PECIAL providences are seldom properly comprehended at the time of their occurrence. Events which are afterward recognized as blessings are, at the time, often thought to be disasters; and seeming blessings are found subsequently to prove the greatest evils. When Simeon was detained in Egypt, the patriarch Jacob said: "Joseph is not, and Simeon is not, and ye will take Benjamin away: all these things are against me." But these apparent privations were only the appointed means through which he himself and his house were to be reunited and preserved. Rachel thought the possession of a child would be the highest joy on earth; but when Benjamin was born, she found occasion to call him Benoni, "son of my sorrow." The shipwreck which Thomas Campbell's family had suffered seemed to be a complete disappointment of all their hopes, as it was an entire frustration of their plans and purposes. But there was an important work for Alexander to accomplish, needing special preparation both of heart and mind; and this seeming calamity was afterward seen to be one of the most important of that train of events by which that preparation was secured. Already had it led him to a final determination as to his proper field of labor; and the [113] circumstances in which it directly involved him were those precisely adapted to qualify and guide him in that future life-work.

      While the family were engaged in securing, drying and packing up whatever portion of their property could be recovered from the wreck, it became an important question with them what course to pursue. Their passage-money had been at once honorably refunded by the owners of the vessel, and by going to some shipping-port they might have renewed their attempt to cross the ocean. But the season was now far advanced, and even if new preparations had been made, which would have required some weeks, Mrs. Campbell and her daughters were unwilling to tempt again so soon the dangers from which they had just escaped. It became evident, therefore, that their embarkation for America would have to be postponed until, at least, the stormy winter months were past, and they thought it best to remain, in the mean while, in some suitable place in Scotland. The selection of such a place was not difficult, for, as Alexander felt an ardent desire to spend some time at the University where his father had been educated, it was at once determined that they would all proceed to Glasgow.

      From Bowmore, it was necessary to travel about one hundred and thirty miles by land and water in order to reach Glasgow, owing to the somewhat circuitous nature of the route. Accordingly, all things being in readiness, on Monday, October 24, the most of the baggage was forwarded to Greenock by the Bowmore and Greenock packet, the family concluding to go by a more comfortable and direct way. Before starting, Alexander obtained a letter of introduction from Mr. [114] Hector Simpson, merchant, to Mr. William Harley, manufacturer; and one from the Rev. Mr. McIntosh, the parish minister, to Rev. Mr. McKenzie of Glasgow. A conveyance being obtained for his mother and the younger children, with the remainder of the baggage, he sent them forward to Port Askeg, about ten miles distant, on the eastern side of the island, from which place all were to take a boat to Tarbet. He, himself, with a companion, walked down in the evening and found all safely arrived, though his mother and one of his sisters had been greatly endangered by a fall from the vehicle on their way. Port Askeg is a small harbor in the narrow sound between Islay and Jura. Near the edge of the high bluff which here forms the coast of Islay, a large building had been erected for the accommodation of passengers, and from this point a boat sailed, usually twice a week, for Tarbet, about thirty-five miles distant on the way to Glasgow.

      On the opposite side of the sound lay the island of Jura, whose shore is shelving and less steep than that of Islay, but the interior of the island seemed to present nothing except great mountains and rocky cliffs. Having waited in vain, on the following day, for the packet, which was detained by contrary winds, and finding that on the morning of the 26th there was still no sign of it, Alexander, pleased with the majestic aspect of the mountains of Jura, determined to cross over the sound to visit them. He found the island wild, rude and almost uncultivated, there being but few houses and very little arable land. He ascended some of the lofty peaks called the "Paps of Jura," and was greatly delighted with the bold and romantic scenery presented to his view. Covered mostly with heath, these lofty elevations and rugged slopes furnished a [115] scanty pasturage for a species of coarse-wooled sheep recently introduced with great advantage into the Highlands. He admired greatly the flocks of these animals, so clean and white and marked with black spots upon their foreheads, grazing like herds of deer amidst the wild scenery. He viewed with a degree of awe the precipitous cliffs which presented themselves as he toiled up the steep ascent, and contemplated with delight the rills of limpid water which, issuing near the summits, fell from rock to rock like tiny streams of liquid silver, until they disappeared in the deep and silent glens.

