The Posthumous Works of Thomas De Quincey, Vol. 2

It is not, it has not been, perhaps it never will be, understood—how vast a thing is combination. We remember that Euler, and some other profound Prussians, such as Lambert, etc., tax this word combination with a fault: for, say they, it indicates that composition of things which proceeds two by two (viz., com-bina); whereas three by three, ten by ten, fifty by fifty, is combination. It is so. But, once for all, language is so difficult a structure, being like a mail-coach and four horses required to turn round Lackington's counter12—required in one syllable to do what oftentimes would require a sentence—that it must use the artifices of a short-hand. The word bini-æ-a is here but an exponential or representative word: it stands for any number, for number in short generally as opposed to unity. And the secret truth which some years ago we suggested, but which doubtless perished as pearls to swine, is, that combination, or comternation, or comquaternation, or comdenation, possesses a mysterious virtue quite unobserved by men. All knowledge is probably within its keeping. What we mean is, that where A is not capable simply of revealing a truth (i.e., by way of direct inference), very possible it is that A viewed by the light of B (i.e., in some mode of combination with B) shall be capable; but again, if A + B cannot unlock the case, these in combination with C shall do so. And if not A + B + C, then, perhaps, shall A + B + C combined with D; and so on ad infinitum; or in other words that pairs, or binaries, ternaries, quaternaries, and in that mode of progression will furnish keys intricate enough to meet and to decipher the wards of any lock in nature.

Now, in studying history, the difficulty is about the delicacy of the lock, and the mode of applying the key. We doubt not that many readers will view all this as false refinement. But hardly, if they had much considered the real experimental cases in history. For instance, suppose the condition of a people known as respects (1) civilization, as respects (2) relation to the sovereign, (3) the prevailing mode of its industry, (4) its special circumstances as to taxation, (5) its physical conformation and temperament, (6) its local circumstances as to neighbours warlike or not warlike, (7) the quality and depth of its religion, (8) the framework of its jurisprudence, (9) the machinery by which these laws are made to act, (10) the proportion of its towns to its rural labour, and the particular action of its police; these and many other items, elements, or secondary features of a people being known, it yet remains unknown which of these leads, which is inert, and of those which are not inert in what order they arrange their action. The principium movendi, the central force which organizes and assigns its place in the system to all the other forces, these are quite undetermined by any mere arithmetical recitation of the agencies concerned. Often these primary principles can be deduced only tentatively, or by a regress to the steps, historically speaking, through which they have arisen. Sometimes, for instance, the population, as to its principle of expansion, and as to its rate, together with the particular influence socially of the female sex, exercises the most prodigious influence on the fortunes of a nation, and its movement backwards or forwards. Sometimes again as in Greece (from the oriental seclusion of women) these causes limit their own action, until they become little more than names.

In such a case it is essential that the leading outlines at least should be definite; that the coast line and the capes and bays should be well-marked and clear, whatever may become of the inland waters, and the separate heights in a continuous chain of mountains.

