poles, and "Bladders with dried Peas." To linger among such speculations, longer than mere Science requires, a discerning public can have no wish. For our purposes the simple fact that such a Naked World is possible, nay, actually exists (under the Clothed one), will be sufficient. Much, therefore, we omit about "Kings wrestling naked on the green with Carmen," and the Kings being thrown: "dissect them with scal pels," says Teufelsdröckh; "the same viscera, tissues, livers, lights, and Other Life-tackle are there: examine their spiritual mechanism; the same great Need, great Greed, and little Faculty; nay, ten to one but the Carman who understands draught-cattle, the rimming of wheels, something of the laws of unstable and stable equilibrium, with other branches of waggon-science, and has actually put forth his hand and operated on Nature, is the more cunningly gifted of the two. Whence, then, their so unspeakable difference? From Clothes." Much also we shall omit about confusion of Ranks, and Joan and My Lady, and how it would be everywhere "Hail fellow well met," and Chaos were come again: all which to any one that has once fairly pictured out the grand mother-idea, Society in a State of Nakedness, will spontaneously suggest itself. Should some sceptical individual stili entertain doubts whether in a World without Clothes, the smallest Politeness, Polity, or even Police, could exist, let him turn to the original Volume, and view there the boundless Serbonian Bogs of Sansculottism, stretching sour and pestilential: over which we have lightly flown; where not only whole armies but whole nations might sink! If indeed the following argument, in its brief rivetting emphasis, be not of itself incontrovertible and final:

"Are we Opossums; have we natural Pouches, like the Kangaroo? Or how, without Clothes, conld we possess the master-organ, soul's-seat, and true pineal gland of the Body Social: I mean, a PURSE?"

Nevertheless, it is impossible to hate Professor Teufelsdröckh; at worst, one knows not whether to hate or to love him. For though in looking at the fair tapestry of human Life, with its royal and even sacred figures, he dwells not on the obverse alone, but here chiefly on the reverse; and Indeed turns out the rough seams, tatters, and manifold thrums of that unsightly wrong-side, with an almost diabolic patience and indifference, which must have sunk him in the estimation of most readers,- there is that within which unspeakably distinguishes him from all other past and present Sansculotfists. The grand unparalleled peculiarity of Teufelsdröckh is, that with all his Descendentalism, he combines a Transcendentalism no less superlative; whereby if on the one hand he degrade man below most animals, except those jacketted Gouda Cows, he, on the other, exaits him beyond the visible Heavens, almost to an equality with the gods.

"To the eye of vulgar Logic," says he, "what is man? An omnivorous Biped that wears Breeches. To the eye of Pure Reason what is he? A Soul, a Spirit, and divine Apparition. Round his mysterious ME, there lies, under all those wool-rags, a Garment of Flesh (or of Senses), contextured in the Loom of Heaven; whereby he is revealed to his like, and dwells with them in UNION and DIVISION; and sees and fashions for himself a Universe, with azure Starry Spaces, and long Thousands of Years. Deep-hidden is he under that strange Garment; amid Sounds and Colors and Forms, as it were, swathed in, and inextricably overshrouded: yet it is skywoven, and worthy of a God. Stands The not thereby in the centre of Immensities, in the conflux of Eternities? He feels; power has been given him to Know, to Believe; nay does not the spirit of Love, free in its celestial primeval brightness, even here, though but for moments, look through? Well said Saint Chrysostom, with his lips of gold, the true SHEKINAH is Man:' where else is the

GOD'S-PRESENCE manifested not to our eyes only, but to our hearts, as in our fellow man?"

In such passages, unhappily too rare, the high Platonic Mysticism of our Author, which is perhaps the fundamental element of his nature, bursts forth, as it were, in full flood: and, through all the vapor and tarnish of what is often so perverse, so mean in his exterior and environment, we seem to look into a whole inward Sea of Light and Love;though, alas, the grim coppery clouds soon roll together again, and hide it from view.

