text: Dictionary of National Biography, 1885-1900/Marshall, John (1783-1841)


text: Dictionary of National Biography, 1885-1900/Marshall, John (1818-1891)

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/


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Rh  was to form the character of the young emperor, on whose personal qualities the happiness or misery of the Roman world must ultimately depend. The fortunate soil assisted, and even prevented, the hand of cultivation. An excellent understanding soon convinced Alexander of the advantages of virtue, the pleasure of knowledge, and the necessity of labour. A natural mildness and moderation of temper preserved him from the assaults of passion and the allurements of vice. His unalterable regard for his mother, and his esteem for the wise Ulpian, guarded his unexperienced youth from the poison of flattery.

The simple journal of his ordinary occupations exhibits a pleasing picture of an accomplished emperor, and, with some allowance for the difference of manners, might well deserve the imitation of modern princes. Alexander rose early; the first moments of the day were consecrated to private devotion, and his domestic chapel was filled with the images of those heroes who, by improving or reforming human life, had deserved the grateful reverence of posterity. But, as he deemed the service of mankind the most acceptable worship of the gods, the greatest part of his morning hours was employed in his council, where he discussed public affairs, and determined private causes, with a patience and discretion above his years. The dryness of business was relieved by the charms of literature; and a portion of time was always set apart for his favourite studies of poetry, history, and philosophy. The works of Virgil and Horace, the republics of Plato and Cicero, formed his taste, enlarged his understanding, and gave him the noblest ideas of man and government. The exercises of the body succeeded to those of the mind; and Alexander, who was tall, active, and robust, surpassed most of his equals in the gymnastic arts. Refreshed by the use of the bath and a slight dinner, he resumed, with new vigour, the business of the day, and, till the hour of supper, the principal meal of the Romans, he was attended by his secretaries, with whom he read and answered the multitude of letters, memorials, and petitions, that must have been addressed to the master of the greatest part of the world. His table was served with the most frugal simplicity; and, whenever he was at liberty to consult his own inclination, the company consisted of a few select friends, men of learning and virtue, amongst whom Ulpian was constantly invited. Their conversation was familiar and


text: Dictionary of National Biography, 1885-1900/Marshe, George


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152 instructive; and the pauses were occasionally enlivened by the recital of some pleasing composition, which supplied the place of the dancers, comedians, and even gladiators, so frequently summoned to the tables of the rich and luxurious Romans. The dress of Alexander was plain and modest, his demeanour courteous and affable: at the proper hours his palace was open to all his subjects, but the voice of a crier was heard, as in the Eleusinian mysteries, pronouncing the same salutary admonition: "Let none enter these holy walls, unless he is conscious of a pure and innocent mind".

Such an uniform tenor of life, which left not a moment for vice or folly, is a better proof of the wisdom and justice of Alexander's government than all the trifling details preserved in the compilation of Lampridius. Since the accession of Commodus the Roman world had experienced, during a term of forty years, the successive and various vices of four tyrants. From the death of Elagabalus it enjoyed an auspicious calm of thirteen years. The provinces, relieved from the oppressive taxes invented by Caracalla and his pretended son, flourished in peace and prosperity under the administration of magistrates, who were convinced by experience that to deserve the love of the subjects was their best and only method of obtaining the favour of their sovereign. While some gentle restraints were imposed on the innocent luxury of the Roman people, the price of provisions and the interest of money were reduced by the paternal care of Alexander, whose prudent liberality, without distressing the industrious, supplied the wants and amusements of the populace. The dignity, the freedom, the authority of the senate was restored; and every virtuous senator might approach the person of the emperor without a fear and without a blush.

The name of Antoninus, ennobled by the virtues of Pius and Marcus, had been communicated by adoption to the dissolute Verus, and by descent to the cruel Commodus. It became the honourable appellation of the sons of Severus, was bestowed on young Diadumenianus, and at length prostituted to the infamy of the high priest of Emesa. Alexander, though pressed by the studied, and perhaps sincere, importunity of the senate, nobly refused the borrowed lustre of a name; whilst in his whole conduct he laboured to restore the glories and felicity of the age of the genuine Antonines.


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Rh  In the civil administration of Alexander, wisdom was enforced by power, and the people, sensible of the public felicity, repaid their benefactor with their love and gratitude. There still remained a greater, a more necessary, but a more difficult enterprise: the reformation of the military order, whose interest and temper, confirmed by long impunity, rendered them impatient of the restraints of discipline, and careless of the blessings of public tranquillity. In the execution of his design the emperor affected to display his love, and to conceal his fear, of the army. The most rigid economy in every other branch of the administration supplied a fund of gold and silver for the ordinary pay and the extraordinary rewards of the troops. In their marches he relaxed the severe obligation of carrying seventeen days' provision on their shoulders. Ample magazines were formed along the public roads, and as soon as they entered the enemy's country, a numerous train of mules and camels waited on their haughty laziness. As Alexander despaired of correcting the luxury of his soldiers, he attempted, at least, to direct it to objects of martial pomp and ornament, fine horses, splendid armour, and shields enriched with silver and gold. He shared whatever fatigues he was obliged to impose, visited, in person, the sick and wounded, preserved an exact register of their services and his own gratitude, and expressed, on every occasion, the warmest regard for a body of men, whose welfare, as he affected to declare, was so closely connected with that of the state. By the most gentle arts he laboured to inspire the fierce multitude with a sense of duty, and to restore at least a faint image of that discipline to which the Romans owed their empire over so many other nations, as warlike and more powerful than themselves. But his prudence was vain, his courage fatal, and the attempt towards a reformation served only to inflame the ills it was meant to cure.

The Prætorian guards were attached to the youth of Alexander. They loved him as a tender pupil, whom they had saved from a tyrant's fury, and placed on the Imperial throne. That amiable prince was sensible of the obligation; but, as his gratitude was restrained within the limits of reason and justice, they soon were more dissatisfied with the virtues of Alexander than they


text: Dictionary of National Biography, 1885-1900/Marston, John Westland


text: Dictionary of National Biography, 1885-1900/Marston, Philip Bourke


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CHAPTER VII

GIVING MUCH AND RECEIVING MUCH

When you have attained or received something of exceptional worth, give God the glory. Do not praise yourself, or give your own personality the credit. All power comes from above, and the more we appreciate the source of this power the more we shall receive. The path to perpetual increase is to give God the glory for everything that comes, and when we realize that everything comes from God, everything that comes to us will have exceptional worth. Every moment will be a demonstration of the power of truth, every experience will be an open door to a larger, more beautiful world, and every person, thing or event that we may meet, will add to our welfare and joy. With God all things are possible, and when we give Him the glory for everything we are with Him in everything.

To live the life of the great eternal now in the consciousness of those spiritual elements in which the real man lives and moves and has his being, is to enter the new heaven and the new earth. In the spirit all things are for ever new, and the life of the spirit is perpetual ascension into the newer, the larger, the more beautiful, the more sublime. When life


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64 seems barren and useless, we are not in the spirit, but the moment we enter the spirit, a million universes are revealed to mind, and the joy of existence becomes supreme. We are not required to search the world of things for happiness, worth, entertainment or events of interest; one moment in the spirit is far more interesting than a whole life of physical existence, and one hour in the cosmic world is a thousand ages of unbounded bliss.

Depend upon the Infinite and His power will see you through. We learn that the Lord fought for Israel in ages gone by, and he will do the same now, for He changeth never. The term "Israel" means one chosen of God, and every person who chooses to go with God will be chosen of God. Go with God, live with God, walk with God, depend upon God in all things, and you will be chosen of God. When you choose God as your leader and your King, He will fight your battles; He will be with you always, and you will never see anything but victory. We fail only when we depend upon ourselves, ignoring the presence and the goodness of the Supreme. We go wrong only when we follow the light of our own darkness, forgetting that the guiding light of the Most High is at hand. This light knows what we ought to do, and when we follow this light we will always do that which is best.

The light of the spirit never leads into sickness, trouble or want. The light of the spirit invariably leads out of that which is evil,


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Rh and into that which is good. To go with God is to go into freedom, into happiness and into everything that can add to the richness and beauty of life. God is rich and can give us everything we may need without depriving anyone of anything; and when God leads us on to victory no one will lose because we have gained. The best will happen to everybody, and the greatest good will come to all. The gain of one is the gain of the many, providing that gain was secured through higher power; and when the one ascends in the scale, millions will discover the light they so long have desired to see.

This is our purpose: To live the purest, the largest, the fairest, the most useful, the most beautiful and the most spiritual life possible, just for to-day. To be our very best here and now, with no desire to outshine some other being, but simply to be all that we are in divine being now. To fill the present moment with all the spiritual sunshine that we can possibly radiate through the crystal walls of love, peace, faith and joy; and to live so near to the Supreme that we may touch the hem of His garment whenever we so desire. This is life, and he who lives with such a purpose forever in view, shall never know an undesired moment.

To believe in the Christ is to enter into the Christ consciousness; not simply to believe something about what He was, but to realize what He is; to feel the sublime life that He felt, and to know that touch of the spirit


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66 that He knew. We believe in the Christ only when we can mentally feel the power of His life in our own divine nature, and we believe in His name, the name that is above all names, when we can inwardly discern the full spiritual significance of that name. Belief in the Christ is not of the letter, but of the spirit; not to be definitely expressed in words, but to be inwardly felt in the soul. To ask in the name of the Christ is to enter into the spiritual understanding of that name, into the very soul of the power of that name, and in that sublime state offer our prayer. When we enter into that realization where we know what the name of Christ signifies in the spirit, we can ask in His name; and what we ask in His name we invariably receive.

