"At the foot of the stairs," she said, "is a room full

source:rnaissuing time:2023-12-01 08:32:18

Hero-worship would have sounded very strange to those workers and fighters in the French Revolution. Not reverence for Great Men; not any hope or belief, or even wish, that Great Men could again appear in the world! Nature, turned into a "Machine," was as if effete now; could not any longer produce Great Men:--I can tell her, she may give up the trade altogether, then; we cannot do without Great Men!--But neither have I any quarrel with that of "Liberty and Equality;" with the faith that, wise great men being impossible, a level immensity of foolish small men would suffice. It was a natural faith then and there. "Liberty and Equality; no Authority needed any longer. Hero-worship, reverence for _such_ Authorities, has proved false, is itself a falsehood; no more of it! We have had such _forgeries_, we will now trust nothing. So many base plated coins passing in the market, the belief has now become common that no gold any longer exists,--and even that we can do very well without gold!" I find this, among other things, in that universal cry of Liberty and Equality; and find it very natural, as matters then stood.

And yet surely it is but the _transition_ from false to true. Considered as the whole truth, it is false altogether;--the product of entire sceptical blindness, as yet only _struggling_ to see. Hero-worship exists forever, and everywhere: not Loyalty alone; it extends from divine adoration down to the lowest practical regions of life. "Bending before men," if it is not to be a mere empty grimace, better dispensed with than practiced, is Hero-worship,--a recognition that there does dwell in that presence of our brother something divine; that every created man, as Novalis said, is a "revelation in the Flesh." They were Poets too, that devised all those graceful courtesies which make life noble! Courtesy is not a falsehood or grimace; it need not be such. And Loyalty, religious Worship itself, are still possible; nay still inevitable.

May we not say, moreover, while so many of our late Heroes have worked rather as revolutionary men, that nevertheless every Great Man, every genuine man, is by the nature of him a son of Order, not of Disorder? It is a tragical position for a true man to work in revolutions. He seems an anarchist; and indeed a painful element of anarchy does encumber him at every step,--him to whose whole soul anarchy is hostile, hateful. His mission is Order; every man's is. He is here to make what was disorderly, chaotic, into a thing ruled, regular. He is the missionary of Order. Is not all work of man in this world a _making of Order_? The carpenter finds rough trees; shapes them, constrains them into square fitness, into purpose and use. We are all born enemies of Disorder: it is tragical for us all to be concerned in image-breaking and down-pulling; for the Great Man, _more_ a man than we, it is doubly tragical.

Thus too all human things, maddest French Sansculottisms, do and must work towards Order. I say, there is not a _man_ in them, raging in the thickest of the madness, but is impelled withal, at all moments, towards Order. His very life means that; Disorder is dissolution, death. No chaos but it seeks a _centre_ to revolve round. While man is man, some Cromwell or Napoleon is the necessary finish of a Sansculottism.--Curious: in those days when Hero-worship was the most incredible thing to every one, how it does come out nevertheless, and assert itself practically, in a way which all have to credit. Divine _right_, take it on the great scale, is found to mean divine _might_ withal! While old false Formulas are getting trampled everywhere into destruction, new genuine Substances unexpectedly unfold themselves indestructible. In rebellious ages, when Kingship itself seems dead and abolished, Cromwell, Napoleon step forth again as Kings. The history of these men is what we have now to look at, as our last phasis of Heroism. The old ages are brought back to us; the manner in which Kings were made, and Kingship itself first took rise, is again exhibited in the history of these Two.

