JAMESBOSWELL

 An Account of My Last Interview With David Hume, Esq.

[Partly rec rded in my Journal, partly enlarged from my memory, 3 March 1777.]

JAMES BOSWELL

James Boswell was reluctant to believe in Hume’s stoicism, which is what helps lend the account its authenticity. Hume died just as the American Revolution—which he had foreseen and supported—was breaking out. His own views had a marked effect on many of those who signed the Declaration of Independence.

On Sunday forenoon the 7 of July 1776, being too late for church, I went to see Mr. David Hume, who was returned from London and Bath, just a-dying. I found him alone, in a reclining posture in his drawing room. He was lean, ghastly, and quite of an earthy appearance. He was dressed in a suit of grey cloth with white metal buttons, and a kind of scratch wig. He was quite different from the plump figure, which he used to present. He had before him Dr. Campbell’s Philosophy of Rhetoric. He seemed to be placid and even cheerful. He said he was just approaching to his end. I think these were his words. I know not how I contrived to get the subject of immortality introduced. He said he never had entertained any belief in religion since he began to read Locke and Clarke. I asked him if he was not religious when he was young. He said he was, and he used to read The Whole Duty of Man; that he made an abstract from the catalogue of vices at the end of it, and examined himself by this, leaving out murder and theft and such vices as he had no chance of committing, having no inclination to commit them. This, he said, was strange work; for instance, to try if, notwithstanding his excelling his schoolfellows, he had no pride or vanity. He smiled in ridicule of this as absurd and contrary to fixed principles and necessary consequences, not adverting that religious discipline does not mean to extinguish, but to moderate, the passions; and certainly an excess of pride or vanity is dangerous and generally hurtful. He then said flatly that the morality of every religion was bad, and, I really thought, was not jocular when he said that when he heard a man was religious, he concluded he was a rascal, though he had known some instances of very good men being religious. This was just an extravagant reverse of the common remark as to infidels.

I had a strong curiosity to be satisfied if he persisted in disbelieving a future state even when he had death before his eyes. I was persuaded from what he now said, and from his manner of saying it, that he did persist. I asked him if it was not possible that there might be a future state. He answered it was possible that a piece of coal put upon the fire would not burn; and he added that it was a most unreasonable fancy that we should exist forever. That immortality, if it were at all, must be general; that a great proportion of the human race has hardly any intellectual qualities; that a great proportion dies in infancy before being possessed of reason; yet all these must be immortal; that a porter who gets drunk by ten o’clock with gin must be immortal; that the trash of every age must be preserved, and that new universes must be created to contain such infinite numbers. This appeared to me an unphilosophical objection, and I said, “Mr. Hume, you know spirit does not take up space.”

I may illustrate what he last said by mentioning that in a former conversation with me on this subject he used pretty much the same mode of reasoning, and urged that Wilkes and his mob must be immortal. One night last May as I was coming up King Street, Westminster, I met Wilkes, who carried me into Parliament Street to see a curious procession pass: the funeral of a lamplighter attended by some hundreds of his fraternity with torches. Wilkes, who either is, or affects to be, an infidel, was rattling away, “I think there’s an end of that fellow. I think he won’t rise again.” I very calmly said to him, “You bring into my mind the strongest argument that ever I heard against a future state”; and then told him David Hume’s objection that Wilkes and his mob must be immortal. It seemed to make a proper impression, for he grinned abashment, as a Negro grows whiter when he blushes. But to return to my last interview with Mr. Hume.

I asked him if the thought of annihilation never gave him any uneasiness. He said not the least; no more than the thought that he had not been, as Lucretius observes. “Well,” said I, “Mr. Hume, 1 hope to triumph over you when I meet you in a future state; and remember you are not to pretend that you was joking with all this infidelity.” “No, no,” said he. “But I shall have been so long there before you come that it will be nothing new.” In this style of good humour and levity did I conduct the conversation. Perhaps it was wrong on so awful a subject. But as nobody was present, I thought it could have no bad effect. I however felt a degree of horror, mixed with a sort of wild, strange, hurrying recollection of my excellent mother’s pious instructions, of Dr. Johnson’s noble lessons, and of my religious sentiments and affections during the course of my life. I was like a man in sudden danger eagerly seeking his defensive arms; and I could not but be assailed by momentary doubts while I had actually before me a man of such strong abilities and extensive inquiry dying in the persuasion of being annihilated. But I maintained my faith. I told him that I believed the Christian religion as I believed history. Said he: “You do not believe it as you believe the Revolution.” “Yes,” said I, “but the difference is that I am not so much interested in the truth of the Revolution; otherwise I should have anxious doubts concerning it. A man who is in love has doubts of the affection of his mistress, without cause.” I mentioned Soame Jenyns’s little book in defense of Christianity, which was just published but which I had not yet read. Mr. Hume said, “I am told there is nothing of his usual spirit in it.”