When we enter into the spirit of the name of the Christ we are in the supreme power of the Christ; we inwardly know what the Christ is and what He can do; and being in His power, we are in that power that can do and will do whatever we wish to have done. We fail to receive only when we are outside of that power that can give; but we invariably enter into the power of the Christ when we inwardly know the spiritual meaning of His name. To end a prayer by simply saying, "We ask it in Christ's name" is not sufficient; we ask in His name only when we can consciously feel that divinity that is defined by the name of the Christ. Words have no power unless they are spoken in the feeling of the spirit of that truth that the


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Rh words are intended to convey. We speak to God only when we spiritually discern and inwardly feel what we say, and God answers only those prayers that are spoken to Him.

We should never try to eliminate evil. To resist evil, to give thought to evil, or to work against evil, is to give more life and power to the very thing you wish to remove. Overcome evil with good, but do not array the good against the evil, thinking that overcoming implies resistance or warfare. To overcome is to rise out of, forgetting the lesser by giving the whole of life to the greater. The purpose of life is to grow eternally into the greater good. Aim to fulfill this purpose and evil of every description will disappear. There is no wrong in the world that demands our attention. The good alone deserves our attention, and when the good receives all our attention, evil cannot exist any more. Build for the right; inspire every soul with an irresistible desire for the right, and everything you do will add to the power that makes for freedom. Think of the good, speak of the good, work for the good, live for the good, and the good only, and your life will be a light wherein darkness can never be.

The false prophet always predicts evil, trouble, misfortune and death. He can see only the weak side, the man made, the coming and going illusions. The true prophet can see that which lies behind the illusion, that which is possible, that which is in store, that which can be done and will be done.


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68 He keeps the eye single upon the high state, and thereby ascends into the reality of that vision which previously seemed but a dream. Every person who judges according to appearances is a false prophet; he forms conclusions that are not true to real life, and by following those conclusions causes that which is false and undesirable to come to pass. Every person who judges according to the divinity that is inherent in man is a true prophet; he brings truth into expression and thereby causes that which is true to prevail in tangible existence. The true prophet can see the greatness, the beauty and the perfection of the soul of man, and knowing that the soul is the master, predicts the coming of everything that is in the soul, or that the soul has the power to do; and all such predictions will come true.

God is sufficient. When you are in sickness, trouble, sorrow or want depend upon the Supreme. You need nothing else. Infinite power is greater than all power, and if you have perfect faith, this power will surely set you free, no matter what the condition of bondage may be. The ills of the world continue principally because we think that something else besides the Infinite is required. But to depend upon other things besides the one is idol worship. The true worship of God, the highest worship of God, is to live so near to God that we can, at all times, feel that power that can do everything, will do everything, is doing everything. When


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Rh we worship God, in spirit and in truth, we do not seek help from things; we use things according to their nature, but we seek help from the Supreme alone.

There is no bondage in living according to the law; in brief, there is freedom only in that life that lives absolutely according to the law. A law is but a path to new realms, fairer than we have ever known before. To follow any law in life is to increase the greatness and the worth of life, and to follow all the laws of life is to grow perpetually into the highest good that body, mind and soul can possibly desire. And no one could wish for a greater freedom than this. To use the law is to gain our own; to misuse or ignore the law is to deprive ourselves of our own, and bring disorder, want and pain into life instead. The law never binds nor holds down; the power of all law moves eternally towards the heights, that supreme greatness that is waiting for man; and whoever follows the law will move with that power up into those same heights.

Give God the glory for what you have and you will receive more. Be grateful for the measure that is coming to you and that measure will increase perpetually. This is the law and it will never fail unless you fail to do to others what God is doing to you. Giving and receiving must be equal in your life. We must give something for everything we receive; nothing is free; the universe is not built in that manner; but giving does not imply the gift of things.


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70 True giving and true being are one and the same in real life.

The act of giving produces just as much joy as the act of receiving, because both add to the richness of existence. When we give much we bring forth much from the depths of divine being, and what we bring forth becomes a permanent part of actual life. When we give much we add to life from the within; when we receive much we add to life from the without; and when the richness of the within is harmoniously blended with the richness of the without, then real living begins. But the two must be equal. When we give more than we receive, or receive more than we give, discord follows, and herein we find the cause of many troubles and ills. The lesser without cannot receive the greater within, nor can the greater without be appropriated and appreciated by the lesser within. The small, undeveloped mind cannot enjoy the sublime grandeur of nature, nor can the great, highly developed mind find contentment in crude, uncultivated surroundings. The without and the within must be in harmony if the highest happiness and the truest life is to be enjoyed, and this harmony is invariably secured when giving and receiving are equal. In truth, there is no other way; if we would have the real correspond with the ideal, and the capacity to enjoy be as large as the good things we have found to enjoy, we must give as much as we receive and receive as much as we give.


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Rh Before we can receive those things in the without that have worth, we must bring forth worth from the within. What we bring forth from the within we always give to the world, because no person can enrich his own spiritual life without enriching the whole world thereby. Before we can receive the best of all things in the without, we must bring forth the best of all things from the within. But to desire to give to the world from the richness of our own nature is not sufficient; many have done this and have found themselves in want, both physical and spiritual. To desire to receive is just as necessary as to desire to give.

The two desires should be equally strong, and together should hourly grow in strength. The desire to receive is just as good as the desire to give, providing the two desires are equally dear to the heart. The more we receive the more we can give, and the more we give the greater our capacity to receive. Therefore, by placing ourselves in that position where we can constantly give more and more and constantly receive more and more, we not only add more and more to the richness and beauty and perfection of our own life, but we become a great power for good in the world. And this is our highest aim.

Before we can live a great life and receive from the external world those things that naturally belong to a great life, we must give forth into real life more and more of our own inherent greatness. Before we can receive as much from the world of things as our


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72 largest personal needs and desires may demand, we must unfold, develop and use those powers and talents that are necessary to the building of greater and greater things. Be of great use in the world and you give more and more to the world. In response the world will bring your own to you. He who actively is much, gives much; and he gives the most who serves the best.

To serve the human race in the largest and highest sense, we must bring forth into living expression the truest, the best and the greatest that we can possibly find in the depths of our own sublime being. And to this end we need all the inspiration we can receive from nature, all the love and friendship we can receive from man, and all the wisdom and power we can receive from God.

To become all that we are destined to become, we must receive the largest possible measure from every source, but we cannot receive the largest possible measure from any source unless we give all we have the power to give whenever we have the privilege to do so. And this privilege is ever present. Whatever our field of action may be we may give the very best that there is within us; and we will not do so in vain. Live a great life where you are; hide nothing that has worth; use every talent in full measure; bring forth into life and usefulness the highest powers that you know you possess, and you will enter into a greater and greater life, until you finally reach the supreme heights of


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Rh exalted spiritual attainments. Awaken everything within you that can, in any manner, enrich, beautify and perfect the whole of life. Do not limit the giving of your greatest self to any one part or any one group of parts. Live for the universe and all that the vastness of the cosmos may contain.

The more we all give to the whole of life the more we all shall receive from the whole of life. We therefore have everything to gain by giving more and more everywhere, and by receiving more and more from every source in order that they may give again in still greater measure. And herein we find the secret to that beautiful life that God has prepared for them that love Him.


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text: Dictionary of National Biography, 1885-1900/Marten, Henry (1562?-1641)


text: Page:The Pathway of Roses, Larson (1913) image of page 75.jpg


text: Page:The Pathway of Roses, Larson (1913) image of page 76.jpg


text: Dictionary of National Biography, 1885-1900/Marten, Henry (1602-1680)


text: Dictionary of National Biography, 1885-1900/Marten, Maria


text: Dictionary of National Biography, 1885-1900/Martial, Richard


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154 had ever been with the vices of Elagabalus. Their præfect, the wise Ulpian, was the friend of the laws and of the people; he was considered as the enemy of the soldiers, and to his pernicious counsels every scheme of reformation was imputed. Some trifling accident blew up their discontent into a furious mutiny; and a civil war raged, during three days, in Rome, whilst the life of that excellent minister was defended by the grateful people. Terrified, at length, by the sight of some houses in flames, and by the threats of a general conflagration, the people yielded with a sigh, and left the virtuous but unfortunate Ulpian to his fate. He was pursued into the Imperial palace, and massacred at the feet of his master, who vainly strove to cover him with the purple, and to obtain his pardon from the inexorable soldiers. Such was the deplorable weakness of government that the emperor was unable to revenge his murdered friend and his insulted dignity, without stooping to the arts of patience and dissimulation. Epagathus, the principal leader of the mutiny, was removed from Rome, by the honourable employment of præfect of Egypt; from that high rank he was gently degraded to the government of Crete; and when, at length, his popularity among the guards was effaced by time and absence, Alexander ventured to inflict the tardy, but deserved, punishment of his crimes. Under the reign of a just and virtuous prince, the tyranny of the army threatened with instant death his most faithful ministers, who were suspected of an intention to correct their intolerable disorders. The historian Dion Cassius had commanded the Pannonian legions with the spirit of ancient discipline. Their brethren of Rome, embracing the common cause of military licence, demanded the head of the reformer. Alexander, however, instead of yielding to their seditious clamours, showed a just sense of his merit and services, by appointing him his colleague in the consulship, and defraying from his own treasury the expense of that vain dignity; but, as it was justly apprehended that if the soldiers beheld him with the ensigns of his office they would revenge


text: Dictionary of National Biography, 1885-1900/Martiall, John


text: Dictionary of National Biography, 1885-1900/Martin (d.1336)


text: Dictionary of National Biography, 1885-1900/Martin, Anthony


text: Dictionary of National Biography, 1885-1900/Martin, Bendal


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Rh the insult in his blood, the nominal first magistrate of the states retired, by the emperor's advice, from the city, and spent the greatest part of his consulship at his villas in Campania.