Such tendency to Mysticism is everywhere traceable in this man; and indeed, to attentive readers, must have been long ago apparent. Nothing that he sees but has more than a common meaning, but has two meanings: thus, if in the highest Imperial Sceptre and CharlemagneMantle, as well as in the poorest Ox-goad and Gipsy-Blanket, he finds Prose, Decay, Contemptibility; there is in each sort Poetry also, and a reverend Worth. For Matter, were it never so despicable, is Spirit, the manifestation of Spirit: were it never so honorable, can it be more? The thing Visible, nay the thing Imagined, the thing in any way conceived as Visible, what is it but a Garment, a Clothing of the higher, celestial Invisible, "unimaginable, formless, dark with excess of bright?" Under which point of view the following passage, so strange in purport, so strange in phrase, seems characteristic enough:

"The beginning of all Wisdom is to look fixedly on Clothes, or even with armed eyesight, till they become transparent. 'The Philosopher,' says the wisest of this age, 'must station himself in the middle: how true! The Philosopher is he to whom the Highest has descended, and the Lowest has mounted up; who is the equal and kindly brother of all. "Shall we tremble before clothwebs and cobwebs, whether woven in Arkwright looms, or by the silent Arachnes that weave unrestingly in our Imagination? Or, on the other hand, what is there that we cannot love; since all was created by God?

Happy he who can look through the Clothes of a Man (the woollen, and fleshly, and official Bank-paper and State-paper Clothes), into the Man himself; and discern, it may be, in this or the other Dread Potertate, a more or less incompetent Digestive-apparatus; yet also an inscrutable venerable Mystery, in the meanest Tinker that sees with eyes!" For the rest, as is natural to a man of this kind, he deals much in the feeling of Wonder; insists on the necessity and high worth of universal Wonder; which he holds to be the only reasonable temper for the denizen of so singular a Planet as ours. "Wonder," says he, "is the basis of Worship: the reign of wonder is perennial, indestructible in Man; only at certain stages (as the present), it is, for some short season, a reign in partibus infidelium.' That progress of Science, which is to destroy Wonder, and in its stead substitute Mensuration and Numeration, finds small favor with Teufelsdröckh, much as he otherwise venerates these two latter processes.

"Shall your Science," exclaims he, " proceed in the small chink-lighted, or even oil-lighted, underground workshop of Logic alone; and man's mind become an Arithmetical Mill, whereof Memory is the Hopper, and mere Tables of Sines and Tangents, Codification, and Treatises of what you call Political Economy, are the Meal? And what is that Science, which the scientific head alone, were it screwed off, and (like the Doctor's in the Arabian Tale) set in a basin, to keep it alive, could prosecute without shadow of a heart,--but one other of the mechanical and menial handicrafis, for which the Scientific Head (having a Soul in it) is too noble an organ? I mean that Thought without Reverence, is barren, perhaps poisonous; at best, dies like Cookery with the day that called it forth; does not live, like sowing, in successive tilths

and wider-spreading harvests, bringing food and plenteous increase to all Time."

In such wise does Teufelsdröckh deal hits, harder or softer according to ability; yet ever, as we would fain persuade ourselves, with charitable in ent. Above all, that class of "Logic-choppers, and treble-pipe Scoffers, and professed Enemies to Wonder; who, in these days, so numerously patrol as night-constables about the Mechanics' Institute of Science, and cackle, like true Old Roman geese and goslings round their Capitol, on any alarm, or on none; nay who often, as illuminated Sceptics, walk abroad into peaceable society, in full daylight, with rattle and lantern, and insist on guiding you and guarding you therewith, though the Sun is shining, and the street populous with mere justiceloving men :" that whole class is inexpressibly wearisome to him. Hear with what uncommon animation he perorates:

"The man who cannot wonder, who does not habitually wonder (and worship), were he President of innumerable Royal Societies, and carried the whole Mécanique Céleste and Hegel's Philosophy, and the epitome of all Laboratories and Observatories with their results, in his single head,—is but a Pair of Spectacles behind which there is no Eye. Let those who have Eyes look through him, then he may be useful.

