He points out how a nation is dominated by its landlords, and how they have consistently evaded the fiscal burdens they should bear. Only in a return to a nation of freeholders can Ogilvie see the real source of an increase in happiness.

Such criticism is revolutionary enough, though when he comes to speak of actual changes, he had little more to propose than a system of peasant proprietorship. What is striking in the book is its sense of great, impending changes, its thorough grasp of the principle of utility, its realization of the immense agricultural improvement that is possible if the landed system can be so changed as to bring into play the impulses of humble men. He sees clearly enough that wealth dominates the State; and his interpretation of history is throughout economic. Ogilvie is one of the first of those agrarian Socialists who, chiefly through Spence and Paine, are responsible for a special current of their own in the great tide of protest against the unjust situation of labor. Like them, he builds his system upon natural rights; though, unlike them, his natural rights are defended by expediency and in a style that is always clear and logical. The book itself has rather a curious history. At its appearance, it seems to have excited no notice of any kind. Mackintosh knew of its authorship; for he warned its author against the amiable delusion that its excellence would persuade the British government to force a system of peasant proprietorship upon the East India Company.

Reprinted in 1838 as the work of John Ogilby, it was intended to instruct the Chartists in the secret of their oppression; and therein it may well have contributed to the tragicomic land-scheme of Feargus O'Connor. In 1891 the problem of the land was again eagerly debated under the stimulus of Mr. Henry George; and a patriotic Scotchman published the book with biographical notes that const.i.tute one of the most amazing curiosities in English political literature.

V

Against the school of Rousseau's English disciples it is comparatively easy to multiply criticisms. They lacked any historic sense. Government, for them, was simply an instrument which was made and unmade at the volition of men. How complex were its psychological foundations they had no conception; with the single factor of consent they could explain the most marvellous edifice of any time. They were buried beneath a mountain of metaphysical right which they never related to legal facts or to political possibility. They pursued relentlessly the logical conclusions of the doctrines they abhorred without being willing carefully to investigate the results to which their own doctrines in logic led. They overestimated the extent to which men are willing to occupy themselves with political affairs. They made no proper allowance for the protective armour each social system must acquire by the mere force of prescription. Nor is there sufficient allowance in their att.i.tude for those limiting conditions of circ.u.mstance of which every statesman must of necessity take account. They occupy themselves, that is to say, so completely with _staatslehre_ that they do not admit the mollifying influence of _politik_. They search for principles of universal right, without the perception that a right which is to be universal must necessarily be so general in character as to be useless in its application.

Yet such defects must not blind us to the general rightness of their insight. They were protesting against a system strongly upheld on grounds which now appear to have been simply indefensible. The business of government had been made the private possession of a privileged cla.s.s; and eagerness for desirable change was, in the ma.s.s, absent from the minds of most men engaged in its direction. The loss of America, the heartless treatment of Ireland, the unconst.i.tutional practices in the Wilkes affair, the heightening of corruption undertaken by Henry Fox and North at the direct instance of the king, had blinded the eyes of most to the fact that principle is a vital part of policy. The revolutionists recalled men to the need of explaining, no less than carrying on, the government of the Crown. They represented the new sense of power felt by elements of which the importance had been forgotten in the sordid intrigues of the previous half-century. Their emphasis upon government as in its nature a public trust was at least accompanied by a useful reminder that, after all, ultimate power must rest upon the side of the governed. For twenty years Whigs and Tories alike carried on political controversy as though no public opinion existed outside the small circle of the aristocracy. The mob which made Wilkes its idol was, in a blind and unconscious way, enforcing the lesson that Price and Priestley had in mind. For the moment, they were unsuccessful. Cartwright, with his Const.i.tutional Societies, might capture the support of an eccentric peer like the Duke of Richmond; but the vast majority remained, if irritated, unconvinced. It needed the realization that the new doctrines were part of a vaster synthesis which swept within its purview the fortunes of Europe and America before they would give serious heed; and even then they met antagonism with nothing save oppression and hate. Yet the doctrines remained; for thought, after all, is killed by reasoned answer alone. And when the first gusts of war and revolution had pa.s.sed, the cause for which they stood was found to have permeated all cla.s.ses save that which had all to lose by learning.

