I doubt if the Tale of a Tub was his: it has so much more thinking, more knowledge, more power, more colour, than any of the works which are indisputably his. If it was his, I shall only say, he was impar sibi.'
We gave him as good a dinner as we could. Our Scotch muir-fowl, or growse, were then abundant, and quite in season; and, so far as wisdom and wit can be aided by administering agreeable sensations to the palate, my wife took care that our great guest should not be deficient.
Sir Adolphus Oughton, then our Deputy Commander in Chief, who was not only an excellent officer, but one of the most universal scholars I ever knew, had learned the Erse language, and expressed his belief in the authenticity of Ossian's poetry. Dr Johnson took the opposite side of that perplexed question; and I was afraid the dispute would have run high between them. But Sir Adolphus, who had a very sweet temper, changed the discourse, grew playful, laughed at Lord Monboddo's notion of men having tails, and called him a Judge, a posteriori, which amused Dr Johnson; and thus hostilities were prevented.
At supper we had Dr Cullen, his son the advocate, Dr Adam Fergusson, and Mr Crosbie, advocate. Witchcraft was introduced. Mr Crosbie said, he thought it the greatest blasphemy to suppose evil spirits counteracting the Deity, and raising storms, for instance, to destroy his creatures. JOHNSON. 'Why, sir, if moral evil be consistent with the government of the Deity, why may not physical evil be also consistent with it? It is not more strange that there should be evil spirits, than evil embodied spirits. And as to storms, we know there are such things; and it is no worse that evil spirits raise them, than that they rise.' CROSBIE. 'But it is not credible, that witches should have effected what they are said in stories to have done.' JOHNSON. 'Sir, I am not defending their credibility. I am only saying, that your arguments are not good, and will not overturn the belief of witchcraft.' (Dr Fergusson said to me, aside, 'He is right.') 'And then, sir, you have all mankind, rude and civilized, agreeing in the belief of the agency of preternatural powers. You must take evidence: you must consider, that wise and great men have condemned witches to die.' CROSBIE. 'But an Act of Parliament put an end to witchcraft.' JOHNSON. 'No, sir; witchcraft had ceased; and therefore an Act of Parliament was passed to prevent persecution for what was not witchcraft. Why it ceased, we cannot tell, as we cannot tell the reason of many other things.' Dr Cullen, to keep up the gratification of mysterious disquisition, with the grave address for which he is remarkable in his companionable as in his professional hours, talked, in a very entertaining manner, of people walking and conversing in their sleep. I am very sorry I have no note of this. We talked of the Ouran-Outang, and of Lord Monboddo's thinking that he might be taught to speak. Dr Johnson treated this with ridicule. Mr Crosbie said, that Lord Monboddo believed the existence of every thing possible; in short, that all which is in posse might be found in esse. JOHNSON. 'But, sir, it is as possible that the Ouran-Outang does not speak, as that he speaks. However, I shall not contest the point. I should have thought it not possible to find a Monboddo; yet HE exists.' I again mentioned the stage. JOHNSON. 'The appearance of a player, with whom I have drunk tea, counteracts the imagination that he is the character he represents. Nay, you know, nobody imagines that he is the character he represents. They say, "See Garrick! how he looks to-night! See how he'll clutch the dagger!" That is the buz of the theatre.'
Tuesday, 17th August
Sir William Forbes came to breakfast, and brought with him Dr Blacklock, whom he introduced to Dr Johnson, who received him with a most humane complacency. 'Dear Blacklock, I am glad to see you!' Blacklock seemed to be much surprised, when Dr Johnson said, 'it was easier to him to write poetry than to compose his Dictionary. His mind was less on the stretch in doing the one than the other. Besides; composing a dictionary requires books and a desk: you can make a poem walking in the fields, or lying in bed.' Dr Blacklock spoke of scepticism in morals and religion, with apparant uneasiness, as if he wished for more certainty. Dr Johnson, who had thought it all over, and whose vigorous understanding was fortified by much experience, thus encouraged the blind bard to apply to higher speculations what we willingly submit to in common life: in short, he gave him more familiarly the able and fair reasoning of Butler's Analogy: 'Why, sir, the greatest concern we have in this world, the choice of our profession, must be determined without demonstrative reasoning. Human life is not yet so well known, as that we can have it. And take the case of a man who is ill. I call two physicians: they differ in opinion. I am not to lie down, and die between them: I must do something.' The conversation then turned on atheism; on that horrible book, Systeme de la Nature; and on the supposition of an eternal necessity, without design, without a governing mind.