It does not improve the grace of any such judgments that they are passed fifty years after the occasion; for, in the meantime, the work may have acquired merits which could not belong to it at first:—and so it has happened with the Statistical Account of Sir John Sinclair. Results may be fairly ascribed to that performance which were not intended nor foreseen, and which seem to have come from its very defects, as well as from the defects which it revealed in the condition of the country, and in the means of ascertaining what the condition of the country was. Its population-statistics were extremely imperfect; the census followed in a very few years. Its scanty and unequal notices of agriculture suggested the project of the County Reports; and to these succeeded the General Report of Scotland—a work still useful, and of the first authority in much that relates to the agriculture and other industry of the country. To take advantage of those capabilities which the statistical accounts had shown his country to possess, Sir John Sinclair originated the Agricultural Society. All of those things, and more, appear to have resulted from the Statistical Account. They are honours that have arisen to it in the course of time, and may be fairly permitted to mitigate the notice and recollection of its faults.
After the lapse of fifty years, Scotland had ceased to be the country represented in the old Statistical Account; for the greater part of what is proper to such a work is, as we have said, changeable and changing. It contained not a little, however, which remained as true and as interesting as at first: the topography, the physical characters, the civil divisions of the country were the same; all that had been said of its history, whether local or general, might be said again as seasonably as before. It occurred, then, to those to whom the author had presented the right of this work, to attempt to restore it in those parts which time had rendered useless, preserving those which were under no disadvantage from that cause. This, as we learn, was the plain, unambitious intention of the New Statistical Account of Scotland. It was projected and carried on during ten years by a Society, whose object it is to afford aid, where aid is needed, in the education of the children of the clergy of the Church of Scotland. Nothing could be more foreign to that object than to engage in a work of national statistics; nothing more natural than that, in their relation to the clergy, and with their interest in the first work, they should propose to renew it in the manner mentioned. A society expressly formed for statistical purposes, and not restrained like the Society for the Sons and Daughters of the Clergy, would probably have proposed something different—something more new; it might have been expected to produce something more excellent—though, even in that case, the demand of excellence would have been limited by the consideration, that the means of completely investigating the statistics of a country are not at the command of any statistical society that exists. A modernisation, so to speak, of the first work appears to have been the idea of the second.
It has been executed, however, in the freest style, and scarcely admitted, indeed, of being accomplished at all in any other manner. In such cases, it is seldom that the adaptation is effected by mere numerical changes; the whole statement, in form, manner, and substance, behoves to be remodelled. Then, certain parts of the original may have been deficient, and become more evidently so by the changes that have since ensued in the state of the object: here the task is less one of correction than of supplement. For example, the very interesting and full accounts of mining and manufacturing industry which abound in the new work are nearly peculiar to it, and have scarcely an example in the old. One entire section of the latter, that of natural history, has been developed to an extent not attempted in the former, nor indeed in any other statistical work. These are rather noticeable licenses, on the supposition of the aim being as moderate as professed, and they go far to form a new and independent work—having nothing in common with the first, except the parochial divisions and the obligation to the clergy, as respects the plan; and as respects the matter, only the small part of it which is historical, and therefore not obsolete.
We observe, accordingly, that the society who promoted the new work have put it forward as taking some things from the old, for which they are not responsible, but as containing far more which must form a new and separate character for itself. In both respects, we think they have viewed the work with a proper reference to the conditions under which it was produced.
In other points, the new Account has improved upon the old, and might be expected to do so. It has more matter, by a third part, neither less suited to the place, nor more diffuse in the statement; and, as befits a work of reference, the arrangement is more orderly and more uniform. It is, on the whole, more carefully and better written, and shows, on the part of the reverend contributors, a remarkable advance in the many sorts of knowledge requisite to the task. If the comparison were pursued further, it might be said that some contributions to the first are not surpassed in the value of what they contain; while, from the greater novelty of the task at that time, as well as from the greater freedom of the method, they are somewhat fresher and more genial in manner. The later work, if fuller, more exact, more statistical throughout, possesses that advantage at the cost of appearing sometimes more like a collection of returns in answer to submitted points of inquiry,—a character, however, by no means unsuitable to a compilation of the kind. In all other points a decided superiority must be attributed to the new Account.
Our remarks at this time shall be confined to the plan of the new Account, and to the general description of its contents.[6]
The chief feature of the plan is the distinct treatment of each parish—producing a body neither of county nor of national, but merely of parochial statistics. This was the design, and there is much to recommend it. It is the last thing that can take the aspect of a fault in statistics, to view the matter in very minute portions; for thus, and thus only, it is possible to arrive at an accurate knowledge of the whole. There can be no good county statistics which do not suppose inquiries limited, at first, to lesser divisions of the country, and which do not express the sum of particulars taken from subdivisions that can hardly proceed too far. If such minor surveys do not come before the public, they are presumptively carried on in private. But, in the latter case, they are the more apt to be superficial, as they can be so with the less chance of being noticed; they are apt to take aid from mere computation of averages; they are apt, also, to result in that vague description which is the master-vice of statistics. "In this town, there are manufactures which employ many hands; in this district, vast quantities of silk are produced. These," says Schlozer, "are pet phrases of tourists, who would say something, when they know nothing; but they are not the language of statistics." The parochial method stands, then, on two good grounds: it is inevitable either in an open or a latent form; and it favours the collection of sufficient data for those specific enumerations which are the true worth and the characteristic grace of this branch of knowledge.
