The Posthumous Works of Thomas De Quincey, Vol. 2

But now, reader, pause. Suppose that Lord John Russell, aware of some evil, some calamity or disease, impending over the established Church of England—sure of this evil, but absolutely unable to describe it by rational remarks or premonitory symptom, had cast about for a channel by which he might draw attention to the evil, and, by exposing, make an end of it. But who could have dreamed that he would have chosen the means he has chosen? What propriety was there in Lord John's addressing himself upon such a subject to the Bishop of Durham? Who is that Bishop? And what are his pretensions to public authority? He is a respectable Greek scholar; and has re-edited the Prosodiacal Lexicon of Morell—a service to Greek literature not easily overestimated, and beyond a doubt not easily executed. But in relation to the Church he is not any official organ; nor was there either decorum or good sense in addressing a letter essentially official from the moment that it was published with consent of the writer, to a person clothed with no sort of official powers or official relation to the Church of England. If Lord John should have occasion to communicate with the Bank of England, what levity, and in the proper sense of the word what impertinence, it would be to invoke the attention—not of the Governor—but of some clerk in a special department of that establishment whom Lord John might happen to know. Which of us, that wishes to bring a grievance before the authorities of the Post-Office, would address himself to his private friend that might happen to hold a respectable situation in the Money Order or in the Dead Letter Office? Of mere necessity, that he might gain for his own application an official privilege, he would address it to the Postmaster-General through the Secretary. Not being so addressed, his communication would take rank as gossip; neither meriting nor obtaining any serviceable notice. Two points are still in suspense: whether the people of England as a nation have taken any interest in the uproar caused by Lord John's letter; and secondly, whether the writer of that letter took much interest in it himself. Spite of all the noise and tumult kept up for three months by the Low-Church party, clerks and laymen, it is still a question with many vigilant lookers-on—whether the great neutral majority in the lower strata of society (five-sixths in short of what we mean by the nation) have taken any real interest in the agitation. Any real share in it, beyond all doubt, they have not taken: the movers in these meetings from first to last would not make fifteen thousand; and the inert subscribers of Petitions would not make seventy thousand. Secondly, in spite of the hysterical violence manifested by the letter of the Premier, and partly in consequence of that violence (so theatrical and foreign to Lord John's temperament), many doubt whether he himself carried any sincerity with the movement. And this doubt is strengthened by the singular indecorum of his having addressed himself to Dr. Maltby.

Counterfeit zeal is likely enough to have recoiled from its own act in the very moment of its execution. The purpose of Lord John was sufficiently answered, if he succeeded in diverting public attention from quarters in which it might prove troublesome: and to that extent was sure of succeeding by an extra-official note addressed to any bishop whatever—whether zoological like the late Bishop of Norwich, or Prosodiacal like Dr. Maltby. A storm in a slop-basin was desirable for the moment. But had the desire been profoundly sincere, and had it soared to that height which real fears for religious interests are apt to attain, then beyond all doubt the Minister would not have addressed himself to a Provincial bishop, but to the two Metropolitan bishops of Canterbury and York. They, but not an inferior prelate, represent the Church of England.

The letter therefore, had it been solemn and austere in the degree suitable to an unsimulated panic, would have taken a different direction. Gossip may be addressed to anybody. He that will listen is sought for; and not he that can co-operate. But earnest business, soaring into national buoyancy on the wings of panic, turns by instinct to the proper organs for giving it effect and instant mobility. Yet, on the other hand, if the letter really had been addressed to the Primate (as in all reason it would have been, if thoroughly in earnest), that change must have consummated the false step, diplomatically valued, which Lord John Russell has taken. Mark, reader! We are told, and so often that the very echoes of Killarney and Windermere will be permanently diseased by this endless iteration of lies, that His Holiness has been insulting us. Ancient Father of Christendom, under whose sheltering shadow once slept in peace for near a thousand years the now storm-tossed nations of Western and Central Christendom, couldst thou indeed, when turned out a houseless47 fugitive like Lear upon a night of tempest, still retain aught of thy ancient prestige, and through the might of belief rule over those who have exiled thee?

