Blackwood's Edinburgh Magazine, Vol. 65, No. 400, February, 1849

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

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."

"Πολλὰ αγειρα,Χρηματ' Αἰγυπτίους ἄνδρας, διδοσαν γαρ ἄπαντες."

We do not mean to lay any great stress upon this quotation, and but think at least that it shows a characteristic of the Egyptians as narrated by Moses; and never having met with any allusion to it, nor indeed to our parallel between Moses and Hermes, which it may seem to support, we have thought it worthy this brief notice.

We fancy we trace the history of the cause of the fall of man, in the eating of the pomegranate seed which doomed Proserpine to half an existence in the infernal regions. Can there be anything more striking than the Prometheus Bound of Æschylus? Whence could such a notion come, that a man-god would, for his love to mankind, (for bringing down fire from heaven,) suffer agonies, nailed not upon a cross indeed, but on a rock, and, in the description, crucified? "It is, after a manner," says Mr Swayne, who has with great power translated this strange play of Æschylus, "a Christian poem by a pagan author, foreshadowing the opposition and reconciliation of Divine justice and Divine love. Whence the sublime conception of the subject of this drama could have been obtained, it is useless to speculate. Some even suppose that its author must have been acquainted with the old Hebrew prophets."