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User talk:Milolance

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Again, welcome! Beeswaxcandle (talk) 07:09, 1 November 2012 (UTC)

title: User talk:Milolance


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title: User talk:94.200.176.10


text: User talk:24.74.45.82

title: User talk:24.74.45.82


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Page:Lindigo.djvu/147

Rh master to play the old favourite pibroch, an air which he had abstained from playing ever since the loss of Bella, lest it might awaken sad thoughts in the mind of Charlie.

As the rowers measured their time with the thrilling strain, and as the boat glided leisurely round one of the picturesque islets, Charlie, who was seated at the helm, became overwhelmed with mournful thoughts, which were awakened by the favourite pibroch, and the surrounding scenery, which forcibly reminded him of happier days.

In order to hide his grief from his companions, he turned round and directed his gaze towards the islet they were slowly passing.

While his eyes were fixed on the islet, his thoughts carried him back to the scene at the Bridge of Linn, when he heard his lost Bella's endearing appeal on that memorable morning, calling to him—when, hark! the identical sound—"Charlie, dear, save me," struck his ears above the strains of the music. With one bound he sprung up, and rushing to the bows, pulled the chanter from Donald's lips, and with looks of strange wildness, exclaimed—"Did you not hear her?"

The bewildered company, who concluded that he was under a delusion, asked for an explanation, when he replied—"I am certain it was her voice." One of the party now informed them that he saw a black-fellow carrying a female in his arms into the scrub on the island opposite, and that she seemed to resist him by screaming out, which was probably what Charlie had heard, and, mixed with the sound of the music, took it for the voice of some acquaintance.

The rest of the company coincided in this supposition, adding that if he had been thinking of some one at the time, the force of imagination would construe the voice of the Warrigal female into what he fancied he heard. This argument tranquilisedtranquillised [sic] his mind a little, still the sound and the words, with the never-to-be-forgotten voice was too real to be erased from his memory or mistaken, and nothing but the improbability of Bella being alive could allay or satisfy his mind, nor could he shake off the strange impression caused by the occurrence.

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text: The Dictionary of Australasian Biography/Howe, Hon. James Henderson


text: The Dictionary of Australasian Biography/Howitt, Alfred William


text: User:EricSerge

title: User:EricSerge


text: The Dictionary of Australasian Biography/Howitt, William


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 He married, secondly Margaret, daughter of Alexander, master of Montgomery, by whom, he had a son, Thomas Home of Laingshaw, Ayrshire.

HOME or HUME, ALEXANDER, second  (d. 1506), was the eldest son of Alexander, master of Home, by his wife Elizabeth Home. During the lifetime of his grandfather, Sir, first Baron Home [q. v.], he was known as Alexander Home of Home, under which designation he sat in parliament in February 1483-4 and May 1485. He was appointed a commissioner to settle disputes on the marches, 8 Oct. 1484, and again to treat about a truce with England in 1485. With his relatives he joined the part of the prince (afterwards James IV) against James III, and he was one of the envoys sent by that party in May 1488 to ask assistance from England (Cal. Documents relating to Scotland, iv. 1539). After the assassination of James III Home was on 7 Oct. 1488 sworn a privy councillor and constituted lord high chancellor for life. On 25 Aug. he was appointed warden of the east marches for seven years (Reg. Mag. Sig. Scot. i. 1893), and in that capacity concluded at Coldstream on 23 Oct. the ratification with the English envoys of a treaty for three years (Cal. Documents relating to Scotland, iv. 1534). He had the custody of the castle of Stirling and the government of the king’s brother John, earl of Mar, committed to him on 10 Jan. 1489-90 for nine years (Reg. Mag. Sig. Scot. i. 1919). The revenues of the earldom of Mar and Garioch were assigned for his support on the following 28 April. On 12 Jan. of the same year he had a charter of the office of balliary of Ettrick Forest. His father died in 1468, and he succeeded his grandfather as second baron Home in 1491. In 1493 he made a pilgrimage to Canterbury, a safe-conduct being granted him to pass through England by Henry VII. In the winter of 1496-1497 Home and his followers, in support of Perkin Warbeck, the pretender to the English throne, made an inroad into England, and in the spring Surrey retaliated by burning Ayton Castle in Berwickshire and other of their strongholds. Shortly afterwards Warbeck set sail from England for the continent, and on 5 July 1497 Home concluded negotiations for a truce between Scotland and England (Cal. Documents relating to Scotland, iv. 1635). On 19 Dec. 1502 he was appointed one of the commissioners to exchange a ratification of treaties with England (ib. p. 1696). He died in 1506. By his wife Nicolas, daughter of Sir George Ker of Samuelston, Haddingtonshire, who married secondly Sir Alexander Ramsay, he had one daughter and seven sons. Of the sons,, the eldest, succeeded his father as third baron Home [q. v.];, became fourth baron Home [q. v.]; John, abbot of Jedburgh, was banished beyond the Tay; David, prior of Coldingham, was led into an ambush by the Hepburns and slain, and William was executed for treason in 1516, the day after his brother Alexander perished. The other sons died young.

HOME, ALEXANDER, third (d. 1516), eldest son of, second baron Home [q. v.], was served heir to his father 21 Oct. 1506, and was appointed to the office of lord high chamberlain in the following year. Home was virtually prime minister during the remainder of the reign of James IV, and greatly increased the influence and importance of his family. According to Buchanan, his ‘disposition was more fierce than was expedient for the good of those times,’ and it was chiefly through his prompting that James was led to try his strength with England. The wardenship of the borders, previously entrusted to the care of three separate nobles, was delivered into his sole charge, and thus his authority was made predominant in the south of Scotland. To revenge the capture of the sea-captain [q. v.] by the English, Home, in 1513, with consent of the king, invaded Northumberland at the head of eight thousand men, and burnt and ravaged several towns and villages. Returning home heavily laden with spoil, and devoting all their attention to warding off attacks from the rear, they, on 13 Aug. 1513, fell into an ambush, and, being thrown into confusion by the sudden attack of the English archers, were completely routed, no fewer than five hundred being slain, and a great many taken prisoners, including Home's brother, Sir George. Irritated at the disaster, King James immediately resolved to take the field against England in person, and with a powerful force stormed a number of the border fortresses. On the approach of Surrey, he took up his


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 position on the hill of Flodden. At that fatal battle Home, along with Huntly, had command of the vanguard. By a furious charge at the commencement Home completely routed Edmund Howard, who, with one thousand Cheshire men and five hundred Lancastrians (Letters of Henry VIII, i. 444), had command of the right; but conceiving that the battle was already won, Home's men, who had followed far in pursuit, began, according to their border habits, to concentrate their energies on pillaging. Lindsay of Pitscottie states that Huntly, observing the desperate straits of the king, sent to Home to come to his rescue, but that Home replied, ‘He does weill that does for himselff, for we have foughten our vangaird and wone the same, and thairfoir latt the rest doe thair pairtis as weill as we have done’ (Chronicles, ed. 1814, p. 278). However this may be, Home and his followers took no further part in the conflict, and remained in ignorance of the result in the neighbourhood of the field of battle all night. On the morrow they found it deserted by both parties and the Scottish artillery standing without a guard on the hillside, but retired without any attempt to bring it with them. On 13 Oct. 1513 following Home's lands were ravaged by the English under Dacre (Cal. State Papers, Henry VIII, vol. i. entry 4529). For repression of disorders consequent on the minority of the king, Home was in April 1514 constituted chief justice on the south side of the Forth (ib. i. 4951), a position which greatly increased his influence, and rendered him a powerful rival of the Earls of Angus. Archibald Douglas, sixth earl of Angus [q. v.], had married the widow of the king, and Home, being of opinion ‘that he would overrun all the whole countrie’ (, p. 289), convened a council of the nobles at Edinburgh, where he proposed the recall of the Duke of Albany to act as regent. The lords were somewhat reluctant to take so bold a step, but on Home consenting that his name should appear first, they immediately signed an agreement for Albany's appointment. Circumstances, however, soon occurred in connection with the election in 1514 of an archbishop to the see of St. Andrews which caused Home to ally himself against Albany. Angus supported the claims of his uncle, Gavin Douglas [q. v.], for the see, while Andrew Forman [q. v.], the nominee of the pope, had obtained the support of Lord Home; but the claims of Douglas were not persisted in, and finally John Hepburn [q. v.], prior of St. Andrews, the third claimant, who had been besieged by Angus in the archbishop's palace, came to terms, and withdrew his opposition to Forman's appointment. Nevertheless, to Hepburn the loss of this great preferment was permanently galling; and becoming one of the chief confidants of Albany, he revenged himself by poisoning the duke's mind against both Angus and Home. They therefore found it expedient to make common cause with each other. In accordance with a decision of the estates, Albany determined to obtain possession of the young king, but this was met by the queen with the proposal that he should be committed to the custody of four persons nominated by herself, her husband Angus and Home being two of these. The terms were rejected, and Albany resolved to besiege Stirling Castle, where the young king was under the care of his mother. Home was ordered to arrest Sir George Douglas [q. v.], the brother of Angus, but declined to do so, and returned to his border fortress at Newark, while Angus also retired to his own territories. Threatened by the forces of the regent, the queen at once surrendered, and she and the young king were sent to the castle of Edinburgh. On this, Home immediately entered into communications with Dacre, and raised a large force to co-operate with one to be sent to his assistance from England. Ordered by Albany to leave the kingdom, he replied by recapturing his castle of Home on 26 Aug. (Cal. State Papers, Henry VIII, ii. 861) and also the strong border fortress of Blackadder.

