Thomas Carlyle



Literatur: Carlyle
Literatur: The Edinburgh Review


Corn-Law Rhymes.


1. Corn-Law Rhymes. Third Edition. 8vo. London: 1831.
2. Love; a Poem. By the Author of Corn-Law Rhymes. Third Edition. 8vo. London: 1831.
3. The Village Patriarch; a Poem. By the Author of Corn-Law Rhymes. 12mo, London: 1831.


SMELFUNGUS REDIVIVUS, throwing down his critical assaying-balance, some years ago, and taking leave of the Belles-Lettres function, expressed himself in this abrupt way: 'The end having come, it is fit that we end. Poetry having ceased to be read, or published, or written, how can it continue to be reviewed? With your Lake Schools, and Border-Thief Schools, and Cockney and Satanic Schools, there has been enough to do; and now, all these Schools having burnt or smouldered themselves out, and left nothing but a wide-spread wreck of ashes, dust, and cinders, – or perhaps dying embers, kicked to and fro under the feet of innumerable women and children in the Magazines, and at best blown here and there into transient sputters, with vapour enough, so as to form what you might name a boundless Green-sick, or New-Sentimental, or Sleep Awake School, – what remains but to adjust ourselves to circumstances? Urge me not,' continues the able Editor, suddenly changing his figure, 'with considerations that Poetry, as the inward voice of Life, must be perennial, only dead in one form to become alive in another; that this still abundant deluge of Metre, seeing there must needs be fractions of Poetry floating scattered in it, ought still to be net-fished, at all events, surveyed and taken note of: the survey of English Metre, at this epoch, perhaps transcends the human faculties; to hire out the reading of it, by estimate, at a remunerative rate per page, would, in few Quarters, reduce the cash-box of any extant Review to the verge of insolvency.’

What our distinguished contemporary has said remains said. Far be it from us to censure or counsel any able Editor; to draw aside the Editorial veil, and, officiously prying into his interior mysteries, impugn the laws he walks by! For Editors, as for others, there are times of perplexity, wherein the cunning of the wisest will scantily suffice his own wants, say nothing of his neighbour's.

To us, on our side, meanwhile, it remains clear that Poetry, or were it but Metre, should nowise be altogether neglected. Surely it is the Reviewer's trade to sit watching, not only the [339] tillage, crop-rotation, marketings, and good or evil husbandry of the Economic Earth, but also the weather-symptoms of the Literary Heaven, on which those former so much depend: if any promising or threatening meteoric phenomenon make its appearance, and he proclaim not tidings thereof, it is at his peril. Farther, be it considered how, in this singular poetic epoch, a small matter constitutes a novelty. If the whole welkin hang overcast in drizzly dinginess, the feeblest light-gleam, or speck of blue, cannot pass unheeded.

The Works of this Corn-Law Rhymer we might liken rather to some little fraction of a rainbow: hues of joy and harmony, painted out of troublous tears. No round full bow, indeed; gloriously spanning the Heavens; shone on by the full sun; and, with seven-striped, gold-crimson border (as is in some sort the office of Poetry) dividing Black from Brilliant: not such; alas, still far from it! Yet, in very truth, a little prismatic blush, glowing genuine among the wet clouds; which proceeds, if you will, from a sun cloud-hidden, yet indicates that a sun does shine, and above those vapours, a whole azure vault and celestial firmament stretch serene.

Strange as it may seem, it is nevertheless true, that here we have once more got sight of a Book calling itself Poetry, yet which actually is a kind of Book, and no empty pasteboard Case, and simulacrum or 'ghost-defunct' of a Book, such as is too often palmed on the world, and handed over Booksellers' counters, with a demand of real money for it, as if it too were a reality. The speaker here is of that singular class, who have something to say; whereby, though delivering himself in verse, and in these days, he does not deliver himself wholly in jargon, but articulately, and with a certain degree of meaning, that has been believed, and therefore is again believable.

To some the wonder and interest will be heightened by an other circumstance: that the speaker in question is not school-learned, or even furnished with pecuniary capital; is, indeed, a quite unmonied, russet-coated speaker; nothing or little other than a Sheffield worker in brass and iron, who describes himself as 'one of the lower, little removed above the lowest class.' Be of what class he may, the man is provided, as we can perceive, with a rational god-created soul; which too has fashioned itself into some clearness, some self-subsistence, and can actually see and know with its own organs; and in rugged substantial English, nay, with tones of poetic melody, utter forth what it has seen.

It used to be said that lions do not paint, that poor men do not write; but the case is altering now. Here is a voice coming [340] from the deep Cyclopean forges, where Labour, in real soot and sweat, beats with his thousand hammers 'the red son of the furnace;' doing personal battle with Necessity, and her dark brute Powers, to make them reasonable and serviceable; an intelligible voice from the hitherto Mute and Irrational, to tell us at first hand how it is with him, what in very deed is the theorem of the world and of himself, which he, in those dim depths of his, in that wearied head of his, has put together. To which voice, in several respects significant enough, let good ear be given.

Here too be it premised, that nowise under the category of 'Uneducated Poets,' or in any fashion of dilettante patronage, can our Sheffield friend be produced. His position is unsuitable for that; so is ours. Genius, which the French lady declared to be of no sex, is much more certainly of no rank; neither when 'the spark of Nature's fire' has been imparted, should Education take high airs in her artificial light, which is too often but phosphorescence and putrescence. In fact, it now begins to be suspected here and there, that this same aristocratic recognition, which looks down with an obliging smile from its throne, of bound Volumes and gold Ingots, and admits that it is wonderfully well for one of the uneducated classes, may be getting out of place. There are unhappy times in the world's history, when he that is the least educated will chiefly have to say that he is the least perverted; and with the multitude of false eyeglasses, convex, concave, green, even yellow, has not lost the natural use of his eyes. For a generation that reads Cobbett's Prose, and Burns's Poetry, it need be no miracle that here also is a man who can handle both pen and hammer like a man.

Nevertheless, this serene-highness attitude and temper is so frequent, perhaps it were good to turn the tables for a moment, and see what look it has under that reverse aspect. How were it if we surmised, that for a man gifted with natural vigour, with a man's character to be developed in him, more especially if in the way of Literature, as Thinker and Writer, it is actually, in these strange days, no special misfortune to be trained up among the Uneducated classes, and not among the Educated; but rather of two misfortunes the smaller?

