extending a matter beyond what it is, auxetically, digressively, transitiously, by ratiocination, ætiology, circumlocution, and other wayes, I could have made use of; as likewise with words diminishing the worth of a thing, tapinotically, periphrastically, by rejection, translation, and other meanes, I could have served myself.

His verse is cumbrous and commonplace, the following being a fair specimen :

The way to vertue 's hard, uneasie, bends
Aloft, being full of steep and rugged alleys;
For never one to a higher place ascends,

That always keeps the plaine, and pleasant valleyes: And reason in each human breast ordaines That precious things be purchased with paines. Only the first two books of the History of Gargantua and Pantagruel were translated by Sir Thomas Urquhart in 1653. These were published in his lifetime; and Peter Anthony Motteux (1660-1718)-by birth a French Huguenot, but known as a dramatic writer in English-republished them in 1693, and added the third from Urquhart's papers. In 1708 he published a complete translation, the fourth and fifth books being his own. This joint production was again published in 1737 by John Ozell (d. 1743), with corrections and notes. The standard edition is that in the Tudor Translations' (3 vols. 1900), by Mr Charles Whibley. The Maitland Club published Urquhart's original works (2 vols. 1834); there is an excellent monograph on Urquhart's life and works (1899) by the Rev. John Willcock.

In

Sir George Mackenzie (1636-91) was a native of Dundee, nephew of the Earl of Seaforth. He was educated at St Andrews and Aberdeen, and studied civil law at Bourges, in France. In 1660 he published Aretine; or the Serious Romance, a tedious Egyptian story in a stilted style. He seems to have been almost the only learned man of his time in Scotland who maintained an acquaintance with the lighter departments of contemporary English literature. He was a friend of Dryden, by whom he is mentioned with great respect; and he himself composed poetry, which, if it has no other merit, is at least in good English, and appears to have been fashioned after the best models of the time. He also wrote some moral essays, and deserves to be remembered as one of the first Scots authors to write English with purity. 1665 he published at Edinburgh A Moral Essay, preferring Solitude to Public Employment, which drew forth an answer from John Evelyn. The writer who contended for solitude was busily employed in public life, being the principal lawofficer of the crown, the King's Advocate for Scotland; while Evelyn, whose pursuits were principally those which ornament retirement-who longed to be delivered from the gilded impertinences of life-stood forward as the champion of public and active employment. Other essays deal with the religion of the Stoic, moral gallantry, the moral history of frugality, reason, and the like. The literary efforts of the noble wit of Scotland,' as Dryden called him, were but holiday recreations— his business was law and politics. He was author of Institutions of the Law of Scotland, and Laws and Customs in Matters Criminal; Jus Regium, treatises against the Covenanters, and a vindiIcation of the government of Charles II. in its severe treatment of them; also A Defence of the

Antiquity of the Royal Line of Scotland, in which he gravely supports the story of the forty fabulous kings deduced from Gathelus, son-in-law of Pharaoh, and his spouse Scota (see page 256, His work on Heraldry was long a standard ; but an important historical work, entitled Memoirs of the Affairs of Scotland, from the Restoration of Charles II., lay in manuscript till 1821. Mackenzie, who in 1661 defended the Marquis of Argyll, unhappily disgraced himself by subservi ency to the court, and by the inhumanity and cruelty with which, as Lord Advocate (after 1677, he conducted the prosecutions and persecutions of the Covenanters; and he lives in the memory of the Scottish people as 'Bluidy Mackenzie.' There is, it need hardly be said, no bloodthirstiness in his poems, essays, or even law-books; he appears as an accomplished gentleman, a kindly philosopher, and an orthodox and even earnest Christian; and all his moral arguments were in favour of sweet reasonableness, though somewhat strenuous against fanatics and fanaticism. He was a friend of the pious Robert Boyle, to whom he dedicated his Essay on Reason. Yet as a name of evil omen for cruelty, the accomplished advocate and public prosecutor ranks as the Scottish counterpart of Judge Jeffreys. He himself said none had screwed the king's prerogative higher than he; and he is mainly responsible for directing the savage persecution which Claverhouse had the ignoble task of seeing carried out. He it was who founded the Library of the Faculty of Advocates in Edinburgh; and so all workers in literature in Scotland owe him, and those who have since his time administered the library, a deep debt of gratitude. At the Revolution he retired to England. In one of his few poems he thus chaunted the

Praise of a Country Life.

