MEMOIR OF BEATTIE,
BY THE REV. ALEXANDER DYCE
"Heard you that Hermit's strain from Scotia borne,
'For virtue lost, and ruin'd man I mourn?'
Who may forget thee, Beattie? who supply
The tale half-told of Edwin's minstrelsy?"
The Pursuits of Literature.
The subject of this memoir was born on the 25th of October, 1735, at Laurencekirk, in the county of Kincardine, Scotland. His father, James Beattie, who kept a small shop in the village at the same time that he rented a little farm in the neighbourhood, was a man of considerable talents and acquirements:1 his mother, too, was distinguished for her abilities. Our author, James, was the youngest of the six children of this respectable pair.
After his father's decease, which happened when he was only seven years old, his mother, by means of the emoluments derived from the shop and the farm, was enabled to bring up her family in comfort. In the management of her affairs she was assisted by her eldest son, David, a youth of eighteen, who generously and affectionately relinquished all other pursuits for that of promoting her welfare and happiness, and who appears to have fostered his brothers and sisters with an almost parental care. James was placed at the parish school of Laurencekirk, which was then in some repute, and of which, about forty years before, Ruddiman, the famous grammarian, had been the master. At this time he had access to few books, except those which the minister of the village (the Rev. Mr. Thomson) kindly lent him, and which he read with avidity. It was then that he first became acquainted with English versification in Ogilby's Virgil. Even then he was known among his schoolfellows by the name of the poet; and sometimes he would rise from bed, during the night, that he might commit to writing any poetical idea that his fancy had happened to suggest.
In 1749 he began his academical career, at the Marischal College, Aberdeen:2 and as his circumstances were straitened, he became a competitor – and with success – for one of those bursaries or exhibitions, which are annually bestowed on students who are unable to support the entire expenses of a university education. He attended the Greek class taught by Dr. Blackwell. This scholar, whose writings on classical subjects,3 though now fallen into disrepute, once enjoyed considerable popularity, soon discovered that his pupil was no ordinary young man, and distinguished him by several encouraging marks of approbation. The kindness of the Professor made a deep impression on the mind of Beattie, and he used to declare, in after life, that Blackwell was the first person who gave him reason to believe that he was possessed of any genius. During the four years of his attendance at the Marischal College he also studied philosophy and divinity. The last mentioned branch of knowledge he pursued doubtless with a view to the ministry, the church being then the chief resource of the well educated sons of the poorer classes in Scotland: he, however, soon abandoned all thoughts of the clerical profession.
Having taken the degree of M. A., he was elected, on the 1st of August, 1753, schoolmaster of Fordoun, a small hamlet at the foot of the Grampian hills, about six miles distant from his birthplace: here also he officiated as præcentor, or parish-clerk.
Many an hour was now spent by Beattie in perfect solitude; the family of Mr. Forbes, the minister, being almost the only society, save the surrounding peasantry, which his situation allowed him to enjoy. But his days went happily by. When not occupied by his public duties, he appears to have devoted a portion of his time to the study of the classics;4 and occasionally he amused himself by composing little poems, a few of which were printed in the Scots Magazine. His fondness for music had ever been decided; and in his present retirement he cultivated it with uncommon success.5 In the grand and beautiful scenery of the neighbourhood he found a never-failing source of pleasure. Not far from the place where he dwelt, a large and well wooded glen communicates with the mountains. In it he loved to wander; in it some of his earliest verses were written; and his recollections of its wild and romantic charms may be traced in several vivid descriptions of nature in his poetical works. Sometimes he would pass the whole night among the fields, gazing on the sky, and observing the various aspects it assumed till the return of day; and the exhilarating song of "the lyric lark" in the mornings of summer used to fill him with delight. In 1755, his loneliness was cheered by the arrival of his brother David, who came to settle himself at the village of Fordoun.
The celebrated and eccentric Francis Garden, Esq., (afterwards one of the judges of the supreme courts of civil and criminal law in Scotland, by the title of Lord Gardenstone,) who was then sheriff of the county of Kincardine, and occasionally resided in the neighbourhood of Fordoun, was the earliest patron of our author. They accidentally became acquainted with each Other. Mr. Garden having one day discovered Beattie busily writing with a pencil in his favourite glen, and learning that he was engaged in the composition of a poem,6 from that period took him under his protection.