For all men doubtless obstructions abound; spiritual growth must be hampered and stunted, and has to struggle through with difficulty, if it do not wholly stop. We may grant too that, for a mediocre character, the continual training and tutoring, from language-masters, dancing-masters, posture-masters of all sorts, hired and volunteer, which a high rank in any time and [341] country assures, there will be produced a certain superiority, or at worst, air of superiority, over the corresponding mediocre character of low rank: thus we perceive, the vulgar Do-nothing, as contrasted with the vulgar Drudge, is in general a much prettier man; with a wider perhaps clearer outlook into the distance; in innumerable superficial matters, however it may be when we go deeper, he has a manifest advantage. But with the man of uncommon character, again, in whom a germ of irrepressible Force has been implanted, and will unfold itself into some sort of freedom, – altogether the reverse may hold. For such germs, too, there is, undoubtedly enough, a proper soil where they will grow best, and an improper one where they will grow worst. True also, where there is a will, there is a way; where a genius has been given, a possibility, a certainty of its growing is also given. Yet often it seems as if the injudicious gardening and manuring were worse than none at all; and killed what the inclemencies of blind chance would have spared. We find accordingly that few Fredericks or Napoleons, indeed none since the Great Alexander, who unfortunately drank himself to death too soon for proving what lay in him, were nursed up with an eye to their vocation; mostly with an eye quite the other way, in the midst of isolation and pain, destitution and contradiction. Nay, in our own times, have we not seen two men of genius, a Byron and a Burns: they both, by mandate of Nature, struggle and must struggle towards clear Manhood, stormfully enough, for the space of six-and-thirty years; yet only the gifted Ploughman can partially prevail therein; the gifted Peer must toil, and strive, and shoot out in wild efforts, yet die at last in Boyhood, with the promise of his Manhood still but announcing itself in the distance. Truly, as was once written, 'it is only the artichoke that will not grow except in gardens: the acorn is cast carelessly abroad into the wilderness, yet on the wild soil it nourishes itself, and rises to be an oak.' All woodmen, moreover, will tell you that fat manure is the ruin of your oak; likewise that the thinner and wilder your soil, the tougher, more iron-textured is your timber, though, unhappily, also the smaller. So too with the spirits of men: they become pure from their errors by suffering for them; he who has battled, were it only with Poverty and hard toil, will be found stronger, more expert, than he who could stay at home from the battle, concealed among the Provision-waggons, or even not unwatchfully, 'abiding by the stuff.' In which sense, an observer, not without experience of our time, has said: 'Had I a man of clearly developed character (clear, sincere within its limits), of insight, courage, and real applicable force of head and of heart, to [342] search for; and not a man of luxuriously distorted character, with haughtiness for courage, and for insight, and applicable force, speculation and plausible show of force, — it were rather among the lower than among the higher classes that I should look for him.'

A hard saying, indeed, seems this same: that he, whose other wants were all beforehand supplied; to whose capabilities no problem was presented except even this, How to cultivate them to best advantage, should attain less real culture than he whose first grand problem and obligation was nowise spiritual culture, but hard labour for his daily bread! Sad enough must the perversion be, where preparations of such magnitude issue in abortion; and a so sumptuous Art with all its appliances can accomplish nothing, not so much as necessitous Nature would of herself have supplied! Nevertheless, so pregnant is Life with evil as with good; to such height in an age rich, plethorically overgrown with means, can means be accumulated in the wrong place, and immeasurably aggravate wrong tendencies, instead of righting them, this sad and strange result may actually turn out to have been realized.

But what, after all, is meant by uneducated, in a time when Books have come into the world; come to be household furniture in every habitation of the civilized world? In the poorest cottage are Books; is one Book, wherein for several thousands of years the spirit of man has found light, and nourishment, and an interpreting response to whatever is Deepest in him; wherein still, to this day, for the eye that will look well, the Mystery of Existence reflects itself, if not resolved, yet revealed, and prophetically emblemed; if not to the satisfying of the outward sense, yet to the opening of the inward sense, which is the far grander result. 'In Books lie the creative Phoenix-ashes of the whole Past.' All that men have devised, discovered, done, felt or imagined, lies recorded in Books; wherein whoso has learned the mystery of spelling printed letters, may find it, and appropriate it.

Nay, what indeed is all this? As if it were by universities and libraries and lecture-rooms, that man's Education, what we can call Education, were accomplished; solely, or mainly, by instilling the dead letter and record of other men's Force, that the living Force of a new man were to be awakened, enkindled, and purified into victorious clearness! Foolish Pedant, that sittest there compassionately descanting on the Learning of Shakspeare! Shakspeare had penetrated into innumerable things; far into Nature with her divine Splendours and infernal Terrors, her Ariel Melodies, and mystic mandragora Moans; far into [343] man's workings with Nature, into man's Art and Artifice: Shakspeare knew (kenned, which in those days still partially meant can-ned) innumerable things; what men are, and what the world is, and how and what men aim at there, from the Dame Quickly of modern Eastcheap to the Caesar of ancient Rome, over many countries, over many centuries: of all this he had the clearest understanding and constructive comprehension; all this was his Learning and Insight; what now is thine? Insight into none of those things; perhaps, strictly considered, into no thing whatever; solely into thy own sheepskin diplomas, fat academic honours, into vocables and alphabetic letters, and but a little way into these! — The grand result of schooling is a mind with just vision to discern, with free force to do: the grand schoolmaster is Practice.

And now, when kenning and can-ning have become two alto gether different words; and this, the first principle of human culture, the foundation-stone of all but false imaginary culture, That men must, before every other thing, be trained to do some what, has been, for some generations, laid quietly on the shelf, with such result as we see, – consider what advantage those same uneducated Working classes have over the educated Unworking classes, in one particular: herein, namely, that they must work. To work! What incalculable sources of cultivation lie in that process, in that attempt; how it lays hold of the whole man, not of a small theoretical calculating fraction of him, but of the whole practical, doing and daring and enduring man; thereby to awaken dormant faculties, root out old errors, at every step! He that has done nothing has known nothing. Vain is it to sit scheming and plausibly discoursing: up and be doing! If thy knowledge be real, put it forth from thee: grapple with real Nature; try thy theories there, and see how they hold out. Do one thing, for the first time in thy life do a thing; a new light will rise to thee on the doing of all things whatsoever. Truly, a boundless significance lies in work: whereby the humblest craftsman comes to attain much, which is of indispensable use, but which he who is of no craft, were he never so high, runs the risk of missing. Once turn to Practice, Error and Truth will no longer consort together: the result of Error involves you in the square-root of a negative quantity; try to extract it, or any earthly substance or sustenance from it, if you will! The honourable Member can discover that 'there is a reaction,' and believe it, and wearisomely reason on it, in spite of all men, while he so pleases, for still his wine and his oil will not fail him: but the sooty Brazier, who discovered that brass was green-cheese, has to act on his discovery; finds there[344]fore that, singular as it may seem, brass cannot be masticated for dinner, green-cheese will not beat into fireproof dishes; that such discovery, therefore, has no legs to stand on, and must even be let fall. Now, take this principle of difference through the entire lives of two men, and calculate what it will amount to! Necessity, moreover, which we here see as the mother of Accuracy, is well known as the mother of Invention. He who wants every thing, must know many things, do many things, to procure even a few: different enough with him, whose indispensable knowledge is this only, that a finger will pull the bell?