      Alexander had an excellent appreciation of the beautiful, and especially of the grand, in Nature, and was always pleased with extensive prospects and fine landscapes. In these respects he differed much from his father, who seemed to pay little or no attention to anything of this kind. If he were called to see a fine view, he would readily acquiesce in the admiration of those who had directed his attention to it, but the next moment he would be found engaged in what seemed constantly to occupy his mind--the goodness of God and the salvation of men. Upon Nature around him he seemed ever to look with the eye of a utilitarian, and if directed to the beauty of a flower, would begin to inquire respecting the uses of the plant, and especially if it possessed medical qualities. To cure or alleviate the evils, both physical and spiritual, to which man is subject, to fear God and keep his commandments, seemed to be his whole concern. The æsthetics which claimed his attention were, so to speak, those of the human soul--the beauty of virtue--the charms of godliness and the attributes of the Creator, glorious in holiness and infinite in all his perfections. But [116] Alexander, while he was impressed, perhaps as profoundly as his father, with spiritual excellence and beauty, and the sublime revelations of Deity, seemed to superadd to this, from a wider range of thought and feeling, and his more acute perception of the resemblances of things and of their relations, a considerable taste for the beauties of Nature and of Art. With him, these gave rise, however, to a calm feeling of enjoyment, rather than to enthusiastic admiration, nor was their contemplation usually unmingled with considerations economical and practical. In regard to the strictly imitative arts, as painting and sculpture, his taste had received no culture, and he made no pretensions to a critical judgment. In music, especially sacred music, he took great pleasure, and was visibly affected by it, often calling, when the occasion permitted, for the singing of psalms and hymns, and, though unable to carry the air alone, uniting in the singing with a clear, musical voice and evident enjoyment. In regard to poetry, to which he had already paid considerable attention, his taste was more developed, and his judgment even critical, though he was more disposed to exercise it upon the sentiment, which in poetry is secondary, than upon the expression, which is primary, and much more sensible of defective imagery than of defective rhythm.

      He was, at this time, quite an admirer of the poems of Ossian. Whether or not, with Drs. Blair, Gregory and many other Scotch critics, he believed in the genuineness of these poems, he was at least much taken with the tenderness and sublimity so characteristic of them, and had been at the pains of copying into his common-place book extended extracts from them. As much of the beauty of these poems is derived from local associations, it were easier to imagine than to [117] describe his feelings now, when, upon the summit of one of the lofty peaks of Jura, he found himself amidst the very scenes described by the poet, where "the mountains showed their gray heads," "the blue face of ocean smiled," and "the white wave was seen tumbling round the distant rock." In fancy, he might almost hear the "murmur of the streams of Lora," or see in the distance the "halls of Selma" and the groves of "woody Morven," for it was but a few leagues across the arm of the sea which washes the northern shore of Jura to the isle of Mull, with its towering Bein Vore visible to the distant islands, and but a few miles further to the narrow sound, where, upon the mainland toward the right, a district of Argyleshire still retains the name of Morven, and where, amidst the finest and most romantic natural scenery of the Western Isles, and the ruins of ancient castles upon the rocky cliffs, both history and tradition serve to enhance the enjoyment of the present through the associations of the past.