"Thou wilt have no Mystery and Mysticism; wilt walk through thy world by the sunshine of what thou callest Truth, or even by the Handlamp of what I call Attorney Logic; and 'explain' all, 'account' for all, or believe nothing of it? Nay, thou wilt attempt laughter; whoso recognizes the unfathomable, all-pervading domain of Mystery, which is everywhere under our feet and among our hands; to whom the Universe is an Oracle and Temple, as well as a Kitchen and Cattle-stall,-he shall be a (delirious) Mystic; to him thou, with sniffing charity, wilt protrusively proffer thy Handlamp, and shriek, as one injured, when he kieks his foot through it?-Armer Teufel! Doth not thy Cow calve, doth not thy Bull gender? Thou thyself, wert thou not Born, wilt thou not Die? Explain' me all this, or do one of two things: Retire into private places with thy foolish cackle; or, what were better, give it up, and weep, not that the reign of wonder is done, and God's world all disembellished and prosaic, but that thou hitherto art a Dilettante and sandblind Pedant."

CHAPTER XI.

PROSPECTIVE.

THE Philosophy of Clothes is now to all readers, as we predicted it would do, unfolding itself into new boundless expansions, of a cloudcapt, almost chimerical aspect, yet not without azure loomings in the far distance, and streaks as of an Elysian brightness; the highly questionable purport and promise of which it is becoming more and more important for us to ascertain. Is that a real Elysian brightness, cries many a timid wayfarer, or the reflex of Pandemonian lava? Is it of a truth leading us into beatific Asphodel meadows, or the yellow-burning marl of a Hell-on-Earth?

Our Professor, like other Mystics, whether delirious or inspired, gives an Editor enough to do. Ever higher and dizzier are the heights he leads us to; more piercing, all-comprehending, all-confounding are his views and glances. For example, this of Nature being not an Aggregate but a whole:

"Well sang the Hebrew Psalmist: 'If I take the wings of the morn ing and dwell in the uttermost parts of the universe, God is there.

Thou too, O cultivated reader, who too probably art no Psalmist, but a Prosaist, knowing GoD only by tradition, knowest thou any corner cf the world where at least FORCE is not? The drop which thou shakest from thy wet hand, rests not where it falls, but to-morrow thou findest it swept away; already, on the wings of the Northwind, it is nearing the Tropic of Cancer. How came it to evaporate, and not lie motionless? Thinkest thou there is aught motionless; without Force, and utterly dead?

"As I rode through the Schwarzwald, I said to myself: That little fire which glows star-like across the dark-growing (nachtende) moor, where the sooty smith bends over his anvil, and thou hopest to replace thy lost horse-shoe,--is it a detached, separated speck, cut off from the whole Universe; or indissolubly joined to the whole? Thou fool, that smithy-fire was (primarily) kindled at the Sun; is fed by air that circulates from before Noah's Deluge, from beyond the Dogstar; therein, with Iron Force and Coal Force, and the far stronger Force of Man, are cunning affinities and battles and victories of Force brought about it is a little ganglion, or nervous centre, in the great vital sys.em of Immensity. Call it, if thou wilt, an unconscious Altar, kindled on the bosom of the All; whose iron sacrifice, whose iron smoke and influence reach quite through the All; whose Dingy Priest, not by word, yet by brain and sinew, preaches forth the mystery of Force; nay, preaches forth (exoterical enough) one little textlet from the Gospel of Freedom, the Gospel of Man's Force, commanding, and one day to be all-commanding.

Detached, separated! I say there is no such separation: nothing hitherto was ever stranded, cast aside; but all, were it only a withered leaf, works together with all; is borne forward on the bottomless, shoreless flood of Action, and lives through perpetual metamorphoses. The withered leaf is not dead and lost, there are Forces in it and around it, though working in inverse order; else how could it rot? Despise not the rag from which man makes Paper, or the litter from which the Earth makes Corn. Rightly viewed no meanest object is insignificant; all objects are as windows, through which the philosophic eye looks into Infinitude itself."

Again, leaving that wondrous Schwarzwald Smithy-Altar, what vacant, high-sailing air-ships are these, and whither will they sail with us?

"All visible things are Emblems; what thou seest is not there on its own account; strictly taken, is not there at all: Matter exists only spiritually, and to represent some Idea, and body it forth. Hence Clothes, as despicable as we think them, are so unspeakably significant. Clothes, from the King's mantle downwards, are emblematic, not of want only, but of a manifold cunning Victory over Want. On the other hand, all emblematic things are properly Clothes, thought-woven or hand-woven : must not the Imagination weave Garments, visible Bodies, wherein the else invisible creations and inspirations of our Reason are, like Spirits, revealed, and first become all-powerful;-the rather if, as we often see, the Hand, too, aid her, and (by wool Clothes or otherwise) reveal such even to the outward eye?

