What has been said here about Scott might be said in a less degree about Thackeray's Four Georges. Though standing higher among his works than The Tales of a Grandfather among Scott's they are not his works of genius; yet they seem m some way to surround, supplement, and explain such works. Without the Four Georges we should know less of the link that bound Thackeray to the beginning and to the end of the eighteenth century; thence we should have known less of Colonel Esmond and also less of Lord Steyne. To these two examples I have given of the slight historical experiments of two novelists a third has to be added. The third great master of English fiction whose glory fills the nineteenth century also produced a small experiment in the popularisation of history. It is separated from the other two partly by a great difference of merit but partly also by an utter difference of tone and outlook. We seem to hear it suddenly as in the first words spoken by a new voice, a voice gay, colloquial, and impatient. Scott and Thackeray were tenderly attached to the past; Dickens (in his consciousness at any rate) was impatient with everything, but especially impatient with the past.
A collection of the works of Dickens would be incomplete in an essential as well as a literal sense without his Child's History of England. It may not be important as a contribution to history, but it is important as a contribution to biography; as a contribution to the character and the career of the man who wrote it, a typical man of his time. That he had made no personal historical researches, that he had no special historical learning, that he had not had, in truth, even anything that could be called a good education, all this only accentuates not the merit but at least the importance of the book. For here we may read in plain popular language, written by a man whose genius for popular exposition has never been surpassed among men, a brief account of the origin and meaning of England as it seemed to the average Englishman of that age. When subtler views of our history, some more false and some more true than his, have become popular, or at least well known, when in the near future Carlylean or Catholic or Marxian views of history have spread themselves among the reading public, this book will always remain as a bright and brisk summary of the cock-sure, healthy-minded, essentially manly and essentially ungentlemanly view of history which characterised the Radicals of that particular Radical era. The history tells us nothing about the periods that it talks about; but it tells us a great deal about the period that it does not talk about; the period in which it was written. It is in no sense a history of England from the Roman invasion; but it is certainly one of the documents which will contribute to a history of England in the nineteenth century.
Of the actual nature of its philosophical and technical limitations it is, I suppose, unnecessary to speak. They all resolve themselves into one fault common in the modern world, and certainly characteristic of historians much more learned and pretentious than Dickens. That fault consists simply in ignoring or underrating the variety of strange evils and unique dangers in the world. The Radicals of the nineteenth century were engaged, and most righteously engaged, in dealing with one particular problem of human civilisation; they were shifting and apportioning more equally a load of custom that had really become unmeaning, often accidental, and nearly always unfair. Thus, for instance, a fierce and fighting penal code, which had been perfectly natural when the robbers were as strong as the Government, had become in more ordered times nothing but a base and bloody habit. Thus again Church powers and dues, which had been human when every man felt the Church as the best part of himself, were mere mean privileges when the nation was full of sects and full of free thinkers. This clearing away of external symbols that no longer symbolised anything was an honourable and needful work; but it was so difficult that to the men engaged in it it blocked up the perspective and filled the sky, so that they slid into a very natural mental mistake which coloured all their views of history. They supposed that this particular problem on which they were engaged was the one problem upon which all mankind had always been engaged. They got it into their heads that breaking away from a dead past was the perpetual process of humanity. The truth is obviously that humanity has found itself in many difficulties very different from that. Sometimes the best business of an age is to resist some alien invasion; sometimes to preach practical self-control in a world too self-indulgent and diffused; sometimes to prevent the growth in the State of great new private enterprises that would poison or oppress it. Above all it may sometimes happen that the highest task of a thinking citizen may be to do the exact opposite of the work which the Radicals had to do. It may be his highest duty to cling on to every scrap of the past that he can find, if he feels that the ground is giving way beneath him and sinking into mere savagery and forgetfulness of all human culture. This was exactly the position of all thinking men in what we call the dark ages, say from the sixth to the tenth century. The cheap progressive view of history can never make head or tall of that epoch; it was an epoch upside down. We think of the old things as barbaric and the new things as enlightened. In that age all the enlightened things were old; all the barbaric and brutally ignorant things were new and up to date. Republicanism was a fading legend; despotism was a new and successful experiment. Christianity was not only better than the clans that rebelled against it; Christianity was more rationalistic than they were. When men looked back they saw progress and reason; when they looked forward they saw shapeless tradition and tribal terror. Touching such an age it is obvious that all our modern terms describing reform or conservation are foolish and beside the mark. The Conservative was then the only possible reformer. If a man did not strengthen the remains of Roman order and the root of Roman Christianity, he was simply helping the world to roll downhill into ruin and idiocy. Remember all these evident historical truths and then turn to the account given by Charles Dickens of that great man, St. Dunstan. It is not that the pert cockney tone of the abuse is irritating to the nerves: it is that he has got the whole hang of the thing wrong. His head is full of the nineteenth-century situation; that a priest imposing discipline is a person somehow blocking the way to equality and light. Whereas the point about such a man as Dunstan was that nobody in the place except he cared a button about equality or light: and that he was defending what was left of them against the young and growing power of darkness and division and caste.
