Quest of the Spirit: From Suffering to Acceptance

41. A New Prophet:Hegel, Wordsworth, Einstein, Fox, Francis de Sales, Carlyle!

        In 1608 St. Francis de Sales' Philothea or Introduction to the Devout Life includes a series of metaphors, one of which is clothing, to explain the benefits of living the Christian life. In his title, the author chooses the name Philothea, which suggests "one that loves God," just as the book of Luke commences with the name Theophilus. Hence, one that loves God should desire to live an unstained and unblemished life, just as James admonishes man in saying, "Pure religion and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction, and keep one unspotted from the world" (James 1:27). Like Carlyle, a person's apparel plays an important role in the measure of his faith. Einstein also utilizes the wardrobe metaphor to show that man must make a choice in his ethical behavior. Just as Jesus encourages the apostles to beware of wolves that appear in sheep's clothing, so does de Sales suggests that many people "clothe themselves with a garb of external devotion, and the world believes them to be devout and spiritual, whilst in truth they are mere statues or phantasms of devotion" (de Sales 2). The Scripture admonishes man to "put on the whole armor of God that he may be able to stand against the wiles of the devil."

           As in the Age of the Republic and de Sales' time, Carlyle observes that different philosophers seize only a part of the robe, but not the entire garment. Similarly, the author laments how the false hopes of the scientific world, the country's affluence, and the misapplication of legal traditions have brought about a state of decadence rather than fulfillment. In essence, he suggests the problem itself proves how "the stunted condition in which pure Science, especially moral Science languishes among the English"; and "how [the] mercantile greatness and invaluable Constitution . . . cramps the free flight of Thought. Carlyle further states that the moral dilemma stems not from the absence of a philosophy of clothes, but from the "recognition even that we have no such philosophy" (9). Here again, the indifference poses the most singular problem. He views England as "deceased or expiring" and maintains that it lacks "superiors worthy to govern," and subjects "worthy to obey" (270). Carlyle emphasizes that man's sole function should consists of "exulting Spirit above all earthly principalities and powers, and worshiping it . . . with a true Platonic mysticism" (239). The "fundamental element" of man's nature should also encourage unity and hope for one another, as it "bursts forth . . . a whole inward Sea of Light and Love" (79). Such is not the case, however. Carlyle suggests that the greatest tragedy consists in one man's dying ignorant "who had the capacity for knowledge" (265); as it does "happen more than twenty times in the minute," he sadly comments. Man, who is born so noble "with the spirit of Love, free in its celestial brightness," should not allow "Prejudice, which he pretends to hate," to become his "absolute lawgiver" (61). The British government does not need "a man devoted "to the theories of Hegel, Bardili (16), or Voltaire (290), but rather a new form of prophet who would be "a voice publishing tidings of the Philosophy of Clothes; undoubtedly a Spirit addressing Spirits" (16). The author employs an architect metaphor to suggest a leader who will build with ideas from the mind and spirit, his "Body and Clothes" being the "site and materials whereon and whereby this beautified edifice, of a Person, is to be built" (42). This "Cause-Effect" philosopher will not need to "explain why [one] wears such and such a Garment, obey such and such a law; but even why [he] is here, to wear and obey anything" (45). Thus, the author's new seer will provide man a purpose and direction in life, precisely what he is lacking.

          Carlyle alludes to John the Baptist as an archetypal prophet when he says, "In our wild Seer, shaggy, unkempt, like a Baptist living on locusts and wild honey, there is an untutored energy, a silent, as it were unconscious strength" (42). The author's biblical imagery laments the tone of modern loss and simultaneously encourages a new form of spiritual redemption. George Fox, founder of the Society of Friends, or Quakers, serves as Carlyle's second archetypal prophet. The author describes Fox as a "youth" who possesses "a Living Spirit belonging to him" and "an antique Inspired Volume, through which, as through a window, it could look upward and discern its celestial Home" (241). This lad's "Leicester shoe shop," Carlyle says, "was a holier place than any Vatican of Loretto-shrine" (242). Fox serves as the hero whose "little instrument is pricking into the heart of Slavery, and World-worship, and Mammon-god" (243). This passage clearly reflects the author's social criticism of the Church. Carlyle's solution embodies a Romantic affinity with Nature and God, like Wordsworth and the Transcendentalists. He suggests a form of archetypal Edenic setting in which he "will [go] to the woods" where "the hollow of a tree will lodge [him], there for "meditation and devout Prayer to God" (243). Just as man becomes one with Christ, Carlyle suggests that Nature and Life should become one Garment, "a 'Living Garment,' woven and ever a weaving in the Loom of Time" (237). The prophet-hero possesses a "true religious Loyalty forever rooted in his heart" (290) and an "attitude" that puts Truth first, defying the "Time-prince, or Devil, to his face" (339). This declaration affirms his spiritual transformation, which he terms the Everlasting No, an open refusal to acknowledge that "man is fatherless, an outcast," and that "the Universe" belongs to the Devil; instead, he proclaims he "is not thine, but Free and forever hate thee." In the absence of any existing prophets who, like those of "old fought with battle-ax and war-chariot," or "steam engine or plowshares" (267), the new poet/prophet should "inspire" and "shape new symbols" that will "bring new Fire from Heaven, like Prometheus" (260). The author declares that "Highest of all Symbols are those wherein the Artist or Poet has risen into Prophet, and all men can recognize a present God" (258). Carlyle next cites Jesus as man's "divinest Symbol" (259). The poet's "tools" shall consist of "a brain . . . furnishable with some glimmering of Light; and three fingers to hold a Pen withal" (230). Carlyle then closes by saying that "from this hour that I incline to date my Spiritual New-birth, or Baphometic Fire-baptism; perhaps I directly thereupon began to be a Man" (197). This form of rebirth initiates man into a higher state of moral development known as the Everlasting Yes, in which man "Loves not Pleasure, but God" (223). Man will "find the Altar . . . founded some eighteen centuries ago . . . still there, and its sacred lamp perennially burning" (224). Thus, Carlyle's ideology shines optimistically when he comments that it "promises to reveal new coming Eras, the first dim rudiments and already budding germs of a nobler Era, in Universal History" (95).

                                                                Works Cited for Sartor Resartus

Carlyle, Thomas. Sartor Resartus. Chicago: Harwood Publishing Company. No copyright date                      available.