The queen, who had gone to Linlithgow on the plea that she was near her time of childbearing, now made her escape by the help of her husband Angus, and was escorted by some followers of Home to the fortress of Blackadder. The promised help from England failed to arrive, and Home, threatened by the formidable force under Albany, agreed, on the promise of an amnesty and pardon, to have a conference with Albany at Douglas. Albany is also stated to have made Home promises of high reward and promotion if he would leave the queen's party (ib. 1012). Probably it was these offers that finally determined him to consent to a personal interview, but immediately on arriving he was arrested (ib. 1086) and sent to the castle of Edinburgh, where he was placed under the charge of the Earl of Arran. Arran was persuaded by Home not only to permit him to escape, but to join him in his flight to the borders. Angus and the queen now left Home's fortress of Blackadder, and joined Home and Arran in Northumberland. On 15 Oct. 1515 Angus, Home, and Arran entered into a league, engaging themselves and their supporters to resist the regent, and to deprive


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 ders were prepared to resist any ulterior designs of Bothwell in connection with the visit of the queen to Jedburgh (Illustrations of the Reign of Mary, p. 164). Sir James Melville mentions that a plot projected by Bothwell and Huntly for the murder there of the Earl of Murray was frustrated by the arrival of Home with an armed force (Memoirs, p. 173). Home's name was absent from the bond signed in Ainslie's Tavern, Edinburgh, in favour of the marriage of Mary to Bothwell.

After the marriage Home joined the confederate nobles. When Mary and Bothwell reached Borthwick Castle, they made a fruitless endeavour to come to an agreement with him (, Memoirs, p. 92). On the night of 10 June 1567 he, in company with the Earl of Morton, surrounded Borthwick Castle in the darkness with eight hundred men to effect Bothwell's capture; but Bothwell escaped through a postern gate, and Home and Morton, without venturing to take the queen prisoner, returned to the main body of the confederates at Edinburgh. Along with Morton he commanded the van of the confederates at Carberry Hill, and he and Morton received the queen when she surrendered herself to the lords. On the day following her entry into Edinburgh an attempt was made to raise a tumult to aid her escape; but this Home prevented by keeping the streets clear for three hours (, Hist. Church of Scotl. ii. 364). Home signed the order for the committal of the queen to Lochleven. According to Morton he was present at the opening on 21 June of the silver casket containing the letters from Mary to Bothwell (Declaration of Morton in Casket Letters and Mary Queen of Scots, p. 115). On 12 July Maitland conducted Throckmorton, the English ambassador, to Home's fortress of Fast Castle, Berwickshire. There Throckmorton, Home, and Maitland conferred together (Cal. State Papers, Scott. Ser. i. 251), and Home afterwards escorted Throckmorton back to Edinburgh with four hundred men. He was one of those who received the queen's demission of her crown, and whom she constituted a council of regency. At the coronation of the young prince James at Stirling on 26 July, Home, with Morton, took on his behalf the oath to maintain the protestant religion. On the escape of Queen Mary from Lochleven, Home foiled an attempt of the Hepburns to hold Dunbar Castle in her behalf, and at the head of six hundred spearmen fought in the van against her at the battle of Langside, 13 May 1568. According to Sir James Melville, who styles him the ‘worthy Lord Hume,’ he fought on foot with pike in hand very manfully, and was when struck down helped up ‘by the laird of Sesford, his gud brother.’

At the beginning of January 1569 Home informed the governor of Berwick that certain Liddesdale men lay in wait on the borders for the regent Moray, who was returning from the Westminster conference. Home thus saved the regent from almost certain capture (, ii. 476). According to Lord Herries, Maitland of Lethington, when accused of the murder of Darnley, was brought to Edinburgh and committed to the charge of Home, who, on the presentation of a counterfeit order signed by the regent, delivered him to Kirkcaldy of Grange, captain of the castle of Edinburgh (Memoirs, p. 118). Calderwood affirms, on the other hand, that Maitland was committed to the care of Alexander Hume of North Berwick (Hist. ii. 505).

Before long Home rejoined the party of Mary. The causes and circumstances of his defection from the party of James VI and the regent are somewhat obscure; but after Bothwell's flight the chief reason for his hostility to Mary was removed. According to his own deposition (printed in, Casket Letters, pp. 117–19), which seems substantially true, he offended the regent Moray after Maitland's apprehension by expressing disapproval of the regent's treatment of Maitland, but was afterwards on friendly terms with the regent, and did not leave the party of the king till Moray's death (January 1569–70). The occasion of his defection was, he stated, ‘the skaith he sustenit of england.’ Home signed the letter to the queen of England praying her to enter ‘in such conditions with the queen's Majestie as may be honourable for all parties’ (, ii. 547–50), and he also attended a conference of the queen's friends held at Linlithgow on 10 April (ib. p. 553). Sir James Melville states, however, that Home did not openly dissever himself from the party of the king till ‘the Erle of Sussex entred in the Merse with his forces, and tok [20 April 1570] the castell of Hom and Fals castell, full of richese and precious movables’ (Memoirs, p. 228). Calderwood mentions that the capture of Home's castle by the English was quite contrary to Home's expectation; for he ‘looked for greater favour at their hands, knowing them [Sussex and Drury] to have secretly espoused the cause of Mary's friends in England’ (Hist. ii. 562). Buchanan, who gives an identical version of the matter, affirms that Home, forsaken by all his friends and relations, ‘came with one or two in his company to Edinburgh, and shut up himself as a recluse in the castle


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 there’ (Hist. of Scotland, bk. xx.) After the capture of his castle he had scarcely any choice but to take refuge in the castle of Edinburgh.

Thenceforth he was one of the most resolute supporters of the queen, acting virtually as Kirkcaldy's lieutenant during the siege of Edinburgh Castle. Along with Huntly, Home commanded a detachment sent by Kirkcaldy from the castle, who were defeated by the besiegers at the Borough Muir (, Memoirs, p. 135). To revenge the defeat Home and Lord Claud Hamilton, with two hundred musketeers and one hundred horse, set out for Dalkeith against Morton, but were defeated and chased as far as Craigmillar, where, receiving reinforcements, they in turn routed the enemy (ib. p. 136). Not long afterwards Home was hurt in a skirmish and taken prisoner (ib. p. 137), but at the end of July 1571 he was exchanged for the laird of Drumlanrig. On 6 March 1572 he complained to Queen Elizabeth that Home Castle was kept from him, and begged that it might be restored to his wife (Cal. State Papers, Scott. Ser. i. 340). He continued resolute in his support of Kirkcaldy of Grange to the last, and on the capture of Edinburgh Castle was taken prisoner. Though convicted of treason he was not executed, but was confined in the castle. Sir James Melville states that he died shortly after being warded in the castle of Edinburgh (Memoirs, p. 256). According to the ‘History of James the Sext’ he was sent, owing to illness, to his own lodgings, and died in them on 3 Sept. 1573 (p. 145). But this is untrue. Home was a prisoner in Edinburgh Castle on 24 July 1574, when Lord Lindsay and Lord Hay of Yester obliged themselves, under a penalty of 20,000l., that he should remain there until relieved, and while there should not attempt anything against the king, &c. (Reg. P. C. Scotl. ii. 409). From the retour of his son it appears that he died 11 Aug. 1575 (, Peerage, ed. Wood, i. 736). He married, first, Margaret, daughter of Sir Walter Ker of Cessford, Roxburghshire, by whom he had a daughter, Margaret, married to the fifth earl marischal; secondly, Agnes, daughter of Patrick, lord Gray, and widow of Sir Robert Logan of Restalrig, by whom he had a son, Alexander, sixth baron and first earl Home [q. v.], and a daughter, Isabel, married to Sir James Home of Eccles. Agnes, lady Home, subsequently remarried Thomas Lyon [q. v.] of Auldbar, the master of Glammis.

 HOME or HUME, ALEXANDER, sixth and first  (1566?–1619), born about 1566, was son of Alexander, fifth lord Home [q. v.] by his second wife. On the death of his father in 1575 he was placed under the guardianship of Andrew, commendator of Jedburgh. The custody of the castle of Home had been committed by the regent Morton to the widow of the fifth baron, and on 30 Nov. 1578 she and her husband complained that the commendator refused to deliver it up. He was ordered to do so, but in December 1579 it was arranged that the castle should be retained by Lord Home and the commendator, his tutor, in his name (Reg. P. C. Scotl. iii. 250). In 1581 Alexander Hume of Manderston and others were ordered to restore to Home certain lands under a penalty of 500l. (ib. pp. 422–3). In July of the following year Home, as warden of the east marches, received a special commission to hold justiciary courts in his district (ib. p. 501). He was one of those who signed the band which resulted in the raid of Ruthven on 23 Aug. following. In a memorandum on the ‘Present State of the Nobility of Scotland,’ 1583, Home is described as ‘a young man of xvii years of age, of a great living and many friends, although they all follow him not—Himself of no very good government or hope’ (Bannatyne Miscellany, i. 68). In November 1583 a violent brawl occurred betwixt him and Francis Stewart Hepburn, fifth earl of Bothwell [q. v.], in the streets of Edinburgh (, iii. 759). Both were ordered into ward, and Home was not released till 20 Jan. 1584–5 (Reg. P. C. Scotl. iii. 719). For a time he was a prisoner in Tantallon Castle, but in December was transferred to the castle of Edinburgh by way of the Nether Bow, so that he might see exposed there the head of one of his dependents, David Hume, captain of Stirling Castle (, iv. 245).

Notwithstanding his hereditary jealousy of Bothwell, and his previous violent quarrel with him, Home, soon after obtaining his liberty, co-operated with him in the scheme for the restoration of the banished lords and the overthrow of Arran. Along with Bothwell, he fortified the castle of Kelso, which became the rendezvous of the insurgents. He was one of those received into favour by the king after Arran's fall. In the complaint


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148 Another strange circumstance happened at this time, which enveloped him still deeper in the mystery by which he was surrounded.

One evening while sitting in his room after the labours of the day, Donald, who had been on his usual rounds among the shepherds, entered breathless, with a countenance which bespoke terror and hesitation, when his master addressed him as follows:—

"Well, Donald, everything all right among the shepherds? No more attacks of the Warrigals, I hope? Why you look as though you had seen a ghost."

"To tell the truth, sir," said Donald, "If it was not a ghost I saw, I certainly saw something approaching it. But before I proceed any further, I wish to ask a question, which I trust you will answer."

"Certainly Donald, out with it," said Charlie.

"Well then," continued Donald, "I wish to know whether you are (as I have heard) a descendant of the Meoble family."

"Undoubtedly I am, Donald, I hope you have not seen the Cu Glas," replied Charlie.