      But we cannot suppose his thoughts confined to themes of mere scenic or poetic interest or to those of legendary lore, for close to the isle of Mull, off its western coast, lay the isle of Staffa, with its basaltic pillars and its celebrated Cave of Fingal, and directly opposite the opening of this cave, at a distance of some seven miles, the island of Iona, most of all likely to awaken the reflections and to enchain the attention of the youthful and religious student. This, as Dr. Johnson observes, is "that illustrious island which was once the luminary of the Caledonian regions, whence savage clans and roving barbarians derived the benefits of knowledge and the blessings of religion. To abstract the mind from all local emotion would be impossible, if it were endeavored, and would be foolish, if it were [118] possible. Whatever withdraws us from the power of our senses, whatever makes the past, the distant or the future predominate over the present, advances us in the dignity of thinking beings. Far from me and from my friends be such frigid philosophy as may conduct us, indifferent and unmoved, over any ground which has been dignified by wisdom, bravery or virtue. That man is little to be envied whose patriotism would not gain force upon the plain of Marathon, or whose piety would not grow warmer among the ruins of Iona." Here are still to be seen the ruins of an august monastery and cathedral, and of three royal chapels, with extensive cemeteries, filled with numerous graves of those now unknown, but who, as Dr. Johnson observes, "did not expect to be so soon forgotten." For it is in this hallowed earth, to use the language of Scott,

and tradition makes it also the place of sepulture for the kings of Scotland, and even for the monarchs of other lands, brought hither to rest in the consecrated soil of the Holy Isle.

      There is not a more charming or interesting portion of history than that which records the life and labors of Columban, who, in the sixth century, rendered the little island of Iona a brilliant centre of learning and of pure religion amidst the darkness and idolatry that then brooded over Great Britain, when an imperfect and Popish Christianity, mingling itself with the barbarous superstitions of Scandinavian mythology, led Redwald, King of East Anglia, to place a Christian altar by the side of the statue of Woden. Intelligent and noble youths here assembled from various regions; some, like Oswald, to be educated for the discharge of [119] kingly duties; others to be prepared, by a course of discipline and study, usually of eighteen years' duration. to be ordained as missionaries and instructors, not only to enlighten their own country, but to labor in other fields both dangerous and remote. After all the controversies that have been waged in reference to the history of these Culdees of Iona, it is generally admitted that their doctrines and their lives were pure and simple; that they rejected the Romish ceremonies, doctrines and traditions; that, as even Bede admits, though himself indignant at their repudiation of the authority of the Bishop of Rome, "they preached only such works of charity and piety as they could learn from the prophetical, evangelical and apostolic writings;" that they boldly asserted the exclusive authority of the Scriptures, and that their modes of worship and their forms of church government were primitive and simple.¹ [120]

      Columban was an Irishman, born in the village of Garten, in county Donegal, about A. D. 565. It was while at the monastery of Bangor, which contained three [121] thousand monks, that Columban became impressed with the earnest desire to go out amidst difficulties and dangers to publish the gospel and to establish Christian discipline among savage nations."

      "O that God would grant," said he, as quoted by Neander "(since, insignificant as I am, still I am his servant), that he would awaken me out of the sleep of indolence, and so kindle that fire of Divine love that this Divine flame may always burn within me! O that I had the wood with which that fire might be continually nourished, that it might never more be quenched, but always increase within me! O Lord, give me I beseech thee, in the name of Jesus Christ thy Son, my God, that love which can never cease, that will kindle my lamp, but not extinguish it, that it may burn in me and enlighten others. Do thou, O Christ, our dearest Saviour, thyself kindle our lamps, that they may evermore shine in thy temple; that they may receive unquenchable light from thee--the unquenchable light that will enlighten our darkness, and lessen by us the darkness of the world! My Jesus, I pray thee, give thy light to my lamp, that in its light the most holy place may be revealed to me, in which thou dwellest as the eternal Priest, that I may always behold thee, desire thee, look upon thee in love, and long after thee. It belongs to thee to show thyself to us thy supplants, O Saviour full of love, that we may know thee, love thee alone, think of thee alone day and night, that thy love may fill our souls, and that this love so great may never more be quenched by the many waters of this earth; as it is written, 'many waters cannot quench love.'"

      Permission having been granted by the abbot, Columban first fixed upon the island of Iona as a suitable place of retirement and seclusion, and with twelve companions established there a monastery and school, which soon became widely celebrated. Though monastic rules were adopted, and Columban inculcated strict obedience to them as evidence of Christian [122] humility, he seems to have encouraged individual freedom, and to have directed the thoughts of the brotherhood to the greatest attainment of the Christian life--the surrender of the will to God.