We must not, however, commit the error of thinking of Price and Priestley as representing more than an important segment of opinion. The opposition to their theories was not less articulate than their own defence of them. Some, like Burke, desired a purification of the existing system; others, like Dr. Johnson, had no sort of sympathy with new-fangled ideas. One thinker, at least, deserves some mention less for the inherent value of what he had to say, than for the nature of the opinions he expounded. Josiah Tucker, the Dean of Gloucester, has a reputation alike in political and economic enquiry. He represents the st.u.r.dy nationalism of Arbuthnot's _John Bull_, the unreasoned prejudice against all foreigners, the hatred of all metaphysics as inconsistent with common sense, the desire to let things be on the ground that the effort after change is worse than the evil of which men complain. His _Treatise on Civil Government_ (1781) is in many ways a delightful book, bluff, hardy, full of common sense, with, at times, a quaint humor that is all its own. He had really two objects in view; to deal, in the first place, faithfully with the American problem, and, in the second, to explode the new bubble of Rousseau's followers. The second point takes the form of an examination of Locke, to whom, as Tucker shrewdly saw, the theories of the school may trace their ancestry. He a.n.a.lyses the theory of consent in such fashion as to show that if its adherents could be persuaded to be logical, they would have to admit themselves anarchists. He has no sympathy with the state of nature; the n.o.ble savage, on investigation, turns out to be a barbaric creature with a club and scalping knife. Government, he does not doubt, is a trust, or, as he prefers, somewhat oddly, to call it, a quasi-contract; but that does not mean that the actual governors can be dismissed when any eccentric happens to take exception to their views. He has no sympathy with parliamentary reform. Give the mob an increase of power, he says, and nothing is to be expected but outrage and violence. He thinks the const.i.tution very well as it is, and those who preach the evils of corruption ought to prove their charges instead of blasphemously a.s.serting that the voice of the people is the voice of G.o.d.

Upon America Tucker has doctrines all his own. He does not doubt that the Americans deserve the worst epithets that can be showered upon them.

Their right to self-government he denied as stoutly as ever George III himself could have desired. But not for one moment would he fight them to compel their return to British allegiance. If the American colonies want to go, let them by all means cut adrift. They are only a useless source of expenditure. The trade they represent does not depend upon allegiance but upon wants that England can supply if she keeps shop in the proper way, if, that is, she makes it to their interest to buy in her market. Indeed, colonies of all kinds seem to him quite useless.

They ever are, he says, and ever were, "a drain to and an inc.u.mbrance on the Mother-country, requiring perpetual and expensive nursing in their infancy, and becoming headstrong and ungovernable in proportion as they grow up." All wise relations depend upon self-interest, and that needs no compulsion. If Gibraltar and Port Mahon and the rest were given up, the result would be "mult.i.tudes of places ... abolished, jobs and contracts effectually prevented, millions of money saved, universal industry encouraged, and the influence of the Crown reduced to that mediocrity it ought to have." Here is pure Manchesterism half-a-century before its time; and one can imagine the good Dean crustily explaining his notions to the merchants of Bristol who had just rejected Edmund Burke for advocating free trade with Ireland.

No word on Toryism would be complete without mention of Dr. Johnson.

Here, indeed, we meet less with opinion than with a set of gloomy prejudices, acceptable only because of the stout honesty of the source from which they come. He thought life a poor thing at the best and took a low view of human nature. "The notion of liberty," he told the faithful Boswell, "amuses the people of England and helps to keep off the _tedium vitae_." The idea of a society properly organized into ranks and societies he always esteemed highly. "I am a friend to subordination," he said, "as most conducive to the happiness of society." He was a Jacobite and Tory to the end. Whiggism was the offspring of the devil, the "negation of all principle"; and he seems to have implied that it led to atheism, which he regarded as the worst of sins. He did not believe in the honesty of republicans; they levelled down, but were never inclined to level up. Men, he felt, had a part to act in society, and their business was to fulfil their allotted station.