The lenity of the emperor confirmed the insolence of the troops; the legions imitated the example of the guards, and defended their prerogative of licentiousness with the same furious obstinacy. The administration of Alexander was an unavailing struggle against the corruption of his age. In Illyricum, in Mauritania, in Armenia, in Mesopotamia, in Germany, fresh mutinies perpetually broke out; his officers were murdered, his authority was insulted, and his life at last sacrificed to the fierce discontents of the army. One particular fact well deserves to be recorded, as it illustrates the manners of the troops, and exhibits a singular instance of their return to a sense of duty and obedience. Whilst the emperor lay at Antioch, in his Persian expedition, the particulars of which we shall hereafter relate, the punishment of some soldiers, who had been discovered in the baths of women, excited a sedition in the legion to which they belonged. Alexander ascended his tribunal, and with a modest firmness represented to the armed multitude the absolute necessity, as well as his inflexible resolution, of correcting the vices introduced by his impure predecessor, and of maintaining the discipline, which could not be relaxed without the ruin of the Roman name and empire. Their clamours interrupted his mild expostulation. "Reserve your shouts," said the undaunted emperor, "till you take the field against the Persians, the Germans, and the Sarmatians. Be silent in the presence of your sovereign and benefactor, who bestows upon you the corn, the clothing, and the money of the provinces. Be silent, or I shall no longer style you soldiers, but citizens, if those indeed who disclaim the laws of Rome deserve to be ranked among the meanest of the people." His menaces inflamed the fury of the legion, and their brandished arms already threatened his person. "Your courage," resumed the


text: Dictionary of National Biography, 1885-1900/Martin, Benjamin


text: Dictionary of National Biography, 1885-1900/Martin, David


text: Dictionary of National Biography, 1885-1900/Martin, Elias


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156 intrepid Alexander, "would be more nobly displayed in the field of battle; me you may destroy, you cannot intimidate; and the severe justice of the republic would punish your crime and revenge my death." The legion still persisted in clamorous sedition, when the emperor pronounced, with a loud voice, the decisive sentence, "Citizens! lay down your arms, and depart in peace to your respective habitations". The tempest was instantly appeased; the soldiers, filled with grief and shame, silently confessed the justice of their punishment and the power of discipline, yielded up their arms and military ensigns, and retired in confusion, not to their camp, but to the several inns of the city. Alexander enjoyed, during thirty days, the edifying spectacle of their repentance; nor did he restore them to their former rank in the army, till he had punished with death those tribunes whose connivance had occasioned the mutiny. The grateful legion served the emperor whilst living, and revenged him when dead.

The resolutions of the multitude generally depend on a moment; and the caprice of passion might equally determine the seditious legion to lay down their arms at the emperor's feet, or to plunge them into his breast. Perhaps, if the singular transaction had been investigated by the penetration of a philosopher, we should discover the secret causes which on that occasion authorized the boldness of the prince and commanded the obedience of the troops; and perhaps, if it had been related by a judicious historian, we should find this action, worthy of Cæsar himself, reduced nearer to the level of probability and the common standard of the character of Alexander Severus. The abilities of that amiable prince seem to have been inadequate to the difficulties of his situation, the firmness of his conduct inferior to the purity of his intentions. His virtues, as well as the vices of Elagabalus, contracted a tincture of weakness and effeminacy from the soft climate of Syria, of which he was a native; though he blushed at his foreign origin, and listened with a vain complacency to the flattering genealogists, who derived his race from the ancient stock of Roman nobility. The pride and avarice of his mother cast a shade on the glories of his reign; and by exacting from his riper years the same dutiful obedience which she had justly claimed from his


text: Dictionary of National Biography, 1885-1900/Martin, Francis


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Rh  youth, Mamæa exposed to public ridicule both her son's character and her own. The fatigues of the Persian war irritated the military discontent; the unsuccessful event degraded the reputation of the emperor as a general, and even as a soldier. Every cause prepared, and every circumstance hastened, a revolution, which distracted the Roman empire with a long series of intestine calamities.

The dissolute tyranny of Commodus, the civil wars occasioned by his death, and the new maxims of policy introduced by the house of Severus, had all contributed to increase the dangerous power of the army, and to obliterate the faint image of laws and liberty that was still impressed on the minds of the Romans. This internal change, which undermined the foundations of the empire, we have endeavoured to explain with some degree of order and perspicuity. The personal characters of the emperors, their victories, laws, follies and fortunes, can interest us no further than as they are connected with the general history of the Decline and Fall of the monarchy. Our constant attention to that great object will not suffer us to overlook a most important edict of Antoninus Caracalla, which communicated to all the free inhabitants of the empire the name and privileges of Roman citizens. His unbounded liberality flowed not, however, from the sentiments of a generous mind; it was the sordid result of avarice, and will naturally be illustrated by some observations on the finances of that state, from the victorious ages of the commonwealth to the reign of Alexander Severus.

The siege of Veii in Tuscany, the first considerable enterprise of the Romans, was protracted to the tenth year, much less by the strength of the place than by the unskilfulness of the besiegers. The unaccustomed hardships of so many winter


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after returning to Hobart Town, where we remained nine weeks, we spent an evening with the Lieut. Governor and his family, and renewed the Christian intercourse which we had often enjoyed in their company. It was gratifying to see the anxiety exhibited by Colonel Arthur, to rule on Christian principles, and to prosecute the work of reformation among the prisoners, according to the same unerring standard.—Mankind have too long striven to prevent crime by visiting it with vengeance, under the delusive hope that vengeance upon the criminal would deter others. The effect of this system was unsuccessful, as the means is unauthorized by the Gospel, which says, "Vengeance is mine, I will repay, saith the Lord; therefore if thine enemy hunger, feed him; if he thirst, give him drink; for, in so doing, thou shalt heap coals of fire upon his head. Be not overcome of evil, but overcome evil with good." (Rom. xii. 19—21.) No doubt but these principles, if acted upon, would promote reformation and reduce crime, more than any others, whether by individuals or by governments; and they would not


text: Dictionary of National Biography, 1885-1900/Martin, Frederick


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138 prevent a salutary restraint being placed upon transgressors, till these kindly principles could be made to bear efficaciously upon them.

Several persons called upon us to obtain tracts: some of these were reformed prisoners, who were diligent in distributing them, sticking up in cottages the broad sheets containing the Ten Commandments, &c. and in other ways endeavouring to do good.—One of them said he had reason to bless God, day and night, for having caused him to be sent to this colony; for by this means he had been broken off from his evil associates: he attributed his change to the labours of Benjamin Carvosso, a Wesleyan minister, whom he heard preaching to condemned criminals in Hobart Town Jail; and he said he was much confirmed by reading religious tracts.—Another told us that he was distinguished as an audacious sinner, and a pugilist; he was awakened to a sense of his undone state about a year and a half ago; he is now distinguished among the Wesleyans for his great fervency in prayer.

Intemperance, and a disposition to embark in business beyond the capital of the parties engaging in it, are prevailing evils in V. D. Land. The consequences are such as might naturally be expected. In addition to premature death, and other awful effects of intemperance, distress and ruin in temporal concerns, are of frequent occurrence. Upwards of four hundred writs have passed through the Sheriffs Office within the last three months.

In a walk in the forest embosoming Mount Wellington, I was attracted to a timber-feller's hut, by the singing of two men, the father of one of whom was a Wesleyan class-leader. This young man said he was sure they were not singing because they were comfortable, but because, having finished their work, they had nothing to do; they had no books, and he assured me that he was very uncomfortable in his mind; he said he had been thinking in the night, how easily one of the trees, such as they are surrounded by, might have fallen upon their hut, and crushed them to death, and he was sure he was not prepared to die. The scrub was burning near to the place: their little bark hovel had narrowly escaped the flames, which had communicated to the lofty


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1833.] trees, and charred them to the top. The fire had also burnt into the butts of some of them, and had loosened them, and in some instances, brought them down. The young man repeatedly pointed to these trees, which were a hundred and fifty feet high, and some of them nearly thirty feet in circumference, and said, "You see, sir, we cannot tell but at any hour of the day or night, one of these great trees may fall upon us, and crush us; but we are prisoners, sent here to work, and cannot help it:" he did not complain of this as an undue hardship, but spoke of it as giving a sense of the necessity of being prepared for death. He told me that he had slighted the counsel of his father, but said "Now I begin to think of what my father used to say to me." Sometimes his emotion almost choked his utterance. I encouraged him to cherish these feelings, and to be willing to understand his errors; to attend to the convictions of the Holy Spirit, by which he was given to see his unfitness to die, assuring him, that if he kept under this holy influence, he would be led to repentance toward God and faith toward the Lord Jesus, by which he would know his sin to be blotted out, and ability to be given, to walk in holiness before the Lord.

