in Ireland to teach his children and serve him in his house as amanuensis. The Civil War ruined his prospects, but after 1641 he acquired Latin and Greek, and took to translating. At the Restoration fortune became kinder, and he was made Master of the Revels in Ireland for a year or two; but before the Great Fire of 1666, by which he suffered, was a printer and publisherapparently prosperous-in London. He produced a series of handsome folios on China, Japan, Africa, America, Britannia (Part i.), &c., with maps and fine illustrations by Hollar. His principal poetic achievements were translations of Virgil in heroic verse, and of the Iliad and the Odyssey; also a rhyming paraphrase of Æsop, and some imitations of his own. Of these also magnificent folio editions were issued with engravings by Hollar and others. A play and three epic or narrative poems by him seem never to have been printed. Pope tells us he read Homer in this form with joy when a schoolboy. Ogilby's verses are utterly unpoetic, but they scan tolerably, and are perhaps hardly bad enough to justify the place that has been assigned him in the very lowest depths of the poetical inferno. As poor poetasters have been more leniently judged.

Thus Ogilby renders the Odyssey's picture (Book vi.) of the island king's daughter Nausicaa and her companions, on their washing expedition (a sort of 'Caledonian washing') to the river by the shore, just before the shipwrecked Ulvsses presents himself to them :

When to the pleasant Fountain they drew near
Where they might wash all seasons of the year,
Where cleansing streams like purest Crystal spout;
There they alight and sweating Mules take out,
And on the Margents of the purling Flood
Drove to sweet Grass; their Chariot next unload,
And foul Weeds throw into the Crystall Spring,
Which in full Troughs they trample in a ring,
Each the Buck plying with a tab'ring Foot.
All clear from Spots, discolouring Stains and Smut,
They spread them forth in order near the Shore,
Where they small Stones and Gravel 'spy most store.
Themselves then bath'd, perfum'd, and neatly deckt
To Dinner went, where sitting they expect,
Until the Sun whiten their Weeds and dry.
When feasted well, they lay their Chaplets by,
To play at Ball. Amidst her virgin-train
The Princess first warbled a pleasant Strain.

Sir Thomas Urquhart of Cromarty (1611-60), the translator of Rabelais, was a man of somewhat remarkable accomplishments and not a little curious learning, but eminently conceited and eccentric, if not on some points hopelessly crazed. He traces the genealogy of his family up to Adam, from whom he was the 153rd in descent, and by the mother's side he ascends to Eve. The first of the family who settled in Scotland was one Nomostor, married to Diosa (daughter of Alcibiades), who took his farewell of Greece and arrived at Cromarty, or Portus Salutis, in 389 B.C. The

preposterous succession of fabulous personages, if not expressly and deliberately invented, seems to have come from the same sources as the fictitious lists of old Celtic Scottish kings. Sir Thomas, having studied at King's College, Aberdeen, and travelled in France, Spain, and Italy, continued strenuously to support the court and oppose the Covenant. He was knighted by Charles I. in 1641, and even after he succeeded to his father (also Sir Thomas), in the same year, was much plagued by creditors for Sir Thomas the elder had recklessly and hopelessly embarrassed the family property, and, probably on that account, had been violently seized and imprisoned within ane upper chalmer [chamber] callit the Inner Dortour' by his undutiful sons. The second Sir Thomas accompanied Charles II. into England, and was taken prisoner at the battle of Worcester (1651). He is said to have died of an inordinate and unrestrainable fit of joyful laughter on hearing of the Restoration.

It is often said that the heaven-born translator must be a spiritual brother and compeer of his original, that it needs a profound humourist to render another profound humourist, and that Urquhart was the northern Rabelais. Had we nothing but the translation of Rabelais to judge by, we might have been unable to dispute this so far as Urquhart is concerned. But he left us other works, and in none of them is there a single gleam of real humour, but abundance of the very contrary. Fantastical they are, eccentric, quaint, sometimes clever, copious, apt in vocables, and pointedly satirical; but usually merely verbose, magniloquent, pretentious, and tedious, save where the author's vanity and perverse foolishness make us laugh at him rather than with him. In truth, he is precisely one of the types Rabelais most constantly makes fun of Rabelais, Cervantes, and all the humourists -an inaccurate pedant, full of ill-digested learning, whose conceit, vanity, and vaingloriousness lay him open to incessant ridicule and satire, and rise to the level of sheer hallucination. No doubt Urquhart had some points in common with the creator of Gargantua and Pantagruel-hatred of the conventional, contempt for ascetic ideals, an affinity for mythical genealogies and exhaustive lists of nearly synonymous words, and a prodigious command of language, especially of out-ofthe-way words, very familiar and very unfamiliar slang, archaisms, and neoterisms, not to speak of a free exercise of the privilege of coining. But the copiousness in Urquhart's case is not from spontaneous suggestion; it is rather the outcome of the laborious or quasi-scientific imagination, and a painful dependence on the synonyms of Cotgrave's Dictionary, which he discharges at the reader in sheaves and armfuls. He makes odd mistakes, wholly missing the meaning of his original, and trying very wild shots. He constantly takes extraordinary liberties with the text-abridges, alters, and greatly expands. Thus, in a famous

His

list of animal-cries, where Rabelais had been content with nine, his translation gives us no less than seventy-one, and suggests that he knew the Complaynt of Scotlande (page 215). His style, though far from perfect, is comparatively free from Scotticism, though Scotch words (such as laird and lairdship) and idioms do at times appear. continuator, Motteux, follows him in this, making fiers comme Escossois as stout as any Scotch laird.' Motteux, whose translation is naturally more accurate, also arrogates to himself Urquhart's freedom in introducing locutions quite unknown to France of the sixteenth century; referring freely in the translation to Poor Pilgarlick, to Hans Carvel, and other characters equally unknown to the curé of Mendon.

