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northwards to his house at Alrekstad; but, when s
came north, as far as Hakon's Hill, they put in
the land, for by this time the king was almost lifeless,

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This is a long extract; but, besides being the description of a a memorable battle, it gives us one of the finest of the pieces of Scaldic poetry that is

Then he called his friends around him, also be found embedded in Snorro's Chronicles. The

but asked them to hold

"And if fate,"

at any

leave"

to his

what I have done

death of Hakon, and the accession of Eric's sons
to the sovereignty of
rest, was marked by a contest between their sealds,
Greyskin, the eldest Norway, of whom Harald

living, was set over the

each of whom extolled the feats and virtues of his

land, and do pen heathen land, give me any burial own patron king. Harald's scald, a very brave

what he wished to be done with regard
He had only one child, a daughter, called Thora, and
had no Now, he told d them to send a message to
sons, they should be kings over the country;
,"added
ded he, "should prolong my life, I will,
friends in respect and honour.
country, and go to a Christian
against God;
but, should I die
you think fit." Shortly afterwards Hakon expired, at
the little hill on the shore-side at which he was born. So
great was the sorrow over Hakon's death, that he was
lamented both by friends and enemies; and they said, that
never again would Norway see such a king. His friends
removed his body to Seaheim, in North Hordaland, and
made a great mound, in which they laid the king in full
armour, and in his best clothes, but with no other goods.
They spoke over his grave, as heathen people are used
to do, and wished him in Valhalla. Eyvind Skaldaspiller
composed a poem on the death of King Hakon, and on
how well he was received in Valhalla. The poem is
called "Hakonarmal??: 19tidirent browe -id eder
In Odin's hall an empty place
bus ied decord: barvy bsws
Stands for a king of Yngve's race buived eye of
bloode ads of web
Go, my valkyriars,” Odin said,
Go forth, my angels of the dead,rd tod r[t:'W »
Gondul and Skögul, to the plain bunor you?
Drenched with the battle's bloody ram,1 9701)
And to the dying Hakon tell, binco 37 Jantes A
Here in Valhalla he shall dwell id eft asc ́I
igide sdt no

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The scalds, like minstrels of all kinds and degrees, love a free-heart and an open hand." The sons of the Mother of Kings were said to be parsimonious, and to hide their money in the ground; and Hakon's scald, though now attached to Harald, made a song upon this theme :-W 61 bombo "Main-mast of battle! Harald bold Ho In Hakon's days the scald wore gold Upon his falcon's seat;* he wore Rolf Krake's seed, the yellow ore, Sown by him as he fled away,

" At Stord, so late a lovely shore, and 78
Was heard the battle's wild uproar doodl
འཐ.
The lightning of the flashing sword desU siT
Burned fiercely at the shore of Stord.
From levelled halberd and spear-head
LAPPT Life-blood was dropping fast and red - 9A
And the keen arrows' biting sleets fedt bad or to
Upon the shore at Stord fast beat yo smo 169ł wok
MIE BEW w model sud bag; yh of neyed usi
With batter'd shield, and blood-smear'd sword,
My Sits one beside the shore at Stord,
With armour crushed and gashed sits he, o si
A grim and ghastly sight to see in bus; robinode
And round about in sorrow standu 570#,tod-soil;
The warriors of his gallant band: set rebims ebren
Because the king of Döglin's racet moor 5M *
In Odin's hall must fill a places bros vbodon t'i
toeb Then up spake Gondul, standing near, tombi
Resting upon his long ash-spear, pe wok esferim
Third Hakon! the gods cause prospers well, or to 9'
And thon in Odin's halls shalt dwell!ew out no ban
The king beside the shore of Stord it wont yoem
The speech of the valkyriar heard, ow mufw 200m
Who sat there on his coal-black steed,"
With shield on arm and helm on head.

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Thoughtful, said Hakon, Tell me why, T Ruler of battles, victory

Is so dealt out on Stord's red plain?

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Have we not well deserved to gain?.it 19
And is it not as well dealt out?
Said Gondul. Hear'st thou not the shout?
The field is cleared the foemen run
The day is ours the battle won!?

"Then Skögul said, My coal-black steed no
Home to the gods I now must speed, wen
To their green home, to tell the tidings
That Hakon's self is thither riding.'
To Hermod and to Braga then (2256
Said Odin, 'Here, the first of men,

Brave Hakon comes, the Norseman's king,-
Go forth, my welcome to him bring."

