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Heroes and Hero Worship-Part22_Thomas Carlyle(1795-1881)_English Literature(文学名著)-第2页

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full surely, intolerant.



A man sent to row in French Galleys, and such like, for teaching the Truth

in his own land, cannot always be in the mildest humor! I am not prepared



to say that Knox had a soft temper; nor do I know that he had what we call

an ill temper. An ill nature he decidedly had not. Kind honest affections



dwelt in the much-enduring, hard-worn, ever-battling man. That he _could_

rebuke Queens, and had such weight among those proud turbulent Nobles,



proud enough whatever else they were; and could maintain to the end a kind

of virtual Presidency and Sovereignty in that wild realm, he who was only



"a subject born within the same:" this of itself will prove to us that he

was found, close at hand, to be no mean acrid man; but at heart a



healthful, strong, sagacious man. Such alone can bear rule in that kind.

They blame him for pulling down cathedrals, and so forth, as if he were a



seditious rioting demagogue: precisely the reverse is seen to be the fact,

in regard to cathedrals and the rest of it, if we examine! Knox wanted no



pulling down of stone edifices; he wanted leprosy and darkness to be thrown

out of the lives of men. Tumult was not his element; it was the tragic



feature of his life that he was forced to dwell so much in that. Every

such man is the born enemy of Disorder; hates to be in it: but what then?



Smooth Falsehood is not Order; it is the general sum-total of Disorder.

Order is _Truth_,--each thing standing on the basis that belongs to it:



Order and Falsehood cannot subsist together.

Withal, unexpectedly enough, this Knox has a vein of drollery in him; which



I like much, in combination with his other qualities. He has a true eye

for the ridiculous. His _History_, with its rough earnestness, is



curiously enlivened with this. When the two Prelates, entering Glasgow

Cathedral, quarrel about precedence; march rapidly up, take to hustling one



another, twitching one another's rochets, and at last flourishing their

crosiers like quarter-staves, it is a great sight for him every way! Not



mockery, scorn, bitterness alone; though there is enough of that too. But

a true, loving, illuminating laugh mounts up over the earnestvisage; not a



loud laugh; you would say, a laugh in the _eyes_ most of all. An

honest-hearted, brotherly man; brother to the high, brother also to the



low; sincere in his sympathy with both. He had his pipe of Bourdeaux too,

we find, in that old Edinburgh house of his; a cheery social man, with



faces that loved him! They go far wrong who think this Knox was a gloomy,

spasmodic, shrieking fanatic. Not at all: he is one of the solidest of



men. Practical, cautious-hopeful, patient; a most shrewd, observing,

quietly discerning man. In fact, he has very much the type of character we



assign to the Scotch at present: a certain sardonic taciturnity is in him;

insight enough; and a stouter heart than he himself knows of. He has the



power of holding his peace over many things which do not vitally concern

him,--"They? what are they?" But the thing which does vitally concern him,



that thing he will speak of; and in a tone the whole world shall be made to

hear: all the more emphatic for his long silence.



This Prophet of the Scotch is to me no hateful man!--He had a sore fight of

an existence; wrestling with Popes and Principalities; in defeat,



contention, life-long struggle; rowing as a galley-slave, wandering as an

exile. A sore fight: but he won it. "Have you hope?" they asked him in



his last moment, when he could no longer speak. He lifted his finger,

"pointed upwards with his finger," and so died. Honor to him! His works



have not died. The letter of his work dies, as of all men's; but the

spirit of it never.



One word more as to the letter of Knox's work. The unforgivable offence in

him is, that he wished to set up Priests over the head of Kings. In other



words, he strove to make the Government of Scotland a _Theocracy_. This

indeed is properly the sum of his offences, the essential sin; for which



what pardon can there be? It is most true, he did, at bottom, consciously

or unconsciously, mean a Theocracy, or Government of God. He did mean that



Kings and Prime Ministers, and all manner of persons, in public or private,




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