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Two essays, which had appeared in the previous editions, were omitted in the third. One of these, "Of Essay Writing," was evidently written at the time when the author had the design of publishing his work periodically,[289:2] and was meant as a prospectus or announcement to the readers, of the method in which he proposed to address them in his periodical papers. The other was a "Character of Sir Robert Walpole;" a curious attempt to take an impartial estimate of a man who, at the time of the first publication, had been longer in office, and was surrounded by a more numerous and powerful band of enemies, than any previous British statesman. But between the two publications the enemies had triumphed; and the statesman of forty years had been driven into retirement, where death speedily relieved him from a scene of inaction, which might have been repose to others, but was to him an insupportable solitude. Party rage had consequently changed its direction, and that air of solemn deliberation which, while the statesman was moving between the admiration of his friends and the hatred of his enemies, had an appearance of resolute stoical impartiality, might have appeared strained and affected, if the essay had been republished in 1748.

To this third edition three essays were added, "Of [290]National Characters," "Of the Original Contract," and "Of Passive Obedience." The first of these contains some very curious incidental notices of ancient morals and habits, so adapted to modern colloquial language and habits, as to make the descriptions as clear to the unlearned as to the learned; as, for example, the following notices of the drinking practices of the ancients:—

"The ancient Greeks, though born in a warm climate, seem to have been much addicted to the bottle; nor were their parties of pleasure any thing but matches of drinking among men, who passed their time altogether apart from the fair. Yet when Alexander led the Greeks into Persia, a still more southern climate, they multiplied their debauches of this kind, in imitation of the Persian manners.[290:1] So honourable was the character of a drunkard among the Persians, that Cyrus the younger, soliciting the sober Lacedemonians for succour against his brother Artaxerxes, claims it chiefly on account of his superior endowments, as more valorous, more bountiful, and a better drinker.[290:2] Darius Hystaspes made it be inscribed on his tomb-stone, among his other virtues and princely qualities, that no one could bear a greater quantity of liquor."

The other two essays, though bearing on subjects which have now almost dropped out of political discussion, "The Original Contract," and "Passive Obedience," trod close on the heels of the long conflict in which Milton, Salmasius, Hobbes, Sidney, Locke, and Filmer, had been partakers; and while the din of arms was far from being exhausted, they professed to hold the balance equally between the combatants, or, [291]more properly speaking, to examine philosophically the merits of the theory of each party, without taking up the angry arguments of either. They are, in truth, but a farther adaptation to politics of those utilitarian theories which Hume had previously applied both to private morals and to government. And the principle they promulgate is, that the citizen's allegiance to the laws and constitution of his country, has its proper foundation neither in an acknowledgment of the divine right of any governor, nor in a contract with him by which both parties are bound, but in the moral duty of respecting internal peace and order, and of avoiding outbreaks which may plunge the people into anarchy and misery, to gratify the pride or baser passions of turbulent individuals.

It must have been on his return on this occasion, that Hume rejoined the family circle at Ninewells, bereaved of the parent whose devotion to his training and education he has so affectionately commemorated. "I went down," he says, "in 1749, and lived two years with my brother at his country house, for my mother was now dead."[291:1] In a letter, which will have to be afterwards referred to, by Dr. Black, to Adam Smith, written when Hume was on his death-bed, and in relation to his final illness, there is the remark, "His mother," he says, "had precisely the same constitution with himself, and died of this very disorder."

On this subject, the American traveller, Silliman, gave currency to a foolish and improbable story, which he puts in the following shape:—

[292]"It seems that Hume received a religious education from his mother, and early in life was the subject of strong and hopeful religious impressions; but, as he approached manhood, they were effaced, and confirmed infidelity succeeded. Maternal partiality, however alarmed at first, came at length to look with less and less pain upon this declension, and filial love and reverence seem to have been absorbed in the pride of philosophical scepticism; for Hume now applied himself with unwearied, and unhappily with successful efforts, to sap the foundation of his mother's faith. Having succeeded in this dreadful work, he went abroad into foreign countries; and as he was returning, an express met him in London, with a letter from his mother, informing him that she was in a deep decline, and could not long survive: she said, she found herself without any support in her distress; that he had taken away that source of comfort, upon which, in all cases of affliction, she used to rely, and that now she found her mind sinking into despair. She did not doubt but her son would afford her some substitute for her religion; and she conjured him to hasten to her, or at least to send her a letter, containing such consolations as philosophy can afford to a dying mortal. Hume was overwhelmed with anguish on receiving this letter, and hastened to Scotland, travelling day and night; but before he arrived his mother expired. No permanent impression seems, however, to have been made on his mind by this most trying event; and whatever remorse he might have felt at the moment, he soon relapsed into his wonted obduracy of heart."

This story, probably told after dinner, and invented on the spot,—the American narrator's unfortunate name perhaps rendering him peculiarly liable to the [293]machinations of the mischievous,—is totally at variance with Hume's character. He was no propagandist; and, indeed, seems ever to have felt, that a firm faith in Christianity, unshaken by any doubts, was an invaluable privilege, of which it would be as much more cruel to deprive a fellow-creature than to rob him of his purse, as the one possession is more valuable than the other. Hence we shall find, that his conversation was acceptable to women and to clergymen, who never feared in his presence to encounter any sentiment that might shock their feelings; and what is more to the point, parents were never afraid of trusting their children to his care and social attentions, and indeed thought it a high privilege to obtain them.

The appearance of the above passage in a notice of "Silliman's Travels" in The Quarterly Review, called forth a remonstrance from Baron Hume, which elicited the following statement from the editor:—[293:1]