"I'm sorry to say that I think I have," said Donald; "as I was riding across the plain, just now, my horse began to prick up his ears, and look behind him; it struck me first that the blacks were after me, but, on looking round, I saw a dog following me. Thinking it was a dingo, I slackened my pace and drew my pistol to have a shot at him. He then came up to me, when I beheld in the place of a wild dog, a large grey stag-hound, the very picture of poor Bran you left at home, stood before me. Being positive that no such animal was to be found in this colony, and according to the description of the Cu Glas, I instantly bethought myself that you were a relation of the Meoble family, and that he had followed you to Australia. After sniffing at me for a few seconds, he gave a whine, and left me."

"A rather long journey he must have had Donald. I thought you had left all your superstition on the other side of the line," replied Charlie, smiling at his servant's tenacity to Highland superstition.

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Rh As some of my readers may be ignorant of the meaning of the Cu Glas, Mheobail or Meoble's grey dog, I would just say that an ancient impression existed among the Highlanders that a sort of follower, or tuhich, was connected with every old family, which, on certain special occasions, made itself visible—such as before a death, or any important event taking place, or occurring to a member or descendant of the family. Each family had its own tuhich, in the shape of an animal; hence the Meoble had its Cu Glas, or large grey staghound.

Although Charlie did make light of Donald's Cu Glas at the time, he had in a few days, proofs of its existence.

A party of settlers had formed themselves for the purpose of driving from the neighbourhood a tribe of troublesome natives, who were slaughtering the cattle, and harassing the shepherds. After scouring the surrounding woods without falling in with the Warrigals, they, on their return came upon a herd of kangaroos, among which was a white one—a great rarity in the colony—after which the whole party with their dogs gave chase.

The animal flew at a tremendous speed towards a steep-banked creek that intersected the plains, near which stood a clump of scrub; but, on his approaching it, a large grey staghound sprung out, causing the kangaroo to face the creek, which he cleared at a bound. The strange dog followed his example, and, in a short time overtook his prey, which was despatched on the spot; the dog then trotted off towards the forest on the opposite side of the plains.

The astonished equestrians and their outmatched dogs, on coming to the creek, were obliged to pull up, not being able to clear it.

Charlie Stuart, who was among the leading horsemen, gazed with astonishment at the dog, which none of the party knew, when Donald drew up to his master's side, and whispered in his car, "I suppose you will believe your own eyes, and me now." Charlie turned sharply round, and replied, "If Bran exists, that is him."

"No! no!" added Donald, dubiously, "the Cu glas, and no other."

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Rh "I call on thee, God Almighty and Incomprehensible, who hast confided the secrets of thy existence to Adam, Enoch, Abraham, and Moses, who have handed them down even unto our day. Let thy Holy Spirit descend on me, and lead me, that I do not stumble in the way in which I would walk, and if ever I did violate or sin against Thy secrets may all the evils of fear overtake me that I tremble at my own shadow; may my tongue dry up, my entrails wither, my eyesight die out, my breath become poison that destroyeth my best beloved when they may approach me; may grass grow on the threshold of my father's house because none enter therein, and as I am damned here, may all the torments of Gehinom overwhelm me to all eternity. Therefore, O Lord, lead me that I rest under the shadow of thy wings, and bask in the light of thy glory. Amen! Amen!"

A shudder thrilled through his whole being, his lips blanched as he spoke these words, and even while he spoke a voice seemed to cry in him, "Woe unto thee! thou hast violated them since thou darest to enter here. Return!" But there was no return possible, the worst was over, and from that day forth the Rabbi became more confidential to his scholar.

They sat down to the table and the lesson began; the mystic reason why the Holy Scriptures begin with the letter Beth was disclosed; each letter and

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154 each stop, each phrase and each transposition therein had its own deep signification. As proof that a secret meaning lay hidden in the words of the Bible it was alleged that the Holy Scriptures related so many unimportant facts, as that (Genesis xix. 11) "Rachel and Jacob kissed," the detailed enumeration (Numbers viii.) of the contributions of the twelve princes of the tribes to the building of the tabernacle, and many similar passages. All this must have a hidden signification.

They were deeply engrossed in these discussions when the echoing chimes of the Zuyderkerk informed them of the midnight hour. The Rabbi rose, took off his shoes, strewed ashes on his head, and sat down on the ground beside the door-post, where a parchment on which was the Shema lay in a niche; he covered his face, and amid tears repeated the alphabetical confession of sins, then in a mournful voice sang Psalm cxxxvii.: "By the rivers of Babylon there we sat down, yea, we wept, when we remembered Zion. If I forget thee, O Jerusalem, let my right hand forget her cunning—let my tongue cleave to the roof of my mouth, if I prefer not Jerusalem above my chief joy."

He repeated the Lamentations of Jeremiah in the same position; then arose with the words, "Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion" (Isaiah lii. 2).

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Rh "I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night; ye that make mention of the Lord, keep not silence; and give him no rest, till he establish and till he make Jerusalem a praise in the earth" (Is. Ixii. 6).

Baruch did everything like the Rabbi, but was ignorant of the hidden meaning, of each word, gesture and tone. Teacher and pupil again seated themselves at the table, drew on their shoes, and studied until morning, when the hour for the synagogue service arrived. Thus they spent the watches of each Thursday night.

Baruch went through the Book of "The Secrets of God," whose supposed author was Adam, and the Book of the Creation, whose author is said to be the Patriarch Abraham. Not only his whole mind, but his whole body was excited by these studies; he incessantly swayed himself about and exercised his body, for the Cabbala teaches there is nothing in the higher world that has not its counterpart in the microcosm; thus the 248 commandments of the Jewish religion correspond with the similar number of members of the human body, and all these must be active in and devoted to the sacred study. Baruch knew the names and powers of all the angels, and knew the formulas by which they are constrained to the service of man; but all this, like the solution of chemical and magic problems, had but little interest for him. The mystery of

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156 it was that he yearned for incessantly, and here the Cabbala taught that all physical and spiritual life was but an imitation of the original in heaven, and a chain of existence and action leading up to God. This is the heavenly ladder which God showed to the Patriarch Jacob in a dream, on which the powers of the created world as angels, after their spiritual emancipation or material concentration, mount and descend; the graduated ladder of all existing things rests on earth and reaches to heaven; there is the heavenly Jerusalem, there the temple, the model of the earthly one, there all is spiritual that on earth is bound up in matter. From the Hebrew word Ruach (soul) it is shown by the numbers which the letters give that, the same being found in the various Hebrew words for God, the soul must be a part of God. The Hebrew word for Messiah contains the same number as the Hebrew word for Serpent, in which image Satan seduced Eve; the Messiah will therefore bruise the head of the Serpent, and banish sin and death from the earth. To the Adam on earth corresponds a threefold Adam in heaven; thus are derived the three different expressions in the accounts of the creation of the first parents (Genesis i. 27); the original of the earthly Adam is the Adam Kadmon in heaven, the image of God, and his first born Son. There are four worlds, which are spiritual or material according to their

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 the victorious mingles with the plaintive; the black waters shimmering by the home of Raleigh, and those sacred shades, the wizard woods of Kilcolman, that, with useful and shadowed beauty, closed in about the visions of the dying Spenser."

Contemplating in another essay the extent of the unexplored regions of Irish literature, he exclaims:

"What a tract of imaginative grandeur, lying away dim, sublime and gloomy, like the isle 0' Brazil of popular legend, Irish writers of poetry have left untouched in portions of the early religious history of Ireland! Lough Dearg, with so much of what is mightiest and most lasting in relation to the heart and soul floating dimly about it, is an instance. Calderon, the Catholic, soars into this region for the poetic; but the Purgatorio del San Patricio, though Shelley dug the finest image in the 'Cenci' from it, is only a scratch on the surface of an auriferous soil."

In the ranks of Australian scholarship no name stands higher than that of Dr. W. E. Hearn, a county Cavan man, and a distinguished alumnus of Trinity College, Dublin. Selected at the age of twenty-eight, by a committee presided over by Sir John Herschel, to fill the chair of history and political economy in the newly-founded University of Melbourne, Dr. Hearn has for more than thirty years been one of the chief bulwarks of that institution, and one of the great intellectual forces of the southern continent. "The Government of England," "Plutology," and "The Aryan Household," are three works from his pen, displaying an erudition which has won for them a recognised position as text-books on the subjects of which they treat, in European seats of learning. His colleague. Professor McCoy, is a Dublin man, and was chosen at the same time by Sir John Herschel to occupy the

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76 Still would I steep my lips in bliss,

And dwell an age on every kiss;

Nor then my soul should sated be,

Still would I kiss and cling to thee:

Nought should my kiss from thine dissever,

Still would we kiss and kiss for ever;

E'en though the numbers did exceed

The yellow harvest's countless seed;

To part would be a vain endeavour:

Could I desist?—ah! never—never. November 16, 1806.

TO M. S. G.

1.

I view those lips of thine,

Their hue invites my fervent kiss;

Yet, I forego that bliss divine,

Alas! it were—unhallow'd bliss.

2.

Whene'er I dream of that pure breast,

How could I dwell upon its snows!

Yet, is the daring wish represt,

For that,—would banish its repose.