So that, for all men who live, we may conclude, this Life of Man is a school, wherein the naturally foolish will continue foolish though you bray him in a mortar, but the naturally wise will gather wisdom under every disadvantage. What, meanwhile, must be the condition of an Era, when the highest advantages there become perverted into drawbacks; when, if you take two men of genius, and put the one between the handles of a plough, and mount the other between the painted coronets of a coach-and-four, and bid them both move along, the former shall arrive a Burns, the latter a Byron: two men of talent, and put the one into a Printer's chapel, full of lamp-black, tyrannous usage, hard toil, and the other into Oxford universities, with lexicons and libraries, and hired expositors and sumptuous endowments, the former shall come out a Dr Franklin, the latter a Dr Parr! —

However, we are not here to write an Essay on Education, or sing misereres over a 'world in its dotage:' but simply to say that our Corn-Law Rhymer, educated or uneducated as Nature and Art have made him, asks not the smallest patronage or compassion for his Rhymes, professes not the smallest contrition for them. Nowise in such attitude does he present himself; not supplicatory, deprecatory, but sturdy, defiant, almost menacing. Wherefore, indeed, should he supplicate or deprecate? It is out of the abundance of the heart that he has spoken; praise or blame cannot make it truer or falser than it already is. By the grace of God this man is sufficient for him self; by his skill in metallurgy, can beat out a toilsome but a manful living, go how it may; has arrived too at that singular audacity of believing what he knows, and acting on it, or writing on it, or thinking on it, without leave asked of any one: there shall he stand, and work, with head and with hand, for himself and the world; blown about by no wind of doctrine; frightened at no Reviewer's shadow; having, in his time, looked substances enough in the face, and remained unfrightened.

[345] What is left, therefore, but to take what he brings, and as he brings it? Let us be thankful, were it only for the day of small things. Something it is that we have lived to welcome once more a sweet Singer wearing the likeness of a Man. In humble guise, it is true, and of stature more or less marred in its developement; yet not without a genial robustness, strength and valour built on honesty and love; on the whole, a genuine man, with somewhat of the eye and speech and bearing that beseems a man. To whom all other genuine men, how different soever in subordinate particulars, can gladly hold out the right hand of fellowship.

The great excellence of our Rhymer, be it understood then, we take to consist even in this, often hinted at already, that he is genuine. Here is an earnest, truth-speaking man; no theorizer, sentimentalizer, but a practical man of work and endeavour, man of sufferance and endurance. The thing that he speaks is not a hearsay, but a thing which he has himself known, and by experience become assured of. He has used his eyes for seeing; uses his tongue for declaring what he has seen. His voice, therefore, among the many noises of our Planet, will deserve its place better than the most; will be well worth some attention. Whom else should we attend to but such The man who speaks with some half shadow of a Belief, and supposes, and inclines to think; and considers not with undivided soul, what is true, but only what is plausible, and will find audience and recompense; do we not meet him at every street-turning, on all highways and byways; is he not stale, unprofitable, ineffectual, wholly grown a weariness of the flesh? So rare is his opposite in any rank of Literature, or of Life, so very rare, that even in the lowest he is precious. The authentic insight and experience of any human soul, were it but insight and experience in hewing of wood and drawing of water, is real knowledge, a real possession and acquirement, how small soever: palabra, again, were it a supreme pontiff's, is wind merely, and nothing, or less than nothing. To a considerable degree, this man, we say, has worked himself loose from cant, and conjectural halfness, idle pretences and hallucinations, into a condition of Sincerity. Wherein perhaps, as above argued, his hard social environment, and fortune to be ‘a workman born,' which brought so many other retardations with it, may have forwarded and accelerated him.

That a man, Workman or Idleman, encompassed, as in these days, with persons in a state of willing or unwilling Insincerity, and necessitated, as man is, to learn whatever he does traditionally learn by imitating these, should nevertheless shake off [346] Insincerity, and struggle out from that dim pestiferous marsh-atmosphere, into a clearer and purer height, — betokens in him a certain originality; in which rare gift Force of all kinds is presupposed. To our Rhymer, accordingly, as hinted more than once, vision and determination have not been denied: a rugged, homegrown understanding is in him; whereby, in his own way, he has mastered this and that, and looked into various things, in general honestly and to purpose, sometimes deeply, piercingly, and with a Seer's eye. Strong thoughts are not wanting, beautiful thoughts; strong and beautiful expressions of thought. As traceable for instance in this new illustration of an old argument, the mischief of Commercial Restrictions:

'These, O ye quacks, these are your remedies:
Alms for the Rich, a bread-tax for the Poor!
Soul-purchased harvests on the indigent moor! —
Thus the winged victor of a hundred fights,
The warrior Ship, bows low her banner'd head,
When through her planks the seaborn reptile bites
Its deadly way; – and sinks in ocean's bed,
Vanquish'd by worms.   What then? The worms were fed. —
Will not God smite thee black, thou whited wall?
Thy life is lawless, and thy law a lie,
Or Nature is a dream unnatural:
Look on the clouds, the streams, the earth, the sky;
Lo all is interchange and harmony!
Where is the gorgeous pomp which, yester morn,
Curtain'd yon Orb, with amber, fold on fold?
Behold it in the blue of Rivelin, borne
To feed the all-feeding sea! the molten gold
Is flowing pale in Loxley's waters cold,
To kindle into beauty tree and flower,
And wake to verdant life hill, vale, and plain.
Cloud trades with river, and exchange is power:
But should the clouds, the streams, the winds disdain
Harmonious intercourse, nor dew nor rain
Would forest-crown the mountains: airless day
Would blast on Kinderscout the heathy glow;
No purply green would meeken into grey
O'er Don at eve; no sound of river's flow
Disturb the Sepulchre of all below.'

Nature and the doings of men have not passed by this man unheeded, like the endless cloud-rack in dull weather; or lightly heeded, like a theatric phantasmagoria: but earnestly enquired into, like a thing of reality; reverently loved and worshipped, as a thing with divine significance in its reality, glimpses of which divineness he has caught and laid to heart. For his [347] vision, as was said, partakes of the genuinely Poetical; he is not a Rhymer and Speaker only, but, in some genuine sense, something of a Poet.

Farther we must admit him, what indeed is already herein admitted, to be, if clear-sighted, also brave-hearted. A troublous element is his; a Life of painfulness, toil, insecurity, scarcity, yet he fronts it like a man; yields not to it, tames into some subjection, some order: its wild fearful dinning and tumult, as of a devouring Chaos, becomes a sort of wild war-music for him; wherein too are passages of beauty, of melodious melting softness, of lightness and briskness, even of joy. The stout heart is also a warm and kind one; Affection dwells with Danger, all the holier and the lovelier for such stern environment. A working man is this; yet, as we said, a man: in his sort, a courageous, much-loving, faithfully enduring and endeavouring man.

