Editor’s Introduction

John Emerich Edward Dalberg, Lord Acton (1834-1902) was one of the great historians of the Victorian period and one of the greatest classical liberal historians of all time. His theme was “the history of liberty” and even though he was never able to complete his magnum opus of that name he did write numerous essays, book reviews, and lectures. He also was the inspiration behind the multi-volume Cambridge Modern History, the first edition of which he did not live to see.

This is the “inaugural lecture” which Lord Acton gave at the University of Cambridge in June 1895 when he took up his post as Regius Professor of Modern History (the Regius professorships were chairs established by the crown). In the opening passage he ruefully notes that as a student he had applied to three Cambridge colleges but was refused admission. He enjoyed the irony of the fact that the only way he could get to Cambridge was to go there as a full professor.

In this lecture Acton focuses on four main issues, the uniqueness of the modern period which he believed had begun with the Reformation and the Scientific Revolutions and was dominated by the political revolutions of the 18th and 19th centuries; the innovations in the modern profession of history which focused on the discovery and interpretation of documentary records; the role of ideas in bringing about historical change; and the place of moral judgements in the writing of history.

As a Catholic and a classical liberal Acton believed that there was a place for moral judgements so long as the historian was “impartial” in their application. He points to examples where this had not been the case, such as the writing of medieval history by partisans of the Church who had turned a blind eye to the questionable behaviour of Kings and Popes. Among the list of advice he gave the students and staff listening to his lecture, he urged them to “suspect power more than vice”, “never to debase the moral currency” which governs your own life, and never to “extenuate guilt” or “mitigate punishment” when judging the behaviour of rulers, whether religious or political.

“But what do people mean who proclaim that liberty is the palm, and the prize, and the crown, seeing that it is an idea of which there are two hundred definitions, and that this wealth of interpretation has caused more bloodshed than anything, except theology? Is it Democracy as in France, or Federalism as in America, or the national independence which bounds the Italian view, or the reign of the fittest, which is the ideal of Germans? I know not whether it will ever fall within my sphere of duty to trace the slow progress of that idea through the chequered scenes of our history”

Inaugural Lecture on the Study of History (1895)[1]

Fellow Students—I look back to–day to a time before the middle of the century, when I was reading at Edinburgh and fervently wishing to come to this University. At three colleges I applied for admission, and, as things then were, I was refused by all. Here, from the first, I vainly fixed my hopes, and here, in a happier hour, after five–and–forty years, they are at last fulfilled.

“For the science of politics is the one science that is deposited by the stream of history, like grains of gold in the sand of a river; and the knowledge of the past, the record of truths revealed by experience, is eminently practical, as an instrument of action and a power that goes to the making of the future.”

I desire, first, to speak to you of that which I may reasonably call the Unity of Modern History, as an easy approach to questions necessary to be met on the threshold by any one occupying this place, which my predecessor has made so formidable to me by the reflected lustre of his name.

You have often heard it said that Modern History is a subject to which neither beginning nor end can be assigned. No beginning, because the dense web of the fortunes of man is woven without a void; because, in society as in nature, the structure is continuous, and we can trace things back uninterruptedly, until we dimly descry the Declaration of Independence in the forests of Germany. No end, because, on the same principle, history made and history making are scientifically inseparable and separately unmeaning.

“Politics,” said Sir John Seeley, “are vulgar when they are not liberalised by history, and history fades into mere literature when it loses sight of its relation to practical politics.” Everybody perceives the sense in which this is true. For the science of politics is the one science that is deposited by the stream of history, like grains of gold in the sand of a river; and the knowledge of the past, the record of truths revealed by experience, is eminently practical, as an instrument of action and a power that goes to the making of the future.[1] In France, such is the weight attached to the study of our own time, that there is an appointed course of contemporary history, with appropriate text–books.[2] That is a chair which, in the progressive division of labour by which both science and government prosper,[3] may some day be founded in this country. Meantime, we do well to acknowledge the points at which the two epochs diverge. For the contemporary differs from the modern in this, that many of its facts cannot by us be definitely ascertained. The living do not give up their secrets with the candour of the dead; one key is always excepted, and a generation passes before we can ensure accuracy. Common report and outward seeming are bad copies of the reality, as the initiated know it. Even of a thing so memorable as the war of 1870, the true cause is still obscure; much that we believed has been scattered to the winds in the last six months, and further revelations by important witnesses are about to appear. The use of history turns far more on certainty than on abundance of acquired information.

Beyond the question of certainty is the question of detachment. The process by which principles are discovered and appropriated is other than that by which, in practice, they are applied; and our most sacred and disinterested convictions ought to take shape in the tranquil regions of the air, above the tumult and the tempest of active life.[4] For a man is justly despised who has one opinion in history and another in politics, one for abroad and another at home, one for opposition and another for office. History compels us to fasten on abiding issues, and rescues us from the temporary and transient. Politics and history are interwoven, but are not commensurate. Ours is a domain that reaches farther than affairs of state, and is not subject to the jurisdiction of governments. It is our function to keep in view and to command the movement of ideas, which are not the effect but the cause of public events;[5] and even to allow some priority to ecclesiastical history over civil, since, by reason of the graver issues concerned, and the vital consequences of error, it opened the way in research, and was the first to be treated by close reasoners and scholars of the higher rank.[6]

“History compels us to fasten on abiding issues, and rescues us from the temporary and transient. Politics and history are interwoven, but are not commensurate. Ours is a domain that reaches farther than affairs of state, and is not subject to the jurisdiction of governments. It is our function to keep in view and to command the movement of ideas, which are not the effect but the cause of public events”

In the same manner, there is wisdom and depth in the philosophy which always considers the origin and the germ, and glories in history as one consistent epic.[7] Yet every student ought to know that mastery is acquired by resolved limitation. And confusion ensues from the theory of Montesquieu and of his school, who, adapting the same term to things unlike, insist that freedom is the primitive condition of the race from which we are sprung.[8] If we are to account mind not matter, ideas not force, the spiritual property that gives dignity and grace and intellectual value to history, and its action on the ascending life of man, then we shall not be prone to explain the universal by the national, and civilisation by custom.[9] A speech of Antigone, a single sentence of Socrates, a few lines that were inscribed on an Indian rock before the Second Punic War, the footsteps of a silent yet prophetic people who dwelt by the Dead Sea, and perished in the fall of Jerusalem, come nearer to our lives than the ancestral wisdom of barbarians who fed their swine on the Hercynian acorns.