Rousseau was a very bad man: "I would sooner sign a sentence for his transportation than that of any fellow who has gone from the Old Bailey these many years." Political liberty was worthless; the only thing worth while was freedom in private concerns. He blessed the government in the case of general warrants and thought the power of the Crown too small.

Toleration he considered due to an inapt distinction between freedom to think and freedom to talk, and any magistrate "while he thinks himself right ... ought to enforce what he thinks." The American revolt he ascribed to selfish faction; and in his _Taxation no Tyranny_ (1775) he defended the British government root and branch upon his favorite ground of the necessity of subordination. He was willing, he said, to love all mankind except an American.

Yet Dr. Johnson was the friend of Burke, and he found pleasure in an acquaintance with Wilkes. Nor, in all his admiration for rank and fortune, is there a single element of meanness. The man who wrote the letter to Lord Chesterfield need never fear the charge of abas.e.m.e.nt. He knew that there was "a remedy in human nature that will keep us safe under every form of government." He defined a courtier in the _Idler_ as one "whose business it is to watch the looks of a being weak and foolish as himself." Much of what he felt was in part a revolt against the sentimental aspect of contemporary liberalism, in part a st.u.r.dy contempt for the talk of degeneracy that men such as Brown had made popular.

There is, indeed, in all his political observations a strong sense of the virtue of order, and a perception that the radicalism of the time was too abstract to provide an adequate basis for government. Here, as elsewhere, Johnson hated all speculation which raised the fundamental questions. What he did not see was the important truth that in no age are fundamental questions raised save where the body politic is diseased. Rousseau and Voltaire, even Priestley and Price, require something more for answer than unreasoned prejudice. Johnson's att.i.tude would have been admirable where there were no questions to debate; but where Pelham ruled, or Grenville, or North, it had nothing to contribute. Thought, after all, is the one certain weapon of utility in a different and complex world; and it was because the age refused to look it in the face that it invited the approach of revolution.

CHAPTER VI

BURKE

I

It is the special merit of the English const.i.tutional system that the king stands outside the categories of political conflict. He is the dignified emollient of an organized quarrel which, at least in theory, is due to the clash of antagonistic principle. The merit, indeed, is largely accidental; and we shall miss the real fashion in which it came to be established unless we remark the vicissitudes through which it has pa.s.sed. The foreign birth of the first two Hanoverians, the insistent widowhood of Queen Victoria, these rather than deliberate foresight have secured the elevated nullification of the Crown. Yet the first twenty-five years of George III's reign represent the deliberate effort of an obstinate man to stem the progress of fifty years and secure once more the balance of power. Nor was the effort defeated without a struggle which went to the root of const.i.tutional principle.

And George III attempted the realization of his ambition at a time highly favorable to its success. Party government had lost much credit during Walpole's administration. Men like Bolingbroke, Carteret and the elder Pitt were all of them dissatisfied with a system which depended for its existence upon the exclusion of able men from power. A generation of corrupt practice and the final defeat of Stuart hopes had already deprived the Whigs of any special hold on their past ideals.

They were divided already into factions the purpose of which was no more than the avid pursuit of place and pension. Government by connection proved itself irreconcilable with good government. But it showed also that once corruption was centralized there was no limit to its influence, granted only the absence of great questions. When George III transferred that organization from the office of the minister to his own court, there was already a tolerable certainty of his success. For more than forty years the Tories had been excluded from office; and they were more than eager to sell their support. The Church had become the creature of the State. The drift of opinion in continental Europe was towards benevolent despotism. The narrow, obstinate and ungenerous mind of George had been fed on high notions of the power he might exert. He had been taught the kingship of Bolingbroke's glowing picture; and a reading in ma.n.u.script of the seventh chapter of Blackstone's first book can only have confirmed the ideals he found there. Nor was it obvious that a genuine kingship would have been worse than the oligarchy of the great Whig families.

