In these revelations we find how long a probation the system of book clubs had to pass through, before it shook off the convivial propensities which continued to cluster round the normal notion of a club, and reached the dry asceticism and attention to the duties of printing and editing, by which the greater number of book clubs are distinguished. It was at first a very large allowance of sack to the proportion of literary food, and it was sarcastically remarked that the club had spent a full thousand pounds in guzzling before it had produced a single valuable volume. We have some of the bills of fare at the "Roxburghe Revels," as they were called. In one, for instance, there may be counted, in the first course, turtle cooked five different ways, along with turbot, john dory, tendrons of lamb, souchée of haddock, ham, chartreuse, and boiled chickens. The bill amounted to £5, 14s. a-head; or, as Hazlewood expresses it, "according to the long-established principles of 'Maysterre Cockerre,' each person had £5, 14s. to pay." Some illustrious strangers appear to have been occasionally invited to attend the symposium. If the luxurious table spread for them may have occasioned them some surprise, they must have experienced still more in the tenor of the invitation to be present, which, coming in the name of certain "Lions of Literature," as their historian and the author of the invitation calls them, was expressed in these terms—"The honour of your company is requested to dine with the Roxburghe dinner, on Wednesday the 17th instant." One might be tempted to offer the reader a fuller specimen of the historian's style; but unfortunately its characteristics, grotesque as they are, cannot be exemplified in their full breadth without being also given at full length. The accounts of the several dinners read like photographs of a mind wandering in the mazes of indigestion-begotten nightmare.[70]
When Dibdin protested against the publication of this record, he described it a great deal too attractively when he called it "the concoction of one in his gayer and unsuspecting moments—the repository of private confidential communications—a mere memorandum-book of what had passed at convivial meetings, and in which 'winged words' and flying notes of merry gentlemen and friends were obviously incorporated." No! certainly wings and flying are not the ideas that naturally associate with the historian of the Roxburghe, although, in one instance, the dinner is sketched off in the following epigrammatic sentence, which startles the reader like a plover starting up in a dreary moor: "Twenty-one members met joyfully, dined comfortably, challenged eagerly, tippled prettily, divided regretfully, and paid the bill most cheerfully." On another occasion the historian's enthusiasm was too expansive to be confined to plain prose, and he inflated it in lyric verse:—
This, and a quantity of additional matter of like kind, was good fun to the scorners, and, whether any of the unskilful laughed at it, scarcely made even the judicious grieve, for they thought that those who had embarked in such pompous follies deserved the lash unconsciously administered to them in his blunders by an unhappy member of their own order.
In fact, however, this was the youthful giant sowing his wild oats. Along with them there lay also, unseen at first, the seed of good fruit. Of these, was a resolution adopted at the second meeting, and thus set forth by the historian in his own peculiar style: "It was proposed and concluded for each member of the club to reprint a scarce piece of ancient lore to be given to the members, one copy to be on vellum for the chairman, and only as many copies as members."
The earliest productions following on this resolution were on a very minute scale. One member, stimulated to distinguish himself by "a merry conceited jest," reprinted a French morsel called "La Contenance de la Table," and had it disposed of in such wise, that as each guest opened his napkin expecting to find a dinner-roll, he disclosed the typographical treasure. It stands No. 6 on the list of Roxburghe books, and is probably worth an enormous sum. The same enthusiast reprinted in a more formal manner a rarity called "News from Scotland, declaring the damnable life of Dr Fian, a notable sorcerer," &c. This same morsel was afterwards reprinted for another club, in a shape calculated almost to create a contemptuous contrast between the infantine efforts of the Roxburghe and the manly labours of its robust followers. It is inserted as what the French call a pièce justificative in Pitcairn's Criminal Trials, edited for the Bannatyne, and there occupies ten of the more than 2000 pages which make up that solid book.
It was not until the year 1827 that a step was taken by the Roxburghe Club which might be called its first exhibition of sober manhood. Some of the members, ashamed of the paltry nature of the volumes circulated in the name of the club, bethought themselves of uniting to produce a book of national value. They took Sir Frederick Madden into their counsels, and authorised him to print eighty copies of the old metrical romance of Havelok the Dane. This gave great dissatisfaction to the historian, who muttered how "a MS. not discovered by a member of the club was selected, and an excerpt obtained, not furnished by the industry or under the inspection of any one member, nor edited by a member; but, in fact, after much pro and con., it was made a complete hireling concern, truly at the expense of the club, from the copying to the publishing."
The value of this book has been attested by the extensive critical examination it has received, and by the serviceable aid it has given to all recent writers on the infancy of English literature. It was followed by another interesting old romance, William and the Wer Wolf, valuable not only as a specimen of early literature, but for the light it throws on the strange wild superstition dealing with the conversion of men into wolves, which has been found so widely prevalent that it has received a sort of scientific title in the word Lycanthropy. These two books made the reputation of the Roxburghe, and proved an example and encouragement to the clubs which began to arise more or less on its model. It was a healthy protest against the Dibdinism which had ruled the destinies of the club, for Dibdin had been its master, and was the Gamaliel at whose feet Hazlewood and others patiently sat. Of the term now used, the best explanation I can give is this, that in the selection of books—other questions, such as rarity or condition, being set aside or equally balanced—a general preference is to be given to those which are the most witless, preposterous, and in every literary sense valueless—which are, in short, rubbish. What is here meant will be easily felt by any one who chooses to consult the book which Dibdin issued under the title of "The Library Companion, or the Young Man's Guide and the Old Man's Comfort in the choice of a Library." This, it will be observed, is not intended as a manual of rare or curious, or in any way peculiar books, but as the instruction of a Nestor on the best books for study and use in all departments of literature. Yet one will look in vain there for such names as Montaigne, Shaftesbury, Benjamin Franklin, D'Alembert, Turgot, Adam Smith, Malebranche, Lessing, Goethe, Schiller, Fénelon, Burke, Kant, Richter, Spinoza, Flechier, and many others. Characteristically enough, if you turn up Rousseau in the index, you will find Jean Baptiste, but not Jean Jacques. You will search in vain for Dr Thomas Reid, the metaphysician, but will readily find Isaac Reed, the editor. If you look for Molinæus or Du Moulin, it is not there, but alphabetic vicinity gives you the good fortune to become acquainted with "Moule, Mr, his Bibliotheca Heraldica." The name Hooker will be found, not to guide the reader to the Ecclesiastical Polity, but to Dr Jackson Hooker's Tour in Iceland. Lastly, if any one shall search for Hartley on Man, he will find in the place it might occupy, or has reference to, the editorial services of "Hazlewood, Mr Joseph."
