Part 20

Of all the lives of Swift which have been written, it would be difficult to say whether Dr. Johnson's or Sir Walter Scott's is the most one-sided. Johnson's is like that of a man who had a personal pique, and Scott's is that of a regular pleader. In his admiration of his author, he seems unconsciously to take all that comes as excellent and right, and slurs over acts and principles in Swift which in another he would denounce as most disgraceful. When we recollect that Swift was bitterly disappointed in his ambition of a miter, and that he retired to Ireland to brood not only over this, but over the utter wreck of his political patrons and party, the impartial reader finds it difficult to concede to him so much the praise of real patriotism as of personal resentment. He was ready to lay hold on any thing that could at once annoy government and enhance his own popularity. In all relations of life, an intense selfishness was his great characteristic, if we except this in his character of author: there he certainly displayed a great indifference to pecuniary profit, and was not only a stanch friend to his literary associates, but allowed them to reap that profit by his writings which he would not reap himself. But in all other respects his selfishness is strikingly prominent. He did not hesitate to sacrifice man or woman for the promotion of his comfort or his ambition. We have spoken of his treatment of women, we may take a specimen of his treatment of men. In the celebrated case of Wood, the patentee, and the Drapier's Letters, nothing could be more recklessly unjust than his conduct, or more hollow than his pretenses. He wanted a cause of annoyance to Walpole, and against the government generally. Government had given a contract to Wood to coin a certain quantity of halfpence for Ireland, and this he seized hold on. He represented Wood as a low iron-monger, an adventurer; his halfpence as vile in quality and deficient in weight; and the whole as a nuisance, which would rob Ireland of its gold, and enrich England at its expense. Now Scott himself is obliged to admit that the whole of this was false. Wood, instead of the mere iron-monger on whom he heaped all the charges and epithets of villainy and baseness that he could, even to that of a "wood-louse," was a highly respectable iron-master of Wolverhampton. His coinage, on this outcry being raised by Swift, was submitted by government to Sir Isaac Newton to be assayed, when it was reported by Sir Isaac to be better than bargain; and is admitted by Scott to have been better than Ireland had been in the habit of having, and, in fact, he says, a very handsome coinage. So far from an evil to Ireland, Scott admits, as is very obvious, that it was one of the best things Ireland could have, a sufficient stock of coin. But the ignorant population, once possessed with the idea of imposition, grew outrageous, and flung the coinage into the Liffey, and Swift chuckled to himself over the success of his scheme, and the acquisition of the reputation of a patriot. In the mean time, he had inflicted a real injury on his infatuated fellow-countrymen, and a loss of £60,000 on his innocent victim, Wood. Scott says that Wood was indemnified by a grant of £3000 yearly for twelve years. The simple fact I believe to be, that, though granted, it was never paid; Wood, who had nine sons, lost by this transaction the fortune that should have provided for them. One of these sons was afterward the introducer of platina into England. The real facts respecting Wood's coinage may be found in "Ruding's Annals of Coinage."

There is another point in which Swift's biographers and critics have been far too lenient toward him. Wonderful as is his talent, and admirable as his wit, these are dreadfully defiled by his coarseness and filthiness of ideas. Wit has no necessary connection with disgusting imagery; and in attempting to excuse Swift, his admirers have laid the charge upon the times. But Swift out-Herods the times and his cotemporaries. In them may be found occasional smuttiness, but the filthy taint seemed to pervade the whole of Swift's mind, and his vilest parts are inextricably woven with the texture of his composition, as in Gulliver's Travels. There is nothing so singular as that almost all writers speak of the wit of Swift and of Rabelais, without, as it regards the latter, once warning the reader against the mass of most revolting obscenity which loads almost every page of the Frenchman. Even Rogers, moral and refined in his own writings, talks of "laughing with Rabelais in his easy chair," but he never seems to reflect that far the greater portion of readers would have to blush and quit his company in disgust. It is fitting that in an age of moral refinement, youthful readers should at least be made aware that the wit that is praised is combined with obscenity or grossness that can not be too emphatically condemned.

