The Art of Writing & Speaking the English Language, Sherwin Cody [hardest books to read .TXT] 📗

“Jumping to loftiness” is like trying to lift oneself by one's boot-straps: it is very ridiculous to all who behold it. Ruskin begins with a very ordinary sentence. He says it was a fine morning, just as any one might say it. But the next sentence starts suddenly upward from the dead level, and to the end of the paragraph we rise, terrace on terrace, by splendid sweeps and jagged cliffs, till at the end we reach “the eternal snow.”

Exercise.

The study of the following selections from Macaulay and De Quincey may be conducted on a plan a trifle different from that heretofore employed.

The present writer spent two hours each day for two weeks reading this passage from Macaulay over and over: then he wrote a short essay on “Macaulay as a Model of Style,” trying to describe Macaulay's style as forcibly and skillfully as Macaulay describes the Puritans. The resulting paper did not appear to be an imitation of Macaulay, but it had many of the strong features of Macaulay's style which had not appeared in previous work. The same method was followed in the study of De Quincey's “English Mail Coach,” with even better results. The great difficulty arose from the fact that these lofty styles were learned only too well and were not counterbalanced by the study of other and more universally useful styles. It is dangerous to become fascinated with the lofty style, highly useful as it is on occasion.

If the student does not feel that he is able to succeed by the method of study just described, let him confine himself to more direct imitation, following out Franklin's plan.

(From the essay on Milton.)

By T. B. Macaulay.

We would speak first of the Puritans, the most remarkable body of men, perhaps, which the world has ever produced. The odious and ridiculous parts of their character lie on the surface. He that runs may read them; nor have there been wanting attentive and malicious observers to point them out. For many years after the Restoration, they were the theme of unmeasured invective and derision. They were exposed to the utmost licentiousness of the press and of the stage, when the press and the stage were most licentious. They were not men of letters; they were, as a body, unpopular; they could not defend themselves; and the public would not take them under its protection. They were therefore abandoned, without reserve, to the tender mercies of the satirists and dramatists. The ostentatious simplicity of their dress, their sour aspect, their nasal twang, their stiff posture, their long graces, their Hebrew names, the Scriptural phrases which they introduced on every occasion, their contempt of human learning, their destestation of polite amusements, were indeed fair game for the laughers. But it is not from the laughers alone that the philosophy of history is to be learnt. And he who approaches this subject should carefully guard against the influence of that potent ridicule which has already misled so many excellent writers.

. . . . . . . .

Those who roused the people to resistance, who directed their measures through a long series of eventful years, who formed out of the most unpromising materials, the finest army that Europe has ever seen, who trampled down King, Church, and Aristocracy, who, in the short intervals of domestic sedition and rebellion, made the name of England terrible to every nation on the face of the earth, were no vulgar fanatics. Most of their absurdities were mere external badges, like the signs of freemasonry, or the dress of the friars. We regret that these badges were not more attractive. We regret that a body to whose courage and talents mankind has owed inestimable obligations had not the lofty elegance which distinguished some of the adherents of Charles the First, or the easy good-breeding for which the court of Charles the Second was celebrated. But, if we must make our choice, we shall, like Bassanio in the play, turn from the specious caskets which contain only the Death's head and the Fool's head and fix on the plain leaden chest which conceals the treasure.

The Puritans were men whose minds had derived a peculiar character from the daily contemplation of superior beings and eternal interests. Not content with acknowledging in general terms an overruling Providence, they habitually ascribed every event to the will of the Great Being, for whose power nothing was too vast, for whose inspection nothing was too minute. To know him, to serve him, to enjoy him, was with them the great end of existence. They rejected with contempt the ceremonious homage which other sects substituted for the pure worship of the soul. Instead of catching occasional glimpses of the Deity through an obscuring veil, they aspired to gaze full on his intolerable brightness, and to commune with him face to face. Hence originated their contempt for terrestrial distinctions. The difference between the greatest and the meanest of mankind seemed to vanish, when compared with the boundless intervals which separated the whole race from him on whom their eyes were constantly fixed. They recognized no title to superiority but his favor; and, confident of that favor, they despised all the accomplishments and all the dignities of the world. If they were unacquainted with the works of philosophers and poets, they were deeply read in the oracles of God. If their names were not found in the registers of heralds, they were recorded in the Book of Life. If their steps were not accompanied by a splendid train of menials, legions of ministering angels had charge over them. Their palaces were houses not made with hands; their diadems crowns of glory which should never fade away. On the rich and the eloquent, on nobles and priests, they looked down with contempt: for they esteemed themselves rich in a more precious treasure, and eloquent in a more sublime language, nobles' by the right of an earlier creation, and priests by the imposition of a mightier hand. The very meanest of them was a being to whose fate a mysterious and terrible importance belonged, on whose slightest action the spirits of light and darkness looked with anxious interest, who had been destined, before heaven and earth were created, to enjoy a felicity which should continue when heaven and earth should have passed away. Events which shortsighted politicians ascribed to earthly causes, had been ordained on his account. For his sake empires had risen, and flourished, and decayed. For his sake the Almighty had proclaimed his will by the pen of the Evangelist, and the harp of the prophet. He had been wrested by no common deliverer from the grasp of no common foe. He had been ransomed by the sweat of no vulgar agony, by the blood of no earthly sacrifice. It was for him that the sun had been darkened, that the rocks had been rent, that the dead had risen, that all nature had shuddered at the suffering of her expiring God.