Though the Roxburghe, when it came under the fostering care of the scholarly Botfield, and secured the services of men like Madden, Wright, and Taylor, outgrew the pedantries in which it had been reared, and performed much valuable literary work, yet its chief merit is in the hints its practice afforded to others. The leading principle, indeed, which the other clubs so largely adopted after the example of the Roxburghe, was not an entire novelty. The idea of keeping up the value of a book by limiting the impression, so as to restrain it within the number who might desire to possess it, was known before the birth of this the oldest book club. The practice was sedulously followed by Hearne the antiquary, and others, who provided old chronicles and books of the class chiefly esteemed by the book-hunter. The very fame of the restricted number, operating on the selfish jealousy of man's nature, brought out competitors for the possession of the book, who never would have thought of it but for the pleasant idea of keeping it out of the hands of some one else.
There are several instances on record of an unknown book lying in the printer's warerooms, dead from birth and forgotten, having life and importance given to it by the report that all the copies, save a few, have been destroyed by a fire in the premises. This is an illustration in the sibylline direction of value being conferred by the decrease of the commodity; but by judiciously adjusting the number of copies printed, the remarkable phenomenon has been exhibited of the rarity of a book being increased by an increase in the number of copies. To understand how this may come to pass, it is necessary to recall the precept elsewhere set forth, and look on rarity as not an absolute quality, but as relative to the number who desire to possess the article. Ten copies which two hundred people want constitute a rarer book than two copies which twenty people want. Even to a sole remaining copy of some forgotten book, lying dead, as it were, and buried in some obscure library, may collective vital rarity be imparted. Let its owner print, say, twenty copies for distribution—the book-hunting community have got the "hark-away," and are off after it. In this way, before the days of the clubs, many knowing people multiplied rarities; and at the present day there are reprints by the clubs themselves of much greater pecuniary value than the rare books from which they have been multiplied.
No one probably did more to raise the condition of the book clubs than Sir Walter Scott. In 1823 the Roxburghe made proffers of membership to him, partly, it would seem, under the influence of a waggish desire to disturb his great secret, which had not yet been revealed. Dibdin, weighting himself with more than his usual burden of ponderous jocularity, set himself in motion to intimate to Scott the desire of the club that the Author of Waverley, with whom it was supposed that he had the means of communicating, would accept of the seat at the club vacated by the death of Sir Mark Sykes. Scott got through the affair ingeniously with a little coy fencing that deceived no one, and was finally accepted as the Author of Waverley's representative. The Roxburghe had, however, at that time, done nothing in serious book-club business, having let loose only the small flight of flimsy sheets of letterpress already referred to. It was Scott's own favourite club, the Bannatyne, that first projected the plan of printing substantial and valuable volumes.
At the commencement of the same year, 1823, when he took his seat at the Roxburghe (he did not take his bottle there, which was the more important object, for some time after), he wrote to the late Robert Pitcairn, the editor of the Criminal Trials, in these terms: "I have long thought that a something of a bibliomaniacal society might be formed here, for the prosecution of the important task of publishing dilettante editions of our national literary curiosities. Several persons of rank, I believe, would willingly become members, and there are enough of good operatives. What would you think of such an association? David Laing was ever keen for it; but the death of Sir Alexander Boswell and of Alexander Oswald has damped his zeal. I think, if a good plan were formed, and a certain number of members chosen, the thing would still do well."[71]
Scott gave the Bannatyners a song for their festivities. It goes to the tune of "One Bottle More," and is a wonderful illustration of his versatile powers, in the admirable bibulous sort of joviality which he distils, as it were, from the very dust of musty volumes, thus:—
I am tempted to add a word or two of prosaic gossip and comment to the characteristics thus so happily hit off in verse. John Pinkerton was, upon the whole, a man of simple character. The simplicity consisted in the thorough belief that never, in any country or at any period of the world's history, had there been created a human being destined to be endowed with even an approach to the genius, wisdom, and learning of which he was himself possessed. He never said a word in praise of any fellow-being, for none had ever risen so much above the wretched level of the stupid world he looked down upon as to deserve such a distinction. He condescended, however, to distribute censure, and that with considerable liberality. For instance, take his condensed notice of an unfortunate worker in his own field, Walter Goodal, whose works are "fraught with furious railing, contemptible scurrility, low prejudice, small reading, and vulgar error." Thus having dealt with an unfortunate and rather obscure author, he shows his impartiality by dealing with Macpherson, then in the zenith of his fame, in this wise: "His etymological nonsense he assists with gross falsehoods, and pretends to skill in the Celtic without quoting one single MS. In short, he deals wholly in assertion and opinion, and it is clear that he had not even an idea what learning and science are." Nor less emphatic is his railing at the plaid and blaspheming at the claymore. Donald and his brethren are thus described: "Being mere savages, but one degree above brutes, they remain still in much the same state of society as in the days of Julius Cæsar; and he who travels among the Scottish Highlanders, the old Welsh, or wild Irish, may see at once the ancient and modern state of women among the Celts, when he beholds these savages stretched in their huts, and their poor women toiling like beasts of burden for their unmanly husbands;" and finally, "being absolute savages, and, like Indians and negroes, will ever continue so, all we can do is to plant colonies among them, and by this, and encouraging their emigration, try to get rid of the breed."