Among the places connected with the history of Swift's life, the residence of Miss Vanhomrigh--Vanessa--is one of the most interesting. The account of it, procured by Scott, was this: "Marley Abbey, near Celbridge, where Miss Vanhomrigh resided, is built much in the form of a real cloister, especially in its external appearance. An aged man, upward of ninety by his own account, showed the grounds to my correspondent. He was the son of Miss Vanhomrigh's gardener, and used to work with his father in the garden when a boy. He remembered the unfortunate Vanessa well, and his account of her corresponded with the usual description of her person, especially as to her _embonpoint_. He said she went seldom abroad, and saw little company; her constant amusement was reading, or walking in the garden. Yet, according to this authority, her society was courted by several families in the neighborhood, who visited her, notwithstanding her seldom returning that attention; and he added, that her manners interested every one who knew her. But she avoided company, and was always melancholy, save when Dean Swift was there, and then she seemed happy. The garden was to an uncommon degree crowded with laurels. The old man said that when Miss Vanhomrigh expected the dean, she always planted with her own hand a laurel or two against his arrival. He showed her favorite seat, still called Vanessa's Bower. Three or four trees and some laurels indicate the spot. They had formerly, according to the old man's information, been trained into a close arbor. There were two seats and a rude table within the bower, the opening of which commanded a view of the Liffey, which had a romantic effect, and there was a small cascade that murmured at some distance. In this sequestered spot, according to the old gardener's account, the dean and Vanessa used often to sit, with books and writing materials on the table before them. Vanessa, besides musing over her unhappy attachment, had, during her residence in this solitude, the care of nursing the declining health of her younger sister, who at length died about 1720. This event, as it left her alone in the world, seems to have increased the energy of her fatal passion for Swift, while he, on the contrary, saw room for still greater reserve, when her situation became that of a solitary female without the society or countenance of a female relation."

Marley Abbey, Vanessa's house, is now the residence of Mr. Henry Grattan, M.P.

In D'Alton's History of the County of Dublin, p. 344, there is an account of the present state of Delville, the residence of Dr. Delany.

JAMES THOMSON.

The author of The Seasons was born at Ednam, a couple of miles or so from Kelso, on the 11th of September, 1700. His father was the minister of the parish, and it was intended to bring him up to the same profession. The early childhood only of Thomson was spent here, for his father removed to Southdean, near Jedburgh, having obtained the living of that place.

Ednam has nothing poetical about it. It lies in a rich farming country of ordinary features. The scenery is flat, and the village by no means picturesque. It consists of a few farm-houses, and long rows of hinds' cottages. David Macbeth Moir, the Delta of Blackwood's Magazine, described the place some years ago in these lines:

"A rural church; some scattered cottage roofs, From whose secluded hearths the thin blue smoke Silently wreathing through the breezeless air, Ascended mingling with the summer sky; A rustic bridge, mossy and weather-stained; A fairy streamlet, singing to itself; And here and there a venerable tree In foliaged beauty; of these elements, And only these, the simple scene was formed."

Yet even this description is too favorable. It would induce us to believe that the spot had something of the picturesque--it has nothing of it. The streamlet sings little even to itself through that flat district; the mossy bridge has given way to a good, substantial, but unpoetical stone one. The landscape is by no means over-enriched by fine trees. There are some limes, I believe they are, in the churchyard. The old church has been pulled down since Thomson's time, and the new one now standing is a poor, barn-like affair, with a belfry that would do for a pigeon cote. The manse in which the poet was born has also disappeared, and a new, square, unpicturesque one been built upon the site. Perhaps no class of people have less of the poetical or the picturesque in them than the Presbyterian clergy of Scotland. The hard, dry, stern Calvinism imparted by John Knox has effectually expelled all that. The country people of Scotland are generally intelligent, and have a taste for poetry and literature; but to a certainty they do not derive this from their clergy. In no country have I found the parish clergy so ignorant of general literature, or so unacquainted with any thing that is going on in the world, except the polemics of their own Church. The cargo of _Geneva_ which Knox imported has operated on the religious feeling of Scotland worse than any gin or whisky on its moral or physical condition. It is a _spirit_ as unlike Christianity as possible. One is all love and tenderness; the other all bitterness and hardness: the one is gentle and tolerant; the other fierce and intolerant: the one careless of form, so that the life and soul of charity and piety are preserved; the other is all form and doctrine--doctrine, hard, metaphysical, rigid, and damnatory. On the borders, too, in many places, the very people seem to me more ignorant and stupid than is the wont of Scotland; they would match the Surrey chopsticks or Essex calves of England.

I walked over from Kelso on the Sunday morning to Ednam. The people were collected about the church door, waiting for the time of service. I thought it a good opportunity to hear something of the traditions of the country about Thomson. Nobody could tell me any thing. So little idea had they of a poet, that they informed me that another poet had been born there besides Thomson. I asked whom that might be. They said, "One White, a decrepit old man who used to write under the trees of the church-yard;" and this they thought having another poet! Such--as we are often obliged to exclaim--is fame!

An old woman, into whose cottage I stepped, on returning, to avoid a shower, was more intelligent. She told me that her mother had lived at the old manse, and frequently heard what had been told to inquirers. The manse in which Thomson was born, she said, was of mud; and he was born in the parlor, which had a bed in a recess concealed by a curtain.