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The Hexateuch According to the Revised Version Arranged in its Constituent Documents By Members of the Society of Historical Theology, Oxford Edited by J. Estlin Carpenter and G. Harford-Battersby London, New York and Bombay: Longmans, Green, and Co., 1900 Volume 1: Introduction and Tabular Appendices page 21 CHAPTER III SIGNS OF POST-MOSAIC DATE The byways of both Jewish and Christian literature are not without traces of occasional departure from the customary view. In the absence of critical method the reasons for divergence might at first have no other basis than legend or doctrinal dislike; until the attention of scholars was slowly and hesitatingly called to facts which appeared inconsistent with the received tradition, and the search was at length fairly begun for the true principles of literary and historical inquirya. 1. Before the first century of our era ran out, the apocryphal work known as the Fourth Book of Ezrab related a strange story which showed how deep an impression had been made by the tradition of Ezra's literary labours. The law had been burned, and Ezra prayed for the gift of holy spirit that he might write anew all that had happened in the world since the beginning 2 Esdr 1421... He was directed to take with him five men, and they went forth into the field. There on the next day he heard a voice bidding him open his mouth, and drink what was given him. It was a draught like fire, so that his heart poured forth understanding and for forty days he dictated to his companions, who needed food only at night, till ninety-four books were complete. These were divided into twenty-four, the former number of the Hebrew scriptures, with seventy new ones; and Ezra was thus represented as the great restorer of a lost literature. The tale was not without its influence on later writers. Irenaeus represents a moderate form of it in ascribing to Ezra the inspired rearrangement of the words of earlier prophets and the re-establishment of the Mosaic legislationc. Clement of Alexandria affirms that by the exercise of prophecy Ezra restored again the whole of the ancient Scripturesd, Tertullian, arguing that Noah preserved through the Deluge the memory of the book of Enoch his great-grandfather, asserts that even if it had been destroyed by the violence of the flood he could have renewed it by the inspiration of the Spirit, as Ezra was generally admitted to have done in the case of the entire Jewish literaturee. After two centuries more Jerome was equally willing to speak of Moses as the author of the Pentateuch or Ezra as its renewerf. This view did not of course affect the question of a Mosaic origin. But this was early called in question both within and without the Church. The Jewish sect of Nasareans were said by John of Damascus in the eighth century to have asserted that the Pentateuch was not by Mosesg. The author of the Clementine homilies assumed that Moses had promulgated a See the catena in Holzinger's Einleitung i § 6 p 25 ; Westphal Sources du Pentateuque i. b Commonly ascribed to the reign of Domitian. c Adv Haer iii 21. d Strom i 22. e De Cult Fem 3. f 'Sive Moysen dicere volueris auctorem Pentateuchi, sive Esdram eiusdem instauratorem operis non recuse' Adv Helvid (de Perpetua Virginitate B Mariae) 7. g De Haer 19. Cp Epiphan Adv Haer i 18, and Dict of Christ Biography, 'Nasaraei.'

page 22 his teaching orally, and communicated the law to seventy elders. They in their turn departed from the founder's intention by reducing it to writing, but even their work had undergone so many vicissitudes of destruction and renewal, that the form in which the Church received it stood at many removes from the original injunctions of its first authora. These casual speculations were plainly founded on grounds of doctrine or usage, and had no genuine critical base. The only contribution towards a real historic criticism which this age affords, is to be found in Jerome's identification of the law-book of Josiah with Deuteronomyb. 2. The first beginnings of criticism came from the Spanish Rabbis. The Mosaic convention was so deeply impressed on the life and thought of Israel, that it could only be questioned under a veil of the most cautious reserve. Nevertheless a certain Isaac, sometimes identified with Isaac ben Jasos (otherwise known as Jischaki) of Toledo, A D 982-1057, pointed out that Gen 3631 must be later than the foundation of the Hebrew monarchy, and proposed to assign the chapter in its present form to the age of Jehoshaphat. Ibn Ezra (1088-1167) through whom alone Isaac's criticism reaches us, was himself prepared to proceed much further. To the words 'beyond Jordan' in Deut i1 he attached this mysterious commentary: 'and if thou understandest the mystery of the twelve; and Moses wrote; and the Canaanite was then in the land; in the mount of Yahweh it shall he provided; also behold his bed was a bedstead of iron,—thou shalt discern the truth.' The riddles are most of them plain for all to read. Of the first, however, more than one solution is possible. The mystery or 'secret of the twelve' seems most appropriately explained of the twelve verses of Deut 34 which describe the death of Moses. It has also been identified with the twelve curses which the Levites were to recite on Gerizim 2715-26, or the twelve stones of which (said the Rabbis) the altar on Ebal was built 274. Josh 830. As the whole law was to be written on these stones, it must have been far less copious than the present Pentateuch. The citation 'and Moses wrote,' derived from Deut 31', is apparently the statement of another person. The allusion to the Canaanite Gen 126 is only intelligible when the Canaanites had ceased (as in Solomon's reign) to be a distinctive portion of the population. The proverb in 2214 was understood to refer to the 'mount of Yahweh' or Temple-mountain (cp Moriah 2), and again pointed to the age of Solomon at the earliest. Lastly the 'bedstead' of Og Deut 311 is specified as an interesting relic of a vanished race; but how is such a description consistent with the view that Moses is relating the victory of a few months (or weeks) before? These passages, therefore, clearly proved the existence of post-Mosaic additions or expansions in the Five Books. 3. The hints of Ibn Ezra remained long unfruitful. No teacher of the Synagogue was found to venture further along his perilous pathc. But with the advent of the sixteenth century the new learning began to work upon men's minds. Already in 1520 Carlstadt published at Wittenberg an essay concerning the canonical scriptures, in which he observed that as the style of narration after the death of Moses remained unchanged, it was a defensible view that Moses was not the author of the Five Books. On the other hand the definite ascription of writing to Moses and Joshua Deut 319.. Josh 2426, and the story of the discovery of the law-book under Josiah 2 Kings 22, a Clem Horn iii 47. b Comm in Ezek i1. c A word should perhaps be said of the learned Isaac Abravnnel (Abarbanel) who died at Venice in 1509, after a life of romantic vicissitude which proved not inconsistent with copious literary production. He expounded the Pentateuch, but his most distinguished work was a commentary on the 'Prophetae Priores,' the books of Joshua, Judges, Samuel, and Kings. In the preface to Joshua he advocated a theory of the composition of the books out of collections of documents in which public scribes from time to time recorded important events. The theory of archivists was destined to gain some prominence afterwards, at the hands of Du Maes; and is expressly cited by Father Simon (Critical History of the OT, 1683) chap ii. Cp chap IV 1 delta.

page 23 rendered it impossible to attribute them to Ezra. Their real author, therefore, remained obscure. Luther, who maintained a highly independent position towards the ecclesiastical tradition about scripture, asked what it mattered if Moses had not himself written the Pentateuch, and pointed, like R Isaac, to the allusion to the monarchy in Gen 3631. Catholic scholars, also, began to call attention to neglected facts. Andrew du Maes, a Flemish priest, published a commentary on Joshua in 1570 at Antwerp. He boldly regarded the book as part of a series of records extending through Judges, Samuel, and Kings, which were arranged out of previous materials by some man of piety and learning like Ezra or one of his contemporaries, under the guidance of the Holy Spirit. He cited the reference to the Book of Jashar Josh 1013 as the mark of a later writer producing ancient testimony in confirmation of what had been lost in dim antiquity. He pointed to the use of the name Dan in 1947 and Gen 1414 as evidence of composition long after the days of Moses and Joshua; and drew a similar conclusion with respect to the Pentateuch from Josh 1415. If Caleb's family gave the name Hebron to a city which was formerly called Kiriath-arba, then the references to Hebron in the previous books (eg Gen 1318 232 19 3527 3714 Num 1322) must be all post-Mosaic. The Jesuit theologians followed along the same lines. The Spanish Bento Pereiraa ranged himself with Du Maes, quoting his words though not his name. A quarter of a century later another Fleming, Jacques Bonfrere, argued that if Joshua made additions to the sacred law Josh 2426, there could be no objection to the view that the Pentateuch had received insertions from a later hand. Such passages, like the reference to the Danite conquest in Josh 1947, might have been appended by Samuel or Ezra. Nor were the Reformers of Holland less willing to acknowledge post-Mosaic material than the members of the Society of Jesus. The learned Episcopius, who died at Leyden in 1643, expressed his beliefb that not only had the last six verses of Deuteronomy been added by Joshua or Eleazar, but a good many others also had been inserted here and there by Ezra (i e in Deut), as well as throughout the other books, examples being found in Num 123 Gen 3519 487 aliaque complura. a In commentaries published at Lyons, 1594-1600. b Institut Theol III v i, Amsterdam, 1650.

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35

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 chair of natural science. The scientific attainments of Professor McCoy are widely known, and the splendid Australasian museum which has been established in Melbourne under his fostering care, whilst being a source of delight and instruction to thousands, is a standing monument to his painstaking industry and his scientific enthusiasm. It is to a Victorian citizen that the Irish race is indebted for the best and most complete collection of national poetry in existence, viz., "The Ballad Poetry of Ireland," in two volumes, compiled by Edmund Hayes, a long-time resident of Melbourne. Conversely, the native-born Australian race is under an obligation to an Irishman resident in their midst—Gerald Henry Supple—for the only national poem of the first order of merit they possess. "The Dream of Dampier" is styled by its author "An Australasian Foreshadowing," and, in its full and flowing verse, there seems to throb the ardent lifeblood of the youngest of the nations; the vision of the future rises before the dreamy gaze of the hardy buccaneer as he skirts the shores of Australia, and he sees in wondrous anticipation the golden glories that were destined to remain hidden for two centuries before being revealed to mortal eyes.

William Carleton, jun., and John Finnamore are two Irish-Australians who have also attained distinction in the field of colonial poetry. The former is the son of the great Irish novelist of the same name. His chief work is entitled "The Warden of Galway." It is a metrical romance founded on a remarkable incident in Irish history—the execution of his own son by an inexorable father, who sacrifices all the feelings of nature in order to vindicate the law. Mr. Finnamore's two well-constructed tragedies, "Francesca Vasari" and "Carpio," have a circle of admirers that increases in circumference with

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Rh 3.

A glance from thy soul-searching eye

Can raise with hope, depress with fear;

Yet, I conceal my love,—and why?

I would not force a painful tear.

4.

I ne'er have told my love, yet thou

Hast seen my ardent flame too well;

And shall I plead my passion now,

To make thy bosom's heaven a hell?

5.

No! for thou never canst be mine,

United by the priest's decree:

By any ties but those divine,

Mine, my belov'd, thou ne'er shalt be.

6.

Then let the secret fire consume,

Let it consume, thou shalt not know:

With joy I court a certain doom,

Rather than spread its guilty glow.

7.

I will not ease my tortur'd heart,

By driving dove-ey'd peace from thine;

Rather than such a sting impart,

Each thought presumptuous I resign.


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78 8.