This fervency is all along of the question whether the Picts, or Piks, as Pinkerton chooses to call them, were Celts or Goths. If we turn to the books of his opponent on this question, Joseph Ritson, we find him paid back in his own coin, and that so genuine, that, on reading about gross ignorance, falsehood, and folly, one would think he was still enjoying Pinkerton's own flowers of eloquence, were it not that the tenor of the argument has somehow turned to the opposite side. I drop into the note below a specimen from the last words of this controversy, as characteristic of the way in which it was conducted, and a sample of the kind of dry fuel which, when ignited by these incendiaries, blazed into so much rage.[72]
Ritson was a man endowed with almost superhuman irritability of temper, and he had a genius fertile in devising means of giving scope to its restless energies. I have heard that it was one of his obstinate fancies, when addressing a letter to a friend of the male sex, instead of using the ordinary prefix of Mr or the affix Esq., to use the term "Master," as Master John Pinkerton, Master George Chalmers. The agreeable result of this was, that his communications on intricate and irritating antiquarian disputes were delivered to, and perused by, the young gentlemen of the family, so opening up new little intricate avenues, fertile in controversy and misunderstanding. But he had another and more inexhaustible resource for his superabundant irritability. In his numerous books he insisted on adopting a peculiar spelling. It was not phonetic, nor was it etymological; it was simply Ritsonian. To understand the efficacy of this arrangement, it must be remembered that the instinct of a printer is to spell according to rule, and that every deviation from the ordinary method can only be carried out by a special contest over each word. General instructions on such a matter are apt to produce unexpected results. One very sad instance I can now recall; it was that of a French author who, in a new edition of his works, desired to alter the old-fashioned spelling of the imperfect tense from o to a. To save himself trouble, on the first instance occurring in each proof, he put in the margin a general direction to change all such o's into a's. The instruction was so literally and comprehensively obeyed, that, happening to glance his eye over the volume on its completion, he found the letter o entirely excluded from it. Even the sacred name of Napoleon was irreverently printed Napalean, and the Revolution was the Revalutian. Ritson had far too sharp a scent for any little matter of controversy and irritating discussion to get into a difficulty like this. He would fight each step of the way, and such peculiarities as the following, profusely scattered over his books, may be looked upon as the names of so many battles or skirmishes with his printers—compileër, writeër, wel, kil, onely, probablely. Even when he condescended to use the spelling common to the rest of the nation, he could pick out little causes of quarrel with the way of putting it in type—as, for instance, in using the word Ass, which came naturally to him, he would not follow the practice of his day in the use of the long and short ([s]s), but inverted the arrangement thus, s[s]. This strange creature exemplified the opinion that every one must have some creed—something from without having an influence over thought and action stronger than the imperfect apparatus of human reason. Scornfully disdaining revelation from above, he groped below, and found for himself a little fetish made of turnips and cabbages. He was as fanatical a devotee of vegetarianism as others have been of a middle state or adult baptism; and, after having torn through a life of spiteful controversy with his fellow-men, and ribaldry of all sacred things, he thus expressed the one weight hanging on his conscience, that "on one occasion, when temptéed by wet, cold, and hunger in the south of Scotland, he ventured to eat a few potatoes dressed under the roast, nothing less repugnant to feelings being to be had."[73]
To return to the services of him of mightier renown, whose genial drolleries led to these notices. Scott printed, as a contribution to his favourite club, the record of the trial of two Highlanders for murder, which brought forth some highly characteristic incidents. The victim was a certain Sergeant Davis, who had charge of one of the military parties or guards dispersed over the Highlands to keep them in order after the '45. Davis had gone from his own post at Braemar up Glen Clunie to meet the guard from Glenshee. He chose to send his men back and take a day's shooting among the wild mountains at the head of the glen, and was seen no more. How he was disposed of could easily be divined in a general way, but there were no particulars to be had. It happened, however, that there was one Highlander who, for reasons best known to himself—they were never got at—had come to the resolution of bringing his brother Highlanders, who had made away with the sergeant, to justice. It was necessary for his own safety, however, that he should be under the pressure of a motive or impulse sufficient to justify so heartless and unnatural a proceeding, otherwise he would himself have been likely to follow the sergeant's fate. Any reference to his conscience, the love of justice, respect for the laws of the land, or the like, would of course have been received with well-merited ridicule and scorn. He must have some motive which a sensible Highlander could admit as probable in itself, and sufficient for its purpose.
Accordingly the accuser said he had been visited by the sergeant's ghost, who had told him everything, and laid on him the heavy burden of bringing his slaughterers in the flesh to their account. If that were not done, the troubled spirit would not cease to walk the earth, and so long as he walked would the afflicted denouncer continue to be the victim of his ghostly visits. The case was tried at Edinburgh, and though the evidence was otherwise clear and complete, the Lowland jury were perplexed and put out by the supernatural episode. A Highland story, with a ghost acting witness at second-hand, roused all their Saxon prejudices, and they cut the knot of difficulties by declining to convict. A point was supposed to have been made, when the counsel for the defence asked the ghost-seer what language the ghost, who was English when in the flesh, spoke to the Highlander, who knew not that language; and the witness answered, through his interpreter, that the spectre spoke as good Gaelic as ever was heard in Lochaber. Sir Walter Scott, however, remarks that there was no incongruity in this, if we once get over the first step of the ghost's existence. It is curious that Scott does not seem to have woven the particulars of this affair into any one of his novels.
Among those who contributed to place the stamp of a higher character on the labours of the book clubs, one of the most remarkable was Sir Alexander Boswell. A time there was, unfortunately, when his name could not easily be dissociated from exasperating political events; but now that the generation concerned in them has nearly passed away, it becomes practicable, even from the side of his political opponents, to glance at his literary abilities and accomplishments without recalling exciting recollections. He was a member of the Roxburghe, and though he did not live to see the improvement in the issues of that institution, or the others which kept pace with it, he, alone and single-handed, set the example of printing the kind of books which it was afterwards the merit of the book clubs to promulgate. He gave them, in fact, their tone. He had at his paternal home of Auchinleck a remarkable collection of rare books and manuscripts; one of these afforded the text from which the romance of Sir Tristrem was printed. He reprinted from the one remaining copy in his own possession the disputation between John Knox and Quentin Kennedy, a priest who came forward against the great Reformer as the champion of the old religion. From the Auchinleck press came also reprints of Lodge's Fig for Momus, Churchyard's Mirrour of Man, the Book of the Chess, Sir James Dier's Remembrancer of the Life of Sir Nicholas Bacon, the Dialogus inter Deum et Evam, and others.