At this time too he became known to another more celebrated and more eccentric character, Lord Monboddo, whose family estate is in the parish of Fordoun; and though their opinions on some important points by no means coincided, they ever after lived on friendly terms.
In 1757, the place of usher in the grammar-school of Aberdeen being vacant, Beattie, by the advice of Mr. Forbes, the minister of Fordoun, became a candidate for it, but without success. So conspicuously, however, had his abilities manifested themselves during his examination on that occasion, that the same place becoming again vacant about a year after, and two candidates having appeared, both of whom were declared unqualified for it, he was requested by the magistrates to fill it without further trial. He was accordingly elected to the office on the 20th June, 1758.
This was an important event in Beattie's life. From a secluded hamlet, where there was the greatest difficulty in obtaining either society or books, he was transplanted to a populous and flourishing town, where he might associate with those whose tastes were congenial with his own, and carry on his literary pursuits by means of public libraries. The friend of his earlier years, Professor Blackwell, had sunk into the grave; but he had soon the good fortune to become intimately acquainted with several persons of acknowledged talents and learning, connected with the Marischal and King's Colleges, as also with various well educated gentlemen, inhabitants of the town.
In 1760, a chair in the Marischal College becoming vacant, it was suggested to Beattie by his friend, Mr. Arbuthnot,7 that he should endeavour to procure the appointment for himself. Our author, who had never dreamed of aspiring to so dignified a situation, heard the proposal with astonishment. Mr. Arbuthnot, however, "willing to try what could be done," induced the Earl of Erroll, with whom he was on intimate terms, to solicit, by means of Lord Milton, the powerful interest of the Duke of Argyll in behalf of the humble usher. The application proved successful; and on the 8th October, 1760, Beattie was installed Professor of Moral Philosophy and Logic in the Marischal College.
His first lectures were delivered during the winter session of 1760, and 1761; and for the long space of more than thirty years he continued to discharge most conscientiously the duties of the important station to which he had been so unexpectedly raised.
A literary and convivial club (to which the vulgar gave the nickname of the Wise Club) had been established for some years at Aberdeen, the members consisting of the Professors of the Marischal and King's Colleges, and of gentlemen of the town, who had a taste for literature and conversation. Into this society Beattie was now enrolled. They used to meet at a tavern, once a fortnight, at five o'clock in the afternoon, (for in those days the common dinner-hour was early) when, the president taking the chair, an essay was read, composed by one of the members in his turn, and a literary or philosophical subject discussed; at half past eight a slight meal was served up, and at ten they retired to their homes. To this club Dr. Reid, Dr. Campbell, Dr. Gerrard, and Dr. Gregory, belonged; and from it several admired works of philosophy and criticism may be said to have originated.
In 1761 Beattie made his first appearance in print, in his own character, by publishing a small volume, dedicated to the Earl of Erroll, entitled Original Poems and Translations. It consisted partly of some of the verses which he had formerly sent to the Scots Magazine, and partly of pieces which he had recently composed. "This collection," says his good-natured and not very tasteful biographer, Sir William Forbes, "was very favourably received, and stamped Dr. Beattie with the character of a poet of great and original genius." It was certainly "favourably received," the chief critical journals of the day being unanimous in its praise; but that it "stamped the author with the character of a poet of great and original genius," I cannot allow. The truth is, it does not contain a single poem which rises much above mediocrity; and if Beattie had never touched the lyre with a more powerful hand, a memoir of his life would not have been required for the Aldine Poets. So lightly, indeed, did he himself afterwards think of the collection in question, that he used to destroy all the copies of it which he could procure, and would only suffer four pieces from it (and these much altered and improved) to stand in the same volume with The Minstrel.
During the summer of 1763, Beattie for the first time visited London, among the inhabitants of which, Millar, his publisher, was almost his only acquaintance. While residing there, he made a pilgrimage to Pope's villa at Twickenham.