This plan, however, has some disadvantages; in referring to which we shall find occasion to bring to view some of the proper merits of the work.
In the first place, a work on this plan is inevitably voluminous. The territorial divisions submitted to distinct treatment are about nine hundred in number, and the matter is still further augmented by the occasional assignment to different hands of different parts of the survey of a single parish. In proportion to the descent of the details, is the bulk of the production; which we suppose to be an evil in the same measure in which it exceeds the necessity of the case. Now the New Statistical Account is at once seen to contain not a little matter of merely local interest, and of the smallest value considered as pertaining to a body of national statistics; and here, if anywhere, it is apt to be regarded as at fault. It is right, however, to recollect the privilege of every work to be judged according to the conditions of the species to which it belongs. The present is not set forth as a statistical account of Scotland, but as a collection of the statistical accounts of all the parishes in Scotland; for this, we perceive, is not merely implied in the plan of the work, but is declared in the prospectus, where the hope is expressed that, by exhibiting the actual state of the parishes, with whatever is therein amiss, it may lead to parochial improvements. It does not appear, therefore, to have been from any miscalculation of their worth, that matters of merely local interest have been so liberally admitted; and, all things considered, more of that nature might have been expected. Let us quote again from the best theory of statistics that has ever been produced. "An object may be deserving of remark in the description of some particular portion of a country, and at the same time have no claim to notice in any general account of that country at large. In the former case, the rivulet is not to be omitted; in the latter, any allusion to it would be a defect, for it would be matter of unnecessary and trifling detail."[7] It is recorded, in the New Statistical Account, that "Will-o'-wisp had never appeared in the parish of South Uist previous to the year 1812." Nothing, in a national point of view, can be conceived more insignificant than this fact; but, taken in connexion with a notable superstition in that district, its local importance appears.[8] To the credit of this method, it may be noticed, that the accounts which are most parochial are, at the same time, among those which have been drawn up with the most general intelligence; and, this being the case, it is not a strange wish that the accounts, in general, had been somewhat more parochial than they are.
On this plan, it is certain there is a risk of much repetition, many parishes having some common characterists which, in place of being recounted for each, might be stated once for all. How far does the Statistical Account offend in this manner? It is true that, where the same facts occur in many parishes, a single statement might suffice; though this might be at the cost of violating the plan which for the whole it might be fittest to adopt, upon consideration that the like resemblance is not found among the greater number of the parishes. But it is remarkable, how seldom different parishes have all the similarity requisite for such a common description; for, in statistics, a difference in mere number or quantity is a vital difference, and expresses essentially different facts. Many parishes have the same articles of produce; while no two produce exactly the same quantities. A very short distance often brings to view considerable varieties in climate, soil, and other physical qualities of a country. Now, considering that the object of this work is to present the parishes in their distinguishing, as well as in their common features, we do not see much sameness in the substance of the details which could have been avoided. A sameness there is; but more in form than in substance—each account delivering its matter under the same general heads, recurring in all cases in exactly the same order. This is convenient when the book is used for reference; it may be wearisome to one who reads only for amusement: it is monotonous; but who looks for any "soul of harmony" in such a quarter? We repeat, it is not attended, on the whole, with much importunate reappearance of the same facts, and cannot seem to be so, except to a very careless or distempered eye. But if, perchance, there may be some facts much alike in several parishes, this itself is an unusual fact, and we should not object to its coming out in the usual way of each parish speaking for itself; in which case, there is always a chance of some variety in the description, from the same thing presenting itself to different persons under different aspects. But, on the whole, we think there is less repetition in these accounts, and indeed less occasion for it, than might at first sight be supposed.
There is another obvious tendency to imperfection in the plan of parochial accounts. Their first, but not their sole object, is to describe the parishes; it is certainly meant that they should furnish, at the same time, the grounds of statistical computation for the whole country. This is the natural complement and the proper conclusion to a work of parish statistics. It is, however, a part of the plan which, not being quite necessary, and requiring a fresh effort at the last, is apt to be omitted. It was not till twenty-five years after the publication of the old Account that Sir John Sinclair at length produced his Analysis of the Statistical Account of Scotland considered as one District. It came too late. A similar analysis or summary appears to have been at first intended for the new Account: and we regret that this part of the design was, by force of circumstances, not carried into effect. One use of it would have been to evince that parochial statistics do not assume the character of national; while yet, for even national statistics, they furnish the most proper foundation. To pass at once, however, from parochial to national statistics would have been too great a step; there is an intermediate stage, at which the new Account would certainly have paused, though it had designed to proceed farther; and at which, without that design, it has here rested; presenting the statistics of each county in a summary of the more important particulars concerning the included parishes; but making no nearer approach to any general computations for the country at large.
