Kitabı oku: «Selections from the Speeches and Writings of Edmund Burke», sayfa 2

If from the glare of public history, we follow this great man into the shades of domestic seclusion, or watch the features of his social character unfolding themselves in the varied circle which he graced by his presence, or dignified by his worth,—he is alike the object of respectful esteem and love. Warmth of heart, chivalry of sentiment, and that true high-breeding which springs from the soul rather than a pedigree, eminently characterise the history of Burke in private life. Above all, a sympathising tendency for the children of Genius, and a catholic largeness of view in all which relates unto mental effort, combined with the utmost charity for human failings and infirmities,—cannot but endear him to our deepest affections, while his unrivalled endowments command our highest admiration. To illustrate what is here alluded to, let the reader recall Burke's noble generosity towards that erratic victim of genius and grief,—the painter Barry; or his instantaneous sympathy in behalf of Crabbe the poet, when almost a foodless wanderer in our vast metropolis; and our estimate of Burke's excellencies as a man, will not be deemed overdrawn.

It now remains for the selector of the following pages to offer a few remarks on their nature, and design. Accustomed, from the earliest period of his mental life to read and study the writings of Edmund Burke, he has long wished that such a selection as now appears, should be published. The works of Burke extend through a vast range of large volumes; and it is feared thousands have been deterred from holding communion with a master-spirit of British literature, by the magnitude of his labours. Hence, a concentrated specimen of his intellect may not only tempt the "reading public" (Coleridge's horror, yet an author's friend!) to study some of Burke's noblest passages, but even ultimately to introduce them into a full acquaintance with his entire products. Let it be distinctly understood, the selection now published, is not a second-hand one, grafted on some pre-existing volume; but the result of a diligent, careful, and analytical perusal of Burke's writings. In attempting such a work, there was one difficulty, which none but those who have intimately studied this great orator can appreciate,—we allude to the giving general titles, or descriptive headings, to passages selected for quotation. There is a mental fulness, a moral variety, and such a rapid transition of idea, in most of Burke's speeches, that it almost baffles ability to abbreviate the spirit of his paragraphs, so as to exhibit under some general head the bearing of the whole. The selector, in this respect, can only say, he has done his best; and those who are most competent to appreciate difficulty, will be least inclined to criticise failure.