But we are not always sure that we understand Mr. Finlay, even in the particular use which he makes of the words 'Greece' and 'Grecian.' Sometimes he means beyond a doubt the people of Hellas and the Ægean islands, as opposed to the mixed population of Constantinople. Sometimes he means the Grecian element as opposed to the Roman element in the composition of this mixed Byzantine population. In this case the Greek does not mean (as in the former case) the non-Byzantine, but the Byzantine. Sometimes he means by preference that vast and most diffusive race which throughout Asia Minor, Syria, Egypt, the Euxine and the Euphrates, represented the Græco-Macedonian blood from the time of Alexander downwards. But why should we limit the case to an origin from this great Alexandrian æra? Then doubtless (330 b.c.) it received a prodigious expansion. But already, in the time of Herodotus (450 b.c.), this Grecian race had begun to sow itself broadcast over Asia and Africa. The region called Cyrenaica (viz., the first region which you would traverse in passing from the banks of the Nile and the Pyramids to Carthage and to Mount Atlas, i.e., Tunis, Algiers, Fez and Morocco, or what we now call the Barbary States) had been occupied by Grecians nearly seven hundred years before Christ. In the time of Crœsus (say 560 b.c.) it is clear that Grecians were swarming over Lydia and the whole accessible part of Asia Minor. In the time of Cyrus the younger (say 404 b.c.) his Grecian allies found their fiercest opponents in Grecian soldiers of Artaxerxes. In the time of Alexander, just a septuagint of years from the epoch of this unfortunate Cyrus, the most considerable troops of Darius were Greeks. The truth is, that, though Greece was at no time very populous, the prosperity of so many little republics led to as ample a redundancy of Grecian population as was compatible with Grecian habits of life; for, deceive not yourself, the harem, what we are accustomed to think of as a Mahometan institution, existed more or less perfectly in Greece by seventeen centuries at least antecedently to Mahometanism. Already before Homer, before Troy, before the Argonauts, woman was an abject, dependent chattel in Greece, and living in nun-like seclusion. There is so much of intellectual resemblance between Greece and Rome, shown in the two literatures, the two religions, and the structure of the two languages, that we are apt to overlook radical repulsion between their moral systems. But such a repulsion did exist, and the results of its existence are 'writ large' in the records, if they are studied with philosophic closeness and insight, and could be illustrated in many ways had we only time and space for such an exercise. But we must hurry on to remark that Mr. Finlay's indefiniteness in the use of the terms 'Greece' and 'Grecian' is almost equalled by his looseness in dealing with institutions and the principles which determined their character. He dwells meditatively upon that tenacity of life which he finds to characterize them—a tenacity very much dependent upon physical13 circumstances, and in that respect so memorably inferior to the social economy of Jewish existence, that we have been led to dwell with some interest upon the following distinctions as applicable to the political existence of all nations who are in any degree civilized. It seems to us that three forces, amongst those which influence the movement of nations, are practically paramount; viz., first, the legislation of a people; secondly, the government of a people; thirdly, the administration of a people. By the quality of its legislation a people is moulded to this or that character; by the quality of its government a people is applied to this or that great purpose; by the quality of its administration a people is made disposable readily and instantly and completely for every purpose lying within the field of public objects. Legislation it is which shapes or qualifies a people, endowing them with such qualities as are more or less fitted for the ends likely to be pursued by a national policy, and for the ends suggested by local relations when combined with the new aspects of the times. Government it is which turns these qualifications to account, guiding them upon the new line of tendencies opening spontaneously ahead, or (as sometimes we see) upon new tendencies created deliberately and by forethought. But administration it is which organizes between the capacities of the people on the one hand, and the enlightened wishes of the government on the other—that intermediate nexus of social machinery without which both the amplest powers in a nation and the noblest policy in a government must equally and continually fall to the ground. A general system of instruments, or if we may use the word, system of instrumentation and concerted arrangements—behold the one sole conditio sine qua non for giving a voice to the national interests, for giving a ratification to the national will, for giving mobility to the national resources. Amongst these three categories which we have here assigned as summing up the relations of the public will in great nations to the total system of national results, this last category of administration is that which (beyond the rest) postulates and presupposes vast developments of civilization. Instincts of nature, under favourable circumstances, as where the national mind is bold, the temper noble, veracity adorning the speech, and simplicity the manners, may create and have created good elementary laws; whilst it is certain that, where any popular freedom exists, the government must resemble and reflect the people. Hence it cannot be denied that, even in semi-barbarous times, good legislation and good government may arise. But good administration is not conceivable without the aids of high civilization. How often have piracy by sea, systematic robbery by land, tainted as with a curse the blessings of life and property in great nations! Witness the state of the Mediterranean under the Cilicians during the very sunset of Marius; or, again, of the Caribbean seas, in spite of a vast Spanish empire, of Buccaneers and Filibusters. Witness Bagandæ in Roman Spain, or the cloud of robbers gathering in France through twelve centuries after every period of war; witness the scourges of public peace in Italy, were it in papal Rome or amongst the Fra Diavolos of Naples.

