocratic Dilettantism, a stranger accusation, since this world began. My lords and gentlemen,-why, it was you that were appointed, by the fact and by the theory of your position on the Earth, to 'make and administer Laws,'-that is to say, in a world such as ours, to guard against 'gluts'; against honest operatives, who had done their work, remaining unfed! I say, you were appointed to preside over the Distribution and Apportionment of the Wages of Work done; and to see well that there went no labourer without his hire, were it of money-coins, were it of hemp gallows-ropes: that function was yours, and from immemorial time has been; yours, and as yet no other's. These poor shirt-spinners have forgotten much, which by the virtual unwritten law of their position they should have remembered: but by any written recognised law of their position, what have they forgotten? They were set to make shirts. The Community with all its voices commanded them, saying, 'Make Shirts';-and there the shirts are! Too many shirts? Well, that is a novelty, in this intemperate Earth, with its nine-hundred millions of bare backs! But the Community commanded you, saying, 'See that the shirts are well apportioned, that our Human Laws be emblem of God's Laws';-and where is the apportionment? Two million shirtless or ill-shirted workers sit enchanted in Workhouse Bastilles, five million more (according to some) in Ugolino Hunger-cellars; 1 and for remedy, you say,—what say you?-'Raise our rents!' I have not in my time heard any stranger speech, not even on the Shores of the Dead Sea. You continue addressing those poor shirt-spinners and over-producers in really a too triumphant manner!

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'Will you bandy accusations, will you accuse us of over

production? We take the Heavens and the Earth to witness that we have produced nothing at all. Not from us proceeds this frightful overplus of shirts. In the wide domains of created Nature circulates no shirt or thing of our producing. Certain fox-brushes nailed upon our stabledoor, the fruit of fair audacity at Melton Mowbray; 2 these we have produced, and they are openly nailed up there. He that accuses us of producing, let him show himself, let him name what and when. We are innocent of producing;ye ungrateful, what mountains of things have we not, on the contrary, had to 'consume' and make away with! Mountains of those your heaped manufactures, wheresoever edible or wearable, have they not disappeared before us, and as if we had the talent of ostriches, or cormorants, and a kind of divine faculty to eat? Ye ungrateful!—and did you not grow under the shadow of our wings? Are not your filthy mills built on these fields of ours; on this soil of England, which belongs to whom think you? And we shall not offer you our own wheat at the price that pleases us, but that partly pleases you? A precious notion! What would become of you, if we chose, at any time, to decide on growing no wheat more?'

Yes, truly, here is the ultimate rock-basis of all CornLaws; whereon, at the bottom of much arguing, they rest, as securely as they can: What would become of you, if we decided, some day, on growing no more wheat at all? If we chose to grow only partridges henceforth, and a modicum of wheat for our own uses? Cannot we do what we like with our own?-Yes, indeed! For my share, if I could melt Gneiss Rock, and create Law of Gravitation; if I could stride out to the Dogger-bank,3 some morning, and striking down my trident there into the mud-waves, say, 'Be land, be fields, meadows, mountains and fresh-rolling streams!' by

Heaven, I should incline to have the letting of that land in perpetuity, and sell the wheat of it, or burn the wheat of it, according to my own good judgment! My Corn-Lawing friends, you affright me.

To the 'Millo-cracy' so called, to the Working Aristocracy, steeped too deep in mere ignoble Mammonism, and as yet all unconscious of its noble destinies, as yet but an irrational or semi-rational giant, struggling to awake some soul in itself, the world will have much to say, reproachfully, reprovingly, admonishingly. But to the Idle Aristocracy, what will the world have to say? Things painful, and not pleasant!

To the man who works, who attempts, in never so ungracious barbarous a way, to get forward with some work, you will hasten out with furtherances, with encouragements, corrections; you will say to him: 'Welcome; thou art ours; our care shall be of thee.' To the Idler, again, never so gracefully going idle, coming forward with never so many parchments, you will not hasten out; you will sit still, and be disinclined to rise. You will say to him: 'Not welcome, O complex Anomaly; would thou hadst stayed out of doors; for who of mortals knows what to do with thee? Thy parchments: yes, they are old, of venerable yellowness; and we too honour parchment, old-established settlements, and venerable use-and-wont. Old parchments in very truth:-yet on the whole, if thou wilt remark, they are young to the Granite Rocks, to the Ground plan of God's Universe! We advise thee to put up thy parchments; to go home to thy place, and make no needless noise whatever. Our heart's wish is to save thee: yet there as thou art, hapless Anomaly, with nothing but thy yellow parchments, noisy futilities, and shotbelts and fox-brushes, who of gods or men can avert dark Fate? Be counselled, ascertain if

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