Finally, as to the leading design of this volume, its title, "First Principles," is sufficiently descriptive to save much explanation. Burke represents an unrivalled combination of patriot, senator, and orator; and as such, the moral and intellectual nature of the Age will be purified and expanded, when brought into contact with the attributes of his character, and the productions of his mind. Nor can the meditative statesman, whose party is his country, and whose political creed is based upon a true philosophy of human nature, forget,—that while the French revolution, as involving FACTS, belongs to History, as enclosing PRINCIPLES, it appertains to Humanity: and hence, the abiding application of Burke's profound views, not only to France and England, but to the world. Of course, those who reverence the majesty of eloquence, and are fascinated by a florid richness of style, boundless imagination, inexhaustible metaphor, and all the attending graces of consummate rhetoric, will also be charmed by the appropriate supply these pages afford. But, without seeking to be homiletical, let the writer be permitted to add, a far higher purpose than mere literary amusement, or the gratification of taste, is designed by the present volume. It is the selector's most earnest hope, that the "First Principles" these pages so eloquently inculcate, may be transcribed in all their purity, loftiness, and truth, into the Reason and Conscience of his countrymen. And among these, for whose especial guidance he ventures to think the profound wisdom of these pages to be invaluable, are the rising statesmen and senators of the day, who are either being trained in our Public Schools, at the Universities, or about to enter upon the difficult but inspiring arena of the House of Commons. In reference to this sphere of legislative action, with all reverence to its claims and character, let it be said,—material ends (a boundless passion for physical good, whether indulged in by a nation, or professed by an individual, is rebuked with solemn wisdom in the following passage from Aristotle:—"The external advantages of power and fortune are acquired and maintained by virtue, but virtue is not acquired and maintained by them; and whether we consider the virtuous energies themselves, or the fruits which they unceasingly produce, THE SOVEREIGN GOOD OF LIFE MUST EVIDENTLY BE FOUND IN MORAL AND INTELLECTUAL EXCELLENCE, MODERATELY SUPPLIED WITH EXTERNAL ACCOMMODATIONS, RATHER THAN IN THE GREATEST ACCUMULATION OF EXTERNAL ADVANTAGES, UNIMPROVED AND UNADORNED BY VIRTUE. External prosperity is, indeed, instrumental in producing happiness, and, therefore, like every other instrument, must have its assigned limits, beyond which it is inconvenient or hurtful. But to mental excellence no limit can be assigned; the further it extends the more USEFUL it becomes, if the epithet of 'USEFUL' need ever be added to that of HONOURABLE. Besides this, the relative importance of qualities is best estimated by that of their respective subjects. But the mind, both in itself and in reference to man, is far better than the body, or than property. The excellencies of the mind, therefore, are in the same proportion to be preferred to the highest perfection of the body, and the best disposition of external circumstances. The two last are of a far inferior, and merely subservient nature; since no man of sense covets or pursues them, but for the sake of the mind, with a view to promote its genuine improvement and augment its native joys. Let this great truth then be acknowledged,—A TRUTH EVINCED BY THE DEITY HIMSELF, WHO IS HAPPY, NOT FROM ANY EXTERNAL CAUSE, BUT THROUGH THE INHERENT ATTRIBUTES OF HIS DIVINE NATURE."—"Politics," lib. iv.), commercial objects, and secular aggrandizement, are now receiving an idolatrous homage and passionate regard, which no Christian patriot can contemplate without anxiety. The ideal, the imaginative, and the religious element, is almost sneered out of the House of Commons at the existing moment; and any glowing exhibition of oratory, or splendid manifestation of intellect, is derided, as being "unpractical" and ill-adapted to the sobriety of the English Senate! Against this heartless materialism and unholy mammon-worship, Burke's pages are a magnificent protest; and are admirably suited to protect the political youth and dawning statesmen of our country, from the blight and the blast of doctrines which decry Enthusiasm as folly, and condemn the Beautiful as worthless and untrue. Ships, colonies, and commerce; exports and imports; taxes and imposts; charters and civic arrangements,—none but a madman will depreciate what such themes involve, of duty, energy, and zeal, in political life. Still, let it be fearlessly maintained, neither wealth, nor commerce, IN THEMSELVES, can constitute the real greatness of an empire; it is only because they stand in relation to the higher destinies and holier responsibilities of an Empire, that a true statesman will regard them as vitally wound up with the vigour and prosperity of national development. Such, at least, is the philosophy of Politics, breathed from the undying pages of Edmund Burke. He who studies this great writer, will, more and more, sympathise with what Hooker taught, and Bishop Sanderson inculcates. In one word, he will learn to venerate with increasing reverence THE BRITISH CONSTITUTION, as

 
"That peerless growth of patriotic mind,
 The great eternal Wonder of mankind!"
 