What such a one, so gifted and so placed, shall say to a Time like ours; how he will fashion himself into peace, or war, or armed neutrality, with the world and his fellow men, and work out his course in joy and grief, in victory and defeat, is a question worth asking; which in these three little Volumes partly receives answer. He has turned, as all thinkers up to a very high and rare order in these days must do, into Politics; is a Reformer, at least a stern Complainer, Radical to the heart: his poetic melody takes an elegiaco-tragical character; much of him is converted into Hostility, and grim, hardly-suppressed Indignation, such as Right long denied, Hope long deferred, may awaken in the kindliest heart. Not yet as a rebel against anything does he stand; but as a free man, and the spokesman of free men, not far from rebelling against much; with sorrowful appealing dew, yet also with incipient lightning, in his eyes; whom it were not desirable to provoke into rebellion. He says, in Vulcanic dialect, his feelings have been hammered till they are cold-short; so they will no longer bend; 'they snap, and fly off,' — in the face of the hammerer. Not unnatural, though lamentable! Nevertheless, under all disguises of the Radical, the Poet is still recognisable; a certain music breathes through all dissonances, as the prophecy and ground-tone of returning harmony; the man, as we said, is of a poetical nature.

To his Political Philosophy there is perhaps no great importance attachable. He feels, as all men that live must do, the disorganization, and hard-grinding, unequal pressure of the Social Affairs; but sees into it only a very little farther than far inferior men do. The frightful condition of a Time, when public and private Principle, as the word was once understood, having [348] gone out of sight, and Self-interest being left to plot, and struggle, and scramble, as it could and would, Difficulties had accumulated till they were no longer to be borne, and the Spirit that should have fronted and conquered them seemed to have forsaken the world; — when the Rich, as the utmost they could resolve on, had ceased to govern, and the Poor, in their fast accumulating numbers, and ever-widening complexities, had ceased to be able to do without governing; and now the plan of 'Competition' and 'Laissez-faire' was, on every side, approaching its consummation; and each bound up in the eircle of his own wants and perils, stood grimly distrustful of his neighbour, and the distracted Common-weal was a Common-woe, and to all men it became apparent that the end was drawing nigh: – all this black aspect of Ruin and Decay, visible enough, experimentally known to our Sheffield friend, he calls by the name of 'Corn-Law,' and expects to be in good part delivered from, were the accursed Bread-tax repealed.

In this system of political Doctrine, even as here so emphatically set forth, there is not much of novelty. Radicals we have many; loud enough on this and other grievances; the removal of which is to be the one thing needful. The deep, wide flood of Bitterness, and Hope becoming hopeless, lies acrid, corrosive in every bosom; and flows fiercely enough through any orifice Accident may open: through Law Reform, Legislative Reform, Poor Laws, want of Poor Laws, Tithes, Game Laws, or, as we see here, Corn Laws. Whereby indeed only this becomes clear, that a deep, wide flood of evil does exist and corrode; from which, in all ways, blindly and seeingly, men seek deliverance, and cannot rest till they find it; least of all till they know what part and proportion of it is to be found. But with us foolish sons of Adam this is ever the way; some evil that lies nearest us, be it a chronic sickness, or but a smoky chimney, is ever the acme and sum-total of all evil; the black hydra that shuts us out from a Promised Land: and so, in poor Mr Shandy's fashion, must we 'shift from trouble to trouble, and from side to side; button up one cause of vexation, and unbutton another.'

Thus for our keen-hearted singer, and sufferer, has 'the Bread-tax,' in itself a considerable but no immeasurable smoke-pillar, swoln out to be a world-embracing Darkness, that darkens and suffocates the whole Earth, and has blotted out the heavenly stars. Into the merit of the Corn Laws, which has often been discussed, in fit season, by competent hands, we do not enter here; least of all in the way of argument, in the way of blame, towards one who, if he read such merit with some [349] emphasis 'on the scantier trenchers of his children,' may well be pardoned. That the ‘Bread-tax,' with various other taxes, may ere long be altered and abrogated, and the Corn Trade become as free as the poorest 'bread-taxed drudge' could wish 'it, or the richest satrap bread-tax-fed' could fear it, seems no extravagant hypothesis: would that the mad Time could, by such simple hellebore-dose, be healed! Alas, for the diseases of a 'world lying in wickedness,' in heart-sickness and atrophy, quite another alcahest is needed; — a long, painful course of medicine and regimen, surgery and physic, not yet specified or indicated in the Royal-College Books!

But if there is little novelty in our friend's Political Philosophy, there is some in his political Feeling and Poetry. The peculiarity of this Radical is, that with all his stormful destructiveness, he combines a decided loyalty and faith. If he despise and trample under foot on the one hand, he exalts and reverences on the other: the 'landed pauper in his coach-and-four' rolls all the more glaringly, contrasted with the 'Rockinghams and Savilles' of the past, with 'the Lansdowns and Fitzwilliams,' many a 'Wentworth's lord,' still 'a blessing' to the present. This man, indeed, has in him the root of all reverence, — a principle of Religion. He believes in a Godhead, not with the lips only, but apparently with the heart; who, as has been written, and often felt, 'reveals Himself in Parents, in all true Teachers, and 'Rulers,' — as in false Teachers and Rulers quite Another may be revealed! Our Rhymer, it would seem, is no Methodist: far enough from it. He makes 'the Ranter,' in his hot-headed way, exclaim over

'The Hundred Popes of England's Jesuitry;'

and adds, by way of note, in his own person, some still stronger sayings: How 'this baneful corporation,' 'dismal as its Reign of Terror is, and long-armed its Holy Inquisition, must condescend to learn and teach what is useful, or go where all nuisances go.' As little perhaps is he a Churchman; the 'Cadi-Dervish' being nowise to his mind. Scarcely, however, if at all, does he show aversion to the Church as Church; or, among his many griefs, touch upon Tithes as one. But, in any case, the black colours of Life, even as here painted, and brooded over, do not hide from him that a God is the Author and Sustainer thereof; that God's world, if made a House of Imprisonment, can also be a House of Prayer; wherein for the weary and heavy-laden, Pity and Hope are not altogether cut away.

