After the publication of the Treatise Hume retired to his brother’s house at Ninewells and carried on his studies, mainly in the direction of politics and political economy. In 1741 he published the first volume of his Essays, which had a considerable and immediate success. A second edition was called for in the following year, in which also a second volume was published. These essays Butler, to whom he had sent a copy of his Treatise, but with whom he had failed to make personal acquaintance, warmly commended. The philosophical relation between Butler and Hume is curious. So far as analysis of knowledge is concerned they are in harmony, and Hume’s sceptical conclusions regarding belief in matters of fact are the foundations on which Butler’s defence of religion rests. Butler, however, retained, in spite of his destructive theory of knowledge, confidence in the rational proofs for the existence of God, and certainly maintains what may be vaguely described as an a priori view of conscience. Hume had the greatest respect for the author of the Analogy, ranks him with Locke and Berkeley as an originator of the experimental method in moral science, and in his specially theological essays, such as that on Particular Providence and a Future State, has Butler’s views specifically in mind. (See [Butler].)
The success of the Essays, though hardly great enough to satisfy his somewhat exorbitant cravings, was a great encouragement to him. He began to hope that his earlier work, if recast and lightened, might share the fortunes of its successor; and at intervals throughout the next four years he occupied himself in rewriting it in a more succinct form with all the literary grace at his command. Meantime he continued to look about for some post which might secure him the modest independence he desired. In 1744 we find him, in anticipation of a vacancy in the chair of moral philosophy at Edinburgh university, moving his friends to advance his cause with the electors; and though, as he tells us, “the accusation of heresy, deism, scepticism or theism, &c., &c., was started” against him, it had no effect, “being bore down by the contrary authority of all the good people in town.” To his great mortification, however, he found out, as he thought, that Hutcheson and Leechman, with whom he had been on terms of friendly correspondence, were giving the weight of their opinion against his election. The after history of these negotiations is obscure. Failing in this attempt, he was induced to become tutor, or keeper, to the marquis of Annandale, a harmless literary lunatic. This position, financially advantageous, was absurdly false (see letters in Burton’s Life, i. ch. v.), and when the matter ended Hume had to sue for arrears of salary.
In 1746 Hume accepted the office of secretary to General St Clair, and was a spectator of the ill-fated expedition to France in the autumn of that year. His admirable account of the transaction has been printed by Burton. After a brief sojourn at Ninewells, doubtless occupied in preparing for publication his Philosophical Essays (afterwards entitled An Inquiry concerning Human Understanding), Hume was again associated with General St Clair as secretary in the embassy to Vienna and Turin (1748). The notes of this journey are written in a light and amusing style, showing Hume’s usual keenness of sight in some directions and his almost equal blindness in others. During his absence from England, early in the year 1748, the Philosophical Essays were published; but the first reception of the work was little more favourable than that accorded to the Treatise. To the later editions of the work Hume prepared an “Advertisement” referring to the Treatise, and desiring that the Essays “may alone be regarded as containing his philosophical sentiments and principles.” Some modern critics have accepted this disclaimer as of real value, but in fact it has no significance; and Hume himself in a striking letter to Gilbert Elliott indicated the true relation of the two works. “I believe the Philosophical Essays contain everything of consequence relating to the understanding which you would meet with in the Treatise, and I give you my advice against reading the latter. By shortening and simplifying the questions, I really render them much more complete. Addo dum minuo. The philosophical principles are the same in both.” The Essays are undoubtedly written with more maturity and skill than the Treatise; they contain in more detail application of the principles to concrete problems, such as miracles, providence, immortality; but the entire omission of the discussion forming part ii. of the first book of the Treatise, and the great compression of part iv., are real defects which must always render the Treatise the more important work.
In 1749 Hume returned to Ninewells, enriched with “near a thousand pounds.” In 1751 he removed to Edinburgh, where for the most part he resided during the next twelve years of his life. These years are the richest so far as literary production is concerned. In 1751 he published his Political Discourses, which had a great and well-deserved success both in England and abroad. It was translated into French by Mauvillon (1753) and by the Abbé le Blanc (1754). In the same year appeared the recast of the third book of the Treatise, called Inquiry concerning the Principles of Morals, of which he says that “of all his writings, philosophical, literary or historical, it is incomparably the best.” At this time also we hear of the Dialogues concerning Natural Religion, a work which Hume was prevailed on not to publish, but which he revised with great care, and evidently regarded with the greatest favour. The work itself, left by Hume with instructions that it should be published, did not appear till 1779.
In 1751 Hume was again unsuccessful in the attempt to gain a professor’s chair. In the following year he received, in spite of the usual accusations of heresy, the librarianship of the Advocates’ Library in Edinburgh, small in emoluments (£40 a year) but rich in opportunity for literary work. In a playful letter to Dr Clephane, he describes his satisfaction at his appointment, and attributes it in some measure to the support of “the ladies.”
