Thomas Carlyle citations

Page 2

1840s, Past and Present (1843)
Contexte: Thou, O World, how wilt thou secure thyself against this man? Thou canst not hire him by thy guineas; nor by thy gibbets and law-penalties restrain him. He eludes thee like a Spirit. Thou canst not forward him, thou canst not hinder him. Thy penalties, thy poverties, neglects, contumelies: behold, all these are good for him. Come to him as an enemy; turn from him as an unfriend; only do not this one thing,—infect him not with thy own delusion: the benign Genius, were it by very death, shall guard him against this!—What wilt thou do with him? He is above thee, like a god. Thou, in thy stupendous three-inch pattens, art under him. He is thy born king, thy conqueror and supreme lawgiver: not all the guineas and cannons, and leather and prunella, under the sky can save thee from him. Hardest thickskinned Mammon-world, ruggedest Caliban shall obey him, or become not Caliban but a cramp. Oh, if in this man, whose eyes can flash Heaven's lightning, and make all Calibans into a cramp, there dwelt not, as the essence of his very being, a God's justice, human Nobleness, Veracity and Mercy,—I should tremble for the world. But his strength, let us rejoice to understand, is even this: The quantity of Justice, of Valour and Pity that is in him. To hypocrites and tailored quacks in high places, his eyes are lightning; but they melt in dewy pity softer than a mother's to the downpressed, maltreated; in his heart, in his great thought, is a sanctuary for all the wretched.

1850s, Latter-Day Pamphlets (1850), Stump Orator (May 1, 1850)
Contexte: If a soul is born with divine intelligence, and has its lips touched with hallowed fire, in consecration for high enterprises under the sun, this young soul will find the question asked of him by England every hour and moment: "Canst thou turn thy human intelligence into the beaver sort, and make honest contrivance, and accumulation of capital by it? If so, do it; and avoid the vulpine kind, which I don't recommend. Honest triumphs in engineering and machinery await thee; scrip awaits thee, commercial successes, kingship in the counting-room, on the stock-exchange;—thou shalt be the envy of surrounding flunkies, and collect into a heap more gold than a dray-horse can draw. "—"Gold, so much gold?" answers the ingenuous soul, with visions of the envy of surrounding flunkies dawning on him; and in very many cases decides that he will contract himself into beaverism, and with such a horse-draught of gold, emblem of a never-imagined success in beaver heroism, strike the surrounding flunkies yellow. This is our common course; this is in some sort open to every creature, what we call the beaver career; perhaps more open in England, taking in America too, than it ever was in any country before. And, truly, good consequences follow out of it: who can be blind to them? Half of a most excellent and opulent result is realized to us in this way; baleful only when it sets up (as too often now) for being the whole result.

Bk. III, ch. 8.
1830s, Sartor Resartus (1833–1834)
Contexte: But deepest of all illusory Appearances, for hiding Wonder, as for many other ends, are your two grand fundamental world-enveloping Appearances, SPACE and TIME. These, as spun and woven for us from before Birth itself, to clothe our celestial ME for dwelling here, and yet to blind it, — lie all-embracing, as the universal canvas, or warp and woof, whereby all minor Illusions, in this Phantasm Existence, weave and paint themselves. In vain, while here on Earth, shall you endeavor to strip them off; you can, at best, but rend them asunder for moments, and look through.

1850s, Latter-Day Pamphlets (1850), The New Downing Street (April 15, 1850)
Contexte: The pious soul,—which, if you reflect, will mean the ingenuous and ingenious, the gifted, intelligent and nobly-aspiring soul,—such a soul, in whatever rank of life it were born, had one path inviting it; a generous career, whereon, by human worth and valor, all earthly heights and Heaven itself were attainable. In the lowest stratum of social thraldom, nowhere was the noble soul doomed quite to choke, and die ignobly.

answers the ingenuous soul, with visions of the envy of surrounding flunkies dawning on him; and in very many cases decides that he will contract himself into beaverism, and with such a horse-draught of gold, emblem of a never-imagined success in beaver heroism, strike the surrounding flunkies yellow. This is our common course; this is in some sort open to every creature, what we call the beaver career; perhaps more open in England, taking in America too, than it ever was in any country before. And, truly, good consequences follow out of it: who can be blind to them? Half of a most excellent and opulent result is realized to us in this way; baleful only when it sets up (as too often now) for being the whole result.
1850s, Latter-Day Pamphlets (1850), Stump Orator (May 1, 1850)

1840s, Past and Present (1843)
Contexte: Men do reverence men. Men do worship in that 'one temple of the world,' as Novalis calls it, the Presence of a Man! Hero- worship, true and blessed, or else mistaken, false and accursed, goes on everywhere and everywhen. In this world there is one godlike thing, the essence of all that was or ever will be of godlike in this world: the veneration done to Human Worth by the hearts of men. Hero-worship, in the souls of the heroic, of the clear and wise,—it is the perpetual presence of Heaven in our poor Earth: when it is not there, Heaven is veiled from us; and all is under Heaven's ban and interdict, and there is no worship, or worthship, or worth or blessedness in the Earth any more!