Yes! yield those lips, for which I'd brave

More than I here shall dare to tell;

Thy innocence and mine to save,—

I bid thee now a last farewell.

9.

Yes! yield that breast, to seek despair

And hope no more thy soft embrace;

Which to obtain, my soul would dare,

All, all reproach, but thy disgrace.

10.

At least from guilt shalt thou be free,

No matron shall thy shame reprove;

Though cureless pangs may prey on me,

No martyr shalt thou be to love.

STANZAS TO A LADY, WITH THE POEMS OF CAMOËNS.

1.

votive pledge of fond esteem,

Perhaps, dear girl! for me thou'lt prize;

It sings of Love's enchanting dream,

A theme we never can despise.


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 the progress of the colonies, and the extension of the higher education. In the realm of Australian history, "there is no more reliable chronicler," to quote the words of a literary critic in the Argus newspaper, "than Roderick Flanagan, whose two well packed volumes," he adds, "will always be treated with respect by reason of their honesty, their modesty, and their simple dignity." Flanagan's "Hitsory [sic]" is, in fact, a mine of information on colonial subjects, from which many valuable pieces of rough gold have been extracted, and briskly polished, and brightened up by a later generation of literary artists, and made to appear as much as possible like original discoveries.

It is something to be proud of that the two most popular English operas of the century—"The Bohemian Girl," by Michael William Balfe, and "Maritana," by William Vincent Wallace—are the products of Irish musical genius; and it is a fact not generally known that it was in an Australian city, Sydney, that the delightful music of "Maritana" was mainly composed. Wallace seems to have caught a happy inspiration from the serene and sunny skies of Australia, and the lovely surroundings of Sydney, which are reflected in the airiness, the brightness, and the vivacity that distinguish his magnum opus. Though he achieved distinction as a young violinist in Dublin, Wallace seems to have emigrated to Australia in 1835, with the fixed determination of abandoning a musical career, and turning himself into a hard-working pioneer colonist. Anyhow, it is certain that he buried himself for some time in the bush country to the west of Sydney, and it was whilst paying a brief visit to this metropolis that a lucky accident revealed his secret, and opened the eyes of his fellow-colonists to the fact that they had a musical genius of the first order in their midst. The discovery was the

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Rh 2.

Who blames it but the envious fool,

The old and disappointed maid?

Or pupil of the prudish school,

In single sorrow doom'd to fade?

3.

Then read, dear Girl! with feeling read,

For thou wilt ne'er be one of those;

To thee, in vain, I shall not plead

In pity for the Poet's woes.

4.

He was, in sooth, a genuine Bard;

His was no faint, fictitious flame:

Like his, may Love be thy reward,

But not thy hapless fate the same.

TO M. S. G.

1.

When I dream that you love me, you'll surely forgive;

Extend not your anger to sleep;

For in visions alone your affection can live,—

I rise, and it leaves me to weep.


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80 2. Then, Morpheus! envelop my faculties fast,

Shed o'er me your languor benign;

Should the dream of to-night but resemble the last,

What rapture celestial is mine!

3.

They tell us that slumber, the sister of death,

Mortality's emblem is given;

To fate how I long to resign my frail breath,

If this be a foretaste of Heaven!

4.

Ah! frown not, sweet Lady, unbend your soft brow,

Nor deem me too happy in this;

If I sin in my dream, I atone for it now,

Thus doom'd, but to gaze upon bliss.

5.

Though in visions, sweet Lady, perhaps you may smile,

Oh! think not my penance deficient!

When dreams of your presence my slumbers beguile,

To awake, will be torture sufficient.


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Works

 * Maritana
 * "Serenity", hymn tune

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Rh more or less remote emanation from God. The end of creation, however, is the law; only for this revelation was the world created, for, according to the singular division of the words we read in Jen xxxiii. 25, "Thus saith the Lord, If my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth."

What is the triumph of victory or the power to rule nations compared to this immediate spiritual intercourse!

Rabbi Aboab used his own Hebrew translation of the Spanish Book of Erira as a guide to the oral law, which, according to the words and sense of the Cabbala, must ever remain unwritten, and only be passed on from mind to mind.

Here at last Baruch attained a higher hold by which he could swing himself onward. He strove to separate the inner kernel from the outward shell of grotesque and extraordinary observances, but he found with pain that these especially were represented as essentials: that general ideas do not suffice where the question is one of penetrating the actual, and solving the enigmas of the fate of men and nations, but must fall back on the strange suppositions of the doctrine of metempsychosis, and the powers of evil spirits, in which nature and her laws lose themselves in confusion and anarchy.

The Rabbi was rejoiced at the zeal of his scholar, but often reminded him that if any one would

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158 the real depths of the Cabbalistic practices, he must put away from him all sensual desires, which were the work of Satan.

"On the sixth day," he added, "woman, and with her all low inclinations, was created; therefore the Rabbis teach that men ought to marry at the age of three times six; you have reached that age exactly." There is no doubt that the views and efforts of the Rabbi were raised above all things earthly, but this need not hinder him from thinking of a union between Baruch and Sara. The young Cabbalist noticed nothing, even when the Rabbi once intentionally left him alone with the fair Sara.

The Rabbi once taught his pupil that Jesus of Nazareth also had been indoctrinated in the Cabbala by the sect of Essenes. The Rabbi never anticipated what he led to thereby.

Baruch had often already been irresistibly fascinated by a black bound book in the library of his master Nigritius, but an inward fear held him back. Now the question again arose, why, in the midst of the free field of knowledge, a tree of gorgeous and sweet-savored fruit should stand which he might not dare to approach? Who has the right, if the fruit is not indeed deadly, to say, Thou darest take of it, and thou not? Unseen by any strange eyes Baruch decided to open the book.

He read the New Testament.

His hands trembled as he held the book. It was

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 turning-point of his life. Under the patronage of Sir Richard Bourke, the reigning governor and an admiring compatriot, he gave a concert in Sydney that was so successful from every point of view, as to convince the young Irish emigrant that he had been allowing a God-given talent to lie unproductive. As if to make up for lost time, Wallace now applied himself with much industry to the work of composition in private and violin-playing in public. He travelled professionally through the Australian colonies, and he more than once placed his life in jeopardy by a reckless disregard of necessary precautions, when passing through districts where the natives happened to be in a belligerent humour at the time. On one of those occasions, he was on the point of being sacrificed by a party of Maories who had made him prisoner, and it was only the opportune intercession of the chief's daughter that saved him from a horrible death. After this, his Bohemian temperament prompted him into the eccentricity of embarking on a whaling voyage, and this also was very nearly ending fatally for him. The native crew mutinied in mid-ocean and seized the vessel, and Wallace was one of the four white men who barely escaped with their lives. We next have a glimpse of the wandering minstrel crossing the Andes on the back of a mule, and traversing the whole distance from Valparaiso to Buenos Ayres in this primitive fashion. Other romantic episodes in the chequered career of this erratic genius might be narrated, but, to turn from the man to the music, it is a safe prophecy to assert that many a year will elapse before the works that he has given to the modern lyric stage will cease to charm the popular ear. Such widely-known and such favourite airs as "Let me like a soldier fall," "There is a flower that bloometh," "In happy moments, day by day," "Alas, those

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Rh the force of habit which made such a commencement seem apostasy. But yet he did not give it up. A quiet power possessed him. He found no new explanation of the Cabbala, but other things most unanticipated. He now read a new Bible, and not like a child following the finger of its teacher; but, for the first time, with free eyes and unfettered, independent judgment. It reacted on his conception of what had hitherto been to him the only sacred writings. Must not these also be viewed from the standpoint of independent criticism? Is it impossible to review the familiar, accepted with a defined signification, in its simple reality?

He passed over the miracles without difficulty. The parables too, with their resemblances to the Talmud, impressed him but little. He had seen too often in the Rabbinical department how willingly inward incompleteness, which is but unripeness of reflection, and outward incompleteness, which is but cowardice, make use of such disguises. And is it not said that Christ even revealed the truth to his disciples alone? Is it impossible to teach men the naked truth? Is "becoming as a child," the return to the simple world of nature, the only means of salvation in an age confused with dogmas and ruined by Pharisees? Must not to "become as a man," a development and growth of mind in accordance with the recognized laws of nature, be a means of salvation? Do these alone

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Rh TRANSLATION FROM HORACE.

1.

man of firm and noble soul

No factious clamours can controul;

No threat'ning tyrant's darkling brow

Can swerve him from his just intent:

Gales the warring waves which plough,

By Auster on the billows spent,

To curb the Adriatic main,

Would awe his fix'd determined mind in vain.

2.

Aye, and the red right arm of Jove,

Hurtling his lightnings from above.

With all his terrors there unfurl'd,

He would, unmov'd, unaw'd, behold;

The flames of an expiring world,

Again in crashing chaos roll'd,

In vast promiscuous ruin hurl'd,

Might light his glorious funeral pile:

Still dauntless 'midst the wreck of earth he'd smile.


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160 offer a firm foothold, because the ordinances of nature are in them immediately represented? Must the natural order too not be founded on knowledge?

Is not the "becoming as a child" in will often impossible, while manly development of mind is a necessary and rational task? Must not the Talmud phrase have its weight, "Everything is a gift of God, except the fear of God?" Is not righteousness, which is attained by free thought, firmer and higher than love? What is the pure unrevealed thought which (Mark iv. 34) Christ "without a parable spake he unto them," and which is not given in the Evangelists?

It cannot be said how much of the spirit of opposition inculcated by his early education lay in these questions of the young thinker. He sought to free himself from it, and it came to him as a new revelation, that nowhere is it said that God has appeared to Christ, and has spoken to him with a voice and by signs, and so on, as in the Old Testament, but that he had immediately revealed himself to the Apostles in Christ. It was no revelation face to face as to Moses; not in an outward material form but from within.

Baruch knew the dogmas but ill which in the churches were associated with the events of the life and the teachings of wisdom here given. As the highest that Christ had said of himself it is written that, "he was a Temple of God," and John

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Rh said, to impress this more strongly, that, "the Word was made flesh," for in Christ God had revealed himself most immediately.

