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EDUCATION--SALISBURY PLAIN--EDINBURGH

"THE EDINBURGH REVIEW"--LONDON--"MORAL PHILOSOPHY"

"PETER PLYMLEY"

FOSTON--"PERSECUTING BISHOPS"--BENCH AND BAR

"CATHOLIC EMANCIPATION "--BRISTOL--COMBE FLOREY--REFORM--PROMOTION

ST. PAUL'S--THE PARALLELOGRAM--"ARCHDEACON SINGLETON"--COLLECTED WORKS

CHARACTERISTICS--HUMOUR--POLITICS--CULTURE--THEORIES OF LIFE--RELIGION

APPENDICES

INDEX

SYDNEY SMITH

EDUCATION--SALISBURY PLAIN--EDINBURGH

As a matter of fact, this maligned progenitor came to London from Devonshire, established a business in Eastcheap, and left it to his two sons, Robert and James. Robert Smith made over his share to his brother and went forth to see the world. This object he pursued, amid great vicissitudes of fortune and environment, till in old age he settled down at Bishop's Lydeard, in Somerset. He married Maria Olier, a pretty girl of French descent, and by her had five children: Robert Percy--better known as "Bobus"--born in 1770; Sydney in 1771; Cecil in 1772; Courtenay in 1773; and Maria in 1774.

Sydney Smith was born on the 3rd of June; and was baptized on the 1st of July in the parish church of Woodford. His infancy was passed at South Stoneham, near Southampton. At the age of six he was sent to a private school at Southampton, and on the 19th of July 1782 was elected a Scholar of Winchester College. He stayed at Winchester for six years, and worked his way to the top place in the school, being "Prefect of Hall" when he left in 1788. Beyond these facts, Winchester seems to retain no impressions of her brilliant son, in this respect contrasting strangely with other Public Schools. Westminster knows all about Cowper--and a sorry tale it is. Canning left an ineffaceable mark on Eton. Harrow abounds in traditions, oral and written, of Sheridan and Byron, Peel and Palmerston. But Winchester is silent about Sydney Smith.

Sydney, however, was not silent about Winchester. In one of the liveliest passages of his controversial writings, he said:--

"I was at school and college with the Archbishop of Canterbury: fifty-three years ago he knocked me down with the chess-board for checkmating him--and now he is attempting to take away my patronage. I believe these are the only two acts of violence he ever committed in his life."

Now Howley was a prefect when Sydney was a junior, and this game of chess must have been "a command performance." The big boy liked chess, so the little boy had to play it: the big boy disliked being checkmated, so the little boy was knocked down. This and similar experiences probably coloured Sydney's mind when he wrote in 1810:--

"At a Public School every boy is alternately tyrant and slave. The power which the elder part of these communities exercises over the younger is exceedingly great; very difficult to be controlled; and accompanied, not unfrequently, with cruelty and caprice. It is the common law of these places, that the younger should be implicitly obedient to the elder boys; and this obedience resembles more the submission of a slave to his master, or of a sailor to his captain, than the common and natural deference which would always be shown by one boy to another a few years older than himself. Now, this system we cannot help considering as an evil, because it inflicts upon boys, for two or three years of their lives, many painful hardships, and much unpleasant servitude. These sufferings might perhaps be of some use in military schools; but to give to a boy the habit of enduring privations to which he will never again be called upon to submit--to inure him to pains which he will never again feel--and to subject him to the privation of comforts, with which he will always in future abound--is surely not a very useful and valuable severity in education. It is not the life in miniature which he is to lead hereafter, nor does it bear any relation to it; he will never again be subjected to so much insolence and caprice; nor ever, in all human probability, called upon to make so many sacrifices. The servile obedience which it teaches might be useful to a menial domestic; or the habit of enterprise which it encourages prove of importance to a military partisan; but we cannot see what bearing it has upon the calm, regular, civil life, which the sons of gentlemen, destined to opulent idleness, or to any of the more learned professions, are destined to lead. Such a system makes many boys very miserable; and produces those bad effects upon the temper and disposition which boyish suffering always does produce. But what good it does, we are much at a loss to conceive. Reasonable obedience is extremely useful in forming the disposition. Submission to tyranny lays the foundation of hatred, suspicion, cunning, and a variety of odious passions....

"The wretchedness of school tyranny is trifling enough to a man who only contemplates it, in ease of body and tranquillity of mind, through the medium of twenty intervening years; but it is quite as real, and quite as acute, while it lasts, as any of the sufferings of mature life: and the utility of these sufferings, or the price paid in compensation for them, should be clearly made out to a conscientious parent before he consents to expose his children to them."