Besides his unparalleled translation of (part of) Rabelais, the eccentric knight was author of a treatise on Trigonometry (1650); Epigrams, Divine and Moral (1646); Logopandecteision, or an Introduction to the Universal Language (1653); Ekskubalauron, or the Discovery of a most exquisite Jewel, which is described on the title-page as more precious than Diamonds inchased in Gold, the like whereof was never seen in any age; found in the Kennel of Worcester Streets the day after the Fight and six before the Autumnal Equinox, anno 1651.' This Jewel is a vindication of the honour of Scotland from the 'infamy' cast upon it by the rigid Presbyterian party, and from all false accusations of whatever sort, and is a panegyric on the Scots nation; it records the exploits of the Scot abroad—of learned doctors in foreign universities, and of gallant colonels who earned renown in France, Spain, Italy, Flanders, Holland, Dutchland, Denmark, Pole, Hungary, Swedland, and elsewhere, under 'Gustavus Cæsaromastix' and other equally glorious commanders. This affords him a chance of giving at great length the (highly embellished) adventures of the Admirable Crichton and others. He set himself to show that it is the 'kirkomanetick philarchaists' of the Covenant who by their malignancy and narrow-mindedness have brought on the nation the charge of covetousness. There are others, too, who are to blame! and of them he speaks with a vehemency evidently bred of personal affliction at their hands, in a breathless (but quite grammatical) paragraph of one huge denunciatory sentence:

Another thing there is that fixeth a grievous scandal upon that nation in matter of philargyrie or love of money, and it is this: there hath been in London and repairing to it for these many years together a knot of Scotish bankers, collybists, or coine-coursers, or traffickers in merchandize to and againe, and of men of other professions who by hook and crook, fas et nefas, slight and might, all being as fish their net could catch, having feathered their nests to some purpose, look so idolatrously upon their Dagon of wealth, and so closely, like the earth's dull center, hug all unto themselves, that for no respect of vertue, honor, kinred, patriotism, or whatever else, be it never so recommendable, will they depart from one single peny, whose emission doth not, without any hazard of loss, in a very short time superlucrate beyond

all conscience an additional increase to the heap of that stock which they so much adore; which churlish and tenacious humor hath made many that were not acquainted with any else of that country to imagine all their compatriots affected with the same leprosie of a wretched peevishness, whereof these quomodocunquizing cluster-fists and rapacious varlets have given of late such cannibal-like proofs, by their inhumanity and obdurate carriage towards some whose shoestrings they are not worthy to unty, that were it not that a more able pen than mine will assuredly not faile to jerk them on all sides, in case by their better demeanor for the future they endeavour not to wipe off the blot wherewith their native country by their sordid avarice and miserable baseness hath been so foully stained, I would this very instant blaze them out in their names and surnames, notwithstanding the vizard of Presbyterian zeal wherewith they maske themselves, that like so many wolves, foxes, or Athenian Timons, they might in all times coming be debarred the benefit of any honest conversation.

The following paragraph, apologising for the plainness of his style in the Jewel, suddenly breaks away from comparative verbal reasonableness, and displays Urquhart in his most fantastic mood as phrase-maker. It illustrates the same perverse fecundity of words, pedantic and otiose rather than witty or amusing, put to happier use in the Rabelais :

I could truly, having before mine eyes some known treatises of the authors whose muse I honour and the straine of whose pen to imitate is my greatest ambition, have enlarged this discourse with a choicer variety of phrase, and made it overflow the field of the reader's understanding, with an inundation of greater eloquence; and that one way, tropologetically, by metonymical, ironical, metaphorical, and synecdochical instruments of elocution, in all their several kinds, artifically affected, according to the nature of the subject, with emphatical expressions in things of great concernment, with catachrestical in matters of meaner moment; attended on each side respectively with an epiplectick and exegetick modification; with hyperbolical, either epitatically or hypocoristically, as the purpose required to be elated or extenuated, with qualifying metaphors, and accompanied by apostrophes ; and lastly, with allegories of all sorts, whether apologal, affabulatory, parabolary, ænigmatick, or paræmial. And on the other part, schematologetically adorning the proposed theam with the most especial and chief flowers of the garden of rhetorick, and omitting no figure either of diction or sentence, that might contribute to the ear's enchantment, or perswasion of the hearer. I could have introduced, in case of obscurity, synonymal, exargastick, and palilogetick elucidations; for sweetness of phrase, antimetathetick commutations of epithets; for the vehement excitation of a matter, exclamation in the front, and epiphonemas in the reer. I could have used, for the promptlyer stirring up of passion, apostrophal and prosopopcial diversions; and, for the appeasing and settling of them, some epanorthotick revocations, and aposiopetick restraines. I could have inserted dialogismes, displaying their interrogatory part with communicatively pysmatick and sustentative flourishes; or proleptically, with the refutative schemes of anticipation and subjection, and that part which concerns the responsory, with the figures of permission and concession. Speeches

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.

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. In 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 vindication 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 Calia 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. 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 my 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 (From Essays on Happiness.)

the sun.

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 prodigalities, 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 wholly 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 oppression 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 countryweddings, 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 Edinburgh 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 expedition. negotiate the Prince of Orange's He was the first lieutenant-colonel of the regi ment raised after the Revolution from amongst the westland Cameronians (afterwards the 26th), and he fell, still under thirty years of age, in