Baruch by natural affinity felt extraordinarily attracted to the life and teachings of the Crucified One. Just because he came from a circle of life which would know naught thereof, and whose members were persecuted by the followers of Christ; just because he was hampered by no Church rules, he strove more freely towards pure justice, and learned to apply it against the phenomena spread abroad during so many centuries, whose outward embodiment was to remain unknown to him.

How many apparently antagonistic and mutually dissolving elements does youthful development require! And as the spring breezes blow the young tree hither and thither, it strikes its roots deeper into the nourishing earth, and awakes to fresh powers of growth. And, as in outward nature much enters the mind that does not immediately reappear in a recognizable form, it awaits the riper growth and development.

From the library of the Magister, Baruch must again bury himself in the study of the Cabbala, and he did so with evident zeal. The hidden disguises fascinated him ever anew, for he might find therein a solution of the enigma which puzzled him, but the incomprehensible was here only replaced by new incomprehensibility. Often a guiding sign

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162 like a will-o'-the-wisp emerged from the darkness, but sank again without leaving trace or connection.

Baruch longed to be freed from the yoke which he had laid on himself by his dutiful visit to the Rabbi. It was done without his interference.

A Jewish colony was setting out for North Brazil. Rabbi Isaak Aboab joined it.

At sea, it was said, dolphins and sea-monsters surrounded the ship in which Rabbi Aboab was. All were in fear of death. Rabbi Aboab alone was tranquil. "Look! in these are the souls of the godless. Be still," he cried in a mighty voice over the floods; "have patience, yet longer ye must tarry, for the time is not yet come that will release you." He threw a parchment into the water and the monsters vanished.

The fair Sara did not live to see this miracle of her father's, which rumor spread so wide. She had shed many tears on taking leave of Baruch; she loved him secretly and passionately. She died on the passage out. When the exiles landed in North Brazil the first grave was dug in the newly won inheritance, and the fair, girlish corpse of the Cabbalist's daughter was buried therein. At her interment the Shophar was blown according to secret cabbalistic ordinances, a sign of the trumpet to be blown at the Resurrection of the dead. In a land never yet trodden by Jewish foot the trumpet

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Rh notes of Canaan already sounded which echoed from the olden times and from end to end of the living world.

A few days after the departure of Rabbi Aboab Baruch went at the usual hour to the house of Magister Nigritius. Frau Gertrui Ufmsand, the landlady, met him with the news that the Magister had that morning been found dead in his arm-chair, his lamp still burning.

Baruch went in and looked once more at the set face of his teacher; the gentleness of a child rested on the features of the dead; his favorite book, Cicero de Finibus Bonorum ei Malorum, lay open before him.

Thus the youth was separated forever from the guides that should have led him to the treasures which men had acquired before him. How many thousands inherit the views of former ages without effort, in a well-trodden path, happy in the possession, while Baruch must ever strive anew and never rejoice in the acquisition.

In his youthful self-reproachfulness the loss of his leader seemed to him a just punishment for his sins, because of his silent opposition to the much lauded results. But could he do otherwise? Had fate called him to be a first man, untrammelled by the conclusions of his forefathers, unmisled by their guide-posts, out of the depths of his own life, out of his own conception of human nature and its laws to create salvation? Must each one to whom a

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164 revelation of the Eternal is to be given withdraw from the confusion of human society to the lifeless desert, to solitudes where he is alone on earth, where only the pulsations of his heart will be the measure of his time?

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Home  to take measures for the repression of disorder on the borders, he and others were summoned to appear on 11 Aug. 1600 at Falkland on pain of rebellion (ib. vi. 136). Home obeyed the summons. In the following year he and other nobles who had previously been catholics were subjected to more stringent superintendence by the authorities of the kirk, and an ordinance was made for confirming them in the truth (, vi. 115–23), but the commissioner appointed to wait on Home reported that he was out of the country (ib. p. 162). Home was one of the retinue who in 1603 accompanied King James to England on his accession to the English throne, the king on his way staying for a night at Home's castle of Dunglass. On 7 July the king constituted him lieutenant and justiciary over the three marches (Reg. P. C. Scotl. vi. 833). He was also sworn a privy councillor of England, and on 4 March 1605 was created Earl of Home and Lord Dunglass. Suspected anew of Roman catholicism, he was ordered in 1606 to confine himself in Edinburgh (, vi. 608). He died 5 April 1619.

He married first Christian, sister of William Douglas, earl of Morton, and relict of Laurence, master of Oliphant. She died without issue by Home. His second wife was Mary Sutton, eldest daughter of Edward, lord Dudley, by whom he had a son James, second earl of Home, and two daughters: Margaret, married to James, fifth earl of Moray; and Lady Anne, married to John Maitland, duke of Lauderdale.

 HOME, DANIEL DUNGLAS (1833–1886), spiritualist medium, born near Edinburgh on 20 March 1833, was son of William Home, by Elizabeth McNeill, who came of a family supposed to be gifted with second sight. His father was a natural son of Alexander, tenth earl of Home. His surname was pronounced Hume. He was taken when about nine years old to Greeneville, Connecticut, by an aunt, Mrs. McNeill Cook, who had adopted him. He was a delicate, nervous, sensitive child, and a seer of visions. Soon after his mother's death, of which she is said to have had a presentiment, and he ‘telepathic’ warning, mysterious ‘raps’ were heard in his aunt's house. She called in the local clergy of all denominations to exorcise the supposed evil spirits, and, their prayers failing to put an end to the noises, turned Home, whom she suspected to be responsible for them, out of the house. The raps accompanied him. He found friends, however, who welcomed both him and the raps, and for the pleasure of hearing ‘messages’ spelt out of them by calling over the alphabet, and seeing their furniture move as if alive, gave him board and lodging. He soon became famous, and his séances were attended by Bryant the poet, Professor Wells of Harvard, Professor Hare of Philadelphia, and Judge Edmonds of the United States Supreme Court, all of whom publicly attested his good faith and the phenomena. Only once while in America, at the house of Ward Cheney, near Hartford, Connecticut, in 1852, is Home said to have been ‘levitated,’ i.e. raised in the air by some unknown force. Guitar-playing without hands, and autograph-writing and hand-shaking by a hand without a body, are said to have been observed at another séance at Hartford on 15 March 1855. In the following April Home landed in England, and Lord Brougham and Sir David Brewster held an informal séance at his hotel, Cox's, in Jermyn Street, London. Brougham kept silence as to what occurred, but Brewster admitted in the columns of the ‘Morning Advertiser’ that he had heard unaccountable rappings, and that ‘the table actually rose, as appeared to me, from the ground.’ Home held other séances at the houses of Dr. Garth Wilkinson and Mr. Rymer, a solicitor at Ealing, which were attended by (among others) Sir Edward Bulwer (afterwards Lord) Lytton and and his wife. is said to have believed; her husband disbelieved, and wrote ‘Sludge the Medium’ (first published in 1864). Some of the phenomena at these séances, in particular the shuddering, tilting, and turning of the chairs and tables, the articles on the latter keeping their place nevertheless, the playing of tunes on an accordion held by Home bottom upwards with one hand only, the levitation of the tables, the receipt of messages by raps, and so forth, were minutely described by Dr. Wilkinson in a letter to the ‘Morning Advertiser’ signed ‘Verax’ (reprinted in Incidents in my Life, pp. 70 et seq.). Home wintered in Florence, where he held many séances at an old villa, reputed to be haunted, then the residence of Mrs. Georgina Baker, a well-known member of the English colony. Only very fragmentary records of these séances have been preserved. On 5 Dec. 1855 his life was attempted as he was returning to his rooms late at night. He escaped, however, with a slight wound. For a year he abandoned holding séances, visited Naples and Rome, was received into the church of Rome, and had an audience of the pope. During 1857–8 he held séances VOL. XXVII.


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NEW reflection that now occurred to Baruch did not, however, alter his ordinary way of life. We bid adieu to many things, and the separation is hard, for in their absence the knowledge of how dear and true they were receives renewed force.

On the last day of Atonement Baruch had prayed with a contrite spirit, "Lord God! let me die rather than be a sinner, or one of the godless!" He yet lived, but had lost his truest friend, who had stood by him in need.

Three times a day in the synagogue and elsewhere, when he drank a glass of water or ate an apple or piece of bread, when he began or ended his studies, on every occasion of enjoyment, on every event of life, he had repeated the appointed prayers; and at night, as he lay alone in bed, he repeated the alphabetical list of sins, and at each word struck himself remorsefully on the breast; then slept peacefully and pleasantly till morning.

Now, however, in the stillness of the night, doubt approached him with soft footfalls, and whispered in his ear, "Why do you strike your breast for things that trouble you not? Have you ever

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 before the emperor and empress of the French at the Tuileries, Fontainebleau, and Biarritz, at Baden-Baden before the king of Prussia, and at the Hague before the queen of Holland. The scene of the first recorded instance of his levitation on European soil is placed at a château near Bordeaux, belonging to Madame Ducos, wife of an ex-minister of marine. At Rome in March 1858 he became engaged to Alexandrina, youngest daughter of the Count de Kroll, a general in the Russian service, and goddaughter to the Czar Nicholas; he married her at St. Petersburg on 1 Aug. (N. S.), Alexander II giving a diamond ring as a wedding present, to which he added another valuable ring on the birth of a son in May 1859. At London during 1860–1 Home held séances at the house of Thomas Milner Gibson [q. v.], president of the board of trade, whose wife he had met and converted on the continent. They were largely attended by the fashionable world, and described by Robert Bell in an article entitled ‘Stranger than Fiction’ in the ‘Cornhill Magazine’ for August 1860. Other séances were held at Home's house in Sloane Street, at William Howitt's house at Hampstead, at Lord Lytton's in Park Lane, and elsewhere.

