Dr. McCrie's review may be read, or at least may be found, in the fourth volume of his collected works (Blackwood, Edinburgh 1857). The critique amounts to about eighty-five thousand words. Since the "Princesse de Cleves" was reviewed in a book as long as the original, never was so lengthy a criticism. As Dr. McCrie's performance scarcely shares the popularity of "Old Mortality," a note on his ideas may not be superfluous, though space does not permit a complete statement of his many objections. The Doctor begins by remarks on novels in general, then descends to the earlier Waverley romances. "The Antiquary" he pronounces to be "tame and fatiguing." Acknowledging the merits of the others, he finds fault with "the foolish lines" (from Burns), "which must have been foisted without the author's knowledge into the title page," and he denounces the "bad taste" of the quotation from "Don Quixote." Burns and Cervantes had done no harm to Dr. McCrie, but his anger was aroused, and he, like the McCallum More as described by Andrew Fairservice, "got up wi' an unto' bang, and garr'd them a' look about them." The view of the Covenanters is "false and distorted." These worthies are not to be "abused with profane wit or low buffoonery." "Prayers were not read in the parish churches of Scotland" at that time. As Episcopacy was restored when Charles II. returned "upon the unanimous petition of the Scottish Parliament" (Scott's Collected Works, vol. xix. p. 78) it is not unnatural for the general reader to suppose that prayers would be read by the curates. Dr. McCrie maintains that "at the Restoration neither the one nor the other" (neither the Scotch nor English Prayer Books) "was imposed," and that the Presbyterians repeatedly "admitted they had no such grievance." No doubt Dr. McCrie is correct. But Mr. James Guthrie, who was executed on June 1, 1661, said in his last speech, "Oh that there were not many who study to build again what they did formerly unwarrantably destroy: I mean Prelacy and the Service Book, a mystery of iniquity that works amongst us, whose steps lead unto the house of the great Whore, Babylon, the mother of fornication," and so forth. Either this mystery of iniquity, the Book of Common Prayer, "was working amongst us," or it was not. If it was not, of what did Mr. Guthrie complain? If it was "working," was read by certain curates, as by Burnet, afterwards Bishop of Salisbury, at Saltoun, Scott is not incorrect. He makes Morton, in danger of death, pray in the words of the Prayer Book, "a circumstance which so enraged his murderers that they determined to precipitate his fate." Dr. McCrie objects to this incident, which is merely borrowed, one may conjecture, from the death of Archbishop Sharpe. The assassins told the Archbishop that they would slay him. "Hereupon he began to think of death. But (here are just the words of the person who related the story) behold! God did not give him the grace to pray to Him without the help of a book. But he pulled out of his pocket a small book, and began to read over some words to himself, which filled us with amazement and indignation." So they fired their pistols into the old man, and then chopped him up with their swords, supposing that he had a charm against bullets! Dr. McCrie seems to have forgotten, or may have disbelieved the narrative telling how Sharpe's use of the Prayer Book, like Morton's, "enraged" his murderers. The incident does not occur in the story of the murder by Russell, one of the murderers, a document published in C. K. Sharpe's edition of Kirkton. It need not be true, but it may have suggested the prayer of Morton.
If Scott thought that the Prayer Book was ordained to be read in Scotch churches, he was wrong; if he merely thought that it might have been read in some churches, was "working amongst us," he was right: at least, according to Mr. James Guthrie.
Dr. McCrie argues that Burley would never have wrestled with a soldier in an inn, especially in the circumstances. This, he says, was inconsistent with Balfour's "character." Wodrow remarks, "I cannot hear that this gentleman had ever any great character for religion among those that knew him, and such were the accounts of him, when abroad, that the reverend ministers of the Scots congregation at Rotterdam would never allow him to communicate with them." In Scott's reading of Burley's character, there was a great deal of the old Adam. That such a man should so resent the insolence of a soldier is far from improbable, and our sympathies are with Burley on this occasion.
Mause Headrigg is next criticised. Scott never asserted that she was a representative of sober Presbyterianism. She had long conducted herself prudently, but, when she gave way to her indignation, she only used such language as we find on many pages of Wodrow, in the mouths of many Covenanters. Indeed, though Manse is undeniably comic, she also commands as much respect as the Spartan mother when she bids her only son bear himself boldly in the face of torture. If Scott makes her grotesque, he also makes her heroic. But Dr. McCrie could not endure the ridiculous element, which surely no fair critic can fail to observe in the speeches of the gallant and courageous, but not philosophical, members of the Covenant's Extreme Left. Dr. McCrie talks of "the creeping loyalty of the Cavaliers." "Staggering" were a more appropriate epithet. Both sides were loyal to principle, both courageous; but the inappropriate and promiscuous scriptural language of many Covenanters was, and remains, ridiculous. Let us admit that the Covenanters were not averse to all games. In one or two sermons they illustrate religion by phrases derived from golf!
