Part 90

Notwithstanding the altogether unfavorable reception of his History of England, which had now become a chief standard work, our author received a sum for the copyright, which, together with a pension he enjoyed through the influence of Lord Bute, had procured him not only independence but opulence. He therefore meditated passing the rest of his life in philosophical retirement, when, in 1763, he accepted an invitation to accompany the Earl of Hertford on his embassy to Paris, where his literary reputation obtained for him a reception, which, after the apathy of his own countrymen, astonished and delighted him. He remained at the French capital, in the situation of _charge d’affaires_, until the beginning of 1766, when he returned to England in company with the celebrated Rousseau, who is said to have repaid the delicate and generous behavior of our author with his usual ingratitude. In 1767, he was appointed under secretary of state to Mr. Conway, and after holding that situation for about two years, he returned to Edinburgh, in 1769, with a fortune of £1,000 a year. The next four years of his life were passed in the enjoyment of ease and reputation; the succeeding portion is best described towards the close of his autobiography, dated April 18th, 1776. ‘In spring 1775,’ he says, ‘I was struck with a disorder in my bowels, which at first gave me no alarm, but has since, as I apprehend it, become mortal and incurable. I now reckon upon a speedy dissolution. I have suffered very little pain from my disorder; and what is more strange, have, notwithstanding the great decline of my person, never suffered a moment’s abatement of my spirits; insomuch, that were I to name a period of my life, which I should most choose to pass over again, I might be tempted to point to this latter period. I possess the same ardor as ever in duty, and the same gayety in company. I consider, besides, that a man of sixty-five, by dying, cuts off only a few years of infirmities; and though I see many symptoms of my literary reputation’s breaking out at last with additional lustre, I know that I could have but a few years to enjoy it. It is difficult to be more detached from life than I am at present.’

After having finished the account of his life, he, at the request of his friends, went to England for the improvement of his health, but returned with no benefit, after a few weeks’ stay at London and Bath. He now employed himself in correcting his works for a new edition, and considering himself as a dying man, talked familiarly and even jocularly of his approaching dissolution. To one of his friends, who, struck by his cheerfulness, could not help expressing hopes of his recovery, he said, ‘Your hopes are groundless; I am dying as fast as my enemies, if I have any, could wish, and as easily and cheerfully as my best friends could desire.’ His weakness increased daily, until the afternoon of the 26th of August 1776, when he expired, says Dr. Black, ‘in such a happy composure of mind, that nothing could exceed it.’

Hume seemed to have formed a very just estimate of his own character: he describes himself as a man of mild disposition, of command of temper, of an open, social, and cheerful humor, capable of attachment, but little susceptible of enmity, and of great moderation in all his passions. This account of himself is fully corroborated by Dr. Adam Smith, who speaks of his social and intellectual qualities in the highest strain of eulogy: ‘Upon the whole,’ says the doctor, in his concluding remarks upon the death of Hume, ‘I have always considered him, both in his lifetime and since his death, as approaching as nearly to the idea of a perfectly wise and virtuous man, as, perhaps, the nature of human frailty will permit.’ Of this frailty he exhibited no inconsiderable portion in treating all systems of religion as founded in superstition; and, perhaps, there was a levity of conduct immediately preceding his death, which was beyond the dignity even of a philosopher, as it was certainly very opposite to the unpretending resignation of a dying Christian. His person had no affinity to his mind; his face was broad and flat, his mouth wide, his eyes vacant, and the corpulency of his whole person is said to have been better fitted to communicate the idea of a turtle-eating alderman, than of a refined philosopher. At Turin he fell in love with a lady, and addressing her, declared that he was “_abime aneanti_.” “Oh! pour aneanti,” replied the lady, “ce n’est en effet qu’une operation très naturelle de votre systême.”

In his intellectual character he takes his place in the first rank of modern philosophical sceptics, and it must be confessed that few writers have insisted on their theories with more vigor, self-command, or ability. The merit of his History of England is now generally allowed, though notwithstanding his own claim to perfect impartiality, prejudices, particularly in favor of the House of Stuart, appear in his work, and he has been accused of coloring facts to support his favorite and somewhat erroneous position that the English constitution cannot be considered as a regular plan of liberty before the reigns of the first two Stuarts. Upon the whole, however, few historians are more free from prejudice than Hume; nor is he often excelled in the clearness and eloquence of his style. About seven years after his death appeared an Essay on Suicide, generally believed to have been the production of his pen, and which, it is said, would have appeared in his lifetime, had not the booksellers been afraid to publish it.

