There now remained only the choice of a Road. Saint Augustine dates his own conversion from the day of his turning to the strait Christian orthodoxy. Even the Platonic writings, had he known Greek, would not have satisfied his desire. “For where was that Charity that buildeth upon the foundation of Humility, which is Christ Jesus?.. These pages” (of the Platonists) “carried not in them this countenance of piety – the tears of confession, and that sacrifice of Thine which is an afflicted spirit, a contrite and humbled heart, the salvation of Thy people, the Spouse, the City, the pledge of Thy Holy Spirit, the Cup of our Redemption. No man doth there thus express himself. Shall not my soul be subject to God, for of Him is my salvation? For He is my God, and my salvation, my protectour; I shall never be moved. No man doth there once call and say to him: ‘Come unto me all you that labour.’”
The heathen doctors had not the grace which Saint Augustine instinctively knew he lacked – the grace of Humility, nor the Comfort that is not from within but from without. To these he aspired; let us follow him on the path by which he came within their influence; but let us not forget that the guide on the way to the City was kind, clever, wordy, vain old Marcus Tullius Cicero. It is to the City that all our faces should be set, if we knew what belongs to our peace; thither we cast fond, hopeless, backward glances, even if we be of those whom Tertullian calls “Saint Satan’s Penitents.” Here, in Augustine, we meet a man who found the path – one of the few who have found it, of the few who have won that Love which is our only rest. It may be worth while to follow him to the journey’s end.
The treatise of Cicero, then, inflamed Augustine “to the loving and seeking and finding and holding and inseparably embracing of wisdom itself, wheresoever it was.” Yet, when he looked for wisdom in the Christian Scriptures, all the literary man, the rhetorician in him, was repelled by the simplicity of the style. Without going further than Mr. Pater’s book, “Marius, the Epicurean,” and his account of Apuleius, an English reader may learn what kind of style a learned African of that date found not too simple. But Cicero, rather than Apuleius, was Augustine’s ideal; that verbose and sonorous eloquence captivated him, as it did the early scholars when learning revived. Augustine had dallied a little with the sect of the Manichees, which appears to have grieved his mother more than his wild life.
But she was comforted by a vision, when she found herself in a wood, and met “a glorious young man,” who informed her that “where she was there should her son be also.” Curious it is to think that this very semblance of a glorious young man haunts the magical dreams of heathen Red Indians, advising them where they shall find game, and was beheld in such ecstasies by John Tanner, a white man who lived with the Indians, and adopted their religion. The Greeks would have called this appearance Hermes, even in this guise Odysseus met him in the oak wood of Circe’s Isle. But Augustine was not yet in his mother’s faith; he still taught and studied rhetoric, contending for its prizes, but declining to be aided by a certain wizard of his acquaintance. He had entered as a competitor for a “Tragicall poeme,” but was too sportsmanlike to seek victory by art necromantic. Yet he followed after Astrologers, because they used no sacrifices, and did not pretend to consult spirits. Even the derision of his dear friend Nebridius could not then move him from those absurd speculations. His friend died, and “his whole heart was darkened;” “mine eyes would be looking for him in all places, but they found him not, and I hated all things because they told me no news of him.” He fell into an extreme weariness of life, and no less fear of death. He lived but by halves; having lost dimidium animae suae, and yet dreaded death, “Lest he might chance to have wholy dyed whome I extremely loved.” So he returned to Carthage for change, and sought pleasure in other friendships; but “Blessed is the man that loves Thee and his friend in Thee and his enemy for Thee. For he only never loseth a dear friend to whom all men are dear, for His sake, who is never lost.”
Here, on the margin of the old book, beside these thoughts, so beautiful if so helpless, like all words, to console, some reader long dead has written: —
“Pray for your poor servant, J. M.”
And again,
“Pray for your poor friend.”
Doubtless, some Catholic reader, himself bereaved, is imploring the prayers of a dear friend dead; and sure we need their petitions more than they need ours, who have left this world of temptation, and are at peace.
After this loss Saint Augustine went to Rome, his ambition urging him, perhaps, but more his disgust with the violent and riotous life of students in Carthage. To leave his mother was difficult, but “I lyed to my mother, yea, such a mother, and so escaped from her.” And now he had a dangerous sickness, and afterwards betook himself to converse with the orthodox, for example at Milan with Saint Ambrose. In Milan his mother would willingly have continued in the African ritual – a Pagan survival – carrying wine and food to the graves of the dead; but this Saint Ambrose forbade, and she obeyed him for him “she did extremely affect for the regard of my spirituall good.”
From Milan his friend Alipius preceded him to Rome, and there “was damnably delighted” with the gladiatorial combats, being “made drunk with a delight in blood.” Augustine followed him to Rome, and there lost the girl of his heart, “so that my heart was wounded, as that the very blood did follow.” The lady had made a vow of eternal chastity, “having left me with a son by her.” But he fell to a new love as the old one was departed, and yet the ancient wound pained him still “after a more desperate and dogged manner.”
Haeret letalis arundo!
By these passions his conversion was delayed, the carnal and spiritual wills fighting against each other within him. “Give me chastity and continency, O Lord,” he would pray, “but do not give it yet,” and perhaps this is the frankest of the confessions of Saint Augustine. In the midst of this war of the spirit and the flesh, “Behold I heard a voyce, as if it had been of some boy or girl from some house not farre off, uttering and often repeating these words in a kind of singing voice,
“Tolle, Lege; Tolle, Lege,
Take up and read, take up and read.”
So he took up a Testament, and, opening it at random, after the manner of his Virgilian lots, read: —
“Not in surfeiting and wantonness, not in causality and uncleanness,” with what follows. “Neither would I read any further, neither was there any cause why I should.” Saint Augustine does not, perhaps, mean us to understand (as his translator does), that he was “miraculously called.” He knew what was right perfectly well before; the text only clinched a resolve which he has found it very hard to make. Perhaps there was a trifle of superstition in the matter. We never know how superstitious we are. At all events, henceforth “I neither desired a wife, nor had I any ambitious care of any worldly thing.” He told his mother, and Monica rejoiced, believing that now her prayers were answered.
Such is the story of the conversion of Saint Augustine. It was the maturing of an old purpose, and long deferred. Much stranger stories are told of Bunyan and Colonel Gardiner. He gave up rhetoric; another man was engaged “to sell words” to the students of Milan. Being now converted, the Saint becomes less interesting, except for his account of his mother’s death, and of that ecstatic converse they held “she and I alone, leaning against a window, which had a prospect upon the garden of our lodging at Ostia.” They
“Came on that which is, and heard
The vast pulsations of the world.”
“And whilest we thus spake, and panted towards the divine, we grew able to take a little taste thereof, with the whole strife of our hearts, and we sighed profoundly, and left there, confined, the very top and flower of our souls and spirits; and we returned to the noyse of language again, where words are begun and ended.”
Then Monica fell sick to death, and though she had ever wished to lie beside her husband in Africa, she said: “Lay this Body where you will. Let not any care of it disquiet you; only this I entreat, that you will remember me at the altar of the Lord, wheresoever you be.” “But upon the ninth day of her sickness, in the six-and-fiftieth year of her age, and the three-and-thirtieth of mine, that religious and pious soul was discharged from the prison of her body.”
The grief of Augustine was not less keen, it seems, than it had been at the death of his friend. But he could remember how “she related with great dearness of affection, how she never heard any harsh or unkind word to be darted out of my mouth against her.” And to this consolation was added who knows what of confidence and tenderness of certain hope, or a kind of deadness, perhaps, that may lighten the pain of a heart very often tried and inured to every pain. For it is certain that “this green wound” was green and grievous for a briefer time than the agony of his earlier sorrows. He himself, so earnest in analysing his own emotions, is perplexed by the short date of his tears, and his sharpest grief: “Let him read it who will, and interpret it as it pleaseth him.”
So, with the death of Monica, we may leave Saint Augustine. The most human of books, the “Confessions,” now strays into theology. Of all books that which it most oddly resembles, to my fancy at least, is the poems of Catullus. The passion and the tender heart they have in common, and in common the war of flesh and spirit; the shameful inappeasable love of Lesbia, or of the worldly life; so delightful and dear to the poet and to the saint, so despised in other moods conquered and victorious again, among the battles of the war in our members. The very words in which the Veronese and the Bishop of Hippo described the pleasure and gaiety of an early friendship are almost the same, and we feel that, born four hundred years later, the lover of Lesbia, the singer of Sirmio might actually have found peace in religion, and exchanged the earthly for the heavenly love.
CHAPTER IX: SMOLLETT
The great English novelists of the eighteenth century turned the course of English Literature out of its older channel. Her streams had descended from the double peaks of Parnassus to irrigate the enamelled fields and elegant parterres of poetry and the drama, as the critics of the period might have said. But Richardson, Fielding, Smollett, and Sterne, diverted the waters, from poetry and plays, into the region of the novel, whither they have brought down a copious alluvial deposit. Modern authors do little but till this fertile Delta: the drama is now in the desert, poetry is a drug, and fiction is literature. Among the writers who made this revolution, Smollett is, personally, the least well known to the world, despite the great part which autobiography and confessions play in his work. He is always talking about himself, and introducing his own experiences. But there is little evidence from without; his extant correspondence is scanty; he was not in Dr. Johnson’s circle, much less was he in that of Horace Walpole. He was not a popular man, and probably he has long ceased to be a popular author. About 1780 the vendors of children’s books issued abridgments of “Tom Jones” and “Pamela,” “Clarissa” and “Joseph Andrews,” adapted to the needs of infant minds. It was a curious enterprise, certainly, but the booksellers do not seem to have produced “Every Boy’s Roderick Random,” or “Peregrine Pickle for the Young.” Smollett, in short, is less known than Fielding and Sterne, even Thackeray says but a word about him, in the “English Humorists,” and he has no place in the series of “English Men of Letters.”
What we know of Smollett reveals a thoroughly typical Scot of his period; a Scot of the species absolutely opposed to Sir Pertinax Macsycophant, and rather akin to the species of Robert Burns. “Rather akin,” we may say, for Smollett, like Burns, was a humorist, and in his humour far from dainty; he was a personal satirist, and a satirist far from chivalrous. Like Burns, too, he was a poet of independence; like Burns, and even more than Burns, in a time of patronage he was recalcitrant against patrons. But, unlike Burns, he was farouche to an extreme degree; and, unlike Burns, he carried very far his prejudices about his “gentrice,” his gentle birth. Herein he is at the opposite pole from the great peasant poet.
Two potent characteristics of his country were at war within him. There was, first, the belief in “gentrice,” in a natural difference of kind between men of coat armour and men without it. Thus Roderick Random, the starving cadet of a line of small lairds, accepts the almost incredible self-denial and devotion of Strap as merely his due. Prince Charles could not have taken the devotion of Henry Goring, or of Neil MacEachain, more entirely as a matter of course, involving no consideration in return, than Roderick took the unparalleled self-sacrifice of his barber friend and school-mate. Scott has remarked on this contemptuous and ungrateful selfishness, and has contrasted it with the relations of Tom Jones and Partridge. Of course, it is not to be assumed that Smollett would have behaved like Roderick, when, “finding the fire in my apartment almost extinguished, I vented my fury upon poor Strap, whose ear I pinched with such violence that he roared hideously with pain.. ” To be sure Roderick presently “felt unspeakable remorse.. foamed at the mouth, and kicked the chairs about the room.” Now Strap had rescued Roderick from starvation, had bestowed on him hundreds of pounds, and had carried his baggage, and dined on his leavings. But Strap was not gently born! Smollett would not, probably, have acted thus, but he did not consider such conduct a thing out of nature.
On the other side was Smollett’s Scottish spirit of independence. As early as 1515, James Ingles, chaplain of Margaret Tudor, wrote to Adam Williamson, “You know the use of this country… The man hath more words than the master, and will not be content except he know the master’s counsel. There is no order among us.” Strap had the instinct of feudal loyalty to a descendant of a laird. But Smollett boasts that, being at the time about twenty, and having burdened a nobleman with his impossible play, “The Regicide,” “resolved to punish his barbarous indifference, and actually discarded my Patron.” He was not given to “booing” (in the sense of bowing), but had, of all known Scots, the most “canty conceit o’ himsel’.” These qualities, with a violence of temper which took the form of beating people when on his travels, cannot have made Smollett a popular character. He knew his faults, as he shows in the dedication of “Ferdinand, Count Fathom,” to himself. “I have known you trifling, superficial, and obstinate in dispute; meanly jealous and awkwardly reserved; rash and haughty in your resentment; and coarse and lowly in your connections.”
He could, it is true, on occasion, forgive (even where he had not been wronged), and could compensate, in milder moods, for the fierce attacks made in hours when he was “meanly jealous.” Yet, in early life at least, he regarded his own Roderick Random as “modest and meritorious,” struggling nobly with the difficulties which beset a “friendless orphan,” especially from the “selfishness, envy, malice, and base indifference of mankind.” Roderick himself is, in fact, the incarnation of the basest selfishness. In one of his adventures he is guilty of that extreme infamy which the d’Artagnan of “The Three Musketeers” and of the “Memoirs” committed, and for which the d’Artagnan of Le Vicomte de Bragelonne took shame to himself. While engaged in a virtuous passion, Roderick not only behaves like a vulgar debauchee, but pursues the meanest arts of the fortune-hunter who is ready to marry any woman for her money. Such is the modest and meritorious orphan, and mankind now carries its “base indifference” so far, that Smollett’s biographer, Mr. Hannay, says, “if Roderick had been hanged, I, for my part, should have heard the tidings unmoved.. Smollett obviously died without realising how nearly the hero, who was in some sort a portrait of himself, came to being a ruffian.”
Dr. Carlyle, in 1758, being in London, found Smollett “much of a humorist, and not to be put out of his way.” A “humorist,” here, means an overbearingly eccentric person, such as Smollett, who lived much in a society of literary dependants, was apt to become. But Dr. Carlyle also found that, though Smollett “described so well the characters of ruffians and profligates,” he did not resemble them. Dr. Robertson, the historian, “expressed great surprise at his polished and agreeable manners, and the great urbanity of his conversation.” He was handsome in person, as his portrait shows, but his “nervous system was exceedingly irritable and subject to passion,” as he says in the Latin account of his health which, in 1763, he drew up for the physician at Montpellier. Though, when he chose, he could behave like a man of breeding, and though he undeniably had a warm heart for his wife and daughter, he did not always choose to behave well. Except Dr. Moore, his biographer, he seems to have had few real friends during most of his career.
As to persons whom he chose to regard as his enemies, he was beyond measure rancorous and dangerous. From his first patron, Lord Lyttelton, to his last, he pursued them with unscrupulous animosity. If he did not mean actually to draw portraits of his grandfather, his cousins, his school-master, and the apothecary whose gallipots he attended – in “Roderick Random,” – yet he left the originals who suggested his characters in a very awkward situation. For assuredly he did entertain a spite against his grandfather: and as many of the incidents in “Roderick Random” were autobiographical, the public readily inferred that others were founded on fact.
The outlines of Smollett’s career are familiar, though gaps in our knowledge occur. Perhaps they may partly be filled up by the aid of passages in his novels, plays, and poems: in these, at all events, he describes conditions and situations through which he himself may, or must, have passed.
Born in 1721, he was a younger son of Archibald, a younger son of Sir James Smollett of Bonhill, a house on the now polluted Leven, between Loch Lomond and the estuary of the Clyde. Smollett’s father made an imprudent marriage: the grandfather provided a small, but competent provision for him and his family, during his own life. The father, Archibald, died; the grandfather left nothing to the mother of Tobias and her children, but they were assisted with scrimp decency by the heirs. Hence the attacks on the grandfather and cousins of Roderick Random: but, later, Smollett returned to kinder feelings.
In some ways Tobias resembled his old grandsire. About 1710 that gentleman wrote a Memoir of his own life. Hence we learn that he, in childhood, like Roderick Random, was regarded as “a clog and burden,” and was neglected by his father, ill-used by his step-mother. Thus Tobias had not only his own early poverty to resent, but had a hereditary grudge against fortune, and “the base indifference of mankind.” The old gentleman was lodged “with very hard and penurious people,” at Glasgow University. He rose in the world, and was a good Presbyterian Whig, but “had no liberty” to help to forfeit James II. “The puir child, his son” (James III. and VIII.), “if he was really such, was innocent, and it were hard to do anything that would touch the son for the father’s fault.” The old gentleman, therefore, though a Member of Parliament, evaded attending the first Parliament after the Union: “I had no freedom to do it, because I understood that the great business to be agitated therein was to make laws for abjuring the Pretender.. which I could not go in with, being always of opinion that it was hard to impose oaths on people who had not freedom to take them.”
This was uncommonly liberal conduct, in a Whig, and our Smollett, though no Jacobite, was in distinct and courageous sympathy with Jacobite Scotland. Indeed, he was as patriotic as Burns, or as his own Lismahago. These were times, we must remember, in which Scottish patriotism was more than a mere historical sentiment. Scotland was inconceivably poor, and Scots, in England, were therefore ridiculous. The country had, so far, gained very little by the Union, and the Union was detested even by Scottish Whig Earls. It is recorded by Moore that, while at the Dumbarton Grammar School, Smollett wrote “verses to the memory of Wallace, of whom he became an early admirer,” having read “Blind Harry’s translation of the Latin poems of John Blair,” chaplain to that hero. There probably never were any such Latin poems, but Smollett began with the same hero-worship as Burns. He had the attachment of a Scot to his native stream, the Leven, which later he was to celebrate. Now if Smollett had credited Roderick Random with these rural, poetical, and patriotic tastes, his hero would have been much more human and amiable. There was much good in Smollett which is absent in Random. But for some reason, probably because Scotland was unpopular after the Forty-Five, Smollett merely describes the woes, ill usage, and retaliations of Roderick. That he suffered as Random did is to the last degree improbable. He had a fair knowledge of Latin, and was not destitute of Greek, while his master, a Mr. Love, bore a good character both for humanity and scholarship. He must have studied the classics at Glasgow University, where he was apprenticed to Mr. Gordon, a surgeon. Gordon, again, was an excellent man, appreciated by Smollett himself in after days, and the odious Potion of “Roderick Random” must, like his rival, Crab, have been merely a fancy sketch of meanness, hypocrisy, and profligacy. Perhaps the good surgeon became the victim of that “one continued string of epigrammatic sarcasms,” such as Mr. Colquhoun told Ramsay of Ochtertyre, Smollett used to play off on his companions, “for which no talents could compensate.” Judging by Dr. Carlyle’s Memoirs this intolerable kind of display was not unusual in Caledonian conversation: but it was not likely to make Tobias popular in England.
Thither he went in 1739, with very little money, “and a very large assortment of letters of recommendation: whether his relatives intended to compensate for the scantiness of the one by their profusion in the other is uncertain; but he has often been heard to declare that their liberality in the last article was prodigious.” The Smolletts were not “kinless loons”; they had connections: but who, in Scotland, had money? Tobias had passed his medical examinations, but he rather trusted in his MS. tragedy, “The Regicide.” Tragical were its results for the author. Inspired by George Buchanan’s Latin history of Scotland, Smollett had produced a play, in blank verse, on the murder of James I. That a boy, even a Scottish boy, should have an overweening passion for this unlucky piece, that he should expect by such a work to climb a step on fortune’s ladder, is nowadays amazing. For ten years he clung to it, modified it, polished, improved it, and then published it in 1749, after the success of “Roderick Random.” Twice he told the story of his theatrical mishaps and disappointments, which were such as occur to every writer for the stage. He wailed over them in “Roderick Random,” in the story of Mr. Melopoyn; he prolonged his cry, in the preface to “The Regicide,” and probably the noble whom he “lashed” (very indecently) in his two satires (“Advice,” 1746, “Reproof,” 1747, and in “Roderick Random”) was the patron who could not get the tragedy acted. First, in 1739, he had a patron whom he “discarded.” Then he went to the West Indies, and, returning in 1744, he lugged out his tragedy again, and fell foul again of patrons, actors, and managers. What befell him was the common fate. People did not, probably, hasten to read his play: managers and “supercilious peers” postponed that entertainment, or, at least, the noblemen could not make the managers accept it if they did not want it. Our taste differs so much from that of the time which admired Home’s “Douglas,” and “The Regicide” was so often altered to meet objections, that we can scarcely criticise it. Of course it is absolutely unhistorical; of course it is empty of character, and replete with fustian, and ineffably tedious; but perhaps it is not much worse than other luckier tragedies of the age. Naturally a lover calls his wounded lady “the bleeding fair.” Naturally she exclaims —
“Celestial powers
Protect my father, shower upon his – oh!” (Dies).
Naturally her adorer answers with —
“So may our mingling souls
To bliss supernal wing our happy – oh!” (Dies).
We are reminded of —
“Alas, my Bom!” (Dies).
“‘Bastes’ he would have said!”
The piece, if presented, must have been damned. But Smollett was so angry with one patron, Lord Lyttelton, that he burlesqued the poor man’s dirge on the death of his wife. He was so angry with Garrick that he dragged him into “Roderick Random” as Marmozet. Later, obliged by Garrick, and forgiving Lyttelton, he wrote respectfully about both. But, in 1746 (in “Advice”), he had assailed the “proud lord, who smiles a gracious lie,” and “the varnished ruffians of the State.” Because Tobias’s play was unacted, people who tried to aid him were liars and ruffians, and a great deal worse, for in his satire, as in his first novel, Smollett charges men of high rank with the worst of unnamable crimes. Pollio and Lord Strutwell, whoever they may have been, were probably recognisable then, and were undeniably libelled, though they did not appeal to a jury. It is improbable that Sir John Cope had ever tried to oblige Smollett. His ignoble attack on Cope, after that unfortunate General had been fairly and honourably acquitted of incompetence and cowardice, was, then, wholly disinterested. Cope is “a courtier Ape, appointed General.”
“Then Pug, aghast, fled faster than the wind,
Nor deign’d, in three-score miles, to look behind;
While every band for orders bleat in vain,
And fall in slaughtered heaps upon the plain,” —
of Preston Pans.
Nothing could be more remote from the truth, or more unjustly cruel. Smollett had not here even the excuse of patriotism. Sir John Cope was no Butcher Cumberland. In fact the poet’s friend is not wrong, when, in “Reproof,” he calls Smollett “a flagrant misanthrope.” The world was out of joint for the cadet of Bonhill: both before and after his very trying experiences as a ship surgeon the managers would not accept “The Regicide.” This was reason good why Smollett should try to make a little money and notoriety by penning satires. They are fierce, foul-mouthed, and pointless. But Smollett was poor, and he was angry; he had the examples of Pope and Swift before him; which, as far as truculence went, he could imitate. Above all, it was then the fixed belief of men of letters that some peer or other ought to aid and support them; and, as no peer did support Smollett, obviously they were “varnished ruffians.” He erred as he would not err now, for times, and ways of going wrong, are changed. But, at best, how different are his angry couplets from the lofty melancholy of Johnson’s satires!
Smollett’s “small sum of money” did not permit him long to push the fortunes of his tragedy, in 1739; and as for his “very large assortment of letters of recommendation,” they only procured for him the post of surgeon’s mate in the Cumberland of the line. Here he saw enough of the horrors of naval life, enough of misery, brutality, and mismanagement, at Carthagena (1741), to supply materials for the salutary and sickening pages on that theme in “Roderick Random.” He also saw and appreciated the sterling qualities of courage, simplicity, and generosity, which he has made immortal in his Bowlings and Trunnions.
It is part of a novelist’s business to make one half of the world know how the other half lives; and in this province Smollett anticipated Dickens. He left the service as soon as he could, when the beaten fleet was refitting at Jamaica. In that isle he seems to have practised as a doctor; and he married, or was betrothed to, a Miss Lascelles, who had a small and far from valuable property. The real date of his marriage is obscure: more obscure are Smollett’s resources on his return to London, in 1744. Houses in Downing Street can never have been cheap, but we find “Mr. Smollett, surgeon in Downing Street, Westminster,” and, in 1746, he was living in May Fair, not a region for slender purses. His tragedy was now bringing in nothing but trouble, to himself and others. His satires cannot have been lucrative. As a dweller in May Fair he could not support himself, like his Mr. Melopoyn, by writing ballads for street singers. Probably he practised in his profession. In “Count Fathom” he makes his adventurer “purchase an old chariot, which was new painted for the occasion, and likewise hire a footman.. This equipage, though much more expensive than his finances could bear, he found absolutely necessary to give him a chance of employment.. A walking physician was considered as an obscure pedlar.” A chariot, Smollett insists, was necessary to “every raw surgeon”; while Bob Sawyer’s expedient of “being called from church” was already vieux jeu, in the way of advertisement. Such things had been “injudiciously hackneyed.” In this passage of Fathom’s adventures, Smollett proclaims his insight into methods of getting practice. A physician must ingratiate himself with apothecaries and ladies’ maids, or “acquire interest enough” to have an infirmary erected “by the voluntary subscriptions of his friends.” Here Smollett denounces hospitals, which “encourage the vulgar to be idle and dissolute, by opening an asylum to them and their families, from the diseases of poverty and intemperance.” This is odd morality for one who suffered from “the base indifference of mankind.” He ought to have known that poverty is not a vice for which the poor are to be blamed; and that intemperance is not the only other cause of their diseases. Perhaps the unfeeling passage is a mere paradox in the style of his own Lismahago.