Critical Miscellanies | Page 2

shall arrest a depressed and dolorous spirit. Englishmen, of course, would with mechanical unanimity call for Shakespeare; Germans could hardly hesitate about Goethe; and a sensible Frenchman would pack up the ninety volumes of Voltaire. It would be at least as interesting to know the object of a second choice, supposing the tyrant in his clemency to give us two authors. In the case of Englishmen there is some evidence as to a popular preference. A recent traveller in Australia informs us that the three books which he found on every squatter's shelf, and which at last he knew before he crossed the threshold that he should be sure to find, were Shakespeare, the Bible, and Macaulay's Essays. This is only an illustration of a feeling about Macaulay that has been almost universal among the English-speaking peoples.
We may safely say that no man obtains and keeps for a great many years such a position as this, unless he is possessed of some very extraordinary qualities, or else of common qualities in a very uncommon and extraordinary degree. The world, says Goethe, is more willing to endure the Incongruous than to be patient under the Insignificant. Even those who set least value on what Macaulay does for his readers, may still feel bound to distinguish the elements that have given him his vast popularity. The inquiry is not a piece of merely literary criticism, for it is impossible that the work of so imposing a writer should have passed through the hands of every man and woman of his time who has even the humblest pretensions to cultivation, without leaving a very decided mark on their habits both of thought and expression. As a plain matter of observation, it is impossible to take up a newspaper or a review, for instance, without perceiving Macaulay's influence both in the style and the temper of modern journalism, and journalism in its turn acts upon the style and temper of its enormous uncounted public. The man who now succeeds in catching the ear of the writers of leading articles, is in the position that used to be held by the head of some great theological school, whence disciples swarmed forth to reproduce in ten thousand pulpits the arguments, the opinions, the images, the tricks, the postures, and the mannerisms of a single master.
Two men of very different kinds have thoroughly impressed the journalists of our time, Macaulay and Mr. Mill. Mr. Carlyle we do not add to them; he is, as the Germans call Jean Paul, der Einzige. And he is a poet, while the other two are in their degrees serious and argumentative writers, dealing in different ways with the great topics that constitute the matter and business of daily discussion. They are both of them practical enough to interest men handling real affairs, and yet they are general or theoretical enough to supply such men with the large and ready commonplaces which are so useful to a profession that has to produce literary graces and philosophical decorations at an hour's notice. It might perhaps be said of these two distinguished men that our public writers owe most of their virtues to the one, and most of their vices to the other. If Mill taught some of them to reason, Macaulay tempted more of them to declaim: if Mill set an example of patience, tolerance, and fair examination of hostile opinions, Macaulay did much to encourage oracular arrogance, and a rather too thrasonical complacency; if Mill sowed ideas of the great economic, political, and moral bearings of the forces of society, Macaulay trained a taste for superficial particularities, trivial circumstantialities of local colour, and all the paraphernalia of the pseudo-picturesque.
Of course nothing so obviously untrue is meant as that this is an account of Macaulay's own quality. What is empty pretension in the leading article, was often a warranted self-assertion in Macaulay; what in it is little more than testiness, is in him often a generous indignation. What became and still remain in those who have made him their model, substantive and organic vices, the foundation of literary character and intellectual temper, were in him the incidental defects of a vigorous genius. And we have to take a man of his power and vigour with all his drawbacks, for the one are wrapped up in the other. Charles Fox used to apply to Burke a passage that Quintilian wrote about Ovid. 'Si animi sui affectibus temperare quam indulgere maluisset,' quoted Fox, 'quid vir iste pr?stare non potuerit!' But this is really not at all certain either of Ovid, or Burke, or any one else. It suits moralists to tell us that excellence lies in the happy mean and nice balance of our faculties and impulses, and perhaps in so far as our own