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“To the editor of the American Museum,” The American Museum; or, Repository of Ancient and Modern Fugitive Pieces, &c, vol. 3, no. 2 (February 1788), pp. 183–4.
Anonymous
The letter from this anonymous writer is illustrative of the general place of history in the world view of the Enlightenment. We don’t know if the letter’s recipient followed the advice to read Hume’s History, but evidence shows that many others in similar situations did. The History was read widely by those seeking a general, useful education in eighteenth-century America — and elsewhere. Edited by Mathew Carey, the American Museum (it had several title variations) was one of early America’s most successful magazines. On Carey, see Michael S. Carter’s entry for him in EAE, vol. 1, pp. 192–4. For an introduction to the reading of history in eighteenth-century America, see Trevor Colbourn, The Lamp of Experience: Whig History and the Intellectual Origins of the American Enlightenment (1965; reprinted Indianapolis, 1998), and Peter C. Messer, “Historical Thought,” in EAE, vol. 1, pp. 530–2.
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To the editor of the American Museum.
The following is a copy of a letter, written lately by a gentleman of my acquaintance to a friend of his, who had requested some directions on the reading of history. If you think it worthy of a place in your useful miscellany, be pleased to insert it, which will oblige
Your humbler servant,
Kent county, Maryland,S.E.
4th Feb. 1788.
To I***** R******, esquire.
THAT the human mind is like a garden, which, unless it be cultivated and made to yield flowers, will soon be over-run with weeds, is no new thought. Innumerable proofs might be adduced to evince, that all created nature, spiritual as well as corporeal, is supported by a principle of activity. We look not for health in one who is confined to a dungeon, nor for virtuous exertion in the relaxed mind of an eastern despot. If, from the book of nature, we turn our eye to the book of revelation, we behold him, who was the perfect model of the human character, continually going about doing good. And if the idea be just, as both reason and inspiration teach, that we are but stewards, and not absolute lords, of whatever worldly goods or mental talents we may possess, it is assuredly our duty to improve them to the utmost of our power; that by employing them for the promotion of virtue and happiness among men, we may answer the views of him who entrusted them to us.
To prepare the human mind for virtuous action, to clear it from the rubbish of natural corruption, and to remove those impediments which, in its rude state, obstruct its beauty and usefulness, labour and diligent culture are necessary. By culture, however, the understanding and heart, though they must still be human, and consequently imperfect, may be greatly advanced above that degree in the scale of excellence, in which nature has placed them. How much clearness and strength may our intellectual powers acquire, by a course of mathematical investigation! What elevation may the mind of man derive, from the perusal of the book of nature and the splendid records of the government of providence! What justness of thinking may we acquire from the study of logic and a philosophical enquiry into the powers of the human mind! and what vigour may be added to every good principle, by contemplating in a course of ethics, those engaging pictures of virtue, which experience sometimes, and imagination always, can furnish!
But I had almost forgotten that the intention of this paper was to give some hints upon the reading of history. This is a species of study which will justly claim the attention of those, who having no profession in view, wish to blend pleasure with improvement.
If it be true, that experience is the mother of wisdom, history must be an improving teacher. In her school, we may learn that wisdom, which others have purchased in life at a dear rate. Under her direction, we may reap fruits, without partaking in the labour. History has been called a mirror; the reason of which, I conceive, is, that building on the immutability of the laws of nature, and reasoning from analogy, we are enabled from the past, to conjecture concerning the future — as from appearances in a looking-glass we infer the reality.
True history, therefore, must ever be improving: romances would be equally so, were they faithfully copied from nature; but as that can be said of very few of them, they are to be regarded in respect of true narrative, as the wanderings of the ignis fatuus compared to the steady course of the heavenly luminaries.
History may be divided into three kinds; natural, sacred and civil.
Of the first, the province is external nature, animate, vegetable, and unorganized. Linnaeus, Buffon and Goldsmith, are the most faithful delineators. The short path from the field of nature, to that of religion, has been opened and beautified by Ray, Derham, and the preachers at Boyle’s lectures.
Sacred history treats of the progress of religion. As we believe the Jewish and Christian systems to be the only true ones which ever existed, we will not, if our aim be improvement and pleasure, pry into the lamentable scenes of delusion and error. On this subject, then, a layman will find all he would wish to know in the sacred pages of inspiration, Josephus’s antiquities and history, and Mosheim’s compendium.
Civil history has for its object the transactions and revolutions of empires, kingdoms and nations. A complete and uninterrupted history from the origins of the world in not to be had, nor would it be of any great use. The several shining periods in the annals of mankind, have been investigated by Thucydides, Livy, Hume, and Robertson; and such writers, like the splendid arbiter of the day, elicit the pure ore from the richer parts of this extensive mind, and diffuse a light thro’ the surrounding regions. What is called the universal ancient and modern history is, I conceive, a compilation like the dictionaries of arts and sciences; and who would drink in the polluted stream, who can have recourse to the fountain? The first-rate historians, then, whose luminous pages, alone, are entitled to attention from the votary of polite learning, are generally known. Rollin’s ancient history, Goldsmith’s Greek and his Roman history, Ferguson’s Roman history, Robertson’s history of Charles V. his history of Scotland, and history of America (last edition) and Hume’s history of England claim superior notice. Gibbon is respectable as a historian, and may be read with profit, by one whose religious principles are established. A general chronological view of the more important events and eras since the creation, is proper; and some accounts of the later periods of the history of Europe and America, and of the topography of those countries, is necessary to prepare one for political conversation.
Memoirs, voyages, and travels, form another species of history. — These are entertaining and highly instructive; as they represent nature on a lower scale, and more adapted to experience. Sully’s memoirs, Brydone’s and Moore’s travels, and Anson’s and Cook’s voyages are masterpieces in this way.
The knowledge of the human character, and of the mental powers, actions and various fortune of particular men, being still more closely connected with experience, is, in the highest degree, useful in the conduct of life; and in this view, Plutarch’s lives may be esteemed one of the most entertaining and instructive books in the world. The paintings of Homer, Shakespeare, and Milton, afford, like wise, excellent lessons in the history of moral nature.
These authors, in copying, truly represent the blemishes with the beauties. The book of inspiration, only accounts for these imperfections, describes their progress and tendency and proposes the remedies; and for this reason, it is entitled to the first place among the histories of the human mind, as well as of religion.
December 17, 1787.