The present minister is the son of a saddler at Hawick. I stayed the service, or at least nearly three hours of it. It is the odd custom of many country places in Scotland, where the people have too far to come to be able to do it twice in the day, to actually have two services performed all at one sitting. With that attention to mere rigid formality which this Calvinism has introduced, that task-work holiness which teaches that God's wrath will be aroused if they do not go through a certain number of prayers, sermons, and ceremonies in the day, they have the morning and afternoon services all at once. There were, therefore, _two_ enormously long sermons, three prayers, three singings, and, to make worse of it, the sermons consisted of such a mass of doctrinal stubble as filled me with astonishment that such actual rubbish, and worse than rubbish, could at the present day be inflicted on any patient and unoffending people. What a gross perversion and misconception of Christianity is this! How my heart bled at the very idea that the State paid and upheld this system, by which the people were not blessed with the pure, simple, and benign knowledge of that simplest, most beautiful, and love-inspiring of all systems, Christianity, but were actually cursed with the drawing of the horrid furze-bushes of school divinity and Calvinistic damnation across their naked consciences.

Imagine a company of hard-working and care-worn peasants, coming for five or ten miles on a Sunday to listen to such chopped-straw preaching as this. The sermons were to prove that the temptation of Christ in the wilderness was a _bonâ fide_ and actual history. And first, the preacher told them what profound subtlety the temptations of Satan showed, such as advising Christ after forty days' fast to cause the stones to be made bread; as if Christ could not have done that if he needed, without the devil's suggestion. And then he told them that Christ was God himself, so that the devil knowing that, instead of showing such profound subtlety, must have been a very daft devil indeed to try to tempt him at all. Poor people! of all the beautiful sayings and doings in the life of our Savior; of all the divine precepts which he peculiarly brought down from heaven for the especial consolation and invigoration of the poor; of all the deeds and the expressions of an infinite love; of all those teachings that "the Sabbath is made for man, and not man for the Sabbath;" of all the gracious declarations that it was not by doctrine and cunningly-devised fables, but by the great spirit of love--love to God and to one another, and by keeping his commandments, that we are to be saved, was there nothing that could be dealt out to you? Could your dry and thirsting spirits receive nothing but this dry and musty fodder of sectarian disquisition? Oh! how much better were one simple word of genuine feeling from the most unlettered preacher on a bare hill-side!

My only wonder was to find any body in the church at all, for I thought I must have met the whole village going to Kelso, where they have _eight_ different sects, the most zealous of all being the Free Church. It is only by a passage through Scotland that you get a living idea of what a movement the movement of this Free Church has been. In every town, from the extremest south to the extremest north, you see free churches rising or arisen. Even in little Melrose there is a large one; and I observed that they built them as near, on all occasions, as possible to the established one, and, if compassable, exactly opposite. Indeed, I have been told that land has, in many instances, been offered gratuitously to build a free church upon, and has been refused because it was not opposite to the established one. Such is the fruit of an Establishment in Scotland, and such were the evidences of its teachings in Ednam. How different to the fine, genial, and genuine faith of James Thomson!

On a hill on the right hand of the road, proceeding from Kelso to Ednam, and about a quarter of a mile from that village, a plain obelisk has been erected to the memory of the poet, bearing this inscription: "Erected in memory of James Thomson, Author of the Seasons. Born at Ednam, 11th of September, A.D. 1700."

The Earl of Buchan, who erected a temple of the Muses at Dryburgh, in the center of which he placed Thomson, and who placed the brass tablet to his memory in the church at Richmond, also instituted an annual commemoration of his fame at Ednam, which has long fallen into desuetude. For the first meeting of this kind, Burns wrote his Address to the Shade of Thomson in crowning his bust at Ednam.

Of Thomson's sojourn at Southdean, nearly all that is now known is comprehended in the following passage in Mr. Robert Chambers's "Picture of Scotland:" "The father of James Thomson was removed from Ednam to this parish while the poet was a child; and here, accordingly, the author of the Seasons spent the days of his boyhood. In the churchyard may still be seen the humble monument of the father of the poet, though the inscription is nearly obliterated. The manse in which that individual reared his large family, of whom one was destined to become so illustrious, was what would now be described as a small thatched cottage. It is traditionally recollected that the poet was sent to the University of Edinburgh, seated behind his father's man on horseback, but was so reluctant to quit the country for a town life, that he had returned on foot before his conductor, declaring that he could study as well on the braes of Sou'den--so Southdean is generally pronounced--as in Edinburgh."