We believe that, so far from possessing any stronger principle of vitality than the Roman institutions, those of Greece Proper (meaning those originally and authentically Greek) had any separate advantage only when applied locally. They were essentially enchorial institutions, and even physically local (i.e., requiring the same place as well as the same people); just as the ordinances of Mahomet betray his unconscious frailty and ignorance by presuming and postulating a Southern climate as well as an Oriental temperament. The Greek usages and traditionary monuments of civilization had adapted themselves from the first to the singular physical conformation of Hellas—as a 'nook-shotten'14 land, nautically accessible and laid down in seas that were studded with islands systematically adjusted to the continental circumstances, whilst internally her mountainous structure had split up almost the whole of her territory into separate chambers or wards, predetermining from the first that galaxy of little republics into which her splintered community threw itself by means of the strong mutual repulsion derived originally from battlements of hills, and, secondarily, from the existing state of the military art. Having these advantages to begin with, reposing upon these foundations, the Greek civil organization sustained itself undoubtedly through an astonishing tract of time; before the ship Argo it had commenced; under the Ottoman Turks it still survived: for even in the Trojan æra, and in the pre-Trojan or Argonautic æra, already (and perhaps for many centuries before) the nominal kingdoms were virtually republics, the princes being evidently limited in their authority by the 'sensus communis' of the body politic almost as much as the Kings of Sparta were from the time of Lycurgus to the extinction of the Peloponnesian independence.

Accidents, therefore, although accidents of a permanent order (being founded in external nature), gave to Greece a very peculiar advantage. On her own dunghill her own usages had a tenacity of life such as is seen in certain weeds (couch-grass, for instance). This natural advantage, by means of intense local adaptation, did certainly prove available for Greece, under the circumstances of a hostile invasion. Even had the Persian invasion succeeded, it is possible that Grecian civilization would still have survived the conquest, and would have predominated, as actually it did in Ionia, etc.

So far our views seem to flow in the channel of Mr. Finlay's. But these three considerations occur:

1st. That oftentimes Greece escaped the ravages of barbarians, not so much by any quality of her civil institutions, whether better or worse, as by her geographical position. It is 'a far cry to Loch Awe'; and had Timon of Athens together with Apemantus clubbed their misanthropies, joint and several, there would hardly have arisen an impetus strong enough to carry an enemy all the way from the Danube to the Ilyssus; yet so far, at least, every European enemy of Thebes and Athens had to march. Nay, unless Monsieur le Sauvage happened to possess the mouths of the Danube, so as to float down 'by the turn of tide' through the Euxine, Bosphorus, Propontis, Hellespont, etc., he would think twice before he would set off a-gallivanting to the regions of the South, where certainly much sunshine was to be had of undeniable quality, but not much of anything else. The Greeks were never absolute paupers, because, however slender their means, their social usages never led to any Irish expansion of population; but under no circumstances of government were they or could they have been rich. Plunder therefore, that could be worth packing and cording, there was little or none in Greece. People do not march seven hundred miles to steal old curious bedsteads, swarming, besides, with fleas. Sculptured plate was the thing. And, from the times of Sylla, that had a strange gravitation towards Rome. It is, besides, worth noticing—as a general rule in the science of robbery—that it makes all the difference in the world which end of a cone is presented to the robber. Beginning at the apex of a sugar-loaf, and required to move rapidly onwards to the broad basis where first he is to halt and seek his booty, the robber locust advances with hope and cheerfulness. Invert this order, and from the vast base of the Danube send him on to the promontory of Sunium—a tract perpetually dwindling in its breadth through 500 miles—and his reversion of booty grows less valuable at every step. Yet even this feature was not the most comfortless in the case. That the zone of pillage should narrow with every step taken towards its proper ground, this surely was a bad look-out. But it was a worse, that even this poor vintage lay hid and sheltered under the Ægis of the empire. The whole breadth of the empire on that side of the Mediterranean was to be traversed before one cluster of grapes could be plucked from Greece; whereas, upon all the horns of the Western Empire, plunder commenced from the moment of crossing the frontier. Here, therefore, lies one objection to the supposed excellence of Grecian institutions: they are valued, upon Mr. Finlay's scale, by their quality of elastic rebound from violence and wrong; but, in order that this quality might be truly tested, they ought to have been equally and fairly tried: now, by comparison with the Western provinces, that was a condition not capable of being realized for Greece, having the position which she had.

2ndly. The reader will remark that the argument just used is but negative: it does not positively combat the superiority claimed for the Greek organization; that superiority may be all that it is described to be; but it is submitted that perhaps the manifestation of this advantage was not made on a sufficient breadth of experiment.