The possession of a private printing-press is, no doubt, a very appalling type of bibliomania. Much as has been told us of the awful scale on which drunkards consume their favoured poison, one is not accustomed to hear of their setting up private stills for their own individual consumption. There is a Sardanapalitan excess in this bibliographical luxuriousness which refuses to partake with other vulgar mortals in the common harvest of the public press, but must itself minister to its own tastes and demands. The owner of such an establishment is subject to no extraneous caprices about breadth of margins, size of type, quarto or folio, leaded or unleaded lines; he dictates his own terms; he is master of the situation, as the French say; and is the true autocrat of literature. There have been several renowned private presses: Walpole's, at Strawberry Hill; Mr Johnes's, at Hafod; Allan's, at the Grange; and the Lee Priory Press. None of these, however, went so distinctly into the groove afterwards followed by the book clubs as Sir Alexander Boswell's Auchinleck Press. In the Bibliographical Decameron is a brief history, by Sir Alexander himself, of the rise and progress of his press. He tells us how he had resolved to print Knox's Disputation: "For this purpose I was constrained to purchase two small fonts of black-letter, and to have punches cut for eighteen or twenty double letters and contractions. I was thus enlisted and articled into the service, and being infected with the type fever, the fits have periodically returned. In the year 1815, having viewed a portable press invented by Mr John Ruthven, an ingenious printer in Edinburgh, I purchased one, and commenced compositor. At this period, my brother having it in contemplation to present Bamfield to the Roxburghe Club, and not aware of the poverty and insignificance of my establishment, expressed a wish that his tract should issue from the Auchinleck Press. I determined to gratify him, and the portable press being too small for general purposes, I exchanged it for one of Mr Ruthven's full-sized ones; and having increased my stock to eight small fonts, roman and italic, with the necessary appurtenances, I placed the whole in a cottage, built originally for another purpose, very pleasantly situated on the bank of a rivulet, and, although concealed from view by the surrounding wood, not a quarter of a mile from my house."[74]
To show the kind of man who co-operated with Scott in such frivolities, let me say a word or two more about Sir Alexander. He was the son, observe, of Johnson's Jamie Boswell, but he was about as like his father as an eagle might be to a peacock. To use a common colloquial phrase, he was a man of genius, if ever there was one. Had he been a poorer and socially humbler man than he was—had he had his bread and his position to make—he would probably have achieved immortality. Some of his songs are as familiar to the world as those of Burns, though their author is forgotten,—as, for instance, the song of parental farewell, beginning—
and ending with this fine and genial touch—
His "Auld Gudeman, ye're a drucken carle," "Jenny's Bawbee," and "Jenny dang the Weaver," are of another kind, and perhaps fuller of the peculiar spirit of the man. This consisted in hitting off the deeper and typical characteristics of Scottish life with an easy touch that brings it all home at once. His lines do not seem as if they were composed by an effort of talent, but as if they were the spontaneous expressions of nature.
Take the following specimen of ludicrous pomposity, which must suffer a little by being quoted from memory: it describes a Highland procession:—
To comprehend the spirit of this, one must endow himself with the feelings of a Lowland Scot before Waverley and Rob Roy imparted a glow of romantic interest to the Highlanders. The pompous and the ludicrous were surely never more happily interwoven. One would require to go further back still to appreciate the spirit of "Skeldon Haughs, or the Sow is Flitted." It is a picture of old Ayrshire feudal rivalry and hatred. The Laird of Bargainy resolved to humiliate his neighbour and enemy, the Laird of Kerse, by a forcible occupation of part of his territory. For the purpose of making this aggression flagrantly insulting, it was done by tethering or staking a female pig on the domain of Kerse. The animal was, of course, attended by a sufficient body of armed men for her protection. It was necessary for his honour that the Laird of Kerse should drive the animal and her attendants away, and hence came a bloody battle about "the flitting of the sow." In the contest, Kerse's eldest son and hope, Jock, is killed, and the point or moral of the narrative is, the contempt with which the old laird looks on that event, as compared with the grave affair of flitting the sow. A retainer who comes to tell him the result of the battle stammers in his narrative on account of his grief for Jock, and is thus pulled up by the laird—
To which the answer is—
Hereupon the laird's exultation breaks forth,—
Another man of genius and learning, whose name is a household one among the book clubs, is Robert Surtees, the historian of Durham. You may hunt for it in vain among the biographical dictionaries. Let us hope that this deficiency will be well supplied in the Biographia Britannica, projected by Mr Murray. Surtees was not certainly among those who flare their qualities before the world—he was to a peculiar degree addicted, as we shall shortly see, to hiding his light under a bushel; and so any little notice of him in actual flesh and blood, such as this left by his friend, the Rev. James Tate, master of Richmond School, interests one:—
"One evening I was sitting alone—it was about nine o'clock in the middle of summer—there came a gentle tap at the door. I opened the door myself, and a gentleman said with great modesty, 'Mr Tate, I am Mr Surtees of Mainsforth. James Raine begged I would call upon you.' 'The master of Richmond School is delighted to see you,' said I; 'pray walk in.' 'No, thank you, sir; I have ordered a bit of supper; perhaps you will walk up with me?' 'To be sure I will;' and away we went. As we went along, I quoted a line from the Odyssey. What was my astonishment to hear from Mr Surtees, not the next only, but line after line of the passage I had touched upon. Said I to myself, 'Good Master Tate, take heed; it is not often you catch such a fellow as this at Richmond.' I never spent such an evening in my life." What a pity, then, that he did not give us more of the evening, which seems to have left joyful memories to both: for Surtees himself thus commemorated it in macaronics, in which he was an adept:—
In the same majestic folio in which this anecdote may be found—the Memoir prefixed to the History of Durham—we are likewise told how, when at college, he was waiting on a Don on business; and, feeling coldish, stirred the fire. "Pray, Mr Surtees," said the great man, "do you think that any other undergraduate in the college would have taken that liberty?" "Yes, Mr Dean," was the reply—"any one as cool as I am!" This would have been not unworthy of Brummell. The next is not in Brummell's line. Arguing with a neighbour about his not going to church, the man said, "Why, sir, the parson and I have quarrelled about the tithes." "You fool," was the reply, "is that any reason why you should go to hell?" Yet another. A poor man, with a numerous family, lost his only cow. Surtees was collecting a subscription to replace the loss, and called on the Bishop of Lichfield, who was Dean of Durham, and owner of the great tithes in the parish, to ascertain what he would give. "Give!" said the bishop; "why, a cow, to be sure. Go, Mr Surtees, to my steward, and tell him to give you as much money as will buy the best cow you can find." Surtees, astonished at this unexpected generosity, said—"My Lord, I hope you will ride to heaven upon the back of that cow." A while afterwards he was saluted in the college by the late Lord Barrington, with—"Surtees, what is the absurd speech that I hear you have been making to the dean?" "I see nothing absurd in it," was the reply; "when the dean rides to heaven on the back of that cow, many of you prebendaries will be glad to lay hold of her tail!"
