Adventures among Books [22]
smaller, springing from the same point as his, which he had caused to be placed there, and unrolling it, put it into my hand. I twisted it firmly round my fingers, and awaited the result; the burial men with their real ropes lowered the coffin, and when it rested at the bottom it was too far down for me to see it. The grave was made very deep, as he used afterwards to tell us, that it might hold us all. My father first and abruptly let his cord drop, followed by the rest. This was too much. I now saw what was meant, and held on and fixed my fist and feet, and I believe my father had some difficulty in forcing open my small fingers; he let the little black cord drop, and I remember, in my misery and anger, seeing its open end disappearing in the gloom." {4}
The man who wrote this, and many another passage as true and tender, might surely have been famous in fiction, if he had turned his powers that way. He had imagination, humour, pathos; he was always studying and observing life; his last volume, especially, is like a collection of fragments that might have gone toward making a work, in some ways not inferior to the romances of Scott. When the third volume of Essays was published, in the spring of his last year, a reviewer, who apparently had no personal knowledge of Dr. Brown, asked why he did not write a novel. He was by that time over seventy years of age, and, though none guessed it, within a few weeks of his death. What he might have done, had he given himself to literature only, it is impossible to guess. But he caused so much happiness, and did so much good, in that gentle profession of healing which he chose, and which brought him near to many who needed consolation more than physic, that we need not forget his deliberate choice. Literature had only his horae subsecivae, as he said: Subseciva quaedam tempora quae ego perire non patior, as Cicero writes, "shreds and waste ends of time, which I suffer not to be lost."
The kind of life which Dr. Brown's father and his people lived at Biggar, the austere life of work, and of thought intensely bent on the real aim of existence, on God, on the destiny of the soul, is perhaps rare now, even in rural Scotland. We are less obedient than of old to the motto of that ring found on Magus Moor, where Archbishop Shairp was murdered, REMEMBER UPON DETHE. If any reader has not yet made the acquaintance of Dr. Brown's works, one might counsel him to begin with the "Letter to John Cairns, D.D.," the fragment of biography and autobiography, the description of the fountainheads from which the genius of the author flowed. In his early boyhood, John Brown was educated by his father, a man who, from his son's affectionate description, seems to have confined a fiery and romantic genius within the channels of Seceder and Burgher theology. When the father received a call to the "Rose Street Secession Church," in Edinburgh, the son became a pupil of that ancient Scottish seminary, the High School--the school where Scott was taught not much Latin and no Greek worth mentioning. Scott was still alive and strong in those days, and Dr. Brown describes how he and his school companions would take off their hats to the Shirra as he passed in the streets.
"Though lame, he was nimble, and all rough and alive with power; had you met him anywhere else, you would say he was a Liddesdale store farmer, come of gentle blood--'a stout, blunt carle,' as he says of himself, with the swing and stride and the eye of a man of the hills--a large, sunny, out-of-door air all about him. On his broad and stooping shoulders was set that head which, with Shakespeare's and Bonaparte's, is the best known in all the world." Scott was then living in 39 Castle Street. I do not know whether the many pilgrims, whom one meets moving constantly in the direction of Melrose and Abbotsford, have thought of making pilgrimage to Castle Street, and to the grave, there, of Scott's "dear old friend,"--his dog Camp. Of Dr. Brown's schoolboy days, one knows little--days when "Bob Ainslie and I were coming up Infirmary
The man who wrote this, and many another passage as true and tender, might surely have been famous in fiction, if he had turned his powers that way. He had imagination, humour, pathos; he was always studying and observing life; his last volume, especially, is like a collection of fragments that might have gone toward making a work, in some ways not inferior to the romances of Scott. When the third volume of Essays was published, in the spring of his last year, a reviewer, who apparently had no personal knowledge of Dr. Brown, asked why he did not write a novel. He was by that time over seventy years of age, and, though none guessed it, within a few weeks of his death. What he might have done, had he given himself to literature only, it is impossible to guess. But he caused so much happiness, and did so much good, in that gentle profession of healing which he chose, and which brought him near to many who needed consolation more than physic, that we need not forget his deliberate choice. Literature had only his horae subsecivae, as he said: Subseciva quaedam tempora quae ego perire non patior, as Cicero writes, "shreds and waste ends of time, which I suffer not to be lost."
The kind of life which Dr. Brown's father and his people lived at Biggar, the austere life of work, and of thought intensely bent on the real aim of existence, on God, on the destiny of the soul, is perhaps rare now, even in rural Scotland. We are less obedient than of old to the motto of that ring found on Magus Moor, where Archbishop Shairp was murdered, REMEMBER UPON DETHE. If any reader has not yet made the acquaintance of Dr. Brown's works, one might counsel him to begin with the "Letter to John Cairns, D.D.," the fragment of biography and autobiography, the description of the fountainheads from which the genius of the author flowed. In his early boyhood, John Brown was educated by his father, a man who, from his son's affectionate description, seems to have confined a fiery and romantic genius within the channels of Seceder and Burgher theology. When the father received a call to the "Rose Street Secession Church," in Edinburgh, the son became a pupil of that ancient Scottish seminary, the High School--the school where Scott was taught not much Latin and no Greek worth mentioning. Scott was still alive and strong in those days, and Dr. Brown describes how he and his school companions would take off their hats to the Shirra as he passed in the streets.
"Though lame, he was nimble, and all rough and alive with power; had you met him anywhere else, you would say he was a Liddesdale store farmer, come of gentle blood--'a stout, blunt carle,' as he says of himself, with the swing and stride and the eye of a man of the hills--a large, sunny, out-of-door air all about him. On his broad and stooping shoulders was set that head which, with Shakespeare's and Bonaparte's, is the best known in all the world." Scott was then living in 39 Castle Street. I do not know whether the many pilgrims, whom one meets moving constantly in the direction of Melrose and Abbotsford, have thought of making pilgrimage to Castle Street, and to the grave, there, of Scott's "dear old friend,"--his dog Camp. Of Dr. Brown's schoolboy days, one knows little--days when "Bob Ainslie and I were coming up Infirmary