Beacon Lights of History, Volume 13: Great Writers: Dr Lord's Uncompleted Plan, Supplemented with Essays by Emerson, Macaulay, Hedge, and Mercer AdamLord, John
History
Beacon Lights of History, Volume 13: Great Writers: Dr Lord's Uncompleted Plan, Supplemented with Essays by Emerson, Macaulay, Hedge, and Mercer Adam
Lord, John
History
Thus far Carlyle had confined himself to biography and essays on German
literature, in which his extraordinary insight is seen; but now he
enters another field, and writes a strictly original essay, called
"Characteristics," published in the Edinburgh Review in the prolific
year of 1831, in which essay we see the germs of his philosophy. The
article is hard to read, and is disfigured by obscurities which leave a
doubt on the mind of the reader as to whether the author understood the
subject about which he was writing,--for Carlyle was not a philosopher,
but a painter and prose-poet. There is no stream of logic running
consistently through his writings. In "Characteristics" he seems to have
had merely glimpses of great truths which he could not clearly express,
and which won him the reputation of being a German transcendentalist.
Its leading idea is the commonplace one of the progress of society,
which no sane and Christian man has ever seriously questioned,--not an
uninterrupted progress, but a general advance, brought about by
Christian ideas. Any other view of progress is dreary and discouraging;
nor is this inconsistent with great catastrophes and national
backslidings, with the fall of empires, and French Revolutions.
We note at this time in Carlyle's writings, on the whole, a cheerful
view of human life in spite of sorrows, hardships, and disappointments,
which are made by Divine Providence to act as healthy discipline. We see
nothing of the angry pessimism of his later writings. Those years at
Craigenputtock were healthy and wholesome; he labored in hope, and had
great intellectual and artistic enjoyment, which reconciled him to
solitude,--the chief evil with which he had to contend, after dyspepsia.
His habits were frugal, but poverty did not stare him in the face, since
he had the income of the farm. It does not appear that the deep gloom
which subsequently came over his soul oppressed him in his moorland
retreat. He did not sympathize with any religion of denials, but felt
that out of the jargon of false and pretentious philosophies would come
at last a positive belief which would once more enthrone God in
the world.
Public-domain text, read in full here on John Shaqi.
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