I have noted these innocent trifles concerning one who is chiefly known as a deep and dry investigator, for the purpose of propitiating the reader in his favour, since the sacred cause of truth renders it necessary to refer to another affair in which his conduct, however trifling it might be, was not innocent. He was addicted to literary practical jokes of an audacious kind, and carried his presumption so far as to impose on Sir Walter Scott a spurious ballad which has a place in the Border Minstrelsy. Nor is it by any means a servile imitation, which might pass unnoticed in a crowd of genuine and better ballads; but it is one of the most spirited and one of the most thoroughly endowed with individual character in the whole collection. This guilty composition is known as "The Death of Featherstonhaugh," and begins thus:—
This imposture, professing to be taken down from the recitation of a woman eighty years old, was accompanied with some explanatory notes, characteristic of the dry antiquary, thus: "Hardriding Dick is not an epithet referring to horsemanship, but means Richard Ridley of Hardriding, the seat of another family of that name, which, in the time of Charles I., was sold on account of expenses incurred by the loyalty of the proprietor, the immediate ancestor of Sir Matthew Ridley. Will o' the Wa' seems to be William Ridley of Walltown, so called from its situation on the great Roman wall. Thirlwall Castle, whence the clan of Thirlwalls derived their name, is situated on the small river of Tippell, near the western boundary of Northumberland. It is near the wall, and takes its name from the rampart having been thirled—that is, pierced or breached—in its vicinity."
In the Life of Surtees, the evidence of the crime is thus dryly set forth, in following up a statement of the transmission of the manuscript, and of its publication: "Yet all this was a mere figment of Surtees's imagination, originating probably in some whim of ascertaining how far he could identify himself with the stirring times, scenes, and poetical compositions which his fancy delighted to dwell on. This is proved by more than one copy among his papers of this ballad, corrected and interlined, in order to mould it to the language, the manners, and the feelings of the period and of the district to which it refers. Mr Surtees no doubt had wished to have the success of his attempt tested by the unbiassed opinion of the very first authority on the subject; and the result must have been gratifying to him."
In Scott's acknowledgment of the contribution, printed also in the Life of Surtees, there are some words that must have brought misgivings and fear of detection to the heart of the culprit, since Scott, without apparently allowing doubts to enter his mind, yet marked some peculiarities in the piece, in which it differed from others. "Your notes upon the parties concerned give it all the interest of authority, and it must rank, I suppose, among those half-serious, half-ludicrous songs, in which the poets of the Border delighted to describe what they considered as the sport of swords. It is perhaps remarkable, though it may be difficult to guess a reason, that these Cumbrian ditties are of a different stanza and character, and obviously sung to a different kind of music, from those on the northern Border. The gentleman who collected the words may perhaps be able to describe the tune."
There is perhaps no system of ethics which lays down with perfect precision the moral code on literary forgeries, or enables us to judge of the exact enormity of such offences. The world looks leniently on them, and sometimes sympathises with them as good jokes. Allan Cunningham, who, like Ramsay, was called "honest Allan," did not lose that character by the tremendous "rises" which he took out of Cromek about those remains of Nithsdale and Galloway song—a case in point so far as principle goes, but differing somewhat in the intellectual rank of the victim to the hoax. The temptation to commit such offences is often extremely strong, and the injury seems slight, while the offender probably consoles himself with the reflection that he can immediately counteract it by confession. Vanity, indeed, often joins conscientiousness in hastening on a revelation. Surtees, however, remained in obdurate silence, and I am not aware that any edition of the Minstrelsy draws attention to his handiwork. Lockhart seems not only to have been ignorant of it, but to have been totally unconscious of the risk of such a thing, since he always speaks of its author as a respectable local antiquary, useful to Scott as a harmless drudge. Perhaps Surtees was afraid of what he had done, like that teller in the House of Commons who is said by tradition to have attempted to make a bad joke in the division on the Habeas Corpus Act by counting a fat man as ten, and, seeing that the trick passed unnoticed, and also passed the measure, became afraid to confess it.
The literary history of "The Death of Featherstonhaugh" naturally excited uneasiness about the touching ballad of "Barthram's Dirge," also contributed to the Minstrelsy as the fruit of the industrious investigations of Surtees. Most readers will remember this:—
After this stanza, often admired for its clearness as a picture, there is a judicious break, and then come stanzas originally deficient of certain words, which, as hypothetically supplied by Surtees, were good-naturedly allowed to remain within brackets, as ingenious suggestions:—
A glance at the reprint of the Life of Surtees for the book club called after his name, confirms the suspicions raised by the exposure of the other ballad—this also is an imposition.[75]
Altogether, such affairs create an unpleasant uncertainty about the paternity of that delightful department of literature, our ballad poetry. Where next are we to be disenchanted? Of the way in which ancient ballads have come into existence, there is one sad example within my own knowledge. Some mad young wags, wishing to test the critical powers of an experienced collector, sent him a new-made ballad, which they had been enabled to secure only in a fragmentary form. To the surprise of its fabricator, it was duly printed; but what naturally raised his surprise to astonishment, and revealed to him a secret, was, that it was no longer a fragment, but a complete ballad,—the collector, in the course of his industrious inquiries among the peasantry, having been so fortunate as to recover the missing fragments! It was a case where neither could say anything to the other, though Cato might wonder quod non rideret haruspex, haruspicem cum vidisset. This ballad has been printed in more than one collection, and admired as an instance of the inimitable simplicity of the genuine old versions!
It may perhaps do something to mitigate Surtees's offence in the eye of the world, that it was he who first suggested to Scott the idea of improving the Jacobite insurrections, and, in fact, writing Waverley. In the very same letter, quoted above, where Scott acknowledges the treacherous gift, he also acknowledges the hints he has received; and, mentioning the Highland stories he had imbibed from old Stewart of Invernahyle, says: "I believe there never was a man who united the ardour of a soldier and tale-teller—or man of talk, as they call it in Gaelic—in such an excellent degree; and as he was as fond of telling as I was of hearing, I became a violent Jacobite at the age of ten years old; and even since reason and reading came to my assistance, I have never got rid of the impression which the gallantry of Prince Charles made on my imagination. Certainly I will not renounce the idea of doing something to preserve these stories, and the memory of times and manners which, though existing as it were yesterday, have so strangely vanished from our eyes."
So much for certain men of mark whose pursuits or hobbies induced them to cluster round the cradle of this new literary organisation. When it was full grown it gathered about it a large body of systematic workers, who had their own special departments in the great republic of letters. To offer a just and discriminating account of these men's services would draw me through an extensive tract of literary biography.