Lady Holland tells us that in old age her father "used to shudder at the recollections of Winchester," and represented the system prevailing there in his youth as composed of "abuse, neglect, and vice." And, speaking of the experience of lower boys at Public Schools in general, he described it as "an intense system of tyranny, of which the English are very fond, and think it fits a boy for the world; but the world, bad as it is, has nothing half so bad."

"A man gets well pummelled at a Public School; is subject to every misery and every indignity which seventeen years of age can inflict upon nine and ten; has his eye nearly knocked out, and his clothes stolen and cut to pieces; and twenty years afterwards, when he is a chrysalis, and has forgotten the miseries of his grub state, is determined to act a manly part in life, and says, 'I passed through all that myself, and I am determined my son shall pass through it as I have done'; and away goes his bleating progeny to the tyranny and servitude of the Long Chamber or the Large Dormitory. It would surely be much more rational to say, 'Because I have passed through it, I am determined my son shall not pass through it. Because I was kicked for nothing, and cuffed for nothing, and fagged for everything, I will spare all these miseries to my child.'"

And, while he thus condemned the discipline under which he had been reared, he had no better opinion of the instruction. Not that he was an opponent of classical education: on the contrary, he had a genuine and reasoned admiration for "the two ancient languages." He held that, compared to them, "merely as vehicles of thought and passion, all modern languages are dull, ill-contrived, and barbarous." He thought that even the most accomplished of modern writers might still be glad to "borrow descriptive power from Tacitus; dignified perspicuity from Livy; simplicity from Caesar; and from Homer some portion of that light and heat which, dispersed into ten thousand channels, has filled the world with bright images and illustrious thoughts. Let the cultivator of modern literature addict himself to the purest models of taste which France, Italy, and England could supply--he might still learn from Virgil to be majestic, and from Tibullus to be tender; he might not yet look upon the face of nature as Theocritus saw it; nor might he reach those springs of pathos with which Euripides softened the hearts of his audience."

This sound appreciation of what was best in classical literature was accompanied in Sydney Smith by the most outspoken contempt for the way in which Greek and Latin are taught in Public Schools. He thought that schoolmasters encouraged their pupils to "love the instrument better than the end--not the luxury which the difficulty encloses, but the difficulty--not the filbert, but the shell--not what may be read in Greek, but Greek itself?"

"We think that, in order to secure an attention to Homer and Virgil, we must catch up every man, whether he is to be a clergyman or a duke, begin with him at six years of age, and never quit him till he is twenty; making him conjugate and decline for life and death; and so teaching him to estimate his progress in real wisdom as he can scan the verses of the Greek Tragedians."

He desired that boys should obtain a quick and easy mastery over the authors whom they had to read, and on this account he urged that they should be taught by the use of literal and interlinear translations; but "a literal translation, or any translation, of a school-book is a contraband article in English schools, which a schoolmaster would instantly seize, as a custom-house officer would seize a barrel of gin."

"Have I read through Lilly? Have I learnt by heart that most atrocious monument of absurdity, the Westminster Grammar? Have I been whipt for the substantives? whipt for the verbs? and whipt for and with the interjections? Have I picked the sense slowly, and word by word, out of Hederich? and shall my son be exempt from all this misery?... Ay, ay, it's all mighty well; but I went through this myself, and I am determined my children shall do the same."

Another grotesque abuse with regard to which Sydney Smith was a reformer fifty years before his time was compulsory versification.--

"The English clergy, in whose hands education entirely rests, bring up the first young men of the country as if they were all to keep grammar-schools in little country-towns; and a nobleman, upon whose knowledge and liberality the honour and welfare of his country may depend, is diligently worried, for half his life, with the small pedantry of longs and shorts."

In this vivacious passage, Sydney Smith caricatures his own career; which, though it neither began in a baker's shop nor ended in an episcopal palace, followed pretty closely the line of development here indicated. At Winchester he "took to his books" with such goodwill that, in spite of all hindrances, he became an excellent scholar, and laid the strong foundations for a wide and generous culture. His family indeed propagated some pleasing traditions about his schooldays--one of a benevolent stranger who found him reading Virgil when other boys were playing cricket, patted his head, and foretold his future greatness; another of a round-robin from his schoolfellows, declining to compete against him for prizes, "because he always gained them." But this is not history.

From Winchester Sydney Smith passed in natural course to the other of "the two colleges of St. Mary Winton"; and, in the interval between Winchester and Oxford, his father sent him for six months to Normandy, with a view to improving his French. Revolution was in the air, and it was thought a salutary precaution that he should join one of the Jacobin clubs in the town where he boarded, and he was duly entered as "Le Citoyen Smit, Membre Affili? au Club des Jacobins de Mont Villiers."