What made it worse, and finally impossible, was the character of the king. The pathetic circ.u.mstances of his old age have combined somewhat to obscure the viciousness of his maturity. He was excessively ignorant and as obstinate as arbitrary. He trusted no one but himself, and he totally misunderstood the true nature of his office. There is no question which arose in the first forty years of his reign in which he was not upon the wrong side and proud of his error. He was wrong about Wilkes, wrong about America, wrong about Ireland, wrong about France. He demanded servants instead of ministers. He attacked every measure for the purification of the political system. He supported the Slave trade and he opposed the repeal of the Test Act. He prevented the grant of Catholic emanc.i.p.ation at the one moment when it might have genuinely healed the wounds of Ireland. He destroyed by his perverse creations the value of the House of Lords as a legislative a.s.sembly. He was clearly determined to make his will the criterion of policy; and his design might have succeeded had his ability and temper been proportionate to its greatness. It was not likely that the ma.s.s of men would have seen with regret the destruction of the aristocratic monopoly in politics.

The elder Pitt might well have based a ministry of the court upon a broad bottom of popularity. The House of Commons, as the event proved, could be as subservient to the king as to his minister.

Yet the design failed; and it failed because, with characteristic stupidity, the king did not know the proper instruments for his purpose. Whatever he touched he mismanaged. He aroused the suspicion of the people by enforcing the resignation of the elder Pitt. In the Wilkes affair he threw the clearest light of the century upon the true nature of the House of Commons. His own system of proscription restored to the Whig party not a little of the idealism it had lost; and Burke came to supply them with a philosophy. Chatham remained the idol of the people despite his hatred. He raised Wilkes to be the champion of representative government and of personal liberty. He lost America and it was not his fault that Ireland was retained. The early popularity he received he never recovered until increasing years and madness had made him too pathetic for dislike. The real result of his attempt was to compel attention once again to the foundations of politics; and George's effort, in the light of his immense failures, could not, in the nature of things, survive that a.n.a.lysis.

Not, of course, that George ever lacked defenders. As early as 1761, the old rival of Walpole, Pulteney, whom a peerage had condemned to obsolescence, published his _Seasonable Hints from an Honest Man on the new Reign_. Pulteney urged the sovereign no longer to be content with the "shadow of royalty." He should use his "legal prerogatives" to check "the illegal claims of factious oligarchy." Government had become the private possession of a few powerful men. The king was but a puppet in leading strings. The basis of government should be widened, for every honest man was aware that distinctions of party were now merely nominal.

The Tories should be admitted to place. They were now friendly to the accession and they no longer boasted their hostility to dissent. They knew that Toleration and the Establishment were of the essence of the Const.i.tution. Were once the Whig oligarchy overthrown, corruption would cease and Parliament could no longer hope to dominate the kingdom. "The ministers," he said, "will depend on the Crown not the Crown on ministers" if George but showed "his resolution to break all fact.i.tious connections and confederacies." The tone is Bolingbroke's, and it was the lesson George had insistently heard from early youth. How sinister was the advice, men did not see until the elder Pitt was in political exile, with Wilkes an outlaw, and general warrants threatening the whole basis of past liberties.

The first writer who pointed out in unmistakable terms the meaning of the new synthesis was Junius. That his anonymity concealed the malignant talent of Sir Philip Francis seems now beyond denial. Junius, indeed, can hardly claim a place in the history of political ideas. His genius lay not in the discussion of principle but the dissection of personality. His power lay in his style and the knowledge that enabled him to inform the general public of facts which were the private possession of the inner political circle. His mind was narrow and pedantic. He stood with Grenville on American taxation; and he maintained without perceiving what it meant that a nomination borough was a freehold beyond the competence of the legislature to abolish. He was never generous, always abusive, and truth did not enter into his calculations. But he saw with unsurpa.s.sed clearness the nature of the issue and he was a powerful instrument in the discomfiture of the king.

He won a new audience for political conflict and that audience was the unenfranchised populace of England. His letters, moreover, appearing as they did in the daily journals gave the press a significance in politics which it has never lost. He made the significance of George's effort known to the ma.s.s of men at a time when no other means of information was at hand. The opposition was divided; the king's friends were in a vast majority; the publication of debates was all but impossible.

