Letters of Lord Acton to Mary, Daughter of the Right Hon. W. E. Gladstone. Acton John Emerich Edward Dalberg Acton, Baron

Чтение книги онлайн.

СКАЧАТЬ It will be seen from these letters that Lord Acton was not merely a learned man. His perceptions were quick and shrewd. His judgment was clear and sound. He watched every move in the political game with a vigilant keenness quickened by the depth of his interest in the great leader whom he followed to the end. Circumstances had made him from his boyhood familiar with the best political society not merely of England but of Europe. He was as much at home in Italy and in Germany as in his native land, so that he could compare Mr. Gladstone with foreign statesmen of his own time as well as with British statesmen of the past. Although it has been roughly estimated by his friend Mr. Bryce that Lord Acton read on an average an octavo volume a day, as often as not in German, he was never a bookworm. When he was in London he constantly dined out, and he corresponded freely with continental friends. Few people were more agreeable in a country house. No one assumed more naturally the aspect of disengaged leisure, and it was possible to live in the same house with him for weeks without ever seeing him read. Even the frivolities of the world were not beneath his notice. He liked to know about marriages before they occurred. He was an excellent judge of cookery and of wine. Yet the passion of his life was reading. It was, as has been well said, like a physical appetite, and it seemed, if it changed at all, to grow stronger as he grew older. His reading was chiefly historical. He was no great classical scholar. The voluminous notes to his inaugural lecture at Cambridge do not contain a single quotation from any classical author of Greece or Rome. He cared little for poetry, for art, or for pure literature, the literature of style. Of physical science he knew only what most educated men know. But he was well versed in metaphysics, he was a deep theologian, and his knowledge of modern history was only bounded by the limits of the theme.

      John Emerick Edward Dalberg Acton was born at Naples on the 10th of January 1834, the only son of Sir Richard Acton, seventh baronet, and the heiress of the German house whose name, Dalberg, he bore. An Italian birthplace, a German mother, and an English father stamped him from the beginning as a citizen of the world. His grandfather, Sir John Francis Acton, had been Prime Minister of Naples under Ferdinand the Fourth, and had reorganised the Neapolitan navy. His maternal grandfather entered the service of France, and represented Louis the Eighteenth at the Congress of Vienna. No wonder that Lord Acton spoke German and Italian as well as French, or that the chief foreign languages were as familiar to him as his own. In fact, as well as in blood, he was only half an Englishman. His entire freedom from insular prejudice, which was peculiarly noticeable in his opinions on Irish affairs, must be attributed not less to his religion than to his origin. He adhered throughout his life, notwithstanding many difficulties which would have shaken a less profound faith, to the Church of Rome. Nor was he one of those Catholics who remain Catholics because they do not care enough about the matter to change. Liberal as he was, tolerant as he was, broad as he was, the central truths of the Christian religion and of the Catholic Church were not merely articles of his creed, but guiding principles of his conduct. If these letters show anything, they show that in Lord Acton's mind, and in his estimate of human affairs, religion overmastered all mundane considerations. It was with him first, and last, and everywhere. Upon that noble text, "Where the spirit of the Lord is, there is liberty," his life and writings are a sermon. Hating Ultramontanism and Vaticanism as only a passionate believer in the Church which they disfigured could hate them, cherishing the right of private judgment within the widest limits which Rome had ever allowed, he died, as he was baptized, in the faith of his ancestors. Perhaps his allegiance was none the less staunch because it was ethical and rational; because he clung always and before all things, in the clash of creeds, to "those things which are certain still, the grand, simple landmarks of morality." "If," said the greatest preacher in the Church of England sixty years ago, "if there be no God and no future state, yet even then it is better to be generous than selfish, better to be chaste than licentious, better to be true than false, better to be brave than to be a coward." Lord Acton would have been unable to conceive the protasis. The apodosis he would not have denied.