      "We must willingly surrender," says he, "for Christ's sake, what we love out of Christ. First of all, if it is necessary, our bodily life must be surrendered by martyrdom for Christ. Or, if the opportunity be wanting for such blessedness, the mortification of the will must not fail, so that they who live henceforth live not unto themselves, but unto him who died for them. Let us therefore live to him who, though he died for us, is the life. Let us die unto ourselves, that we may live to Christ. For we cannot live to him, if we do not first die ourselves, that is, our own wills. Let us be Christ's, not our own; we are bought at a dear price, truly so; for the Master gave himself for the servant, the King for his attendants, God for man. What ought we to give in return when the Creator of the universe died for us sinners, who yet were his creatures? Believest thou that it is not necessary to die to sin? Certainly thou must do that. Let us therefore die; let us die for life, since he who is the life, died for the dead; that we maybe able to say with Paul, 'I live, yet not I, but Christ liveth in me, who died for me;' for this is the language of the chosen. No one can die to himself, if Christ does not live in him. But if Christ be in him, he cannot live to himself. Live in Christ, that Christ may live in thee."

      Such were his sweet lessons in relation to a true union with Christ, nor were his warnings against speculations in religion less remarkable. Speaking against idle subtleties about the Trinity, he says:

      "Who can speak of the essence of God? How he is everywhere present and invisible, or how he fills heaven and earth and all creatures, according to these words, 'Do not I fill heaven and earth, saith the Lord?' Jeremiah xxiii. 24. [123] The universe is full of the Spirit of the Lord. 'Heaven is my throne and earth is my footstool.' God therefore is everywhere in his own infinity; everywhere altogether nigh, according to his own testimony of himself. 'Am I not a God at hand, saith the Lord, and not a God afar off?' We therefore seek after God not as one who is far from us, since we can apprehend him in our own inward souls, for he dwells in us as the soul in the body, if we are not dead in the service of sin. If we are susceptible of this, that he is in us, then we are truly made alive by him, as his living members. 'In him,' says the apostle, 'we live and move and have our being.' Who shall search out the Most High according to this his unutterable and inconceivable essence? Who shall fathom the depths of the Godhead? Who shall boast that he knows the infinite God, who fills and surrounds all things; who penetrates all things, and is exalted above all; whom no man has seen as he is? Let no one then venture to inquire into the unsearchable essence of God; only believe, simply but firmly, that God is and will be what he was, since he is the unchangeable God. God is perceived by the pious faith of a pure heart, and not by an impure heart and vain discourse. Art thou disposed to investigate the unutterable with thy subtleties? Then wisdom will be further from thee than it was. Ecclesiastes vii. 24. Dost thou, on the contrary, apprehend him by faith? Then wisdom will stand before thy doors."

      Thus many of the important things that have distinguished the Lutheran and other great religious reformations were taught and practised in this lonely isle, under the influence of that Divine light which, at sundry times and in various modes, and in different places, has strangely and unexpectedly shone forth amidst the darkness of the nations. This light, however, has long since departed from Iona. When Dr. Johnson visited the island in 1773, he found its fertile but limited area of scarcely three square miles [124] inhabited by a dense but gross and neglected population, without a school for education or a temple for worship, with but two among them who could speak English, and not one who could read or write. But that light of truth has shone forth in turn in other lands, and the youth who now, from the mountains of Jura, gazed upon the surrounding scenes and thought of former times, was himself destined in a few years, like his countryman Columban, to establish, in a secluded valley of the far-off Western World, a religious reformation based exclusively upon the Bible, and embracing the same striking points of personal trust in Christ and opposition to human speculations which characterized the teachings of Columban; and to found there, likewise, a literary institution free from the perverting influences of a sectarian theology, and from which youthful and devoted missionaries have already borne a pure apostolic gospel, even to the shores of California and to the distant regions of Australia.