English government was a secret conflict in which the entrance of spectators was forbidden even though they were the subjects of debate.

It was the glory of Junius that he destroyed that system. Not even the combined influence of the Crown and Commons, not even Lord Mansfield's doctrine of the law of libel, could break the power of his vituperation and Wilkes' courage. Bad men have sometimes been the instruments of n.o.ble destiny; and there are few more curious episodes in English history than the result of this alliance between revengeful hate and insolent ambition.

II

Yet, in the long run, the real weapon which defeated George was the ideas of Edmund Burke; for he gave to the political conflict its real place in philosophy. There is no immortality save in ideas; and it was Burke who gave a permanent form to the debate in which he was the liberal protagonist. His career is ill.u.s.trative at once of the merits and defects of English politics in the eighteenth century. The son of an Irish Protestant lawyer and a Catholic mother, he served, after learning what Trinity College, Dublin, could offer him, a long apprenticeship to politics in the upper part of Grub Street. The story that he applied, along with Hume, for Adam Smith's chair at Glasgow seems apocryphal; though the _Dissertation on the Sublime and the Beautiful_ (1756) shows his singular fitness for the studies that Hutcheson had made the special possession of the Scottish school. It was in Grub Street that he appears to have attained that amazing amount of varied yet profound knowledge which made him without equal in the House of Commons. His earliest production was a _Vindication of Natural Society_ (1756), written in the manner of Lord Bolingbroke, and successful enough in its imitative satire not only to deceive its immediate public, but also to become the basis of G.o.dwin's _Political Justice_. After a vain attempt to serve in Ireland with "Single-Speech" Hamilton, he became the private secretary to Lord Rockingham, the leader of the one section of the Whig party to which an honorable record still remained. That connection secured for him a seat in Parliament at the comparatively late age of thirty-six; and henceforward, until his death in 1797, he was among its leading members. His intellectual pre-eminence, indeed, seems from the very outset to have been recognized on all hands; though he was still, in the eyes of the system, enough of an outsider to be given, in the short months during which he held office, the minor office of Paymaster-General, without a seat in the Cabinet. The man of whom all England was the political pupil was denied without discussion a place at the council board. Yet when Fox is little more than a memory of great lovableness and Pitt a marvellous youth of apt quotations, Burke has endured as the permanent manual of political wisdom without which statesmen are as sailors on an uncharted sea.

For it has been the singular good fortune of Burke not merely to obtain acceptance as the apostle of philosophic conservatism, but to give deep comfort to men of liberal temper. He is, indeed, a singularly lovable figure. "His stream of mind is perpetual," said Johnson; and Goldsmith has told us how he wound his way into a subject like a serpent. Macaulay thought him the greatest man since Milton, Lord Morley the "greatest master of civil wisdom in our tongue." "No English writer," says Sir Leslie Stephen, "has received or has deserved more splendid panegyrics."

Even when the last criticism has been made, detraction from these estimates is impossible. It is easy to show how irritable and violent was his temperament. There is evidence and to spare of the way in which he allowed the spirit of party to cloud his judgment. His relations with Lord Chatham give lamentable proof of the violence of his personal antipathies. As an orator, his speeches are often turgid, wanting in self-control, and full of those ample digressions in which Mr. Gladstone delighted to obscure his principles. Yet the irritation did not conceal a magnificent loyalty to his friends, and it was in his days of comparative poverty that he shared his means with Barry and with Crabbe.

His alliance with Fox is the cla.s.sic partnership in English politics, unmarried, even enriched, by the tragedy of its close. He was never guilty of mean ambition. He thought of nothing save the public welfare.

No man has ever more consistently devoted his energies to the service of the nation with less regard for personal advancement. No English statesman has ever more firmly moved amid a ma.s.s of details to the principle they involve.