The Judgment of Paris, printed in 4to, in 1765, was the least successful of our author's poetical works. Several passages of considerable beauty could not prevent this elaborate, cold, and metaphysical production from being utterly neglected by the public.
That his Verses on the death of Churchill (which appeared anonymously very soon after The Judgment of Paris) were read with more attention, is to be attributed rather to the subject of the piece than to its intrinsic merit.8 No one can peruse it without regretting that the amiable Beattie should have been betrayed by political feelings into such virulent abuse of a man of genius, who had just been gathered to the poets of other days. He is said to have written it at the solicitation of certain friends in Scotland, where the name of Churchill was held in detestation; and on these injudicious instigators let a portion of the odium rest.
In the autumn of 1765, Gray, who was then regarded as the first of living bards, paid a visit to the Earl of Strathmore, at Glammis castle. No sooner did Beattie hear of his arrival than he addressed to him the following letter:
Marischal College of Aberdeen, 30th August, 1765.
"If I thought it necessary to offer an apology for venturing to address you in this abrupt manner, I should be very much at a loss how to begin. I might plead my admiration of your genius, and my attachment to your character; but who is he that could not, with truth, urge the same excuse for intruding upon your retirement? I might plead my earnest desire to be personally acquainted with a man whom I have so long and so passionately admired in his writings; but thousands of greater consequence than I, are ambitious of the same honour. I, indeed, must either flatter myself that no apology is necessary, or otherwise I must despair of obtaining what has long been the object of my most ardent wishes; I must forever forfeit all hopes of seeing you, and conversing with you.
"It was yesterday I received the agreeable news of your being in Scotland, and of your intending to visit some parts of it. Will you permit us to hope, that we shall have an opportunity, at Aberdeen, of thanking you in person, for the honour you have done to Britain, and to the poetic art, by your inestimable compositions, and of offering you all that we have that deserves your acceptance, namely, hearts full of esteem, respect, and affection? If you cannot come so far northward, let me at least be acquainted with the place of your residence, and permitted to wait on you. Forgive, sir, this request; forgive me if I urge it with earnestness, for indeed it concerns me nearly; and do me the justice to believe, that I am, with the most sincere attachment, and most respectful esteem, &c. &c. &c.
"P. S. Dr. Carlysle of Musselburgh, and Dr. Wight of Glasgow, acquainted me of your being in Scotland. It was from them I learned that my name was not wholly unknown to you."
In consequence of this letter, Beattie received an invitation to Glammis castle; and a friendship and correspondence commenced between the two poets, which terminated only with the death of Gray. The impression which their first meeting made on our author he thus describes in a letter to Sir William Forbes: – "I am sorry you did not see Mr. Gray on his return; you would have been much pleased with him. Setting aside his merit as a poet, which, however, in my opinion, is greater than any of his contemporaries can boast, in this or in any other nation, I found him possessed of the most exact taste, the soundest judgment, and the most extensive learning. He is happy in a singular facility of expression. His conversation abounds in original observations, delivered with no appearance of sententious formality, and seeming to arise spontaneously without study or premeditation. I passed two very agreeable days with him in Glammis, and found him as easy in his manners, and as communicative and frank, as I could have wished."
A new edition of our author's Poems came forth in 1766. From it a large portion of the pieces published in the former collection was rejected; while The Judgment of Paris, the Lines on the Death of Churchill, and one or two copies of verses never before printed, supplied the deficiency. The translation of Addison's Pygmæogeranomachia, which concludes the volume, is remarkable for its spirited and graceful versification.
In a letter to Dr. Blacklock, dated 22d September in the same year, Beattie thus alludes to his great work, The Minstrel: —
"Not long ago I began a poem in the style and stanza of Spenser, in which I propose to give full scope to my inclination, and be either droll or pathetic, descriptive or sentimental, tender or satirical, as the humour strikes me; for, if I mistake not, the manner which I have adopted admits equally of all these kinds of composition. I have written one hundred and fifty lines, and am surprised to find the structure of that complicated stanza so little troublesome. I was always fond of it, for I think it the most harmonious that ever was contrived. It admits of more variety of pauses than either the couplet or the alternate rhyme; and it concludes with a pomp and majesty of sound, which, to my ear, is wonderfully delightful. It seems also very well adapted to the genius of our language, which, from its irregularity of inflexion and number of monosyllables, abounds in diversified terminations, and consequently renders our poetry susceptible of an endless variety of legitimate rhymes. But I am so far from intending this performance for the press, that I am morally certain it never will be finished. I shall add a stanza now and then, when I am at leisure, and when I have no humour for any other amusement; but I am resolved to write no more poetry with a view to publication, till I see some dawnings of a poetical taste among the generality of readers, of which, however, there is not at present any thing like an appearance."
