[The following excerpt from The Victorian Age in Literature is based on Project Gutenberg's EBook #18639, which Karina Aleksandrova, Juliet Sutherland and the Online Distributed Proofreading Team at http://www.pgdp.net produced.George P. Landow formatted the text and added links to other material in the Victorian Web]

he chief turn of nineteenth-century England was taken about the time when a footman at Holland House opened a door and announced "Mr. Macaulay." Macaulay's literary popularity was representative and it was deserved; but his presence among the great Whig families marks an epoch. He was the son of one of the first "friends of the negro," whose honest industry and philanthropy were darkened by a religion of sombre smugness . . . But his wit and his politics (combined with that dropping of the Puritan tenets but retention of the Puritan tone which marked his class and generation), lifted him into a sphere which was utterly opposite to that from which he came. This Whig world was exclusive; but it was not narrow. It was very difficult for an outsider to get into it; but if he did get into it he was in a much freer atmosphere than any other in England. Of those aristocrats, the Old Guard of the eighteenth century, many denied God, many defended Bonaparte, and nearly all sneered at the Royal Family. Nor did wealth or birth make any barriers for those once within this singular Whig world. The platform was high, but it was level. Moreover the upstart nowadays pushes himself by wealth: but the Whigs could choose their upstarts. In that world Macaulay found Rogers, with his phosphorescent and corpse-like brilliancy; there he found Sydney Smith, bursting with crackers of common sense, an admirable old heathen; there he found Tom Moore, the romantic of the Regency, a shortened shadow of Lord Byron. That he reached this platform and remained on it is, I say, typical of a turning-point in the century. For the fundamental fact of early Victorian history was this: the decision of the middle classes to employ their new wealth in backing up a sort of aristocratical compromise, and not (like the middle class in the French Revolution) insisting on a clean sweep and a clear democratic programme. It went along with the decision of the aristocracy to recruit itself more freely from the middle class. It was then also that Victorian "prudery" began: the great lords yielded on this as on Free Trade. These two decisions have made the doubtful England of to-day; and Macaulay is typical of them; he is the bourgeois in Belgravia. The alliance is marked by his great speeches for Lord Grey's Reform Bill: it is marked even more significantly in his speech against the Chartists. Cobbett was dead.

Macaulay makes the foundation of the Victorian age in all its very English and unique elements: its praise of Puritan politics and abandonment of Puritan theology; its belief in a cautious but perpetual patching up of the Constitution; its admiration for industrial wealth. But above all he typifies the two things that really make the Victorian Age itself, the cheapness and narrowness of its conscious formulæ; the richness and humanity of its unconscious tradition. There were two Macaulays, a rational Macaulay who was generally wrong, and a romantic Macaulay who was almost invariably right. All that was small in him derives from the dull parliamentarism of men like Sir James Mackintosh; but all that was great in him has much more kinship with the festive antiquarianism of Sir Walter Scott.

As a philosopher he had only two thoughts; and neither of them is true. The first was that politics, as an experimental science, must go on improving, along with clocks, pistols or penknives, by the mere accumulation of experiment and variety. He was, indeed, far too strong-minded a man to accept the hazy modern notion that the soul in its highest sense can change: he seems to have held that religion can never get any better and that poetry rather tends to get worse. But he did not see the flaw in his political theory; which is that unless the soul improves with time there is no guarantee that the accumulations of experience will be adequately used. Figures do not add themselves up; birds do not label or stuff themselves; comets do not calculate their own courses; these things are done by the soul of man. And if the soul of man is subject to other laws, is liable to sin, to sleep, to anarchism or to suicide, then all sciences including politics may fall as sterile and lie as fallow as before man's reason was made. Macaulay seemed sometimes to talk as if clocks produced clocks, or guns had families of little pistols, or a penknife littered like a pig. The other view he held was the more or less utilitarian theory of toleration; that we should get the best butcher whether he was a Baptist or a Muggletonian, and the best soldier whether he was a Wesleyan or an Irvingite. The compromise worked well enough in an England Protestant in bulk; but Macaulay ought to have seen that it has its limitations. A good butcher might be a Baptist; he is not very likely to be a Buddhist. A good soldier might be a Wesleyan; he would hardly be a Quaker. For the rest, Macaulay was concerned to interpret the seventeenth century in terms of the triumph of the Whigs as champions of public rights; and he upheld this one-sidedly but not malignantly in a style of rounded and ringing sentences, which at its best is like steel and at its worst like tin.

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Chesterton, G (ilbert) K(eith). The Victorian Age in Literature. London: Butterworth: 1913. New York: Henry Holt and Co, 1913.

Last modified 31 December 2010