He was a member of no school of thought, and there is no influence to whom his outlook can be directly traced. His politics, indeed, bear upon their face the preoccupation with the immediate problems of the House of Commons. Yet through them all the principles that emerge form a consistent whole. Nor is this all. He hated oppression with all the pa.s.sion of a generous moral nature. He cared for the good as he saw it with a steadfastness which Bright and Cobden only can claim to challenge. What he had to say he said in sentences which form the maxims of administrative wisdom. His horizon reached from London out to India and America; and he cared as deeply for the Indian ryot's wrongs as for the iniquities of English policy to Ireland. With less width of mind than Hume and less intensity of gaze than Adam Smith, he yet had a width and intensity which, fused with his own imaginative sympathy, gave him more insight than either. He had an unerring eye for the eternal principles of politics. He knew that ideals must be harnessed to an Act of Parliament if they are not to cease their influence. Admitting while he did that politics must rest upon expediency, he never failed to find good reason why expediency should be identified with what he saw as right. It is a stainless and a splendid record. There are men in English politics to whom a greater immediate influence may be ascribed, just as in political philosophy he cannot claim the persistent inspiration of Hobbes and Locke. But in that middle ground between the facts and speculation his supremacy is unapproached. There had been nothing like him before in English politics; and in continental politics Royer Collard alone has something of his moral fibre, though his practical insight was far less profound. Hamilton had Burke's full grasp of political wisdom, but he lacked his moral elevation. So that he remains a figure of uniqueness. He may, as Goldsmith said, have expended upon his party talents that should have illuminated the universal aspect of the State. Yet there is no question with which he dealt that he did not leave the richer for his enquiry.

III

The liberalism of Burke is most apparent in his handling of the immediate issues of the age. Upon Ireland, America and India, he was at every point upon the side of the future. Where const.i.tutional reform was in debate no man saw more clearly than he the evils that needed remedy; though, to a later generation, his own schemes bear the mark of timid conservatism. In the last decade of his life he encountered the greatest cataclysm unloosed upon Europe since the Reformation, and it is not too much to say that at every point he missed the essence of its meaning.

Yet even upon France and the English Const.i.tution he was full of practical sagacity. Had his warning been uttered without the fury of hate that accompanied it, he might well have guided the forces of the Revolution into channels that would have left no s.p.a.ce for the military dictatorship he so marvellously foresaw. Had he perceived the real evils of the aristocratic monopoly against which he so eloquently inveighed, forty barren years might well have been a fruitful epoch of wise and continuous reform. But Burke was not a democrat, and, at bottom, he had little regard for that popular sense of right which, upon occasion, he was ready to praise. What impressed him was less the evils of the const.i.tution than its possibilities, could the defects quite alien from its nature but be pruned away. Moments, indeed, there are of a deeper vision, and it is not untrue to say that the best answer to Burke's conservatism is to be found in his own pages. But he was too much the apostle of order to watch with calm the struggles involved in the overthrow of privilege. He had too much the sense of a Divine Providence taking thought for the welfare of men to interfere with violence in his handiwork. The tinge of caution is never absent, even from his most liberal moments; and he was willing to endure great evil if it seemed dangerous to estimate the cost of change.