For our present purpose, then, I describe as Modern History that which begins four hundred years ago, which is marked off by an evident and intelligible line from the time immediately preceding, and displays in its course specific and distinctive characteristics of its own.[10] The modern age did not proceed from the medieval by normal succession, with outward tokens of legitimate descent. Unheralded, it founded a new order of things, under a law of innovation, sapping the ancient reign of continuity. In those days Columbus subverted the notions of the world, and reversed the conditions of production, wealth, and power; in those days Machiavelli released government from the restraint of law; Erasmus diverted the current of ancient learning from profane into Christian channels; Luther broke the chain of authority and tradition at the strongest link; and Copernicus erected an invincible power that set for ever the mark of progress upon the time that was to come. There is the same unbound originality and disregard for inherited sanctions in the rare philosophers as in the discovery of Divine Right, and the intruding Imperialism of Rome. The like effects are visible everywhere, and one generation beheld them all. It was an awakening of new life; the world revolved in a different orbit, determined by influences unknown before. After many ages persuaded of the headlong decline and impending dissolution of society,[11] and governed by usage and the will of masters who were in their graves, the sixteenth century went forth armed for untried experience, and ready to watch with hopefulness a prospect of incalculable change.

That forward movement divides it broadly from the older world; and the unity of the new is manifest in the universal spirit of investigation and discovery which did not cease to operate, and withstood the recurring efforts of reaction, until, by the advent of the reign of general ideas which we call the Revolution, it at length prevailed.[12] This successive deliverance and gradual passage, for good and evil, from subordination to independence is a phenomenon of primary import to us, because historical science has been one of its instruments.[13] If the Past has been an obstacle and a burden, knowledge of the Past is the safest and the surest emancipation. And the earnest search for it is one of the signs that distinguish the four centuries of which I speak from those that went before. The Middle Ages, which possessed good writers of contemporary narrative, were careless and impatient of older fact. They became content to be deceived, to live in a twilight of fiction, under clouds of false witness, inventing according to convenience, and glad to welcome the forger and the cheat.[14] As time went on, the atmosphere of accredited mendacity thickened, until, in the Renaissance, the art of exposing falsehood dawned upon keen Italian minds. It was then that History as we understand it began to be understood, and the illustrious dynasty of scholars arose to whom we still look both for method and material. Unlike the dreaming prehistoric world, ours knows the need and the duty to make itself master of the earlier times, and to forfeit nothing of their wisdom or their warnings,[15] and has devoted its best energy and treasure to the sovereign purpose of detecting error and vindicating entrusted truth.[16]

“the unity of the new is manifest in the universal spirit of investigation and discovery which did not cease to operate, and withstood the recurring efforts of reaction, until, by the advent of the reign of general ideas which we call the Revolution, it at length prevailed. This successive deliverance and gradual passage, for good and evil, from subordination to independence is a phenomenon of primary import to us, because historical science has been one of its instruments. If the Past has been an obstacle and a burden, knowledge of the Past is the safest and the surest emancipation.”

In this epoch of full–grown history men have not acquiesced in the given conditions of their lives. Taking little for granted they have sought to know the ground they stand on, and the road they travel, and the reason why. Over them, therefore, the historian has obtained an increasing ascendency.[17] The law of stability was overcome by the power of ideas, constantly varied and rapidly renewed;[18] ideas that give life and motion, that take wing and traverse seas and frontiers, making it futile to pursue the consecutive order of events in the seclusion of a separate nationality.[19] They compel us to share the existence of societies wider than our own, to be familiar with distant and exotic types, to hold our march upon the loftier summits, along the central range, to live in the company of heroes, and saints, and men of genius, that no single country could produce. We cannot afford wantonly to lose sight of great men and memorable lives, and are bound to store up objects for admiration as far as may be;[20] for the effect of implacable research is constantly to reduce their number. No intellectual exercise, for instance, can be more invigorating than to watch the working of the mind of Napoleon, the most entirely known as well as the ablest of historic men. In another sphere, it is the vision of a higher world to be intimate with the character of Fénelon, the cherished model of politicians, ecclesiastics, and men of letters, the witness against one century and precursor of another, the advocate of the poor against oppression, of liberty in an age of arbitrary power, of tolerance in an age of persecution, of the humane virtues among men accustomed to sacrifice them to authority, the man of whom one enemy says that his cleverness was enough to strike terror, and another, that genius poured in torrents from his eyes. For the minds that are greatest and best alone furnish the instructive examples. A man of ordinary proportion or inferior metal knows not how to think out the rounded circle of his thought, how to divest his will of its surroundings and to rise above the pressure of time and race and circumstance,[21] to choose the star that guides his course, to correct, and test, and assay his convictions by the light within,[22] and, with a resolute conscience and ideal courage, to remodel and reconstitute the character which birth and education gave him.[23]

For ourselves, if it were not the quest of the higher level and the extended horizon, international history would be imposed by the exclusive and insular reason that parliamentary reporting is younger than parliaments. The foreigner has no mystic fabric in his government, and no arcanum imperii. For him the foundations have been laid bare; every motive and function of the mechanism is accounted for as distinctly as the works of a watch. But with our indigenous constitution, not made with hands or written upon paper, but claiming to develop by a law of organic growth; with our disbelief in the virtue of definitions and general principles and our reliance on relative truths, we can have nothing equivalent to the vivid and prolonged debates in which other communities have displayed the inmost secrets of political science to every man who can read. And the discussions of constituent assemblies, at Philadelphia, Versailles and Paris, at Cadiz and Brussels, at Geneva, Frankfort and Berlin, above nearly all, those of the most enlightened States in the American Union, when they have recast their institutions, are paramount in the literature of politics, and proffer treasures which at home we have never enjoyed.

“the discussions of constituent assemblies, at Philadelphia, Versailles and Paris, at Cadiz and Brussels, at Geneva, Frankfort and Berlin, above nearly all, those of the most enlightened States in the American Union, when they have recast their institutions, are paramount in the literature of politics, and proffer treasures which at home we have never enjoyed.”