The method of proceeding from parishes to counties suggests that other plan for the entire work, which would have followed the opposite course—the plan that would have begun with counties, and given County, not Parochial reports. Somewhat in this fashion has been formed the Géographie Départementale of France, now in course of publication, in which the whole matter is rigorously subjected to as skilful an arrangement as has ever been devised for matters of the kind. It is plain, however, that greater difficulty and more expense would have attended the construction of the Scotch work on that scheme, than private parties could have undertaken; and even the example of the French work does not show that, for the compacter method thus obtained, there might not have been a sacrifice of much that is valuable in detail.
It may be added, that when parishes are well described, and a county or more general summary succeeds, we ask no more; a work like this has then accomplished its object, and what remains must be sought for elsewhere. What remains is this—to interpret the statistics thus laid down, for they are often very far from interpreting themselves; to ascertain, by analysis or combination of their different parts, what they signify in regard to the condition of the country. Thus, betwixt the rate of wages and the habits of a people—the prevailing occupations and the rate of mortality—the description of industry and the amount of pauperism—there are relations which it is exceedingly important to remark. But if a statistical account simply notes the kind, number, or quantity of each of these particulars, it performs its part,—no matter how blindly, how unconsciously of the relation that subsists betwixt them, this may be done. The rest is so different a work, that it must be left to other hands. It is not to be forgotten, that, for bringing out the more latent truths of statistics in the manner mentioned, a work like this is merely pour servir; and, keeping that in view, our prepossessions are all in favour of abundance and minuteness of detail.
Lastly, a work made up of contributions from nine hundred individuals must be of unequal merit, according to the different measures of intelligence or care, and according to the feeling with which a task of that nature may happen to have been undertaken. A slight inspection, accordingly, discovers that it is the character of the writer, more than of the parish, that determines the length and interest of any one of these reports. This is an imperfection, and something more—for it makes one part of the book, by implication, reveal the defects of another. A few years ago, when a Crown commission considered a project for a general survey and statistical report of Ireland, their attention was much attracted to the New Statistical Account of Scotland; and, in their report, they notice, in the course of a very fair estimate, this inequality as the main disadvantage of the plan. It is, however, inevitable, except upon a scheme which, from the expense attending it, would have hindered the existence of the Scottish work, and which appears to have prevented or postponed the Irish. From a single author, something like proportion might be expected in the parts of such a compilation; but to that perfection a work like the Statistical Account of Scotland, with its hundreds of avowed responsible, and therefore uncontrolled authors, could not pretend. For this reason, it is the more proper to follow a rule of judgment which, in any case, is a good one:—to estimate the general character of the work with a lively recollection of its merits; and to be much upon our guard against the mean instinct of looking only to the weaker and more peccant parts of it.
Passing from the plan to the matter of the work, we now ask, whether all that it contains is properly statistical, and whether it contains all of any consequence that falls under that description.
Nothing, we suppose, is alien to this branch of knowledge that tends, in however little, to show the state of a country—social, political, moral—or even physical.
But this last, comprising somewhat of geography and natural history, some writers would remove entirely from the sphere of statistics. Among these is Peuchet, in his work before mentioned—who gives as the reason of the exclusion, that, in any analysis of the wealth or power of a state, neither its geography nor natural history ever come into view: a fact rather hastily assumed. The parallel work for this country, by Mr. M'Culloch, while it follows Peuchet's method in much, leaves it in this instance, admitting various branches of natural history to ample consideration. It is true that trespass on the proper ground of statistics has been so common an offence, that writers have been careful to mark those cases in which no title exists. Thus Schlozer, looking to the intrusions that come from the quarter we refer to, is averse to all imaginative descriptions of the physical aspect of a country, but does not prohibit natural history. Hogel, who also writes well upon the theory of statistics,[9] is more explicit—admitting that natural history may encroach too far, but asserting that its several branches may be received to a certain extent. "Whatever, in the physical nature of a country, has any influence upon the life, occupations, or manners of the people, pertains to statistics; by all means, therefore, in any body of statistics, let us have as much of mineralogy, hydrology, botany, geology, meteorology, as has any bearing upon the condition of the people." All of these subjects have been allowed to enter largely into the New Statistical Account.
They form a feature of that work which scarcely belonged to the old Account, and which is new, indeed, to parochial statistics. Investigations of natural history have usually been carried on with reference to other bounds than those of parishes; but, when confined to parishes, it is remarkable how much this has been at once for the advantage of the science, and for the enhancement of any interest in these territorial divisions by the picturesque mixture of natural objects with the works and pursuits of men. More of this parochial treatment of natural history we may possibly have hereafter, upon the suggestion of the Statistical Account.
For the abundant favour which the work has shown to the whole subject of natural history, reasons are not wanting. One portion of that matter has obviously the quality that designates for statistical treatment,—comprising, for example, mines, whether wrought or unwrought; animals, profitable or destructive; plants, in all their variety of uses: the connexion of which with the wealth and industry of the country is at once apparent. The same connexion exists for another class of objects; but not so obviously. For example, there is a detailed account of the flowering periods of a variety of plants in one parish; the pertinence of which is not perceived, until it is mentioned that, in the same neighbourhood, there are two populous and well-frequented watering-places, which owe their prosperity to the qualities of the climate: there the trade of the locality connects itself with the early honours of the hepaticas. A third class of facts, and not the least in amount, is not qualified by any relation they are known to possess to the social condition of the country; but then they belong to a body of facts, some of which have that relation; and the same may be established for them hereafter. Still, it may be said that the matter, if appropriate, behoves to be presented in a statistical, not in a scientific form. But this, perhaps, is to interpret too strictly the laws of statistical writing, which do not seem to forbid the predominance of a scientific interest in the description, when the matter fairly belongs to the province of statistics. And if any license at all may be allowed in works of so severe a character, it is precisely here where that is least unbefitting. It is not among the faults of the New Statistical Account, but rather among its most interesting features, that the mineral resources of the country are so often described with all the skill and passion of the mineralogist, forgetting for the moment everything but the phenomena of nature.