O happy country life, pure like its air;

Free from the rage of pride, the pangs of care.
Here happy souls lie bathed in soft content,
And are at once secure and innocent.
No passion here but love: here is no wound
But that by which lovers their names confound
On barks of trees, whilst with a smiling face
They see those letters as themselves embrace.
Here the kind myrtles pleasant branches spread ;
And sure no laurel casts so sweet a shade.
Yet all these country pleasures, without love,
Would but a dull and tedious prison prove.
But oh! what woods [and] parks [and] meadows lie
In the blest circle of a mistress' eye!
What courts, what camps, what triumphs may one find
Displayed in Calia, when she will be kind!
What a dull thing this lower world had been,
If heavenly beauties were not sometimes seen!
For when fair Cælia leaves this charming place,
Her absence all its glories does deface.

Against Envy.

We may cure envy in ourselves either by considering how useless or how ill these things were for which we envy our neighbours; or else how we possess as much or

as good things. If I envy his greatness, I consider that he wants my quiet as also I consider that he possibly envies me as much as I do him; and that when I begun to examine exactly his perfections, and to balance them with my own, I found myself as happy as he was. And though many envy others, yet very few would change their condition even with those whom they envy, all being considered. And I have oft admired why we have suffered ourselves to be so cheated by contradictory vices, as to contemn this day him whom we envied the last; or why we envy so many, since there are so few whom we think to deserve as much as we do. Another great help against envy is, that we ought to consider how much the thing envied costs him whom we envy, and if we would take it at the price. Thus, when I envy a man for being learned, I consider how much of his health and time that learning consumes: if for being great, how he should flatter and serve for it; and if I would not pay his price, no reason I ought to have what he has got. Sometimes, also, I consider that there is no reason for my envy : he whom I envy deserves more than he has, and I less than I possess.

my

And by thinking much of these, I repress their envy, which grows still from the contempt of our neighbour and the overrating ourselves. As also I consider that the perfections envied by me may be advantageous to me; and thus I check myself for envying a great pleader, but am rather glad that there is such a man, who may defend innocence: or to envy a great soldier, because his valour may defend my estate or country. And when any of my countrymen begin to raise envy in me, I alter the scene, and begin to be glad that Scotland can boast of so fine a man; and I remember, that though now I am angry at him when I compare him with myself, yet if I were discoursing of my nation abroad, I would be glad of that merit in him which now displeases me. Nothing is envied but what appears beautiful and charming; and it is strange that I should be troubled at the sight of what is pleasant. I endeavour also to make such my friends as deserve my envy; and no man is so base as to envy his friend. Thus, whilst others look on the angry side of merit, and thereby trouble themselves, I am pleased in admiring the beauties and charms which burns [sic] them as a fire, whilst they warm me as the sun. (From Essays on Happiness.)

The True Path to Esteem.

I have remarked in my own time that some, by taking too much care to be esteemed and admired, have by that course missed their aim; whilst others of them who shunned it, did meet with it, as if it had fallen on them whilst it was flying from the others; which proceeded from the unfit means these able and reasonable men took

to establish their reputation. It is very strange to hear men value themselves upon their honour, and their being men of their word in trifles, when yet that same honour cannot tie them to pay the debts they have contracted upon solemn promise of secure and speedy repayment; starving poor widows and orphans to feed their lusts; and adding thus robbery and oppression to the dishonourable breach of trust. And how can we think them men of honour, who, when a potent and foreign monarch is oppressing his weaker neighbours, hazard their very lives to assist him, though they would rail at any of their acquaintance, that, meeting a strong man fighting with a weaker, should assist the stronger in his oppression?

The surest and most pleasant path to universal esteem

and true popularity is to be just; for all men esteem him most who secures most their private interest, and protects best their innocence. And all who have any notion of a Deity, believe that justice is one of His chief attributes; and that, therefore, whoever is just, is next in nature to Him, and the best picture of Him, and to be reverenced and loved. But yet how few trace this path! most men choosing rather to toil and vex themselves in seeking popular applause, by living high and in profuse prodiga. lities, which are entertained by injustice and oppression; as if rational men would pardon robbers because they feasted them upon a part of their own spoils; or did let them see fine and glorious shows, made for the honour of the giver upon the expence of the robbed spectators. But when a virtuous person appears great by his merit, and obeyed only by the charming force of his reason, all men think him descended from that heaven which he serves, and to him they gladly pay the noble tribute of deserved praises. (From the Essay on Reason.)

