If in the Descriptive–Historical portion of this Volume, Teufelsdrockh, discussing merely the Werden (Origin and successive Improvement) of Clothes, has astonished many a reader, much more will he in the Speculative–Philosophical portion, which treats of their Wirken, or Influences. It is here that the present Editor first feels the pressure of his task; for here properly the higher and new Philosophy of Clothes commences: all untried, almost inconceivable region, or chaos; in venturing upon which, how difficult, yet how unspeakably important is it to know what course, of survey and conquest, is the true one; where the footing is firm substance and will bear us, where it is hollow, or mere cloud, and may engulf us! Teufelsdrockh undertakes no less than to expound the moral, political, even religious Influences of Clothes; he undertakes to make manifest, in its thousand-fold bearings, this grand Proposition, that Man’s earthly interests “are all hooked and buttoned together, and held up, by Clothes.” He says in so many words, “Society is founded upon Cloth;” and again, “Society sails through the Infinitude on Cloth, as on a Faust’s Mantle, or rather like the Sheet of clean and unclean beasts in the Apostle’s Dream; and without such Sheet or Mantle, would sink to endless depths, or mount to inane limbos, and in either case be no more.”

By what chains, or indeed infinitely complected tissues, of Meditation this grand Theorem is here unfolded, and innumerable practical Corollaries are drawn therefrom, it were perhaps a mad ambition to attempt exhibiting. Our Professor’s method is not, in any case, that of common school Logic, where the truths all stand in a row, each holding by the skirts of the other; but at best that of practical Reason’ proceeding by large Intuition over whole systematic groups and kingdoms; whereby, we might say, a noble complexity, almost like that of Nature, reigns in his Philosophy, or spiritual Picture of Nature: a mighty maze, yet, as faith whispers, not without a plan. Nay we complained above, that a certain ignoble complexity, what we must call mere confusion, was also discernible. Often, also, we have to exclaim: Would to Heaven those same Biographical Documents were come! For it seems as if the demonstration lay much in the Author’s individuality; as if it were not Argument that had taught him, but Experience. At present it is only in local glimpses, and by significant fragments, picked often at wide-enough intervals from the original Volume, and carefully collated, that we can hope to impart some outline or foreshadow of this Doctrine. Readers of any intelligence are once more invited to favor us with their most concentrated attention: let these, after intense consideration, and not till then, pronounce, Whether on the utmost verge of our actual horizon there is not a looming as of Land; a promise of new Fortunate Islands, perhaps whole undiscovered Americas, for such as have canvas to sail thither? — As exordium to the whole, stand here the following long citation:—

“With men of a speculative turn,” writes Teufelsdrockh, “there come seasons, meditative, sweet, yet awful hours, when in wonder and fear you ask yourself that unanswerable question: Who am I; the thing that can say ‘I’ (das Wesen das sich ICH nennt)? The world, with its loud trafficking, retires into the distance; and, through the paper-hangings, and stonewalls, and thick-plied tissues of Commerce and Polity, and all the living and lifeless integuments (of Society and a Body), wherewith your Existence sits surrounded, — the sight reaches forth into the void Deep, and you are alone with the Universe, and silently commune with it, as one mysterious Presence with another.

“Who am I; what is this ME? A Voice, a Motion, an Appearance; — some embodied, visualized Idea in the Eternal Mind? Cogito, ergo sum. Alas, poor Cogitator, this takes us but a little way. Sure enough, I am; and lately was not: but Whence? How? Whereto? The answer lies around, written in all colors and motions, uttered in all tones of jubilee and wail, in thousand-figured, thousand-voiced, harmonious Nature: but where is the cunning eye and ear to whom that God-written Apocalypse will yield articulate meaning? We sit as in a boundless Phantasmagoria and Dream-grotto; boundless, for the faintest star, the remotest century, lies not even nearer the verge thereof: sounds and many-colored visions flit round our sense; but Him, the Unslumbering, whose work both Dream and Dreamer are, we see not; except in rare half-waking moments, suspect not. Creation, says one, lies before us, like a glorious Rainbow; but the Sun that made it lies behind us, hidden from us. Then, in that strange Dream, how we clutch at shadows as if they were substances; and sleep deepest while fancying ourselves most awake! Which of your Philosophical Systems is other than a dream-theorem; a net quotient, confidently given out, where divisor and dividend are both unknown? What are all your national Wars, with their Moscow Retreats, and sanguinary hate-filled Revolutions, but the Somnambulism of uneasy Sleepers? This Dreaming, this Somnambulism is what we on Earth call Life; wherein the most indeed undoubtingly wander, as if they knew right hand from left; yet they only are wise who know that they know nothing.

“Pity that all Metaphysics had hitherto proved so inexpressibly unproductive! The secret of Man’s Being is still like the Sphinx’s secret: a riddle that he cannot rede; and for ignorance of which he suffers death, the worst death, a spi............