Under the head of Natural History, we have many instances of the landscape painting proscribed by Schlozer. But it is remarked, that the same authority, when adverting to another matter, lays down a principle of admission which is equally applicable here. "Antiquities," he observes, "become a proper subject of statistics in such a case as that of Rome, where a large amount of money was at one time annually expended by the strangers who came to form their taste, or to indulge their curiosity, upon the remains of ancient art." In like manner, if there are places in Scotland that profit economically by the attractions of their natural beauty, we do not see that there is any obligation to be silent upon the cause, by reason merely of the seeming dissonance betwixt an imaginative description and the austere account of statistics. Other and better apologies might be offered; and, on the whole, we are not satisfied that, in this respect, any less indulgence of the gentler vein would have been attended with advantage to the work.
On these grounds it appears to have been, that so much scope is allowed to the whole subject of natural history. But if too much, the fault has been redeemed by the frequent excellence of what is put forth on that head. Here the New Statistical Account passes expectation; and to it we may attribute much of the increased interest that has lately attached to that branch of knowledge in Scotland.
Another thing of questionable connexion with statistics is history, which imports a reference to the past; whereas, as the name declares, statistics contemplates but the present, and can look neither backward nor forward, without trenching upon other provinces. Many excellent statistical works, accordingly, have allowed no place to history at all; and the writers before cited, on the theory of the subject, concur in excluding it. Hogel is most explicit. "Statistics never go beyond the circle of the present in their representations of the condition of a country: they are like painting—they fix upon a single point of time; and the facts which they select are those which come last in the series, though the series they belong to may extend backwards for ages. All that went before rests on testimony, and is therefore beyond the sphere of statistics, whose grounds are in actual observation. There is no limit to the number of facts with which statistics have to do, provided they are co-existing facts, and do not present themselves in succession: facts, and not their causes, are the proper matter of statistics; and they must be facts of the present time." This doctrine, in which there seems nothing in the main amiss, if strictly applied to the work under consideration, cancels a large part of it. But against that consequence we can suppose it to be pleaded—First, that for relief from a continuity of details somewhat arid to many readers, the work borrows something from a neighbouring branch of knowledge, and so far, of purpose, drops its statistical character—the more allowably, as in this way no harm ensues to the statistical character of the rest. And next—that all the history of a place has not equally little to do with its present state; for past events are often, casually or otherwise, related to the present, and so become a fair subject of retrospect, unless restraints are to be imposed on this branch of knowledge which are unknown to any other. The fault, in this instance, is at least not so great, as where no discoverable relation exists. It may be worth while, then, to observe how far the historical matter of the Statistical Account does show any connexion of the sort in question.
It includes, under the head of history, various classes of particulars. 1. The parish has been the scene of some event remarkable in the history of the country. Of this, perhaps, distinct traces remain, not in memory alone, but in some local custom or institution. But the most common case is, that, as the range extends to the remotest periods, all influence or effect of the event has ceased, and the interest of its recital is purely historical. Here the Statistical Account transgresses one rule of such a work by the admission of such matter, and asks, as we perceive it does ask in the prospectus, liberty to do so on one of the grounds above suggested.
2. The same apology is required for the antiquities, that form a large section under this head. These have sometimes perceptibly the connexion that gives the title we desire; a connexion, perhaps, no more than perceptible. Thus, in reference to the round hill in the parish of Tarbolton, on which the god Thor was anciently worshipped, we are told that, "on the evening before the June fair, a piece of fuel is still demanded at each house, and invariably given, even by the poorest inhabitant," in order to celebrate the form of the same superstitious rite which has been annually performed on that hill for many centuries. The famous Pictish tower at Abernethy is said to be used "for civil purposes connected with the burgh." In these cases it is seen how very slight is the qualifying circumstance; but it is still more so for much the greater number of particulars of this kind which the book contains—such as ancient coins, ancient armour, barrows, standing-stones, camps, or moat hills: all of which particularly belong to archæology, and obtain a place here simply by favour. Indeed, no part of the work adheres to it so loosely as this of antiquities. Their objects live as curiosities; but, to all intents that can recommend them to the notice of statistics, they are dead, "and to be so extant is but a fallacy in duration."
If this portion of the matter be the least appropriate, it is, at the same time, not the least difficult to handle; for uncertainty besets a very great part of it, and nothing more tries the reach of knowledge than conjecture. Besides, the knowledge here requisite implies both taste and opportunities for its cultivation,—which may belong to individuals, but which cannot be attributed to an entire profession, spread over all parts of the country, and designated to very different studies. If antiquities could be considered as a main part of statistics, it is, assuredly, not to the clergy we should look for a statistical account; nor indeed to any other body, however learned, if it be not the Society of Antiquaries. The clergyman who honours his profession with the greatest amount of appropriate learning, may in this particular know but little; and if we do not, on that account, the less value him, it is assuredly not from undervaluing in the slightest degree a very interesting branch of knowledge.