EDITOR'S NOTE

The famous Durham Letter which excited so much controversy, and re-opened what can only be called so many old sores, was addressed by Lord John Russell, the Prime Minister, to Dr. Maltby, in November, 1850. At first it was received with great approbation, as presenting a decisive front against Papal assumption; the Pope having recently issued a Bull, dividing England into twelve Sees, and appointing Dr. Wiseman, who was made a Cardinal, Archbishop of Westminster. But some expressions in Lord John's letter, especially the expression 'unworthy sons,' applied to High Churchmen, aroused the active opposition of a class, with whom, he never had much sympathy, looking on the attitude and spirit of Drs. Pusey and Newman with unaffected dislike. Catholics, of course, and with them many moderate Roman Catholics, set up an agitation, and soon the Durham Letter was in everybody's mouth. De Quincey, of course, writes from his own peculiar philosophic point of view; and when he somewhat sarcastically alludes to the informality of addressing such a letter to the Bishop of Durham, and not to one or other of the Archbishops, he was either ignorant of, or of set purpose ignored, the exceptionally intimate relations in which Lord John had for many years stood to Dr. Maltby, such relations as might well have been accepted as explaining, if not justifying, such a departure from strict formal propriety. Lord Russell's biographer writes:

'Dr. Maltby, who in 1850 held the See of Durham, to which he had been promoted on Lord John's own recommendation in 1836, was one of Lord John's oldest and closest friends. He had been his constant correspondent for more than twenty years; he had supplied him with much information for the religious chapters of the "Affairs of Europe," and he had been his frequent counsellor on questions affecting the Church, and on the qualifications and characters of the men who were candidates for promotion in it. It was natural, therefore, to Lord John, to open his mind freely to the Bishop' (ii. 119, 120).

Lord John had added in a postscript: 'If you think it will be of any use, you have my full permission to publish this letter.'

IX. THEORY AND PRACTICE:

Review of Kant's Essay on the Common Saying, that such and such a thing may be true in theory, but does not hold good in practice.