It is chiefly in virtue of this inward temper of heart, with the clear disposition and adjustment which for all else results there[350]from, that our Radical attains to be Poetical; that the harsh groanings, contentions, upbraidings, of one who unhappily has felt constrained to adopt such mode of utterance, become ennobled into something of music. If a land of bondage, this is still his Father's land, and the bondage endures not for ever. As worshipper and believer, the captive can look with seeing eye: the aspect of the Infinite Universe still fills him with an Infinite feeling; his chains, were it but for moments, fall away; he soars free aloft, and the sunny regions of Poesy and Freedom gleam golden afar on the widened horizon. Gleamings, we say, prophetic dawnings from those far regions, spring up for him; nay, beams of actual radiance. In his ruggedness, and dim contractedness (rather of place than of organ), he is not without touches of a feeling and vision, which, even in the stricter sense, is to be named poetical.

One deeply poetical idea, above all others, seems to have taken hold of him: the idea of TIME. As was natural to a poetic soul, with few objects of Art in its environment, and driven inward, rather than invited outward, for occupation. This deep mystery of ever-flowing Time; 'bringing forth,' and as the Ancients wisely fabled, 'devouring' what it has brought forth; rushing on, on, in us, yet above us, all uncontrollable by us; and under it, dimly visible athwart it, the bottomless Eternal; – this is, indeed, what we may call the primary idea of Poetry; the first that introduces itself into the poetic mind. As here:

'The bee shall seek to settle on his hand,
But from the vacant bench haste to the moor,
Mourning the last of England's high-soul'd Poor,
And bid the mountains weep for Enoch Wray.
And for themselves,—albeit of things that last
Unalter'd most; for they shall pass away
Like Enoch, though their iron roots seem fast,
Bound to the eternal future as the past:
The Patriarch died; and they shall be no more!
Yes, and the sailless worlds, which navigate
The unutterable Deep that hath no shore,
Will lose their starry splendour soon or late,
Like tapers, quench'd by Him, whose will is fate!
Yes, and the Angel of Eternity,
Who numbers worlds and writes their names in light,
One day, O Earth, will look in vain for thee,
And start and stop in his unerring flight,
And with his wings of sorrow and affright,
Veil his impassion'd brow and heavenly tears!'

And not the first idea only, but the greatest, properly the parent of all others. For if it can rise in the remotest ages, in the [351] rudest states of culture, wherever an 'inspired thinker' happens to exist, it connects itself still with all great things; with the highest results of new Philosophy, as of primeval Theology; and for the Poet, in particular, is as the life-element wherein alone his conceptions can take poetic form, and the whole world become miraculous and magical.

                      'We are such stuff'
As Dreams are made on; and our little life
Is rounded with a Sleep!'

Figure that, believe that, O Reader; then say whether the Arabian Tales seem wonderful! — 'Rounded with a sleep (mit Schlaf umgeben)!' says Jean Paul; 'these three words created whole volumes in me.'

To turn now on our worthy Rhymer, who has brought us so much, and stingily insist on his errors and shortcomings, were no honest procedure. We had the whole poetical encyclopædia to draw upon, and say commodiously, Such and such an item is not here; of which encyclopædia the highest genius can fill but a portion. With much merit, far from common in his time, he is not without something of the faults of his time. We praised him for originality; yet is there a certain remainder of imitation in him; a tang of the Circulating Libraries, as in Sancho's wine, with its key and thong, there was a tang of iron and leather. To be reminded of Crabbe, with his truthful severity of style, in such a place, we cannot object; but what if there were a slight bravura dash of the fair tuneful Hemans? Still more, what have we to do with Byron, and his fierce vociferous mouthings, whether ‘passionate,' or not passionate and only theatrical? King Cambyses' vein is, after all, but a worthless one; no vein for a wise man. Strength, if that be the thing aimed at, does not manifest itself in spasms, but in stout bearing of burdens. Our Author says, 'It is too bad to exalt into a hero the coxcomb who would have gone into hysterics if a tailor had laughed at him.' Walk not in his footsteps, then, we say, whether as hero or as singer; repent a little, for example, over somewhat in that fuliginous, blue-flaming, pitch-and-sulphur 'Dream of Enoch Wray,' and write the next otherwise.

We mean no imitation in a bad palpable sense; only that there is a tone of such occasionally audible; which ought to be removed; — of which, in any case, we make not much. Imitation is a leaning on something foreign; incompleteness of individual developement, defect of free utterance. From the same source, spring most of our Author's faults; in particular, his [352] worst, which after all is intrinsically a defect of manner. He has little or no Humour. Without Humour of character he cannot well be; but it has not yet got to utterance. Thus, where he has mean things to deal with, he knows not how to deal with them; oftenest deals with them more or less meanly. In his vituperative prose Notes, he seems embarrassed; and but ill hides his embarrassment, under an air of predetermined sarcasm, of knowing briskness, almost of vulgar pertness. He says, he cannot help it; he is poor, hard-worked, and 'soot is soot.' True, indeed; yet there is no connexion between Poverty and Discourtesy; which latter originates in Dulness alone. Courtesy is the due of Man to Man; not of suit of clothes to suit of clothes. He who could master so many things, and make even Corn-Laws rhyme, we require of him this farther thing, – a bearing worthy of himself, and of the order he belongs to, – the highest and most ancient of all orders, that of Manhood. A pert snappishness is no manner for a brave man; and then the manner so soon influences the matter; a far worse result. Let him speak wise things, and speak them wisely; which latter may be done in many dialects, grave and gay, only in the snap pish seldom or never.

The truth is, as might have been expected, there is still much lying in him to be developed; the hope of which developement it were rather sad to abandon. Why, for example, should not his view of the world, his knowledge of what is and has been in the world, indefinitely extend itself? Were he merely the 'uneducated Poet,' we should say, he had read largely; as he is not such, we say, Read still more, much more largely. Books enough there are in England, and of quite another weight and worth than that circulating-library sort; may be procured too, may be read, even by a hard-worked man; for what man (either in God's service or the Devil's, as himself chooses it) is not hard-worked? But here again, where there is a will there is a way. True, our friend is no longer in his teens; yet still, as would seem, in the vigour of his years: we hope too that his mind is not finally shut in, but of the improveable and enlargeable sort. If Alfieri (also kept busy enough, with horse breaking and what not) learned Greek after he was fifty, why is the Corn-Law Rhymer too old to learn?

However, be in the future what there may, our Rhymer has already done what was much more difficult, and better than reading printed Books; — looked into the great prophetic-manuscript Book of Existence, and read little passages there. Here, for example, is a sentence tolerably spelled:

[353] 'Where toils the Mill by ancient woods embraced,
Hark, how the cold steel screams in hissing fire
Blind Enoch sees the Grinder's wheel no more,
Couch'd beneath rocks and forests, that admire
Their beauty in the waters, ere they roar
Dash'd in white foam the swift circumference o'er.
There draws the Grinder his laborious breath;
There coughing at his deadly trade he bends:
Born to die young, he fears nor man nor death;
Scorning the future, what he earns he spends;
'Debauch and riot are his bosom friends.'
Behold his failings! Hath he virtues too?
He is no Pauper, blackguard though he be:
Full well he knows what minds combined can do,
Full well maintains his birthright: he is free,
And, frown for frown, outstares monopoly.
Yet Abraham and Elliot both in vain
Bid science on his cheek prolong the bloom:
He will not live! He seems in haste to gain
The undisturb'd asylum of the tomb,
And, old at two-and-thirty, meets his doom!"