1840s, Heroes and Hero-Worship (1840), The Hero as Poet
Contexte: Paganism we recognized as a veracious expression of the earnest awe-struck feeling of man towards the Universe; veracious, true once, and still not without worth for us. But mark here the difference of Paganism and Christianism; one great difference. Paganism emblemed chiefly the Operations of Nature; the destinies, efforts, combinations, vicissitudes of things and men in this world; Christianism emblemed the Law of Human Duty, the Moral Law of Man. One was for the sensuous nature: a rude helpless utterance of the first Thought of men,—the chief recognized virtue, Courage, Superiority to Fear. The other was not for the sensuous nature, but for the moral. What a progress is here, if in that one respect only—!

1850s, Latter-Day Pamphlets (1850), Stump Orator (May 1, 1850)

1840s, Heroes and Hero-Worship (1840), The Hero As King
Contexte: "Detect quacks"? Yes do, for Heaven's sake; but know withal the men that are to be trusted! Till we know that, what is all our knowledge; how shall we even so much as "detect"? For the vulpine sharpness, which considers itself to be knowledge, and "detects" in that fashion, is far mistaken. Dupes indeed are many: but, of all dupes, there is none so fatally situated as he who lives in undue terror of being duped.

1840s, Heroes and Hero-Worship (1840), The Hero as Prophet
Contexte: To the Arab Nation it was as a birth from darkness into light; Arabia first became alive by means of it. A poor shepherd people, roaming unnoticed in its deserts since the creation of the world: a Hero-Prophet was sent down to them with a word they could believe: see, the unnoticed becomes world-notable, the small has grown world-great; within one century afterwards, Arabia is at Grenada on this hand, at Delhi on that;—glancing in valor and splendor and the light of genius, Arabia shines through long ages over a great section of the world. Belief is great, life-giving. The history of a Nation becomes fruitful, soul-elevating, great, so soon as it believes. These Arabs, the man Mahomet, and that one century,—is it not as if a spark had fallen, one spark, on a world of what seemed black unnoticeable sand; but lo, the sand proves explosive powder, blazes heaven-high from Delhi to Grenada! I said, the Great Man was always as lightning out of Heaven; the rest of men waited for him like fuel, and then they too would flame.

The life of Friedrich Schiller: Comprehending an examination of his works (1825).
1820s
Contexte: The weakest living creature, by concentrating his powers on a single object, can accomplish something. The strongest, by dispensing his over many, may fail to accomplish anything. The drop, by continually falling, bores its passage through the hardest rock. The hasty torrent rushes over it with hideous uproar, and leaves no trace behind.

1840s, Heroes and Hero-Worship (1840), The Hero as Divinity
Contexte: No nobler feeling than this of admiration for one higher than himself dwells in the breast of man. It is to this hour, and at all hours, the vivifying influence in man's life.

1880s, Reminiscences (1881)
Contexte: This worthy man, whose nephew is still minister of Eskdalemuir (and author of a book on the Jews), proved the greatest blessing to that household. My father would, in any case, have saved himself. Of the other brothers, it may be doubted whether William Brown was not the primary preserver. They all learned to he masons from him, or from one another; instead of miscellaneous laborers and hunters, became regular tradesmen, the best in all their district, the skilfullest and faithfullest, and the best-rewarded every way. Except my father, none of them attained a decisive religiousness. But they all had prudence and earnestness, love of truth, industry, and the blessings it brings.

1850s, Latter-Day Pamphlets (1850), The Present Time (February 1, 1850)
Contexte: Who would govern that can get along without governing? He that is fittest for it, is of all men the unwillingest unless constrained.

1840s, Heroes and Hero-Worship (1840), The Hero as Divinity
Contexte: One comfort is, that Great Men, taken up in any way, are profitable company. We cannot look, however imperfectly, upon a great man, without gaining something by him. He is the living light-fountain, which it is good and pleasant to be near. The light which enlightens, which has enlightened the darkness of the world; and this not as a kindled lamp only, but rather as a natural luminary shining by the gift of Heaven; a flowing light-fountain, as I say, of native original insight, of manhood and heroic nobleness;—in whose radiance all souls feel that it is well with them.

1830s, Sir Walter Scott (1838)

1840s, Past and Present (1843)

1840s, Heroes and Hero-Worship (1840), The Hero as Prophet
Contexte: It was a rude gross error, that of counting the Great Man a god. Yet let us say that it is at all times difficult to know what he is, or how to account of him and receive him!

