Endless variety in connection with exhaustless vigour of mind.
2. A lofty power of generalisation, both in speculative views and in his argumentative process.
3. Vivid intensity of conception, which caused abstractions to stand out with almost living force and visible feature, in his impassioned moments.
4. An imagination of oriental luxuriance, whose incessant play in tropes, metaphors, and analogies, frequently causes his speeches to gleam on the intellectual eye, as Aeschylus says the ocean does, when the Sun irradiates its bosom with the "anerithmon gelasma" of countless beams. 5. His positive acquirements in all the varied realms of art, science, and literature, endowed him with such vast funds of knowledge (In the wealth of his multitudinous acquirements, Burke seems to realise Cicero's ideal of what a perfect orator should know:—"Equidem omnia, quae pertinent ad usum civium, morem hominum, quae versantur in consuetudine vitae, in ratione reipublicae, in hac societate civili, in sensu hominum communi, in natura, in moribus, co hendenda esse oratori puto."—Cicero "De Orat." lib. ii. cap. 16.), that Johnson declared of Burke—"Enter upon what subject you will, and Burke is ready to meet you."
6. In addition to these high gifts, may be added, an ability to wield the weapons of sarcasm and irony, with a keenness of application and effect rarely equalled. But, in all candour, it may be added, that just as a profusion of figures and metaphors sometimes tempted this great orator into incongruous images and coarse analogies, so his passion for irony was occasionally too intense. Hence, there are occasions where his pungency is embittered into acrimony, strength degenerates into vulgarism, and the vehemence of satire is infuriated with the fierceness of invective.
7. With regard to language and style, it may be truly said, they were the absolute vassals of his Genius, and did homage to its command in every possible mode by which it chose to employ them. Thus, in his "Letters on a Regicide Peace," and above all, in "French Revolutions," the reader will find almost every conceivable manner of style and mode of expression the English language can develop; and what is more,—together with classical richness, there are also the pointed seriousness and persuasive simplicity of our own vernacular Saxon, which increase the attractions of Burke's style to a wonderful extent. But, beyond controversy, among these great endowments, the imaginative faculty is that which appears to be the most transcendent in the mental constitution of Burke. And so truly is this the case, that both among his contemporaries, as well as among his successors, this predominance of imagination has caused his just claims as a philosophic thinker and statesman to be partially overlooked. The union of ideal theory and practical realisation, of imaginative creation with logical induction, is indeed so rare, we cannot be surprised at the injustice which the genius of Burke has had to endure in this respect. And yet, in the nature of our faculties themselves, there exists no necessity why a vivid power to conceive ideas, should NOT be combined with a dialectic skill in expressing them. Degerando, an admirable French writer, in one of his Treatises, has some profound observations on this subject; and does not hesitate to define poetry itself as a species of "logique cachee."
