Homes and Haunts of the Most Eminent British Poets. William Howitt

the places connected with the history of Swift's life, the residence of Miss Vanhomrigh—Vanessa—is one of the most interesting. The account of it, procured by Scott, was this: "Marley Abbey, near Celbridge, where Miss Vanhomrigh resided, is built much in the form of a real cloister, especially in its external appearance. An aged man, upward of ninety by his own account, showed the grounds to my correspondent. He was the son of Miss Vanhomrigh's gardener, and used to work with his father in the garden when a boy. He remembered the unfortunate Vanessa well, and his account of her corresponded with the usual description of her person, especially as to her embonpoint. He said she went seldom abroad, and saw little company; her constant amusement was reading, or walking in the garden. Yet, according to this authority, her society was courted by several families in the neighborhood, who visited her, notwithstanding her seldom returning that attention; and he added, that her manners interested every one who knew her. But she avoided company, and was always melancholy, save when Dean Swift was there, and then she seemed happy. The garden was to an uncommon degree crowded with laurels. The old man said that when Miss Vanhomrigh expected the dean, she always planted with her own hand a laurel or two against his arrival. He showed her favorite seat, still called Vanessa's Bower. Three or four trees and some laurels indicate the spot. They had formerly, according to the old man's information, been trained into a close arbor. There were two seats and a rude table within the bower, the opening of which commanded a view of the Liffey, which had a romantic effect, and there was a small cascade that murmured at some distance. In this sequestered spot, according to the old gardener's account, the dean and Vanessa used often to sit, with books and writing materials on the table before them. Vanessa, besides musing over her unhappy attachment, had, during her residence in this solitude, the care of nursing the declining health of her younger sister, who at length died about 1720. This event, as it left her alone in the world, seems to have increased the energy of her fatal passion for Swift, while he, on the contrary, saw room for still greater reserve, when her situation became that of a solitary female without the society or countenance of a female relation."

      Marley Abbey, Vanessa's house, is now the residence of Mr. Henry Grattan, M.P.

      In D'Alton's History of the County of Dublin, p. 344, there is an account of the present state of Delville, the residence of Dr. Delany.

      JAMES THOMSON.

       Table of Contents

      The author of The Seasons was born at Ednam, a couple of miles or so from Kelso, on the 11th of September, 1700. His father was the minister of the parish, and it was intended to bring him up to the same profession. The early childhood only of Thomson was spent here, for his father removed to Southdean, near Jedburgh, having obtained the living of that place.

      Ednam has nothing poetical about it. It lies in a rich farming country of ordinary features. The scenery is flat, and the village by no means picturesque. It consists of a few farm-houses, and long rows of hinds' cottages. David Macbeth Moir, the Delta of Blackwood's Magazine, described the place some years ago in these lines:

      "A rural church; some scattered cottage roofs,

       From whose secluded hearths the thin blue smoke

       Silently wreathing through the breezeless air,

       Ascended mingling with the summer sky;

       A rustic bridge, mossy and weather-stained;

       A fairy streamlet, singing to itself;

       And here and there a venerable tree

       In foliaged beauty; of these elements,

       And only these, the simple scene was formed."

      Yet even this description is too favorable. It would induce us to believe that the spot had something of the picturesque—it has nothing of it. The streamlet sings little even to itself through that flat district; the mossy bridge has given way to a good, substantial, but unpoetical stone one. The landscape is by no means over-enriched by fine trees. There are some limes, I believe they are, in the churchyard. The old church has been pulled down since Thomson's time, and the new one now standing is a poor, barn-like affair, with a belfry that would do for a pigeon cote. The manse in which the poet was born has also disappeared, and a new, square, unpicturesque one been built upon the site. Perhaps no class of people have less of the poetical or the picturesque in them than the Presbyterian clergy of Scotland. The hard, dry, stern Calvinism imparted by John Knox has effectually expelled all that. The country people of Scotland are generally intelligent, and have a taste for poetry and literature; but to a certainty they do not derive this from their clergy. In no country have I found the parish clergy so ignorant of general literature, or so unacquainted with any thing that is going on in the world, except the polemics of their own Church. The cargo of Geneva which Knox imported has operated on the religious feeling of Scotland worse than any gin or whisky on its moral or physical condition. It is a spirit as unlike Christianity as possible. One is all love and tenderness; the other all bitterness and hardness: the one is gentle and tolerant; the other fierce and intolerant: the one careless of form, so that the life and soul of charity and piety are preserved; the other is all form and doctrine—doctrine, hard, metaphysical, rigid, and damnatory. On the borders, too, in many places, the very people seem to me more ignorant and stupid than is the wont of Scotland; they would match the Surrey chopsticks or Essex calves of England.

      I walked over from Kelso on the Sunday morning to Ednam. The people were collected about the church door, waiting for the time of service. I thought it a good opportunity to hear something of the traditions of the country about Thomson. Nobody could tell me any thing. So little idea had they of a poet, that they informed me that another poet had been born there besides Thomson. I asked whom that might be. They said, "One White, a decrepit old man who used to write under the trees of the church-yard;" and this they thought having another poet! Such—as we are often obliged to exclaim—is fame!

      An old woman, into whose cottage I stepped, on returning, to avoid a shower, was more intelligent. She told me that her mother had lived at the old manse, and frequently heard what had been told to inquirers. The manse in which Thomson was born, she said, was of mud; and he was born in the parlor, which had a bed in a recess concealed by a curtain.

      The present minister is the son of a saddler at Hawick. I stayed the service, or at least nearly three hours of it. It is the odd custom of many country places in Scotland, where the people have too far to come to be able to do it twice in the day, to actually have two services performed all at one sitting. With that attention to mere rigid formality which this Calvinism has introduced, that task-work holiness which teaches that God's wrath will be aroused if they do not go through a certain number of prayers, sermons, and ceremonies in the day, they have the morning and afternoon services all at once. There were, therefore, two enormously long sermons, three prayers, three singings, and, to make worse of it, the sermons consisted of such a mass of doctrinal stubble as filled me with astonishment that such actual rubbish, and worse than rubbish, could at the present day be inflicted on any patient and unoffending people. What a gross perversion and misconception of Christianity is this! How my heart bled at the very idea that the State paid and upheld this system, by which the people were not blessed with the pure, simple, and benign knowledge of that simplest, most beautiful, and love-inspiring of all systems, Christianity, but were actually cursed with the drawing of the horrid furze-bushes of school divinity and Calvinistic damnation across their naked consciences.

      Imagine a company of hard-working and care-worn peasants, coming for five or ten miles on a Sunday to listen to such chopped-straw preaching as this. The sermons were to prove that the temptation of Christ in the wilderness was a bonâ fide and actual history. And first, the preacher told them what profound subtlety the temptations of Satan showed, such as advising Christ after forty days' fast to cause the stones to be made bread; as if Christ could not have