Mackenzie's collected works appeared, with a Life, in 2 vols., edited by the grammarian Ruddiman. See also Thomson's edition

of the Memoirs (1821); Omond, The Lord Advocates of Scotland (1883); and Taylor Innes, Studies in Scottish History (1892).

Andrew Fletcher, born in 1655, succeeded early to the family estate of Saltoun, was educated mainly by Bishop Burnet (then minister of Saltoun), and represented the shire of Lothian in the Scottish Parliament in the reign of Charles II. He opposed the arbitrary designs of the Duke of York, afterwards James II., and retired to Holland.

Here he formed a close friendship with the English refugee patriots, and he returned to England with the Duke of Monmouth in 1685. Happening, in a personal quarrel, to kill another member of the expedition (one Dare), Fletcher again went abroad, travelled in Spain, and in Hungary fought with distinction against the Turks. He returned at the Revolution, and took an active part in Scottish affairs. His opinions were republican, and he was of a haughty, unbending temper; 'brave as the sword he wore,' according to a contemporary, and bold as a lion: a sure friend, and an irreconcilable enemy: would lose his life readily to serve his country, and would not do a base thing to save it.' Fletcher opposed the union of Scotland with England in 1707, believing, with many zealous but narrow-sighted patriots of that day, that it would eclipse the glory of ancient Caledonia. He strove for a federative, not an incorporating union, and sketched out an ingenious but doctrinaire scheme for partitioning the three kingdoms into provinces or states, each with a local capital and a large measure of home rule. So little was he merely a fanatical Conservative Scot, that Scotland was to fall into two provinces, of neither of which was Edinburgh to be capital; he thought Edinburgh very awkwardly situated for a metropolis, as being neither central, nor on the sea, nor on a navigable river. After the Union he retired from public life in disgust, and devoted himself to promoting improvements in agriculture; and he died at London in 1716.

Like his somewhat older contemporary, Sir

George Mackenzie, Fletcher wrote only in English (not Scots), and did succeed in writing a vigorous style wonderfully free from Scottish peculiarities. His Discourse of Government appeared in 1698, his Two Discourses concerning the Affairs of Scotland in the same year. The Discorso della Cose di Spagna (1698 also) was printed only in Italian. His Speeches in the Scottish Parliament are both eloquent and sincere, though his political ideals were perverse and unpractical. An Account of a Conversation concerning a Right Regulation of Governments for the common Good of Mankind (1703) is forcibly written, and contains much sound sense amidst its strong appeals in favour of Scottish independence. In this letter occurs the famous saying, so constantly quoted and so universally misinterpreted, about ballads. The conversation was supposed to be between the Earl of Cromarty, Sir Edward Seymour, Sir Christopher Musgrave, and Fletcher himself, and had nothing in the world to do with ballads such as 'Chevy Chase' or the Robin Hood series, but the unholy songs of the day, Tom Durfey's no doubt included; 'ballad' as used of romantic poems like the Border ballads is essentially a modern usage, the older custom always implying some kind of song. Fletcher's argument was on the utter inefficiency of all government regulations, according to Sir Christopher Musgrave, to put down the corruptions of London society in those days-the luxury of women, the number of prostitutes, and the debauchery of the poor of both sexes, who are daily tempted to all manner of lewdness by the infamous ballads sung in every corner of the streets. "One would think," said the Earl, "this last were of no great consequence." I said I knew a wise man so much of Sir Christopher's sentiment, that he believed if a man were permitted to make all the ballads, he need not care who should make the laws of a nation. And we find that most of the antient legislators thought they could not well reform the manners of any city without the help of a lyric, and sometimes of a dramatic, poet. But in this city [London] the dramatic poet no less than the ballad-maker has been almost who.ly employed to corrupt the people, in which they have had most unspeakable and deplorable success.'