Our meetings for worship at Hobart Town, were often favoured with a solemn sense of divine influence, bowing our hearts before the Lord; and sometimes raising a vocal testimony to his goodness, both from ourselves and from pious persons who were casually present. The number who regularly met, became a little augmented. Among these were two persons from England, members of the Society of Friends; one of whom had been several years in the Colony. A man also became one of our congregation, who had had his education among Friends, but had committed a crime for which he was transported when young, and who in his old age had been stirred up to seek the Lord in earnest. With these we had a conference, on the subject of continuing to assemble regularly for worship when we were absent from the town; and they being desirous to do so, a room in a private house was hired for the purpose, as they united with us in the judgment, that they were not in a state to open a


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158 campaigns, at the distance of near twenty miles from home, required more than common encouragements; and the senate wisely prevented the clamours of the people, by the institution of a regular pay for the soldiers, which was levied by a general tribute, assessed according to an equitable proportion on the property of the citizens. During more than two hundred years after the conquest of Veii, the victories of the republic added less to the wealth than to the power of Rome. The states of Italy paid their tribute in military service only, and the vast force, both by sea and land, which was exerted in the Punic wars, was maintained at the expense of the Romans themselves. That high-spirited people (such is often the generous enthusiasm of freedom) cheerfully submitted to the most excessive but voluntary burdens, in the just confidence that they should speedily enjoy the rich harvest of their labours. Their expectations were not disappointed. In the course of a few years, the riches of Syracuse, of Carthage, of Macedonia, and of Asia, were brought in triumph to Rome. The treasures of Perseus alone amounted to near two millions sterling, and the Roman people, the sovereign of so many nations, was for ever delivered from the weight of taxes. The increasing revenue of the provinces was found sufficient to defray the ordinary establishment of war and government, and the superfluous mass of gold and silver was deposited in the temple of Saturn, and reserved for any unforeseen emergency of the state.

History has never perhaps suffered a greater or more irreparable injury than in the loss of that curious register bequeathed by Augustus to the senate, in which that experienced prince so accurately balanced the revenues and expenses of the Roman empire. Deprived of this clear and comprehensive estimate, we are reduced to collect a few imperfect hints from such of the


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Mr. Punch's Book of Sports

Jones. Going to Epsom?

Brown. No, I think not. Fact is, the place gets duller year by year. The train has knocked the fun out of the road.

Jones. Such a waste of time. Why go in a crowd to see some horses race, when you can read all about it in the evening papers?

Brown. Just so. No fun. No excitement. And the Downs are wretched if it rains or snows.

Jones. Certainly. The luncheon, too, is all very well; but, after all, it spoils one's dinner.

Brown. Distinctly. And champagne at two o'clock is premature.

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Rh. So it's much better not to go to the Derby—in spite of the luncheon.

Brown. Yes,—in spite of the luncheon.

Jones. Hullo! You here?

Brown. Hullo! And if it comes to that, you here, too?

Jones. Well, I really found so little doing in town that I thought I might be here as well as anywhere else.

Brown. Just my case. Not that there's much to see or do. Silly as usual.

Jones. Quite. Always said the Derby was a fraud. But I am afraid, my dear fellow, I must hurry away, as I have got to get back to my party for luncheon.

Brown. So have I.


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MacMahon Waterford, by the sons of Currbuidhe, of the Deisi. Two poems, of which later copies only exist, are probably by him. 1. On the defeat of Flann Sionna, king of Ireland in 879, by Lorcan, the grandfather of Brian Boroimhe [q. v.] 2. A panegyric on Lorcan, king of unster. In an ancient fragment of 'Annals,' recently printed by O'Grady from Egerton MS. 1782, a manuscript of the fifteenth century, it is stated his gains as a poet were large, so that 'Lonan's son won back in payment of his art a store no less than Guaire had squandered abroad.' The 'Four Masters' describe him as ' Virgil of the race of Scota, chief poet of the Gael, the best poet that was in Ireland in his time.'  MACMAHON, HEBER, EVER, or EMER, usually latinised as (1600–1650), bishop of Clogher and general in Ulster, was born in 1600 in the barony of Farney in co. Monaghan. His father was Tirlogh, brother of Sir Patrick Mac Art Moyle MacMahon, and his mother was Eva O'Neill. Hugh Oge MacMahon [q.v.], who conspired with Lord Maguire [see or ] in 1641, was his first cousin once removed. Tirlogh, who had often fought against Queen Elizabeth, was not included in the attainder of 1618; but the changes which followed the 'flight of the Earls' reduced him to poverty, and he lived obscurely near Killybegs in co. Donegal. He is said to have intended his son for the Spanish service; but the mother's views prevailed, and Heber's education was entrusted to a Franciscan of Donegal. About the end of 1617 he entered the Irish College at Douay, and afterwards went to Louvain, where he studied under Hugh MacCaghwell [q. v.] He was ordained priest at Louvain in 1625, John Colgan [q.v.] being among those present (, chap, ix.) After this he returned to Ireland and worked for many years in his native diocese of Clogher. Writing to Rome on 8 July 1641, Archbishop O'Reilly strongly recommends him for the vacant see of Down and Connor, describing him as 'over 40, a secular priest, now for many years Vicar-General in the diocese of Clogher, born in the province of Armagh, popular with the people of Down and Connor, and extremely well fitted (optime aptus) to govern that see' (Spicilegium Ossoriense, i. 254). He was accordingly appointed on 10 Feb. 1642, but was not consecrated until after his translation to Clogher on 2 June 1643. Clarendon, who gives no dates, and is confirmed by no other writer, but who may have learned the facts from Ormonde, says that MacMahon, several years before he, became a bishop, came to Sir George Radcliffe in Dublin, confessed treasonable practices on his knees, and desired the long's pardon. He adds that he gave valuable information about foreign plots during the rest of Strafford's government, and that he refused a public pardon because that might destroy his usefulness. It is more certain that he was an active conspirator both before and after the breaking out of the rebellion in October 1641, and that he was from the first specially trusted by Owen Roe O'Neill (Contemp. Hist. i. 398, 504). As bishop of Down and Connor he attended the provincial synod of Kells in March 1642, the general congregation of the clergy at Kilkenny in May, and the supreme council there afterwards (Spicilegium Ossoriense, i. 262, 272, 276, ii. 8). He was not officially known as bishop or Clogher before 1644.

The supreme council of the confederate, catholics reported to Rome that MacMahon was from the first one of their most useful members, and they urged his translation. Down, they said, was in the power of the protestants; it was devastated, and it was far from the centre, whereas MacMahon's power and popularity were great in his native diocese (ib. 1. 281). The French agent, Dumolin, describes MacMahon as 'a northern man, that is one of those who desire war, and the devotion of Ireland to Spain : the chiefs of this party are men of desperate fortune ' (Confederation and War, vii. 294). The papal emissary, Scarampi, landed in July 1648 with help for the confederates, and the clergy, among whom MacMahon took the lead, adhered to him in opposing the truce concluded with Ormonde in September. Scarampi was overshadowed by the nuncio Rinuccini, who reached Ireland in October 1645, and whose secret instructions ordered him to pay MacMahon particular attention (, p. liii). The nuncio distrusted Owen Roe, but was fain to accept him as champion in the field; and Glamorgan sided with them against the majority of the supreme council. In March 1646 Ormonde, in spite of the clerical party, concluded his treaty with the council, by which all matters of religion were left to the king's decision. Speaking generally, the confederacy was controlled by lawyers, who were for getting the best terms possible from the English court, having regard to all existing laws, while the clergy insisted on the


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McLeod States, Lawrence joining the governing board of the newly annexed Punjab. Under McLeod served Major Herbert (afterwards Sir Herbert) Edwardes [q. v.] In 1854 he became financial commissioner of the Punjab, and on 18 April 1866 the court of directors acknowledged his services to native education in a minute. At Lahore, where he succeeded Edmondstone, he remained throughout the mutiny, and at its close in 1858 was created C.B. In 1859 he returned to England, but was back at Lahore the following year, and was president of the Famine Relief Committee in 1861. In January. 1865 he became, by Lawrence's recommendation, lieutenant-governor of the Punjab. He was made K.C.S.I. in 1866, and retired in 1870. Returning to England he interested himself in philanthropic movements, and was chairman of the Scinde, Punjab, and Delhi railway. He died 28 Nov. 1872 in St. George's Hospital, London, from the results of an accient on the Metropolitan Railway, and was buried at Kensal Green Cemetery. In 1854 he married Fanny, daughter of Sir Robert Montgomery [q. v.], who died the following year without issue.

McLeod was a sincerely religious man, but somewhat dilatory in business matters. Lawrence knew him well, and used to call him 'the Cunctator.' He has left an amusing sketch of McLeod's character in a letter (1 Aug. 1853) to Edwardes : 'Morally and intellectually he has no superior in the Punjab, perhaps no equal But as an administrator he is behind Edmondstone, Raikes, and even Burnes. He is too fond of polishing. . . . He wastes much time on unimportant matters. . . . Donald spends half the day in writing elegant demi-official chits.' On the other hand, very few administrators have managed, as McLeod managed, to gain the esteem of both natives and Europeans. A portrait of him is at Lahore, and represents the testimonial of the English in the Punjab at the close of his governorship.  McLEOD, JOHN (1777?–1820), naval surgeon and author, is said to have been born in the parish of Bonhill, Dumbartonshire, in (, Book of Scotsmen). The date cannot be verified, for the Bonhill register has been destroyed. As, however, McLeod, after qualifying as a medical practitioner, and serving some time in the navy as a surgeon's mate, was promoted to be surgeon on 5 Feb. 1801, the probability is that he was born five or six years earlier. During 1801 and 1802 he served as surgeon of different small craft in the Channel, and being left by the peace without employment, half-pay, or any chance of a practice on shore, he accepted an appointment as surgeon of the ship Trusty, Davidson, master, bound from London to the coast of Africa, in the slave trade, which sailed in January 1803. At Whydah, which he describes as being then esteemed 'the Circassia of Africa,' on account of the comeliness and jetty blackness of its maidens, he was left in charge of a factory for purchasing slaves, while the Trusty went on to Lagos. Shortly afterwards McLeod learnt from a Liverpool privateer that the European war had broken out again. He immediately sent on word to Lagos. Thereupon, Davidson, assisted by the masters of three or four other English ships at that port, attacked and captured a large French slaver, named the Julie, which had been spoiling tieir market. The Julie was sent to the West Indies, to be sold for — it was estimated — 30,000l. At Barbados, however, the capture was declared invalid. The ship was condemned as the prize of the Serapis man-of-war, which took possession of her, and when, some little time afterwards, the Trusty arrived, an officer of the vice-admiralty court came off to her, and, putting the broad arrow on her mainmast, arrested the ship and all on board her as pirates. The charge was allowed to drop, and the decision of the Barbados prize-court was subsequently reversed, with the result that McLeod was awarded a part of the prize, which he received in 1820. But at the time, disappointed of his share, and disgusted at being stigmatised as a pirate, he took a passage for Jamaica, where, his leave being expired, Sir John Duckworth [q. v.], the commander-in-chief, appointed him to the Flying Fish, a small cruiser under the command of an energetic young lieutenant, 'and for the next year,' he says, 'we roamed through each creek and corner of the Caribbean sea, and plundered every enemy of England without the risk of incurring the penalties of piracy,'