Burke traced the ultimate origin of civil government to the Divine Will, both as declared in Revelation, and imaged forth by the moral Constitution of man. In this respect, it is well-known how fundamentally he differs from the theories of Hobbes, Mandeville, Shaftesbury, and Hutcheson. Not less also, is he opposed to Locke, who tells us,—"The original compact which begins and ACTUALLY CONSTITUTES ANY POLITICAL SOCIETY, IS NOTHING BUT THE CONSENT OF ANY NUMBER OF FREEMEN CAPABLE OF A MAJORITY, TO UNITE AND INCORPORATE INTO SUCH A SOCIETY. AND THIS IS THAT, AND THAT ONLY, WHICH COULD GIVE BEGINNING TO ANY LAWFUL GOVERNMENT IN THE WORLD." In one word, Locke declares that civil government is not from God in the way of principle, but from man in the way of fact; and thus, being a mere contingency, or moral accident in the history of human development, self-government is the essential prerogative of our nature. In accordance with this irrational and unscriptural hypothesis, we find Price and Priestly expanding Locke's views at the period of Burke; while in the writings of that apostle of political Antinomianism, Rousseau, and his English counterpart Tom Paine,—the principles of the ASSUMED "CONTRAT SOCIAL" display their utmost virulence. This is not the place to discuss the origin of Civil Government; but the classical reader, who has been taught to revere the political wisdom of those ancient Teachers, whose insight was almost prophetical in abstract science, will thank us for an extract from Aristotle's "Politics," which bears upon this subject. It presents a most striking coincidence of sentiment between two master-spirits on the philosophy of government; and will at once remind the reader of Burke's memorable passage, beginning with, "Society is a partnership," etc. etc. The passage to which we allude in Aristotle's "Politics," begins thus: "Ote men oun e polis phusei proteron e ekastos," k.t.l. The whole passage may be thus freely translated. "A participation in rights and advantages forms the bond of political society; AN INSTITUTION PRIOR, IN THE INTENTION OF NATURE, TO THE FAMILIES AND INDIVIDUALS FROM WHOM IT IS CONSTITUTED. What members are to the body, that citizens are to a commonwealth. The hands or foot, when separated from the body, retains its name, but totally changes its nature, because it is completely divested of its uses and powers. In the same manner a citizen is a constituent part of a whole system, which invests him with powers and qualifies him for functions for which, in his individual capacity, he is totally unfit; and independently of such system, he might subsist indeed as a lonely savage, but could never attain that improved and happy state to which his progressive nature invariably tends. Perfected by the offices and duties of social life, man is the best; but, rude and undisciplined, he is the very worst, of animals. For nothing is more detestable than armed improbity; and man is armed with craft and courage, which, uncontrolled by justice, he will most wickedly pervert, and become at once the most impious and fiercest of monsters, the most abominable in gluttony, and shameless in personality. But justice is the fundamental virtue of political society, since the order of Society cannot be maintained without law, and laws are constituted to proclaim what is just." Let us add to this noble passage, Aristotle remarks in his "Ethics" (lib. x. c. 8), that a higher destination than political virtue is the true end of man. In this respect, he concurs with Plato; who teaches us in his "Theaetetus," the main object of human pursuit ought to be "omoiosis to theo kata to dunaton," etc. etc.; i.e. "A similitude unto God as far as possible; which similitude consists in an imitation of His justice, holiness, and wisdom." To conclude: the noblest end of all Policy on earth, is to educate Human Nature for that august "politeuma" (Phil. iii. v. 20), that Eternal Commonwealth which awaits perfected Spirits above, when, through infinite grace, they are finally admitted into a "CITY which hath foundations, whose builder and maker is God." (Heb. xi. 10.) (The dim approximations of Platonic philosophy to certain discoveries in Divine Revelation, have rightly challenged the attention of theological enquirers. The above quotation from St. Paul suggests a reference to one of these, which occurs towards the termination of Plato's ninth book of "The Republic." He is uttering a protest against our concluding, that because degeneracy appears to be the invariable law or destiny of all human commonwealths, THEREFORE, no Archetypal Model exists of any perfect state, or polity: and then, in opposition to this political scepticism, Plato adds these remarkable words:—"en ourano isos paradeigma anakeitai to boulomeno oran kai oronti eauton katoikizein," etc. etc.—"The state we have here established, which exists only in our reasoning, but it seems to me, HAS NO EXISTENCE ON EARTH. BUT IN HEAVEN, PROBABLY, I REPLIED, THERE IS A MODEL OF IT FOR ANY ONE INCLINED TO CONTEMPLATE THE SAME, AND BY SO CONTEMPLATING IT, TO REGULATE HIMSELF ACCORDINGLY.")

APPENDIX

The following are the critical sketches of Burke's character, alluded to in the commencement of this Essay. They are from the pens of his most distinguished contemporaries, WHO WERE OPPOSED TO HIM in their political views and public career.

(From SIR JAMES MACKINTOSH.)

"There can be no hesitation in according to him a station among the most extraordinary men that ever appeared; and we think there is now but little diversity of opinion as to the kind of place which it is fit to assign him. He was a writer of the first class, and excelled in almost every kind of composition. Possessed of most extensive knowledge, and of the most various description; acquainted alike with what different classes of men knew, each in his own province, and with much that hardly any one ever thought of learning; he could either bring his masses of information to bear directly upon the subjects to which they severally belonged,—or he could avail himself of them generally to strengthen his faculties, and enlarge his views,—or he could turn any of them to account for the purpose of illustrating his theme, or enriching his diction. Hence, when he is handling any one matter, we perceive that we are conversing with a reasoner or a teacher, to whom almost every other branch of knowledge is familiar: his views range over all the cognate objects; his reasonings are derived from principles applicable to other themes, as well as the one in hand; arguments pour in from all sides, as well as those which start up under our feet,—the natural growth of the path he is leading us over; while to throw light round our steps, and either explore its darkest places, or serve for our recreation; illustrations are fetched from a thousand quarters, and an imagination marvellously quick to descry unthought of resemblances, points to our use the stores, which a love yet more marvellously has gathered from all ages and nations, and arts and tongues. We are, in respect of the argument, reminded of Bacon's multifarious knowledge, and the exuberance of his learned fancy; whilst the many-lettered diction recalls to mind the first of English poets, and his immortal verse, rich with the spoils of all sciences and all times.