But when we assert that these excellencies, which have thus been succinctly exhibited, characterise the mental constitution of Burke, we do not mean that others have not, in their degree, possessed similar endowments. Such an inference would be an absurd extravagance. But what we mean to affirm is—the qualifications enumerated have never been combined into co-operative harmony, and developed in proportionable effect, as they appear in the speeches and writings of this wonderful man. But after all, we have not reached what may be considered a peerless excellence, the peculiar gift,—the one great and glorious distinction, which separates Burke's oratory from that of all others, and which has caused his speeches to be blended with political History, and to incorporate themselves with the moral destiny of Europe,—namely, HIS INTUITIVE PERCEPTION OF UNIVERSAL PRINCIPLES. The truth of this statement may be verified, by comparing the eloquence of Burke with specimens of departed orators; or by a reference to existing standards in the parliamentary debates. Compared, then, either with the speeches of Chatham, Holland, Pitt, Fox, etc. etc., we perceive at once the grand distinction to which we refer. These illustrious men were effective debaters, and, in various senses, orators of surpassing excellency. But how is it, that with all their allowed grandeur of intellect and political eminence, they have ceased to operate upon the hearts and minds of the present Age, either as teachers of political Truth, or oracles of legislative Wisdom? Simply, BECAUSE they were too popular in temporary effect, ever to become influential by permanent inspiration. In their highest moods, and amid their noblest hours of triumph, they were "of the earth earthy." Party; personality; crushing rejoinders, or satirical attacks; a felicitous exposure of inconsistency, or a triumphant self-vindication; brilliant repartees, and logical gladiatorship,—such are among the prominent characteristics which caused parliamentary debates in Burke's day to be so animating and interesting to those who heard, or perused them, amid the excitements of the hour. It is not to be denied that commanding eloquence, vast genius, political ardour, intellectual enthusiasm, together with indignant denunciation and argumentative subtlety, were thus summoned into exercise by the perils of the Nation, and the contentions of Party. Nevertheless, the local, the temporal, the conventional, and the individual, in all which relates to the science of politics or the tactics of partisanship,—are sufficient to excite and employ the energies and qualities which made the general parliamentary debates of Burke's period so captivating. But when we revert to his own speeches and writings, we at once perceive WHY, as long as the mind can comprehend what is true, the heart appreciate what is pure, or the conscience authenticate the sanction of heaven and the distinctions between right and wrong,—Edmund Burke will continue to be admired, revered, and consulted, not only as the greatest of English orators, but as the profoundest teacher of political Science. It was not that he despised the arrangement of facts, or overlooked the minutiae of detail; on the contrary, as may be proved by his speeches on "economical reform," and Warren Hastings; in these respects his research was boundless, and his industry inexhaustible. Moreover, he was quite alive to the claims of a crisis, and with the coolness and calm of a practical statesman, knew how to confront a sudden emergency, and to contend with a gigantic difficulty. Yet all these qualifications recede before Burke's amazing power of expanding particulars into universals, and of associating the accidents of a transient discussion with the essential properties of some permanent Law in policy, or abstract Truth in morals. His genius looked through the local to the universal; in the temporal perceived the eternal; and while facing the features of the Individual, was enabled to contemplate the attributes of a Race. (Cicero, in many respects a counterpart of Burke, both in statesmanship and oratory, appears to recognise what is here expressed when he says:—"Plerique duo genera ad dicendum dederunt; UNUM DE CERTA DEFINITAQUE CAUSA, quales sunt quae in litibus, quae in deliberationibus versantur;—alterum, quod appellant omnes fere scriptores, explicat nemo, INFINITAM GENERIS SINE TEMPORE, ET SINE PERSONA quaestionem."—"De Orat." lib. ii. cap. 15.) Hence his speeches are virtual prophecies; and his writings a storehouse of pregnant axioms and predictive enunciations, as limitless in their range as they are undying in duration. In one word, no speeches delivered in the English Parliament, are so likely to be eternalized as Burke's, because he has combined with his treatment of some especial case or contingency before him, the assertion of immutable Principles, which can be detached from what is local and national, and thus made to stand forth alone in all the naked grandeur of their truth and their tendency. Let us be permitted to investigate this topic a little further. If, then, what Quintilian asserted of the Roman orator may be applied to our own British Cicero,—"Ille se profecisse sciat, cui Cicero valde placebit;" and if, moreover, this pre-eminence be chiefly discovered in Burke's instinctive grasp of that moral essence which is incorporated with all questions of political Science, and social Ethics—from WHENCE came this diviner energy of his Genius? No believer in Christian revelation will hesitate to appropriate, even to this subject, the apostolic axiom, "EVERY good gift, and EVERY perfect gift is from above." But while we subscribe with reverential sincerity to this announcement, it is equally true, that the Infinite Inspirer of all good adjusts His secret energies by certain laws, and condescends to work by analogous means. Bearing this in mind, we venture to think Burke's gift of almost prescient insight into the recesses of our common nature, and his consummate faculty of instructing the Future through the medium of the Present,—were partly derived from the elevation of his sentiments, and the purity of his private life. (The action and reaction maintained between our moral and intellectual