An anecdote of Hume is told in one of Dr. Beattie’s letters to Mrs. Montague, which shows that however sincere a sceptic our author may have been, he admitted the propagation of his opinions might be destructive to the morals, if not the happiness, of at least one half of the intellectual world. ‘Mr. Hume,’ says Beattie, ‘was boasting to Dr. Gregory, that among his disciples in Edinburg, he had the honor to reckon many of the fair sex. “Now tell me,” said the doctor, “whether if you had a wife or a daughter, you would _wish_ them to be your disciples? Think well before you answer me; for, I assure you, that, whatever your answer is, I will not conceal it.” Mr. Hume, with a smile, and some hesitation, made this reply: “No; I believe scepticism may be too sturdy a virtue for a woman.”’ At another time, Mrs. Mallet, wife of the poet, meeting him at an assembly, boldly accosted him in these words: ‘Mr. Hume, give me leave to introduce myself to you; we Deists ought to know each other.’ ‘Madam,’ replied he, ‘I am no Deist; I do not style myself so; neither do I desire to be known by that appellation.’

ALEXANDER POPE.

Alexander Pope was born in Lombard Street, London, of Roman Catholic parents, on the 22d of May, 1688. He was according to Johnson, more willing to show what his father was not, than what he was; but his principal biographers make him the son of a linen-draper, who had grown rich enough to retire from business to Binfield, near Windsor. Alexander was deformed from his birth, and of so delicate a constitution, and such weakness of body, that he constantly wore stays; and when taking the air on the water, had a sedan-chair in the boat, in which he sat with the glasses down. He received the early part of his education at home, and, when about eight, was placed under the care of one Taverner, a Romish priest, who taught him the rudiments of Latin and Greek. His taste for poetry was first excited by the perusal of Ogilby’s Homer and Sandy’s Ovid; and, on his removal to school at Twyford, near Winchester, he exercised his talents in verse, by lampooning the master. He was next sent to a school in the vicinity of Hyde Park Corner, whence his occasional visits to the play-house induced such a fondness for theatrical exhibitions, that he composed a play from Ogilby’s Iliad, with some verses of his own intermixed, which was acted by his schoolfellows.

About twelve years of age, when he wrote his earliest production, The Ode of Solitude, he was called by his father to Binfield, where he improved himself by translating into verse the Latin classics, and in reading the English poets. The versification of Dryden particularly struck him, and he conceived such a veneration for the genius of that poet, that he persuaded some friends to take him to the coffeehouse which he frequented, and pleased himself with having seen him. As early as 1702, he had put into more elegant verse Chaucer’s January and May, and The Prologue to the Wife of Bath; and in the same year, he translated the epistle of Sappho to Phaon, from Ovid. At this time, the smoothness of his versification, which might be said to be formed, surpassed his original; ‘but this,’ says Johnson, ‘is a small part of his praise; he discovered such acquaintance both with human and public affairs, as is not easily conceived to have been attainable by a boy of fourteen, in Windsor Forest.’

In 1703, he passed some time in London, in the study of the French and Italian languages; and on his return to Binfield, wrote a comedy, a tragedy, or epic poem, with panegyrics on all the princes of Europe, and, as he confesses, ‘thought himself the greatest genius that ever was.’ Many of the productions upon which he founded this idea of himself, he subsequently destroyed; nor is it from an earlier period than 1705, that his life, as an author, is properly computed. In that year, he wrote his Pastorals, which, together with the very elegant and learned preface, received the praise of all the poets and the critics of the time; to whose society he, in the following year, more particularly introduced himself, by attending Will’s Coffee-house, in London, where most of them used to assemble. His pastorals did not appear until 1709, and in the same year he wrote, and in 1711 published, his Essay on Criticism, which he seems to have considered either so learned or so obscure, as to declare that ‘not one gentleman in sixty, even of a liberal education, could understand it.’ The piece was translated into French and German, and however overrated may have been the author’s estimation of it, has not been inadequately praised by Johnson, who observes that it displayed extent of comprehension, nicety of distinction, acquaintance with mankind, and knowledge both of ancient and modern learning, not often attained by the maturest age and longest experience. The essay, however, was not without opponents, and was attacked in a bitter and elaborate pamphlet, by Dennis, in consequence of some lines applied to him by Pope, whom he designated as ‘a little affected hypocrite, who had nothing in his mouth at the same time but truth, candor, friendship, good-nature, humanity and magnanimity.’ In this year, he also wrote his Messiah, first published in The Spectator, and his verses on the Unfortunate Lady, who, we are told by Ruffhead, having been removed by her guardian into a foreign country to avoid the addresses of Pope, put an end to her life by stabbing herself with a sword.