What was the value of Kant's essay upon this popular saying? Did it do much to clear up the confusion? Did it exterminate the vice in the language by substituting a better formula? Not at all. Immanuel Kant was, we admit, the most potent amongst all known intellects for functions of pure abstraction. But also, viewed in two separate relations: first, in relation to all practical interests (manners, legislation, government, spiritual religion); secondly, in relation to the arts of teaching, of explaining, of communicating any man's meaning where it happened to be dark or perplexed (above all, if that meaning were his own)—this same Kant was merely impotent; absolutely, and 'no mistake,' a child of darkness. Were it not that veneration and gratitude cause us to suspend harsh words with regard to such a man, who has upon the greatest question affecting our human reason almost, we might say, revealed the truth (viz., in his theory of the categories), we should describe him, and continually we are tempted to describe him as the most superhuman of recorded blockheads. Would it be credited, that at this time of day, actually in the very closing years of the eighteenth century, a man armed with some reading, but not too much study—and sixty years' profound meditation should treat it as a matter of obvious good sense that crowns and the succession to mighty empires ought to travel along the line of 'merit'; not exactly on the ground of personal beauty, or because the pretender was taller by the head than most of his subjects—no, that would be the idea of a barbarous nation. Thank God! a royal professor of Koenigsberg was above that. But on the assumption of an appropriate merit, as if, for instance, he were wiser, if he were well grounded in Transcendentalism, if he had gained a prize for 'virtue,' surely, surely, such graces ought to ensure a sceptre to their honoured professor. Especially when we consider how readily these personal qualities prove themselves to the general understanding, and how cheerfully they are always allowed by jealous and abominating competitors! Now turn from this haughty philosopher to a plain but most sensible and reflecting scholar—Isaac Casaubon. This man pretended to no philosophy, but a sincere, docile heart, much good sense, and patient observation of his own country's annals, which in the midst of belligerent papists, and very much against his own interest, had made him a good Church of England Protestant, made him also intensely attached to the doctrine of fixed succession under closer and clearer limitations than exist even in England. For a thousand years this one plain rule had been the amulet for liberating France (else so constitutionally disposed to war) from the bloodiest of intestine contests. The man's career was pretty nearly concurrent as to its two limits with that of our own Shakespeare. Both he and Shakespeare were patronized, or, at least, countenanced by James the First, and both died many years before their patron. More than two centuries by a good deal have therefore passed away since he spoke, but this is the emphatic testimony which even at that time, wanting the political experience superadded, he bore to the peace and consequently to the civilization won for his country by this divine maxim, this lex trabalis (as so powerfully Casaubon calls it) of hereditary succession, the cornerstone, the main beam, in the framework of Gallic polity. These are the words: 'Occidebant et occidebantur' (i.e., in those days of Roman Cæsars) 'immanitate pari; cum in armis esset jus omne regnandi'—in the sword lay the arbitration of the title. He speaks of the horrid murderous uniformity by which the Western Empire moved through five centuries (for it commenced in murder 42 years b.c. and lasted for 477 after Christ). But why? Simply by default of any conventional rule, and the consequent necessity that men should fall back upon the title of the strongest. For that ridiculous plausibility of Kant's superscribed with Detur meliori, it should never be forgotten, is so far from having any pacific tendencies, that originally, according to the eldest of Greek fables, it was Ερις, Eris, the goddess of dissension, no peace-making divinity, who threw upon a wedding-table the fatal apple thus ominously labelled. Meliori! in that one word went to wreck the harmony of the company. But for France, for the famous kingdom of the Fleur-de-lys, for the first-born child of Christianity, always so prone by her gentry to this sword-right, Nature herself had been silenced through a long millennium by this one almighty amulet. 'Inde' (that is, from this standing appeal made to personal vanity or to ambition amongst Roman nobles)—'inde haec tam spissa principatuum mutatio: quâ re nulla alia miseris populis ne dici quidem aut fingi queat perniciosior.' So often, he goes on to say, as this dreadful curse entailed upon Rome Imperial comes into my mind, so often 'Franciæ patriæ meæ felicitatem non possim non prædicare; quæ sub imperio Regum sexaginta trium (LXIII)—non dicam CLX annos' (which had been the upshot of time, the 'tottle,' upon sixty-three Imperatores) sed paullo minus CIO (one clear thousand, observe) 'et CC—rem omnibus seculis inauditam!—egit beata; fared prosperously; et egisset beatior, si sua semper bona intellexisset. Tanti est, jura regiæ successionis trabali lege semel fixisse.' Aye, faithful and sagacious Casaubon! there lies the secret. In that word 'fixisse'—the having settled once and for ever, the having laid down as beams and main timbers those adamantine rules of polity which leave no opening to doubt, no licence to caprice, and no temptation to individual ambition. We are all interested, Christendom to her very depths is interested, in the well-being and progress of this glorious realm—the kingdom of the lilies, the kingdom of Charlemagne and his paladins; from the very fierceness and angry vigilance of whose constant hostility to ourselves has arisen one chief re-agent in sustaining our own concurrent advancement. Under the torpor of a German patriotism, under the languor of a sensus communis which is hardly at all developed, our own unrivalled energy would partially have gone to sleep. We are, therefore, deeply indebted to the rancorous animosity of France. And in this one article of a sound political creed we must be sensible that France, so dreadfully in arrear as to all other political wisdom, has run ahead of ourselves. For to what else was owing our ruinous war of the Two Roses than to an original demur in our courts of law whether the descendant of an elder son through the female line had a title preferable or inferior to that of a descendant in the male line from a son confessedly junior? Whether the element to the right hand of uncontested superiority balanced or did not balance that element to the left hand of undenied inferiority? How well for us English, and for the interests of our literature so cruelly barbarized within fifty years from the death of Chaucer (a.d. 1400), had we been able to intercept the murderous conflicts of Barnet, Towcester, Tewkesbury, St. Albans! How happy for Spain, had no modern line of French coxcombs (not succeeding by any claim of blood, but under the arbitrary testament of a paralytic dotard) interfered to tamper with the old Castilian rules, so that no man knew whether the Spanish custom or the French innovation really governed. The Salic law or the interested abrogation of that law were the governing principle in strict constitutional practice. To this point had the French dynasty brought matters, that no lawyer even could say on which side the line of separation lay the onus of treason. We have ultimately so far improved our law of succession by continued limitations, that now even the religion of a prince has become one amongst his indispensable qualifications. But how matters once stood, we see written in letters of blood. And yet to this state of perilous uncertainty would Kant have reduced every nation under the conceit of mending their politics. 'Orbis terrarum dominatio'—that, says Casaubon, was the prize at stake. And how was it awarded? 'In parricidii præmium cedebat.' By tendency, by usage, by natural gravitation, this Imperial dignity passed into a bounty upon murder, upon treasonable murder, upon parricidal murder. For the oath of fealty to the sacra Cæsaria majestas was of awful obligation, although the previous title of the particular Cæsar had been worth nothing at all. And the consequent condition of insecurity, the shadowy tenure of all social blessings, is described by Casaubon in language truly forcible.

