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Tibet
Contents
PLAN YOUR TRIP

Preface
Welcome to Tibet
Tibet’s Top 20
Need to Know
If You Like…
Month by Month
Itineraries
Qīnghǎi–Tibet Railway
Tours & Permits
Regions at a Glance

ON THE ROAD

LHASA
Around Lhasa
Drepung Monastery
Nechung Monastery
 Sera Monastery
Pabonka Monastery
Ganden Monastery
Drak Yerpa
Drölma Lhakhang
Shuksip Nunnery

Ü
Northern Ü
Tsurphu Valley
Nam-tso
Reting Valley
Lhundrub County
Medro Gongkar County
Lhoka Prefecture
Samye
Tsetang
Yarlung Valley
Chongye Valley
Mindroling
Dratang
Gongkar

TSANG
Lhasa to Nangartse
Nangartse
 Gyantse
Nyang-chu Valley
Shigatse
Around Shigatse
Sakya
Shegar
Everest Region
Tingri
Lhatse
Kyirong Valley

NGARI
Southern Ngari
Lhatse to Saga
Nepal Border to Saga
Saga
Saga to Drongba
Drongba
Drongba to Paryang
Paryang
Paryang to Hor Qu
Northern Ngari
Raka to Tsochen
Tsochen
Tsochen to Gertse
 Gertse
Gertse to Gegye
Gegye
Gegye to Ali
Far West Ngari
Ali
Rutok
Guge Kingdom
Tirthapuri
Darchen & Mt Kailash
Lake Manasarovar
Purang

EASTERN TIBET
Nyingtri Prefecture
Draksum-tso
Bāyī
Bakha Island
Pomi
Chamdo Prefecture
Rawok
Pasho
Pomda

TIBETAN TREKS
Planning Your Trek
 What to Bring
Maps
Trekking Agencies
Permits
On The Trek
Guides & Pack Animals
Food
Drink
Trekking Routes
Ganden to Samye
Tsurphu to Dorje Ling
Shalu to Ngor
Mt Kailash Kora
More Treks
Lake Manasarovar Kora
Everest Advance Base Camps
Everest East Face

GATEWAY CITIES
Kathmandu
Chéngdū
Xīníng

UNDERSTAND
Tibet Today
History
Tibetan Landscapes
The People of Tibet
Tibetan Buddhism
Tibetan Art
Food & Drink
The Future of Tibet

SURVIVAL GUIDE

Directory A-Z
Accessible Travel
Accommodation
Activities
Children
Climate
Customs Regulations
Electricity
Embassies & Consulates
Insurance
 Internet Access
Language Courses
Legal Matters
LGBT+ Travellers
Maps
Money
Opening Hours
Photography
Post
Public Holidays
Safe Travel
Telephone
Time
Toilets
Tourist Information
Visas
Volunteering
Weights & Measures
Women Travellers

Transport
Getting There & Away
Getting Around

Health
Language
Behind the Scenes
Our Writers
Preface

The issue of Tibet is not nearly as simple and clear cut as the Chinese
government often tries to make out. I believe that there are still widespread
misunderstandings about Tibetan culture and misapprehensions about what
is happening inside Tibet. Therefore, I welcome every opportunity for open-
minded people to discover the reality of Tibet for themselves.
In the context of the growing tourist industry in Tibet, the Lonely Planet
travel guide makes an invaluable contribution by providing reliable and
authoritative information about places to visit, how to get there, where to
stay, where to eat and so forth. Presenting basic facts and observations
allows visitors to prepare themselves for what they will encounter and
exercise their own choice.
There is a Tibetan saying: ‘The more you travel, the more you see and
hear.’ At a time when many people are not clear about what is actually
happening in Tibet, I am very keen to encourage whoever has the interest to
go there and see for themselves. Their presence will not only instil a sense
of reassurance in the Tibetan people, but will also exercise a restraining
influence on the Chinese authorities. What’s more, I am confident that once
they return home they will be able to report openly on what they have seen
and heard.
 Great changes have lately taken place in this part of the world. Recent
events have made it very clear that all Tibetans harbour the same aspirations
and hopes. I remain confident that eventually a mutually agreeable solution
will be found to the Tibetan problem. I believe that our strictly non-violent
approach, entailing constructive dialogue and negotiation, will ultimately
attract effective support and sympathy from within the Chinese community.
In the meantime, I am also convinced that as more people visit Tibet, the
numbers of those who support the justice of a peaceful solution will grow.
I am grateful to everyone involved in the preparation of this 10th edition
of the Lonely Planet guide to Tibet for the care and concern they have put
into it. I trust that those who rely on it as a companion to their travels in
Tibet will enjoy themselves in what, despite all that has happened, remains
for me one of the most beautiful places on earth.