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The avenger Adils' speed to stay.
The gold crop grows upon the plain;
But Frode's girls so gay in vain
Grind out the golden meal, while those
Who rule o'er Norway's realm like foes,
In mother earth's old bosom bide

The wealth which Hakon far and wide

Scattered with generous hand: the sun
Shone in the days of that great one,
On the gold band of Fulla's brow, §
**On gold-ringed hands that bend the bow,
On the scald's hand; but of the ray
Of bright gold, glancing like the spray
Of sun-lit waves, no scald now sings-
Buried are golden chains and rings."

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Now when King Harald heard this song, he sent a message to Eyvind to come to him, and when Eyvind came, made a charge against him of being unfaithful. "And it ill becomes thee," said the king, "to be my

One of the Edda figures of speech for the hand.

Rolf Krake scattered gold on his flight over the Fyrisvolde, to divert the pursuit of Adils' men. The meaning is, the scalds had gold rings on their fingers in Hakon's days.

Menia and Fenia were strong girls of the giant race, whom Frode bought in Sweden to grind gold and good luck to him; and their meal means gold.

§ Fulla was one of Odin's followers, who wore a gold band on the forehead; and the figure means gold,-that the sun shone on gold rings on the hands of the scalds in Hakon's days.

enemy, as thou hast entered into my service." Eyvind mulct for the offence; and there was no help for it. then made these verses :

"One lord I had before thee, Harald!
One dear-loved lord! Now am I old,
And do not wish to change again.-

To that loved lord, through strife and pain,
Faithful I stood; still true to Hakon,-
To my good king, and him alone.
But now I'm old and useless grown,
My hands are empty, wealth is flown;
I am but fit for a short space

In thy court-hall to fill a place,"

But King Harald forced Eyvind to submit himself to his clemency. Eyvind had a great gold ring, which was called Molde, that had been dug up out of the earth long since. This ring the king said he must have as the

Then Eyvind sang :

"I go across the ocean-foam,
Swift skating to my Iceland home
Upon the ocean-skates, fast driven
By gales by Thurse's witch-wife given.
For from the falcon-bearing hand

Harald has plucked the gold snake-band
My father wore-by lawless might

Has taken what is mine by right."

Eyvind went home; but it is not told that he ever came near the king again.

There is, to our feeling, something deeply pathe. tic in the lines

(To be continued.)

One lord I had before thee, Harald !

* Ocean's skates,-an expression for ships.

EPISCOPACY IN SCOTLAND.

THE diseases to which a church polity is liable | Churchmen, who would rather go to the Tower resemble those maladies of the human frame, which, beginning with some almost imperceptible point of disorganization, scarce create alarm in the patient, or its friends, until, suddenly expanding itself, it poisons all the blood, and has the victim on the verge of the grave almost as soon as he has noticed its insidious presence. Robust health and full rich blood are no impediments to the march of the poison, but rather give it better materials to work upon. We come not forward prophetically to assert that the Church of England is that full, prosperous, apparently healthy body which has within it the elements of disease; but there is that going on in a branch of the Episcopal body in Britain, at this moment, which is worth inquiring after, and as to which he would be a bold man who should pronounce where and when the progress of the split it creates will be stopped. More wonderful things have happened in the history of churches than that a wedge let in to the humble Episcopal Church-we beg reverend gentlemen's pardon, the "Reformed Catholic Church"-of Scotland, should, in the end, be the instrument of splitting the mighty Church of England: and we think, if our readers will follow us through a running sketch of the history and present state of Episcopacy in Scotland, they may come to the opinion, that such an anticipation is far from being an extravagant one.

We take up the subject at the epoch when the Episcopal became a dissenting and voluntary church, viz., the Revolution of 1688. When that event took place, "the persecuted remnant" felt that the day had come when their enemies were to be delivered into their hands,-and terrible hands they would have been for any persons of a different opinion from their own to be delivered into. But William III. was not a man to be easily turned to such purposes; and when a deputation of zealous priests waited upon him to tell him that they hoped he would exterminate Prelacy and Heresy, he intimated to them, that extermination was not a word in his political vocabulary. The Dutch king had a curious mixture of political elements to deal with. There were the High English

