s are not only sound, but now almost universally accepted. To
deal with the heroic in history, he needed, as he said, six months
rather than six days. It was intended, he told his hearers, "to break
ground," to clear up misunderstandings. It has done this: and a rich
crop has resulted from his ploughshare.

Nothing but a few sketches could be compressed into six hours. But it
is curious how many things seem omitted in this survey of the heroic.
At the age of forty-five Carlyle had not recognised Friedrich at all,
for he does not figure in the "Hero as King." Napoleon takes his
place, though Bonaparte was a "hero" only in the bad sense of hero
which Carlyle was seeking to explode. It is well that, since he
finished the _French Revolution_, Carlyle seems to have found out that
Bonaparte "parted with Reality," and had become a charlatan, a sham.
Still for all that, he remains "our last great man." Mazzini was
present at the delivery of these lectures: and when he had listened to
this last, he went up to Carlyle and told him that he had undone his
Hero-Worship and had fallen from the truth; and from that hour Mazzini
would hold no terms with the gospel of One-Man. To make Hero-Worship
close with the installation of Napoleon as "our last great man," was to
expose the inherent weakness of the Sartorian creed--that humanity
exists for the sake of its great men. The other strange delusion is
the entire omission from the "Hero as Priest" of any Catholic hero.
Not only are St. Bernard, and St. Francis, Becket and Lanfranc--all the
martyrs and missionaries of Catholicism--consigned to oblivion:--but
not a word is said of Alfred, Godfrey, St. Louis, St. Ferdinand, and
St. Stephen. In a single volume there must be selection of types. But
the whole idea of Hero-Worship was perverted in a plan which had no
room for a single Catholic chief or priest.

This perverse exaggeration of Puritan religion, and the still more
unjust hatred of Catholic religion, unfortunately runs through all
Carlyle's work, and perhaps nowhere breaks out in so repulsive a form
as in the piece called "Jesuitism" (1850), in the _Latter-Day
Pamphlets_ (No. VIII.). Discarding the creed, the practice, and the
language of Puritanism, Carlyle still retained its narrowness, its
self-righteousness, its intolerance, and its savagery. The moralist,
to whom John Knox was a hero, but St. Bernard was not, but only a
follower of the "three-hatted Papa," and an