1840s, Past and Present (1843)
Contexte: "No man in this fashionable London of yours," friend Sauerteig would say, "speaks a plain word to me. Every man feels bound to be something more than plain; to be pungent withal, witty, ornamental. His poor fraction of sense has to be perked into some epigrammatic shape, that it may prick into me;—perhaps (this is the commonest) to be topsyturvied, left standing on its head, that I may remember it the better! Such grinning inanity is very sad to the soul of man. Human faces should not grin on one like masks; they should look on one like faces! I love honest laughter, as I do sunlight; but not dishonest: most kinds of dancing too; but the St.-Vitus kind not at all! A fashionable wit, ach Himmel, if you ask, Which, he or a Death's- head, will be the cheerier company for me? pray send not him!"

Bk. II, ch. 5
The words Carlyle put in italics are a quotation from Book 1 of Aristotle's Nicomachean Ethics.
1830s, Sartor Resartus (1833–1834)
Contexte: Hadst thou not Greek enough to understand thus much: The end of man is an Action, and not a Thought, though it were the noblest.

Richter.
1820s, Critical and Miscellaneous Essays (1827–1855)
Contexte: Originality is a thing we constantly clamour for, and constantly quarrel with; as if, observes our author himself, any originality but our own could be expected to content us! In fact all strange thing are apt, without fault of theirs, to estrange us at first view, and unhappily scarcely anything is perfectly plain, but what is also perfectly common.

“My Own Four Walls” (c. 1825)
1820s

1840s, Past and Present (1843)
Contexte: Not a May-game is this man's life; but a battle and a march, a warfare with principalities and powers. No idle promenade through fragrant orange-groves and green flowery spaces, waited on by the choral Muses and the rosy Hours: it is a stern pilgrimage through burning sandy solitudes, through regions of thick-ribbed ice. He walks among men; loves men, with inexpressible soft pity,—as they cannot love him: but his soul dwells in solitude, in the uttermost parts of Creation. In green oases by the palm-tree wells, he rests a space; but anon he has to journey forward, escorted by the Terrors and the Splendours, the Archdemons and Archangels. All Heaven, all Pandemonium are his escort. The stars keen-glancing, from the Immensities, send tidings to him; the graves, silent with their dead, from the Eternities. Deep calls for him unto Deep.

1860s, On The Choice Of Books (1866)
Contexte: I began gradually to perceive this immense fact, which I really advise every one of you who read history to look out for and read for—if he has not found it—it was that the kings of England all the way from the Norman Conquest down to the times of Charles I. had appointed, so far as they knew, those who deserved to be appointed, peers. They were all Royal men, with minds full of justice and valour and humanity, and all kinds of qualities that are good for men to have who ought to rule over others. Then their genealogy was remarkable—and there is a great deal more in genealogies than is generally believed at present. I never heard tell of any clever man that came out of entirely stupid people. If you look around the families of your acquaintance, you will see such cases in all directions. I know that it has been the case in mine. I can trace the father, and the son, and the grandson, and the family stamp is quite distinctly legible upon each of them, so that it goes for a great deal—the hereditary principle in Government as in other things; and it must be recognised so soon as there is any fixity in things.

1820s, Critical and Miscellaneous Essays (1827–1855)
Contexte: Humor is properly the exponent of low things; that which first renders them poetical to the mind. The man of Humor sees common life, even mean life, under the new light of sportfulness and love; whatever has existence has a charm for him. Humor has justly been regarded as the finest perfection of poetic genius. He who wants it, be his other gifts what they may, has only half a mind; an eye for what is above him, not for what is about him or below him. Now, among all writers of any real poetic genius, we cannot recollect one who, in this respect, exhibits such total deficiency as Schiller. In his whole writings there is scarcely any vestige of it, scarcely any attempt that way. His nature was without Humor; and he had too true a feeling to adopt any counterfeit in its stead. Thus no drollery or caricature, still less any barren mockery, which, in the hundred cases are all that we find passing current as Humor, discover themselves in Schiller. His works are full of labored earnestness; he is the gravest of all writers.

1850s, Latter-Day Pamphlets (1850), Downing Street (April 1, 1850)
Contexte: a man of Intellect, of real and not sham Intellect, is by the nature of him likewise inevitably a man of nobleness, a man of courage, rectitude, pious strength; who, even because he is and has been loyal to the Laws of this Universe, is initiated into discernment of the same; to this hour a Missioned of Heaven; whom if men follow, it will be well with them; whom if men do not follow, it will not be well. Human Intellect, if you consider it well, is the exact summary of Human Worth; and the essence of all worth-ships and worships is reverence for that same.

1840s, Past and Present (1843)
Contexte: The manner of men's Hero-worship, verily it is the innermost fact of their existence, and determines all the rest,—at public hustings, in private drawing-rooms, in church, in market, and wherever else. Have true reverence, and what indeed is inseparable therefrom, reverence the right man, all is well; have sham-reverence, and what also follows, greet with it the wrong man, then all is ill, and there is nothing.

Bk. III, ch. 4.
1840s, Past and Present (1843)

1880s, Reminiscences (1881)