than promulgate James' declaration of indulgence, yet would have no other king but him; the dissenters, who had been the real moving engine in the Revolution, yet to whom, at the risk of getting even the Low Church party of England against him, he dared give no higher boon than that of mere existence. In Ireland, a couple of millions or so of Roman Catholics thought it not quite reasonable that they should be saddled and bitted by a hundred thousand English Churchmen; but the latter said, Is not Popery a false religion, and shall we not put it down? a vaunt hardly uttered, when Presbyterianism appears at its back, and says, Nay, nay, you are nearly as far wrong as the Papists: we are the truth, our king is a Calvinist, and he will assist us to extirpate error. In Scotland, however, there was not that overwhelming preponderance in favour of Presbyterianism which is generally supposed to have existed. Probably there was a majority, certainly not a very large one, in favour of that form; and it certainly had on its side the portion of the population most zealously religious, while the other had the preponderance in rank and wealth. It was entirely in the south and west that the Covenanters had their adherents; and north of the Tay, if there were not many very zealous supporters of the Episcopal polity, there were few who objected to it. It has, indeed, been pretty clearly shown, that the Prince of Orange attempted a negotiation with the Scottish bishops, and only threw up their cause on finding that they would not serve him: for they were honestly true to their principles, such as these were. The establishment of Presbyterianism seemed to be the only resource; and to understand how this was so quietly accomplished in those parts of the country where Episcopalian opinions prevailed, it must be had in mind, that the change was not an apparently great one in the mere connexion between the minister and his flock. Under the Episcopal system as established during the reign of Charles II., there was no liturgy; and the only apparent difference which the Revolution made, was to alter the government to which the oath of allegiance was to be taken. The Covenanters refused to take

the oath of allegiance and the other oaths so perversely tendered to them by the Stuarts, and were expelled; the supporters of James refused to take the oaths to the new government, and the tests which bound them to the Presbyterian polity, and were expelled in like manner. At the commencement of the new order of things, the Hill-men of the west gathered themselves together, and saying, "The doom of all malignants is clearly set down in the Word of God," proceeded to execute vengeance against those from whom they had suffered so much; but an arm, stronger in its quiet might than that with which they had heretofore grappled, put them down, and the country was reduced to peace. It has to be observed, that the Presbyterian party consisted of two portions, the Cameronians, Hill-men, Remonstrants, or by whatever name the more violent members were known, and the Moderates. The former were the instrumental agents in procuring the establishment of Presbyterianism. They did the hard work; they were tried in the furnace of persecution; they presented the iron frames, unscrupulous natures, and hot passions which made Presbyterianism formidable. But it was to be with them "sic vos non vobis." When things were coming into a settled condition, their moderate brethren, addressing the king, humbly besought his majesty, "that those who promote any disloyal principles and practices, as we disown them, may be looked upon as none of ours, whatsoever name they may assume to themselves." The oaths, in fact, were fully more efficacious in keeping out these hot-blooded children of independence, than in expelling the adherents of the ex-king: and so it came to pass that those who had given testimony on the mountain, &c., were cut out by the comfortable men who profited by their exertions, and were driven in their madness to plot with their old foes the Jacobites. Even according to the boldest stretch of that new principle, which allows people to take credit for the sufferings and exertions of certain persons who were of the same way of thinking as themselves, some century or two ago, it does not appear, that those who either now are, or lately were, members of the Church of Scotland, have any clear right to convert the sufferings of the wild Covenanters into political capital. But these outand-outers were not shaken off until there remained no hard work for them to do. The universities were cleared of malignants; and Gregory, their only ornament, found a more congenial field of exertion in Oxford. Measures were taken for getting the parishes "purged " of Prelating incumbentsPresbyterianism is excelled only by the Sam Slicks in a vocabulary of good hard words for offensive use. The operation lingered in the northern and eastern parts of the country, partly because the aristocracy protected the incumbents, partly because there were in some places no congregations for Presbyterian ministers, partly because a sufficient number of such clergymen could not be obtained, and partly because the new government

would have interfered had much violence been used. In the lately-renowned presbytery of Auchterarder, it appears that for some time after the Revolution there was but one Presbyterian minister. In some parishes north of the Grampians, Episcopal ministers kept possession of their benefices until the reign of George I., and the last vestige of these residuaries had not disappeared till that of his successor.*