Writing to Sir William Forbes, 8th January, 1767, our author gives an account of the cause of his composing The Hermit, the most perfect of his minor poems: —
"The favourable reception you gave to my little poem, demands my acknowledgments. I aimed at simplicity in the expression, and something like uncommonness in the thought; and I own I am not ill pleased with it upon the whole; though I am sensible it does not answer the purpose for which I made it. I wrote it at the desire of a young lady of this country, who has a taste both for poetry and music, and wanted me to make words for a Scots tune called 'Pentland Hills,' of which she is very fond. The verses correspond well enough with the measure and subject of the tune, but are extremely unsuitable for the purpose of a song."9
To Dr. Blacklock he again writes concerning The Minstrel:
"Aberdeen, 20th May, 1767.
"My performance in Spenser's stanza has not advanced a single line these many months. It is called 'The Minstrel.' The subject was suggested by a dissertation on the old minstrels, which is prefixed to a collection of Ballads lately published by Dodsley, in three volumes. I propose to give an account of the birth, education, and adventures of one of those bards; in which I shall have full scope for description, sentiment, satire, and even a certain species of humour and of pathos, which, in the opinion of my great master are by no means inconsistent, as is evident from his works. My hero is to be born in the south of Scotland; which you know was the native land of the English minstrels; I mean of those minstrels who travelled into England, and supported themselves there by singing their ballads to the harp. His father is a shepherd. The son will have a natural taste for music and the beauties of nature; which, however, languishes for want of culture, till in due time he meets with a hermit, who gives him some instruction; but endeavours to check his genius for poetry and adventures, by representing the happiness of obscurity and solitude, and the bad reception which poetry has met with in almost every age. The poor swain acquiesces in this advice, and resolves to follow his father's employment; when, on a sudden, the country is invaded by the Danes, or English borderers, (I know not which,) and he is stript of all his little fortune, and obliged by necessity to commence minstrel. This is all that I have as yet concerted of the plan. I have written one hundred and fifty lines, but my hero is not yet born, though now in a fair way of being so, for his parents are described and married. I know not whether I shall ever proceed any farther: however, I am not dissatisfied with what I have written."
On the 28th June, 1767, Beattie was married at Aberdeen to Miss Mary Dun, only daughter of the rector of the Grammar-school in that city; a mutual attachment having for some time existed between them. She was a few years younger than our author: her person was pleasing, her manners were lively; and she possessed a moderate share of accomplishments. This union, which seemed to promise nothing but happiness to Beattie, threw the blight of misery over his later years, and undoubtedly contributed to shorten his career. The woman whom he had selected as a partner for life, inherited from her mother the most dreadful of human maladies, – insanity; which, a few years after marriage, displayed itself in strange follies and caprices,10 and at last broke forth with such violence, as to render her separation from her family absolutely necessary. By this lady he had two sons, of whom particular mention will be made hereafter.