Kant's purpose, as elsewhere we shall show, was not primarily with the maxim: that was but a secondary purpose. His direct and real object lay in one or two of the illustrative cases under the maxim. With this particular obliquity impressed upon the movement of his own essay, we can have no right to quarrel. Kant had an author's right to deal with the question as best suited his own views. But with one feature of his treatment we quarrel determinately. He speaks of this most popular (and, we venture to add, most wise and beneficial) maxim, which arms men's suspicions against all that is merely speculative, on the ground that it is continually at war with the truth of practical results, as though it were merely and blankly a vulgar error, as though sans phrase it might be dismissed for nonsense. But, because there is a casual inaccuracy in the wording of a great truth, we are not at liberty to deny that truth, to evade it, to 'ignore' it, or to confound a faulty expression with a meaning originally untenable. Professor Kant, of all men, was least entitled to plead blindness as to the substance in virtue of any vice affecting the form. No man knew better the art of translating so wise and beneficial a sentiment, though slightly disfigured by popular usage, into the appropriate philosophic terms. To this very sentiment it is, this eternal protest against the plausible and the speculative, not as a flash sentiment for a gala dinner, but as a principle of action operative from age to age in all parts of the national conduct, that England is indebted more than she is to any other known influence for her stupendous prosperity on two separate lines of progress: first, on that of commercial enterprise; secondly, on that of political improvement. At this moment there are two forces acting upon Christendom which constitute the principles of movement all over Europe: these are, the questions incident to representative government, and the mighty interests combined by commercial enterprise. Both have radiated from England as their centre. There only did the early models of either activity prosper. Through North America, as the daughter of England, these two forces have transplanted themselves to every principal region (except one) of the vast Southern American continent. Thus, to push our view no further, we behold one-half of the habitable globe henceforth yoked to the two sole forces of permanent movement for nations, since war and religious contests are but intermitting forces; and these two principles, we repeat, have grown to what we now behold chiefly through the protection of this one great maxim which throws the hopes of the world, not upon what the scheming understanding can suggest, but upon what the most faithful experiment can prove.