Now let us consider this. Upon the analogy of any possible precedent, under which Rome could be said to have taken seven centuries in unfolding her power, our Britain has taken almost fourteen. So long is the space between the first germination of Anglo-Saxon institutions and the present expansion of British power over the vast regions of Hindostan. Most true it is that a very small section of this time and a very small section of British energies has been applied separately to the Indian Empire. But precisely the same distinction holds good in the Roman case. The total expansion of Rome travelled, perhaps, through eight centuries; but five of these spent themselves upon the mere domestic growth of Rome; during five she did not so much as attempt any foreign appropriation. And in the latter three, during which she did, we must figure to ourselves the separate ramifications of her influence as each involving a very short cycle indeed of effort or attention, though collectively involving a long space, separately as involving a very brief one. If the eye is applied to each conquest itself, nothing can exhibit less of a slow or gradual expansion than the Roman system of conquest. It was a shadow which moved so rapidly on the dial as to be visible and alarming. Had newspapers existed in those days, or had such a sympathy bound nations together15 as could have supported newspapers, a vast league would have been roused by the advance of Rome. Such a league was formed where something of this sympathy existed. The kingdoms formed out of the inheritance of Alexander being in a sense Grecian kingdoms—Grecian in their language, Grecian by their princes, Grecian by their armies (in their privileged sections)—did become alarming to the Greeks. And what followed? The Achæan league, which, in fact, produced the last heroes of Greece—Aratus, Philopœmen, Cleomenes. But as to Rome, she was too obscure, too little advertised as a danger, to be separately observed. But, partly, this arose from her rapidity. Macedonia was taken separately from Greece. Sicily, which was the advanced port of Greece to the West, had early fallen as a sort of appanage to the Punic struggle. And all the rest followed by insensible degrees. In Syria, and again in Pontus, and in Macedonia, three great kingdoms which to Greece seemed related rather as enemies than as friends, and which therefore roused no spirit of resistance in Greece, through Rome had already withdrawn all the contingent proper from Greece. Had these powers concerted with Egypt and with Greece a powerful league, Rome would have been thrown back upon her Western chambers.

The reason why the Piratic power arose, we suppose to have been this, and also the reason why such a power was not viewed as extra-national. The nautical profession as such flowed in a channel altogether distinct from the martial profession. It was altogether and exclusively commercial in its general process. Only, upon peculiar occasions arose a necessity for a nautical power as amongst the resources of empire. Carthage reared upon the basis of her navy, as had done Athens, Rhodes, Tyre, some part of her power: and Rome put forth so much of this power as sufficed to meet Carthage. But that done, we find no separate ambition growing up in Rome and directing itself to naval war. Accidentally, when the war arose between Cæsar and Pompey, it became evident that for rapidly transferring armies and for feeding these armies, a navy would be necessary. And Cicero, but for this crisis, and not as a general remark, said—that 'necesse est qui mare tenuit rerum potiri.'

Hence it happened—that as no permanent establishment could arise where no permanent antagonist could be supposed to exist—oftentimes, and indeed always, unless when some new crisis arose, the Roman navy went down. In one of these intervals arose the Cilician piracy. Mr. Finlay suggests that in part it arose out of the fragments from Alexander's kingdoms, recombining: partly out of the Isaurian land pirates already established, and furnished with such astonishing natural fortresses as existed nowhere else if we except those aërial caves—a sort of mountain nests on the side of declivities, which Josephus describes as harbouring Idumean enemies of Herod the Great, against whom he was obliged to fight by taking down warriors in complete panoply ensconced in baskets suspended by chains; and partly arising on the temptation of rich booties in the commerce of the Levant, or of rich temples on shore amidst unwarlike populations. These elements of a warlike form were required as the means of piracy, these fortresses and Isaurian caves as the resources of piracy, these notorious cargoes or temples stored with wealth as temptations to piracy, before a public nuisance could arise demanding a public chastisement. And yet, because this piracy had a local settlement and nursery, it seemed hardly consonant to the spirit of public (or international) law, that all civil rights should be denied them.