There is a shallow prejudice very acceptable to all blockheads, that men who are both learned and laborious must necessarily be stupid. It is best to meet the approach of such a prejudice at once, by saying that the editors of club books are not mere dreary drudges, seeing the works of others accurately through the press, and attending only to dates and headings. Around and throughout the large library of volumes issued by these institutions, there run prolific veins of fresh literature pregnant with learning and ability. The style of work thus set agoing has indeed just the other day been incorporated into a sort of department of state literature since the great collection called The Chronicles and Memorials of Great Britain and Ireland during the Middle Ages, of which the Master of the Rolls accepts the responsibility, is carried out in the very spirit of the book clubs, in which indeed most of the editors of the Chronicles have been trained.
Without prejudice to others, let me just name a few of those to whom the world is under obligation for services in this field of learned labour. For England, there are James Orchard Halliwell, Sir Frederic Madden, Beriah Botfield, Sir Henry Ellis, Alexander Dyce, Thomas Stapleton, William J. Thoms, Crofton Croker, Albert Way, Joseph Hunter, John Bruce, Thomas Wright, John Gough Nichols, Payne Collier, Joseph Stevenson, and George Watson Taylor, who edited that curious and melancholy book of poems, composed by the Duke of Orleans while he was a prisoner in England after the battle of Agincourt—poems composed, singularly enough, in the English language, and at a period extremely deficient in native vernacular literature.
In Scotland, it was in the earlier issues of the Bannatyne that Thomas Thomson, too indolent or fastidious to commit himself to the writing of a book, left the most accessible vestiges of that power of practically grasping historical facts and conditions, which Scott admired so greatly, and acknowledged so much benefit from. He was followed by Professor Innes, who found and taught the secret of extracting from ecclesiastical chartularies, and other early records, the light they throw upon the social condition of their times, and thus collected matter for the two pleasant volumes which have become so popular. The Bannatyne Club, lately finding no more to do, wound up with a graceful compliment to David Laing—the man to whom, after Scott, it has been most indebted. And, lastly, it is in the Scotch book clubs that Joseph Robertson has had the opportunity of exercising those subtle powers of investigation and critical acumen, peculiarly his own, which have had a perceptible and substantial effect in raising archæology out of that quackish repute which it had long to endure under the name of antiquarianism. For Ireland, of which I have something farther to say at length, let it suffice in the mean time to name Dean Butler, Dr Reeves, Mr O'Donovan, Mr Eugene Curry, and Dr Henthorn Todd.
There is another and distinct class of services which have been performed through the medium of the club books. The Roxburghe having been founded on the principle that each member should print a volume, to be distributed among his colleagues, an example was thus set to men of easy fortune and scholarly tastes, which has been followed with a large liberality, of which the public have probably but a faint idea. Not only in those clubs founded on the reciprocity system of each member distributing and receiving, but in those to be presently noticed, where the ordinary members pay an annual sum, to be expended in the printing of their books, have individual gentlemen come forward and borne the expense of printing and distributing costly volumes. In some instances valuable works have thus been presented to the members at the cost of those who have also undergone the literary labour of editing them.
There is something extremely refined and gentlemanlike in this form of liberality. The recipient of the bounty becomes the possessor of a handsome costly book without being subjected in any way to the obligation of receiving a direct gift at the hands of the munificent donor; for the recipient is a sort of corporation—a thing which the lawyers say has no personal responsibility and no conscience, and which all the world knows to have no gratitude.
decorative illustration
decorative illustration
Nearly a quarter of a century after the birth of the first book club, a new era was ushered in by its brother, the Camden, established for the printing of books and documents connected with the early civil, ecclesiastical, and literary history of the British Empire. It discarded the rule which threw on each member the duty of printing and distributing a book, and tried the more equitable adjustment of an annual subscription to create a fund for defraying the expense of printing volumes to be distributed among the members. These, at first limited to 1000, expanded to 1200. Clubs with various objects now thickly followed. Any attempt to classify them as a whole, is apt to resemble Whately's illustration of illogical division—"e.g., if you were to divide 'book' into 'poetical, historical, folio, quarto, French, Latin,'" &c. One of the systems of arrangement is topographical, as the Chetham, "for the purpose of publishing biographical and historical books connected with the counties palatine of Lancaster and Chester."[76] The Surtees, again, named after our friend the ballad-monger, affects "those parts of England and Scotland included in the east between the Humber and the Firth of Forth, and in the west between the Mersey and the Clyde—a region which constituted the ancient kingdom of Northumberland." The Maitland, with its headquarters in Glasgow, gives a preference to the west of Scotland, but has not been exclusive. The Spalding Club, established in Aberdeen, the granite capital of the far north, is the luminary of its own district, and has produced fully as much valuable historical matter as any other club in Britain. Then there is the Irish Archæological—perhaps the most learned of all—with its casual assistants, the Ossianic, the Celtic, and the Iona. The Ælfric may be counted their ethnical rival, as dealing with the productions of the Anglo-Saxon enemies of the Celt. The Camden professes, as we have seen, to be general to the British Empire. The name of the club called "The Oriental Translation Fund," tells its own story.
There are others, too, with no topographical connection, which express pretty well their purpose in their names—as the Shakespeare, for the old drama—the Percy, for old ballads and lyrical pieces. The Hakluyt has a delightful field—old voyages and travels. The Rae Society sticks to zoology and botany; and the Wernerian, the Cavendish, and the Sydenham, take the other departments in science, which the names given to them readily indicate.
In divinity and ecclesiastical history we have the Parker Society, named after the archbishop. Its tendencies are "Low," or, at all events, "Broad;" and as it counted some seven thousand members, it could not be allowed the run of the public mind without an antidote being accessible. Hence "The Library of Anglo-Catholic Theology," the tendency of which was not only shown in its name, but in its possessing among its earliest adherents the Rev. E.B. Pusey and the Rev. John Keble. The same party strengthened themselves by a series of volumes called the "Library of the Fathers of the Holy Catholic Church anterior to the Division of the East and West, translated by Members of the English Church." In Scotland, the two branches which deny the supremacy of Rome (it would give offence to call them both Protestant) are well represented by the Spottiswoode, already referred to as the organ of Episcopacy; and the more prolific Wodrow, which, named after the zealous historian of the Troubles, was devoted to the history of Presbyterianism, and the works of the Presbyterian fathers.
