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 each 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
