RELIGIOUS ENCYCLOPEDIA
Carlstadt Carmel
that responsibility to God is the essential truth foreshadowed in all religions, and that the essence of all religion is to keep conscience alive and shining. He believes in retribution as the natural outcome of wrong. He revered genuine piety, and his own moral life was singularly pure. As a critic he has great knowledge and keen discernment, but is too liable to be swayed by his personal prejudices.
His earlier style, as in the essays on Burns and Scott, was natural, simple, dignified, and vigorous. His later style is figurative, abrupt, enigmatical, sometimes turgid and involved, inverted, declamatory, and at times coarse, yet withal often beautiful, rich, and powerful, and always picturesque.
M. R. Vincent.
Bibliography: DNB, ix. 127 appends to account of Carlyle's life a list of the uncollected writings as well as of his books. R. H. Shepherd has published a Bibliography of Thomas Carlyle, London, 1881, and in Notes and Queries, 6th series, iv. 145, 201, 226 are lists of articles referring to Carlyle. The authorities for Carlyle's life are his Reminiscences, ed. J. A. Froude, London, 1881; J. A. Froude, Thomas Carlyle, a History of the First Forty Years of his Life, 2 vols., 1882, and History of his Life in London, 2 vols., 1884; Correspondence of Thomas Carlyle and Ralvh Waldo Emerson, ed. C. E. Norton, Boston, 1883; Letters and Memorials of Jane Welsh Carlyle, prepared . by Thomas Carlyle and edited by J. A. Froude, 3 vols., London, 1883.
For accounts of his life and estimates of his writings and activities consult: G. MacCrie, The Religion of our Literature, Essays upon Thomas Carlyle, London, 1875; M. D. Conway, Thomas Carlyle, ib 1881; E. D. Mead, The Philosophy of Carlyle, Boston, 1881; R. H. Shepherd, Memoirs of the Life ard Writings of Thomas Carlyle, London, 1881; H. James, Literary Remains, Some Personal Recollections of Carlyle, Boston, 1884; D. Masson, Carlyle personally and in his Writings, London, 1885; A. S. Arnold, The Story of Thomas Carlyle, ib. 1888; E. Flugel, T. Carlyles religiose und sittliche Entwicklung und Weltanschauung, Leipsic, 1887, Eng. transl., London, 1891; J. M. Robertson, Modern Humanists, Sociological Studies of Carlyle, ib. 1891; David Wilson, Mr. Froude and Carlyle, New York, 1898; May Alden Ward, Prophets of the Nineteenth Century, Boston, 1900; J. M. Sloan, The Carlyle Country, Philadelphia, 1903; H. Paul, Life of Froude, London, 1905; Illustrated Memorial Volume of the Carlyle's House Purchase Fund Committee, with Catalogue of Carlyle's Books, MSS., Pictures, and Furniture, London, 1897.
CARLYLE, THOMAS: Apostle of the Catholic Apostolic Church (q.v.) ; b. at King's Grange (90 m. e.w. of Edinburgh),. Kirkcudbrightshire, Scotland, July 17, 1803; d. at Albury (26 m. s.w. of London) Jan. 28, 1855. After studying at Edinburgh University he was called to the Scottish bar in 1824. The same year by the death of a relative the dormant title of Baron Carlyle passed over to him. In 1831 he figured as legal counsel of the Rev. John McLeod Campbell (q.v.) in the famous Row heresy case. He believed that the revival in Scotland of the speaking in prophecy and tongues was a true work of the Spirit, and in Apr., 1835, was himself called to the apostolate. Thereupon he gave up his practise at the bar and settled with his wife at Albury, where was the seat of the Apostolic College, and the center of its work. He was much in Germany, and made the acquaintance of many theologians, among them H. W. J. Thiersch (q.v.) and C. J. T. Boehm. In 1845 he published at London The Moral Phenomena of Germany, which introduced him to King Frederick William IV. of Prussia. He wrote many pamphlets, among which II.— 27
may be mentioned Pleadings with my Mother, the Church of Scotland (1854). A volume of his collected writings was published in 1878.
Samuel J. Andrews.
CARMEL : The mountain in the west of Palestine which separates the Plain of Acre from the Plain of Sharon. I Kings xviii. 40-46 locates it near the Kishon and between the Mediterranean and Jezreel (q.v.); Joshua xix. 26 and Jer. xlvi. 18 locate it as the southern boundary of Asher and as abutting on the sea. Jabal Karmal is the name it still bears, and it is also called " Mount of the Holy Elijah." In the Hebrew the name has the article, and means " wooded garden," setting forth the contrast between the greenness of Carmel and the bareness of the hills of central Palestine. This fact is often referred to in Scripture, the wooded Bashan, Lebanon, and Carmel being named together, though the bushy rather than forest growth of the last is sometimes noted.
The mountain is wedge-shaped, with the edge toward the sea; the western extension turning toward the south runs approximately parallel to the coast, while the northern cliffs curve gently along the plain of the Kishon. Its stone is a gray limestone, and caves are numerous. It is about thirteen miles in length and eight and a half broad at its eastern end. It is marked off by the Wadi-al-Milh, emptying into the Kishon, and the Wadi-al-Matabin, which flows to the coast plain.
The northern point is occupied by the convent of the Carmelites and a shelter provided for pilgrims. The situation affords an unobstructed view both of the coase to the south and of that to the north as far as Acre. There are at present only two villages on the mountain, both in the southern part and inhabited by Druses. In earlier times the mountain was more densely populated, as is shown by the remains of cisterns and oil- and wine-presses. In 1820 the Druses made seventeen settlements there, but in the Turco-Egyptian war all were destroyed but two.
From its striking characteristics of position, form, and abundance of tree-growth, it is hardly to be wondered at that Carmel was a sacred place. I Kings xviii. connects this fact with the memory of Elijah. The site of the episode related there is given by tradition as El-Mahraka, "the Place of Burning," a terrace, 1,600 feet above the sea, where are a [Druse] chapel and some ruins. Beneath this on the bank of the Kishon is a little mound to which the name " Hill of the Priests " is given, pointed out as the place where the priests of Baal were slain. Tradition locates also the place where Elijah dwelt, in a valley, in which there is a spring known as Ain-al-Sih, about two miles south of the convent. The Mohammedans regard the place as sacred, and point out the site of Elijah's garden, where appear numbers of " Elijah's melons," geodes which characterize the Carmel formation. Near it the first monastery was built about 1200, replaced by a new one somewhat later, which was destroyed by Abdallah Pasha in 1821 that it might not be used as a fort by his enemies. It was reconstructed about 1828, and the church is built over
Carmelites Caroline Books