Enthusiastic admiration of the Greek and Roman republics led Fletcher to praise even slavery as maintained by them. He represents the condition of the slaves as happy and useful, and by way of contrast paints the state of the lowest class in Scotland in colours that (even if they be somewhat too dark) show how frightfully disorganised the country was at that period. In the Second Discourse on the Affairs of Scotland occurs this lurid picture :

There are at this day in Scotland (besides a great many poor families very meanly provided for by the church-boxes, with others who, by living on bad food, fall into various diseases) two hundred thousand people begging from door to door. These are not only noway

advantageous, but a very grievous burden to so poor a country. And though the number of them be perhaps double to what it was formerly, by reason of this present great distress, yet in all times there have been about one hundred thousand of those vagabonds, who have lived without any regard or subjection either to the laws of the land, or even those of God and nature. . . . No magistrate could ever be informed or discover which way one in a hundred of these wretches died, or that ever they were baptized. Many murders have been discovered among them; and they are not only a most unspeakable oppres sion to poor tenants (who, if they give not bread, or some kind of provision, to perhaps forty such villains in one day, are sure to be insulted by them), but they rob many poor people who live in houses distant from any neighbourhood. In years of plenty many thousands of them meet together in the mountains, where they feast and riot for many days; and at country. weddings, markets, burials, and the like public occasions, they are to be seen, both men and women. perpetually drunk, cursing, blaspheming, and fighting together. These are such outrageous disorders, that it were better for the nation they were sold to the galleys or West Indies than that they should continue any longer to be a burden and curse upon us.

But better than sending them to the plantations would be to keep them at home, utilising their services, and drilling them into a higher moral condition. The scheme of setting native vagabonds to work as serfs was not, as is commonly supposed, a novelty in Fletcher; it was fully recognised by a long series of Scottish laws from 1579 to 1661, and partially enforced too. Fletcher, however, went beyond the highest flight of Scots law in this department, and argued in favour of compelling all Scottish landlords to take white slaves in proportion to the size of their holdings. Fletcher's scheme may well have suggested a similar one to Defoe for London vagrants, expounded in Everybody's Business. Carlyle's views on the beneficence of the whip as a stimulus to honest industry at home and abroad have also points of affinity.

Fletcher's Political Works appeared, with a character of the author,' in 1732, and was reprinted in 1737, 1747, and later. There is a short and rather meagre Life by G. Omond (1897), which passes too lightly over many of Fletcher's most pregnant ideas and interesting characteristics. On Serfdom in Scotland, see the Ebulurgh Review for January 1899.

William Cleland (1661?-89) showed less to advantage as a poet than as the heroic defender of Dunkeld in 1689, when the Cameronian regiment under his command stemmed and turned backward the rush of four thousand Highlanders flushed with the victory of Killiecrankie. The son of the Marquis of Douglas's gamekeeper, Cleland studied at St Andrews, became a zealous Covenanter, fought at Drumclog and Bothwell Brig (where he was a captain), and as a refugee in Holland studied law at Utrecht, and helped to negotiate the Prince of Orange's expedition. He was the first lieutenant-colonel of the regiment raised after the Revolution from amongst the westland Cameronians (afterwards the 26th), and he fell, still under thirty years of age, in

the grim and bloody struggle round Dunkeld Cathedral. Scott wrongly assumed him to have been the father of Pope's friend Cleland.

But for the low ebb of literature in Scotland, Cleland would never be named amongst poets. Still, his uncouth verses-mainly satirical-record the temper of the times, and have a considerable linguistic interest. What he wrote was not old Scots, nor the Scots of Ramsay and Burns, but an imperfect English stuffed full of Scots words, forms, and locutions-gaunt (yawn), spear (ask), thir (these), kenn, lith, swerff; thou's (thou art), thou wear's (thou wearest), sawen (sown), crub'd (curbed), leugh (laughed). Further, words spelt as English ones must be pronounced as Scotch in order to rhyme-thus, wool rhymes with true, dissecting with checking, enacts them with takes them (pronounced enacks them, taks them), guard with laird. Snizeing (sneeshing) is already used for snuff; in coarck his coots for 'grip his ankles' we have an odd combination of Scottish Ciceronianism and the mere vernacular; and 'makes the thrush bush [tuft of rushes] keep the cow' is an interesting echo of the famous vow of James I. (of Scotland).