July 2018
Prayer flags at Yamdrok-tso | SARA SPADACCINI / SHUTTERSTOCK ©
Welcome to Tibet
Tibet offers fabulous monasteries, breathtaking
high-altitude walks, stunning views of the world’s
highest mountains and one of the most likeable
cultures you will ever encounter.

A Higher Plain
For many visitors, the highlights of Tibet will be of a spiritual nature:
magnificent monasteries, prayer halls of chanting monks, and remote
cliffside meditation retreats. Tibet’s pilgrims – from local grandmothers
murmuring mantras in temples heavy with the aromas of juniper incense
and yak butter to hard-core professionals walking or prostrating themselves
around Mt Kailash – are an essential part of this experience. Tibetans have a
level of devotion and faith that seems to belong to an earlier, almost
medieval age. It is fascinating, inspiring and endlessly photogenic.

The Roof of the World

Tibet’s other big draw is the elemental beauty of the highest plateau on
earth. Geography here is on a humbling scale and every view is illuminated
with spectacular mountain light. Your trip will take you past glittering
turquoise lakes, across huge plains dotted with yaks and nomads’ tents, and
over high passes draped with colourful prayer flags. Hike past the ruins of
remote hermitages, stare open-mouthed at the north face of Everest or make
an epic overland trip along some of the world’s wildest roads. The scope for
adventure is limited only by your ability to get permits.

Politics & Permits

There’s no getting away from politics here. Whether you see Tibet as an
oppressed, occupied nation or an underdeveloped province of China, the
normal rules of Chinese travel simply don’t apply. Restrictions require
foreign travellers to pre-arrange a tour with a guide and transport for their
time in Tibet, making independent travel impossible. On the plus side, new
airports, boutique hotels and paved roads offer a level of comfort unheard
of just a few years ago, so if the rigours of Tibetan travel have deterred you
in the past, now might be the time to reconsider.

The Tibetan People

Whatever your interests, your lasting memories of Tibet are likely to be of
the bottle of Lhasa Beer you shared in a teahouse, the yak-butter tea offered
by a monk in a remote monastery or the picnic enjoyed with a herding
family on the shores of a remote lake. Always ready with a disarming smile,
and with great tolerance and openness of heart despite decades of political
turmoil and hardship, the people truly make travelling in Tibet a profound
joy. Make sure you budget time away from your pre-planned tour itinerary
to take advantage of these chance encounters.
Tashilhunpo Monastery, Shigatse | RATNAKORN PIYASIRISOROST / GETTY IMAGES ©
Why I Love Tibet
By Bradley Mayhew, Writer
For me Tibet is a uniquely spiritual place. Those moments of peace, fleeting
and precious, when everything seems to be in its proper place, just seem to
come more frequently here. Despite the overpowering pace of change and a
sobering political situation, underpinning everything for me are the Tibetan
people, whose joy and devotion remain deeply inspiring. Tibet is a place that
will likely change the way you see the world and remain with you for years to
come. And that for me is the definition of the very best kind of travel.
For more, see Our Writers
Tibet’s Top 20
Mt Kailash, Ngari
Worshipped by more than a billion Buddhists and Hindus, Asia’s
most sacred mountain rises from the Barkha plain like a giant four-
sided 6714m chörten (Buddhist stupa). Throw in the stunning nearby
Lake Manasarovar and a basin that forms the source of four of Asia’s
greatest rivers, and who’s to say this place really isn’t the centre of
the world? Travel here to one of the world’s most beautiful and
remote corners brings an added bonus: the three-day pilgrim path
around the mountain erases the sins of a lifetime.

