It is so, perhaps, in all countries; perhaps in all, men are most ignorant of the foreigners at home. John Bull is ignorant of the States; he is probably ignorant of India; but considering his opportunities, he is far more ignorant of countries nearer his own door. There is one country, for instance — its frontier not so far from London, its people closely akin, its language the same in all essentials with the English — of which I will go bail he knows nothing. His ignorance of the sister kingdom cannot be described; it can only be illustrated by anecdote. I once travelled with a man of plausible manners and good intelligence — a University man, as the phrase goes — a man, besides, who had taken his degree in life and knew a thing or two about the age we live in. We were deep in talk, whirling between Peterborough and London; among other things, he began to describe some piece of legal injustice he had recently encountered, and I observed in my innocence that things were not so in Scotland. “I beg your pardon,” said he, “this is a matter of law.” He had never heard of the Scots law; nor did he choose to be informed. The law was the same for the whole country, he told me roundly; every child knew that. At last, to settle matters, I explained to him that I was a member of a Scottish legal body, and had stood the brunt of an examination in the very law in question. Thereupon he looked me for a moment full in the face and dropped the conversation. This is a monstrous instance, if you like, but it does not stand alone in the experience of Scots.
England and Scotland differ, indeed, in law, in history, in religion, in education, and in the very look of nature and men’s faces, not always widely, but always trenchantly. Many particulars that struck Mr. Grant White, a Yankee, struck me, a Scot, no less forcibly; he and I felt ourselves foreigners on many common provocations. A Scotchman may tramp the better part of Europe and the United States, and never again receive so vivid an impression of foreign travel and strange lands and manners as on his first excursion into England. The change from a hilly to a level country strikes him with delighted wonder. Along the flat horizon there arise the frequent venerable towers of churches. He sees at the end of airy vistas the revolution of the windmill sails. He may go where he pleases in the future; he may see Alps, and Pyramids, and lions; but it will be hard to beat the pleasure of that moment. There are, indeed, few merrier spectacles than that of many windmills bickering together in a fresh breeze over a woody country; their halting alacrity of movement, their pleasant business, making bread all day with uncouth gesticulations, their air, gigantically human, as of a creature half alive, put a spirit of romance into the tamest landscape. When the Scotch child sees them first he falls immediately in love; and from that time forward windmills keep turning in his dreams. And so, in their degree, with every feature of the life and landscape. The warm, habitable age of towns and hamlets, the green, settled, ancient look of the country; the lush hedgerows, stiles, and privy path-ways in the fields; the sluggish, brimming rivers; chalk and smock-frocks; chimes of bells and the rapid, pertly-sounding English speech — they are all new to the curiosity; they are all set to English airs in the child’s story that he tells himself at night. The sharp edge of novelty wears off; the feeling is scotched, but I doubt whether it is ever killed. Rather it keeps returning, ever the more rarely and strangely, and even in scenes to which you have been long accustomed suddenly awakes and gives a relish to enjoyment or heightens the sense of isolation.
One thing especially continues unfamiliar to the Scotchman’s eye — the domestic architecture, the look of streets and buildings; the quaint, venerable age of many, and the thin walls and warm colouring of all. We have, in Scotland, far fewer ancient buildings, above all in country places; and those that we have are all of hewn or harled masonry. Wood has been sparingly used in their construction; the window-frames are sunken in the wall, not flat to the front, as in England; the roofs are steeper-pitched; even a hill farm will have a massy, square, cold and permanent appearance. English houses, in comparison, have the look of cardboard toys, such as a puff might shatter. And to this the Scotchman never becomes used. His eye can never rest consciously on one of these brick houses — rickles of brick, as he might call them — or on one of these flat-chested streets, but he is instantly reminded where he is, and instantly travels back in fancy to his home. “This is no my ain house; I ken by the biggin’ o’t.” And yet perhaps it is his own, bought with his own money, the key of it long polished in his pocket; but it has not yet, and never will be, thoroughly adopted by his imagination; nor does he cease to remember that, in the whole length and breadth of his native country, there was no building even distantly resembling it.
But it is not alone in scenery and architecture that we count England foreign. The constitution of society, the very pillars of the empire, surprise and even pain us. The dull, neglected peasant, sunk in matter, insolent, gross and servile, makes a startling contrast with our own long-legged, long-headed, thoughtful, Bible-quoting ploughman. A week or two in such a place as Suffolk leaves the Scotchman gasping. It seems incredible that within the boundaries of his own island a class should have been thus forgotten. Even the educated and intelligent, who hold our own opinions and speak in our own words, yet seem to hold them with a difference or, from another reason, and to speak on all things with less interest and conviction. The first shock of English society is like a cold plunge. It is possible that the Scot comes looking for too much, and to be sure his first experiment will be in the wrong direction. Yet surely his complaint is grounded; surely the speech of Englishmen is too often lacking in generous ardour, the better part of the man too often withheld from the social commerce, and the contact of mind with mind evaded as with terror. A Scotch peasant will talk more liberally out of his own experience. He will not put you by with conversational counters and small jests; he will give you the best of himself, like one interested in life and man’s chief end. A Scotchman is vain, interested in himself and others, eager for sympathy, setting forth his thoughts and experience in the best light. The egoism of the Englishman is self-contained. He does not seek to proselytise. He takes no interest in Scotland or the Scotch, and, what is the unkindest cut of all, he does not care to justify his indifference. Give him the wages of going on and being an Englishman, that is all he asks; and in the meantime, while you continue to associate, he would rather not be reminded of your baser origin. Compared with the grand, tree-like self-sufficiency of his demeanour, the vanity and curiosity of the Scot seem uneasy, vulgar, and immodest. That you should continually try to establish human and serious relations, that you should actually feel an interest in John Bull, and desire and invite a return of interest from him, may argue something more awake and lively in your mind, but it still puts you in the attitude of a suitor and a poor relation. Thus even the lowest class of the educated English towers over a Scotchman by the head and shoulders.