Not without reason, not without a profound purpose, did Providence ordain that our two great precedents upon earth should be Greece and Rome. In all planets, if you could look into them, doubt not (oh, reader of ours!) that something exists answering to Greece and Rome. Odd it would be—curioes! as the Germans say—if in Jupiter—or Venus—those precedents should exist under the same names of Greece and Rome. Yet, why not? Jovial—and Venereal—people may be better in some things than our people (which, however, we doubt), but certainly a better language than the Greek man cannot have invented in either planet. Falling back from cases so low and so lofty (Venus an inferior, Jupiter a far superior planet) to our own case, the case of poor mediocre Tellurians, perhaps the reader thinks that other nations might have served the purpose of Providentia. Other nations might have furnished those Providential models which the great drama of earth required. No. Haughtily and despotically we say it—No. Take France. There is a noble nation. We honour it exceedingly for that heroic courage which on a morning of battle does not measure the strength of the opposition; which, when an enemy issues from the darkness of a wood, does not stop to count noses, but like that noblest of animals, the British bull-dog, flies at his throat, careless whether a leopard, a buffalo, or a tiger of Bengal. This we vehemently admire. This we feel to be an echo, an iteration, of our own leonine courage, concerning which—take you note of this, oh, chicken-hearted man! (if any such is amongst our readers)—that God sees it with pleasure, blesses it, and calls it 'very good!' Next, when we come to think at odd times of that other courage, the courage of fidelity, which stands for hours under the storm of a cannonade—British courage, Russian courage—in mere sincerity we cannot ascribe this to the Gaul. All this is true: we feel that the French is an imperfect nation. But suppose it not imperfect, would the French therefore have fulfilled for us the mission of the Greek and the Roman? Undoubtedly they would not. Far enough are we from admiring either Greek or Roman in that degree to which the ignorance, but oftener the hypocrisy, of man has ascended.

We, reader, are misanthropical—intensely so. No luxury known amongst men—neither the paws of bears nor the tails of sheep—to us is so sweet and dear as that of hating (yet much oftener of despising) our excellent fellow-creatures. Oftentimes we exclaim in our dreams, where excuse us for expressing our multitude by unity, 'Homo sum; humani nihil mihi tolerandum puto.' We kick backwards at the human race, we spit upon them; we void our rheum upon their ugly gaberdines. Consequently we do not love either Greek or Roman; we regard them in some measure as humbugs. But although it is no cue of ours to admire them (viz., in any English sense of that word known to Entick's Dictionary), yet in a Grecian or Roman sense we may say that θαυμαζομεν, admiramur, both of these nations: we marvel, we wonder at them exceedingly. Greece we shall omit, because to talk of the arts, and Phidias, and Pericles, and 'all that,' is the surest way yet discovered by man for tempting a vindictive succession of kicks. Exposed to the world, no author of such twaddle could long evade assassination. But Rome is entitled to some separate notice, even after all that has been written about her. And the more so in this case, because Mr. Finlay has scarcely done her justice. He says: 'The Romans were a tribe of warriors. All their institutions, even those relating to property, were formed with reference to war.' And he then goes on to this invidious theory of their history—that, as warriors, they overthrew the local institutions of all Western nations, these nations being found by the Romans in a state of civilization much inferior to their own. But eastwards, when conquering Greece, her institutions they did not overthrow. And what follows from that memorable difference? Why, that in after days, when hives of barbarians issued from central Europe, all the Western provinces (as not cemented by any native and home-bred institutions, but fighting under the harness of an exotic organization) sank before them; whereas Greece, falling back on the natural resources of a system self-evolved and local, or epichorial in its origin, not only defied these German barbarians for the moment, but actually after having her throat cut in a manner rose up magnificently (as did the Lancashire woman after being murdered by the M'Keans of Dumfries)16, staggered along for a considerable distance, and then (as the Lancashire woman did not) mounted upon skates, and skated away into an azure infinite of distance (quite forgetting her throat), so as to—do what? It is really frightful to mention: so as to come safe and sound into the nineteenth century, leaping into the centre of us all like the ghost of a patriarch, setting her arms a-kimbo, and crying out: 'Here I come from a thousand years before Homer.' All this is really true and undeniable. It is past contradiction, what Mr. Finlay says, that Greece, having weathered the following peoples, to wit, the Romans; secondly, the vagabonds who persecuted the Romans for five centuries; thirdly, the Saracens; fourthly and fifthly, the Ottoman Turks and Venetians; sixthly, the Latin princes of Constantinople—not to speak seventhly and eighthly of Albanian or Egyptian Ali Pashas, or ninthly, of Joseph Humes and Greek loans, is now, viz., in March, 1844, alive and kicking. Think of a man, reader, at a soirée in the heavenly spring of '44 (for heavenly it will be), wearing white kid gloves, and descended from Deucalion or Ogyges!