To historians the later part of their enormous subject is precious because it is inexhaustible. It is the best to know because it is the best known and the most explicit. Earlier scenes stand out from a background of obscurity. We soon reach the sphere of hopeless ignorance and unprofitable doubt. But hundreds and even thousands of the moderns have borne testimony against themselves, and may be studied in their private correspondence and sentenced on their own confession. Their deeds are done in the daylight. Every country opens its archives and invites us to penetrate the mysteries of State. When Hallam wrote his chapter on James II., France was the only Power whose reports were available. Rome followed, and the Hague; and then came the stores of the Italian States, and at last the Prussian and the Austrian papers, and partly those of Spain. Where Hallam and Lingard were dependent on Barillon, their successors consult the diplomacy of ten governments. The topics indeed are few on which the resources have been so employed that we can be content with the work done for us and never wish it to be done over again. Part of the lives of Luther and Frederic, a little of the Thirty Years’ War, much of the American Revolution and the French Restoration, the early years of Richelieu and Mazarin, and a few volumes of Mr. Gardiner, show here and there like Pacific islands in the ocean. I should not even venture to claim for Ranke, the real originator of the heroic study of records, and the most prompt and fortunate of European pathfinders, that there is one of his seventy volumes that has not been overtaken and in part surpassed. It is through his accelerating influence mainly that our branch of study has become progressive, so that the best master is quickly distanced by the better pupil.[24] The Vatican archives alone, now made accessible to the world, filled 3239 cases when they were sent to France; and they are not the richest. We are still at the beginning of the documentary age, which will tend to make history independent of historians, to develop learning at the expense of writing, and to accomplish a revolution in other sciences as well.[25]

To men in general I would justify the stress I am laying on Modern History, neither by urging its varied wealth, nor the rupture with precedent, nor the perpetuity of change and increase of pace, nor the growing predominance of opinion over belief, and of knowledge over opinion, but by the argument that it is a narrative told of ourselves, the record of a life which is our own, of efforts not yet abandoned to repose, of problems that still entangle the feet and vex the hearts of men. Every part of it is weighty with inestimable lessons that we must learn by experience and at a great price, if we know not how to profit by the example and teaching of those who have gone before us, in a society largely resembling the one we live in.[26] Its study fulfils its purpose even if it only makes us wiser, without producing books, and gives us the gift of historical thinking, which is better than historical learning.[27] It is a most powerful ingredient in the formation of character and the training of talent, and our historical judgments have as much to do with hopes of heaven as public or private conduct. Convictions that have been strained through the instances and the comparisons of modern times differ immeasurably in solidity and force from those which every new fact perturbs, and which are often little better than illusions or unsifted prejudice.[28]

“Modern History ... is a narrative told of ourselves, the record of a life which is our own, of efforts not yet abandoned to repose, of problems that still entangle the feet and vex the hearts of men. Every part of it is weighty with inestimable lessons that we must learn by experience and at a great price, if we know not how to profit by the example and teaching of those who have gone before us”

The first of human concerns is religion, and it is the salient feature of the modern centuries. They are signalised as the scene of Protestant developments. Starting from a time of extreme indifference, ignorance, and decline, they were at once occupied with that conflict which was to rage so long, and of which no man could imagine the infinite consequences. Dogmatic conviction—for I shun to speak of faith in connection with many characters of those days—dogmatic conviction rose to be the centre of universal interest, and remained down to Cromwell the supreme influence and motive of public policy. A time came when the intensity of prolonged conflict, when even the energy of antagonistic assurance abated somewhat, and the controversial spirit began to make room for the scientific; and as the storm subsided, and the area of settled questions emerged, much of the dispute was abandoned to the serene and soothing touch of historians, invested as they are with the prerogative of redeeming the cause of religion from many unjust reproaches, and from the graver evil of reproaches that are just. Ranke used to say that Church interests prevailed in politics until the Seven Years’ War, and marked a phase of society that ended when the hosts of Brandenburg went into action at Leuthen, chaunting their Lutheran hymns.[29] That bold proposition would be disputed even if applied to the present age. After Sir Robert Peel had broken up his party, the leaders who followed him declared that no popery was the only basis on which it could be reconstructed.[30] On the other side may be urged that, in July 1870, at the outbreak of the French war, the only government that insisted on the abolition of the temporal power was Austria; and since then we have witnessed the fall of Castelar, because he attempted to reconcile Spain with Rome.

Soon after 1850 several of the most intelligent men in France, struck by the arrested increase of their own population and by the telling statistics from Further Britain, foretold the coming preponderance of the English race. They did not foretell, what none could then foresee, the still more sudden growth of Prussia, or that the three most important countries of the globe would, by the end of the century, be those that chiefly belonged to the conquests of the Reformation. So that in Religion, as in so many things, the product of these centuries has favoured the new elements; and the centre of gravity, moving from the Mediterranean nations to the Oceanic, from the Latin to the Teuton, has also passed from the Catholic to the Protestant.[31]

Out of these controversies proceeded political as well as historical science. It was in the Puritan phase, before the restoration of the Stuarts, that theology, blending with politics, effected a fundamental change. The essentially English reformation of the seventeenth century was less a struggle between churches than between sects, often subdivided by questions of discipline and self–regulation rather than by dogma. The sectaries cherished no purpose or prospect of prevailing over the nations; and they were concerned with the individual more than with the congregation, with conventicles, not with State churches. Their view was narrowed, but their sight was sharpened. It appeared to them that governments and institutions are made to pass away, like things of earth, whilst souls are immortal; that there is no more proportion between liberty and power than between eternity and time; that, therefore, the sphere of enforced command ought to be restricted within fixed limits, and that which had been done by authority, and outward discipline, and organised violence, should be attempted by division of power, and committed to the intellect and the conscience of free men.[32] Thus was exchanged the dominion of will over will for the dominion of reason over reason. The true apostles of toleration are not those who sought protection for their own beliefs, or who had none to protect; but men to whom, irrespective of their cause, it was a political, a moral, and a theological dogma, a question of conscience involving both religion and policy.[33] Such a man was Socinus; and others arose in the smaller sects, — the Independent founder of the colony of Rhode Island, and the Quaker patriarch of Pennsylvania. Much of the energy and zeal which had laboured for authority of doctrine was employed for liberty of prophesying. The air was filled with the enthusiasm of a new cry; but the cause was still the same. It became a boast that religion was the mother of freedom, that freedom was the lawful offspring of religion; and this transmutation, this subversion of established forms of political life by the development of religious thought, brings us to the heart of my subject, to the significant and central feature of the historic cycles before us. Beginning with the strongest religious movement and the most refined despotism ever known, it has led to the superiority of politics over divinity in the life of nations, and terminates in the equal claim of every man to be unhindered by man in the fulfilment of duty to God[34] —a doctrine laden with storm and havoc, which is the secret essence of the Rights of Man, and the indestructible soul of Revolution.

“(this) brings us to the heart of my subject ... Beginning with the strongest religious movement and the most refined despotism ever known, it has led to the superiority of politics over divinity in the life of nations, and terminates in the equal claim of every man to be unhindered by man in the fulfilment of duty to God —a doctrine laden with storm and havoc, which is the secret essence of the Rights of Man, and the indestructible soul of Revolution.”