His next production was The Rape of the Lock, which is considered the most airy, the most ingenious, and the most delightful of all his compositions. The origin of it is too well known to need repetition here; but it is doubtful, as generally asserted, whether it had the effect of reconciling the parties whose conduct gave rise to the subject. On its first appearance, Addison called it a delicious little thing, and urged Pope not to alter it: he was, however, too confident of improving it to follow this advice, and considerably altered, and added to, the poem. ‘His attempt,’ says Johnson, ‘was justified by its success: The Rape of the Lock stands forward in the classes of literature as the most exquisite example of ludicrous poetry.’ In 1712, he published The Temple of Fame, and, about the same period, his Eloise to Abelard; to the composition of which he was led, according to Savage, by the perusal of Prior’s Nut-brown Maid. In 1713, appeared his Windsor Forest, the conclusion of which is said to have given pain to Addison, both as a poet and politician; but this is doubted by Johnson, who, in proof of the apparant friendship that continued to exist between the two poets, refers to the prologue of Cato, written by Pope, and also to a defense of that tragedy against the attacks of Dennis. About this time, the subject of our memoir is said to have studied painting under Jervis, and to have made progress enough to take the portraits of several of his friends.

He now turned his attention to the completion of his Iliad, which he offered to subscribers in six quarto volumes, for six guineas. The subscription soon rose to an amount that, while it gratified, at the same time alarmed him, when he thought of the extent of his undertaking; which, he says, disturbed him in his dreams at night, and made him wish that somebody would hang him. It was also given out, by some of his enemies, that he was deficient in Greek; and Addison, who does certainly, in this instance, seem to have been jealous of the fame of Pope, hinted to the Whigs, with a view to impede the subscription, that he was too much of a Tory; whilst this suspected him to be of the other party, in consequence of his contributions to Steele’s Guardian. His genius, however, carried him above all difficulties; and at the rate of about fifty lines per day, he soon completed the whole of the volumes, though his repeated alterations delayed the appearance of the sixth until 1720. The clear profit which he gained by this work amounted to £5,324 4_s._; a sum that relieved him from his present pecuniary difficulties, and enabled him to secure himself against future ones, by the purchase of considerable annuities.

The Iliad, which is described by the author’s biographer already mentioned, as not only one of the noblest versions of English poetry ever seen by the world, but, as one of the greatest events in the annals of learning, was a source of much annoyance to Pope, both during its progress and after its completion. Whilst it failed to gain him a patron, it also lost him a friend; the coldness of Addison he returned with indignation, and the overtures of Lord Halifax with indifference and contempt. He had taken umbrage at the conduct of the former, in endeavoring to create a rivalry between his translation of Homer and Tickall’s; the appearance of which, at the same time with his own, he had good reasons for attributing to the instrumentality of Addison. A reconciliation between them was afterwards attempted to be brought about, by Steele; but the interview only increased their mutual dislike, which continued to the end of their lives. Another reason assigned for Pope’s quarrel with Addison, is, that he had given one Gildon ten guineas to abuse the former in a letter, which was published respecting Wycherley. ‘On hearing of which,’ says Pope, ‘I wrote a letter to Mr. Addison, to let him know that I was not unacquainted with this behavior of his; that if I were to speak severely of him in return for it, it should not be in such a dirty way; that I should rather tell him myself fairly of his faults, and allow his good qualities; and that it should be something in the following manner. I then adjoined the first sketch of what has since been called my satire on Addison,――the character of Atticus.’ Our author’s contempt for Lord Halifax arose from that nobleman’s delay in the bestowal of his patronage, until he had secured some compliment, in the way of dedication or otherwise, which the poet was not over anxious to render. ‘They, probably,’ says Johnson, ‘were suspicious of each other: Pope would not dedicate till he saw at what rate his praise was valued; Halifax thought himself entitled to confidence, and would give nothing unless he knew what he should receive.’