Home was now at the zenith of his fame. Among his converts were Dr. Robert Chambers [q. v.], author of the ‘Vestiges of Creation,’ Dr. Lockhart Robertson [q. v.], editor of the ‘Journal of Mental Science,’ John Elliotson [q. v.], the eminent physiologist, and Dr. James Manby Gully [q. v.] In February 1862 Home took his wife to the south of France for the benefit of her health, which had long been failing. She died on 3 July 1862 at Château Laroche, near Périgueux, in the Dordogne, then the residence of her brother-in-law, Count Koucheleff-Besborodka. For six months before her death she is said to have been constantly attended by ‘a veiled female spirit.’ In 1863 Home published an autobiographical fragment, entitled ‘Incidents in my Life,’ London, 8vo, to which Dr. Robert Chambers contributed an introduction and an appendix on the ‘Connexion of Mr. Home's Experiences with those of Former Times,’ and Mrs. Howitt a memoir of Mrs. Home. The bulk of the work was written by Mr. W. M. Wilkinson, solicitor, of Lincoln's Inn Fields, from information furnished by Home. A second edition, with a preface by Mr. Wilkinson, followed in 1864. It also appeared in French as ‘Révélations sur ma Vie Surnaturelle,’ Paris, 1863, 12mo. In America it ran through five editions, New York, 1864, 8vo. In January 1864 Home was summarily expelled from Rome as a sorcerer, though he was not holding séances. He returned to England, appealed to government for redress, and Roebuck advocated his cause in the House of Commons. The ministry, however, declined to interfere. In the autumn he gave a series of public readings in America. In May 1865 he returned to Europe, and held séances at the Tuileries, Peterhoff, and Strelna, the residence of the Grand Duke Constantine. A lawsuit with Count Koucheleff-Besborodka about his late wife's property caused him pecuniary embarrassment, and he returned to England, where he lectured on spiritualism at Willis's Rooms (15 Feb. 1866), and founded, in conjunction with Dr. Elliotson and S. C. Hall, the Spiritual Athenæum, a society for the propagation of spiritualism. Home received a small salary as secretary, and lived at the rooms of the society, 22 Sloane Street. Soon afterwards a wealthy widow named Jane Lyon, of no social position, adopted him as her son, and assigned to him 60,000l. stock by irrevocable deed of gift, upon which he assumed the name of Lyon-Home. Mrs. Lyon, however, repented of her bargain, and instituted a chancery suit for restitution of the gift, alleging that Home had obtained it by ‘spiritual’ influence. Her specific allegations broke down on cross-examination, but Vice-chancellor Giffard decided in her favour, on the ground that Home's repute as a medium laid on him the burden of supporting the gift, and that he had failed to do so. The Spiritual Athenæum soon died a natural death. Before the London Dialectical Society in 1869 Lord Lindsay, afterwards Earl of Crawford and Balcarres, F.R.S. [see, 1812–1880], and Lord Adare, now Earl of Dunraven, attested several instances of Home's levitation, and of his handling fire with the naked hand without being burned. The latter phenomenon is also attested by Mrs. S. C. Hall in a letter to Lord Dunraven (cf., His Life and Mission, p. 784). During 1869–70 Home was much in the provinces, giving public readings. He is said to have read poetry with great spirit. On a visit to Edinburgh in one of these years he gave a séance at the house of Dr. Doun (cf., Spiritualism; a Narrative with a Discussion, Edinburgh, 1871, 8vo). In the autumn Home followed the German army from Sedan to Versailles, where he was publicly recognised by the king of Prussia. In the spring of 1871 he held séances before the emperor of Russia at the winter palace, St. Petersburg, and other séances in the presence of Professor Von Boutlerow of the Academy of Science, and Dr. Karpovitch, an eminent medical man, both of whom attested the


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166 robbed, stolen, wilfully sinned, given false counsel to any one, as it is here laid down in this cauldron of Hell?" He replied, "This prayer is not for me alone; I pray for the whole of Israel, for all mankind, indeed, that their sins may be forgiven them."

"What other will be benefited by thy word who has transgressed by deed?" was the reply. He broke off in the midst of the prayer and slept quietly.

"If thou prayest, doubt not," said wise Jesus Sirach; but how can a man command his doubts? And when Baruch stood in the synagogue, and the morning prayer lay before him, the tempter came to him and said, "Art thou here again at the sound of the bell? How canst thou take in thy mouth the words of David and other men spoken in their great need? Should thine own religious feelings be first awakened by the mighty words of strangers?" He resolved henceforth to pray only in forms chosen by himself, and at the times in which he felt so inclined. This did not happen for a long time, and when it did he felt that, from long disuse, he had fallen far from his Creator; he did not find him as readily as formerly. Of what use are words? he then said to himself; thought must suffice. If God is omniscient ... if he is. Alas! he no longer knew how to pray.

He felt this yet more distressingly as he sat

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Rh side the sick bed of his moaning father; deep sighs rose from his laden breast; tears burnt in his eyes; he could no longer weep.

"Compose yourself, my son," said his father; "trust in the Almighty; he will help thee." He knew not what a two-edged dagger these words seemed to the heart of his son. No longer capable of thought, he sat cold and mute. The surgeon politician, Flyns, in the next chamber whistled the air of "Wilhelm von Nassawe" and spread plasters; the father held his son's hand and groaned perpetually. The Orange partisan outside suddenly was silent; Miriam opened the door, and Salomon de Silva, accompanied by a stranger, entered the room; the surgeon followed them with plasters and a case of instruments.

"I cannot undertake it alone," began Silva, "so I have asked my respected colleague. Dr. Van den Ende, to perform the operation with me. Are you now strong enough, and are you ready?"

"I am," said the sick man; "my life is in God's hand." A slight smile hovered round the corners of the newly arrived physician's mouth. Baruch had been watching him attentively, and thought he read in this smile the certain intelligence of his father's death. He was mistaken. Van den Ende asked in Latin whether they might converse in that language in presence of the son. Silva answered in the affirmative, as Baruch knew but little Latin.

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 phenomena. He also lectured on spiritualism. On his betrothal to a lady of the noble family of Aksakoff the emperor gave him a magnificent sapphire ring set in diamonds. On his return to England in March he submitted at the house of Mr. Crookes, F.R.S., to a series of experiments designed to test his pretensions. The experiments were conducted in full light. Mr. Crookes was convinced of their genuineness, and published accounts of them in the ‘Quarterly Journal of Science’ for 1871 and 1874, reprinted as ‘Researches in the Phenomena of Spiritualism,’ London, 1874, 8vo. Home's second marriage took place at Paris in October 1871. After a brief visit to England he returned with Madame Home to St. Petersburg, where Professor Von Boutlerow conducted a series of experiments confirming the results reached by Mr. Crookes. An article descriptive of two of Home's London séances appeared under the heading ‘Spiritualism and Science’ in the ‘Times’ of 20 Dec. 1872, and led to a long correspondence. The same year Home published a second volume of ‘Incidents in my Life,’ bringing the materials for his biography down to the close of the Lyon case.

His health began to fail in 1872. His last years were spent abroad, chiefly at Nice and Switzerland. In 1877 he published ‘Lights and Shadows of Spiritualism,’ London, 8vo, a work partly historical, partly expository, and partly polemical, in which Howitt collaborated. He died at Auteuil on 21 June 1886, and was buried at St. Germain-en-Laye. Home had issue by his first wife a son, by his second a daughter, who died in infancy. In person he was tall and slim, with somewhat irregular features and blue eyes. Home was not a professional medium, and scrupulously abstained from taking money for his séances. His history presents a curious and as yet unsolved problem.

 HOME, EVERARD (1756–1832), surgeon, born at Hull on 6 May 1756, was son of Robert Boyne Home, army surgeon, afterwards of Greenlaw Castle, Berwickshire, and of Mary, daughter of Colonel Hutchinson. He became a king's scholar of Westminster School in 1770, and was elected to Trinity College, Cambridge, in 1773, but almost immediately resigned his scholarship to become a pupil of John Hunter, the surgeon, who married his only sister (, Alumni Westmonast. pp. 397–8;, Life of Hunter, pp. xxi, xxii). Home assisted Hunter in many of his anatomical investigations, studying under him at St. George's Hospital, and in the autumn of 1776 he partly described Hunter's collection. Having qualified at Surgeons' Hall in 1778, he was appointed assistant surgeon at the newly finished naval hospital at Plymouth. Later he went to Jamaica as staff surgeon, whence he returned in August 1784, and went on half-pay. He resumed his assistancy with Hunter, was elected fellow of the Royal Society in 1785, and in 1788 received the gold medal of the Lyceum Medicum Londinense (a society founded by Hunter and Dr. [q. v.]) for a dissertation on the ‘Properties of Pus.’ In 1786 he took charge of Hunter's patients while Hunter was ill, and lived in Hunter's house from this time till 1792, when he married and removed to a few doors off. In 1787 Home was appointed assistant surgeon under Hunter at St. George's Hospital. In 1790–1 he lectured for Hunter, and in 1792 definitely succeeded him as lecturer on anatomy. He was elected surgeon to St. George's Hospital after Hunter's death in 1793, was joint executor with Dr. Baillie to Hunter's will, and in 1793–4 he saw through the press Hunter's important work ‘On the Blood, Inflammation, and Gunshot Wounds.’ Home obtained a large surgical practice, and became keeper and afterwards one of the trustees of the Hunterian collection (1817). He was chosen a member of the court of assistants of the College of Surgeons in 1801, member of the court of examiners in 1809, master in 1813, and president (the first who bore that title) in 1821. From 1804 to 1813, and again in 1821, he was professor of anatomy and surgery at the college, but did not lecture till 1810, giving another course in 1813; in 1814 and in 1822 he was Hunterian orator. His influence at the college as Hunter's brother-in-law and executor was great, and not always beneficial. By patent dated 2 Jan. 1813 he was made a baronet, and in 1808 sergeant-surgeon to the king. He was in 1821 made surgeon to Chelsea Hospital, where he died at his official residence on 31 Aug. 1832, aged 76. He had resigned the surgeoncy to St. George's Hospital in 1827, and was made consulting surgeon.

Home married in 1792 Jane, daughter of the Rev. Dr. Tunstall, and widow of Stephen Thompson, by whom he had two sons, Sir James Everard Home, born in 1798, afterwards captain R.N., and William Archibald Home, and four daughters. His portrait was painted by Sir W. Beechey, from which, presumably, an engraving is given, prefixed


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82 THE FIRST KISS OF LOVE.