Cleland's Poems and Verses appeared in a small volume in 1697, and contain nine stanzas written by him as 'An Adition to the Lines of "Hollow my Fancie" when he was a student at St Andrews. The anonymous poem so named was well known before the middle of the century, and Cleland's addition falls far below the humble literary level of the original. The first two stanzas given below are from the earliest set of words.

From 'Hallo, my Fancy.'

When I look before me,

There I do behold

There's none that sees or knows me;
All the world's a-gadding,

Running madding;

None doth his station hold.

He that is below envieth him that riseth,
And he that is above, him that's below despiseth,
So every man his plot and counter-plot deviseth.
Hallo, my fancy, whither wilt thou go?

Look, look, what bustling

Here I do espy;

Each another jostling,

Every one turmoiling,

Th' other spoiling,

As I did pass them by.

One sitteth musing in a dumpish passion,

Another hangs his head because he's out of fashion, A third is fully bent on sport and recreation.

Hallo, my fancy, whither wilt thou go?

In conceit like Phaeton,

I'll mount Phoebus' chair, Having ne'er a hat on, All my hair a-burning In my journeying,

Hurrying through the air.

Fain would I hear his fiery horses neighing,
And see how they on foamy bits are playing;
All the stars and planets I will be surveying!

Hallo, my fancy, whither wilt thou go?..
Hallo, my fancy, hallo,

Stay thou at home with me;
I can thee no longer follow,
Thou hast betrayed me,
And bewrayed me;

It is too much for thee.

Stay, stay at home with me; leave off thy lofty soaring;
Stay thou at home with me, and on thy books be poring;
For he that goes abroad lays little up in storing:
Thou 's welcome home, my fancy, welcome home to me.

From Cleland's pen (less dexterous than his sword) we have also one or two elegies-as on the famous Covenanter M'Ward--rhymed epistles, and other occasional verses, but the bulk of the book is occupied with two 'mock poems' or satires, one Upon the Expedition of the Highland Host, who came to destroy the Western Shires in Winter 1678,' and another on the Episcopal clergy who met to consult about the Test in 1681.' The Highlanders, regarded then by all Lowlanders as savages on the level of the mere Irish, were in spite of the earnest protest of the landed gentlemen of the west-let loose on the Covenanting shires to suppress conventicles, and to this end had free quarters amongst the countryfolk, and were empowered to seize horses and ammunition, and, if necessary, 'to kill, wound, apprehend, and imprison' Nonconformists. The following (in which the 'she'll' and the 'nainsell' show that the jokes against the Highlander trying to speak Lowland Scotch were early stereotyped) describes

A tupe-horn filled with usquebay;

strict ram's-horn

And good blew bonnets on their heads, Which on the one side had a flipe,

A slashed-out coat beneath their plaides,
A targe of timber, nails, and hides;
With a long two-handed sword,
As good's the country can afford-
Had they not need of bulk and bones,
Who fights with all these arms at once?
It's marvelous how in such weather,
Ov'r hill and hope they came together;
How in such stormes they came so farr;
The reason is they 're smeared with tar,
Which doth defend them heel and neck,
Just us it doth their sheep protect.
But least ye doubt that this is true
They 're just the colour of tar'd wool.

valley

lest

pron. 'oo

Robert Wodrow (1679–1734), Scottish Church historian, was born at Glasgow and studied in its university, where his father was Professor of Divinity; in 1703 he became minister of Eastwood. His History of the Sufferings of the Church of Scotland 1660-88 (1721-22) was dedicated to George I. He was a zealous Presbyterian, an indefatigable collector, and an honest recorder, though not free from partisanship and credulousness; and his work is of very high value for his period. Not till next century were published his Lives of the Scottish Reformers (Maitland Club, 1834-45); Analecta, or a History of Remarkable Providences (Maitland Club, 1842-43); Correspondence (Wodrow Soc., 1842-43); and Biographical Collections (New Spalding Club, 1890). The following passages are both from the Analecta :