We have had many civil wars in England; wars of Red and White Roses, wars of Simon de Montfort; wars enough, which are not very memorable. But that war of the Puritans has a significance which belongs to no one of the others. Trusting to your candor, which will suggest on the other side what I have not room to say, I will call it a section once more of that great universal war which alone makes up the true History of the World,--the war of Belief against Unbelief! The struggle of men intent on the real essence of things, against men intent on the semblances and forms of things. The Puritans, to many, seem mere savage Iconoclasts, fierce destroyers of Forms; but it were more just to call them haters of _untrue_ Forms. I hope we know how to respect Laud and his King as well as them. Poor Laud seems to me to have been weak and ill-starred, not dishonest an unfortunate Pedant rather than anything worse. His "Dreams" and superstitions, at which they laugh so, have an affectionate, lovable kind of character. He is like a College-Tutor, whose whole world is forms, College-rules; whose notion is that these are the life and safety of the world. He is placed suddenly, with that unalterable luckless notion of his, at the head not of a College but of a Nation, to regulate the most complex deep-reaching interests of men. He thinks they ought to go by the old decent regulations; nay that their salvation will lie in extending and improving these. Like a weak man, he drives with spasmodic vehemence towards his purpose; cramps himself to it, heeding no voice of prudence, no cry of pity: He will have his College-rules obeyed by his Collegians; that first; and till that, nothing. He is an ill-starred Pedant, as I said. He would have it the world was a College of that kind, and the world was _not_ that. Alas, was not his doom stern enough? Whatever wrongs he did, were they not all frightfully avenged on him?

It is meritorious to insist on forms; Religion and all else naturally clothes itself in forms. Everywhere the _formed_ world is the only habitable one. The naked formlessness of Puritanism is not the thing I praise in the Puritans; it is the thing I pity,--praising only the spirit which had rendered that inevitable! All substances clothe themselves in forms: but there are suitable true forms, and then there are untrue unsuitable. As the briefest definition, one might say, Forms which _grow_ round a substance, if we rightly understand that, will correspond to the real nature and purport of it, will be true, good; forms which are consciously _put_ round a substance, bad. I invite you to reflect on this. It distinguishes true from false in Ceremonial Form, earnest solemnity from empty pageant, in all human things.

There must be a veracity, a natural spontaneity in forms. In the commonest meeting of men, a person making, what we call, "set speeches," is not he an offence? In the mere drawing-room, whatsoever courtesies you see to be grimaces, prompted by no spontaneous reality within, are a thing you wish to get away from. But suppose now it were some matter of vital concernment, some transcendent matter (as Divine Worship is), about which your whole soul, struck dumb with its excess of feeling, knew not how to _form_ itself into utterance at all, and preferred formless silence to any utterance there possible,--what should we say of a man coming forward to represent or utter it for you in the way of upholsterer-mummery? Such a man,--let him depart swiftly, if he love himself! You have lost your only son; are mute, struck down, without even tears: an importunate man importunately offers to celebrate Funeral Games for him in the manner of the Greeks! Such mummery is not only not to be accepted,--it is hateful, unendurable. It is what the old Prophets called "Idolatry," worshipping of hollow _shows_; what all earnest men do and will reject. We can partly understand what those poor Puritans meant. Laud dedicating that St. Catherine Creed's Church, in the manner we have it described; with his multiplied ceremonial bowings, gesticulations, exclamations: surely it is rather the rigorous formal Pedant, intent on his "College-rules," than the earnest Prophet intent on the essence of the matter!

Puritanism found _such_ forms insupportable; trampled on such forms;--we have to excuse it for saying, No form at all rather than such! It stood preaching in its bare pulpit, with nothing but the Bible in its hand. Nay, a man preaching from his earnest _soul_ into the earnest _souls_ of men: is not this virtually the essence of all Churches whatsoever? The nakedest, savagest reality, I say, is preferable to any semblance, however dignified. Besides, it will clothe itself with _due_ semblance by and by, if it be real. No fear of that; actually no fear at all. Given the living _man_, there will be found _clothes_ for him; he will find himself clothes. But the suit-of-clothes pretending that _it_ is both clothes and man--! We cannot "fight the French" by three hundred thousand red uniforms; there must be _men_ in the inside of them! Semblance, I assert, must actually _not_ divorce itself from Reality. If Semblance do,--why then there must be men found to rebel against Semblance, for it has become a lie! These two Antagonisms at war here, in the case of Laud and the Puritans, are as old nearly as the world. They went to fierce battle over England in that age; and fought out their confused controversy to a certain length, with many results for all of us.

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