These are the young boys thoughts. These were his thoughts for sixty-six eventful years. In whatsoever else he wavered, he never wavered in that creed. He learnt it in his boyhood, while he read Foxs Martyrs beside his mothers knee. He learnt it as a lad, when he saw his neighbours Hawkins and Drake changed by Spanish tyranny and treachery from peaceful merchantmen into fierce scourges of God. He learnt it scholastically, from fathers and divines, as an Oxford scholar, in days when Oxford was a Protestant indeed, in whom there was no guile. He learnt it when he went over, at seventeen years old, with his gallant kinsman Henry Champernoun, and his band of a hundred gentlemen volunteers, to flesh his maiden sword in behalf of the persecuted French Protestants. He learnt it as he listened to the shrieks of the San Bartholomew; he learnt it as he watched the dragonnades, the tortures, the massacres of the Netherlands, and fought manfully under Norris in behalf of those victims of the Pope and Spain. He preached it in far stronger and wiser words than I can express it for him, in that noble tract of 1591, on Sir Richard Grenvilles death at the Azoresa Tyrtæan trumpet-blast such as has seldom rung in human ears; he discussed it like a cool statesman in his pamphlet of 1596, on A War with Spain. He sacrificed for it the last hopes of his old age, the wreck of his fortunes, his just recovered liberty; and he died with the old Gods battle-cry upon his lips, when it awoke no response from the hearts of a coward, profligate, and unbelieving generation. This is the background, the keynote of the mans whole life. If we lose the recollection of it, and content ourselves by slurring it over in the last pages of his biography with some half-sneer about his putting, like the rest of Elizabeths old admirals, the Spaniard, the Pope, and the Devil in the same category, then we shall understand very little about Raleigh; though, of course, we shall save ourselves the trouble of pronouncing as to whether the Spaniard and the Pope were really in the same category as the devil; or, indeed, which might be equally puzzling to a good many historians of the last century and a half, whether there be any devil at all.
The books which I have chosen to head this review are all of them more or less good, with one exception, and that is Bishop Goodmans Memoirs, on which much stress has been lately laid, as throwing light on various passages of Raleigh, Essex, Cecil, and Jamess lives. Having read it carefully, I must say plainly, that I think the book an altogether foolish, pedantic, and untrustworthy book, without any power of insight or gleam of reason; without even the care to be self-consistent; having but one object, the whitewashing of James, and of every noble lord whom the bishop has ever known: but in whitewashing each, the poor old flunkey so bespatters all the rest of his pets, that when the work is done, the whole party look, if possible, rather dirtier than before. And so I leave Bishop Goodman.
Mr. Fraser Tytlers book is well known; and it is on the whole a good one; because he really loves and admires the man of whom he writes: but he is sometimes careless as to authorities, and too often makes the wish father to the thought. Moreover, he has the usual sentiment about Mary Queen of Scots, and the usual scandal about Elizabeth, which is simply anathema; and which prevents his really seeing the time in which Raleigh lived, and the element in which he moved. This sort of talk is happily dying out just now; but no one can approach the history of the Elizabethan age (perhaps of any age) without finding that truth is all but buried under mountains of dirt and chaffan Augæan stable, which, perhaps, will never be swept clean. Yet I have seen, with great delight, several attempts toward removal of the said superstratum of dirt and chaff from the Elizabethan histories, in several articles, all evidently from the same pen (and that one, more perfectly master of English prose than any man living), in the Westminster Review and Frasers Magazine. 1
Sir Robert Schomburgks edition of the Guiana Voyage contains an excellent Life of Raleigh, perhaps the best yet written; of which I only complain, when it gives in to the stock-charges against Raleigh, as it were at second-hand, and just because they are stock-charges, and when, too, the illustrious editor (unable to conceal his admiration of a discoverer in many points so like himself) takes all through an apologetic tone of Please dont laugh at me. I daresay it is very foolish; but I cant help loving the man.
Mr. Napiers little book is a reprint of two Edinburgh Review articles on Bacon and Raleigh. The first, a learned statement of facts in answer to some unwisdom of a Quarterly reviewer (possibly an Oxford Aristotelian; for we think we do know that sweet Roman hand). It is clear, accurate, convincing, complete. There is no more to be said about the matter, save that facts are stubborn things.
The article on Raleigh is very valuable; first, because Mr. Napier has had access to many documents unknown to former biographers; and next, because he clears Raleigh completely from the old imputation of deceit about the Guiana mine, as well as of other minor charges. With his general opinion of Raleighs last and fatal Guiana voyage, I have the misfortune to differ from him toto coelo, on the strength of the very documents which he quotes. But Mr. Napier is always careful, always temperate, and always just, except where he, as I think, does not enter into the feelings of the man whom he is analysing. Let readers buy the book (it will tell them a hundred things they do not know) and be judge between Mr. Napier and me.
In the meanwhile, one cannot help watching with a smile how good old Times scrubbing-brush, which clears away paint and whitewash from church pillars, does the same by such characters as Raleighs. After each fresh examination, some fresh count in the hundred-headed indictment breaks down. The truth is, that as people begin to believe more in nobleness, and to gird up their loins to the doing of noble deeds, they discover more nobleness in others. Raleighs character was in its lowest nadir in the days of Voltaire and Hume. What shame to him? For so were more sacred characters than his. Shall the disciple be above his master? especially when that disciple was but too inconsistent, and gave occasion to the uncircumcised to blaspheme? But Cayley, after a few years, refutes triumphantly Humes silly slanders. He is a stupid writer: but he has sense enough, being patient, honest, and loving, to do that.
Mr. Fraser Tytler shovels away a little more of the dirt-heap; Mr. Napier clears him (for which we owe him many thanks), by simple statement of facts, from the charge of having deserted and neglected his Virginia colonists; Humboldt and Schomburgk clear him from the charge of having lied about Guiana; and so on; each successive writer giving in generally on merest hearsay to the general complaint against him, either from fear of running counter to big names, or from mere laziness, and yet absolving him from that particular charge of which his own knowledge enables him to judge. In the trust that I may be able to clear him from a few more charges, I write these pages, premising that I do not profess to have access to any new and recondite documents. I merely take the broad facts of the story from documents open to all; and comment on them as every man should wish his own life to be commented on.
But I do so on a method which I cannot give up; and that is the Bible method. I say boldly that historians have hitherto failed in understanding not only Raleigh and Elizabeth, but nine-tenths of the persons and facts in his day, because they will not judge them by the canons which the Bible lays downby which I mean not only the New Testament but the Old, which, as English Churchmen say, and Scotch Presbyterians have ere now testified with sacred blood, is not contrary to the New.