He continued his controversial writings, which brought down upon him attacks from all quarters. The publication of his works was prohibited in England, which determined him to bring out a complete edition of them at Amsterdam. The cry against him continued, and an undergraduate at Cambridge venturing to support some of his most daring theories, was summarily expelled the University, while Adam Hood, who had affixed a panegyric on the philosopher to the commencement of the Antiquities of Oxford, was compelled to suppress half his compliments. Hobbes retired into the country, translated Homer into English, wrote the Philosophical Decameron, and the Civil Wars in England, which he dedicated to the King, with a petition to be allowed to publish it.
Charles was much displeased with the book, and gave him a flat denial. During the panic which was caused by the plague and fire of London, a Bill was brought into Parliament for the suppression of all atheistical writings, and a committee formed to inquire into any work suspected of promulgating such doctrines. Public attention was directed towards Leviathan, and many people believed that the greater number of the Bishops would willingly have roasted the old philosopher alive; at all events, Hobbes was much alarmed, being in terror of the whole Bench, more especially of the Bishop of Ely, whom he had offended. He accordingly burned a great portion of his papers, and took his departure for Chatsworth.
It was well for Hobbes, that, disappointed and thwarted in many ways, he had so peaceful and beautiful a haven wherein to anchor. Lord Devonshire allowed his old tutor to live under his roof in ease and plenty, claiming no service of any kind in return for so much hospitality. Neither the Earl nor his wife subscribed in any way to Hobbes’s opinions, but often expressed their abhorrence of his principles, both in politics and religion, sometimes avoiding mention of his name, or excusing him in some measure by saying he was a humorist, and there was no accounting for him.
But they were uniformly kind to the old man, in spite of it all. Hobbes divided his time and thoughts between attention to his health and to his studies. The morning he dedicated to the first consideration—climbing the nearest hill as soon as he got up; or, if the weather were bad, taking hard exercise in the house as soon as he had finished his breakfast,—after which meal he would make a circuit of the apartments, and visit my lord, my lady, the children, and any distinguished strangers that might be there, conversing for a short time with all of them.
Towards the end of his life he read few books, preferring, he said, ‘to digest what he had already fed upon;’ ‘besides,’ he remarked, laughing, ‘if I were to read as much as most men do, I should be as ignorant as they.’ In company he was free in discourse, but could not brook contradiction, then he was short and peevish; indeed it was usual, on admitting strangers, to warn them not to vex the old man by differing from him in argument. Hobbes, by his own testimony, was of a timid nature. Kennet, the biographer of the Cavendishes, from whose amusing volume we have drawn largely, says, ‘It is not trampling on the ashes of the late Mr. Hobbes to say he was a coward. He was constantly under apprehension of messengers to arrest him, and that they would enter Chatsworth or Hardwicke by force, and compel Lord Devonshire to give him up.’
Under the pressure of these fears he wrote an Apology for himself and his writings, in which he affirmed that the doctrines at which exception had been taken were not so much his opinions as his suppositions, a delicate distinction enough. In his latter days Hobbes made an open profession of religion, and frequented service in the chapel, often partaking of the Holy Communion. If any one in conversation questioned his belief, he would invariably allude to these practices, and refer the speaker to the chaplain, who would bear testimony to his orthodoxy. Some people thought this chapel-going was the result of his wish to conform to the rules of the household, as he never went to a parish church, and always turned his back on the sermon, ‘for,’ said he, ‘they can teach me nothing that I do not know.’ He had a perfect terror of being left to himself in an empty house, and would always accompany the family from Chatsworth to Hardwicke and back, however weak and ill he might be. On the last occasion he journeyed to Hardwicke on a feather bed in a coach, and the exertion at so advanced an age hastened his death. He could not endure the thought of dying, and had a new coat made when on his deathbed, which, he hoped, would last him three years, and then he would have another. He questioned the physician at last whether his disease were curable, and on being told he might hope for alleviation, but no cure—a fact which his science and philosophy might surely have told him at ninety-two years of age—he said, ‘Then I hope I shall find a hole to creep out of the world.’
They were his last words, and were somewhat ambiguous, as ‘Hardwicke Hall, more glass than wall,’ could not well be described as a ‘hole,’ with its lordly gallery, its noble staircase, and its historical memories of Mary Queen of Scots, and Arabella Stuart. Many of Hobbes’s most remarkable writings are preserved there in manuscript.
Our philosopher upheld the expediency of making use of an evil instrument in an emergency, and said, ‘If I had fallen into a well, and the devil let down his leg, I would willingly lay hold of his cloven foot to haul myself up by.’ He amused himself by making his friends write provisional epitaphs for him, only one of which satisfied him,—‘This is the true philosopher’s stone.’ Hobbes continued studying and translating to the end of his life; but Pope considered his rendering of the Iliad and Odyssey ‘too mean for criticism.’ Although not very strong in youth, Hobbes enjoyed excellent health on gaining middle age. He was six feet high, of a fresh and ruddy complexion, yellowish moustache, which turned up naturally after the Cavalier fashion; with a tip, or ‘King Charles,’ under his lip, being otherwise close shaven. He did not affect to look severe, considering ‘heaviness of countenance no sign of God’s favour, and a cheerful, charitable, upright behaviour a better sign of religion than the zealous maintaining of controverted opinions.’ He had always a book of ‘Prick Songs’ lying on the table, and at night, when every one in the house was asleep, he would sing aloud,—not because he had a good voice, but for the benefit of his lungs. Thomas Hobbes appears to have been too much of a philosopher to have fallen at any time under the spell of beauty; at least we can find no mention in his Memoirs of even a passing subjugation to female charms. Lord Clarendon speaks of him as ‘one of the most ancient acquaintance I have in the world, whom I have ever esteemed, not only for his eminent parts of learning, but as a man of probity, and one whose life has been free from scandal.’
No. 5.