Or this, 'of Jem, the rogue avowed,

'Whose trade is Poaching! Honest Jem works not,
Begs not, but thrives by plundering beggars here.
Wise as a lord, and quite as goed a shot,
He, like his betters, lives in hate and fear,
And feeds on partridge because bread is dear,
Sire of six sons apprenticed to the jail,
He prowls in arms, the Tory of the night;
With them he shares his battles and his ale,
With him they feel the majesty of might,
No Despot better knows that Power is Right.
Mark his unpaidish sneer, his lordly frown;
Hark how he calls the beadle and flunky liars;
See how magnificently he breaks down
His neighbour's fence, if so his will requires,
And how his struttle emulates the squire's!'
'Jem rises with the Moon; but when she sinks,
Homeward with sack-like pockets, and quick heels,
Hungry as boroughmongering gowl, he slinks.
He reads not, writes not, thinks not; scarcely feels;'
Steals all he gets; serves Hell with all he steals!

It is rustic, rude existence; barren moors, with the smoke of Forges rising over the waste expanse. Alas, no Arcadia; but the actual dwelling-place of actual toil-grimed sons of Tubalcain: yet are there blossoms and the wild natural fragrance of gorse [354] and broom; yet has the Craftsman pauses in his toil; the Crafts man too has an inheritance in Earth; and even in Heaven.

'Light! All is not corrupt, for thou art pure,
Unchanged and changeless.   Though frail man is vile,
Thou look'st on him, serene, sublime, secure,
Yet, like thy Father, with a pitying smile.
Even on this wintry day, as marble cold,
Angels might quit their home to visit thee,
And match their plumage with thy mantle roll'd
Beneath God's Throne, o'er billows of a sea
Whose isles are Worlds, whose bounds Infinity.
Why then is Enoch absent from my side?
I miss the rustle of his silver hair;
A guide no more, I seem to want a guide,
While Enoch journeys to the house of prayer;
Ah, ne'er came Sabbath-day but he was there!
Lo, how, like him, erect and strong, tho' grey,
Yon village tower time-touch'd to God appeals I
And hark? the chimes of morning die away:
Hark! to the heart the solemn sweetness steals,
Like the heart's voice, unfelt by none who feels
That God is Love, that Man is living Dust;
Unfelt by none whom ties of brotherhood
Link to his kind; by none who puts his trust
In nought of Earth that hath survived the flood,
Save those mute charities, by which the good
Strengthen poor worms, and serve their Maker best.

    'Hail Sabbath! Day of mercy, peace, and rest!
Thou o'er loud cities throw'st a noiseless spell,
The hammer there, the wheel, the saw molest
Pale Thought no more: o'er Trade's contentious hell
Meek Quiet spreads her wings invisible.
And when thou com'st, less silent are the fields,
Thro' whose sweet paths the toil-freed townsman steals.
To him the very air a banquet yields.
Envious he watches the poised hawk that wheels
His flight on chainless winds.   Each cloud reveals
A paradise of beauty to his eye.
His little Boys are with him, seeking flowers,
Or chasing the too-venturous gilded fly.
So by the daisy's side he spends the hours,
Renewing friendship with the budding bowers:
And while might, beauty, good without alloy,
Are mirror'd in his children's happy eyes, —
In His great Temple offering thankful joy
To Him, the infinitely Great and Wise,
With soul attuned to Nature's harmonies,
Serene and cheerful as a sporting child, –
[355] His heart refuses to believe that man
Could turn into a hell the blooming wild,
The blissful country where his childhood ran
A race with infant rivers, ere began —

— 'King-humbling' bread-tax, 'blind Misrule,' and enough else.

And so our Corn-Law Rhymer plays his part. In this wise, does he indite and act his Drama of Life, which for him is all too Domestic-Tragical. It is said, 'the good actor soon makes us forget the bad theatre, were it, but a barn; while, again, nothing renders so apparent the badness of the bad actor as a theatre of peculiar excellence.' How much more in a theatre and drama such as these of Life itself! One other item, however, we must note in that ill-decorated Sheffield theatre: the back-scene and bottom-decoration of it all; which is no other than a Workhouse. Alas, the Workhouse is the bourne whither all these actors and workers are bound; whence none that has once passed it returns! A bodeful sound, like the rustle of approaching world-devouring tornadoes, quivers through their whole existence; and the voice of it is, Pauperism! The thanksgiving they offer up to Heaven is, that they are not yet Paupers; the earnest cry of their prayer is, that 'God would shield them from the bitterness of Parish Pay.'

Mournful enough, that a white European Man must pray wistfully for what the horse he drives is sure of, – That the strain of his whole faculties may not fail to earn him food and lodging. Mournful that a gallant manly spirit, with an eye to discern the world, a heart to reverence it, a hand cunning and willing to labour in it, must be haunted with such a fear. The grim end of it all, Beggary! A soul loathing, what true souls ever loathe, Dependence, help from the unworthy to help; yet sucked into the world-whirlpool, – able to do no other: the highest in man's heart struggling vainly against the lowest in man's destiny! In good truth, if many a sickly and sulky Byron, or Byronlet, glooming over the woes of existence, and how unworthy God's Universe is to have so distinguished a resident, could transport himself into the patched coat and sooty apron of a Sheffield Blacksmith, made with as strange faculties and feelings as he, made by God Almighty all one as he was, – it would throw a light on much for him.

Meanwhile, is it not frightful as well as mournful to consider how the wide-spread evil is spreading wider and wider? Most persons, who have had eyes to look with, may have verified, in their own circle, the statement of this Sheffield Eye-witness, and 'from their own knowledge and observation fearlessly de[356]clare that the little master-manufacturer,' that the working man generally, 'is in a much worse condition than he was in 'twenty-five years ago.' Unhappily, the fact is too plain; the reason and scientific necessity of it is too plain. In this state of things, every new man is a new misfortune; every new market a new complexity; the chapter of chances grows ever more incalculable; the hungry gamesters (whose stake is their life) are ever increasing in numbers; the world-movement rolls on: by what method shall the weak and help-needing, who has none to help him, withstand it? Alas, how many brave hearts, ground to pieces in that unequal battle, have already sunk; in every sinking heart, a Tragedy, less famous than that of the Sons of Atreus; wherein, however, if no 'kingly house,' yet a manly house, went to the dust, and a whole manly ‘lineage was swept 'away.' Must it grow worse and worse 'till the last brave heart is broken in England; and this same 'brave Peasantry' has become a kennel of wild-howling ravenous Paupers? God be thanked! There is some feeble shadow of hopes that the change may have begun while it was yet time. You may lift the pressure from the free man's shoulders, and bid him go forth rejoicing; but lift the slave's burden, he will only wallow the more composedly in his sloth: a nation of degraded men cannot be raised up, except by what we rightly name a miracle.

