BIOGRAPHICAL SKETCH.

The fame of Adam Smith rests so deservedly on his great work, the Wealth of Nations , that the fact is apt to be lost sight of, that long before he distinguished himself as a political economist he had gained a reputation, not confined to his own country, by his speculations in moral philosophy.

The Theory of Moral Sentiments was first published in 1759, when its author was thirty-six; the Wealth of Nations in 1776, when he was fifty-three. The success of the latter soon eclipsed that of his first work, but the wide celebrity which soon attended the former is attested by the fact of the sort of competition that ensued for translating it into French. Rochefoucauld, grandson of the famous author of the Maxims , got so far in a translation of it as the end of the first Part, when a complete translation by the Abbé Blavet compelled him to renounce the continuance of his work. The Abbé Morelletso conspicuous a figure in the French literature of that periodspeaks of himself in his Memoirs as having been impressed by Adam Smith's Theory with a great idea of its author's wisdom and depth of thought. (1)The publication of these two books, the only writings published by their author in his lifetime, are strictly speaking the only episodes which form anything like landmarks in Adam Smith's career. The sixty-seven years of his life (1723-90) were in other respects strangely destitute of what are called "events;" and beyond the adventure of his childhood, when he was carried away by gipsies but soon rescued, nothing extraordinary ever occurred to ruffle the even surface of his existence.

If, therefore, the happiness of an individual, like that of a nation, may be taken to vary inversely with the materials afforded by them to the biographer or the historian, Adam Smith may be considered to have attained no mean degree of human felicity. From his ideal of life, political ambition and greatness were altogether excluded; it was his creed that happiness was equal in every lot, and that contentment alone was necessary to ensure it. "What," he asks, "can be added to the happiness of the man who is in health, who is out of debt, and has a clear conscience?"To this simple standard, circumstances assisted him to mould his life.

His health, delicate in his early years, became stronger with age; necessity never compelled him to seek a competence in uncongenial pursuits; nor did a tranquil life of learning ever tempt him into paths at variance with the laws of his moral being or his country. In several passages of his Moral Sentiments , it will appear that he took no pains to conceal his preference for the old Epicurean theory of life, that in ease of body and peace of mind consists happiness, the goal of all desire.

But the charm of such a formula of life is perhaps more obvious than its rendering into an actual state of existence. Ease of body does not always come for the wishing; and peace of mind often lies still further from command. The advantage of the formula is, that it sets before us a definite aim, and affords us at any time a measure of the happiness we enjoy or of that we see around us. Judged by this standard, however, the conclusion must be and it is a conclusion from which Adam Smith does not shrink that the lot of a beggar may be equal in point of happiness to that of a king.

The result of this Epicurean theory of life on Adam Smith was, fortunately for the world, a strong preference for the life of learning and literature over the professional or political life. He abjured from the first all anxiety for the prizes held out by the various professions to candidates for wealth or reputation. Though sent to Balliol at seventeen as a Snell exhibitioner, for the purpose of fitting himself for service in the Church of England, he preferred so much the peace of his own mind to the wishes of his friends and relations, that, when he left Oxford after a residence of seven years, he declined to enter into the ecclesiastical profession at all, and he returned to Scotland with the sole and simple hope of obtaining through literature some post of moderate preferment more suitable to his inclinations.

Fortune seems to have favoured him in making such a course possible, for after leaving Oxford he spent two years at home with his mother at Kirkaldy. He had not to encounter the difficulties which compelled Hume to practise frugality abroad, in order to preserve his independence. His father, who had died a few months before his birth, had been private secretary to the Principal Secretary of State for Scotland, and after that Comptroller of the Customs at Kirkaldy. Adam Smith was, moreover, an only child, and if there was not wealth at home, there was the competence which was all he desired.

By the circumstances of his birth, his education, like that of David Hume, devolved in his early years upon his mother, of whom one would gladly know more than has been vouchsafed by her son's biographer. She is said to have been blamed for spoiling him, but it is possible that what seemed to her Scotch neighbours excessive indulgence meant no very exceptional degree of kindness. At all events, the treatment succeeded, nor had ever a mother a more devoted son. Her death, which did not long precede his own, closed a life of unremitted affection on both sides, and was the first and greatest bereavement that Adam Smith ever had to mourn. The society of his mother and her niece, Miss Douglas, who lived with them, was all that he ever knew of family life; and when the small circle broke up, as it did at last speedily and with short intervals of survival for those who experienced the grief of the first sepa ration, Adam Smith was well-advanced in years. He survived his mother only six years, his cousin about two;and he had passed sixty when the former died.