Thus are the book clubs eminently the republic of letters, in which no party or class has an absolute predominance, but each enjoys a fair hearing. And whereas if we saw people for other purposes than literature combining together according to ecclesiastical divisions, as High Church or Low, Episcopalian or Presbyterian, we should probably find that each excluded from its circle all that do not spiritually belong to it, we are assured it is quite otherwise in the book clubs—that High Churchmen or Romanists have not been excluded from the Parker, or Evangelical divines prohibited from investing in the Library of Anglo-Catholic Theology. Nay, the most zealous would incline to encourage the communication of their own peculiar literary treasures to their avowed theological opponents, as being likely to soften their hearts, and turn them towards the truth. Some adherents of these theological clubs there also are of slightly latitudinarian propensities, to whom the aspirations of honest religious zeal, and the records of endurance and martyrdom for conscience' sake, can never be void of interest, or fail in summoning up feelings of respectful sympathy, whatever be the denominational banner under which they have been exhibited. Some of these clubs now rest from their labours, the literary strata in which they were employed having been in fact worked out. Whether dead or living, however, their books are now a considerable and varied intellectual garden, in which the literary busy bee may gather honey all the day and many a day.
It will be readily supposed from the different and utterly separate grooves in which they run, and is very well known to the prowler among club books, that although these volumes profess to be printed from old manuscripts, or to be mere reprints of rare books, they take a considerable portion of their tone and tendency from the editor. In fact, the editor of a club book is, in the general case, a sort of literary sportsman, who professes to follow entirely his own humour or caprice, or, say, his own taste and enjoyment, in the matter which he selects, and the manner in which he lays it before his friends. Hence, many of these volumes, heavy and unimpressible as they look, yet are stamped strongly with the marks of the individuality, or of the peculiar intellectual cast, of living men. Take down, for instance, the volume of the Camden called "De Antiquis Legibus Liber," otherwise, "Cronica Majorum et Vicecomitum Londoniarum," printed from "a small folio, nine inches and a half in length and seven inches in breadth, the binding of white leather covering wooden backs, and containing 159 leaves of parchment, paged continuously with Arabic cyphers." It is partly a record of the old municipal laws of the city of London, partly a chronicle of events. Had it fallen to be edited by a philosophical inquirer into the origin and principles of jurisprudence, or an investigator of the rise and progress of cities, or a social philosopher of any kind, it is hard to say what might have been made of it—easy to say that it would have been made something very different from what it is. The editor was an illustrious genealogist. Accordingly, early in his career as expositor of the character of the volume, he alights upon a proper name, not entirely isolated, but capable of being associated with other names. Thus, he is placed on a groove, and off he goes travelling in the fashion following over 220 pages of printed quarto: "Henry de Cornhill, husband of Alice de Courcy, the heiress of the Barony of Stoke Courcy Com. Somerset, and who, after his decease, re-married Warine Fitz-Gerald the king's chamberlain, leaving by each an only daughter, co-heirs of this Barony, of whom Joan de Cornhill was the wife of Hugh de Neville, Proto Forester of England, wife first of Baldwine de Riviers, eldest son and heir-apparent of William de Vernon, Earl of Devon, deceased in his father's lifetime; and, secondly, of the well-known favourite of King John, Fulk de Breauté, who had name from a commune of the Canton of Goderville, arrondissement of Le Havre, department of La Seine Inférieure, rendered accompt of this his debt in the same roll;" and so on over the remainder of the 220 pages. If you turn over a few of them you will find the same sort of thing: "Agnes, the first daughter, was married to William de Vesey, of whom John de Vesey, issueless, and William de Vesey, who had issue, John de Vesey, who died before his father; and afterwards the said William de Vesey, the father, without heir of his body;" and so on.
The reader whose fortune it has been to pass a portion of his early days among venerable Scottish gentlewomen of the old school, will perhaps experience an uneasy consciousness of having encountered matter of this description before. It may recall to him misty recollections of communications which followed a course something like this: "And so ye see, auld Pittoddles, when his third wife deed, he got married upon the laird o' Blaithershin's aughteenth daughter, that was sister to Jemima, that was married intil Tam Flumexer, that was first and second cousin to the Pittoddleses, whase brither became laird afterwards, and married Blaithershin's Baubie—and that way Jemima became in a kind o' way her ain niece and her ain aunty, an' as we used to say, her gude-brither was married to his ain grannie."
But there is the deep and the shallow in genealogy, as in other arts and sciences, and, incoherent as it may sound to the uninitiated, the introduction to the Liber de Antiquis Legibus is no old woman's work, but full of science and strange matter.[77] It all grows, however, in genealogical trees, these being the predominant intellectual growth in the editor's mind. In fact, your thorough genealogist is quite a peculiar intellectual phenomenon. He is led on by a special and irresistible internal influence or genius. If he should for some time endeavour to strive after a more cosmopolite intellectual vitality, the ruling spirit conquers all other pursuits. The organism of the tree resumes its predominance, and if he have healthy sturdy brains, whatever other matter they may have collected is betimes dragged into the growth, and absorbed in the vitality of the majestic bole and huge branches. There is perhaps no pursuit more thoroughly absorbing. The reason is this: No man having yet made out for himself an articulate pedigree from Adam—Sir Thomas Urquhart, the translator of Rabelais, to be sure, made one for himself, but he had his tongue in his cheek all the while—no clear pedigree going back to the first of men, every one, whether short or long, Celtic or Saxon, comes into the clouds at last. It is when a pedigree approaches extinction that the occasion opens for the genealogist to exercise his subtlety and skill, and his exertions become all the more zealous and exciting that he knows he must be baffled somewhere. The pursuit is described as possessing something like the same absorbing influence which is exercised over certain minds by the higher mathematics. The devotees get to think that all human knowledge centres in their peculiar science and the cognate mysteries and exquisite scientific manipulations of heraldry, and they may be heard talking with compassionate contempt of some one so grossly ignorant as not to know a bar-dexter from a bend-sinister, or who asks what is meant by a cross potent quadrate party per pale.
These are generally great readers—reading is absolutely necessary for their pursuit; but they have a faculty of going over literary ground, picking up the proper names, and carrying them away, unconscious of anything else, as pointers go over stubble fields and raise the partridges, without taking any heed of the valuable examples of cryptogamic botany or palæozoic entomology they may have trodden over. A certain writer on logic and metaphysics was once as much astonished as gratified by an eminent genealogical antiquary's expression of interest in a discovery which his last book contained. The philosopher thought his views on the subjectivity of the nominalists and the objectivity of the realists had at last been appreciated; but the discovery was merely this, that the name of a person who, according to the previously imperfect science of the genealogist, ought not to have existed then and there, was referred to in a letter from Spinoza, cited in defence of certain views upon the absolute.
