At the conclusion of his apprenticeship, Mr Campbell returned to Aberdeen, and concluded his education as a clergyman in the divinity halls of that university. His superior intellect was now marked among his fellows, and he became the leader of a disputing- society which was instituted by them in 1742, under the name of the Theological Club. Being licensed in 1746, he soon attracted attention by his discourses; yet in 1747, he was an unsuccessful candidate for the church of Fordoun, in the Mearns. When his reputation had acquired more consistency, lie was presented to the church of Bauchory Ternan, a few miles from Aberdeen, under circumstances of a somewhat extraordinary nature. Neither the patron nor those who recommended Campbell, were aware of his Christian name. It therefore happened that Colin, his elder brother, a man of great worth, but comparatively slender abilities, was applied to, and invited to preach at Banchory, as a prelude to his obtaining the living. Colin's public exhibitions did not equal the expectations which had been formed; and, in the course of conversation, the sagacity of the patron, Sir Alexander Burnett, discovered that it was his brother whose recommendations had been so ample. George Campbell was afterwards invited, and the satisfaction which he gave insured success, for he was ordained minister of that parish, June 2, 1746. He was not long in this situation when he married a young lady of the name of Farquharson.
Though Mr Campbell did not, at this early period of his life, give token of that power of intense application which he manifested in his later years, it is supposed that he formed, in the solitude of Banchory, the original ideas of all his great works. He here composed the most important parts of his philosophy of Rhetoric. This admirable and truly classical work, in which the laws of elegant composition and just criticism are laid down with singular taste and perspicuity, originally formed a series of detached essays, and contains, with a few exceptions, the outlines of all the works he ever published. At this time also he began his great work, the Translation of the Gospels;[1] a though it is probable that he did not make much progress until his professional duties directed his attention more forcibly to the same subject. His character as a country clergyman was established in a very short time. The amiable simplicity of his manners, the integrity and propriety of his behaviour, conjoined with his extensive knowledge, and the general esteem in which he was held by literary men, very soon brought him into notice. He was consequently induced to relinquish his charge in the country, and comply with the invitation of the magistrates of Aberdeen, and take charge of one of the quarters of that city. Here he derived great advantage from the society of literary men, and the opportunity of consulting public libraries. Mr Campbell joined the Literary Society of Aberdeen, which had been formed in the year 1758, and which comprehended many men afterwards eminent in literature and philosophy. The subjects discussed in this association were not confined to those coming strictly within the category of the belles lettres; all the different branches of philosophy were included in its comprehensive range. Campbell took a very active part in the business of the society, and delivered in it the greater part of his "Philosophy of Rhetoric."
- ↑ When Mr Alexander Fraser Tytler (afterwards Lord Woodhouselee) published his "Essay on the Principles of Translation," a correspondence ensued betwixt him and Dr Campbell, in consequence of the latter asserting that many of the ideas contained in the Essay had been appropriated without acknowledgment from his "Translation of the Gospels," published a short time previously. It was, however, satisfactorily established by Mr Tytler, that the supposed plagiarism was in reality the result of coincidence of opinion. Of this the doctor became thoroughly satisfied, and a warm friendship grew up between the parties.