It is said, that after a disappointment in early life, Adam Smith gave up all thoughts of marriage; but if he thus failed of the happiest condition of life, it is equally true that he was spared the greatest sorrows of human existence, and a number of minor troubles and anxieties. The domestic economy was entirely conducted by his cousin, and to the philosopher is attributed with more than usual justice all that incapacity for the common details of life with which the popular conception always clothes a scholar.

It is said that even the fancy of a La Bruyère has scarcely imagined instances of a more striking absence of mind than might be actually quoted of him; (2) and from boyhood upwards he had the habit of laughing and talking to himself which sometimes led casual observers to inferences not to his credit.

Dugald Stewart, whose somewhat meagre memoir on Adam Smith is the chief authority for all that is known of his life, describes him as "certainly not fitted for the general commerce of the world or for the business of active life." The subject of his studies rendered him "habitually inattentive to familiar objects and to common occurrences." Even in company, he was apt to be engrossed with his studies, and would seem, by the motion of his lips as well as by his looks and gestures, to be in all the fervour of composition. In conversation "he was scarcely ever known to start a topic himself," and if he did succeed in falling in with the common dialogue of conversation, "he was somewhat apt to convey his own ideas in the form of a lecture." Notwithstanding these defects, we are told of "the splendour of his conversation," and of the inexhaustible novelty and variety which belonged to it, by reason of his ready adaptation of fanciful theories to all the common topics of discourse.

Of his early years often the most interesting of any, as indicative of future character singularly little remains known. Some of those who were the companions of his first school years at Kirkaldy, and who remained his friends for life, have attested the passion he even then had for books and "the extraordinary powers of his memory."At the age of fourteen he was sent to the University of Glasgow, where his favourite studies were mathematics and natural sciences, and where he attended the lectures of Dr. Hutcheson, who has been called "the father of speculative philosophy in Scotland in modern times," and whose theory of the Moral Sense had so much influence on Adam Smith's own later ethical speculations.

Beyond this reference to his studies, nothing is told of Adam Smith's three years at Glasgow. His whole youth is in fact a blank for his biographer.

We hear of no prizes, no distinctions, no friendships, no adventures, no eccentricities of any kind. Nor is it much better with regard to his career at Oxford, to which he was sent by the University of Glasgow at the age of seventeen. Only one anecdote remains, of very doubtful truth, and not mentioned by Dugald Stewart, to the effect that he once incurred rebuke from the college authorities of Balliol for having been detected in his rooms reading Hume's Treatise on Human Nature . The story is worth mentioning, if only as an indication of the prevalent idea of Adam Smith's bent of mind in his undergraduate days; and those who, in spite of experience, still hold to the theory, that at the bottom of every story some truth must lie, may gather from this one, that even at college the future friend of the historian was attracted by the bold scepticism which distinguished his philosophy.

It was perhaps by reason of this attraction that at the end of seven years at Oxford Adam Smith declined to take orders. Leaving Oxford, which for most men means an entire change of life, meant for him simply a change in the scene of his studies; a transfer of them from one place to another.

Languages, literature, and history, could, he found, be studied as well at Kirkaldy as at the chief seat of learning in England. To Oxford, so different in most colleges now from what it was in those days, he seems never to have expressed or felt the gratitude which through life attached him to Glasgow; and his impressions of the English university have been immortalized by him in no flattering terms in what he has said of it in his Wealth of Nations .

After nearly two years spent at home, Adam Smith removed to Edinburgh, where, under the patronage of Lord Kames, so well known in connexion with the Scotch literature of the last century, he delivered lectures on rhetoric and belles lettres ; and the same subject formed the greater part of his lectures as Professor of Logic at Glasgow, to which post he was elected in 1751, at the age of twenty-eight. The next year he was chosen Professor of Moral Philosophy at the same university; and the period of thirteen years, during which he held this situation, he ever regarded as the most useful and happy of his life.

Of his lectures at Glasgow only so much has been preserved as he published in the Moral Sentiments and Wealth of Nations respectively.