When we consider what the adverse forces were, their sustained resistance, their frequent recovery, the critical moments when the struggle seemed for ever desperate, in 1685, in 1772, in 1808, it is no hyperbole to say that the progress of the world towards self–government would have been arrested but for the strength afforded by the religious motive in the seventeenth century. And this constancy of progress, of progress in the direction of organised and assured freedom, is the characteristic fact of Modern History, and its tribute to the theory of Providence.[35] Many persons, I am well assured, would detect that this is a very old story, and a trivial commonplace, and would challenge proof that the world is making progress in aught but intellect, that it is gaining in freedom, or that increase in freedom is either a progress or a gain. Ranke, who was my own master, rejected the view that I have stated;[36] Comte, the master of better men, believed that we drag a lengthening chain under the gathered weight of the dead hand;[37] and many of our recent classics—Carlyle, Newman, Froude—were persuaded that there is no progress justifying the ways of God to man, and that the mere consolidation of liberty is like the motion of creatures whose advance is in the direction of their tails. They deem that anxious precaution against bad government is an obstruction to good, and degrades morality and mind by placing the capable at the mercy of the incapable, dethroning enlightened virtue for the benefit of the average man. They hold that great and salutary things are done for mankind by power concentrated, not by power balanced and cancelled and dispersed, and that the whig theory, sprung from decomposing sects, the theory that authority is legitimate only by virtue of its checks, and that the sovereign is dependent on the subject, is rebellion against the divine will manifested all down the stream of time.

I state the objection not that we may plunge into the crucial controversy of a science that is not identical with ours, but in order to make my drift clear by the defining aid of express contradiction. No political dogma is as serviceable to my purpose here as the historian’s maxim to do the best he can for the other side, and to avoid pertinacity or emphasis on his own. Like the economic precept laissez faire,[38] which the eighteenth century derived from Colbert, it has been an important, if not a final step in the making of method. The strongest and most impressive personalities, it is true, like Macaulay, Thiers, and the two greatest of living writers, Mommsen and Treitschke, project their own broad shadow upon their pages. This is a practice proper to great men, and a great man may be worth several immaculate historians. Otherwise there is virtue in the saying that a historian is seen at his best when he does not appear.[39] Better for us is the example of the Bishop of Oxford, who never lets us know what he thinks of anything but the matter before him; and of his illustrious French rival, Fustel de Coulanges, who said to an excited audience: “Do not imagine you are listening to me; it is history itself that speaks.”[40] We can found no philosophy on the observation of four hundred years, excluding three thousand. It would be an imperfect and a fallacious induction. But I hope that even this narrow and disedifying section of history will aid you to see that the action of Christ who is risen on mankind whom he redeemed fails not, but increases;[41] that the wisdom of divine rule appears not in the perfection but in the improvement of the world;[42] and that achieved liberty is the one ethical result that rests on the converging and combined conditions of advancing civilisation.[43] Then you will understand what a famous philosopher said, that History is the true demonstration of Religion.[44]

But what do people mean who proclaim that liberty is the palm, and the prize, and the crown, seeing that it is an idea of which there are two hundred definitions, and that this wealth of interpretation has caused more bloodshed than anything, except theology? Is it Democracy as in France, or Federalism as in America, or the national independence which bounds the Italian view, or the reign of the fittest, which is the ideal of Germans?[45] I know not whether it will ever fall within my sphere of duty to trace the slow progress of that idea through the chequered scenes of our history, and to describe how subtle speculations touching the nature of conscience promoted a nobler and more spiritual conception of the liberty that protects it,[46] until the guardian of rights developed into the guardian of duties which are the cause of rights,[47] and that which had been prized as the material safeguard for treasures of earth became sacred as security for things that are divine. All that we require is a workday key to history, and our present need can be supplied without pausing to satisfy philosophers. Without inquiring how far Sarasa or Butler, Kant or Vinet, is right as to the infallible voice of God in man, we may easily agree in this, that where absolutism reigned, by irresistible arms, concentrated possessions, auxiliary churches, and inhuman laws, it reigns no more; that commerce having risen against land, labour against wealth, the State against the forces dominant in society,[48] the division of power against the State, the thought of individuals against the practice of ages, neither authorities, nor minorities, nor majorities can command implicit obedience; and, where there has been long and arduous experience, a rampart of tried conviction and accumulated knowledge,[49] where there is a fair level of general morality, education, courage, and self–restraint, there, if there only, a society may be found that exhibits the condition of life towards which, by elimination of failures, the world has been moving through the allotted space.[50] You will know it by outward signs: Representation, the extinction of slavery, the reign of opinion, and the like; better still by less apparent evidences: the security of the weaker groups[51] and the liberty of conscience, which, effectually secured, secures the rest.

“But what do people mean who proclaim that liberty is the palm, and the prize, and the crown, seeing that it is an idea of which there are two hundred definitions, and that this wealth of interpretation has caused more bloodshed than anything, except theology? Is it Democracy as in France, or Federalism as in America, or the national independence which bounds the Italian view, or the reign of the fittest, which is the ideal of Germans? I know not whether it will ever fall within my sphere of duty to trace the slow progress of that idea through the chequered scenes of our history”

Here we reach a point at which my argument threatens to abut on a contradiction. If the supreme conquests of society are won more often by violence than by lenient arts, if the trend and drift of things is towards convulsions and catastrophes,[52] if the world owes religious liberty to the Dutch Revolution, constitutional government to the English, federal republicanism to the American, political equality to the French and its successors,[53] what is to become of us, docile and attentive students of the absorbing Past? The triumph of the Revolutionist annuls the historian.[54] By its authentic exponents, Jefferson and Sieyès, the Revolution of the last century repudiates history. Their followers renounced acquaintance with it, and were ready to destroy its records and to abolish its inoffensive professors. But the unexpected truth, stranger than fiction, is that this was not the ruin but the renovation of history. Directly and indirectly, by process of development and by process of reaction, an impulse was given which made it infinitely more effectual as a factor of civilisation than ever before, and a movement began in the world of minds which was deeper and more serious than the revival of ancient learning.[55] The dispensation under which we live and labour consists first in the recoil from the negative spirit that rejected the law of growth, and partly in the endeavour to classify and adjust the Revolution, and to account for it by the natural working of historic causes. The Conservative line of writers, under the name of the Romantic or Historical School, had its seat in Germany, looked upon the Revolution as an alien episode, the error of an age, a disease to be treated by the investigation of its origin, and strove to unite the broken threads and to restore the normal conditions of organic evolution. The Liberal School, whose home was France, explained and justified the Revolution as a true development, and the ripened fruit of all history.[56] These are the two main arguments of the generation to which we owe the notion and the scientific methods that make history so unlike what it was to the survivors of the last century. Severally, the innovators were not superior to the men of old. Muratori was as widely read, Tillemont as accurate, Leibniz as able, Fréret as acute, Gibbon as masterly in the craft of composite construction. Nevertheless, in the second quarter of this century, a new era began for historians.