In these circumstances, the reasons for allowing to antiquities so much of this compilation appear to have been,—the compelling example of the old Account, the occasional aptness of the matter, and the effect of such a mélange upon the mass of details that form the body of the work. But a better apology remains; and it may be extended to what is said of the remarkable events of history. We are warranted in saying, that the New Statistical Account has contributed much to the history and antiquities of Scotland,—evincing on these subjects a frequent novelty and fulness of knowledge far surpassing what either the design or the apparatus of the undertaking gave any title to expect.
Of one fault, in particular, there is no appearance in the archæology of this work. Nowhere is there any sign of an idiosyncracy which is not without example—that of professing to speak of statistics, and yet speaking of nothing but antiquities; as if these, which are saved with so much difficulty from the charge of being wholly out of place, were the pith and marrow, the most vital part of any body of statistics. This is a small merit, but it is allied to a greater. Throughout these volumes, there is no tendency to discuss such futile questions as have sometimes lowered the credit of antiquarian pursuits. We have seen it solemnly inquired, whether Æneas, upon landing in Italy, touched the soil with the right or with the left foot foremost; whether Karl Haco was in person present at the sacrifice of his son; whether a faded inscription upon the walls of an old church be of this import or that—in either case the interest having so little to support it in the significance of the record that it can scarce be imagined to exist at all, except as it may centre in the mere truth of the deciphering. Nothing of this doting, degenerate character, repudiated by all antiquaries, occurs in the Statistical Account: if it did, the sum of all the errors in names, dates, and other things, inevitably incident to so vast a variety of details, would not have been an equal blemish.
It is probable that neither history nor antiquities will find a place in any future statistics of Scotland. Not that they have been enough examined either in that connexion, or elsewhere; but it is now common to make them the subject of separate, independent essays—the most proper form for the delivery of anything that pertains to such matters. The good service done in this department, by both of these Accounts, now falls to be performed by such works as the "Baronial and Ecclesiastical Antiquities of Scotland,"[10] which have this for their single object; and the presumption is only fair, that some further light on such matters may be contributed by the "Parochiale Scoticanum," lately announced as in the course of preparation[11]—though our expectations would not have been at all lessened by a somewhat less magnificent promise than that "every man in Scotland may be enabled to ascertain, with some precision, the first footing and gradual progress of Christianity in his own district and neighbourhood."
It is not to be supposed, however, that some other topics which regularly appear in this New Account, under the head of history, will ever drop from any work of parochial statistics. We refer to what may be termed Parish History, as distinct from what belongs to the history of the country,—notices of distinguished individuals and of ancient families, changes of property, territorial improvements, variations in the social state of the people. No part of a book is more novel, or, to a proper curiosity, more interesting; and no indication is needed of the fair incidence of such matters to a work of this description.
If the New Statistical Account contains, then, some particulars not quite proper to the professed object, the excess appears to be on the whole venial. But it may still be asked, whether any important and proper matters appear to have been omitted.
Now, considering how many things of nature, art, institutions, and industry pertain to statistics, we do not expect any compilation to embrace all, or to treat completely of all such things as it does embrace,—we expect imperfection in the details.
Accordingly, it is seen that some subjects well described in some accounts, are either not at all, or not so fully, taken up in others; while yet the occasion may be much the same. The climate of some districts, for instance, is well illustrated by careful observations from the rain-gage and thermometer; in some parishes we are informed of the size of the agricultural possessions, the number of ploughs, the rent of land; in some, manufactories, mines, and other kinds of industry, are viewed in all their aspects. But, for other districts or parishes, reports on these subjects are wanting; and the disadvantage is, not merely that such desirable information is not given for such places, but that the means are not furnished of making any general computations for the whole country. It is plain there have been special reasons for the less satisfactory representation of particular parishes in these respects: but for all such faults, both of omission and imperfection, we understand the New Statistical Account to have one general apology; which is this.
Two distinct efforts are requisite to the preparation of a comprehensive work of statistics. There is first, the investigation of facts; and next, the task of arranging and presenting them in the report. One of the theorists before-mentioned, views it as a necessary division of labour, that both things should not be attempted by one and the same party,—especially as the first, when the subjects are numerous, is not to be accomplished but by the assistance of many hands—all of which, as he observes, must be at once skilful and suitably rewarded. Now, here, the task of inquiring and reporting was not divided; the whole of it was placed, by the necessities of the case, in the hands of the reverend contributors. But, as no private society had the means or authority to investigate the facts completely, it is urged that the defects to which we have alluded, were for the most part inevitable.
We believe it; and, recognising how much the clergy had thus to do, which could only be done completely by the government, we only advert to the sources of information to which they could have recourse.
Public documents seem to have been consulted, when information of a later date could not be had,—and chiefly the parliamentary reports on population, crime, education, and municipal affairs, from which the parish accounts appear to have been supplemented with whatever was necessary to the completion of the county summaries. Much has also been derived from the reports of Societies, Boards, and mercantile companies; of this there is evidence in the account of every considerable town.