Different indeed is the atmosphere in which Scotch and English youth begin to look about them, come to themselves in life, and gather up those first apprehensions which are the material of future thought and, to a great extent, the rule of future conduct. I have been to school in both countries, and I found, in the boys of the North, something at once rougher and more tender, at once more reserve and more expansion, a greater habitual distance chequered by glimpses of a nearer intimacy, and on the whole wider extremes of temperament and sensibility. The boy of the South seems more wholesome, but less thoughtful; he gives himself to games as to a business, striving to excel, but is not readily transported by imagination; the type remains with me as cleaner in mind and body, more active, fonder of eating, endowed with a lesser and a less romantic sense of life and of the future, and more immersed in present circumstances. And certainly, for one thing, English boys are younger for their age. Sabbath observance makes a series of grim, and perhaps serviceable, pauses in the tenor of Scotch boyhood — days of great stillness and solitude for the rebellious mind, when in the dearth of books and play, and in the intervals of studying the Shorter Catechism, the intellect and senses prey upon and test e
ach other. The typical English Sunday, with the huge midday dinner and the plethoric afternoon, leads perhaps to different results. About the very cradle of the Scot there goes a hum of metaphysical divinity; and the whole of two divergent systems is summed up, not merely speciously, in the two first questions of the rival catechisms, the English tritely inquiring, “What is your name?” the Scottish striking at the very roots of life with, “What is the chief end of man?” and answering nobly, if obscurely, “To glorify God and to enjoy Him for ever.” I do not wish to make an idol of the Shorter Catechism; but the fact of such a question being asked opens to us Scotch a great field of speculation; and the fact that it is asked of all of us, from the peer to the ploughboy, binds us more nearly together. No Englishman of Byron’s age, character, and history would have had patience for long theological discussions on the way to fight for Greece; but the daft Gordon blood and the Aberdonian school-days kept their influence to the end. We have spoken of the material conditions; nor need much more be said of these: of the land lying everywhere more exposed, of the wind always louder and bleaker, of the black, roaring winters, of the gloom of high-lying, old stone cities, imminent on the windy seaboard; compared with the level streets, the warm colouring of the brick, the domestic quaintness of the architecture, among which English children begin to grow up and come to themselves in life. As the stage of the University approaches, the contrast becomes more express. The English lad goes to Oxford or Cambridge; there, in an ideal world of gardens, to lead a semi-scenic life, costumed, disciplined and drilled by proctors. Nor is this to be regarded merely as a stage of education; it is a piece of privilege besides, and a step that separates him further from the bulk of his compatriots. At an earlier age the Scottish lad begins his greatly different experience of crowded class-rooms, of a gaunt quadrangle, of a bell hourly booming over the traffic of the city to recall him from the public-house where he has been lunching, or the streets where he has been wandering fancy-free. His college life has little of restraint, and nothing of necessary gentility. He will find no quiet clique of the exclusive, studious and cultured; no rotten borough of the arts. All classes rub shoulders on the greasy benches. The raffish young gentleman in gloves must measure his scholarship with the plain, clownish laddie from the parish school. They separate, at the session’s end, one to smoke cigars about a watering-place, the other to resume the labours of the field beside his peasant family. The first muster of a college class in Scotland is a scene of curious and painful interest; so many lads, fresh from the heather, hang round the stove in cloddish embarrassment, ruffled by the presence of their smarter comrades, and afraid of the sound of their own rustic voices. It was in these early days, I think, that Professor Blackie won the affection of his pupils, putting these uncouth, umbrageous students at their ease with ready human geniality. Thus, at least, we have a healthy democratic atmosphere to breathe in while at work; even when there is no cordiality there is always a juxtaposition of the different classes, and in the competition of study the intellectual power of each is plainly demonstrated to the other. Our tasks ended, we of the North go forth as freemen into the humming, lamplit city. At five o’clock you may see the last of us hiving from the college gates, in the glare of the shop windows, under the green glimmer of the winter sunset. The frost tingles in our blood; no proctor lies in wait to intercept us; till the bell sounds again, we are the masters of the world; and some portion of our lives is always Saturday, la trêve de Dieu.