“If the supreme conquests of society are won more often by violence than by lenient arts, if the trend and drift of things is towards convulsions and catastrophes, if the world owes religious liberty to the Dutch Revolution, constitutional government to the English, federal republicanism to the American, political equality to the French and its successors, what is to become of us, docile and attentive students of the absorbing Past? The triumph of the Revolutionist annuls the historian.”

I would point to three things in particular, out of many, which constitute the amended order. Of the incessant deluge of new and unsuspected matter I need say little. For some years, the secret archives of the papacy were accessible at Paris; but the time was not ripe, and almost the only man whom they availed was the archivist himself.[57] Towards 1830 the documentary studies began on a large scale, Austria leading the way. Michelet, who claims, towards 1836, to have been the pioneer,[58] was preceded by such rivals as Mackintosh, Bucholtz, and Mignet. A new and more productive period began thirty years later, when the war of 1859 laid open the spoils of Italy. Every country in succession has now allowed the exploration of its records, and there is more fear of drowning than of drought. The result has been that a lifetime spent in the largest collection of printed books would not suffice to train a real master of modern history. After he had turned from literature to sources, from Burnet to Pocock, from Macaulay to Madame Campana, from Thiers to the interminable correspondence of the Bonapartes, he would still feel instant need of inquiry at Venice or Naples, in the Ossuna library or at the Hermitage.[59]

“For our purpose, the main thing to learn is not the art of accumulating material, but the sublimer art of investigating it, of discerning truth from falsehood and certainty from doubt. It is by solidity of criticism more than by the plenitude of erudition, that the study of history strengthens, and straightens, and extends the mind.”

These matters do not now concern us. For our purpose, the main thing to learn is not the art of accumulating material, but the sublimer art of investigating it, of discerning truth from falsehood and certainty from doubt. It is by solidity of criticism more than by the plenitude of erudition, that the study of history strengthens, and straightens, and extends the mind.[60] And the accession of the critic in the place of the indefatigable compiler, of the artist in coloured narrative, the skilled limner of character, the persuasive advocate of good, or other, causes, amounts to a transfer of government, to a change of dynasty, in the historic realm. For the critic is one who, when he lights on an interesting statement, begins by suspecting it. He remains in suspense until he has subjected his authority to three operations. First, he asks whether he has read the passage as the author wrote it. For the transcriber, and the editor, and the official or officious censor on the top of the editor, have played strange tricks, and have much to answer for. And if they are not to blame, it may turn out that the author wrote his book twice over, that you can discover the first jet, the progressive variations, things added, and things struck out. Next is the question where the writer got his information. If from a previous writer, it can be ascertained, and the inquiry has to be repeated. If from unpublished papers, they must be traced, and when the fountain–head is reached, or the track disappears, the question of veracity arises. The responsible writer’s character, his position, antecedents, and probable motives have to be examined into; and this is what, in a different and adapted sense of the word, may be called the higher criticism, in comparison with the servile and often mechanical work of pursuing statements to their root. For a historian has to be treated as a witness, and not believed unless his sincerity is established.[61] The maxim that a man must be presumed to be innocent until his guilt is proved, was not made for him.

For us, then, the estimate of authorities, the weighing of testimony, is more meritorious than the potential discovery of new matter.[62] And modern history, which is the widest field of application, is not the best to learn our business in; for it is too wide, and the harvest has not been winnowed as in antiquity, and further on to the Crusades. It is better to examine what has been done for questions that are compact and circumscribed, such as the sources of Plutarch’s Pericles, the two tracts on Athenian government, the origin of the epistle to Diognetus, the date of the life of St. Antony; and to learn from Schwegler how this analytical work began. More satisfying because more decisive has been the critical treatment of the medieval writers, parallel with the new editions, on which incredible labour has been lavished, and of which we have no better examples than the prefaces of Bishop Stubbs. An important event in this series was the attack on Dino Compagni, which, for the sake of Dante, roused the best Italian scholars to a not unequal contest. When we are told that England is behind the Continent in critical faculty, we must admit that this is true as to quantity, not as to quality of work. As they are no longer living, I will say of two Cambridge professors, Lightfoot and Hort, that they were critical scholars whom neither Frenchman nor German has surpassed.

The third distinctive note of the generation of writers who dug so deep a trench between history as known to our grandfathers and as it appears to us, is their dogma of impartiality. To an ordinary man the word means no more than justice. He considers that he may proclaim the merits of his own religion, of his prosperous and enlightened country, of his political persuasion, whether democracy, or liberal monarchy, or historic conservatism, without transgression or offence, so long as he is fair to the relative, though inferior, merits of others, and never treats men as saints or as rogues for the side they take. There is no impartiality, he would say, like that of a hanging judge. The men who, with the compass of criticism in their hands, sailed the uncharted sea of original research proposed a different view. History, to be above evasion or dispute, must stand on documents, not on opinions. They had their own notion of truthfulness, based on the exceeding difficulty of finding truth, and the still greater difficulty of impressing it when found. They thought it possible to write, with so much scruple, and simplicity, and insight, as to carry along with them every man of good will, and, whatever his feelings, to compel his assent. Ideas which, in religion and in politics, are truths, in history are forces. They must be respected; they must not be affirmed. By dint of a supreme reserve, by much self–control, by a timely and discreet indifference, by secrecy in the matter of the black cap, history might be lifted above contention, and made an accepted tribunal, and the same for all.[63] If men were truly sincere, and delivered judgment by no canons but those of evident morality, then Julian would be described in the same terms by Christian and pagan, Luther by Catholic and Protestant, Washington by Whig and Tory, Napoleon by patriotic Frenchman and patriotic German.[64]

“To an ordinary man the word (impartiality) means no more than justice. He considers that he may proclaim the merits of his own religion, of his prosperous and enlightened country, of his political persuasion, whether democracy, or liberal monarchy, or historic conservatism, without transgression or offence, so long as he is fair to the relative, though inferior, merits of others, and never treats men as saints or as rogues for the side they take. There is no impartiality, he would say, like that of a hanging judge.”