Beattie now employed himself on the composition of his Essay on Truth, a work, which was to be honoured with such marks of public approbation, as the most sanguine author in his wildest dreams of success could hardly have anticipated. In a letter to Sir William Forbes, dated 17th January, 1768, he says: —
"I have, for a time, laid aside my favourite studies, that I might have leisure to prosecute a philosophical inquiry, less amusing indeed than poetry and criticism, but not less important. The extraordinary success of the sceptical philosophy has long filled me with regret. I wish I could undeceive mankind in regard to this matter. Perhaps this wish is vain: but it can do no harm to make the trial. The point I am now labouring to prove, is the universality and immutability of moral sentiment, – a point which has been brought into dispute, both by the friends and by the enemies of virtue. In an age less licentious in its principles, it would not, perhaps, be necessary to insist much on this point. At present it is very necessary. Philosophers have ascribed all religion to human policy. Nobody knows how soon they may ascribe all morality to the same origin; and then the foundations of human society, as well as of human happiness, will be effectually undermined. To accomplish this end, Hobbes, Hume, Mandeville, and even Locke, have laboured; and, I am sorry to say, from my knowledge of mankind, that their labour has not been altogether in vain. Not that the works of these philosophers are generally read, or even understood by the few who read them. It is not the mode, now-a-days, for a man to think for himself; but they greedily adopt the conclusions, without any concern about the arguments or principles whence they proceed; and they justify their own credulity by general declamations upon the transcendent merit of their favourite authors, and the universal deference that is paid to their genius and learning. If I can prove those authors guilty of gross misrepresentations of matters of fact, unacquainted with the human heart, ignorant even of their own principles, the dupes of verbal ambiguities, and the votaries of frivolous, though dangerous philosophy, I shall do some little service to the cause of truth; and all this I will undertake to prove in many instances of high importance."
During this year, a poem in broad Scotch, entitled The Fortunate Shepherdess, by Alexander Ross, schoolmaster, of Lochlee, was printed by subscription at Aberdeen; and in order to excite some curiosity about the volume, Beattie good-naturedly wrote a copy of verses in the same dialect, addressed to the author, which appeared in the Aberdeen Journal.11
He thus communicates to Dr. Blacklock his motives for attempting the laborious prose work, with which he was still occupied: —
"Aberdeen, 9th January, 1769.
"It was very kind in you to read over my 'Essay on the Immutability of Moral Sentiment' with so much attention. I wish it deserved any part of the high encomium you bestowed on it. I flatter myself it will receive considerable improvements from a second transcribing, which I intend to begin as soon as I can. Some parts of it will be enlarged, and others (perhaps) shortened: the examples from history, and authorities from ancient authors, will be more numerous; it will be regularly distributed into chapters and sections, and the language will be corrected throughout. The first part, which treats of the permanency of truth in general, is now in great forwardness; ninety pages in quarto are finished, and materials provided for as many more. The design of the whole you will guess from the part you have seen. It is to overthrow scepticism, and establish conviction in its place; a conviction not in the least favourable to bigotry or prejudice, far less to a persecuting spirit; but such a conviction as produces firmness of mind, and stability of principle, in a consistence with moderation, candour, and liberal inquiry. If I understand my own design, it is certainly this; whether I shall accomplish this design or not, the event only will determine. Meantime I go on with cheerfulness in this intricate and fatiguing study, because I would fain hope that it may do some good; harm I think it cannot possibly do any.
"Perhaps you are anxious to know what first induced me to write on the subject; I will tell you as briefly as I can. In my younger days I read chiefly for the sake of amusement, and I found myself best amused with the classics, and what we call the belles lettres. Metaphysics I disliked; mathematics pleased me better; but I found my mind neither improved nor gratified by that study. When Providence allotted me my present station, it became incumbent on me to read what had been written on the subject of morals and human nature; the works of Locke, Berkeley, and Hume, were celebrated as masterpieces in this way; to them, therefore, I had recourse. But, as I begin to study them with great prejudices in their favour, you will readily conceive how strangely I was surprised to find them, as I thought, replete with absurdities. I pondered these absurdities: I weighed the arguments, with which I was sometimes not a little confounded; and the result was, that I began at last to suspect my own understanding, and to think that I had not capacity for such a study. For I could not conceive it possible, that the absurdities of these authors were so great as they seemed to me to be; otherwise, thought I, the world would never admire them so much. About this time some excellent antisceptical works made their appearance, particularly Reid's 'Inquiry into the Human Mind.' Then it was that I began to have a little more confidence