Pilgrims completing the kora around the mountain. | YONGYUT KUMSRI / SHUTTERSTOCK ©
Top Experiences

Barkhor Circuit, Lhasa

You never know quite what you’re going to find when you join the
centrifugal tide of Tibetans circling the Jokhang Temple on the
Barkhor Circuit. Pilgrims and prostrators from across Tibet, stalls
selling prayer wheels and turquoise, Muslim traders, Khampa
nomads in shaggy cloaks, women from Amdo sporting 108 braids,
thangka (religious painting) artists and Chinese military patrols are
all par for the course. It’s a fascinating microcosm of Tibet and a
place you’ll come back to again and again.
DOMINIC BYRNE / AGE FOTOSTOCK ©
Top Experiences

Potala Palace, Lhasa

There are moments in travel that will long stay with you, and your
first view of Lhasa’s iconic Potala Palace is one such moment. A visit
to the former home of the Dalai Lamas is a spiralling descent past
gold-tombed chapels, opulent reception rooms and huge prayer halls
into the bowels of a medieval castle. It’s nothing less than the
concentrated spiritual and material wealth of a nation. Finish by
joining the pilgrims on a walking kora (pilgrim circuit) of the entire
grounds.

HUNG CHUNG CHIH / SHUTTERSTOCK ©

Top Experiences

Jokhang Temple, Lhasa

The atmosphere of hushed awe is what hits you first as you inch
through the dark, medieval passageways of the Jokhang, Lhasa’s
most sacred temple. Queues of wide-eyed pilgrims shuffle up and
down the stairways, past medieval doorways and millennium-old
murals, pausing briefly to stare in awe at golden buddhas or to top
up the hundreds of butter lamps that flicker in the gloom. It’s the
beating spiritual heart of Tibet, despite some damage caused by a
fire in 2018. Welcome to the 14th century.

VLADIMIR ZHOGA / SHUTTERSTOCK ©

Top Experiences

Views of Mt Everest
Don’t tell the Nepal Tourism Board, but Tibet has easily the best
views of the world’s most famous mountain from its northern base
camp. While two-week trekking routes on the Nepal side offer only
fleeting glimpses of the peak, in Tibet you can drive on a paved road
right up to unobstructed views of Mt Everest’s incredible north face
framed in the prayer flags of Rongphu Monastery. Bring a sleeping
bag, some headache tablets and a prayer for clear skies.

REGGIE LEE / SHUTTERSTOCK ©

Another random document with
no related content on Scribd:
The Project Gutenberg eBook of An old
master, and other political essays
 This ebook is for the use of anyone anywhere in the United
States and most other parts of the world at no cost and with
almost no restrictions whatsoever. You may copy it, give it away
or re-use it under the terms of the Project Gutenberg License
included with this ebook or online at www.gutenberg.org. If you
are not located in the United States, you will have to check the
laws of the country where you are located before using this
eBook.

Title: An old master, and other political essays

Author: Woodrow Wilson

Release date: October 2, 2023 [eBook #71776]

Language: English

Original publication: New York: Charles Scribner's Sons, 1893

Credits: Charlene Taylor and the Online Distributed

Proofreading Team at https://www.pgdp.net (This file
was produced from images generously made available
by The Internet Archive/Canadian Libraries)

*** START OF THE PROJECT GUTENBERG EBOOK AN OLD

MASTER, AND OTHER POLITICAL ESSAYS ***
 Transcriber’s Note
New original cover art included with this eBook is granted
to the public domain. It includes the title page of the original
book.
Additional notes will be found near the end of this ebook.
AN OLD MASTER
AND

OTHER POLITICAL ESSAYS

 AN OLD MASTER
AND

OTHER POLITICAL ESSAYS

BY
WOODROW WILSON
PROFESSOR OF JURISPRUDENCE IN PRINCETON UNIVERSITY
AUTHOR OF “CONGRESSIONAL GOVERNMENT,” “DIVISION AND
REUNION,” ETC., ETC.