He was afterwards for two years longer on the Jamaica. station, as surgeon of the Pique frigate, and from 1807 to 1814 was in the Mediterranean, in the Volontaire, with Captain Charles Bullen [q. v.], in the Tigre


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 Royal Society from 1831, and was elected in 1863 a corresponding member of the Institute of France. He was besides associated with the Academy of Sciences of Palermo, and the Imperial Geographical Institution of Vienna. Maclear's life was one of unflinching devotion to science.

MACLEAY, ALEXANDER (1767–1848), entomologist and colonial statesman, born in Ross-shire 24 June 1767, was son of William Macleay, the representative of one of the oldest Scots families, who was provost of Wick and deputy-lieutenant of Caithness. Macleay was educated for a commercial career; but in 1795 became chief clerk in the prisoners-of-war office in London; in 1797 head of the correspondence department of the transport board; and in 1806 secretary of that board. This post he retained until 1818, when the board was abolished and he was pensioned. In 1825, at the solicitation of Earl Bathurst, he became colonial secretary for New South Wales, and he filled the office until 1837. Continuing to reside in the colony, he was chosen in 1843 the first speaker of the Legislative Council, which was then established for the first time. He retired from public life in May 1846. Macleay had become a fellow of the Linnean Society in 1794, and four years later he succeeded [q. v.] as secretary, an office that he continued to hold till he left England in 1825. He was elected F.R.S. in 1809, and was also a foreign member of the Academy of Sciences of Stockholm, and a corresponding member of that of Turin. By 1825 he had amassed what was probably the finest private collection of insects then in existence; but, though he prepared a monograph on the genus Paussus, it was never published. Robert Brown spoke of him as 'a practical botanist.' He was the first president of the Australian Museum at Sydney, founded in 1836. Macleay died at Sydney 18 July 1848. There is an oil portrait of him by Lawrence at the Linnean Society's rooms, and his name was given by Robert Brown to the genus Macleaya, belonging to the poppy family. A number of letters from various naturalists to Macleay are in the library of the Linnean Society.

While still young he married a Miss Barclay of Urie, by whom he had a large family. His eldest son, William Sharp, is separately noticed.

His second son, (1809-1891}, Australian explorer and statesman, was educated at Westminster. Going out to Australia, he accompanied Sturt in one of his exploring expeditions in South Australia, and, becoming a member of the Legislative Council of New South Wales, was speaker from 1843 to 1846. On retiring from the council he was created a C.M.G. in 1869, and in 1875 became K.C.M.G. Settling at Pendell Court, Blechingley, Surrey, he devoted his attention to horticulture, but died at Mentone on 24 June 1891. Much foreign travel and wide reading rendered him a very attractive conversationalist, and his friends included the chief men of science of his time, to whom he extended a liberal hospitality. He married twice (Times. 27 June 1891).

His youngest son, (1811–1892), of the foreign office, was from 1843 to 1858 secretary and registrar to the mixed British and Portuguese commission at the Cape of Good Hope for the suppression of the slave trade (Times, 31 Oct. 1892).

MACLEAY, KENNETH, the elder (fl. 1819), antiquary, practised as a physician in Glasgow. He wrote:
 * 1) 'Description of the Spar Cave lately discovered in the Isle of Skye,' 8vo, Edinburgh, 1811, to which was subjoined John Leyden's poem of 'The Mermaid.'
 * 2) 'Historical Memoirs of Rob Roy and the Clan Macgregor; including original notices of Lady Grange, with an introductory sketch illustrative of the condition of the Highlands prior to 1745,' 8vo, Glasgow, 1818; other editions 1818, 1819, and 1881. This deservedly popular book was compiled with scrupulous care from original documents and oral tradition whenever deemed genuine. Macleay was father of  the younger [q. v.]

MACLEAY, KENNETH, the younger (1802–1878), miniature-painter, born at Oban on 4 July 1802, was son of Dr. [q. v.]; his mother belonged to the Macdonald family of Keppoch, Inverness-shire. His early years were spent at Crieff. At the age of eighteen he came to Edinburgh; and on 26 Feb. 1822 entered the Trustees' Academy (minute-book of the Board of Trustees). He soon attained repute as a miniature-painter, and was one of the original members


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Maclean  for the Writers against "Douglas,"' 1757; 'Observations on some Points of Law, with a System of the Judicial Law of Moses,' 1759; 'Considerations on Patronage,' 1766; 'Considerations on the Nature and Origin of Literary Property,' 1767; 'Essays in Verse,' pts. i. and ii. 1769, and 'Essays in Verse,' pt. iii. 1772. All these productions appeared anonymously, and for private circulation only at Edinburgh; some were privately printed with his own hand. The 'Keckiad,' London, 1760, a mock-heroic poem satirising an Edinburgh tailor named Jollie, and reprinted in 1824 by David Webster, is also ascribed to him. He published 'Arguments and Decisions in the High Court' in 1774. Most of his literary works were republished in 2 vols, in 1798, by his son Colin, an advocate, and the author, jointly with his brother George, a writer to the signet, of 'Poetical and Dramatic Works,' Edinburgh, 1812.  MACLEAN. [See also .]

MACLEAN, ALEXANDER (1840–1877), painter, born in November 1840, was son of David Maclean, a manufacturer at Glasgow. After being educated at Helensburgh and Edinburgh he was placed in business at Glasgow, which he abandoned in 1861. He then adopted the profession of an artist, and studied at Rome, Florence, and Antwerp. He first exhibited at the Royal Academy in 1872. In 1874 he attracted public notice there with his 'Covent Garden Market,' and again in 1876 with 'Looking Back.' This success he followed up in 1877 with 'At the Railings, St. Paul's, Covent Garden.' His health, however, began to fail, and he died on 30 Oct. 1877 at St. Leonards-on-Sea, at the commencement of a very promising career.

 MACLEAN, ALLAN (1725–1784), colonel, a son of Maclean of Torloisk, Island of Mull, was born there in 1725. The Torloisk Macleans were a younger branch of the Macleans of Dowart Castle, Mull, and their lands passed to the heiress, Margaret, daughter of Major-general Douglas Maclean Clephane, who married in 1815 the second Marquis of Northampton; the property thus fell to the marquis's descendants. Allan and his brother Francis were subalterns in the Scots brigade in the Dutch service, at the defence of Bergen-op-Zoom in 1747. Part of the brigade cut its way out of the city with terrible loss. The Macleans were taken prisoners and carried before the French commander, Marshal Lowendahl, who at once released them on parole, paying the highest compliment to the bravery of their countrymen. Ten years later Allan, still a lieutenant of Scots-Dutch, was appointed captain of a company in the regiment of highlanders raised by Archibald Montgomery, afterwards eleventh Earl of Eglintoun [q. v.], which was disbanded as the 77th highland loot in 1768. Montgomery's highlanders went to America, were with Brigadier-general John Forbes in the second expedition to Fort Du Quesne, and saw much adventurous service in the backwoods and in the West Indies (, i. 295, 329, ii. 60–3; cf., ii. 130-161). On 18 Oct. 1761 Maclean was appointed major-commandant of a corps of highlanders to be raised as the 114th royal highland volunteers, which supplied some fine drafts to other highland corps in Germany and Canada. It was reduced in November 1763, when Maclean was placed on half-pay. In June 1776 he was commissioned as lieutenant-colonel commandant of a corps of royal highland emigrants, to be raised from discharged highland soldiers and their families, who had settled in America at the close of the previous war. The expatriation of these people had been in every case voluntary, and they displayed the greatest loyalty and zeal. The two battalions, each seven hundred strong, raised, one by Maclean in Canada, the other by Major John Small of Strathardh in Athol, were speedily complete. They wore full highland garb of 42nd pattern, distinguished by racoon-skin (instead of badger-skin) purses. The first battalion under Maclean did good service in Canada. It was stationed at Quebec when that place was attacked by a force of three thousand Americans under Montgomery and Benedict Arnold [q. v.] Maclean's battalion had been despatched up the St. Lawrence, but returned by forced marches, and entered the city unobserved by the Americans on the night of 13 Nov. 1776. Maclean was entrusted by General Guy Carleton [q. v.] with the command. When the Americans attacked the place on 31 Dec. 1776, Maclean defeated them with heavy loss. Arnold then entrenched himself on the heights of Abraham; but his efforts were foiled at all points by Maclean, and in May 1777 he raised the siege and retired. On 1 April 1779 the royal highland emigrants were brought into the line as the 84th, or royal highland emigrants' regiment of foot. The battalions continued


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 , and the citizens of Edinburgh placed his portrait by Sir George Reid, P.R.S.A., in the council chamber. The public act on which he most prided himself was the establishment of the Heriot Free Schools in 1836, with the surplus funds of the trust, but his efforts failed to prevent the transference of these schools to the school board in 1884. He died at Newington House, Edinburgh, 26 April 1886, having married in 1829 Grant, youngest daughter of William Aitken, a merchant at Dunbar; she died in 1838. He married secondly, in 1836, Christina, daughter of William Renton; she died in 1841. He married thirdly, in 1848, Priscilla Bright, daughter of Jacob Bright of Rochdale.