      After spending most of the day upon the rugged mountains of Jura, Alexander rambled over other parts of the island, and called at the residence of the proprietor, whose name was Campbell, where he was very kindly and hospitably received. As evening approached, he recrossed the sound and returned to the inn, where, though greatly fatigued, he slept but little during the ensuing night. Next morning, about ten o'clock, the packet arrived, and soon after the family embarked with the other passengers who were waiting, and, sailing down the sound with a side wind, arrived, after a rough passage of twenty-four hours, at Art-Patrick, ten miles from Tarbet. Here, the wind being ahead, they had to cast anchor. Laird Campbell had a very handsome seat at this place, and his family, who [125] were there at this time, learning that some of the ship wrecked passengers had arrived in the packet, and were detained by a contrary wind, very kindly sent a large row-boat to convey them to Tarbet. As the boat was very heavily laden, having in it twenty-four passengers with their luggage, Alexander found it necessary to row without intermission for the whole ten miles, in order to assist its progress. From the place of landing there was a land carriage of two miles across the peninsula of Cantyre, in order to reach the packet. In assisting the passengers out with their luggage, he happened, by a sudden movement of the boat, to be thrown into the water, but got out without any other inconvenience than a complete wetting, which, however, might have proved very injurious had he not possessed a vigorous constitution, for, as there was not a sufficient number of conveyances to take all the passengers and their baggage, he, in courteously giving place to others, was finally obliged to remain himself, wet as he was, with his own baggage, very uncomfortably upon the lone and rocky shore, until a conveyance could return from Tarbet. He often, in after life, referred to the hours thus spent, when, chilled with the ocean breeze, he paced alone the deserted strand, as among the most dreary he ever passed. But the conveyance having at length arrived, he was carried to Tarbet, where he got himself dried, and, having obtained some supper, went to bed and slept soundly.

      The next day, being the Lord's day, October 30th, he spent chiefly in family duties and in reading, and on the following morning they all set out from "the small, uncouth village of Tarbet," as he styles it, in a packet bound for Greenock. The wind being fair, they made about half the distance in eighteen hours: but the wind [126] now failing, and the captain and sailors becoming drunk, there was a very uncomfortable delay. A Captain Campbell, who was on board with his sisters, growing uneasy, ordered some of the best of the sailors to ferry him ashore. While they were gone the wind rose and was favorable, but having to await the return of the boat, which was long detained, no advantage could be taken of it; and as it soon after failed again, they had to remain in the same position all night. Next morning all the male passengers went ashore, having resolved to walk to Greenock, five miles distant. Here Alexander engaged lodgings, and immediately returned in a boat for his mother and the family; and after much fatigue and trouble, owing chiefly to the drunken captain, succeeded in getting them all with their luggage safe to Greenock. This he found to be a considerable town, with an excellent harbor filled with ships from foreign ports, as the greater part of the commerce of Scotland was carried on from Greenock and from Glasgow Port, three miles above. Here, too, ended the harassing difficulties of their transportation, which contrast so strongly with the speed and comfort now enjoyed through the agency of steam vessels, first introduced upon the Clyde in 1812, little more than three years afterward.² [127]

      Deeming it advisable to reach Glasgow in advance of his mother and sisters, in order to have suitable lodgings in readiness, Alexander, on the 3d of November, after having made arrangements for the passage of the family, next day, on the fly-boat plying on the Clyde between Greenock and Glasgow, set out on foot for Glasgow, twenty-three miles distant, where he arrived in the afterpart of the day. After obtaining some refreshments at an inn, he concluded to present his letter of introduction to Mr. Ewing, in order to obtain his advice as to a suitable place of lodging. Calling, therefore, at his house, No. 4 Carlton place, he was most kindly received and hospitably entertained. Next morning, having received Mr. Ewing's advice and a note from him to the Rev. Mr. John Mitchel, he called and breakfasted with Mr. Mitchel, who rendered him some assistance in finding lodgings, which were at length obtained in Broad street, Hutchinsontown, ready furnished. Here the family, who arrived safely next morning, were duly installed, designing here to spend the winter, while Alexander would attend the classes at the University, and happy in being once more quietly settled after the dangers, fatigues and trials of the past month. [128]

[MAC1 113-128]