NEW YORK
CHARLES SCRIBNER’S SONS
1893
 Copyright, 1893, by
CHARLES SCRIBNER’S SONS
TROW DIRECTORY
PRINTING AND BOOKBINDING COMPANY
NEW YORK
 TO
ROBERT BRIDGES

WITH HEARTY ACKNOWLEDGMENT

OF LONG AND TRIED
FRIENDSHIP
 CONTENTS

PAGE

I. An Old Master, 3

II. The Study of Politics, 31

III. Political Sovereignty, 61

IV. Character of Democracy in the United States, 99

V. Government under the Constitution, 141

** I. and II. republished from the New Princeton Review, IV. and V. from
*
the Atlantic Monthly, with the kind permission of the publishers.
 I
AN OLD MASTER

Why has no one ever written on the art of academic lecturing

and its many notable triumphs? In some quarters new educational
canons have spoken an emphatic condemnation of the college
lecture, and it would seem to be high time to consider its value, as
illustrative of an art about to be lost, if not as exemplary of forces to
be retained, even if modified. Are not our college class-rooms, in
being robbed of the old-time lecture, and getting instead a science-
brief of data and bibliography, being deprived also of that literary
atmosphere which once pervaded them? We are unquestionably
gaining in thoroughness; but are we gaining in thoughtfulness? We
are giving to many youths an insight, it may be profound, into
specialties; but are we giving any of them a broad outlook?
There was too often a paralysis of dulness in the old lecture, or,
rather, in the old lecturer; and written lectures, like history and
fashion in dress, have an inveterate tendency to repeat themselves;
but, on the contrary, there was often a wealth of power also in the
studied discourse of strong men. Masters bent upon instructing and
inspiring—and there were many such—had to penetrate that central
secret of literature and spoken utterance—the secret of style. Their
only instrument of conquest was the sword of penetrating speech.
Some of the subtlest and most lasting effects of genuine oratory
have gone forth from secluded lecture desks into the hearts of quiet
groups of students; and it would seem to be good policy to endure
much indifferent lecturing—watchful trustees might reduce it to a
minimum—for the sake of leaving places open for the men who have
in them the inestimable force of chastened eloquence. For one man
who can impart an undying impulse there are several score,
presupposing the requisite training, who can impart a method; and
here is the well understood ground for the cumulating disfavor of
college lecturing and the rapid substitution of ‘laboratory drill.’ But will
not higher education be cut off from communion with the highest of
all forces, the force of personal inspiration in the field of great
themes of thought, if you interdict the literary method in the class-
room?
I am not inclined to consume very many words in insisting on this
point, for I believe that educators are now dealing more frankly with
themselves than ever before, and that so obvious a point will by no
means escape full recognition before reformed methods of college
and university instruction take their final shape. But it is very well to
be thinking explicitly about the matter meanwhile, in order that the
lecture may be got ready to come fully militant into the final battle for
territory. The best way to compass this end would seem to be, to
study the art of the old masters of learned discourse. With Lanfranc
one could get the infinite charm of the old monastic school life; with
Abelard, the undying excitement of philosophical and religious
controversy; with Colet, the fire of reforming zeal; with Blackstone,
the satisfactions of clarified learning. But Bee and Paris and Oxford
have by no means monopolized the masters of this art, and I should
prefer, for the nonce at least, to choose an exemplar from Scotland,
and speak of Adam Smith. It will, no doubt, be possible to speak of
him without going over again the well worn ground of the topics
usually associated with his great fame.
There is much, besides the contents of his published works, to
draw to Adam Smith the attention of those who are attracted by
individual power. Scotchmen have long been reputed strong in
philosophic doctrine, and he was a Scot of the Scots. But, though
Scotland is now renowned for her philosophy, that renown is not of
immemorial origin; it was not till the last century was well advanced
that she began to add great speculative thinkers to her great
preachers. Adam Smith, consequently, stands nearly at the opening
of the greatest of the intellectual eras of Scotland. Yet by none of the
great Scotch names which men have learned since his day has his
name been eclipsed. The charm about the man consists, for those