He had once said to me, on a forenoon while the sun was shining bright, that he did not wish to be immortal. This was a most wonderful thought. The reason he gave was that he was very well in this state of being, and that the chances were very much against his being so well in another state; and he would rather not be more than be worse. I answered that it was reasonable to hope he would be better; that there would be a progressive improvement. I tried him at this interview with that topic, saying that a future state was surely a pleasing idea. He said no, for that it was always seen through a gloomy medium; there was always a Phlegethon or a hell. “But,” said I, “would it not be agreeable to have hopes of seeing our friends again?” and I mentioned three men lately deceased, for whom I knew he had a high value: Ambassador Keith, Lord Alemoor, and Baron Mure. He owned it would be agreeable, but added that none of them entertained such a notion. I believe he said, such a foolish, or such an absurd, notion; for he was indecently and impolitely positive in incredulity. “Yes,” said I, “Lord Alemoor was a believer.” David acknowledged that he had some belief.

I somehow or other brought Dr. Johnson’s name into our conversation. I had often heard him speak of that great man in a very illiberal manner. He said upon this occasion, “Johnson should be pleased with my History.” Nettled by Hume’s frequent attacks upon my revered friend in former conversations, I told him n w that Dr. Johnson did not allow him much credit; for he said, “Sir, the fellow is a Tory by chance.” I am sorry that I mentioned this at such a time. I was off my guard; for the truth is that Mr. Hume’s pleasantry was such that there was no solemnity in the scene; and death for the time did not seem dismal. It surprised me to find him talking of different matters with a tranquility of mind and a clearness of head, which few men possess at any time. Two particulars I remember: Smith’s Wealth of Nations, which he commended much, and Monboddo’s Origin of Language, which he treated contemptuously. I said, “If I were you, I should regret annihilation. Had I written such an admirable history I should be sorry to leave it.” He said, “I shall leave that history, of which you are pleased to speak so favourably, as perfect as I can.” He said, too, that all the great abilities with which men had ever been endowed were relative to this world. He said he became a greater friend to the Stuart family as he advanced in studying for his history; and he hoped he had vindicated the two first of them so effectually that they would never again be attacked.

Mr. Lauder, his surgeon, came in for a little, and Mr. Mure, the Baron’s son, for another small interval. He was, as far as I could judge, quite easy with both. He said he had no pain, but was wasting away. I left him with impressions that disturbed me for some time.

(Additions from memory, January 22, 1778.) Speaking of his singular notion that men of religion were generally bad men, he said, “One of the men” (or “The man”—I am not sure which) “of the greatest honour that I ever knew is my Lord Marischal, who is a downright atheist. I remember I once hinted something as if I believed in the being of a God, and he would not speak to me for a week.” He said this with his usual grunting pleasantry, with that thick breath which fatness had rendered habitual to him, and that smile of simplicity, which his good humour constantly produced.

When he spoke against Monboddo, I told him that Monboddo said to me that he believed the abusive criticism upon his book in The Edinburgh Magazine and Review was written by Mr. Hume’s direction. David seemed irritated, and said, “Does the scoundrel” (I am sure either that or “rascal”) “say so?” He then told me that he had observed to one of the Faculty of Advocates that Monboddo was wrong in his observation that and gave as a proof the line in Milton. When the review came out, he found this very remark in it, and said to that advocate, “Oho! I have discovered you”—reminding him of the circumstance.1

It was amazing to find him so keen in such a state. I must add one other circumstance, which is material, as it shows that he perhaps was not without some hope of a future state, and that his spirits were supported by a consciousness (or at least a notion) that his conduct had been virtuous. He said, “If there were a future state, Mr. Boswell, I think I could give as good an account of my life as most people.”