Upon the whole, however, when we reflect on its conduct when in power, Episcopacy at its fall was well used. It is no despicable compliment to a religious body, in such circumstances as the Presbyterians were then placed in, that they shed no blood after the Revolution on religious grounds. It is true that they could not have carried out their first threat of extermination to any great extent under the eye of William, and their hands would have been still more tightly held at the accession of Anne. But if the spirit that had burned at Drumclog and Magus Moor had not died away under the influence of mildness and prosperity, there would have been at least a beginning of the good work. That Episcopacy should be tolerated, as a mode of worship, would have been a stretch of liberality not to be expected. Every minister of the ex-Scottish Church was prohibited, by act of parliament, "from baptizing any children, or solemnizing marriage betwixt any parties, in all time coming, under pain of imprisonment, ay and until he find caution to go out of the kingdom, and never to return thereto;" and wherever Presbyterianism was predominant, any attempt at the celebration of Episcopal worship was carefully suppressed. On the accession of Queen Anne, however, the Episcopalians ventured to lift their heads, for they not only had a friend at court, but the court was their friend. If that Queen had any feeling within her which extended beyond the circle of her waiting-maids, it was a bitter, bigoted hatred of every religion which differed from the Church of England. The Church of England she would have, and neither more nor less: Popery on the one hand, and Presbyterianism on the other, were equally detestable to her. It was not inexpedient, too, for some of the ejected clergymen to choose to consider her, by something like a fiction of law, as the viceroy for her exiled brother, and in this light some of the legitimatists were content to pray for her. Thus it was that in the beginning of the eighteenth century, in Edinburgh and a few other places, small meeting-houses raised their heads; much to the horror and fear of honest Robert Wodrow and his friends, who saw in them so many horns of the beast. In what manner they had kept alive the exercise of their devotions in the south of Scotland, during the interval of suppression and seclusion it might be difficult to discover;when they reappeared they brought with them the general adoption of the English Liturgy. The use of a liturgy was, as already said, a departure from the older system of Episcopacy in Scotland, and it was one which arose naturally out of the circum

See History of the Scottish Episcopal Church from the Revolution to the present time, by John Parker Lawson, M.A., p. 140. It appears from a MS. collection regarding the Presbytery of Perth, there quoted, that in the Parish of Kilspindie, for some years after the Revolution, "ministers, sent from time to time by the presbytery, sometimes were allowed to preach at the kirk door, and sometimes were not allowed by the people to come near the kirk at all."

had been in the meantime officiating in Ireland, settled in Edinburgh about the year 1709, and publicly administered the English liturgy to a congregation, which is said to have chiefly consisted of natives of England, who had settled in Scotland after the Union. He was cited before the Presbytery, "to give an account of himself," whereupon he produced his letters of orders and testimonials, countersigned by the Irish primate and two of his suffragans. This produced much such an effect as if a man charged with vagrancy before a bench of justices, were to produce evidence that he fol

stances of the times; arose out of the great law of nature, that a persecuted sect will always strive to make their practices diverge farther and farther from those of their persecutors. The influence of persecution on the Presbyterians had been, in the first place, to drive them from the use of any fixed service, such as that which they had adopted in the days of Knox. Every form and symbol, natural or artificial, by which Catholicism or Episcopacy expressed devotion, became to them hateful. As Luther supported polygamy because Catholic priests were not even allowed one wife, they sought for what was right, in whatever pre-lowed the occupation of a poacher. The Presby, sented the strongest contrast to the practice of tery "prohibited and discharged" him "to exercise their enemies; and to this day a sort of stand-up any part of the office of the holy ministry within independence is the characteristic of Presbyterian their bounds, and recommended him to the magisworship, because kneeling and bowing are to be trates of Edinburgh and other judges competent, found in the Episcopalian. Dear and doubly to render this sentence effectual." The magistrates reverential must have been every scrap of form fulfilled the recommendation, and committed him and solemnity to the sincere followers of the fallen to prison until he should find security to desist system, when they beheld the things they revered from performing clerical functions a condition so relentlessly desecrated; and their love of offices which, of course, he would no more accede to and ceremonies must have been driven deeper into than Dr. Chalmers would at the present moment. their hearts by every rude blow levelled against them. The Commission of the General Assembly, then And it appears that habits, at which even Presbyte- took up the matter, and "moved," as they said, rians would now be shocked, characterized the Scot- "with zeal for the glory of God, the purity and tish church-goers at the beginning of last century. uniformity of his worship, and for securing the Every reader will remember the captain of Knock- peace and quiet both of church and state”—the dunder, in the Heart of Midlothian, smoking "with last was surely a superfluous assurance-directed infinite composure during the whole time of the presbyteries to be careful to prosecute the authors sermon." This proceeding, though it shocked of such innovations before the civil magistrate, douce Davie Deans, seems not to have been uncom- The Episcopal clergy thus found that the law on mon. In the "Collections for a history of the the one hand attacked them with penalties and Shires of Aberdeen and Banff," a zealous non-imprisonment, and on the other left them exposed juring clergyman thus makes his moan in reference to the church of Fintray. "This church being inconveniently situated, is now become ruinous, a new one having been built by Sir William Forbes of Craigievar, A.D. 1703, but which I cannot say is consecrated. This new church has an isle for this family, wherein there is also a room for their use; and, again, within it, a hearth and cupboard &c., so that people may eat and drink, and even smoak in it if they will; a profaneness unheard of throughout all antiquity, and worthy of the age wherein we live; for, since the Revolution, the like liberty has been taken as to several churches in the south."*