who do not regard him with the special interest of the political
economist, in his literary method, which exhibits his personality so
attractively and makes his works so thoroughly his own, rather than
in any facts about his eminency among Scotchmen. You bring away
from your reading of Adam Smith a distinct and attractive impression
of the man himself, such as you can get from the writings of no other
author in the same field, and such as makes you wish to know still
more of him. What was he like? What was his daily life?
Unhappily, we know very little that is detailed of Adam Smith as a
man; and it may be deplored, without injustice to a respected name,
that we owe that little to Dugald Stewart, who was too self-conscious
and too stately to serve another efficiently as biographer. There was
no suitable place amid the formal spaces of his palatial style for
small illuminating details. Even from Dugald Stewart, however, we
get a picture of Adam Smith which must please every one who loves
simplicity and genuineness. He was not, perhaps, a companionable
man; he was much too absent-minded to be companionable; but he
was, in the highest sense, interesting. His absent-mindedness was
of that sort which indicates fulness of mind, which marks a mind
content, much of the time, to live within itself, indulging in those
delights of quiet contemplation which the riches of a full store of
thought can always command. Often he would open to his
companions his mind’s fullest confidences, and, with a rare
versatility, lavish a wealth of information and illustration upon topics
the most varied and diverse, always to the wondering delight of
those who heard him.
All who met Adam Smith in intimate intercourse are said to have
been struck chiefly by the gentleness and benignity of his manner—
traits which would naturally strike one in a Scotchman; for men of
that unbending race are not often distinguished by easiness of
temper or suavity of manner, but are generally both fortiter in re et
fortiter in modo. His gentleness was, possibly, only one phase of that
timidity which is natural to absent-minded men, and which was
always conspicuous in him. That timidity made it rare with him to talk
much. When he did talk, as I have said, his hearers marvelled at the
ingenuity of his reasoning, at the constructive power of his
imagination, at the comprehensiveness of his memory, at the fertility
of all his resources; but his inclination was always to remain silent.
He was not, however, disinclined to public discourse, and it is chiefly
to his unusual gifts as a lecturer that he seems to have owed his
advancement in the literary, or, rather, in the university, world.
Acting upon the advice of Lord Kames, an eminent barrister and
a man of some standing in the history of philosophy, he volunteered
a course of lectures in Edinburgh almost immediately upon his return
from Oxford; and the success of this course was hardly assured
before he was elected to the chair of Logic in the University of
Glasgow. In the following year he had the honor of succeeding to the
chair of Moral Philosophy, once occupied by the learned and
ingenious Hutcheson. He seems to have been at once successful in
raising his new chair to a position of the very highest consideration.
His immediate predecessor had been one Thomas Craigie, who has
left behind him so shadowy a reputation that it is doubtless safe to
conclude that his department was, at his death, much in need of a
fresh infusion of life. This it received from Adam Smith. The breadth
and variety of the topics upon which he chose to lecture, and the
felicity, strength, and vitality of the exposition he gave them (we are
told by one who had sat under him), soon drew to Glasgow “a
multitude of students from a great distance” to hear him. His mastery
of the art of academic lecturing was presently an established fact. It
appears clear that his success was due to two things: the broad
outlook of his treatment and the fine art of his style. His chair was
Moral Philosophy; and ‘moral philosophy’ seems to have been the
most inclusive of general terms in the university usage of Scotland at
that day, and, indeed, for many years afterward. Apparently it
embraced all philosophy that did not directly concern the phenomena
of the physical world, and, accordingly, allowed its doctors to give
very free play to their tastes in the choice of subjects. Adam Smith,
in Glasgow, could draw within the big family of this large-hearted
philosophy not only the science of mental phenomena, but also the
whole of the history and organization of society; just as, years
afterwards, John Wilson, in Edinburgh, could insist upon the