Nor must we omit the sense of the nature of his country and his country’s history gradually growing in the child’s mind from story and from observation. A Scottish child hears much of shipwreck, outlying iron skerries, pitiless breakers, and great sea-lights; much of heathery mountains, wild clans, and hunted Covenanters. Breaths come to him in song of the distant Cheviots and the ring of foraying hoofs. He glories in his hard-fisted forefathers, of the iron girdle and the handful of oat-meal, who rode so swiftly and lived so sparely on their raids. Poverty, ill-luck, enterprise, and constant resolution are the fibres of the legend of his country’s history. The heroes and kings of Scotland have been tragically fated; the most marking incidents in Scottish history — Flodden, Darien, or the Forty-five — were still either failures or defeats; and the fall of Wallace and the repeated reverses of the Bruce combine with the very smallness of the country to teach rather a moral than a material criterion for life. Britain is altogether small, the mere taproot of her extended empire: Scotland, again, which alone the Scottish boy adopts in his imagination, is but a little part of that, and avowedly cold, sterile and unpopulous. It is not so for nothing. I once seemed to have perceived in an American boy a greater readiness of sympathy for lands that are great, and rich, and growing, like his own. It proved to be quite otherwise: a mere dumb piece of boyish romance, that I had lacked penetration to divine. But the error serves the purpose of my argument; for I am sure, at least, that the heart of young Scotland will be always touched more nearly by paucity of number and Spartan poverty of life.
So we may argue, and yet the difference is not explained. That Shorter Catechism which I took as being so typical of Scotland, was yet composed in the city of Westminster. The division of races is more sharply marked within the borders of Scotland itself than between the countries. Galloway and Buchan, Lothian and Lochaber, are like foreign parts; yet you may choose a man from any of them, and, ten to one, he shall prove to have the headmark of a Scot. A century and a half ago the Highlander wore a different costume, spoke a different language, worshipped in another church, held different morals, and obeyed a different social constitution from his fellow-countrymen either of the south or north. Even the English, it is recorded, did not loathe the Highlander and the Highland costume as they were loathed by the remainder of the Scotch. Yet the Highlander felt himself a Scot. He would willingly raid into the Scotch lowlands; but his courage failed him at the border, and he regarded England as a perilous, unhomely land. When the Black Watch, after years of foreign service, returned to Scotland, veterans leaped out and kissed the earth at Port Patrick. They had been in Ireland, stationed among men of their own race and language, where they were well liked and treated with affection; but it was the soil of Galloway that they kissed at the extreme end of the hostile lowlands, among a people who did not understand their speech, and who had hated, harried, and hanged them since the dawn of history. Last, and perhaps most curious, the sons of chieftains were often educated on the continent of Europe. They went abroad speaking Gaelic; they returned speaking, not English, but the broad dialect of Scotland. Now, what idea had they in their minds when they thus, in thought, identified themselves with their ancestral enemies? What was the sense in which they were Scotch and not English, or Scotch and not Irish? Can a bare name be thus influential on the minds and affections of men, and a political aggregation blind them to the nature of facts? The story of the Austrian Empire would seem to answer, No; the far more galling business of Ireland clenches the negative from nearer home. Is it common education, common morals, a common language or a common faith, that join men into nations? There were practically none of these in the case we are considering.
The fact remains: in spite of the difference of blood and language, the Lowlander feels himself the sentimental countryman of the Highlander. When they meet abroad, they fall upon each other’s necks in spirit; even at home there is a kind of clannish intimacy in their talk. But from his compatriot in the south the Lowlander stands consciously apart. He has had a different training; he obeys different laws; he makes his will in other terms, is otherwise divorced and married; his eyes are not at home in an English landscape or with English houses; his ear continues to remark the English speech; and even though his tongue acquire the Southern knack, he will still have a strong Scotch accent of the mind.
CHAPTER II. SOME COLLEGE MEMORIES
I am asked to write something (it is not specifically stated what) to the profit and glory of my Alma Mater; and the fact is I seem to be in very nearly the sa
me case with those who addressed me, for while I am willing enough to write something, I know not what to write. Only one point I see, that if I am to write at all, it should be of the University itself and my own days under its shadow; of the things that are still the same and of those that are already changed: such talk, in short, as would pass naturally between a student of to-day and one of yesterday, supposing them to meet and grow confidential.
The generations pass away swiftly enough on the high seas of life; more swiftly still in the little bubbling back-water of the quadrangle; so that we see there, on a scale startlingly diminished, the flight of time and the succession of men. I looked for my name the other day in last year’s case-book of the Speculative. Naturally enough I looked for it near the end; it was not there, nor yet in the next column, so that I began to think it had been dropped at press; and when at last I found it, mounted on the shoulders of so many successors, and looking in that posture like the name of a man of ninety, I was conscious of some of the dignity of years. This kind of dignity of temporal precession is likely, with prolonged life, to become more familiar, possibly less welcome; but I felt it strongly then, it is strongly on me now, and I am the more emboldened to speak with my successors in the tone of a parent and a praiser of things past.
Complete Works of Robert Louis Stevenson Page 560