I speak of this school with reverence, for the good it has done, by the assertion of historic truth and of its legitimate authority over the minds of men. It provides a discipline which every one of us does well to undergo, and perhaps also well to relinquish. For it is not the whole truth. Lanfrey’s essay on Carnot, Chuquet’s wars of the Revolution, Ropes’s military histories, Roget’s Geneva in the time of Calvin, will supply you with examples of a more robust impartiality than I have described. Renan calls it the luxury of an opulent and aristocratic society, doomed to vanish in an age of fierce and sordid striving. In our universities it has a magnificent and appointed refuge; and to serve its cause, which is sacred, because it is the cause of truth and honour, we may import a profitable lesson from the highly unscientific region of public life. There a man does not take long to find out that he is opposed by some who are abler and better than himself. And, in order to understand the cosmic force and the true connection of ideas, it is a source of power, and an excellent school of principle, not to rest until, by excluding the fallacies, the prejudices, the exaggerations which perpetual contention and the consequent precautions breed, we have made out for our opponents a stronger and more impressive case than they present themselves.[65] Excepting one to which we are coming before I release you, there is no precept less faithfully observed by historians.

Ranke is the representative of the age which instituted the modern study of History. He taught it to be critical, to be colourless, and to be new. We meet him at every step, and he has done more for us than any other man. There are stronger books than any one of his, and some may have surpassed him in political, religious, philosophic insight, in vividness of the creative imagination, in originality, elevation, and depth of thought; but by the extent of important work well executed, by his influence on able men, and by the amount of knowledge which mankind receives and employs with the stamp of his mind upon it, he stands without a rival. I saw him last in 1877, when he was feeble, sunken, and almost blind, and scarcely able to read or write. He uttered his farewell with kindly emotion, and I feared that the next I should hear of him would be the news of his death. Two years later he began a Universal History, which is not without traces of weakness, but which, composed after the age of eighty–three, and carried, in seventeen volumes, far into the Middle Ages, brings to a close the most astonishing career in literature.

His course had been determined, in early life, by Quentin Durward. The shock of the discovery that Scott’s Lewis the Eleventh was inconsistent with the original in Commynes made him resolve that his object thenceforth should be above all things to follow, without swerving, and in stern subordination and surrender, the lead of his authorities. He decided effectually to repress the poet, the patriot, the religious or political partisan, to sustain no cause, to banish himself from his books, and to write nothing that would gratify his own feelings or disclose his private convictions.[66] When a strenuous divine, who, like him, had written on the Reformation, hailed him as a comrade, Ranke repelled his advances. “You,” he said, “are in the first place a Christian: I am in the first place a historian. There is a gulf between us.”[67] He was the first eminent writer who exhibited what Michelet calls le désintéressement des morts. It was a moral triumph for him when he could refrain from judging, show that much might be said on both sides, and leave the rest to Providence.[68] He would have felt sympathy with the two famous London physicians of our day, of whom it is told that they could not make up their minds on a case and reported dubiously. The head of the family insisted on a positive opinion. They answered that they were unable to give one, but he might easily find fifty doctors who could.

Niebuhr had pointed out that chroniclers who wrote before the invention of printing generally copied one predecessor at a time, and knew little about sifting or combining authorities. The suggestion became luminous in Ranke’s hands, and with his light and dexterous touch he scrutinised and dissected the principal historians, from Machiavelli to the Mémoires d’un Homme d’État, with a rigour never before applied to moderns. But whilst Niebuhr dismissed the traditional story, replacing it with a construction of his own, it was Ranke’s mission to preserve, not to undermine, and to set up masters whom, in their proper sphere, he could obey. The many excellent dissertations in which he displayed this art, though his successors in the next generation matched his skill and did still more thorough work, are the best introduction from which we can learn the technical process by which within living memory the study of modern history has been renewed. Ranke’s contemporaries, weary of his neutrality and suspense, and of the useful but subordinate work that was done by beginners who borrowed his wand, thought that too much was made of these obscure preliminaries which a man may accomplish for himself, in the silence of his chamber, with less demand on the attention of the public.[69] That may be reasonable in men who are practised in these fundamental technicalities. We who have to learn them, must immerse ourselves in the study of the great examples.

“If men of science owe anything to us, we may learn much from them that is essential. For they can show how to test proof, how to secure fulness and soundness in induction, how to restrain and to employ with safety hypothesis and analogy. It is they who hold the secret of the mysterious property of the mind by which error ministers to truth, and truth slowly but irrevocably prevails.”

Apart from what is technical, method is only the reduplication of common sense, and is best acquired by observing its use by the ablest men in every variety of intellectual employment.[70] Bentham acknowledged that he learned less from his own profession than from writers like Linnæus and Cullen; and Brougham advised the student of Law to begin with Dante. Liebig described his Organic Chemistry as an application of ideas found in Mill’s Logic, and a distinguished physician, not to be named lest he should overhear me, read three books to enlarge his medical mind; and they were Gibbon, Grote, and Mill. He goes on to say, “An educated man cannot become so on one study alone, but must be brought under the influence of natural, civil, and moral modes of thought.”[71] I quote my colleague’s golden words in order to reciprocate them. If men of science owe anything to us, we may learn much from them that is essential.[72] For they can show how to test proof, how to secure fulness and soundness in induction, how to restrain and to employ with safety hypothesis and analogy. It is they who hold the secret of the mysterious property of the mind by which error ministers to truth, and truth slowly but irrevocably prevails.[73] Theirs is the logic of discovery,[74] the demonstration of the advance of knowledge and the development of ideas, which as the earthly wants and passions of men remain almost unchanged, are the charter of progress and the vital spark in history. And they often give us invaluable counsel when they attend to their own subjects and address their own people. Remember Darwin taking note only of those passages that raised difficulties in his way; the French philosopher complaining that his work stood still, because he found no more contradicting facts; Baer, who thinks error treated thoroughly nearly as remunerative as truth, by the discovery of new objections; for, as Sir Robert Ball warns us, it is by considering objections that we often learn.[75] Faraday declares that “in knowledge, that man only is to be condemned and despised who is not in a state of transition.” And John Hunter spoke for all of us when he said: “Never ask me what I have said or what I have written; but if you will ask me what my present opinions are, I will tell you.”

From the first years of the century we have been quickened and enriched by contributors from every quarter. The jurists brought us that law of continuous growth which has transformed history from a chronicle of casual occurrences into the likeness of something organic.[76] Towards 1820 divines began to recast their doctrines on the lines of development, of which Newman said, long after, that evolution had come to confirm it.[77] Even the Economists, who were practical men, dissolved their science into liquid history, affirming that it is not an auxiliary, but the actual subject–matter of their inquiry.[78] Philosophers claim that, as early as 1804, they began to bow the metaphysical neck beneath the historical yoke. They taught that philosophy is only the amended sum of all philosophies, that systems pass with the age whose impress they bear,[79] that the problem is to focus the rays of wandering but extant truth, and that history is the source of philosophy, if not quite a substitute for it.[80] Comte begins a volume with the words that the preponderance of history over philosophy was the characteristic of the time he lived in.[81] Since Cuvier first recognised the conjunction between the course of inductive discovery and the course of civilisation,[82] science had its share in saturating the age with historic ways of thought, and subjecting all things to that influence for which the depressing names historicism and historical–mindedness have been devised.