When Dr. McCrie exclaims, in a rich anger, "Your Fathers!" as if Scott's must either have been Presbyterians or Cavaliers, the retort is cleverly put by Sir Walter in the mouth of Jedediah. His ancestors of these days had been Quakers, and persecuted by both parties.
Throughout the novel Scott keeps insisting that the Presbyterians had been goaded into rebellion, and even into revenge, by cruelty of persecution, and that excesses and bloodthirstiness were confined to the "High Flyers," as the milder Covenanters called them. Morton represents the ideal of a good Scot in the circumstances. He comes to be ashamed of his passive attitude in the face of oppression. He stands up for "that freedom from stripes and bondage" which was claimed, as you may read in Scripture, by the Apostle Paul, and which every man who is free-born is called upon to defend, for his own sake and that of his countrymen. The terms demanded by Morton from Monmouth before the battle of Bothwell Bridge are such as Scott recognises to be fair. Freedom of worship, and a free Parliament, are included.
Dr. McCrie's chief charges are that Scott does not insist enough on the hardships and brutalities of the persecution, and that the ferocity of the Covenanters is overstated. He does not admit that the picture drawn of "the more rigid Presbyterians" is just. But it is almost impossible to overstate the ferocity of the High Flyers' conduct and creed. Thus Wodrow, a witness not quite unfriendly to the rigid Presbyterians, though not high-flying enough for Patrick Walker, writes "Mr. Tate informs me that he had this account front Mr. Antony Shau, and others of the Indulged; that at some time, under the Indulgence, there was a meeting of some people, when they resolved in one night . . . to go to every house of the Indulged Ministers and kill them, and all in one night." This anecdote was confirmed by Mr. John Millar, to whose father's house one of these High Flyers came, on this errand. This massacre was not aimed at the persecutors, but at the Poundtexts. As to their creed, Wodrow has an anecdote of one of his own elders, who told a poor woman with many children that "it would be an uncouth mercy" if they were all saved.
A pleasant evangel was this, and peacefully was it to have been propagated!
Scott was writing a novel, not history. In "The Minstrelsy of the Scottish Border" (1802-3) Sir Walter gave this account of the persecutions. "Had the system of coercion been continued until our day, Blair and Robertson would have preached in the wilderness, and only discovered their powers of eloquence and composition by rolling along a deeper torrent of gloomy fanaticism. . . . The genius of the persecuted became stubborn, obstinate, and ferocious." He did not, in his romance, draw a complete picture of the whole persecution, but he did show, by that insolence of Bothwell at Milnwood, which stirs the most sluggish blood, how the people were misused. This scene, to Dr. McCrie's mind, is "a mere farce," because it is enlivened by Manse's declamations. Scott displays the abominable horrors of the torture as forcibly as literature may dare to do. But Dr. McCrie is not satisfied, because Macbriar, the tortured man, had been taken in arms. Some innocent person should have been put in the Boot, to please Dr. McCrie. He never remarks that Macbriar conquers our sympathy by his fortitude. He complains of what the Covenanters themselves called "the language of Canaan," which is put into their mouths, "a strange, ridiculous, and incoherent jargon compounded of Scripture phrases, and cant terms peculiar to their own party opinions in ecclesiastical politics." But what other language did many of them speak? "Oh, all ye that can pray, tell all the Lord's people to try, by mourning and prayer, if ye can taigle him, taigle him especially in Scotland, for we fear, he will depart from it." This is the theology of a savage, in the style of a clown, but it is quoted by Walker as Mr. Alexander Peden's.' Mr. John Menzie's "Testimony" (1670) is all about "hardened men, whom though they walk with you for the present with horns of a lamb, yet afterward ye may hear them speak with the mouth of a dragon, pricks in your eyes and thorns in your sides." Manse Headrigg scarcely caricatures this eloquence, or Peden's "many and long seventy-eight years left-hand defections, and forty-nine years right-hand extremes;" while "Professor Simson in Glasgow, and Mr. Glass in Tealing, both with Edom's children cry Raze, raze the very foundation!" Dr. McCrie is reduced to supposing that some of the more absurd sermons were incorrectly reported. Very possibly they were, but the reports were in the style which the people liked. As if to remove all possible charge of partiality, Scott made the one faultless Christian of his tale a Covenanting widow, the admirable Bessie McLure. But she, says the doctor, "repeatedly banns and minces oaths in her conversation." This outrageous conduct of Bessie's consists in saying "Gude protect us!" and "In Heaven's name, who are ye?" Next the Doctor congratulates Scott on his talent for buffoonery. "Oh, le grand homme, rien ne lui peut plaire." Scott is later accused of not making his peasants sufficiently intelligent. Cuddie Headrigg and Jenny Dennison suffice as answers to this censure.