Under which point of view also, these little Volumes, indicating such a character in such a place, are not without significance. One faint symptom perhaps that clearness will return, that there is a possibility of its return. It is as if from that Gehenna of Manufacturing Radicalism, from amid its loud roaring and cursing, whereby nothing became feasible, nothing knowable, except this only, that misery and malady existed there, we heard now some manful tone of reason and determination, wherein alone can there be profit, or promise of deliverance. In this Corn-Law Rhymer we seem to trace something of the antique spirit; a spirit which had long become invisible among our working as among other classes; which here, perhaps almost for the first time, reveals itself in an altogether modern political vesture. 'The Pariahs of the Isle of Woe,' as he passionately names them, are no longer Pariahs if they have become Men. Here is one man of their tribe; in several respects a true man; who has abjured Hypocrisy and Servility, yet not therewith trodden Religion and Loyalty under foot; not without justness of insight, devoutness, peaceable heroism of resolve; who, in all circumstances, even in these strange ones, will be found quitting himself like a man. One such that has found a voice: who knows how many mute but not inactive brethren he may have in his own [357] and in all other ranks? Seven thousand that have not bowed the knee to Baal! These are the men, wheresoever found, who are to stand forth in England's evil day, on whom the hope of England rests. For it has been often said, and must often be said again, that all Reform except a moral one will prove unavailing. Political Reform, pressingly enough wanted, can in deed root out the weeds (gross deep-fixed lazy dock-weeds, poisonous obscene hemlocks, ineffectual spurry in abundance); but it leaves the ground empty, ready either for noble fruits, or for new worse tares! And how else is a Moral Reform to be looked for but in this way, that more and more Good Men are, by a bountiful Providence, sent hither to disseminate Goodness; literally to sow it, as in seeds shaken abroad by the living tree? For such, in all ages and places, is the nature of a Good Man; he is ever a mystic creative centre of Goodness; his influence, if we consider it, is not to be measured; for his works do not die, but being of Eternity, are eternal; and in new transformation, and ever-wider diffusion, endure, living and life-giving. Thou who exclaimest over the horrors and baseness of the Time, and how Diogenes would now need two lanterns in daylight, think of this; over the Time thou hast no power; to redeem a World sunk in dishonesty has not been given thee; solely over one man there in thou hast a quite absolute uncontrollable power; him redeem, him make honest; it will be something, it will be much, and thy life and labour not in vain.

We have given no epitomized abstract of these little Books, such as is the Reviewer's wont: we would gladly persuade many a reader, high and low, who takes interest not in rhyme only, but in reason, and the condition of his fellow-man, to purchase and peruse them for himself. It is proof of an innate love of worth, and how willingly the Public, did not thousand-voiced Puffery so confuse it, would have to do with substances, and not with deceptive shadows, that these Volumes carry 'Third Edition' marked on them, – on all of them but the newest, whose fate with the reading world we yet know not; which, however, seems to deserve not worse but better than either of its forerunners.

Nay, it appears to us as if in this humble chant of the Village Patriarch might be traced rudiments of a truly great idea; great though all undeveloped. The Rhapsody of 'Enoch Wray' is, in its nature, and unconscious tendency, Epic; a whole world lies shadowed in it. What we might call an inarticulate, half-audible Epic! The main figure is a blind aged man; himself a ruin, and encircled with the ruin of a whole Era. Sad and great does that image of a universal Dissolution hover visible as a poetic [358] background. Good old Enoch! He could do so much, was so wise, so valiant. No Ilion had he destroyed; yet somewhat he had built up: where the Mill stands noisy by its cataract, making corn into bread for men, it was Enoch that reared it, and made the rude rocks send it water; where the mountain Torrent now boils in vain, and is mere passing music to the traveller, it was Enoch's cunning that spanned it with that strong Arch, grim, time-defying. Where Enoch's hand or mind has been, Disorder has become Order; Chaos has receded some little handbreadth; must give up some new handbreadth of his realm. Enoch too has seen his followers fall round him (by stress of hardship, and the arrows of the gods), has performed funeral games for them, and raised sandstone memorials, and carved his Abiit ad Plures thereon, with his own hand. The living chronicle and epitome of a whole century; when he departs, a whole century will become dead, historical.

Rudiments of an Epic, we say; and of the true Epic of our Time, were the genius but arrived that could sing it! Not 'Arms and the Man;' 'Tools and the Man,' that were now our Epic. What indeed are Tools, from the Hammer and Plummet of Enoch Wray to this Pen we now write with, but Arms, wherewith to do battle against UNREASON without or within, and smite in pieces not miserable fellow men, but the Arch Enemy that make us all miserable; henceforth the only legitimate battle!

Which Epic, as we granted, is here altogether imperfectly sung; scarcely a few notes thereof brought freely out; nevertheless with indication, with prediction that it will be sung. Such is the purport and merit of the Village Patriarch; it struggles towards a noble utterance, which however it can no wise find. Old Enoch is from the first, speechless, heard of rather than heard or seen; at best, mute, motionless like a stone-pillar of his own carving. Indeed, to find fit utterance for such meaning as lies struggling here is a problem, to which the highest poetic minds may long be content to accomplish only approximate solutions. Meanwhile, our honest Rhymer, with no guide but the instinct of a clear natural talent, has created and adjusted somewhat, not without vitality of union; has avoided somewhat, the road to which lay open enough. His Village Patriarch, for example, though of an elegiac strain, is not wholly lachrymose, not without touches of rugged gayety; – is like Life itself, with tears and toil, with laughter and rude play, such as metallurgic Yorkshire sees it; – in which sense, that wondrous Courtship of the sharp-tempered, oft-widowed Alice Green may pass, questionable, yet with a certain air of soot [359] stained genuineness. And so has, not a Picture, indeed, yet a sort of genial Study or Cartoon come together for him; and may endure there, after some flary oil-daubings, which we have seen framed with gilding, and hung up in proud galleries, have become rags and rubbish.