It was not to be expected that the Established Church would tamely submit to this reappearance of its enemy, in a new and aggravated form. Mr. Greenshields, a clergyman who, having been ordained by one of the deprived Scottish bishops,

.

to the violence of all who chose to break the windows of their chapels or insult their worship; acts which were often committed, and were far from being considered punishable offences. In this state of matters, it occurred to the gentlemen of the two houses of parliament, that the religion of which five-sixths of them were members in England, might not inconsistently be tolerated in Scotland; and an act was passed in 1712 to "prevent the disturbing of those of the Episcopal communion in that part of Great Britain called Scotland, in the exercise of their religious worship, and in the use of the liturgy of the Church of England." The privilege, of following their own form of worship was, by that act, only conceded to those clergymen who took the oaths, and prayed for the Queen by name; but it in all instances rendered the forcible invasion of Episcopal places of worship during the performance of service a punishable offence, (10 Anne, c. 7.)

The work from which this is extracted, was presented to the members of the Spalding Club by the Earl of Aberdeen. It is the nearest approach which has yet been made in Scotland to the elaborate and accurate county histories with which the zeal of English antiquaries has illustrated the local annals of the south; and it is equally creditable to the munificence of the noble donor, and to the learned accuracy of its editor, Mr. Joseph Robertson. This reference to the proceedings of a bookclub, brings to our recollection a movement on the part of the friends of Episcopacy in Scotland, which, whatever we may have to say with regard to the party in other respects, is entitled to our unreserved commendation-the establishment of a society for printing and distributing among its members, works illustrative of the history of Episcopacy in Scotland. The field is a rich one; and if it is likely that the zeal of the members of the club may direct them to works which represent their party in a favourable light, yet we must remember that it is to party enthusiasm that history owes her most valuable stores of knowledge-stores without which the annals of such a country as this would be almost a blank. We sincerely hope that this body will receive sufficient encouragement to be enabled to proceed with energy. We believe that when it was first proposed, a suggestion was made that it should be called after the venerable Bishop Jolly. But this prelate, who lived in a hut, and fed on the fruits of the earth raised by his own labour, possessed a name which was hardly characteristic of one whose sole worldly luxury was his library; and it was judiciously considered that the designation "The Jolly Club "might be liable to misinterpretation. The name of Archbishop Spottiswood was the one finally adopted; and the institution is called the Spottiswood Society.