A replica of Sir George Reid's portrait is in the National Portrait Gallery, Edinburgh.

McLaren published:

 * 1) 'History of the Resistance to the Annuity Tax under each of the four Church Establishments for which it has been levied,' 1836.
 * 2) 'Facts regarding the Seat-Rents of the City Churches of Edinburgh,' 1840.
 * 3) 'Evidence given before the House of Commons respecting the Annuity Tax,' 1861.
 * 4) 'History of the Annuity Tax and of the Smuggled Clause in the Act of 1809,' fourth ed. 1851.
 * 5) 'Information for Reformers respecting the Cities and Boroughs of the United Kingdom,' 1859.
 * 6) 'Facts respecting the Contagious Diseases Acts,' 1870.
 * 7) 'The C. D. Acts in India, Official Report of Mr. McLaren's Speech in the House of Commons,' a reprint, 1889.

 McLAREN, WILLIAM (1772–1832), Scottish poet, was born at Paisley in 1772, became a hand-loom weaver, and at one period went to Ireland as a manufacturer, but had to return owing to a too strong expression of political opinions. Latterly he opened a public-house in Paisley, and died there 2 May 1832. He developed an early taste for literature, and became intimate with [q. v.], whose volume of verse, published in 1807, was dedicated to him. In 1815 he edited, with a memoir, 'Poems and Songs' by Tannahill; and in 1818, also with a memoir, the posthumous works of his relative, James Scadlock, a minor Paisley poet. He collected his own verse, most of which is of slight merit, in two volumes, entitled respectively ' Emma, or the Cruel Father; a Poetical Tale, with other Poems and Songs' (1817), and 'Isabella, or the Robbers' (1827). He wrote also several pamphlets of ephemeral interest.

 MACLAUCHLAN, THOMAS (1816–1886), Scottish presbyterian divine and Gaelic scholar, born at Moy, Inverness, in January 1816, was youngest son of James Maclauchlan, minister of Moy. He was educated at the parish school and Aberdeen University, where he graduated M. A. in 1833. After studying divinity at Aberdeen and Edinburgh he was licensed to preach in 1837, and was appointed colleague and successor to his father. During the ecclesiastical disputes which led to the disruption Maclauchin supported the non-intrusionists, and was one of the body of ministers who walked from St. Andrew's Church, where the general assembly of the church of Scotland met, to Tanfield, where the first assembly of the disruption was held (1843). He subsequently visited Canada as a representative of the church. In 1844 he was minister at Stratherrick, Loch Ness, Inverness-shire, and in 1849 at Free St. Columba's, Edinburgh. He was a zealous supporter of the educational work of the free church in the highlands, and in 1850 succeeded [q. v.] as convener of committee on highlands and islands. In 1876 he was moderator of the free church assembly. He died at Edinburgh on 21 March 1886.

Maclauchlan took considerable interest in Celtic antiquities and literature, and for his work in this field the university of Aberdeen made him an LL.D. in 1864. He was elected a fellow of the Society of Antiquaries for Scotland in 1866, served on its council from 1875 to 1878, and was vice-president from 1879 to 1882. He joined in the Ossianic controversy, maintaining that the poems were authentic, though occasionally altered and supplemented by Macpherson; and in 1859 he published at Edinburgh a Gaelic version of Ossian. His claims as a Celtic scholar rest mainly on his 'Book of the Dean of Lismore,' published in Edinburgh in 1862. He not only edited the original, but translated it into English and modern Gaelic. His 'History of the Early Scottish Church,' which appeared in Edinburgh in 1865, sketches the ecclesiastical history of Scotland from the first to the twelfth century. He is the author of the article on 'Gaelic Literature' in the 'Encyclopædia Britannica' (9th edit.) and of the chapter in Keltie's 'History of the Scottish Highlands' (vol. ii.) on 'Gaelic Literature, Language, and Music' His other published works are:  'The Depopulation system in the Highlands,' 1849; a series of papers contributed to the 'Witness' news-


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Mackworth council, and sat for Shropshire in Cromwell's second parliament. He died in December 1654, and was buried on the 26th of the month in Henry VII's Chapel in Westminster Abbey; his remains were on 12 Sept. 1660 removed and thrown into a pit in St. Margaret's churchyard (, History of Rutland, p. 129;, Buckinghamshire, iv. 378).

The younger Humphry matriculated at Magdalen College, Oxford, on 11 Dec. 1674, and entered at the Middle Temple on 10 June 1675, being called to the bar in 1682. Narcissus Luttrell gives him the title of 'comptroller of the Temple.' He was described as of the Middle Temple on being knighted at Whitehall, 15 Jan. 1682–3, and when James II, on his accession to the throne, continued to collect the customs, though they had been granted for the life of Charles II only, an address of thanks was presented to him by Mackworth on behalf of that inn of court. He had a residence at Bentley, in the parish of Tardebigge, Worcestershire, but his means were inconsiderable until he married in 1686 Mary, daughter of Sir Herbert Evans of Gnoll, Glamorganshire, who by the death of her four sisters became the sole heiress of her father's property.

In 1695 he was engaged in developing collieries and copper-smelting works at Melincryddan, near Neath, and the improvements which he introduced into them are set out by William Waller in his introduction to an 'Essay on the Mines late of Sir Carbery Price,' 1698. He then expended 15,000l. in purchasing the controlling interest in Sir Carbery's mines and in acquiring additional property in the neighbourhood. The mines and smelting works were transferred to a company, with the imposing title of 'The Corporation of the Governor and Company of the Mine Adventurers of England, the Duke of Leeds being governor and Mackworth deputy-governor. A large sum of money was raised by lottery in 1698 and 1699 for carrying on these undertakings, and was spent in the construction of quays, canals, and docks; but the scheme received so much opposition from local sources that in December 1705 several servants of Sir Edward Mansel, an adjoining proprietor, were brought before the House of Commons for breaches of privilege against Mackworth. By 1709, when their capital had been sunk, the members of the corporation quarrelled among themselves; William Waller, the manager, was discharged, and Mackworth was accused by his enemies of peculation. On 31 March 1710 the House of Commons, without a dissentient voice, voted him guilty of many frauds in violation of the company's charter, and next day a bill was brought in to restrain him, William Shiers, the secretary, and Thomas Dykes, the treasurer, from leaving the country, and to alienate their estates. The whigs were then in the ascendant, but their power was passing away, and although this bill passed the House of Commons it did not become law. The Rev. Thomas Yalden [q. v.] addressed a poem to Mackworth 'On the Mines late of Sir Carbery Price' (, Poets, xi. 74–5), and a great number of pamphlets were published by Mackworth, Waller, Shiers, and others, with respect to the proceedings of the mine adventurers (see, Literary Anecdotes, i. 19-21). Among those by Mackworth are 'The Mine-adventure, or an Expedient for Composing all Differences between the Partners, and for Establishing a new. Method of Management,' 1698; 'A Short State of the Case and Proceedings of the Company of Mine-adventurers,' 1710; and 'Second Part of the Book of Vouchers,' 1711. Through his connection with South Wales, Mackworth was appointed constable of Neath Castle in 1703, and sat in parliament for Cardiganshire from February 1700–1 to November 1701, from August 1702 to April 1705, and from November 1710 to August 1713. In 1705 he was a candidate for Oxford University, but was not elected, whereupon there was issued 'The Doleful Complaints of Sir H. M.' (State Poems, 1707, iv. 22), and from June 1705 until April 1707 he represented the borough of Totnes in Devonshire. Mackworth was a church tory. He was one of the four laymen who on 8 March 1698–9 met Dr. Thomas Bray (1656–1730) [q. v.] and drew up certain resolutions which ended in the formation of the Society for Promoting Christian Knowledge. Afterwards he was among its earliest and largest subscribers, and a member of its committee for establishing church libraries in Wales. In 1705 there came out a pamphlet called 'The Memorial of the Church of England,' with the object of exposing the designs of the whigs against the church. It attracted great attention, and was presented as a 'seditious and treasonable libel,' and it was discovered that as soon as it was struck off 150 copies were sent to Mackworth. In January 1705–6 Shiers, his associate, was taken into custody about it, and next month a man named Powell was brought before the privy council at Whitehall to see if he would implicate Mackworth.