Thus the Puritans were made up of two different men, the one all self-abasement, penitence, gratitude, passion, the other proud, calm, inflexible, sagacious. He prostrated himself in the dust before his Maker: but he set his foot on the neck of his king. In his devotional retirement, he prayed with convulsions, and groans, and tears. He was half maddened by glorious or terrible illusions. He heard the lyres of angels or the tempting whispers of fiends. He caught a gleam of the Beatific Vision, or woke screaming from dreams of everlasting fire. Like Vane, he thought himself intrusted with the sceptre of the millienial year. Like Fleetwood he cried in the bitterness of his soul that God had hid his face from him. But when he took his seat in the council, or girt on his sword for war, these tempestuous works of the soul had left no perceptible trace behind them.

People who saw nothing of the godly but their uncouth visages, and heard nothing from them but their groans and their whining hymns, might laugh at them. But those had little reason to laugh who encountered them in the hall of debate or in the field of battle. These fanatics brought to civil affairs a coolness of judgment and an immutability of purpose which some writers have thought inconsistent with their religious zeal, but which were in fact the necessary effects of it. The intensity of their feelings on one subject made them tranquil on every other. One overpowering sentiment had subjected to itself pity and hatred, ambition and fear. Death had lost its terrors, and pleasure its charms.

They had their smiles and their tears, their raptures and their sorrows, but not for the things of this world. Enthusiasm had made them Stoics, had cleared their minds from every vulgar passion and prejudice, and raised them above the influence of danger and of corruption. It sometimes might lead them to pursue unwise ends, but never to choose unwise means. They went through the world like Sir Artegal's iron man Talus with his flail, crushing and trampling down oppressors, mingling with human beings, but having neither part nor lot in human infirmities, insensible to fatigue, to pleasure, and to pain, not to be pierced by any weapon, not to be withstood by aһ barrier.

Such we believe to have been the character of the Puritans. We perceive the absurdity of their manners. We dislike the sullen gloom of their domestic habits. We acknowledge that the tone of their minds was often injured by straining after things too high for mortal reach: and we know that, in spite of their hatred of Popery, they too often fell into the worst vices of that bad system, intolerance and extravagant austerity, that they had their anchorites and their crusades, their Dunstans and their De Montforts, their Dominics and their Escobars. Yet, when all circumstances are taken into consideration, we do not hesitate to pronounce them a brave, a wise, an honest, and a useful body.

Notes.

The most casual examination of Macaulay's style shows us that the words, the sentences, and the paragraphs are all arranged in rows, one on this side, one on that, a column here, another just like it over there, a whole row of columns above this window, and a whole row of columns above that window, just as bricks are built up in geometrical design. Almost every word contains an antithesis. The whole constitutes what is called the balanced structure.

We see also that Macaulay frequently repeats the same word again and again, and the repetition gives strength. Indeed, repetition is necessary to make this balanced structure: there must always be so much likeness and so much unlikeness—and the likeness and unlikeness must just balance.

We have shown the utility of variation: Macaulay shows the force there is in monotony, in repetition. In one sentence after another through an entire paragraph he repeats the same thing over and over and over. There is no rising by step after step to something higher in Macaulay: everything is on the dead level; but it is a powerful, heroic level.

The first words repeated and contrasted are press and stage. The sentence containing these words is balanced nicely. In the following sentence we have four short sentences united into one, and the first clause contrasts with the second and the third with the fourth. The sentence beginning “The ostentatious simplicity of their dress” gives us a whole series of subjects, all resting on a single short predicate—“were fair game for the laughers.” The next sentence catches up the, word “laughers” and plays upon it.

In the second paragraph we have as subject “those” followed by a whole series of relative clauses beginning with “who,” and this series again rests on a very short predicate—“were no vulgar fanatics.”

And so on through the entire description, we find series after series, contrast after contrast; now it is a dozen words all in the same construction, now a number of sentences all beginning in the same way and ending in the same way.

The first paragraph takes up the subject of the contrast of those who laughed and those who were laughed at. The second paragraph enlarges upon good points in the objects of the examination. The third paragraph describes their minds, and we perceive that Macaulay has all along been leading into this by his series of contrasts. In the fourth paragraph he brings