But he was soon recalled to more tranquil scenes. He was elected Scholar of New College, Oxford, on the 5th of January 1789, and at the end of his second year he exchanged his Scholarship for a Fellowship. From that time on he never cost his father a farthing, and he paid a considerable debt for his younger brother Courtenay, though, as he justly remarks, "a hundred pounds a year was very difficult to spread over the wants of a College life." Ten years later he wrote--"I got in debt by buying books. I never borrowed a farthing of anybody, and never received much; and have lived in poverty and economy all my life."

His career at Oxford is buried in even deeper obscurity than his schooltime at Winchester. This is no doubt to be explained, on the intellectual side, by the fact that members of New College were at that time exempt from public examination; and, on the social side, by the straitened circumstances which prevented him from showing hospitality, and the pride which made him unwilling to accept what he could not return. We are left to gather his feelings about Oxford and the system pursued there, from casual references in his critical writings; and these are uncomplimentary enough. When he wishes to stigmatize a proposition as enormously and preposterously absurd, he says that there is "no authority on earth , which could make it credible to me." When stirred to the liveliest indignation by the iniquities which a Tory Government is practising in Ireland, he exclaims--"A Senior Proctor of the University of Oxford, the Head of a House, or the examining chaplain to a Bishop, may believe these things can last; but every man of the world, whose understanding has been exercised in the business of life, must see that they will soon come to a fearful termination." He praised a comparison of the Universities to "enormous hulks confined with mooring-chains, everything flowing and progressing around them," while they themselves stood still.

When pleading for a wider and more reasonable course of studies at Oxford, he says:--

"A genuine Oxford tutor would shudder to hear his young men disputing upon moral and political truth, forming and putting down theories, and indulging in all the boldness of youthful discussion. He would augur nothing from it but impiety to God and treason to Kings."

Protesting against the undue predominance of classical studies in the Universities, as at the Public Schools, he says:--

"Classical literature is the great object at Oxford. Many minds so employed have produced many works, and much fame in that department: but if all liberal arts and sciences useful to human life had been taught there; if some had dedicated themselves to chemistry, some to mathematics, some to experimental philosophy; and if every attainment had been honoured in the mixt ratio of its difficulty and utility; the system of such an University would have been much more valuable, but the splendour of its name something less."

The hopelessness of any attempt to reform the curriculum of Oxford by opening the door to Political Economy is stated with characteristic vigour.--

In 1810 he wrote, with reference to the newly-invented Examination for Honours at Oxford:--

"If Oxford is become at last sensible of the miserable state to which it was reduced, as everybody else was out of Oxford, and if it is making serious efforts to recover from the degradation into which it was plunged a few years past, the good wishes of every respectable man must go with it."

And again:--

"On the new plan of Oxford education we shall offer no remarks. It has many defects; but it is very honourable to the University to have made such an experiment. The improvement upon the old plan is certainly very great; and we most sincerely and honestly wish to it every species of success."

His opinions on the subject of the Universities did not mellow with age. As late as 1831 he wrote of a friend who had just sent his son to Cambridge:--

"He has put him there to spend his money, to lose what good qualities he has, and to gain nothing useful in return. If men had made no more progress in the common arts of life than they have in education, we should at this moment be dividing our food with our fingers, and drinking out of the palms of our hands."

It was just as bad when a lady sent her son to his own University.--

"I feel for her about her son at Oxford, knowing, as I do, that the only consequences of a University education are the growth of vice and the waste of money."

In 1792 Sydney Smith took his degree, and now the question of a profession had to be faced and decided. It was necessary that he should begin to make money at once, for the pecuniary resources of the family, narrow at the beat, were now severely taxed by his mother's failing health and by the cost of starting his brothers in the world. At Oxford, he had dabbled in medicine and anatomy, and had attended the lectures of Dr., afterwards Sir Christopher, Pegge, who recommended him to become a doctor. His father wished to send him as a super-cargo to China! His own strong preference was for the Bar, but his father, who had already brought up one son to that profession and found it more expensive than profitable, looked very unfavourably on the design; and under paternal pressure the wittiest Englishman of his generation determined to seek Holy Orders, or, to use his own old-fashioned phrase, to "enter the Church." He assumed the sacred character without enthusiasm, and looked back on its adoption with regret. "The law," he said in after life, "is decidedly the best profession for a young man if he has anything in him. In the Church a man is thrown into life with his hands tied, and bid to swim; he does well if he keeps his head above water."