“There are certain faults which are corrigible mental defects on which I ought to say a few denouncing words, because they are common to us all. First: the want of an energetic understanding of the sequence and real significance of events, which would be fatal to a practical politician, is ruin to a student of history, who is the politician with his face turned backwards.”

There are certain faults which are corrigible mental defects on which I ought to say a few denouncing words, because they are common to us all. First: the want of an energetic understanding of the sequence and real significance of events, which would be fatal to a practical politician, is ruin to a student of history, who is the politician with his face turned backwards.[83] It is playing at study, to see nothing but the unmeaning and unsuggestive surface, as we generally do. Then we have a curious proclivity to neglect, and by degrees to forget, what has been certainly known. An instance or two will explain my idea. The most popular English writer relates how it happened in his presence that the title of Tory was conferred upon the Conservative party. For it was an opprobrious name at the time, applied to men for whom the Irish Government offered head–money; so that if I have made too sure of progress, I may at least complacently point to this instance of our mended manners. One day, Titus Oates lost his temper with the men who refused to believe him, and, after looking about for a scorching imprecation, he began to call them Tories.[84] The name remained; but its origin, attested by Defoe, dropped out of common memory, as if one party were ashamed of their godfather, and the other did not care to be identified with his cause and character. You all know, I am sure, the story of the news of Trafalgar, and how, two days after it had arrived, Mr. Pitt, drawn by an enthusiastic crowd, went to dine in the city. When they drank the health of the minister who had saved his country, he declined the praise. “England,” he said, “has saved herself by her own energy; and I hope that after having saved herself by her energy, she will save Europe by her example.” In 1814, when this hope had been realised, the last speech of the great orator was remembered, and a medal was struck upon which the whole sentence was engraved, in four words of compressed Latin: Seipsam virtute, Europam exemplo. Now it was just at the time of his last appearance in public that Mr. Pitt heard of the overwhelming success of the French in Germany, and of the Austrian surrender at Ulm. His friends concluded that the contest on land was hopeless, and that it was time to abandon the Continent to the conqueror, and to fall back upon our new empire of the sea. Pitt did not agree with them. He said that Napoleon would meet with a check whenever he encountered a national resistance; and he declared that Spain was the place for it, and that then England would intervene.[85] General Wellesley, fresh from India, was present. Ten years later, when he had accomplished that which Pitt had seen in the lucid prescience of his last days, he related at Paris what I scarcely hesitate to call the most astounding and profound prediction in all political history, where such things have not been rare.

“the weight of opinion is against me when I exhort you never to debase the moral currency or to lower the standard of rectitude, but to try others by the final maxim that governs your own lives, and to suffer no man and no cause to escape the undying penalty which history has the power to inflict on wrong.”

I shall never again enjoy the opportunity of speaking my thoughts to such an audience as this, and on so privileged an occasion a lecturer may well be tempted to bethink himself whether he knows of any neglected truth, any cardinal proposition, that might serve as his selected epigraph, as a last signal, perhaps even as a target. I am not thinking of those shining precepts which are the registered property of every school; that is to say — Learn as much by writing as by reading; be not content with the best book; seek sidelights from the others; have no favourites; keep men and things apart; guard against the prestige of great names;[86] see that your judgments are your own, and do not shrink from disagreement; no trusting without testing; be more severe to ideas than to actions;[87] do not overlook the strength of the bad cause or the weakness of the good;[88] never be surprised by the crumbling of an idol or the disclosure of a skeleton; judge talent at its best and character at its worst; suspect power more than vice,[89] and study problems in preference to periods; for instance: the derivation of Luther, the scientific influence of Bacon, the predecessors of Adam Smith, the medieval masters of Rousseau, the consistency of Burke, the identity of the first Whig. Most of this, I suppose, is undisputed, and calls for no enlargement. But the weight of opinion is against me when I exhort you never to debase the moral currency or to lower the standard of rectitude, but to try others by the final maxim that governs your own lives, and to suffer no man and no cause to escape the undying penalty which history has the power to inflict on wrong.[90] The plea in extenuation of guilt and mitigation of punishment is perpetual. At every step we are met by arguments which go to excuse, to palliate, to confound right and wrong, and reduce the just man to the level of the reprobate. The men who plot to baffle and resist us are, first of all, those who made history what it has become. They set up the principle that only a foolish Conservative judges the present time with the ideas of the past; that only a foolish Liberal judges the past with the ideas of the present.[91]

The mission of that school was to make distant times, and especially the Middle Ages, then most distant of all, intelligible and acceptable to a society issuing from the eighteenth century. There were difficulties in the way; and among others this, that, in the first fervour of the Crusades, the men who took the Cross, after receiving communion, heartily devoted the day to the extermination of Jews. To judge them by a fixed standard, to call them sacrilegious fanatics or furious hypocrites, was to yield a gratuitous victory to Voltaire. It became a rule of policy to praise the spirit when you could not defend the deed. So that we have no common code; our moral notions are always fluid; and you must consider the times, the class from which men sprang, the surrounding influences, the masters in their schools, the preachers in their pulpits, the movement they obscurely obeyed, and so on, until responsibility is merged in numbers, and not a culprit is left for execution.[92] A murderer was no criminal if he followed local custom, if neighbours approved, if he was encouraged by official advisers or prompted by just authority, if he acted for the reason of state or the pure love of religion, or if he sheltered himself behind the complicity of the Law. The depression of morality was flagrant; but the motives were those which have enabled us to contemplate with distressing complacency the secret of unhallowed lives. The code that is greatly modified by time and place, will vary according to the cause. The amnesty is an artifice that enables us to make exceptions, to tamper with weights and measures, to deal unequal justice to friends and enemies.