The Divel and the Divinity Student. When Mr Robert Blair was minister of St Andreus, there was a youth who applyed to that presbitry to be admitted to tryals. Though he was very unfit, the presbitry appoints him a text, and after he had been at all the pains he could in consulting help, yet he got nothing done, so that he turned very melancholy; and one day, as he was walking all alone in a remote place from St Andreus, there came up to him a stranger, in habite like a minister, with black coat and band, and who addressed the youth very courteously, and presently falls into discourse with him after this manner: 'Sir, you are but a young man, and yet appear to be very melancholy; pray, why so pensive?' He answered, 'It's to no purpose to communicat my mind to yow, seeing yow cannot help me.' 'How know you that? Pray let me know the cause of your pressure.' Says the youth, I have got a text from the presbitry. I cannot for my life compose a discourse on it, so I shall be affronted.' The stranger replyed, 'Sir, I am a minister; let me hear the text.' He told him. 'O, then, I have ane excellent sermon on that text here in my pocket, which yow may peruse and commit to your memory. I engage, after yow have delivered it before the presbitry, yow shall be greatly approven and applauded;' so pulls it out and gives it to him, which he received very thankfully. Then says the stranger, 'As I have obliged yow now, sir, so yow will oblige me again in doing any peece of kindness or service when my business requires it ;' which the youth promises. But, sir,' says the stranger, 'yow and I are strangers, and therefore I would require of yow a written promise, subscribed with your hand, in case yow forget the favour which I have done yow;' which he granted likewise, and delivered it to him subscribed with his blood. And thus they parted.

Upon the presbitry day the youth delivered ane

excellent sermon upon the text appointed him, which pleased and amazed the presbitry to a degree; only Mr Blair smelt out something in it which made him call the youth aside to a corner of the church, and thus he began with him: Sir, yow have delivered a nate sermon, every way well pointed. The matter was profound, or rather sublime; your stile was fine and your method clear; and no doubt young men at the beginning must make use of helps, which I doubt not but yow have done.' The young man acknowledged he had. But,' says Mr Blair, 'besydes the use of books, I know sometimes they are obliged to consult men that are scholars and well versed in divinity, to help them in their composours. Have yow not done soe?' He said he had. Mr Blair says, Yow may use all freedome with me; I intend yow no hurt. Did yow not get the whole of this discourse written and ready to your hand from one who pretended to be a minister?' He acknowledged the same. Mr Blair says, 'No doubt but yow would give him thanks for his favour, and promise to do him any peece of service he called for, when his business [doth] lye in yowr way?' He answered 'Yes.' 'But yowr verbal promises would not be sufficient did yow not give him a written promise subscribed with your blood?' All which he confessed with fear, blushing, and confusion. Then Mr Blair, with ane awful seriousness appearing in his countenance, began to tell the youth his hazard, and that the man whom he took for a minister was the Divel, who had trepanned him and brought him into his net: advised him to be earnest with God in prayer, and likewise not to give way to dispair, for there was yet hope.

In the meantime the youth was so overcome with fear and terror that he was like to fall down. Mr Blair exhorts him to take heart, and brings him in with him into the presbitry: and when all except the ministers were removed, Mr Blair recalls the whole story to them. They were all strangely affected with it, and resolved unanimously to dispatch the presbitry business presently, and to stay all night in town, and on the morrow to meet for prayer in one of the most retired churches of the presbitry, acquainting none with there busines, but taking the youth alongst with them, whom they keeped alwise close by them. Which was done, and after the ministers had prayed all of them round, except Mr Blair, who prayed last, in time of his prayer then came a violent rushing of wind upon the church, so great that they all thought the church should have fallen down about there ears, and with that the youth's paper and covenant droops down from the roof of the church among the ministers. I heard no more of the story.

Gillespie's End.

It came to that, he keept his chamber still to his death, wearing and wasting, hoasting [coughing] and sweating. Ten dayes before his death his sweating went away, and his hoasting lesned, yet his weaknes still encreased. His wife seeing the time draw near, spake to him and said, "The time of your releife is nou near and hard at hand!' He answered, 'I long for that time! O happy they that are there!' This was the last word he was heard sensibly to speak. Mr Frederick Carmichael being there, they wert to prayer, expecting death so suddenly. In the midst of prayer he left his ratling, and the pangs and fetches of death began; thence his senses went away. Wherups they rose from prayer, and beheld till in a very gentie manner the pinns of his tabernacle wer loosed.