Under these rather dismal auspices, Sydney Smith was ordained Deacon in 1794. He might, one would suppose, have been ordained on his Fellowship, and have continued to reside in College with a view to obtaining a Lectureship or some other office of profit. Perhaps he found the mental atmosphere of Oxford insalubrious. Perhaps he was unpopular in College. Perhaps his political opinions were already too liberal for the place. Certain it is that his visit to France, in the earlier stages of the Revolution, had led him to extol the French for teaching mankind "the use of their power, their reason, and their rights." Whatever was the cause, he turned his back on Oxford, and, as soon as he was ordained, became Curate of Netheravon, a village near Amesbury. As he himself said, "the name of Curate had lost its legal meaning, and, instead of denoting the incumbent of a living, came to signify the deputy of an absentee." He had sole charge of the parish of Netheravon, and was also expected to perform one service every Sunday at the adjoining village of Fittleton. "Nothing," wrote the new-fledged Curate, "can equal the profound, the immeasurable, the awful dulness of this place, in the which I lie, dead and buried, in hope of a joyful resurrection in 1796." Indeed, it is not easy to conceive a more dismal situation for a young, ardent, and active man, fresh from Oxford, full of intellectual ambition, and not very keenly alive to the spiritual opportunities of his calling. The village, a kind of oasis in the desert of Salisbury Plain, was not touched by any of the coaching-roads. The only method of communication with the outside world was by the market-cart which brought the necessaries of life from Salisbury once a week. The vicar was non-resident; and the squire, Mr. Hicks-Beach, was only an occasional visitor, for his principal residence was fifty miles off, at Williamstrip, near Fairford. The church was empty, and the curate in charge likened his preaching to the voice of one crying in the wilderness. The condition of the village may best be judged from a report made to Mr. Hicks-Beach by his steward in 1793. Nearly every one was dependent on parochial relief. Not a man earned ten shillings a week. A man with a wife and four children worked for six shillings a week. A girl earned, by spinning, four shillings a month. Idleness, disease, and immorality were rife; and, as an incentive to profitable industry, a young farmer beat a sickly labourer within an inch of his life.

Mrs. Hicks-Beach referred this uncomfortable report on the condition of her property to the newly-installed curate, requesting his opinion on the cases specified. The curate replied with characteristic vigour. One family owed its wretched condition to mismanagement and extravagance; another to "ignorance bordering on brutality"; another to "Irish extraction, numbers, disease, and habits of idleness." One family was composed of "weak, witless people, totally wretched, without sense to extricate them from their wretchedness"; a second was "perfectly wretched and helpless"; and a third was "aliment for Newgate, food for the halter--a ragged, wretched, savage, stubborn race."

The squire and Mrs. Hicks-Beach, who seem to have been thoroughly high-principled and intelligent people, were much concerned to find the curate corroborating and even expanding the evil reports of the steward. They immediately began considering remedies, and decided that their first reform should be to establish a Sunday-school. The institution so named bore little resemblance to the Sunday-schools of the present day, but followed a plan which Robert Raikes and Mrs. Hannah More had originated, and which Bishop Shute Barrington had strongly urged on the Diocese of Sarum. Boys and girls were taught together. The master and mistress were paid the modest salary of two shillings a Sunday. The children were taught spelling and reading, and, as soon as they had mastered those arts, were made to read the Bible, the Prayer Book, and Mrs. More's tracts. The children attended church, sitting together in a big pew, and, in hot weather, had their lessons in the church, before and after the service. As soon as the Sunday-school had proved itself popular and successful, an Industrial School was arranged for three nights in the week, so that the girls of the village might be taught domestic arts. Both institutions prospered, and ninety years later Mr. Stuart Reid, visiting the cottages of Netheravon in order to collect material for his book, caught the lingering tradition that Sydney Smith "was fond of children and young people, and took pains to teach them."

This tradition bears out what Sydney Smith said in his Farewell Sermon to the people of Netheravon. Preaching from Proverbs iv. 13, "Take fast hold of instruction," he said:--

"The Sunday-school which, with some trouble and expense, has been brought to the state in which you see it, will afford to the poorest people an opportunity of giving to their children some share of education, and I will not suppose that anybody can be so indolent, and so unprincipled, as not to exact from their children a regular attendance upon it. I sincerely exhort you, and beg of you now, for the last time, that after this institution has been got into some kind of order, you will not suffer it to fall to ruin by your own negligence. I have lived among your children, and have taught them myself, and have seen them improve, and I know it will make them better and happier men."

And now a change was at hand. The curate of Netheravon had never intended to stay there longer than he was obliged, and the "happy resurrection" for which he had hoped came in an unexpected fashion. Here is his own account of his translation, written in 1839:--

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