Pope had removed to his celebrated villa, at Twickenham, in the year 1715, when the first volume of his Iliad was published, from which time he generally continued to reside there. In 1717, he collected his former works into one quarto volume; and in 1720, partaking of the national infatuation, he lost a slight sum of money in the South Sea stock. In 1721, he was induced, by a reward of £217 12_s._, to give his name and labors to an edition of Shakspeare, in which his various errors were detected and exposed with all the insolence of victory, by Theobald, in a book called, Shakspeare Restored. From this time, says Johnson, Pope became an enemy to editors, collators, and verbal critics; and hoped to persuade the world that he miscarried in this undertaking only by having a mind too great for such minute employments. The same authority tells us that, in 1723, he appeared as a witness on the trial of Bishop Atterbury, and that, in the few words he had to utter, he made several blunders. In 1725, appeared his translation of the Odyssey, in which he was assisted by Broome and Fenton; the former of whom he is said to have treated with great illiberality. About the year 1726, he had the misfortune to be overturned in the water whilst passing a bridge in a friend’s coach, by which he narrowly escaped drowning, and lost the use of two of his fingers from the breaking of the windows. Upon this occasion he received a letter of consolation from Voltaire, whom he had previously entertained at this table, where he is said to have talked with so much grossness, that Pope was driven from the room.

In 1727, he joined with Swift in the publication of three volumes of Miscellanies, wherein was inserted his Art of Sinking in Poetry; and in the following year appeared his Dunciad, a general attack against all the inferior authors of his time, whom he distinguished by the appellation of The Dunces. ‘On the day the book was first vended,’ says Pope, ‘a crowd of authors besieged the shop; entreaties, advices, threats of law and battery, nay, cries of treason, were all employed to hinder the coming out of the Dunciad.’ The poem excited a great sensation in all quarters, and was presented to the king and queen by Sir Robert Walpole. It is said to have blasted the literary reputation of all those whom it touched, and to have driven many of them to such an extent of hatred against the author, that they held weekly clubs to consider how they might injure him, and brought his image in clay for the purpose of executing him in effigy. In 1731, he published a poem on Taste, by which he incurred the odium of all parties, in consequence of ridiculing, under the name of Timon, his former friend and patron, the Duke of Chandos; to whom he wrote an explanatory letter, as full of hypocrisy as his verses were of ingratitude. In 1733, he published anonymously, the first, and in 1735, under his own name, the fourth part of his Essay on Man; the idea of which he acknowledges to have received from Bolingbroke, who is said to have ridiculed Pope as having advanced in it principles of which he did not perceive the consequence, and as blindly propagating opinions contrary to his own. Pope certainly appears to more advantage as a poet than a theologist in this production; which was on its translation into French, attacked with great skill by Professor Crousaz, of Switzerland, who discovered that many of the positions contained inferences against the doctrines of revelation. Warburton, however, defended the essay, in a manner that ever afterwards secured him the gratitude and friendship of Pope, who took the opportunity of acknowledging that he had not explained his own meaning properly, and of disclaiming any intention to propagate the principles of Bolingbroke.

His next poems in succession, were An Epistle to lord Bathurst, the Characters of Men and of Women, several imitations of Horace, Dr. Donne’s Satires, and an Epistle to Dr. Arbuthnot. In 1737, he published, by subscription, a quarto volume of his Correspondence; for the previous publication of which, by Curill, whom he had prosecuted in the house of lords, he accounts, in his preface, by saying that his letters had been stolen from a friend’s library, and thence sent privately to the press. There is, however, good reason to believe that they were printed with his own connivance, in order to give him an opportunity of subsequently publishing them himself, without incurring the imputation of vanity. In 1738, at which time he was visited by the Prince of Wales, and was of the opposition party, he published two Satirical Dialogues, in which he attacked several statesmen, but with a view rather of displaying his powers as a satirist than his sentiments as a patriot. These works were followed, in 1742, by a fourth book of The Dunciad, which brought on a paper war between himself and Cibber; his attack against whom he repeated, in a new edition of that work, in a strain of virulence that contributed more to the amusement of his readers than to his own reputation. From this time his vital powers gradually declined; he gave over original composition, and passed his time in the correction and revisal of his former works, and in social intercourse with his intimate friends, the chief of whom appear to have been Warburton and lord Bolingbroke. An asthma, with which he had been for some years affected, now terminating in a dropsy, his end visibly approached; he met it with resignation and calmness; and after having taken the sacrament, and exclaimed, a short time previously to death, ‘there is nothing meritorious but friendship and virtue!’ he expired, on the 30th of May, 1744, so placidly that the attendants did not ascertain the exact time of his dissolution. He was interred at Twickenham, where a monument was erected to him by Warburton, to whom he lelft half his library and the copyright of such of his works already printed as were not otherwise disposed of.