II.
IN "VANITY FAIR."
In order to estimate the complex influences surrounding Hannah More in London, and to appreciate the manner in which she stood the ordeal of passing through "Vanity Fair," it is necessary to bear in mind the social, moral, and religious aspects of the people about the middle of the eighteenth century.
What are now considered flagrant vices were either unnoticed or tacitly sanctioned. Of social refinement, as we now understand the term, there was comparatively little. Coarse jokes, swearing, and profanity were almost as common in "polite society" as in the back streets now. The literature of the day, excepting the writings of Addison, Johnson, Steele, and a few others, ministered to the low tastes prevalent amongst both the upper and the lower classes. Religion had well nigh lost all vitality. With the majority of people it had become the subject either of jest, sceptical hostility, or the utmost indifference.
One of Archbishop Seeker's charges contained the following startling statement:—"In this we cannot be mistaken, that an open and professed disregard of religion is become, through a variety of unhappy causes, the distinguishing character of the present age…. Indeed, it hath already brought in such dissoluteness and contempt of principle in the higher part of the world, and such profligate intemperance and fearlessness of committing crimes in the lower part, as must, if this torrent of impiety stop not, become absolutely fatal…. Christianity is now ridiculed and railed at with very little reserve; and the teachers of it without any at all." [1]
[Footnote 1: Charge to clergy, 1738. See vol. v. of Works, Dublin, 1775.]
The great lawyer, Blackstone, says he went from church to church to hear noted London preachers, and it was impossible for him to tell from their discourses whether these luminaries were followers of Confucius, Mahomet, or Christ. George III. felt compelled to address a letter of expostulation to Archbishop Cornwallis for giving balls and routs at Lambeth Palace on Saturday nights, so that they ran into Sunday morning.[2] The Church had given hardly a thought to either the religious or secular education of the masses. Gross ignorance pervaded the ranks of the poor all over England. Although the English Bible was in the people's hands, it was almost a dead letter.
[Footnote 2: This letter may be found in The Life and Times of Lady
Huntingdon.]
But the voice of awakening had been heard in the land. George Whitfield,
John Wesley, and a few other brave men, whose hearts were roused by the
Spirit of God, went up and down the country proclaiming the glad tidings
of the cross, which for so long had been as an idle tale to the
English people.
The wave of religious awakening had touched the highest circles of London society; and when Hannah More received her flattering welcome from fashion, wit, and genius in 1773, the spirit of indifference and neglect had given way in a slight degree to a spirit of inquiry and anxious concern. There was, however, no perceptible change as yet in the utter worldliness of the times, or in the low standard of morals.
It was a perilous thing for a young woman like Hannah More, with her enthusiasm, talents, and general attractiveness, to be suddenly launched in the turbid though fascinating current of London society. But the admirable training in strict moral principles with which she had been privileged furnished weapons of defence against the more specious temptations which presented themselves; whilst her quick discernment easily penetrated the thin shell of external polish covering worthlessness of character. It was also fortunate for her that at the outset of her London experience she became acquainted with such a sterling man as Dr. Johnson.
A few days after her arrival she was introduced to David Garrick and his wife. The famous actor had seen a letter of hers to a mutual friend, extolling one of his theatrical performances. He forthwith secured an interview, which resulted in favourable impressions on both sides, of amiability and intellectual powers. A very cordial friendship ensued.
Garrick's social circle was now thrown open to Miss More. At his house she first met Mrs. Elizabeth Montague, the authoress of an Essay on the Writings and Genius of Shakespeare, a work which brought around the writer the best literary men of the time.
Miss More's introduction to Dr. Johnson took place at the house of Sir Joshua Reynolds. This event, though much desired, was not without dread, lest the great man should happen to be in one of his querulous moods. All fear vanished on her seeing the Doctor approach with a smile on his rugged countenance, and Sir Joshua's macaw perched on his hand. Her surprise may be imagined when he greeted her with a verse from a Morning Hymn of her own composition.
The following extracts are from letters written by one of Hannah's vivacious sisters. "Since I last wrote, Hannah has been introduced by Miss Reynolds to Baretti and to Edmund Burke (the 'Sublime and Beautiful' Edmund Burke!). From a large party of literary persons assembled at Sir Joshua's she received the most encouraging compliments; and the spirit with which she returned them was acknowledged by all present, as Miss Reynolds informed poor us. Miss R. repeats her little poem by heart, with which also the great Johnson is much pleased." "We have paid another visit to Miss Reynolds. She had sent to engage Dr. Percy (Percy's collection,—now you know him), who is quite a sprightly modern, instead of a rusty antique, as I expected. He was no sooner gone, than the most amiable and obliging of women (Miss Reynolds) ordered the coach to take us to Dr. Johnson's very own house; yes, Abyssinia's Johnson! Dictionary Johnson! Rambler's, Idler's, and Irene's Johnson! Can you picture to yourself the palpitation of our hearts as we approached his mansion? The conversation turned upon a new work of his (the Tour to the Hebrides), and his old friend Richardson … Miss Reynolds told the doctor of all our rapturous exclamations on the road. He shook his scientific head at Hannah, and said, 'She was a silly thing.' When our visit was ended, he called for his hat, as it rained, to attend us down a very long entry to our coach, and not Rasselas could have acquitted himself more en cavalier. We are engaged with him at Sir Joshua's, Wednesday evening. What do you think of us?"