He divided his course into four parts, the first relating to Natural Theology, the second to Ethics, the third to the subject of Justice and the growth of Jurisprudence, the fourth to Politics. Under the latter head he dealt with the political institutions relating to commerce and all the subjects which enter into his maturer work on the Nature and Causes of the Wealth of Nations ; whilst under the second head, he expounded the doctrines which he afterwards published in the Moral Sentiments . On the subject of Justice, it was his intention to write a system of natural jurisprudence, "or a theory of the general principles which ought to run through and be the foundation of the laws of all nations." It was to have been an improvement on the work of Grotius on the same subject, and the Theory of Moral Sentiments concludes with a promise which, unfortunately, was never fulfilled. "I shall," he says, "in another discourse, endeavour to give an account of the general principles of law and government, and of the different revolutions they have undergone in the different ages and periods of society, not only in what concerns justice, but in what concerns police, revenue, and arms, and whatever else is the object of law. I shall not, therefore, at present, enter into any further details concerning the history of jurisprudence. (3)One of Adam Smith's own pupils, and afterwards for life one of his most intimate friends, Dr. Millar, professor of law at Glasgow, and author of an excellent work on the Origin of Ranks, has left a graphic description of the great success which attended these lectures at Glasgow. "There was no situation in which the abilities of Mr. Smith appeared to greater advantage than as a professor.... his reputation as a professor was accordingly raised vcry high, and a multitude of students from a great distance resorted to the University, merely upon his account. Those branches of science which he taught became fashionable at this place, and his opinions were the chief topic of discussion in clubs and literary societies. Even the small peculiarities in his pronunciation or manner of speaking, became frequently the objects of imitation."It seems to have been during the early years of his professorship at Glasgow that Adam Smith formed that friendship with David Hume which forms so pleasing a feature in the life of both of them, and is so memorable in the history of literary attachments. There was sufficient sameness in the fundamental characteristics and opinions of each of them, together with sufficient differences on minor points, to ensure the permanence of their mutual affection. Both took the same interest in questions of moral philosophy and political economy; both had a certain simplicity and gentleness of character; both held the same ideas of the relation of natural to revealed religion.

A letter written by Hume to his friend in 1759, on the occasion of the publication of his Moral Sentiments , is of interest, not only as characteristic of the friendship between them, but as indicative of the good reception which the book immediately met with from all persons competent to judge of it. The letter is dated April 12, 1759.

"I give you thanks for the agreeable present of your Theory .

Wedderburne and I made presents of our copies to such of our acquaintances as we thought good judges, and proper to spread the reputation of the book.

I sent one to the Duke of Argyll, to Lord Lyttleton, Horace Walpole, Soame Jennyns, and Burke, an Irish gentleman, who wrote lately a very pretty treatise on the Sublime. Millar desired my permission to send one in your name to Dr. Warburton. I have delayed writing till I could tell you something of the success of the book, and could prognosticate, with some probability, whether it should be finally damned to oblivion, or should be registered in the temple of immortality. Though it has been published only a few weeks, I think there appear already such strong symptoms, that I can almost venture to foretell its fate.... I am afraid of Lord Kames's Law Tracts .

A man might as well think of making a fine sauce by a mixture of wormwood and aloes as an agreeable composition by joining metaphysics and Scotch law.... I believe I have mentioned to you already Helvetius's book de l'Esprit . It is worth your reading, not for its philosophy, which Ido not highly value, but for its agreeable composition. I had a letter from him a few days ago wherein he tells me that my name was much oftener in the manuscript, but that the censor of books at Paris obliged him to strike it out.... But what is all this to my book? say you. My dear Mr.

Smith, have patience: compose yourself to tranquillity; show yourself a philosopher in practice as well as profession; think on the emptiness, and rashness, and futility of the common judgment of men; how little they are regulated by reason in any subject, much more in philosophical subjects, which so far exceed the comprehension of the vulgar. ... A wise man's kingdom is his own breast; or, if he ever looks farther, it will only be to the judgment of a select few, who are free from prejudices and capable of examining his work. Nothing indeed can be a stronger presumption of falsehood than the approbation of the multitude; and Phocion, you know, always suspected himself of some blunder when he was attended with the applauses of the populace.