[CHAPTER THIRD]
[Criticism and History—Macaulay]
[Section I.—His Position in England]
I shall not here attempt to write the life of Lord Macaulay. It can only be related twenty years hence, when his friends shall have put together all their recollections of him. As to what is public now, it seems to me useless to recall it: everyone knows that his father was an abolitionist and a philanthropist; that Macaulay passed through a most brilliant and complete classical education; that at twenty-five his essay on Milton made him famous; that at thirty he entered Parliament, and took his standing there amongst the first orators; that he went to India to reform the law, and that on his return he was appointed to high offices; that on one occasion his liberal opinions in religious matters lost him his seat in Parliament; that he was re-elected amidst universal congratulations; that he continued to be the most celebrated publicist and the most accomplished writer of the Whig party; and that on this ground, towards the close of his life, the gratitude of his party and the public admiration made him a British peer. It will be a fine biography to write—a life of honor and happiness, devoted to noble ideas, and occupied by manly enterprises; literary in the first place, but sufficiently charged with action and immersed in business to furnish substance and solidity to his eloquence and style, to form the observer side by side with the artist, and the thinker side by side with the writer. On the present occasion I will only describe the thinker and writer: I leave the life, I take his works; and first his Essays.
[Section II.—Essays]
His Essays are a collection of articles from reviews: I confess to a fondness for books of this kind. In the first place we can throw down the volume after a score of pages, begin at the end, or in the middle; we are not its slave, but its master; we can treat it like a newspaper: in fact, it is the journal of a mind. In the second place, it is miscellaneous: in turning over a page, we pass from the Renaissance to the nineteenth century, from England to India: this diversity surprises and pleases. Lastly, involuntarily, the author is indiscreet; he displays himself to us, keeping back nothing; it is a familiar conversation, and no conversation is worth so much as that of England's greatest historian. We are pleased to mark the origin of this generous and powerful mind, to discover what faculties have nourished his talent, what researches have shaped his knowledge, what opinions he formed on philosophy, religion, the state, literature; what he was, and what he has become; what he wishes, and what he believes.
Seated in an arm-chair, with our feet on the fender, we see little by little, as we turn over the leaves of the book, an animated and thoughtful face arise before us; the countenance assumes expression and clearness; the different features are mutually explained and lightened up; presently the author lives again for us, and before us; we perceive the causes and birth of all his thoughts, we foresee what he is going to say; his bearing and mode of speech are as familiar to us as those of a man whom we see every day; his opinions correct and affect our own; he enters partly into our thoughts and our life; he is two hundred leagues away, and his book stamps his image on us, as the reflected light paints on the horizon the object from which it is emitted. Such is the charm of books which deal with all kinds of subjects, which give the author's opinions on all sorts of things, which lead us in all directions of his thoughts, and make us, so to speak, walk around his mind.
Macaulay treats philosophy in the English fashion, as a practical man. He is a disciple of Bacon, and sets him above all philosophers; he decides that genuine science dates from him; that the speculations of old thinkers are only witticisms; that for two thousand years the human mind was on a wrong tack; that only since Bacon it has discovered the goal to which it must turn, and the method by which it must arrive there. This goal is utility. The object of knowledge is not theory, but application. The object of mathematicians is not the satisfaction of an idle curiosity, but the invention of machines calculated to alleviate human labor, to increase the power of subduing nature, to render life more secure, commodious, and happy. The object of astronomy is not to furnish matter for vast calculations and poetical cosmogonies, but to subserve geography and to guide navigation. The object of anatomy and the zoological sciences is not to suggest eloquent systems on the nature of organization, or to set before the eyes the orders of the animal kingdom by an ingenious classification, but to conduct the surgeon's hand and the physician's prognosis. The object of every research and every study is to diminish pain, to augment comfort, to ameliorate the condition of man; theoretical laws are serviceable only in their practical use; the labors of the laboratory and the cabinet receive their sanction and value only through the use made of them by workshops and mills; the tree of knowledge must be estimated only by its fruits. If we wish to judge of a philosophy, we must observe its effects; its works are not its books, but its acts. The philosophy of the ancients produced fine writings, sublime phrases, infinite disputes, hollow dreams, systems displaced by systems, and left the world as ignorant, as unhappy, and as wicked as it found it. That of Bacon produced observations, experiments, discoveries, machines, entire arts and industries: