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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;

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