…

"He produced but one philosophical treatise; but no man lays down abstract principles more soundly, or better traces their application. All his works, indeed, even his controversial, are so infused with general reflection, so variegated with speculative discussion, that they wear the air of the Lyceum, as well as the Academy."

(From LORD ERSKINE.)

"I shall take care to put Burke's work on the French Revolution into the hands of those whose principles are left to my protection. I shall take care that they have the advantage of doing, in the regular progression of youthful studies, what I have done even in the short intervals of laborious life; that they shall transcribe with their own hands from all the works of this most extraordinary person, and from this last, among the rest, the soundest truths of religion, the justest principles of morals, inculcated and rendered delightful by the most sublime eloquence; the highest reach of philosophy brought down to the level of common minds by the most captivating taste; the most enlightened observations on history, and the most copious collection of useful maxims for the experience of common life."

(From KING, Bishop of Rochester.) "In the mind of Mr. Burke political principles were not objects of barren speculation. Wisdom in him was always practical. Whatever his understanding adopted as truth, made its way to his heart, and sank deep into it; and his ardent and generous feelings seized with promptitude every occasion of applying it to mankind. Where shall we find recorded exertions of active benevolence at once so numerous, so varied, and so important, made by one man? Among those, the redress of wrongs, and the protection of weakness from the oppression of power, were most conspicuous.

…

The assumption of arbitrary power, in whatever shape it appeared, whether under the veil of legitimacy, or skulking in the disguise of State necessity, or presenting the shameless front of usurpation—whether the prescriptive claim of ascendancy, or the career of official authority, or the newly-acquired dominion of a mob,—was the pure object of his detestation and hostility; and this is not a fanciful enumeration of possible cases," etc.

SELECTIONS FROM THE SPEECHES AND WRITINGS OF EDMUND BURKE

NATURE AND FUNCTIONS OF THE HOUSE OF COMMONS

Whatever alterations time and the necessary accommodation of business may have introduced, this character can never be sustained, unless the House of Commons shall be made to bear some stamp of the actual disposition of the people at large. It would (among public misfortunes) be an evil more natural and tolerable, that the House of Commons should be infected with every epidemical frenzy of the people, as this would indicate some consanguinity, some sympathy of nature with their constituents, than that they should in all cases be wholly untouched by the opinions and feelings of the people out of doors. By this want of sympathy they would cease to be a house of commons. For it is not the derivation of the power of that house from the people, which makes it in a distinct sense their representative. The king is the representative of the people; so are the lords, so are the judges. They all are trustees for the people, as well as the commons; because no power is given for the sole sake of the holder; and although government certainly is an institution of Divine authority, yet its forms, and the persons who administer it, all originate from the people.

A popular origin cannot therefore be the characteristical distinction of a popular representative. This belongs equally to all parts of government, and in all forms. The virtue, spirit, and essence of a house of commons consists in its being the express image of the feelings of the nation. It was not instituted to be a control UPON the people, as of late it has been taught, by a doctrine of the most pernicious tendency. It was designed as a control FOR the people. Other institutions have been formed for the purpose of checking popular excesses; and they are, I apprehend, fully adequate to their object. If not, they ought to be made so. The House of Commons, as it was never intended for the support of peace and subordination, is miserably appointed for that service; having no stronger weapon than its mace, and no better officer than its serjeant-at-arms, which it can command of its own proper authority. A vigilant and jealous eye over executory and judicial magistracy; an anxious care of public money; an openness, approaching towards facility, to public complaint; these seem to be the true characteristics of a house of commons. But an addressing house of commons, and a petitioning nation; a house of commons full of confidence, when the nation is plunged in despair; in the utmost harmony with ministers, whom the people regard with the utmost abhorrence; who vote thanks, when the public opinion calls upon them for impeachments; who are eager to grant, when the general voice demands account; who, in all disputes between the people and administration, presume against the people; who punish their disorders, but refuse even to inquire into the provocations to them; this is an unnatural, a monstrous state of things in this constitution. Such an assembly may be a great, wise, awful senate; but it is not, to any popular purpose, a house of commons. This change from an immediate state of procuration and delegation to a course of acting as from original power, is the way in which all the popular magistracies in the world have been perverted from their purposes. It is indeed their greatest and sometimes their incurable corruption. For there is a material distinction between that corruption by which particular points are carried against reason (this is a thing which cannot be prevented by human wisdom, and is of less consequence), and the corruption of the principle itself. For then the evil is not accidental, but settled. The distemper becomes the natural habit.