1.

with your fictions of flimsy romance,

Those tissues of falsehood which Folly has wove;

Give me the mild beam of the soul-breathing glance,

Or the rapture which dwells on the first kiss of love.

2.

Ye rhymers, whose bosoms with fantasy glow,

Whose pastoral passions are made for the grove;

From what blest inspiration your sonnets would flow,

Could you ever have tasted the first kiss of love.

3.

If Apollo should e'er his assistance refuse,

Or the Nine be dispos'd from your service to rove,

Invoke them no more, bid adieu to the Muse,

And try the effect, of the first kiss of love.


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 to the first volume of his ‘Lectures on Comparative Anatomy,’ 1814.

Home was a good practical surgeon, and was genuinely attached to the study of comparative anatomy. His earlier papers, published in the ‘Philosophical Transactions,’ were of considerable value, and he often delivered the Croonian lecture before the Royal Society, but in his later years the Society printed many insignificant or worthless papers by him.

The great blot upon Home's memory is his destruction of Hunter's manuscripts. Shortly before the Hunterian collection was delivered to the College of Surgeons in 1800, Home had the many folio volumes and fasciculi of manuscripts containing descriptions of the preparations, and of investigations connected with them, conveyed by William Clift [q. v.], the curator, to his own house. For many years afterwards the college begged Home to produce the catalogue, which, refusing the co-operation of others, he promised to draw up unaided; but a synopsis only was printed in 1818. Meanwhile Home was more or less using these manuscripts in preparing his numerous papers for the Royal Society (see, Autobiography, pp. 163–5). In July 1823 Home told Clift that he had destroyed Hunter's papers, and had almost set fire to his house in the process. Clift, in his evidence in 1834 before the parliamentary committee on medical education, said that he knew Home had used these papers very largely in writing the third volume of his ‘Comparative Anatomy.’ Home alleged that Hunter, when he was dying, ordered him to destroy these papers, but this was impossible, as Home was not present, and he had admittedly kept the papers thirty years after Hunter's death. Clift further testified that he had frequently transcribed parts of Hunter's original papers and drawings into the papers which were to appear in Home's own name. Some few portions of the manuscripts which escaped destruction were afterwards recovered [see ].

Besides over one hundred papers in the ‘Philosophical Transactions,’ some of which were reprinted separately, Home wrote: 1. ‘A Dissertation on the Properties of Pus,’ London, 1788, 4to. 2. ‘A short Account of the Life of John Hunter, prefixed to Hunter's Treatise on the Blood, Inflammations, and Gunshot Wounds,’ London, 1794, 4to. 3. ‘Practical Observations on the Treatment of Strictures in the Urethra and in the Œsophagus,’ London, 1795; 2nd edit., vol. i. 1797, vol. ii. 1803, vol. iii. 1821, the latter volume containing also an account of gouty attacks on the urethra, and a new mode of performing the high operation for stone; 3rd edit. of vol. i., 1805. 4. ‘Practical Observations on the Treatment of Ulcers on the Legs, considered as a branch of Military Surgery,’ London, 1797, 8vo; 2nd edit., enlarged, 1801. 5. ‘Observations on Cancer, connected with Histories of the Disease,’ London, 1805, 8vo. 6. ‘J. Hunter's Treatise on the Venereal Disease,’ edited by Sir E. Home, London, 1810, 4to. 7. ‘Practical Observations on the Treatment of the Diseases of the Prostate Gland,’ vol. i. 1811, vol. ii. 1818, London, 8vo. 8. ‘Lectures on Comparative Anatomy, in which are explained the Preparations in the Hunterian Museum,’ London, 4to, 1814, vol. i. text, vol. ii. plates, from drawings by W. Clift; these lectures were delivered in 1810 and 1813. Vols. iii. (text) and iv. (plates), containing lectures delivered in 1822, were published in 1823, with many microscopical drawings by Bauer, and anatomical drawings by Clift; vols. v. and vi. (supplementary), published in 1828, contain additional researches. Although this work is without system or true scientific insight, it is still of interest as containing many of the results of Hunter's investigations. 9. ‘On the Formation of Tumours, and the peculiarities in the Structure of those that have become Cancerous, with their Mode of Treatment,’ London, 1830, 8vo.

HOME, FRANCIS (1719–1813), professor of materia medica at Edinburgh, third son of an advocate residing at Eccles, Berwickshire, was born on 17 Nov. 1719. He studied medicine at Edinburgh University, and was one of the founders of the Royal Medical Society there. From 1742 to 1748 he served as surgeon of dragoons in Flanders in the seven years' war, studying at Leyden during the intervals of the campaigns. Leaving the army, he graduated M.D. at Edinburgh in 1750, with a treatise on intermittent fever, and became a fellow of the Edinburgh College


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 of Physicians. After practising medicine for some years at Edinburgh, and obtaining in 1757 a gold medal for an essay on the principles of agriculture, given by the Edinburgh Society for the Improvement of Arts and Manufactures, he was appointed in 1768 the first professor of materia medica in the university, the subject being then dissociated from botany. He held this post till 1798, and as one of the clinical professors of medicine at the infirmary experimented on the actions of several novel drugs, which he introduced into practice. He first called attention to croup as a distinct disease in his tractate on the subject, which Dr. Squire, in Reynolds's ‘System of Medicine,’ 1866, i. 236, terms a ‘careful and most philosophical inquiry,’ deciding the dependence of the symptoms on pathological changes in the larynx and trachea. As a professor he speculated somewhat rashly, but carefully treated the physical characters and mode of administration of drugs. His ‘Principia Medicinæ’ was a valuable work in its day, and was used as a text-book by several continental professors. He died on 15 Feb. 1813, aged 93. His son James is separately noticed.

Home wrote: 1. ‘Dissertatio de Febre Intermittente,’ Edinburgh, 1750, 4to; republished in Smellie's ‘Thesaurus Medicus,’ 1778. 2. ‘Experiments on Bleaching’ (an essay to which a gold medal was awarded by the trustees for the improvement of manufactures in North Britain, and which was translated into French and German), Edinburgh, 1756. 3. ‘The Principles of Agriculture and Vegetation,’ Edinburgh, 1757; 3rd edition, 1759; French translation, Paris, 1761; German translation, Berlin, 1779. 4. ‘Principia Medicinæ,’ Edinburgh, 1758; 3rd edition, 1770. 5. ‘Medical Facts and Experiments,’ Edinburgh, 1759. 6. ‘An Inquiry into the Nature, Cause, and Cure of the Croup,’ Edinburgh, 1765; French translation, 1810, by F. Ruette. 7. ‘Methodus Materiæ Medicæ,’ Edinburgh, 1770, 12mo. 8. ‘Clinical Experiments, Histories, and Dissections,’ Edinburgh, 1780; 3rd edition, London, 1783.

HOME, GEORGE, fourth (d. 1547), was the brother of Alexander, third baron Home [q. v.], and the second son of Alexander, second baron Home [q. v.] On the execution of his brother in 1516 he took refuge in England, but through the energy of his kinsman, Sir George Home of Wedderburn, and in terms of an agreement between Sir George Home and the Duke of Albany, was on 12 Aug. 1522 formally restored to his title and to such lands as were in the possession of the crown. On 25 June 1526 a summons of treason was issued against him for not assisting Archibald Douglas, sixth earl of Angus [q. v.], at days of truce; but on the case being called he was declared innocent, a private understanding having been come to that he should in future lend his support to Angus. At Hallidon Hill in the following July it was chiefly by his action that the attempt of Scott of Buccleugh to take the king out of the hands of Angus was frustrated. He was returning home from escorting the king when, learning of the appearance of Buccleugh's force, he returned to the assistance of Angus, and put Buccleugh to flight. His support of Angus was, however, a matter of temporary policy. On the escape of the king from the hands of Angus in 1528, Home, with the Earl of Argyll, commanded the force which compelled him to take refuge in England. When Northumberland, in the winter of 1532, made a raid on the south-eastern counties of Scotland, Home gathered a large force with the design of attacking him at the pass of ‘Billy Myre,’ but he was compelled to forego his plan when the friends of Angus, on the plea that the enterprise was too hazardous, deserted him, leaving only a thousand men under his command (Cal. State Papers, Henry VIII, vol. v. entry 1635). In 1542 Home, in command of four hundred border spearmen, assisted the Earl of Huntly in defeating at Haddenrig a strong English force under Sir James Bowes, captain of the east marches, and subsequently rendered important service, along with Huntly and Seton, in holding in check the large force raised by Norfolk to avenge Bowes's defeat. In the army raised to resist the English invasion of 1547, Home commanded a body of fifteen hundred light horse, which on 8 Sept. showed themselves on the hill of Fauside and endeavoured to provoke an attack. In this they were successful, Lord Grey, contrary to orders, charging them at full speed with a thousand men-at-arms. The superior weight of the English horse decided the conflict, the Scottish borderers, notwithstanding a stubborn resistance, being not only routed but almost decimated. Home was thrown from his horse and so severely injured that he died shortly after his removal to Edinburgh.

By his wife Mariota, second daughter and coheiress of Patrick, sixth baron Halyburton, Home had two sons, Alexander Home, fifth baron [q. v.], and Andrew Home, who died without issue, and a daughter Margaret, married to Sir Alexander Erskine of Gogar, Midlothian.


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Rh 4.

I hate you, ye cold compositions of art,

Though prudes may condemn me, and bigots reprove;

I court the effusions that spring from the heart,

Which throbs, with delight, to the first kiss of love.

5.

Your shepherds, your flocks, those fantastical themes,

Perhaps may amuse, yet they never can move:

Arcadia displays but a region of dreams;

What are visions like these, to the first kiss of love?

6.

Oh! cease to affirm that man, since his birth,

From Adam, till now, has with wretchedness strove;

Some portion of Paradise still is on earth,

And Eden revives, in the first kiss of love.

7.

When age chills the blood, when our pleasures are past—

For years fleet away with the wings of the dove—

The dearest remembrance will still be the last,

Our sweetest memorial, the first kiss of love. December 23, 1806.