In 1753 Hume was fairly settled in Edinburgh, preparing for his History of England. He had decided to begin the History, not with Henry VII., as Adam Smith recommended, but with James I., considering that the political differences of his time took their origin from that period. On the whole his attitude in respect to disputed political principles seems not to have been at first consciously unfair. As for the qualities necessary to secure success as a writer on history, he felt that he possessed them in a high degree; and, though neither his ideal of an historian nor his equipment for the task of historical research would now appear adequate, in both he was much in advance of his time. “But,” he writes in the well-known passage of his Life, “miserable was my disappointment. I was assailed by one cry of reproach, disapprobation, and even detestation; ... what was still more mortifying, the book seemed to sink into oblivion. Mr Millar told me that in a twelvemonth he sold only forty-five copies of it.” This account must be accepted with reservations. It expresses Hume’s feelings rather than the real facts. In Edinburgh, as we learn from one of his letters, the book succeeded well, no fewer than 450 copies being disposed of in five weeks. Nor is there anything in Hume’s correspondence to show that the failure of the book was so complete as he declared. Within a very few years the sale of the History was sufficient to gain for the author a larger revenue than had ever before been known in his country to flow from literature, and to place him in comparative affluence. He seems to have received £400 for the first edition of the first volume, £700 for the first edition of the second and £840 for the copyright of the two together. At the same time the bitterness of Hume’s feelings and their effect are of importance in his life. It is from the publication of the History that we date his virulent hatred of everything English, towards society in London, Whig principles, Whig ministers and the public generally (see Burton’s Life, ii. 268, 417, 434). He was convinced that there was a conspiracy to suppress and destroy everything Scottish.[1] The remainder of the History became little better than a party pamphlet. The second volume, published in 1756, carrying on the narrative to the Revolution, was better received than the first; but Hume then resolved to work backwards, and to show from a survey of the Tudor period that his Tory notions were grounded upon the history of the constitution. In 1759 this portion of the work appeared, and in 1761 the work was completed by the history of the pre-Tudor periods. The numerous editions of the various portions—for, despite Hume’s wrath and grumblings, the book was a great literary success—gave him an opportunity of careful revision, which he employed to remove from it all the “villainous seditious Whig strokes,” and “plaguy prejudices of Whiggism” that he could detect. In other words, he bent all his efforts toward making his History more of a party work than it had been, and in his effort he was entirely successful. The early portion of his History may be regarded as now of little or no value. The sources at Hume’s command were few, and he did not use them all. None the less, the History has a distinct place in the literature of England. It was the first attempt at a comprehensive treatment of historic facts, the first to introduce the social and literary aspects of a nation’s life as only second in importance to its political fortunes, and the first historical writing in an animated yet refined and polished style.[2]
While the History was in process of publication, Hume did not entirely neglect his other lines of activity. In 1757 appeared Four Dissertations: The Natural History of Religion, Of the Passions, Of Tragedy, Of the Standard of Taste. Of these the dissertation on the passions is a very subtle piece of psychology, containing the essence of the second book of the Treatise. It is remarkable that Hume does not appear to have been acquainted with Spinoza’s analysis of the affections. The last two essays are contributions of no great importance to aesthetics, a department of philosophy in which Hume was not strong. The Natural History of Religion is a powerful contribution to the deistic controversy; but, as in the case of Hume’s earlier work, its significance was at the time overlooked. It is an attempt to carry the war into a province hitherto allowed to remain at peace, the theory of the general development of religious ideas. Deists, though raising doubts regarding the historic narratives of the Christian faith, had never disputed the general fact that belief in one God was natural and primitive. Hume endeavours to show that polytheism was the earliest as well as the most natural form of religious belief, and that theism or deism is the product of reflection upon experience, thus reducing the validity of the historical argument to that of the theoretical proofs.
In 1763 he accompanied Lord Hertford to Paris, doing the duties of secretary to the embassy, with the prospect of the appointment to that post. He was everywhere received “with the most extraordinary honours.” The society of Paris was peculiarly ready to receive a great philosopher and historian, especially if he were known to be an avowed antagonist of religion, and Hume made valuable friendships, especially with D’Alembert and Turgot, the latter of whom profited much by Hume’s economical essays. In 1766 he left Paris and returned to Edinburgh. In 1767 he accepted the post of under-secretary to General Conway and spent two years in London.
He settled finally in Edinburgh in 1769, having now through his pension and otherwise an income of £1000 a year. The solitary incident of note in this period of his life is the ridiculous quarrel with Rousseau, which throws much light upon the character of the great sentimentalist. Hume certainly did his utmost to secure for Rousseau a comfortable retreat in England, but his usually sound judgment seems at first to have been quite at fault with regard to his protégé. The quarrel which all the acquaintances of the two philosophers had predicted soon came, and no language had expressions strong enough for Rousseau’s anger. Hume came well out of the business, and had the sagacity to conclude that his admired friend was little better than a madman. In one of his most charming letters he describes his life in Edinburgh. The new house to which he alludes was built under his own directions at the corner of what is now called St David Street after him; it became the centre of the most cultivated society of Edinburgh. Hume’s cheerful temper, his equanimity, his kindness to literary aspirants and to those whose views differed from his own won him universal respect and affection. He welcomed the work of his friends (e.g. Robertson and Adam Smith), and warmly recognized the worth of his opponents (e.g. George Campbell and Reid). He assisted Blackwell and Smollett in their difficulties and became the acknowledged patriarch of literature.
In the spring of 1775 Hume was struck with a tedious and harassing though not painful illness. A visit to Bath seemed at first to have produced good effects, but on the return journey more alarming symptoms developed themselves, his strength rapidly sank, and, little more than a month later, he died in Edinburgh on the 25th of August 1776.