"Men are properly said to be clothed with Authority, clothed with Beauty, with Curses, and the like. Nay, if you consider it, what is Man himself, and his whole terrestrial Life, but an Emblem; a Clothing or visible Garment for that divine ME of his, cast hither, like a lightparticle, down from Heaven? Thus is he said also to be clothed with a Body.

"Language is called the Garment of Thought: however, it should rather be, Language is the Flesh-Garment, the Body, of Thought. I said that Imagination wove this Flesh-Garment; and does she not?

Metaphors are her staff: examine Language; what, if you except some few primitive elements (of natural sound), what is it all but Metaphors, recognized as such, or no longer recognized; still fluid and florid, or now solid-grown and colorless! If those same primitive elements are the osseous fixtures in the Flesh-Garment, Language, then are Metaphors its muscles and tissues and living in eguments. An unmetaphorical style you shall in vain seek for: is not your very Attention a Stretching-to? The difference lies here: some styles are lean, adust, wiry, the muscle itself seems osseous; some are even quite pallid, hunger-bitten, and dead-looking; while others again glow in the flush of health and vigorous self-growth, sometimes (as in my own case) not without an apoplectic tendency. Moreover, there are sham Metaphors, which overhanging that same Thought's Body (best naked), and deceptively bedizening, or bolstering it cut, may be called its false stuffings, superfluous show-cloaks (Putz-Mäntel, and tawdry woollen rags: whereof he tha: runs and reads may gather whole hampers,-and burn them.”

Than which paragraph on Metaphors did the reader ever chance tɔ see a more surprisingly metaphorical? However, that is not our chief grievance; the Professor continues:

'Why multiply instances? It is written, the Heavens and the Earth shall fade away like a Vesture; which indeed they are: the Timevesture of the Eternal. Whatsoever sensibly exists, whatsoever represents Spirit to Spirit, is properly a Clothing, a suit of Raiment, put on for a season, and to be laid off. Thus in this one pregnant subject of CLOTHES, rightly understood, is included all that men have thought, dreamed, done, and been: the whole External Universe and what i holds is but Clothing; and the essence of all Science lies in the PHIL SOPHY OF CLOTHES."

Towards these dim infinitely-expanded regions, close-bordering on the impalpable Inane, it is not without apprehension, and perpetual dif ficulties, that the Editor sees himself journeying and struggling. Till lately a cheerful daystar of hope hung before him, in the expected Aid of Hofrath Heuschrecke; which daystar, however, melts now, not into the red of morning, but into a vague, grey half-light, uncertain whether dawn of day or dusk of utter darkness. For the last week, these socalled Biographical Documents are in his hand. By the kindness of a Scottish Hamburgh Merchant, whose name, known to the whole mercantile world, he must not mention; but whose honorable courtesy, now and often before spontaneously manifested to him, a mere literary stranger, he cannot soon forget,-the bulky Weissnichtwo Packet, with all its Customhouse seals, foreign hieroglyphs, and miscellaneous tokens of Travel, arrived here in perfect safety, and free of cost. The reader shaii now fancy with what hot haste it was broken up, with what breathless expectation glanced over; and, alas, with what unquiet disappointment it has, since then, been often thrown down, and again taken up.

Hofrath Heuschrecke, in a too long-winded Letter, full of compliments, Weissnichtwo politics, dining repartees, and other ephemeral trivialities, proceeds to remind us of what we knew well already: that however it may be with Metaphysics, and other abstract Science originating in the Head (Verstand) alone, no Life-Philosophy (Lebensphilosophie), such as this of Clothes pretends to be, which originates equally in the Character (Gemüth), and equally speaks thereto, can attain its significance till the Character itself is known and seen; "till the Author's View of the World (Weltansicht), and how he actively and passively came by such view, are clear: in short till a Biography of him has been philosoph:20poetically written, and philosophico-poetically read." Nay, adds he, દ were the speculative scientific Truth even known, you still, in this inquiring age, ask yourself, Whence came it, and Why, and How ?—.