To one class of readers especially, such Books as these ought to be interesting; – to the highest, that is to say, the richest class. Among our Aristocracy, there are men, we trust there are many men, who feel that they also are workmen, born to toil, ever in their great Taskmaster's eye, faithfully with heart and head for those that with heart and hand do, under the same great Taskmaster, toil for them; – who have even this noblest and hardest work set before them — To deliver out of that Egyptian bondage to Wretchedness, and Ignorance, and Sin, the hardhanded millions, of whom this hardhanded, earnest witness, and writer, is here representative. To such men his writing will be as a Document, which they will lovingly interpret: what is dark and exasperated and acrid, in their humble Brother, they for themselves will enlighten and sweeten; taking thankfully what is the real purport of his message, and laying it earnestly to heart. Might an instructive relation, and interchange between High and Low, at length ground itself, and more and more perfect itself; to the unspeakable profit of all parties; for if all parties are to love and help one another, the first step towards this, is that all thoroughly understand one another. To such rich men an authentic message from the hearts of poor men, from the heart of one poor man, will be welcome.

To another class of our Aristocracy, again, who unhappily feel rather that they are not workmen; and profess not so much to bear any burden, as to be themselves, with utmost attainable steadiness, and if possible, gracefulness, borne, — such a phenome non as this of the Sheffield Corn-Law Rhymer, with a Manchester Detrosier, and much else, pointing the same way, will be quite unwelcome; indeed, to the clearer-sighted, astonishing and alarming. It indicates that they find themselves, as Napoleon was wont to say, 'in a new position;' — a position wonderful enough; of extreme singularity; to which, in the whole course of History, there is perhaps but one case in some measure parallel. The case alluded to stands recorded in the Book of Numbers: the case of Balaam the son of Beor. Truly, if we consider it, there are few passages more notable and pregnant in their way, than this of Balaam. The Midianitish Soothsayer (Truth-speaker, or as we should now say, Counsel-giver and Senator) is journeying forth, as he has from of old quite prosperously done, in the way of his vocation; not so much to 'curse the people of the Lord,' [360] as to earn for himself a comfortable penny by such means as are possible and expedient; something, it is hoped, midway between cursing and blessing; which shall not, except in case of necessity, be either a curse or a blessing, or anything so much as a Nothing that will look like a Something and bring wages in. For the man is not dishonest; far from it: still less is he honest; but above all things, he is, has been, and will be, respectable. Did calumny ever dare to fasten itself on the fair fame of Balaam? In his whole walk and conversation, has he not shown consistency enough; ever doing and speaking the thing that was decent; with proper spirit, maintaining his status: so that friend and opponent must often compliment him, and defy the spiteful world to say, Herein art thou a Knave? And now as he jogs along, in official comfort, with brave official retinue, his heart filled with good things, his head with schemes for the suppression of Vice, and the Cause of civil and religious Liberty all over the world; — consider what a spasm, and life-clutching, ice-taloned pang, must have shot through the brain and pericardium of Balaam, when his Ass not only on the sudden stood stock-still, defying spur and cudgel, but — began to talk, and that in a reasonable manner! Did not his face, elongating, collapse, and tremor occupy his joints? For the thin crust of Respectability has cracked asunder; and a bottomless preternatural Inane yawns under him instead. Farewell, a long farewell to all my greatness! the spirit-stirring Vote, the ear-piercing Hear; the big Speech that makes ambition virtue; soft Palm-greasing first of raptures, and Cheers that emulate sphere-music: Balaam's occupation's gone! —

As for our stout Corn-Law Rhymer, what can we say by way of valediction but this, – Well done; come again, doing better? Advices enough there were; but all lie included under one, — To keep his eyes open, and do honestly whatsoever his hand shall find to do. We have praised him for sincerity; let him become more and more sincere; casting out all remnants of Hearsay, Imitation, ephemeral Speculation; resolutely 'clearing his mind of Cant.' We advised a wider course of reading: would he for give us if we now suggested the question, Whether Rhyme is the only dialect he can write in; whether Rhyme is, after all, the natural or fittest dialect for him? In good Prose, which differs inconceivably from bad Prose, what may not be written, what may not be read; from a Waverley Novel, to an Arabic Koran, to an English Bible! Rhyme has plain advantages; which, however, are often purchased too dear. If the inward Thought can speak itself, and not sing itself, let it, especially in these quite unmusical days, do the former. In any case, if the inward Thought do not sing itself, that singing of the outward Phrase is a tim[361]ber-toned, false matter we could well dispense with. Will our Rhymer consider himself, then; and decide for what is actually best. Rhyme, up to this hour, never seems altogether obedient to him; and disobedient Rhyme, who would ride on it that had once learned walking?

He takes amiss that some friends have admonished him to quit Politics: we will not repeat that admonition. Let him, on this as on all other matters, take solemn counsel with his own Socrates'-Demon; such as dwells in every mortal; such as he is a happy mortal who can hear the voice of, follow the behests of, like an unalterable law. At the same time, we could truly wish to see such a mind as his engaged rather in considering what, in his own sphere, could be done, than what, in his own or other spheres, ought to be destroyed; rather in producing or preserving the True, than in mangling and slashing asunder the False. Let him be at ease: the False is already dead, or lives only with a mock life. The death-sentence of the False was of old, from the first beginning of it, written in Heaven; and is now proclaimed in the Earth, and read aloud at all market-crosses; nor are innumerable volunteer tipstaves and headsmen wanting to execute the same: for which needful service men inferior to him may suffice. Why should the heart of the Corn-Law Rhymer be troubled? Spite of 'Bread-tax,' he and his brave children, who will emulate their sire, have yet bread; the Workhouse, as we rejoice to fancy, has receded into the safe distance; and is now quite shut out from his poetic pleasure-ground. Why should he afflict himself with devices of 'Boroughmongering gowls,' or the rage of the Heathen imagining a vain thing? This matter, which he calls Corn-Law, will not have completed itself, adjusted itself into clearness, for the space of a century or two: nay after twenty centuries, what will there, or can there be for the son of Adam but Work, Work, two hands quite full of Work! Meanwhile, is not the Corn-Law Rhymer already a king, though a belligerent one; king of his own mind and faculty; and what man in the long run is king of more? Not one in the thousand, even among sceptred kings, of so much. Be diligent in business, then; fervent in spirit. Above all things, lay aside anger, uncharitableness, hatred, noisy tumult; avoid them, as worse than Pestilence, worse than 'Bread-tax' itself:

For it well beseemeth kings, all mortals it beseemeth well,
To possess their souls in patience, and await what can betide.





Erstdruck und Druckvorlage

The Edinburgh Review.
Bd. 55, 1832, Juli, S. 338-361.


Die Textwiedergabe erfolgt nach dem ersten Druck (Editionsrichtlinien).

The Edinburgh Review   online

The Edinburgh Review   inhaltsanalytische Bibliographie
The Wellesley Index to Victorian Periodicals, 1824-1900.
Hrsg. von Walter E. Houghton. Bd. 1. Toronto 1966.





Kommentierte Ausgabe




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Lyriktheorie » R. Brandmeyer