X. POPE AND DIDACTIC POETRY

The 'Essay on Criticism' illustrates the same profound misconception of the principle working at the root of Didactic Poetry as operated originally to disturb the conduct of the 'Essay on Man' by its author, and to disturb the judgments upon it by its critics. This 'Essay on Criticism' no more aims at unfolding the grounds and theory of critical rules applied to poetic composition, than does the Epistola ad Pisones of Horace. But what if Horace and Pope both believed themselves the professional expounders ex cathedrá of these very grounds and this very theory? No matter if they did. Nobody was less likely to understand their own purposes than themselves. Their real purposes were immanent, hidden in their poems; and from the poems they must be sought, not from the poets; who, generally, in proportion as the problem is one of analysis and evolution, for which, simply as the authors of the work, Horace and Pope were no better qualified than other people, and, as authors having that particular constitution of intellect which notoriously they had, were much worse qualified than other people. We cannot possibly allow a man to argue upon the meaning or tendency of his own book, as against the evidence of the book itself. The book is unexceptionable authority: and, as against that, the author has no locus standi. Both Horace and Pope, however little they might be aware of it, were secretly governed by the same moving principle—viz., not to teach (which was impossible for two reasons)—but to use this very impossibility, this very want of flexibility in the subject to the ostensible purpose of the writers, as the resistance of the atmosphere from which they would derive the motion of their wings. That it was impossible in a poem seriously to teach the principles of criticism, we venture to affirm on a double argument: 1st, that the teaching, if in earnest, must be polemic: and how alien from the spirit of poetry to move eternally through controversial discussions! 2ndly, that the teaching, from the very necessities of metre, must be eclectic; innumerable things must be suppressed; and how alien from the spirit of science to move by discontinuous links according to the capricious bidding of poetic decorum! Divinity itself is not more entangled in the necessities of fighting for every step in advance, and maintaining the ground by eternal preparation for hostility, than is philosophic criticism; a discipline so little matured, that at this day we possess in any language nothing but fragments and hints towards its construction. To dispute in verse has been celebrated as the accomplishment of Lucretius, of Sir John Davies, of Dryden: but then this very disputation has always been eclectic; not exhausting even the essential arguments; but playing gracefully with those only which could promise a brilliant effect. Such a mimic disputation is like a histrionic fencing match, where the object of the actor is not in good earnest to put his antagonist to the sword, but to exhibit a few elegant passes in carte and tierce, not forgetting the secondary object of displaying to advantage any diamonds and rubies that may chance to scintillate upon his sword-hand.

Had Pope, or had Horace, been requested to explain the rationale of his own poem on Criticism, it is pretty certain that each (and from the same causes) would have talked nonsense. The very gifts so rare and so exquisite by which these extraordinary men were adorned—the graceful negligence, the delicacy of tact, the impassioned abandon48 upon subjects suited to their modes of geniality, though not absolutely or irreversibly incompatible with the sterner gifts of energetic attention and powerful abstraction, were undoubtedly not in alliance with them. The two sets of gifts did not exert a reciprocal stimulation. As well might one expect from a man, because he was a capital shot, that he should write the best essay on the theory of projectiles. Horace and Pope, therefore, would have talked so absurdly in justifying or explaining their own works, that we—naturally impatient of nonsense on the subject of criticism, as our own métier—should have said, 'Oh, dear gentlemen, stand aside for a moment, and we will right you in the eyes of posterity: at which bar, if either of you should undertake to be his own advocate, he will have a fool for his client.'

We do and must concede consideration even to the one-sided pleadings of an advocate. But it is under the secret assumption of the concurrent pleadings equally exaggerated on the adverse side. Without this counterweight, how false would be our final summation of the evidence upon most of the great state trials! Nay, even with both sides of the equation before us, how perplexing would be that summation generally, unless under the moderating guidance of a neutral and indifferent eye; the eye of the judge in the first instance, and subsequently of the upright historian—whether watching the case from the station of a contemporary, or reviewing it from his place in some later generation.

Now what we wish to observe about Criticism is, that with just the same temptation to personal partiality and even injustice in extremity, it offers a much wider latitude to the distortion of things, facts, grounds, and inferences. In fact, with the very same motives to a personal bias swerving from the equatorial truth, it makes a much wider opening for giving effect to those motives. Insincerity in short, and every mode of contradicting the truth, is far more possible under a professed devotion to a general principle than any personal expression could possibly be.