His American speeches are the true text-book for colonial administration. He put aside the empty plea of right which satisfied legal pedants like George Grenville. What moved him was the tragic fashion in which men clung to the shadow of a power they could not maintain instead of searching for the roots of freedom. He never concealed from himself that the success of America was bound up with the maintenance of English liberties. "Armies," he said many years later, "first victorious over Englishmen, in a conflict for English const.i.tutional rights and privileges, and afterwards habituated (though in America) to keep an English people in a state of abject subjection, would prove fatal in the end to the liberties of England itself." He had firm hold of that insidious danger which belittles freedom itself in the interest of curtailing some special desire. "In order to prove that the Americans have no right to their liberties," he said in the famous _Speech on Conciliation with America_ (1775), "we are every day endeavoring to subvert the maxims which preserve the whole spirit of our own." The way for the later despotism of the younger Pitt, was, as Burke saw, prepared by those who persuaded Englishmen of the paltry character of the American contest. His own receipt was sounder. In the _Speech on American Taxation_ (1774) he had riddled the view that the fiscal methods of Lord North were likely to succeed. The true method was to find a way of peace. "n.o.body shall persuade me," he told a hostile House of Commons, "when a whole people are concerned that acts of lenity are not means of conciliation." "Magnanimity in politics," he said in the next year, "is not seldom the truest wisdom; and a great empire and little minds go ill together." He did not know, in the most superb of all his maxims, how to draw up an indictment against a whole people. He would win the colonies by binding them to England with the ties of freedom. "The question with me," he said, "is not whether you have a right to render your people miserable, but whether it is not your interest to make them happy." The problem, in fact, was one not of abstract right but of expediency; and nothing could be lost by satisfying American desire. Save for Johnson and Gibbon, that was apparent to every first-cla.s.s mind in England. But the obstinate king prevailed; and Burke's great protest remained no more than material for the legislation of the future. Yet it was something that ninety years after his speech the British North America Act should have given his dreams full substance.

Ireland had always a place apart in Burke's affections, and when he first entered the House of Commons he admitted that uppermost in his thoughts was the desire to a.s.sist its freedom. He saw that here, as in America, no man will be argued into slavery. A government which defied the fundamental impulses of men was bound to court disaster. How could it seek security where it defied the desires of the vast majority of its subjects? Why is the Irish Catholic to have less justice than the Catholic of Quebec or the Indian Mohammedan? The system of Protestant control, he said in the _Letter to Sir Hercules Langrishe_ (1792), was "well fitted for the oppression, impoverishment and degradation of a people, and the debas.e.m.e.nt in them of human nature itself." The Catholics paid their taxes; they served with glory in the army and navy.

Yet they were denied a share in the commonwealth. "Common sense," he said, "and common justice dictate ... some sort of compensation to a people for their slavery." The British Const.i.tution was not made "for great, general and proscriptive exclusions; sooner or later it will destroy them, or they will destroy the const.i.tution." The argument that the body of Catholics was p.r.o.ne to sedition was no reason to oppress them. "No man will a.s.sert seriously," he said, "that when people are of a turbulent spirit the best way to keep them in order is to furnish them with something to complain of." The advantages of subjects were, as he urged, their right; and a wise government would regard "all their reasonable wishes as so many claims." To neglect them was to have a nation full of uneasiness; and the end was bound to be disaster.

There is nothing more n.o.ble in Burke's career than his long attempt to mitigate the evils of Company rule in India. Research may well have shown that in some details he pressed the case too far; yet nothing has so far come to light to cast doubt upon the principles he there maintained. He was the first English statesman fully to understand the moral import of the problem of subject races; and if he did not make impossible the Joseph Sedleys of the future, at least he flung an eternal challenge to their malignant complacency. He did not ask the abandonment of British dominion in India, though he may have doubted the wisdom of its conquest. All that he insisted upon was this, that in imperial adventure the conquering race must abide by a moral code. A lie was a lie whether its victim be black or white. The European must respect the powers and rights of the Hindu as he would be compelled by law to respect them in his own State. "If we are not able," he said, "to contrive some method of governing India well which will not of necessity become the means of governing Great Britain ill, a ground is laid for their eternal separation, but none for sacrificing the people of that country to our const.i.tution." England must be in India for India's benefit or not at all; political power and commercial monopoly such as the East India Company enjoyed could be had only insofar as they are instruments of right and not of violence. The Company's system was the ant.i.thesis of this. "There is nothing," he said in a magnificent pa.s.sage, "before the eyes of the natives but an endless, hopeless prospect of new flights of birds of prey and pa.s.sage, with appet.i.tes continually renewing for a food that is continually wasting." Sympathy with the native, regard for his habits and wants, the Company's servants failed to display. "The English youth in India drink the intoxicating draught of authority and dominion before their heads are able to bear it, and as they are full grown in fortune long before they are ripe in principle, neither nature nor reason have any opportunity to exert themselves for the excesses of their premature power. The consequences of their conduct, which in good minds (and many of theirs are probably such) might produce penitence or amendment, are unable to pursue the rapidity of their flight. Their prey is lodged in England; and the cries of India are given to seas and winds to be blown about in every breaking up of the monsoon over a remote and unhearing ocean." More than a century was to pa.s.s before the wisest of Burke's interpreters attempted the translation of his maxims into statute. But there has never, in any language, been drawn a clearer picture of the danger implicit in imperial adventure. "The situation of man," said Burke, "is the preceptor of his duty." He saw how a nation might become corrupted by the spoils of other lands. He knew that cruelty abroad is the parent of a later cruelty at home. Men will complain of their wrongdoing in the remoter empire; and imperialism will employ the means Burke painted in unforgettable terms in his picture of Paul Benfield. He denied that the government of subject races can be regarded as a commercial transaction.