Public records appear also to have been examined, and chiefly the parish registers. Every parish has a record of the transactions of its kirk-session,—sometimes extending to distant periods. Extracts from these occasionally show, in a clear light, the state and manners of the country in former times; more of which authentic illustration we could have wished, and more the same sources might possibly have supplied. Most parishes have also records of births or baptisms, marriages and deaths. From these, and these only, this work could derive the elements of its important section of vital statistics; but how far were they fitted to serve that purpose? It is certain that they nowhere form a complete register of these occurrences, and that for the most part they are very defective. Baptisms appear to have been entered, in the parish register, regularly till the year 1783, when the imposition of a small tax first broke the custom of registration; and, when that tax was removed, dissenting bodies were unwilling to resume the practice. The proportion of registered baptisms to births, for instance, is at the present time not more than one fourth in Edinburgh, and one third in Glasgow. The marriage register is also unavailable to statistical purposes, by reason of the practice of double enrolment—in the parish of each party. In many parishes no record of burials exists: in others, those of paupers are omitted. In short, there is scarcely a country in Europe that does not, by proper arrangements, furnish better information on these important points; and no industry of individuals can remedy that defect. It is therefore among the postulates of a work like this, for Scotland, that its vital statistics should be imperfect.
Books relating to the history, civil or natural, the institutions or manners of the country, have in many instances been well consulted; in some, not at all; but probably as much from want of opportunity as from any other cause.
Still much occasion for inquiry remained after all the use that could be made of reports, registers, and books. Much of what related to the institutions of Religion, education, and the poor, might be supposed to come readily to hand, the clergy themselves being most conversant with such matters. But they appear to have charged themselves with the toil of very different investigations. Some have been at the pains to ascertain the amount and occupations of the population, betwixt the decennial terms of the parliamentary census. Few have omitted to state, in connexion with the agriculture of the parish, the quantities of land under tillage or under wood, in pasture or in moor, and the amount respectively of the different kinds of produce—facts that imply not a little correspondence with land-owners and land-occupiers, and much industry in the collation of returns. They have had recourse, frequently, to mineralogists, botanists, overseers of mining and manufacturing works, whose contributions are of as much value as the fullest and ripest knowledge can give. Picture-galleries are sometimes described by their owners; family papers occasionally disclose facts of some interest in the history of the country. Throughout the work there are signs not to be mistaken, of much private and unwonted inquiry on the part of the reverend authors, to do, in a creditable way, a work that, from the nature of it, ought to have been apportioned to at least two different parties.
The defects which remain only suggest to us the hope which was thus expressed in similar circumstances, that "the circulation of this work, by bringing the deficiencies in the means of statistical information under the public view, and drawing attention to them, may, in this respect, also contribute to the advancement of the science." It is implied, of course, that the work, to be useful in this indirect way, must have merits of another kind. On these the New Statistical Account may stand. No other book affords the same insight into the various natural resources of the country; none describes so well, and so skilfully, the most considerable branches of industry, and the methods of conducting them; none has brought together the same variety of statistics, with the same ample means of speculating upon their mutual relations. It is still more remarkable, that such a work, embracing, as it does, so much beyond the usual sphere of their observation, should proceed from the clergy; but the explanation is, that the position and character of that body open to them the best means of information on many subjects with which they are themselves not at all conversant. They have produced here a work, which, as a collection of parochial statistics, stands alone, without either rival or resemblance in any other country, representing the state of Scotland, at the period to which it refers, in all its aspects, and so affording the means of a definite comparison between the past and the present, such as, in all cases, it is at once natural and profitable to make. A peculiar interest arises from the unusual diversity of the matter, and the familiarity of the writers with the bounds which they describe. It is a useful work, and will continue long to be so, in as many ways as it throws light upon the condition of the country—and, not least, in the local improvements to which its suggestions may give rise. But, if its uses were less than they are, it would still leave an impression of respect for the general intelligence and the readiness to employ their opportunities for the public good, which its authors have known to unite with exemplary devotion to the duties of their calling.
The Poetry of Sacred and Legendary Art. By Mrs Jameson.
We are of the belief that art without poetry is worthless—dead, and deadening; or, if it have vitality, there is no music in its speech—no command in its beauty. We treat it with a kind of contempt, and make apology for the pleasure it has afforded. Sacred and Legendary Art! How different—how precious—how life-bestowing! The material and immaterial world linked, as it were, together by a new sympathy, working out a tissue of beautiful ideas from the golden threads of a Divine revelation! By Sacred and Legendary Art is meant the treatment of religions subjects, commencing with the Old Testament, and terminating in traditionary tales and legends. It is from the latter that the old painters have, for the most part, taken that rich poetry, which, glowing on the canvass, shows, even amidst the wild errors of fable, a truth of sentiment belonging to a purer faith.