A second visit to London took place in the following year, and a third—prolonged to six months—in 1776. From this period down to about 1789 Miss More usually spent some time every year amongst her London friends, but chiefly with Mrs. Garrick, either at the Adelphi or at her country residence at Hampton.
Her "Life," written by Mr. Roberts and others, is rich with letters, which of themselves form a striking autobiography, revealing the writer's prominent phases of character, her steadfast adhesion to high principles, her progress in the path of literary fame, her wearying of fashionable society, and the gradual consecration of all her powers to the service of God. Besides these personal matters, we get glimpses of the notable people with whom she was brought into contact, and of the moral and religious condition of the higher classes. These letters conform to Hannah More's own idea of what epistolary effusions between friends should be. "What I want in a letter," she once wrote, "is the picture of my friend's mind, and the common course of his life. I want to know what he is saying and doing; I want him to turn out the inside of his heart to me, without disguise, without appearing better than he is." We can therefore obtain a more lifelike portraiture by making extracts from her correspondence than by attempting the task in any other way.
Describing her feelings in associating with persons of rank and wit, she says:—"I had yesterday the pleasure of dining in Hill Street, Berkeley Square, at a certain Mrs. Montague's, a name not totally obscure. The party consisted of herself, Mrs. Carter, Dr. Johnson, Solander, and Matty, Mrs. Boscawen, Miss Reynolds, and Sir Joshua (the idol of every company); some other persons of high rank and less wit, and your humble servant,—a party that would not have disgraced the table of Laelius or of Atticus. I felt myself a worm for the consequence which was given me, by mixing me with such a society; but as I told Mrs. Boscawen, and with great truth, I had an opportunity of making an experiment of my heart, by which I learnt that I was not envious, for I certainly did not repine at being the meanest person in company…Dr. Johnson asked me how I liked the new tragedy of Braganza. I was afraid to speak before them all, as I knew a diversity of opinion prevailed among the company: however, as I thought it less evil to dissent from the opinion of a fellow-creature than to tell a falsity, I ventured to give my sentiments, and was satisfied with Johnson's answering, 'You are right, madam.'"
Her conscience was uneasy from visiting the opera, and also from attending Sunday parties, which were greatly in vogue.
She thus wrote on this subject:—
"London, 1775.
"'Bear me, some god, oh, quickly bear me hence,
To wholesome solitude, the nurse of—'
"'Sense' I was going to add, in the words of Pope, till I recollected that pence had a more appropriate meaning, and was as good a rhyme. This apostrophe broke from me on coming from the opera, the first I ever did, the last I trust I ever shall go to. For what purpose has the Lord of the universe made His creature man with a comprehensive mind? Why make him a little lower than the angels? Why give him the faculty of thinking, the powers of wit and memory; and, to crown all, an immortal and never-dying spirit? Why all this wondrous waste, this prodigality of bounty, if the mere animal senses of sight and hearing (by which he is not distinguished from the brutes that perish) would have answered the end as well? and yet I find the same people are seen at the opera every night—an amusement written in a language the greater part of them do not understand, and performed by such a set of beings!… Conscience had done its office before; nay was busy at the time; and if it did not dash the cup of pleasure to the ground, infused at least a tincture of wormwood into it. I did think of the alarming call, 'What doest thou here, Elijah?' and I thought of it to-night at the opera."
The attractions of wealth and fame had not blinded her to the need of seeking satisfaction from a higher source. "For my own part, the more I see of the 'honoured, famed, and great,' the more I see of the littleness, the unsatisfactoriness of all created good; and that no earthly pleasure can fill up the wants of the immortal principle within."
She was much troubled by the extravagances of fashion in dress and adornments; and, although conforming to some extent to prevailing modes in order to avoid singularity, which she abhorred, she always dressed neatly and decorously, and never, through the whole of her life, wore an article of jewellery simply for ornament.
The following extract from a letter written by one of Hannah's sisters shows the cordial relationships with Dr. Johnson, and his interest in the five sisters. "Tuesday evening we drank tea at Sir Joshua's with Dr. Johnson. Hannah is certainly a great favourite. She was placed next him, and they had the entire conversation to themselves. They were both in remarkably high spirits; it was certainly her lucky night! I never heard her say so many good things. The old genius was extremely jocular, and the young one very pleasant. You would have imagined you had been at some comedy had you heard our peals of laughter. They, indeed, tried which could 'pepper the highest,' and it is not clear to me that the lexicographer was really the highest reasoner."