Its problem was not to secure dividends but to accomplish moral benefit.

He abhorred the politics of prestige. He knew the difficulties involved in administering distant territories, the ignorance and apathy of the public, the consequent erosion of responsibility, the chance that wrong will fail of discovery. But he did not shrink from his conclusion. "Let us do what we please," he said, "to put India from our thoughts, we can do nothing to separate it from our public interest and our national reputation." That is a general truth not less in Africa and China than in India itself. The main thought in Burke's mind was the danger lest colonial dominion become the breeding-ground of arbitrary ideas. That his own safeguards were inadequate is clear enough at the present time.

He knew that the need was good government. He did not nor could he realize how intimately that ideal was connected with self-government.

Yet the latest lesson is no more than the final outcome of his teaching.

IV

A background so consistent as this in the inflexible determination to moralize political action resulted in a n.o.ble edifice. Yet, through it all, the principles of policy are rather implied than admitted. It was when he came to deal with domestic problems and the French Revolution that Burke most clearly showed the real trend of his thought. That trend is unmistakable. Burke was a utilitarian who was convinced that what was old was valuable by the mere fact of its arrival at maturity. The State appeared to him an organic compound that came but slowly to its full splendour. It was easy to destroy; creation was impossible. Political philosophy was nothing for him but accurate generalization from experience; and he held the presumption to be against novelty. While he did not belittle the value of reason, he was always impressed by the immense part played by prejudice in the determination of policy. He had no doubt that property was a rightful index to power; and to disturb prescription seemed to him the opening of the flood gates. Nor must we miss the religious aspect of his philosophy. He never doubted that religion was the foundation of the English State. "Englishmen," he said in the _Reflections on the French Revolution_ (1790), "know, and what is better, we feel inwardly, that religion is the basis of civil society and the source of all good and of all comfort." The utterance is characteristic, not merely in its depreciation of reason, but in its ultimate reliance upon a mystic explanation of social facts. Nothing was more alien from Burke's temper than deductive thinking in politics. The only safeguard he could find was in empiricism.

This hatred of abstraction is, of course, the basis of his earliest publication; but it remained with him to the end. He would not discuss America in terms of right. "I do not enter into these metaphysical distinctions," he said in the _Speech on American Taxation_, "I hate the very sound of them." "One sure symptom of an ill-conducted state," he wrote in the _Reflections_, "is the propensity of the people to resort to theories." "It is always to be lamented," he said in a _Speech on the Duration of Parliament_, "when men are driven to search into the foundations of the commonwealth." The theory of a social contract he declared "at best a confusion of judicial with civil principles," and he found no sense in the doctrine of popular sovereignty. "The lines of morality," he said in the _Appeal from the New to the Old Whigs_ (1791), "are not like ideal lines of mathematics. They are broad and deep as well as long. They admit of exceptions; they demand modifications. These exceptions and modifications are made, not by the process of logic but by the rules of prudence. Prudence is not only first in rank of the virtues political and moral, but she is the director, the regulator, the standard of them all." Nor did he hesitate to draw the obvious conclusion. "This," he said, "is the true touchstone of all theories which regard man and the affairs of men--does it suit his nature in general, does it suit his nature as modified by his habits?"