Probably the best points made by Dr. McCrie are his proof that biblical names were not common among the Covenanteers and that Episcopal eloquence and Episcopal superstition were often as tardy and as dark as the eloquence and superstition of the Presbyterians. He carries the war into the opposite camp, with considerable success. His best answer to "Old Mortality" would have been a novel, as good and on the whole as fair, written from the Covenanting side. Hogg attempted this reply, not to Scott's pleasure according to the Shepherd, in "The Brownie of Bodsbeck." The Shepherd says that when Scott remarked that the "Brownie" gave an untrue description of the age, he replied, "It's a devilish deal truer than yours!" Scott, in his defence, says that to please the friends of the Covenanters, "their portraits must be drawn without shadow, and the objects of their political antipathy be blackened, hooved, and horned ere they will acknowledge the likeness of either." He gives examples of clemency, and even considerateness, in Dundee; for example, he did not bring with him a prisoner, "who laboured under a disease rendering it painful to him to be on horseback." He examines the story of John Brown, and disproves the blacker circumstances. Yet he appears to hold that Dundee should have resigned his commission rather than carry out the orders of Government? Burley's character for ruthlessness is defended by the evidence of the "Scottish Worthies." As Dr. McCrie objects to his "buffoonery," it is odd that he palliates the "strong propensity" of Knox "to indulge his vein of humour," when describing, with ghoul-like mirth, the festive circumstances of the murder and burial of Cardinal Beaton. The odious part of his satire, Scott says, is confined to "the fierce and unreasonable set of extra-Presbyterians," Wodrow's High Flyers. "We have no delight to dwell either upon the atrocities or absurdities of a people whose ignorance and fanaticism were rendered frantic by persecution." To sum up the controversy, we may say that Scott was unfair, if at all, in tone rather than in statement. He grants to the Covenanters dauntless resolution and fortitude; he admits their wrongs; we cannot see, on the evidence of their literature, that he exaggerates their grotesqueness, their superstition, their impossible attitude as of Israelites under a Theocracy, which only existed as an ideal, or their ruthlessness on certain occasions. The books of Wodrow, Kirkton, and Patrick Walker, the sermons, the ghost stories, the dying speeches, the direct testimony of their own historians, prove all that Scott says, a hundred times over. The facts are correct, the testimony to the presence of another, an angelic temper, remains immortal in the figure of Bessie McLure. But an unfairness of tone may be detected in the choice of such names as Kettledrummle and Poundtext: probably the "jog-trot" friends of the Indulgence have more right to complain than the "high-flying" friends of the Covenant. Scott had Cavalier sympathies, as Macaulay had Covenanting sympathies. That Scott is more unjust to the Covenanters than Macaulay to Claverhouse historians will scarcely maintain. Neither history or fiction would be very delightful if they were warless. This must serve as an apology more needed by Macaulay—than by Sir Walter. His reply to Dr. McCrie is marked by excellent temper, humour, and good humor. The "Quarterly Review" ends with the well known reference to his brother Tom's suspected authorship: "We intended here to conclude this long article, when a strong report reached us of certain transatlantic confessions, which, if genuine (though of this we know nothing), assign a different author to those volumes than the party suspected by our Scottish correspondents. Yet a critic may be excused for seizing upon the nearest suspected person, or the principle happily expressed by Claverhouse in a letter to the Earl of Linlithgow. He had been, it seems, in search of a gifted weaver who used to hold forth at conventicles: 'I sent for the webster, they brought in his brother for him: though he, maybe, cannot preach like his brother, I doubt not but he is as well principled as he, wherefore I thought it would be no great fault to give him the trouble to go to jail with the rest.'"