Here Thomson undoubtedly acquired that deep love for nature, and that intimate acquaintance with it, which enabled him to produce the poem of the Seasons, which, with considerable faults of style, is one of the richest compositions in the language, in the legitimate subject matter, in the grandeur of its scenery, drawn from all regions of the earth, and in the broad and beautiful spirit of its religious philosophy. It has stood the test of more than a century, during which time great changes have taken place in the theory of versification and in public taste. Compositions of great variety, and of the most splendid character, have since rendered fastidious the public judgment, yet the Seasons are and will continue to be read with pleasure.

Though the old man-servant who had jogged along to Edinburgh with little Jemmy Thomson behind him was astonished, on his return, to find him at home again, yet another attempt must have been more successful, for at the University of Edinburgh he finished his education. The poetic nature, however, convinced him by that time that it was not his vocation to preach the arid notions of Knox, and palm them off as the grand, heart-opening truths of Christianity. His father had died two years after his coming to Edinburgh, leaving his mother with a considerable family, who raised upon her little estate, by mortgage, what she could, and came to reside in Edinburgh. James resolved not to weigh upon her resources longer than needful, but set out for London with his poem of Winter in his pocket. He had introductions to several influential persons, and one of them to Mr. Mallet, then tutor to the sons of the Duke of Montrose. His great want, Dr. Johnson says, on reaching London, was a pair of shoes. To make his calls, these were necessary, and his Winter was his sole resource. It was a wintery one, for he could find no purchaser for it for a long time, and when purchased, it did not for a good while sell. At length it fell under the eye of a Mr. Whatley, who instantly perceived its merit, and zealously spread the information. Thomson was quickly a popular author, and from this time resided chiefly in the neighborhood of London. He made one tour on the Continent as companion to Mr. Talbot, the eldest son of the chancellor. The despotism which he saw abroad induced him to write his poem of Liberty, one of his very worst productions, and which lost him much government preferment; and when the public complained of this, a ministerial writer remarked that "Thomson had taken a _Liberty_ which was not agreeable to _Britannia_ in any _Season_."

Government preferment, however, he did receive. The chancellor conferred on him the place of Secretary of the Briefs, which made him independent. On the death of the Chancellor Talbot he lost this post, through being too indolent to make application to Lord Hardwicke for it, though Hardwicke kept it open for some time that he might. For a time he was again reduced by this circumstance to poverty and difficulty. Out of this he was, after a while, permanently raised through the influence of Lord Lyttleton, a pension of a hundred a year being conferred on him. This removed the pressure of utter necessity, but compelled him to work, without which compulsion, perhaps, no man would have worked less. About three years before his death, Lord Lyttleton, being then in power, made him Surveyor-general of the Leeward Islands. Those islands he surveyed from his elevation on Richmond Hill, and very general his survey of course must have been. The particular and actual survey was left to his deputy in the islands themselves, and Thomson netted a yearly balance, the deputy being paid, of three hundred a year, which, with his pension, left him most comfortably at ease in the castle of indolence. Besides his two principal poems, he wrote several tragedies, as Sophonisba, in which the unfortunate line,

"O Sophonisba, Sophonisba, O!"

was parodied by a wag with

"O Jemmy Thomson, Jemmy Thomson, O!"

and was echoed through the town every where and for a long time. Agamemnon was another, Edward and Eleonora a third, and Tancred and Sigismunda his last and best, except a posthumous one--Coriolanus.

Among the haunts of Thomson were the country houses of many of the more literary or more tasteful noblemen of the time, as Hagley, the seat of Lord Lyttleton; Bub Doddington's seat in Dorsetshire; Stowe, then the seat of Lord Cobham; the seat of the Countess of Hertford, &c. The last place, however, it seems, only received Thomson once. It was the practice, says Johnson, of the Countess of Hertford, to whom Thomson dedicated his poem of Spring, to invite some poet every summer into the country to hear her verses and assist her studies. This honor was once conferred on Thomson, who took more delight in carousing with Lord Hertford and his friends than assisting her ladyship's poetical operations, and never, therefore, received another summons.

Thomson was, in fact, the last person to hope for much literary and understrapper service from, though in the shape of a countess, where, on the one hand, bad verses had to be inflicted on him, and, on the other, there was a good table and good talk. Indolence and self-indulgence were his besetting sins. Every one has heard of the lady who said she had discovered three things concerning the author in reading the Seasons: that he was a great lover, a great swimmer, and rigidly abstinent; at all which, Savage, who lived much with him, laughed heartily, saying that he believed Thomson was never in cold water in his life, and that the other particulars were just as true. The anecdote of Quin, regarding Thomson's splendid description of sunrise, has been equally diffused. He, like Savage, asserted that he believed Thomson never saw the sun rise in his life, and related that, going one day to see him at Richmond, he found him in bed at noon, and asking him why he did not get up earlier, he replied, listlessly, that "he had nae motive."