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Mackreth (, Selwyn and his Contemporaries, i. 217). His chief energies he now directed to operations in the city, frequenting Change Alley, but finding equal scope for his talents as usurer and bookmaker. Gilly Williams, writing to George Selwyn in 1768, mentions him as dealing heavily in the bets for and against the success of Wilkes when the latter stood for the city in that year (ib. ii. 265). In October 1774 he was nominated for the pocket borough of Castle Rising by the third Earl of Orford, who had found him useful in business relations, and was largely in his debt. Horace Walpole wrote earnestly to Sir Horace Mann in the following month, disclaiming any share in 'this disgraceful transaction' (Corresp. ed. Cunningham, vi. 152); he assured Conway only a little later that Wilkes was prepared to propose 'Bob' for speaker. Mackreth's evil repute as a money-lender was accentuated in 1786, when he was defendant in a suit preferred by Fox-Lane, an aristocratic member of White's, who charged Mackreth with defrauding him of his patrimony. The master of the rolls found that he had taken undue advantage of a young man, who was also a minor, and he had to refund 20,000l. He appealed without success, first to the lord chancellor, and then to the House of Lords. Fox-Lane's counsel throughout the case was Sir John Scott, afterwards Lord Eldon, against whom Mackreth cherished the bitterest resentment. In 1792 Mackreth accosted Scott in Lincoln's Inn Fields as a liar and a scoundrel, and finally challenged him to a duel for an alleged insult in one of his speeches in 1786. Eldon ignored the challenge, remarking that after three courts had considered Mackreth's conduct so bad as to make him pay his victim about 17,000l. and costs, 'the fellow is fool enough to suppose he can retrieve his character by insulting me.' Eldon brought an action for assault against Mackreth, who was sentenced by the court of king's bench to six weeks' imprisonment and a fine of 100l. for a breach of the peace. But Mackreth's services in the House of Commons (he sat for Ashburton from 1784 to 1802) seem to have soon effaced the recollections of his various peccadilloes, and he was on 8 May 1795 knighted by George III. On withdrawing from parliamentary life in 1802, Mackreth retired to his estate at Ewhurst, near Southampton, to which before his death he had added, besides his house property in London, an estate in Cumberland and a plantation in the West Indies. He died in London in February 1819, in his ninety-fourth year. Mrs. Mackreth predeceased him, dying at Putney on 3 June 1784.  MACKULLOCH, MAGNUS (fl. 1480), reputed continuator of Fordun's 'Scotichronicon,' was a clerk in the diocese of Ross, and chaplain to William Schewes, archbishop of St. Andrews, for whom he made a copy of the 'Scotichronicon' in 1483-4; this is now Harleian MS. 712. Tanner, following Dempster, has incorrectly made Mackulloch the author of a considerable part of the 'Scoti-chronicon. It is, however, clear from the body of the work that the compiler was born in 1885, and probably the only claim which Mackulloch can make to authorship consists in the additions at the end of the Harleian MS., which bring the narrative down to 1460; they are printed in Goodall's edition, ii. 514. So far as the rest of the work goes, he was merely a transcriber; another manuscript of the 'Scotichronicon,' at Brechin Castle, was also written by him. According to some manuscript notes of Buchanan's, Mackulloch was a monk at Scones.  MACKWORTH, HUMPHRY (1657–1727), politician and capitalist, second son of Thomas Mackworth of Betton Orange, Shropshire, who married Anne, daughter and heiress of Richard Bulkeley of Buntingsdale in the same county, was born in January 1657. Thomas Mackworth was eldest son of Humphry, by Anne, daughter of Thomas Waller of Beaconsfield, and kinswoman of Edmund Waller the poet. The elder Humphry was a colonel in the parliamentary army, was at the taking of Ludlow Castle, upon which he wrote to the House of Commons on 20 May 1646, and was appointed to be governor of Shrewsbury on 2 June following. On 12 Feb. 1649-50 he was added to the committee for the assessments for the army in Shropshire; and in October 1651 he transmitted to the House of Commons an account of the proceedings of the court-martial held at Chester on the Earl of Derby, Sir Timothy Fetherstonhaugh, and John Benbowe, from which it appears probable that he presided on the occasion (Commons' Journals, iv. 561). He was one of Cromwell's


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Macknight of different events, an expedient to which Lardner himself resorts on occasion. Almost coincidently with his second edition, Macknight produced a vindication of the gospel history, a work which considerably enhanced his reputation for learning, though it did not escape some criticism from Lardner (, Works, 1815, iv. 238).

The Edinburgh University on 13 March 1759 made Macknight a D.D. On 25 Jan. 1769 the crown presented him to the charge of Jedburgh; he was translated from Maybole on 21 Sept., and admitted on 30 Nov. During the progress of this transfer he was elected moderator of the general assembly on 18 May 1769. From Jedburgh he was called, on 28 Nov. 1771, to the charge of Lady Tester's Church, Edinburgh (then a district church, now a quoad sacra parish), was translated thither on 29 May 1772, and was admitted on 1 July. He was translated on 29 July 1778 (admitted 26 Nov.) to the collegiate charge of the Old Church, occupying the southern transept of St. Giles's, Edinburgh, as a separate parish church. Robert Henry [q. v.], the historian, was his colleague. He was the main promoter of the declaratory act of assembly (1782), confirming the constitutional practice of the Scottish Church, by requiring a call from the parishioners in addition to a patron's presentation. On 17 Feb. 1784 he was made joint collector of the ministers' widows' fund. His preaching was earnest and solid, but without eloquence.

Macknight in 1787 issued a translation of two epistles of St. Paul, as a specimen of a version of all the apostolic epistles, which by 1795 (when he completed the work) had cost him nearly thirty years of labour, working at the rate of over ten hours a day. As a translator Macknight has substantial merits; his commentary lacks thoroughness, when judged by modern standards of research, but it added to his reputation, and he was urged to deal in a similar way with the Acts of the Apostles.

His faculties, however, began to fail. He died on 13 Jan. 1800. He married, on 30 April 1754, Elizabeth (d. 10 March 1813}, eldest daughter of Samuel McCormick, and and four sons. His fourth son, Thomas Macknight, D.D. (d. 21 Jan. 1836, aged 73), was successively minister of South Leith (1791), Trinity College Church, Edinburgh (1804), and the Old Church, Edinburgh (1810), and was the presbyterian divine who baptised Archibald Campbell Tait [q. v.], afterwards archbishop of Canterbury.

He published: 1. 'A Harmony of the Four Gospels, in which the Natural Order of each is preserved, with a Paraphrase and Notes,' &c., 1756, 4to; 2nd edit. 1763, 4to (has appended 'Six Discourses on Jewish Antiquities'); 5th edit. 1819, 8vo, 2 vols.; translated into Latin by Ruckersfelder, Bremen, and Deventer, 1772, 8vo, 3 vols.; into Hindustani, Calcutta, 1823, 8vo. 2. 'The Truth of the Gospel History showed, in three Books,' &c, 1763, 4to; portions are reprinted in Bishop Watson's 'Theological Tracts,' 1785, 8vo. 3. 'The Translation of the. . . Epistles to the Thessalonians,' &c, 1787, 4to. 4. 'A new Literal Translation of all the Apostolical Epistles ... the Greek Text, and the old Translation. . . with a Commentary and Notes. ... To which is added. . . the Life of the Apostle Paul,' &c, Edinburgh, 1795,' 4to, 4 vols.; 2nd edit. London, 1806, 8vo, 6 vols, (with 'Account ' of his life by his son); another edit. 1843, 8vo (without the Greek).  MACKONOCHIE, [See also .]

MACKONOCHIE, ALEXANDER HERIOT (1825–1887), divine, born at Fareham, Hampshire, 11 Aug. 1825, was third son of George Mackonochie, a retired colonel in the army. He was educated at schools at Bath and Exeter, and attended lectures, at Edinburgh University for a short time. He matriculated from Wadham College, Oxford, 27 June 1844, graduated B.A. 1848, and proceeded M.A. 1851. At Oxford he was intimate with Charles Marriott [q. v.], but, though always strongly religious, does not seem to have developed very pronounced views. He was ordained in Lent 1849, and became curate at Westbury, Wiltshire, under Frederick Meyrick. In October 1852 he obtained a curacy at Wantage, Berkshire, where Henry Parry Liddon [q. v.] was for a time his colleague. Liddon became friendly with him, and in after years Mackonochie always dined with him at Amen Court, St. Paul's Churchyard, on Christmas day. In October 1858 he joined Charles Fuge Lowder [q. v.] at St. George's-in-the-East, London, and was with him through the riots which occurred in the church during the following year. Here he made some mark as a preacher. In 1862 he became curate-in-charge of St. Alban's, Holborn, which was then being built by John George Hubbard [q. v.] on a site given by Lord Leigh. The church was consecrated 21 Feb. 1863. Mackonochie had by this time adopted advanced views as to ritual, and from the first had difficulties at St. Alban's


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186.]

was once on a time a girl who was young and beautiful, but she had lost her mother when she was quite a child, and her step-mother did all she could to make the girl's life wretched. Whenever this woman gave her anything to do, she worked at it indefatigably, and did everything that lay in her power. Still she could not touch the heart of the wicked woman by that; she was never satisfied; it was never enough. The harder the girl worked, the more work was put upon her, and all that the woman thought of was how to weigh her down with still heavier burdens, and make her life still more miserable.

One day she said to her, "Here are twelve pounds of feathers which thou must pick, and if they are not done this evening, thou mayst expect a good beating. Dost thou imagine thou art to idle away the whole day?" The poor girl sat down to the work, but tears ran down her cheeks as she did so, for she saw plainly enough that it was quite impossible to finish the work in one day. Whenever she had a little heap of feathers lying before her, and she sighed or smote her hands together in her anguish, they flew away, and she had to pick them out again, and begin her work anew. Then she put her elbows on the table, laid her face in her two hands, and cried, "Is there no one, then, on God's earth to have pity on me?" Then she heard a low voice which said, "Be comforted, my child, I have come to help thee." The maiden looked up, and an old woman was by her side. She took the girl kindly by the hand, and said, "Only tell me what is troubling thee." As she spoke so kindly, the girl told her of her miserable life, and how one burden after another was laid upon her, and she never could get to the end of the work which was given to her. "If I have not done these feathers by this evening, my step-mother will beat me; she has threatened she will, and I know she keeps her word." Her tears began to flow again, but the good old woman said, "Do not be afraid, my child; rest a while, and in the meantime I will look to thy work." The girl


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308 lay down on her bed, and soon fell asleep. The old woman seated herself at the table with the feathers, and how they did fly off the quills, which she scarcely touched with her withered hands! The twelve pounds were soon finished, and when the girl awoke, great snow-white heaps were lying, piled up, and everything in the room was neatly cleared away, but the old woman had vanished. The maiden thanked God, and sat still till evening came, when the step-mother came in and marvelled to see the work completed. "Just look, you awkward creature," said she, "what can be done when people are industrious; and why couldst thou not set about something else? There thou sittest with thy hands crossed." When she went out she said, "The creature is worth more than her salt. I must give her some work that is still harder."

