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By Baron Thomas Babington Macaulay Macaulay
Miscellaneous Writings and Speeches * Volume 2
Baron Thomas Babington Macaulay Macaulay
Contributions To The Edinburgh Review
By Thomas Babington Macaulay
CONTRIBUTIONS TO THE EDINBURGH REVIEW.
John Dryden. (January 1828.)
History. (May 1828.)
Mill on Government. (March 1829.)
Westminster Reviewer’s Defence of Mill. (June 1829.)
Utilitarian Theory of Government. (October 1829.)
Sadler’s Law of Population. (July 1830.)
Sadler’s Refutation Refuted. (January 1831.)
Mirabeau. (July 1832.)
Barere. (April 1844.)
MISCELLANEOUS WRITINGS OF LORD MACAULAY.
CONTRIBUTIONS TO THE EDINBURGH REVIEW.
JOHN DRYDEN. (January 1828.)
“The Poetical Works of John Dryden”. In 2 volumes. University Edition. London, 1826.
The public voice has assigned to Dryden the first place in the second rank of our poets,–no mean station in a table of intellectual precedency so rich in illustrious names. It is allowed that, even of the few who were his superiors in genius, none has exercised a more extensive or permanent influence on the national habits of thought and expression. His life was commensurate with the period during which a great revolution in the public taste was effected; and in that revolution he played the part of Cromwell. By unscrupulously taking the lead in its wildest excesses, he obtained the absolute guidance of it. By trampling on laws, he acquired the authority of a legislator. By signalising himself as the most daring and irreverent of rebels, he raised himself to the dignity of a recognised prince. He commenced his career by the most frantic outrages. He terminated it in the repose of established sovereignty,–the author of a new code, the root of a new dynasty.
Of Dryden, however, as of almost every man who has been distinguished either in the literary or in the political world, it may be said that the course which he pursued, and the effect which he produced, depended less on his personal qualities than on the circumstances in which he was placed. Those who have read history with discrimination know the fallacy of those panegyrics and invectives which represent individuals as effecting great moral and intellectual revolutions, subverting established systems, and imprinting a new character on their age. The difference between one man and another is by no means so great as the superstitious crowd supposes. But the same feelings which in ancient Rome produced the apotheosis of a popular emperor, and in modern Rome the canonisation of a devout prelate, lead men to cherish an illusion which furnishes them with something to adore. By a law of association, from the operation of which even minds the most strictly regulated by reason are not wholly exempt, misery disposes us to hatred, and happiness to love, although there may be no person to whom our misery or our happiness can be ascribed. The peevishness of an invalid vents itself even on those who alleviate his pain. The good humour of a man elated by success often displays itself towards enemies. In the same manner, the feelings of pleasure and admiration, to which the contemplation of great events gives birth, make an object where they do not find it. Thus, nations descend to the absurdities of Egyptian idolatry, and worship stocks and reptiles–Sacheverells and Wilkeses. They even fall prostrate before a deity to which they have themselves given the form which commands their veneration, and which, unless fashioned by them, would have remained a shapeless block. They persuade themselves that they are the creatures of what they have themselves created. For, in fact, it is the age that forms the man, not the man that forms the age. Great minds do indeed re—act on the society which has made them what they are; but they only pay with interest what they have received. We extol Bacon, and sneer at Aquinas. But, if their situations had been changed, Bacon might have been the Angelical Doctor, the most subtle Aristotelian of the schools; the Dominican might have led forth the sciences from their house of bondage. If Luther had been born in the tenth century, he would have effected no reformation. If he had never been born at all, it is evident that the sixteenth century could not have elapsed without a great schism in the church. Voltaire, in the days of Louis the Fourteenth, would probably have been, like most of the literary men of that time, a zealous Jansenist, eminent among the defenders of efficacious grace, a bitter assailant of the lax morality of the Jesuits and the unreasonable decisions of the Sorbonne. If Pascal had entered on his literary career when intelligence was more general, and abuses at the same time more flagrant, when the church was polluted by the Iscariot Dubois, the court disgraced by the orgies of Canillac, and the nation sacrificed to the juggles of Law, if he had lived to see a dynasty of harlots, an empty treasury and a crowded harem, an army formidable only to those whom it should have protected, a priesthood just religious enough to be intolerant, he might possibly, like every man of genius in France, have imbibed extravagant prejudices against monarchy and Christianity. The wit which blasted the sophisms of Escobar–the impassioned eloquence which defended the sisters of Port Royal–the intellectual hardihood which was not beaten down even by Papal authority–might have raised him to the Patriarchate of the Philosophical Church. It was long disputed whether the honour of inventing the method of Fluxions belonged to Newton or to Leibnitz. It is now generally allowed that these great men made the same discovery at the same time. Mathematical science, indeed, had then reached such a point that, if neither of them had ever existed, the principle must inevitably have occurred to some person within a few years. So in our own time the doctrine of rent, now universally received by political economists, was propounded, almost at the same moment, by two writers unconnected with each other. Preceding speculators had long been blundering round about it; and it could not possibly have been missed much longer by the most heedless inquirer. We are inclined to think that, with respect to every great addition which has been made to the stock of human knowledge, the case has been similar; that without Copernicus we should have been Copernicans,–that without Columbus America would have been discovered,–that without Locke we should have possessed a just theory of the origin of human ideas. Society indeed has its great men and its little men, as the earth has its mountains and its valleys. But the inequalities of intellect, like the inequalities of the surface of our globe, bear so small a proportion to the mass, that, in calculating its great revolutions, they may safely be neglected. The sun illuminates the hills, while it is still below the horizon, and truth is discovered by the highest minds a little before it becomes manifest to the multitude. This is the extent of their superiority. They are the first to catch and reflect a light, which, without their assistance, must, in a short time, be visible to those who lie far beneath them.
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