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It was not to be expected that the poor, afflicted, oppressed Kirk of Scotland, as it has been always in courtesy called, could suffer this injurious infiction without a gentle murmur." The General Assembly passed a memorial in which they hear of the bill with astonishing surprise and deep affliction;" they find that it "gives a large license al most to all errors and blasphemies, and throws up all good discipline, to the dishonour of God, the scandal and ruin of the true Christian religion, and the confusion of this church and nation;" and "with the greatest earnestness" they "beseech, nay, obtest her majesty, by the same mercy of God that restored this church and raised her majesty to the throne, to interpose for the relief of this church and the maintenance of the present establishment, against such a manifest and ruining encroachment."Yet, notwithstanding this clam ant appeal, the bill passed. old There were not many of these clergy who took the oaths; but they were let alone during Queen Anne's life. On the accession of the Hanover line they did not meet so much indulgence; for they were Jacobites almost to a man, as they naturally would be, after the usage they received at the Revolution settlement, and they were continually plotting to the extent of their means against the government. There must, indeed, have been several wily and sagacious spirits among them for even under the sharp eyes of Walpole they carried on a systematic intercourse with the court of St. Ger mains; and even had, with relation to the Preten der, an erastian and a free party in their little starving community, the former admitting their "king" as the head, the latter acknowledging no temporal headship! divani to Joqadɔ tot to ¿wet From year to year, the poor Episcopal Church lived on, sometimes breaking the law, sometimes erading it, and sometimes feeling its heavy stripes, until the Rebellion of 1745 brought matters to a crisis. Many of the clergy entered heart and soul into the Pretender's service; and as it was the savage practice of the age not only to punish those who had done wrong, but to overwhelm, in the common rain, all who might be united with them by ties of blood or community of opinion, the government of the day made up its mind to do what the Dutch prince was fifty-seven years earlier incapable of doing to extirpate the Scottish Episcopal Church. The military, under the Duke of Cumberland, acted over the deeds of Claverhouse and his dragoons to the letter. As in the days of the Covenant, pastors met their flocks in barns, in old ruins, in wild sequestered glens, or in barren moors. The Episcopal Church has not so much of the persecuted-remnant style of poetry in it as the Presbyterian, or it might have made much of these events. By a coincidence which supersti. tious people would call a judgment, one of the old acts, directed in the age of Charles II. in favour of the then "Established Church," and against the Covenanters, was employed against these Episcopal clergy. In the Session of Parliament immediately following the Rebellion, another act was passed, requiring Episcopal ministers not only to take the caths, and pray for the king and royal family, but to

VOL. XI.-NO. CXXV,

register their orders; denouncing against them the punishment of six months' imprisonment in case of default. For the second offence, the clergyman was liable to be transported as a felon for seven years; and there were corresponding penalties levelled against the members of the congregations, (19 Geo. II. c. 38.) It appears that there had been some mistake in the framing of this aet. Under: its terms some of the Scottish Episcopal clergy registered their letters, and thought they would be allowed to preach in peace ; but it was not the intention of the government that this body should be allowed to continue alive; and an act was passed, in 1748, depriving all clergymen of the privilege of registering, who did not hold orders in the Church of England and Ireland, (21 Geo. II. c. 34.) · Of course this imitation of the anti-Presbyterian laws of the seventeenth, and the anti-Catholic laws of the eighteenth century, only made the Episcopalians more bitterly consistent both in their religious and their political principles. It is part of a clergyman's profession to bear persecution, as of a soldier's to risk himself in battle. The Episcopal clergy bore their lot with as much firmness, if not quite with as much fierce defiance, as their Presbyterian predecessors. It was the rule of the act, that where more than four persons were present, the clergyman was to be considered as officiating in a congregation; and occasional resort was had to such a manoeuvre as the letting four people only be present in the room where the service was performed, while the other members of the congregation stood outside, within hearing. Notwithstanding such devices, however, many clergymen suffered punishment; and among others whose names have passed calmly into oblivion, there was one who will not be forgotten so long as Scottish song is immortal— Skinner the jovial author of Tullochgorum, whose grandson we shall presently find cutting no insignificant figure in the clerical saltations of the present age. to oca 45 a 1 ap198,

When the old Pretender died, many people found a very convenient excuse for transferring their allegiance to the Brunswick line. On that occasion, in fact, Jacobitism, from being an adherence to a person, who if he got the upper hand would have the distribution of coronets and commissions, came to be only an adherence to a general principle; and people can find excuses for deserting principles, which will not suffice for deserting parties. The non-jurors, on the death of their James the Eighth, said to themselves his son, our young chevalier, is now a dissipated, diseased sot, who will not live long, and on his death, as of course the Hanover line would be the next in succession, we may prepare ourselves for being loyal subjects. Poor Charles Edward died in 1788, and then there was an end of Jacobitism: for was not George III. the next heir to Charles Edward? The ingenuity of this supposition lay in the practical application of the maxim, "Where ignorance is bliss, 'tis folly to be wise." They found a lineal successor to their mind in George III., and they had the good sense not to ask if there were any more lineal one. Are there in this country any absolute legitimatists at the present day? If there be, it must be grati

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