The votaries of this pursuit become powers in the world of rank and birth, from the influence they are able to bring upon questions of succession and inheritance. Hence they are, like all great influences, courted and feared. Their ministry is often desired and sometimes necessary; but it is received with misgiving and awe, since, like the demons of old summoned by incantation, they may destroy the audacious mortal who demands their services. The most sagacious and sceptical men are apt to be mildly susceptible to conviction in the matter of their own pedigrees, and, a little conscious of their weakness, they shrink from letting the sacred tree be handled by relentless and unsympathising adepts. One of these intellectual tyrants, a man of great ability, when he quarrelled with any one, used to threaten to "bastardise" him, or to find the bend-sinister somewhere in his ancestry; and his experience in long genealogies made him feel assured, in the general case, of finding what he sought if he went far enough back for it.
The next volume you lay hand on is manifestly edited by an Ecclesiologist, or a votary of that recent addition to the constituted "ologies," which has come into existence as the joint offspring of the revival of Gothic architecture and the study of primitive-church theology. Through this dim religious light he views all the things in heaven and earth that are dealt with in his philosophy. His notes are profusely decorated with a rich array of rood screens, finial crockets, lavatories, aumbries, lecterns, lych sheds, albs, stoups, sedilia, credence tables, pixes, hagioscopes, baudekyns, and squenches. It is evident that he keeps a Bestiary, or record of his experiences in bestiology, otherwise called bestial eikonography; and if he be requested to give a more explicit definition of the article, he will perhaps inform you that it is a record of the types of the ecclesiological symbolisation of beasts. If you prevail on him to exhibit to you this solemn record, which he will open with befitting reverence, the faintest suspicion of a smile curling on your lip will suffuse him with a lively sorrow for your lost condition, mixed with righteous indignation towards the irreverent folly whereof you have been guilty. He finds a great deal beyond sermons in stones, and can point out to you a certain piece of rather confused-looking architecture, which he terms a symbolical epitome of all knowledge, human and divine—an eikonographic encyclopædia.
If you desire an antidote to all this, you may find it in the editor in true blue who so largely refers to the Book of the Universal Kirk, The Hynd Let Loose, The Cloud of Witnesses, Naphtali, and Faithful Witness-Bearing Exemplified, and is great in his observations on the Auchinshauch Testimony, the Sanquhar Declaration, and that fine amalgamation of humility and dogmatism, the Informatory Vindication.[78]
There is no occasion for quarrelling with these specialties. They are typical of a zeal often prolific both in amusement and instruction; and when a man has gone through the labour of rendering many hundreds of pages from a crabbed old manuscript, or of translating as much from a nearly unknown tongue, it would be hard to deny him the recreation of a few capers on his own hobby. Keep in mind that everything of this kind is outside the substance of the book. The editor has his swing in the introduction and appendix, and the notes; perhaps also in the title and index, if he can make anything of them. But it is a principle of honour throughout the clubs that the purity of the text shall not be tampered with; and so, whether dark or light, faint or strong, it is a true impression of the times, as the reader will perhaps find in the few specimens I propose to show him. As touching the literary value of what is thus restored, there are some who will say, and get applause for doing so, that there are too many bad or second-rate books in existence already; that every work of great genius finds its way to the world at once; and that the very fact of its long obscurity proves a piece of literature to be of little value. For all this, and all that can be added to it, there are those who love these recovered relics of ancestral literature, and are prepared to give reasons for their attachment. In the first place, and apart from their purely literary merits, they are records of the intellect and manners of their age. Whoever desires to be really acquainted with the condition of a nation at any particular time—say with that of England during Elizabeth's reign, or the Commonwealth—will not attain his object by merely reading the most approved histories of the period. He must endeavour as far as he can to live back into the times, and to do this most effectually he had better saturate himself to the utmost with its fugitive literature, reading every scrap he may lay hand on until he can find no more.
Looking at these relics, on the other hand, as pure literature, no doubt what is recalled out of the past loses the freshness and the fitness to surrounding conditions which gave it pungency and emphasis in its own day, while it has not that hold on our sympathies and attachment possessed by the household literature which generation after generation has been educated to admire, and which, indeed, has made itself a part of our method of thought and our form of language. But precisely because it wants this qualification has resuscitated literature a peculiar value of its own. It breaks in with a new light upon the intellect of the day, and its conventional forms and colours. There is not in the intellectual history of mankind any so effective and brilliant an awakening as the resuscitation of classical literature. It was not one solitary star arising after another at long intervals and far apart in space, but a sudden blazing forth of a whole firmament of light. But that is a phenomenon to all appearance not to be repeated, or, more correctly speaking, not to be completed, since it broke up unfinished, leaving the world in partial darkness. Literature has been ever since wailing the loss of the seventy per cent of Livy's History, of the eighty per cent of Tacitus and of Euripides, of the still larger proportion of Æschylus and Sophocles, of the mysterious triumphs of Menander, and of the whole apparatus of the literary renown of Varro and of Atticus.[79] What would the learned world give for the restoration of these things? It may safely offer an indefinite reward, for so well has its surface been ransacked for them that their existence is hardly possible, though some sanguine people enjoy the expectation of finding them in some obscure back-shelves in the Sultan's library. The literary results of the costly and skilful scientific process for restoring the baked books found in Herculaneum were so appallingly paltry, as to discourage the pursuit of the lost classics. The best thing brought to light during the present century, indeed, is that Institute of Gaius which cost Angelo Maï such a world of trouble, and was the glory and boast of his life; but it is not a very popular or extensively read book after all. The manuscripts that have been extracted from the dirty greedy fingers of the Armenian and Abyssinian monks, are the most valuable pieces of literature that have been rescued from the far past. Important light on the early history of Eastern Christianity will no doubt be extracted from them; but they are written in those Oriental tongues which are available only to the privileged few.
Unlikely as the treasures opened by the revival of classic literature are to be to any extent increased, let us not despise the harvest of our own home gleaners. They do not find now and then a buried Hamlet, or Paradise Lost, or Hudibras—though, by the way, the Poetical Remains of Butler, which in wit and sarcasm are second only to his great work, were rescued from oblivion by the drudging antiquary Thyer, who was so conceited of the performance that he had the portrait of his own respectable and stupid face engraved beside that of Butler, in order perhaps that all men might see how incapable he was of fabricating the pieces to which it is prefixed. There is a good deal of the poetry of the club books of which it may at least be said, that worse is printed and praised as the produce of our contemporaries.