in my own judgment, when I found it confirmed by those of whose abilities I did not entertain the least distrust. I reviewed my authors again, with a very different temper of mind. A very little truth will sometimes enlighten a vast extent of science. I found that the sceptical philosophy was not what the world imagined it to be, nor what I, following the opinion of the world, had hitherto imagined it to be, but a frivolous, though dangerous, system of verbal subtilty, which it required neither genius, nor learning, nor taste, nor knowledge of mankind,[Pg xxviii] to be able to put together; but only a captious temper, an irreligious spirit, a moderate command of words, and an extraordinary degree of vanity and presumption. You will easily perceive that I am speaking of this philosophy only in its most extravagant state, that is, as it appears in the works of Mr. Hume. The more I study it, the more am I confirmed in this opinion. But while I applauded and admired the sagacity of those who led me into, or at least encouraged me to proceed in, this train of thinking, I was not altogether satisfied with them in another respect. I could not approve that extraordinary adulation which some of them paid to their arch-adversary. I could not conceive the propriety of paying compliments to a man's heart, at the very time one is proving that his aim is to subvert the principles of truth, virtue, and religion; nor to his understanding, when we are charging him with publishing the grossest and most contemptible nonsense. I thought I then foresaw, what I have since found to happen, that this controversy will be looked upon rather as a trial of skill between two logicians, than as a disquisition in which the best interests of mankind were concerned; and that the world, especially the fashionable part of it, would still be disposed to pay the greatest deference to the opinions of him who, even by the acknowledgment of his antagonists, was confessed to be the best philosopher and the soundest reasoner. All this has happened, and more. Some, to my certain knowledge, have said, that Mr. Hume and his adversaries did really act in concert, in order mutually to promote the sale of one another's works; as a proof of which, they mention, not only the extravagant compliments that pass between them, but also the circumstance of Dr. R.12 and Dr. C.13 sending their manuscripts to be perused and corrected by Mr. Hume before they gave them to the press. I, who know both the men, am very sensible of the gross falsehood of these reports. As to the affair of the manuscripts, it was, I am convinced, candour and modesty that induced them to it. But the world knows no such thing; and, therefore, may be excused for mistaking the meaning of actions that have really an equivocal appearance. I know likewise that they are sincere, not only in the detestation they express for Mr. Hume's irreligious tenets, but also in the compliments they have paid to his talents; for they both look upon him as an extraordinary genius; a point in which I cannot agree with them. But while I thus vindicate them from imputations, which the world, from its ignorance of circumstances, has laid to their charge, I cannot approve them in every thing; I wish they had carried their researches a little farther, and expressed themselves with a little more firmness and spirit. For well I know, that their works, for want of this, will never produce that effect which (if all mankind were cool metaphysical reasoners) might be expected from them. There is another thing in which my judgment differs considerably from that of the gentlemen just mentioned. They have great metaphysical abilities, and they love the metaphysical sciences. I do not. I am convinced that this metaphysical spirit is the bane of true learning, true taste, and true science; that to it we owe all this modern scepticism and atheism; that it has a bad effect upon the human faculties, and tends not a little to sour the temper, to subvert good principles, and to disqualify men for the business of life. You will now see wherein my views differ from those of the other answerers of Mr. Hume. I want to show the world, that the sceptical philosophy is contradictory to itself, and destructive of genuine philosophy, as well as of religion and virtue; that it is in its own nature so paltry a thing (however it may have been celebrated by some,) that to be despised it needs only to be known; that no degree of genius is necessary to qualify a man for making a figure in this pretended science; but rather a certain minuteness and suspiciousness of mind, and want of sensibility, the very reverse of true intellectual excellence; that metaphysics cannot possibly do any good, but may do, and actually have done, much harm; that sceptical philosophers, whatever they may pretend, are the corrupters of science, the pests of society, and the enemies of mankind. I want to show, that the same method of reasoning, which these people have adopted in their books, if transferred into common life, would show them to be destitute of common sense; that true philosophers follow a different method of reasoning: and that, without following a different method, no truth can be discovered. I want to lay before the public, in as strong a light as possible, the following dilemma: our sceptics either believe the doctrines they publish, or they do not believe them: if they believe them, they are fools – if not, they are a thousand times worse. I want also to fortify the mind against the sceptical poison, and to propose certain criteria of moral truth, by which some of the most dangerous sceptical errors may be detected and guarded against.