II. We now come to treat of Carlyle in his present aspect,--a much less agreeable task. We leave Carlyle the generous and gentle, for Carlyle the hard cynic. We leave him, the friend of man, lover of his race, for another Carlyle, advocate of negro slavery, worshiper of mere force, sneering at philanthropy, and admiring only tyrants, despots, and slaveholders. The change, and the steps which led to it, chronologically and logically, it is our business to scrutinize,--not a grateful occupation indeed, but possibly instructive and useful. Thomas Carlyle, after spending his previous life in Scotland, and from 1827 to 1834 in his solitude at Craigenputtoch, removed to London in the latter year, when thirty-eight years old. Since then he has permanently resided in London, in a house situated on one of the quiet streets running at right angles with the Thames. He came to London almost an unknown man; he has there become a great name and power in literature. He has had for friends such men as John Stuart Mill, Sterling, Maurice, Leigh Hunt, Browning, Thackeray, and Emerson. His "French Revolution" was published in 1837; "Sartor Resartus" (published in Frazer in 1833, and in Boston in a volume in 1836) was put forth collectively in 1838; and in the same year his "Miscellanies" (also collected and issued in Boston in 1838) were published in London, in four volumes. "Chartism" was issued in 1839. He gave four courses of Lectures in Willis's rooms "to a select but crowded audience," in 1837, 1838, 1839, and 1840. Only the last of these--"Heroes and Hero-Worship"--was published. "Past and Present" followed in 1843, "Oliver Cromwell" in 1845. In 1850 he printed "Latter-Day Pamphlets," and subsequently his "Life of Sterling" (1851), and the four volumes, now issued, of "Frederick the Great." The first evidence of an altered tendency is perhaps to be traced in the "French Revolution." It is a noble and glorious book; but, as one of his friendly critics has said, "its philosophy is contemptuous and mocking, and it depicts the varied and gigantic characters which stalk across the scene, not so much as responsible and living mortals, as the mere mechanical implements of some tremendous and irresistible destiny." In "Heroes and Hero-Worship" the habit has grown of revering mere will, rather than calm intellectual and moral power. The same thing is shown in "Past and Present," in "Cromwell," and in "Latter-Day Pamphlets," which the critic quoted above says is "only remarkable as a violent imitation of himself, and not of his better self." For the works of this later period, indeed, the best motto would be that verse from Daniel: "He shall exalt himself, and magnify himself, and speak marvelous things; neither shall he regard the God of his fathers, but in his stead shall he honor the God of Forces, a god whom his fathers knew not."