By the Protestant mind, nursed, perhaps, in an undue contempt of histories of saints and martyrs of the Romish Church, the treasures of art of the best period are rarely understood, and still more rarely felt, in the spirit in which they were conceived. Those for whom they were painted needed no cold inquiry into the subjects. They accepted them as things universally known and religiously to be received, with a veneration which we but little comprehend. With them pictures and statues were among their sacred things, and, together with architecture, spoke and taught with an authority that books, which then were rare in the people's hands, have since scarcely ever obtained. Men of genius felt this respect paid to their works, if denied too often to themselves; and thus to their own devotion was added a kind of ministerial importance. Their work became a duty, and was very frequently prosecuted as such by the inmates of monasteries. Besides their works on a large scale, upon the walls and in their cloisters, the ornamenting and illustrating missals embodied a religious feeling, if in some degree peculiar to the condition of the workers, of a vital form and beauty. Treasures of this kind there are beyond number; but they have been hidden treasures for ages. A Protestant contempt for their legends has persecuted, with long hatred, and subsequent long indifference, the art which glorified them. And now that we awake from this dull state, and begin to estimate the poetry of religious art, we stand before the noblest productions amazed and ignorant, and looking for interpreters, and lose the opportunity of enjoyment in the inquiry. Art is too valuable for all it gives, to allow this entire ignorance of the subjects of its favourite treatment. If, for the better understanding of heathen art, an acquaintance with classical literature is thought to be a worthy attainment, the excellence of what we may term Christian art surely renders it of importance that we should know something about the subjects of which it treats. The inquiry will repay us also in other respects, as well as with regard to taste. If we would know ourselves, it is well to see the workings of the human mind, under its every phase, its every condition. And in such a study we shall be gratified, perhaps unexpectedly, to find the good and the beautiful still shining through the obscurity of many errors, predominant and influential upon our own hearts, and scarcely wish the fabulous altogether removed from the minds of those who receive it in devotion, lest great truth in feeling be removed also. Indeed, the legends themselves are mostly harmless, and, even as they become discredited, may be interpreted as not unprofitable allegories. Had we not, in a Puritanic zeal, discarded art with an iconoclast persecution, The Pilgrim's Progress had long ere this been a "golden legend" for the people, and spoken to them in worthy illustration; nor would they have been religiously or morally the worse had they been imbued with a thorough taste for the graceful, the beautiful, and the sublime, which it is in the power of well cultivated art to convey to every willing recipient. It is a great mistake of a portion of the religious world to look upon ornament as a sin or a superstition. Religion is not a bare and unadorned thing, nor can it be so received without debasing, without making too low and mean the worshipper for the worship. The "wedding garment" was not the every-day wear. The poorest must not, of a choice, appear in rags before the throne of Him who is clothed in glory, nor with less respect of their own person than they would use in the presence of their betters. It was originally of God's doing, command, and dictation, to sanctify the beautiful in art, by making his worship a subject for all embellishment. For such a purport were the minute directions for the building of His temple. And yet how many "religious" of our day contradict this feeling, which seems to come to us, not only by a natural instinct, but with the authority of a command! It is a deteriorated worship that prefers four bare, unadorned, whitened walls of a mean conventicle to the lofty and arched majesty and profuse enrichment of a Gothic minster. We want every aid to lift every sense above our daily grovelling cares, and ought to feel that we are acceptable and invited guests in a house far too great, spacious, and magnificent for ourselves alone. Even our humility should be sublime, as all true worship is, for we would fain lift it up as an offering to the Heaven of heavens. It has its aspect towards Him who deigns to receive, together with consciousness of the lowliness of him that offers. It is good that the eye and the ear should see and hear other sounds and sights than concern things, not only of time, but of that poor portion of it which hems in our daily wants and businesses. Beauty and music are of and for eternity, and will never die; and in our perception of them we make ourselves a part of all that is undying. These are senses that the spiritualised body will not lose. Their cultivation is a thing for ever; we are now even here the greater for their possession in their human perfection. The wondrous pile so elaborately finished; the choral service, the pealing organ, and the low voice of prayer, and, it may be, angel forms and beatified saints in richly-painted windows:—we do not believe all this to be solely of man's invention, but of inspiration; how given we ask not, seeing what is, and acknowledging a greatness around us far greater than ourselves, and lifting up the full mind to a magnitude emulous of angelic stature. Yes—poetic genius is a high gift, by which the gifted make discoveries, and show high and great truths, and present them, palpable and visible, before the world—by architecture, by painting, by sculpture, by music—rendering religion itself more holy by the inspiration of its service. Take a man out of his common, so to speak, irreverent habit, and place him here to live for a few moments in this religious atmosphere—how unlike is he to himself, and how conscious of this self-unlikeness! Would that our cathedrals were open at all times! Even when there is no service, though that might be more frequent, there would be much good communing with a man's own heart, when, turning away for a while from worldly troubles and speculations, in midst of that great solemn monument, erected to his Maker's praise, and with the dead under his feet—the dead who as busily walked the streets and ways he has just left—he would weigh the character of his doings, and in a sanctified place breathe a prayer for direction. Nor would it be amiss that he should be led to contemplate the "storied pane" and religious emblems which abound; he will not fail, in the end, to sympathise with the sentiment even where he bows not to the legend. He may know the fact that there have been saints and martyrs—that faith, hope, and charity are realities—that patience and love may be here best learnt to be practised in the world without.