adoption of something very like belles-lettres into the same generous
and unconventional family circle.
 Adam Smith sought to cover the field he had chosen with a
fourfold course of lectures. First, he unfolded the principles of natural
theology; second, he illustrated the principles of ethics, in a series of
lectures which were afterwards embodied in his published work on
the “Theory of Moral Sentiments;” third, he discoursed on that
branch of morality which relates to the administration of justice; and,
last, coming out upon the field with which his name is now identified,
he examined those political regulations which are founded, not upon
principles of justice, but upon considerations of expediency, and
which are calculated to increase the riches, the power, and the
prosperity of the State. His notes of his lectures he himself destroyed
when he felt death approaching, and we are left to conjecture what
the main features of his treatment were, from the recorded
recollections of his pupils and from those published works which
remain as fragments of the great plan. These fragments consist of
the “Theory of Moral Sentiments,” the “Wealth of Nations,” and
“Considerations Concerning the First Formation of Languages;”
besides which there are, to quote another’s enumeration, “a very
curious history of astronomy, left imperfect, and another fragment on
the history of ancient physics, which is a kind of sequel to that part of
the history of astronomy which relates to ancient astronomy; then a
similar essay on the ancient logic and metaphysics; then another on
the nature and development of the fine, or, as he calls them, the
imitative, arts, painting, poetry, and music, in which was meant to
have been included a history of the theatre—all forming part, his
executors tell us, ‘of a plan he had once formed for giving a
connected history of the liberal and elegant arts;’” part, that is (to
continue the quotation from Mr. Bagehot), of the “immense design of
showing the origin and development of cultivation and law, or ... of
saying how, from being a savage, man rose to be a Scotchman.”
The wideness of view and amazing variety of illustration that
characterized his treatment, in developing the several parts of this
vast plan, can easily be inferred from an examination of the “Wealth
of Nations.”
“The ‘Wealth of Nations,’” declares Mr. Buckle, from whom, for
obvious reasons, I prefer to quote, “displays a breadth of treatment
which those who cannot sympathize with, are very likely to ridicule.
The phenomena, not only of wealth, but also of society in general,
classified and arranged under their various forms; the origin of the
division of labor, and the consequences which that division has
produced; the circumstances which gave rise to the invention of
money, and to the subsequent changes in its value; the history of
those changes traced in different ages, and the history of the
relations which the precious metals bear to each other; an
examination of the connection between wages and profits, and of the
laws which govern the rise and fall of both; another examination of
the way in which these are concerned, on the one hand with the rent
of land, and, on the other hand, with the price of commodities; an
inquiry into the reason why profits vary in different trades, and at
different times; a succinct but comprehensive view of the progress of
towns in Europe since the fall of the Roman Empire; the fluctuations,
during several centuries, in the prices of the food of the people, and
a statement of how it is, that, in different stages of society, the
relative cost of meat and of land varies; the history of corporation
laws and of municipal enactments, and their bearing on the four
great classes of apprentices, manufacturers, merchants, and
landlords; an account of the immense power and riches formerly
enjoyed by the clergy, and of the manner in which, as society
advances, they gradually lose their exclusive privileges; the nature of
religious dissent, and the reason why the clergy of the Established
Church can never contend with it on terms of equality, and,
therefore, call on the State to help them, and wish to persecute when
they cannot persuade; why some sects profess more ascetic
principles, and others more luxurious ones; how it was, that, during
the feudal times, the nobles acquired their power, and how that
power has, ever since, been gradually diminishing; how the rights of
territorial jurisdiction originated, and how they died away; how the
sovereigns of Europe obtained their revenue, what the sources of it
are, and what classes are most heavily taxed in order to supply it;
the cause of certain virtues, such as hospitality, flourishing in