      Sir Richard Acton died while his son was a child, and at the age of nine Sir John was sent by his mother to the Roman Catholic College at Oscott, of which Dr. Wiseman was the head. Wiseman, until Mr. Wilfrid Ward published his excellent biography, was chiefly known to English Protestants as the instrument of papal aggression, and the subject of Robert Browning's satirical poem, "Bishop Blougram's Apology." He was in truth an able and accomplished man, a really great organiser, thoroughly well qualified to preside over an educational establishment like Oscott. He was not in any sense of the word a Liberal, and in later years the pupil did not always agree with the master. But of Oscott Lord Acton always spoke with affection, and the five years which he spent there in the pursuit of knowledge were among the happiest in a happy existence. It was the young man's own desire to enter the University of Cambridge. For he did not, like some Catholics, hold it sinful to receive education from a Protestant source. The law would not even then have prevented him from matriculating at Cambridge, as it would at Oxford, and yet the colleges, more bigoted than the law, refused, on what they doubtless considered religious grounds, to receive a student as hungry for learning as ever sought admission within their venerable precincts. Sir John Acton, so peculiarly fitted by nature and education to adorn and illustrate a University, may well have asked with Macaulay, what was the faith of Edward the Third, and Henry the Sixth, of Margaret of Anjou, and Margaret of Richmond, from whose foundations the head of a Catholic family was turned away. If Acton had gone to Cambridge, he would have known more about Herodotus and Thucydides, Cæsar and Tacitus. Of history in its more modern sense, and its more specially ecclesiastical aspects, he would probably have learnt less. Instead of keeping his terms under the walls of the Fitzwilliam, he went to Munich, and studied with the illustrious Döllinger. Döllinger was distinguished for learning even among German professors, and though, unlike his pupil, eminent in classical scholarship, as well as in theology, was before all things an historian. He it was who taught Acton to look at everything from the historical point of view, and to remember that, in the immortal words of Coleridge, "The man who puts even Christianity before truth will go on to put the Church before Christianity, and will end by putting himself before the Church." The time came both to Döllinger and to Acton, when the voice of the Church said one thing, and the voice of truth another. They did not hesitate. But the results to the priest were different from the results to the layman.

      At Munich, meanwhile, Sir John Acton laboured prodigiously. Latin and Greek he never mastered as he would have mastered them under Munro and Kennedy. But he learned them well enough for the purposes of an historian, with more help than Gibbon had, though not with the same innate genius. Of French, German, Italian, and Spanish, he became a master. At any subsequent period he would just as soon have written or spoken in French or German as in English. About this time he began to collect the splendid library which he formed in his country house at Aldenham in Shropshire. It consisted, when complete, of sixty thousand volumes, many of them covered with his marginal notes. Unlike most libraries, this one had a definite object, and reason for existence. Lord Acton was from the schoolroom to the grave an ardent, convinced, and enthusiastic Liberal. It was his aim to write a History of Liberty. The book was never written. Not indolence but a procrastination, which resulted from cherishing an impossibly high ideal, prevented it from coming to the light. One of his reasons for not beginning the History of Liberty was that the whole truth about the French Revolution had not yet been discovered. But the library was collected to illustrate the History, and thus the books, now at Cambridge, have a peculiar interest, or rather a peculiar character of their own. When they were at Aldenham, Lord Acton knew the precise position which each volume occupied in its case and shelf. It is related that on one of his visits to his beloved room, while the house was let, the servants found him reading when they came in the morning to open the shutters. He had forgotten to go to bed. Mr. Bryce ("Studies in Contemporary Biography," pp. 396-97) has described in a peculiarly vivid and impressive manner how Acton was dominated and haunted by the idea that he never fulfilled. Late one night, in his library at Cannes, while Mr. Bryce was staying with him, it found vent in speech. "He spoke for six or seven minutes only; but he spoke like a man inspired; seeming as if, from some mountain summit high in air, he saw beneath him the far-winding path of human progress from dim Cimmerian shores of prehistoric shadow into the fuller yet broken and fitful light of the modern time. The eloquence was splendid, yet greater than the eloquence was the penetrating vision which discerned through all events and in all ages the play of those moral forces, now creating, now destroying, always transmuting, СКАЧАТЬ