It is curious that the saints, those Dii minores, to whom so many of our churches are dedicated, still retain their holding. Beyond the evangelists and the apostles, little do the people know of the other many saints while they enter the churches that bear their names. Few of a congregation, we suspect, could give much account of St Pancras, St Margaret, St Werburgh, St Dunstan, St Clement, nor even of St George, but that he is pictured slaying a dragon, and is the patron saint of England. Yet were they once "household gods" in the land. It is a curious speculation this of patron saints, and how every family and person had his own. There is a great fondness in this old personal attachment of his own angel to every man. That notion preceded Christianity, and was easily engrafted upon it: and the angel that attended from the birth was but supplanted by some holy dead whom the Church canonised. And a corrupt church humoured the superstition, and attached miracles to relics; and thus, as of old, these came, in latter times, to be "gods many." And what were these but over again the thirty thousand deities who, Hesiod said, inhabited the earth, and were guardians of men? Yet, it must be confessed, there has been a popular purification of them. They are not the panders to vice that infested the morals of the heathen world.
But how came the heathen world by them? Did they invent, or where find them? And how came their characteristics to be so universal, in all countries differing rather in name than personality? The most intellectually-gifted people under the sun, the ancient Greeks, give nowhere any rational account how they came by the gods they worshipped. They take them as personifications from their poets. There is the theogony of Hesiod, and the gods as Homer paints them. They have called forth the glory of art; and wonderful were the periods that stamped on earth their statues, as if all men's intellect had been tasked to the work, that they should leave a mark and memorial of beauty than which no age hereafter should show a greater. We acknowledge the perfection in the remains that are left to us. Greek art stills sways the mind of every country—all the world mistrusts every attempt in a contrary direction. The excellence of Greek sculpture is reflected back again upon Greek fable, the heathen mythology from which it was taken; and perhaps a greater partiality is bestowed upon that than it deserves,—at least, we may say so in comparison with any other. We must be cautious how we take the excellence of art for the excellence of its subject. The Greeks were formed for art beyond every other people; had their creed been hideous—and indeed it was obscene—they would have adorned it with every beauty of ideal form. And this is worthy of note here, that their poetry in art was infinitely more beautiful than their written poetry. Their sculptors, and perhaps their painters, of whom we are not entitled to speak but by conjecture, and from the opinions formed by no bad judges of their day, did aim at the portraying a kind of divine humanity. If their sculptured deities have not a holy repose, they are singularly freed from display of human passions; whereas, in their poetry, it is rarely that even decent repose is allowed them; they are generally too active, without dignity, and without respect to the moral code of a not very scrupulous age. Yet have these very heathen gods, even as their historians the poets paint them—for it would disgrace them to speak of their biographers—a trace of a better origin than we can gather out of the whimsical theogony. There are some particulars in the heathen mythology that point to a visible track in the strange road of history. Much we know was had from Egypt; more, probably, came with the Cadmean letters from Phœnicia—a name including Palestine itself. Inventions went only to corruptions—the original of all creeds of divinity is from revelation. We may not be required to point out the direct road nor the resting-places of this "santa casa," holding all the gods of Greece, so beautiful in their personal portraiture, that we love to gaze with the feeling of Schiller, though their histories will not bear the scrutiny: but it will suffice to note some similitudes that cannot be accidental. Somehow or other, both the historic and prophetic writings of the Bible, or narratives from them, had reached Greece as well as other distant lands. The Greeks had, at a very early period, embodied in their myths even the personal characters as shown in those writings. Let us, for example, without referring to their Zeus in a particular manner, find in the Hermes or Mercury of the Greeks the identity with Moses. What are the characteristics of both? If Moses descended from the Mount with the commands of God, and was emphatically God's messenger, so was Hermes the messenger from Olympus: his chief office was that of messenger. If Moses is known as the slayer of the Egyptian, so is Hermes, (and so is he more frequently called in Homer,) Αργειφοντης, the slayer of Argus, the overseer of a hundred eyes. Moses conducted through the wilderness to the Jordan those who died and reached not the promised land; nor did he pass the Jordan. So was Hermes the conductor of the dead, delivering them over to Charon, (and here note the resemblance of name with Aaron, the associate of Moses); nor was he to pass to the Elysian fields.
Then the rod, the serpents,—the Caduceus of Hermes, with the serpents twining round the rod. The appearance of Moses, and the shining from his head, as it is commonly figured, is again represented in the winged cap of Hermes. There are other minute circumstances, especially some noted in the hymn of Hermes, ascribed to Homer, which we forbear to enumerate, thinking the coincidences already mentioned are sufficiently striking.
Then, again, the idea of the serpent of the Greek mythology, whence did it come, and the slaying of it by the son of Zeus—and its very name, the Python, the serpent of corruption? And in that sense it has been carried down to this day as an emblem in Christian art. But, to go back a moment, this departure of the Israelites from Egypt, is there no notice of it in Homer? We think there is a hint which indicates a knowledge of at least a part of that history—the previous slavery, the being put to work, and the after-readiness of the Egyptians to be "spoiled." Ulysses, giving a false account of himself, if we remember rightly, to Eumæus, says he came from Egypt, where he had been a merchant, that the king of that country seized him and all his men, whom he put to work, but that at length he found favour, and was allowed to depart with his people; adding that he collected much property from the people of Egypt, "for all of them gave."