barbarous ages, and decaying in civilized ones; the influence of
inventions and discoveries in altering the distribution of power
among the various classes of society; a bold and masterly sketch of
the peculiar sort of advantages which Europe derived from the
discovery of America and of the passage round the Cape; the origin
of universities, their degeneracy from the original plan, the corruption
which has gradually crept over them, and the reason why they are so
unwilling to adopt improvements, and to keep pace with the wants of
the age; a comparison between public and private education, and an
estimate of their relative advantages; these, and a vast number of
other subjects, respecting the structure and development of society,
such as the feudal system, slavery, emancipation of serfs, origin of
standing armies and of mercenary troops, effects produced by tithes,
laws of primogeniture, sumptuary laws, international treaties
concerning trade, rise of European banks, national debts, influence
of dramatic representations over opinions, colonies, poor-laws—all
topics of a miscellaneous character, and many of them diverging
from each other—all are fused into one great system, and irradiated
by the splendor of one great genius. Into that dense and disorderly
mass, did Adam Smith introduce symmetry, method, and law.”
In fact, it is a book of digressions—digressions characterized by
more order and method, but by little more compunction, than the
wondrous digressions of Tristram Shandy.
It is interesting to note that even this vast miscellany of thought,
the “Wealth of Nations,” systematized though it be, was not meant to
stand alone as the exposition of a complete system; it was only a
supplement to the “Theory of Moral Sentiments;” and the two
together constituted only chapters in that vast book of thought which
their author would have written. Adam Smith would have grouped all
things that concern either the individual or the social life of man
under the several greater principles of motive and action observable
in human conduct. His method throughout is, therefore, necessarily
abstract and deductive. In the “Wealth of Nations,” he ignores the
operation of love, of benevolence, of sympathy, and of charity in
filling life with kindly influences, and concentrates his attention
exclusively upon the operation of self-interest and expediency;
because he had reckoned with the altruistic motives in the “Theory of
Moral Sentiments,” and he would not confuse his view of the
economic life of man by again forcing these in where selfishness
was unquestionably the predominant force. “The philosopher,” he
held, “is the man of speculation, whose trade is not to do anything,
but to observe everything;” and certainly he satisfied his own
definition. He does observe everything; and he stores his volumes
full with the sagest practical maxims, fit to have fallen from the lips of
the shrewdest of those Glasgow merchants in whose society he
learned so much that might test the uses of his theories. But it is
noticeable that none of the carefully noted facts of experience which
play so prominent a part on the stage of his argument speaks of any
other principle than the simple and single one which is the pivot of
that part of his philosophy with which he is at the moment dealing. In
the “Wealth of Nations” every apparent induction leads to self-
interest, and to self-interest alone. In Mr. Buckle’s phrase, his facts
are subsequent to his argument; they are not used for
demonstration, but for illustration. His historical cases, his fine
generalizations, everywhere broadening and strengthening his
matter, are only instances of the operation of the single abstract
principle meant to be set forth.
When he was considering that topic in his course which has not
come down to us in any of the remaining fragments of his lectures—
the principles of justice, namely—although still always mindful of its
relative position in the general scheme of his abstract philosophy of
society, his subject led him, we are told, to speak very much in the
modern historical spirit. He followed upon this subject, says the pupil
already quoted, “the plan which seems to have been suggested by
Montesquieu; endeavoring to trace the gradual progress of
jurisprudence, both public and private, from the rudest to the most
refined ages, and to point out the effects of those arts which
contribute to subsistence, and to the accumulation of property, in
producing corresponding improvements or alterations in law and
government.” In following Montesquieu, he was, of course, following
one of the forerunners of that great school of philosophical students