Nevertheless the case against such books as this is commonly stated wrong. The fault of Dickens is not (as is often said) that he "applies the same moral standard to all ages." Every sane man must do that: a moral standard must remain the same or it is not a moral standard. If we call St. Anthony of Padua a good man, we must mean what we mean when we call Huxley a good man, or else there is no sense in using the word "good." The fault of the Dickens school of popular history lies, not in the application of a plain rule of right and wrong to all circumstances, but in ignorance of the circumstances to which it was applied. It is not that they wrongly enforce the fixed principle that life should be saved; it is that they take a fire-engine to a shipwreck and a lifeboat to a house on fire. The business of a good man in Dickens's time was to bring justice up to date. The business of a good man in Dunstan's time was to toll to ensure the survival of any justice at all.
And Dickens, through being a living and fighting man of his own time, kept the health of his own heart, and so saw many truths with a single eye: truths that were spoilt for subtler eyes. He was much more really right than Carlyle; immeasurably more right than Froude. He was more right precisely because he applied plain human morals to all facts as he saw them. Carlyle really had a vague idea that in coarse and cruel times it was right to be coarse and cruel; that tyranny was excusable in the twelfth century: as if the twelfth century did not denounce tyrants as much or more than any other. Carlyle, in fact, fancied that Rufus was the right sort of man; a view which was not only not shared by Anselm, but was probably not shared by Rufus. In this connection, or rather in connection with the other case of Froude, it is worth while to take another figure from Dickens's history, which illustrates the other and better side of the facile and popular method. Sheer ignorance of the environment made him wrong about Dunstan. But sheer instinct and good moral tradition made him right, for instance, about Henry VIII.; right where Froude is wildly wrong. Dickens's imagination could not re-picture an age where learning and liberty were dying rather than being born: but Henry VIII. lived in a time of expanding knowledge and unrest; a time therefore somewhat like the Victorian. And Dickens in his childish but robust way does perceive the main point about him: that he was a wicked man. He misses all the fine shades, of course; he makes him every kind of wicked man at once. He leaves out the serious interests of the man: his strange but real concern for theology; his love of certain legal and moral forms; his half-unconscious patriotism. But he sees the solid bulk of definite badness simply because it was there; and Froude cannot see it at all; because Froude followed Carlyle and played tricks with the eternal conscience. Henry VIII. was "a blot of blood and grease upon the history of England." For he was the embodiment of the Devil in the Renascence, that wild worship of mere pleasure and scorn, which with its pictures and its palaces has enriched and ruined the world.
The time will soon come when the mere commonsense of Dickens, like the mere common-sense of Macaulay (though his was poisoned by learning and Whig politics), will appear to give a plainer and therefore truer picture of the mass of history than the mystical perversity of a man of genius writing only out of his own temperament, like Carlyle or Taine. If a man has a new theory of ethics there is one thing he must not be allowed to do. Let him give laws on Sinai, let him dictate a Bible, let him fill the world with cathedrals if he can. But he must not be allowed to write a history of England; or a history of any country. All history was conducted on ordinary morality: with his extraordinary morality he is certain to read it all askew. Thus Carlyle tries to write of the Middle Ages with a bias against humility and mercy; that is, with a bias against the whole theoretic morality of the Middle Ages. The result is that he turns into a mere turmoil of arrogant German savages what was really the most complete and logical, if not the highest, of human civilisations. Historically speaking, it is better to be Dickens than to be this; better to be ignorant, provincial, slap-dash, seeing only the passing moment, but in that moment, to be true to eternal things.
It must be remembered, of course, that Dickens deliberately offers this
only as a "child's" history of England. That is, he only professes to be
able to teach history as any father of a little boy of five professes to
be able to teach him history. And although the history of England would
certainly be taught very differently (as regards the actual criticism of
events and men) in a family with a wider culture or with another religion,
the general method would be the same. For the general method is quite right.
This black-and-white history of heroes and villains; this history full
of pugnacious ethics and of nothing else, is the right kind of history
for children. I have often wondered how the scientific Marxians and the
believers in "the materialist view of history" will ever manage to teach
their dreary economic generalisations to children: but I suppose they will
have no children. Dickens's history will always be popular with the young;
almost as popular as Dickens's novels, and for the same reason: because
it is full of moralising. Science and art without morality are not dangerous
in the sense commonly supposed. They are not dangerous like a fire, but
dangerous like a fog. A fire is dangerous in its brightness; a fog in its
dulness; and thought without morals is merely dull, like a fog. The fog
seems to be creeping up the street; putting out lamp after lamp. But this
cockney lamp-post which the children love is still crowned with its flame;
and when the fathers have forgotten ethics, their babies will turn and
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