Next morning she called the girl, and said, "There is a spoon for thee; with that thou must empty out for me the great pond which is beside the garden, and if it is not done by night, thou knowest what will happen." The girl took the spoon, and saw that it was full of holes; but even if it had not been, she never could have emptied the pond with it. She set to work at once, knelt down by the water, into which her tears were falling, and began to empty it. But the good old woman appeared again, and when she learnt the cause of her grief, she said, "Be of good cheer, my child. Go into the thicket and lie down and sleep; I will soon do thy work." As soon as the old woman was alone, she barely touched the pond, and a vapour rose up on high from the water, and mingled itself with the clouds. Gradually the pond was emptied, and when the maiden awoke before sunset and came thither, she saw nothing but the fishes which were struggling in the mud. She went to her step-mother, and showed her that the work was done. "It ought to have been done long before this," said she, and grew white with anger, but she meditated something new.

On the third morning she said to the girl, "Thou must build me a castle on the plain there, and it must be ready by the evening." The maiden was dismayed, and said, "How can I complete such a great work?" "I will


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186.] endure no opposition," screamed the step-mother. "If thou canst empty a pond with a spoon that is full of holes, thou canst build a castle too. I will take possession of it this very day, and if anything is wanting, even if it be the most trifling thing in the kitchen or cellar, thou knowest what lies before thee!" She drove the girl out, and when she entered the valley, the rocks were there, piled up one above the other, and all her strength would not have enabled her even to move the very smallest of them. She sat down and wept, and still she hoped the old woman would help her. The old woman was not long in coming; she comforted her and said, "Lie down there in the shade and sleep, and I will soon build the castle for thee. If it would be a pleasure to thee, thou canst live in it thyself." When the maiden had gone away, the old woman touched the grey rocks. They began to rise, and immediately moved together as if giants had built the walls; and on these the building arose, and it seemed as if countless hands were working invisibly, and placing one stone upon another. There was a dull heavy noise from the ground; pillars arose of their own accord on high, and placed themselves in order near each other. The tiles laid themselves in order on the roof, and when noon-day came, the great weather-cock was already turning itself on the summit of the tower, like a golden figure of the Virgin with fluttering garments. The inside of the castle was being finished while evening was drawing near. How the old woman managed it, I know not; but the walls of the room were hung with silk and velvet; embroidered chairs were there, and richly ornamented arm-chairs by marble tables; crystal chandeliers hung down from the ceilings, and mirrored themselves in the smooth pavement; green parrots were there in gilt cages, and so were strange birds which sang most beautifully, and there was on all sides as much magnificence as if a king were going to live there. The sun was just setting when the girl awoke, and the brightness of a thousand lights flashed in her face. She hurried to the castle, and entered by the open door. The steps were spread with red cloth, and the golden balustrade beset with flowering trees. When she saw the splendour of


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310 the apartment, she stood as if turned to stone. Who knows how long she might have stood there if she had not remembered the step-mother? "Alas!" she said to herself, "if she could but be satisfied at last, and would give up making my life a misery to me." The girl went and told her that the castle was ready. "I will move into it at once," said she, and rose from her seat. When they entered the castle, she was forced to hold her hand before her eyes, the brilliancy of everything was so dazzling. "Thou seest," said she to the girl, "how easy it has been for thee to do this; I ought to have given thee something harder." She went through all the rooms, and examined every corner to see if anything was wanting or defective; but she could discover nothing. "Now we will go down below," said she, looking at the girl with malicious eyes. "The kitchen and the cellar still have to be examined, and if thou hast forgotten anything thou shalt not escape thy punishment." But the fire was burning on the hearth, and the meat was cooking in the pans, the tongs and shovel were leaning against the wall, and the shining brazen utensils all arranged in sight. Nothing was wanting, not even a coal-box and water-pail. "Which is the way to the cellar?" she cried. "If that is not abundantly filled, it shall go ill with thee." She herself raised up the trap-door and descended; but she had hardly made two steps before the heavy trap-door which was only laid back, fell down. The girl heard a scream, lifted up the door very quickly to go to her aid, but she had fallen down, and the girl found her lying lifeless at the bottom.

And now the magnificent castle belonged to the girl alone. She at first did not know how to reconcile herself to her good fortune. Beautiful dresses were hanging in the wardrobes, the chests were filled with gold or silver, or with pearls and jewels, and she never felt a desire that she was not able to gratify. And soon the fame of the beauty and riches of the maiden went over all the world. Wooers presented themselves daily, but none pleased her. At length the son of the King came and he knew how to touch her heart, and she betrothed herself to him. In the garden of the castle was a lime-tree, under


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186.] which they were one day sitting together, when he said to her, "I will go home and obtain my father's consent to our marriage. I entreat thee to wait for me here under this lime-tree, I shall be back with thee in a few hours." The maiden kissed him on his left cheek, and said, "Keep true to me, and never let any one else kiss thee on this cheek. I will wait here under the lime-tree until thou returnest."

The maid stayed beneath the lime-tree until sunset, but he did not return. She sat there three days from morning till evening, waiting for him, but in vain. As he still was not there by the fourth day, she said, "Some accident has assuredly befallen him. I will go out and seek him, and will not come back until I have found him." She packed up three of her most beautiful dresses, one embroidered with bright stars, the second with silver moons, the third with golden suns, tied up a handful of jewels in her handkerchief, and set out. She inquired everywhere for her betrothed, but no one had seen him; no one knew anything about him. Far and wide did she wander through the world, but she found him not. At last she hired herself to a farmer as a cow-herd, and buried her dresses and jewels beneath a stone.

And now she lived as a herdswoman, guarded her herd, and was very sad and full of longing for her beloved one; she had a little calf which she taught to know her, and fed it out of her own hand, and when she said,

the little calf knelt down, and she stroked it.

And when she had lived for a couple of years alone and full of grief, a report was spread over all the land that the King's daughter was about to celebrate her marriage. The road to the town passed through the village where the maiden was living, and it came to pass that once when the maiden was driving out her herd, her bridegroom travelled by. He was sitting proudly on his horse, and never looked round, but when she saw him


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312 she recognized her beloved, and it was just as if a sharp knife had pierced her heart. "Alas!" said she, "I believed him true to me, but he has forgotten me."

Next day he again came along the road. When he was near her she said to the little calf,

When he was aware of the voice, he looked down and reined in his horse. He looked into the herd's face, and then put his hands before his eyes as if he were trying to remember something, but he soon rode onwards and was out of sight. "Alas!" said she, "he no longer knows me," and her grief was ever greater.

Soon after this a great festival three days long was to be held at the King's court, and the whole country was invited to it.

"Now will I try my last chance," thought the maiden, and when evening came she went to the stone under which she had buried her treasures. She took out the dress with the golden suns, put it on, and adorned herself with the jewels. She let down her hair, which she had concealed under a handkerchief, and it fell down in long curls about her, and thus she went into the town, and in the darkness was observed by no one. When she entered the brightly-lighted hall, every one started back in amazement, but no one know who she was. The King's son went to meet her, but he did not recognize her. He led her out to dance, and was so enchanted with her beauty, that he thought no more of the other bride. When the feast was over, she vanished in the crowd, and hastened before daybreak to the village, where she once more put on her herd's dress.

Next evening she took out the dress with the silver moons, and put a half-moon made of precious stones in her hair. When she appeared at the festival, all eyes were turned upon her, but the King's son hastened to meet her, and filled with love for her, danced with her alone, and no longer so much as glanced at any one else. Before she


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187.] went away she was forced to promise him to come again to the festival on the last evening.

When she appeared for the third time, she wore the star-dress which sparkled at every step she took, and her hair-ribbon and girdle were starred with jewels. The prince had already been waiting for her for a long time, and forced his way up to her. "Do but tell who thou art," said he, "I feel just as if I had already known thee a long time." "Dost thou not know what I did when thou leftest me?" Then she stepped up to him, and kissed him on his left cheek, and in a moment it was as if scales fell from his eyes, and he recognized the true bride. "Come," said he to her, "here I stay no longer," gave her his hand, and led her down to the carriage. The horses hurried away to the magic castle as if the wind had been harnessed to the carriage. The illuminated windows already shone in the distance. When they drove past the lime-tree, countless glow-worms were swarming about it. It shook its branches, and sent forth their fragrance. On the steps flowers were blooming, and the rooms echoed with the song of strange birds, but in the hall the entire court was assembled, and the priest was waiting to marry the bridegroom to the true bride.

story, my dear young folks, seems to be false, but it really is true, for my grandfather, from whom I have it, used always, when relating it, to say complacently, "It must be true, my son, or else no one could tell it to you." The story is as follows. One Sunday morning about harvest time, just as the buckwheat was in bloom, the sun was shining brightly in heaven, the east wind was blowing warmly over the stubble-fields, the larks were singing in the air, the bees buzzing among the buckwheat, the people were all going in their Sunday clothes to church, and all creatures were happy, and the hedgehog was happy too.


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