of history which has done so much in our own time to clear away the
fogs that surround the earliest ages of mankind, and to establish
something like the rudiments of a true philosophy of history. And this
same spirit was hardly less discernible in those later lectures on the
“political institutions relating to commerce, to finances, and to the
ecclesiastical and military establishments,” which formed the basis of
the “Wealth of Nations.” Everywhere throughout his writings there is
a pervasive sense of the realities of fact and circumstance; a
luminous, bracing, work-a-day atmosphere. But the conclusions are,
first of all, philosophical; only secondarily practical.
It has been necessary to go over this somewhat familiar ground
with reference to the philosophical method of Adam Smith, in order
to come at the proper point of view from which to consider his place
among the old masters of academic lecturing. It has revealed the
extent of his outlook. There yet remains something to be said of his
literary method, so that we may discern the qualities of that style
which, after proving so effectual in imparting power to his spoken
discourses, has since, transferred to the printed page, preserved his
fame so far beyond the lifetime of those who heard him.
Adam Smith took strong hold upon his hearers, as he still takes
strong hold upon his readers, by force, partly, of his native sagacity,
but by virtue, principally, of his consummate style. The success of his
lectures was not altogether a triumph of natural gifts; it was, in great
part, a triumph of sedulously cultivated art. With the true instinct of
the orator and teacher, Adam Smith saw—what every one must see
who speaks not for the patient ear of the closeted student only, but
also to the often shallow ear of the pupil in the class-room, and to the
always callous ear of the great world outside, which must be tickled
in order to be made attentive—that clearness, force, and beauty of
style are absolutely necessary to one who would draw men to his
way of thinking; nay, to any one who would induce the great mass of
mankind to give so much as passing heed to what he has to say. He
knew that wit was of no avail, without wit’s proper words; sagacity
mean, without sagacity’s mellow measures of phrase. He bestowed
the most painstaking care, therefore, not only upon what he was to
say, but also upon the way in which he was to say it. Dugald Stewart
speaks of “that flowing and apparently artless style, which he had
studiously cultivated, but which, after all his experience in
composition, he adjusted, with extreme difficulty, to his own taste.”
The results were such as to offset entirely his rugged utterance and
his awkward, angular action, and to enable the timid talker to
exercise the spells of an orator. The charm of his discourses
consisted in the power of statement which gave them life, in the clear
and facile processes of proof which gave them speed, and in the
vigorous, but chastened, imagination which lent them illumination.
He constantly refreshed and rewarded his hearers, as he still
constantly refreshes and rewards his readers, by bringing them to
those clear streams of practical wisdom and happy illustration which
everywhere irrigate his expositions. His counsel, even on the highest
themes, was always undarkened. There were no clouds about his
thoughts; the least of these could be seen without glasses through
the transparent atmosphere of expression which surrounded them.
He was a great thinker,—and that was much; but he also made men
recognize him as a great thinker, because he was a great master of
style—which was more. He did not put his candle under a bushel,
but on a candlestick.
In Doctor Barnard’s verses, addressed to Sir Joshua Reynolds
and his literary friends, Adam Smith is introduced as a peer amidst
that brilliant company:

“If I have thoughts and can’t express ’em,

Gibbon shall teach me how to dress ’em
In words select and terse;
Jones teach me modesty and Greek,
Smith how to think, Burke how to speak,
And Beauclerc to converse.”

It is this power of teaching other men how to think that has given to
the works of Adam Smith an immortality of influence. In his first
university chair, the chair of Logic, he had given scant time to the
investigation of the formal laws of reasoning, and had insisted, by
preference, upon the practical uses of discourse, as the living
application of logic, treating of style and of the arts of persuasion and
exposition; and here in his other chair, of Moral Philosophy, he was
practically illustrating the vivifying power of the art he had formerly
sought to expound to his pupils. “When the subject of his work,” says