It is associated with that philosophy which Cato attributes to the gods. For we have a theory which justifies Providence by the event, and holds nothing so deserving as success, to which there can be no victory in a bad cause; prescription and duration legitimate;[93] and whatever exists is right and reasonable; and as God manifests His will by that which He tolerates, we must conform to the divine decree by living to shape the future after the ratified image of the past.[94] Another theory, less confidently urged, regards History as our guide, as much by showing errors to evade as examples to pursue. It is suspicious of illusions in success, and, though there may be hope of ultimate triumph for what is true, if not by its own attraction, by the gradual exhaustion of error, it admits no corresponding promise for what is ethically right. It deems the canonisation of the historic past more perilous than ignorance or denial, because it would perpetuate the reign of sin and acknowledge the sovereignty of wrong, and conceives it the part of real greatness to know how to stand and fall alone, stemming, for a lifetime, the contemporary flood.[95]

Ranke relates, without adornment, that William III. ordered the extirpation of a Catholic clan, and scouts the faltering excuse of his defenders. But when he comes to the death and character of the international deliverer, Glencoe is forgotten, the imputation of murder drops, like a thing unworthy of notice.[96] Johannes Mueller, a great Swiss celebrity, writes that the British Constitution occurred to somebody, perhaps to Halifax. This artless statement might not be approved by rigid lawyers as a faithful and felicitous indication of the manner of that mysterious growth of ages, from occult beginnings, that was never profaned by the invading wit of man;[97] but it is less grotesque than it appears. Lord Halifax was the most original writer of political tracts in the pamphleteering crowd between Harrington and Bolingbroke; and in the Exclusion struggle he produced a scheme of limitations which, in substance, if not in form, foreshadowed the position of the monarchy in the later Hanoverian reigns. Although Halifax did not believe in the plot,[98] he insisted that innocent victims should be sacrificed to content the multitude. Sir William Temple writes: “We only disagreed in one point, which was the leaving some priests to the law upon the accusation of being priests only, as the House of Commons had desired; which I thought wholly unjust. Upon this point Lord Halifax and I had so sharp a debate at Lord Sunderland’s lodgings, that he told me, if I would not concur in points which were so necessary for the people’s satisfaction, he would tell everybody I was a Papist. And upon his affirming that the plot must be handled as if it were true, whether it were so or no, in those points that were so generally believed.” In spite of this accusing passage, Macaulay, who prefers Halifax to all the statesmen of his age, praises him for his mercy: “His dislike of extremes, and a forgiving and compassionate temper which seems to have been natural to him, preserved him from all participation in the worst crimes of his time.”

If, in our uncertainty, we must often err, it may be sometimes better to risk excess in rigour than in indulgence, for then at least we do no injury by loss of principle. As Bayle has said, it is more probable that the secret motives of an indifferent action are bad than good;[99] and this discouraging conclusion does not depend upon theology, for James Mozley supports the sceptic from the other flank, with all the artillery of Tractarian Oxford. “A Christian,” he says, “is bound by his very creed to suspect evil, and cannot release himself. . . . He sees it where others do not; his instinct is divinely strengthened; his eye is supernaturally keen; he has a spiritual insight, and senses exercised to discern. . . . He owns the doctrine of original sin; that doctrine puts him necessarily on his guard against appearances, sustains his apprehension under perplexity, and prepares him for recognising anywhere what he knows to be everywhere.”[100] There is a popular saying of Madame de Staël, that we forgive whatever we really understand. The paradox has been judiciously pruned by her descendant, the Duke de Broglie, in the words: “Beware of too much explaining, lest we end by too much excusing.”[101] History, says Froude, does teach that right and wrong are real distinctions. Opinions alter, manners change, creeds rise and fall, but the moral law is written on the tablets of eternity.[102] And if there are moments when we may resist the teaching of Froude, we have seldom the chance of resisting when he is supported by Mr. Goldwin Smith: “A sound historical morality will sanction strong measures in evil times; selfish ambition, treachery, murder, perjury, it will never sanction in the worst of times, for these are the things that make times evil.—Justice has been justice, mercy has been mercy, honour has been honour, good faith has been good faith, truthfulness has been truthfulness from the beginning.” The doctrine that, as Sir Thomas Browne says, morality is not ambulatory,[103] is expressed as follows by Burke, who, when true to himself, is the most intelligent of our instructors: “My principles enable me to form my judgment upon men and actions in history, just as they do in common life; and are not formed out of events and characters, either present or past. History is a preceptor of prudence, not of principles. The principles of true politics are those of morality enlarged; and I neither now do, nor ever will admit of any other.”[104]

Whatever a man’s notions of these later centuries are, such, in the main, the man himself will be. Under the name of History, they cover the articles of his philosophic, his religious, and his political creed.[105] They give his measure; they denote his character: and, as praise is the shipwreck of historians, his preferences betray him more than his aversions. Modern History touches us so nearly, it is so deep a question of life and death, that we are bound to find our own way through it, and to owe our insight to ourselves. The historians of former ages, unapproachable for us in knowledge and in talent, cannot be our limit. We have the power to be more rigidly impersonal, disinterested and just than they; and to learn from undisguised and genuine records to look with remorse upon the past, and to the future with assured hope of better things; bearing this in mind, that if we lower our standard in History, we cannot uphold it in Church or State.

“Modern History touches us so nearly, it is so deep a question of life and death, that we are bound to find our own way through it, and to owe our insight to ourselves. The historians of former ages, unapproachable for us in knowledge and in talent, cannot be our limit. We have the power to be more rigidly impersonal, disinterested and just than they; and to learn from undisguised and genuine records to look with remorse upon the past, and to the future with assured hope of better things; bearing this in mind, that if we lower our standard in History, we cannot uphold it in Church or State.”

Notes

[Such was Acton’s erudition that his 12 page lecture was accompanied by 20 pages of notes and references. For reasons of space we do not include them here. They can be consulted at the OLL website.]

Further Information

SOURCE

The edition used for this extract: John Emerich Edward Dalberg, Lord Acton, Lectures on Modern History, ed. John Neville Figgis and Reginald Vere Laurence (London: Macmillan, 1906). Inaugural Lecture on the Study of History. <http://oll.libertyfund.org/title/209/41611>.

Copyright: The text is in the public domain.

FURTHER READING

Other works by Lord Acton (1834-1902) <http://oll.libertyfund.org/person/9>.

Subject Area: History: <http://oll.libertyfund.org/collection/48>.

“The distinctive principle of Western social philosophy is individualism. It aims at the creation of a sphere in which the individual is free to think, to choose, and to act without being restrained by the interference of the social apparatus of coercion and oppression, the State.”

[Ludwig von Mises, “Liberty and Property” (1958)]

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[1] "Inaugural Lecture on the Study of History" [Delivered at Cambridge, June 1895] in John Emerich Edward Dalberg, Lord Acton, Lectures on Modern History, ed. John Neville Figgis and Reginald Vere Laurence (London: Macmillan, 1906). <http://oll.libertyfund.org/title/209/41611>. Acton’s extensive notes are not included here but can be found at the OLL website.

Table of Contents

Editor’s Introduction

Inaugural Lecture on the Study of History (1895)

Further Information

Footnotes