by his uncle to the University of Paris. Here he applied himself most diligently to the prescribed course of study, which consisted principally in a careful perusal of the best Latin authors, especially the poets. This kind of learning was peculiarly suited to his taste and genius; and he made such progress, as not only to become a sound scholar, but one of the most graceful Latin writers of modern times.

After having remained in Paris for the space of two years, which he must have employed to much better purpose than most youths of his age, the death of his kind uncle reduced him again to poverty. Partly on this account, partly from ill health, he returned to his own country, and spent a year at home. After having recruited his strength, he entered as a common soldier into a body of troops that was brought over from France by John duke of Albany, then regent of Scotland, for the purpose of opposing the English. Buchanan himself says that he went into the army to learn the art of war;" it is probable that his needy circumstances were of more weight than this reason. During this campaign he was subjected to great hardships from severe falls of snow; in consequence of which he relapsed into his former illness; and was obliged to return home a second time, where he was confined to his bed a great part of the winter. But on his recovery, in the spring of 1524, when he was just entering upon his eighteenth year, he again took to his studies, and pursued them with great ardour. He seems to have found friends at this time rich enough to send him to the University of St. Andrew's, on which foundation he was entered as a pauper, a term which corresponds to the servitor and sizar of the English universities. John Mair, better known (through Buchanan) by his Latinized name of Major, was then reading lectures at St. Andrew's on grammar and logic. He soon heard of the superior accomplishments of the poor student, and immediately took him under his protection. Buchanan, notwithstanding his avowed contempt for his old tutor, must have imbibed from Major many of his opinions. He was of an ardent temper, and easy, as his

contemporaries tell us, to lead whichever way his friends desired him to go; he was also of inquiring disposition, and never could endure absurdities of any kind. This sort of mind must have found great delight in the doctrines which Major taught. He affirmed the superiority of general councils over the papacy, even to the depriving a pope of his spiritual authority in case of misdemeanour; he denied the lawfulness of the pope's temporal sway; he held that tithes were an institution of mere human appointment, which might be dropped or changed at the pleasure of the people; he railed bitterly against the immoralities and abominations of the Romish priesthood. In political matters his creed coincides exactly with Buchanan's published opinions,―that the authority of kings was not of divine right, but was solely through the people, for the people; that by a lawful convention of states, any king, in case of tyranny or misgovernment, might be controlled, divested of his power, or capitally executed according to circumstances. But if Major, who was a weak man and a bad arguer, had such weight with Buchanan, John Knox, the celebrated Scotch reformer, who was a fellowstudent with him at St. Andrew's, must have had still more. They began a strict friendship at this place, which only ended with their lives. Knox speaks very highly of him at a late period of his own life: "That notabil man, Mr. George Bucquhanane, remainis alyve to this day, in the yeir of God, 1566 yeares, to the glory of God, to the gret honor of this natioun, and to the comfort of thame that delyte in letters and vertew. That singular work of David's Psalmes, in Latin meetere and poesie, besyd many uther, can witness the rare graices of God gevin to that man." These two men speedily discovered the absurdity of the art of logic, as it was then taught. Buchanan tell us that its proper name was the art of sophistry. Their mutual longings for better reasonings, and better thoughts to reason upon, produced great effects in the reformation of their native country.

After Buchanan had finished his studies at St. Andrew's, and taken the degree of Bachelor of Arts, he accompanied Major to Paris, where his attention was more seri

ously turned towards the doctrines of the Reformation, which at that time were eagerly and warmly discussed; but whether from fear of the consequences, or from other motives, he did not then declare himself to be a Lutheran. For five years he remained abroad, sometimes employed, sometimes in considerable want; at the end of which time he returned to Scotland with the young Earl of Cassilis, by whom he had been engaged as a travelling companion. His noble patron introduced him at the court of James V. the father of Mary Stuart. James retained him as tutor to his natural son, James Stuart, afterwards Abbot of Kelso. It has been proved that he was not tutor to the king's other natural son, James Stuart, afterwards Earl of Murray and regent of Scotland, whose first title was Prior of St. Andrew's.

While he was at court, or perhaps while residing with the Earl of Cassilis, having a good deal of leisure, he amused himself with writing a pretty severe satire on the monks, to which he gives the name of Somnium.' He feigns in this piece that Saint Francis d'Assize had appeared to him in a dream, and besought him to become a monk of his order. The poet answers, "that he is nowise fit for the purpose; because he could not find in his heart to become slavish, impudent, deceitful, or beggarly, and that moreover very few monks had the good fortune, as he understood, to reach even the gates of paradise." This short satire was too well written, and too bitter, to pass unnoticed, and the sufferers laid their complaint before the king: but as Buchanan's name had not been put to it, they had no proof against him, and the matter dropped. Soon after the Franciscans fell into disgrace at Court; and James himself instigated the poet to renew the attack. He obeyed, but did not half satisfy the king's anger in the light and playful piece, the Palinodia, which he produced. On a second command to be still more severe, he produced his famous satire Franciscanus,' in which he brings all his powers of wit and poetry to bear upon the unfortunate brotherhood. The argument of the poem is as follows:--he supposes that a friend of his is earnestly desirous to be

come a Cordelier, upon which he tells him that he also had had a similar intention, but had been dissuaded from it by a third person, whose reasons he proceeds to relate. They turn upon the wretched morals and conduct of those who belonged to the order, as exhibited in the abominable lessons which he puts in the mouth of an ancient monk, the instructor of the novices. He does not give this man the character of a rough and ignorant priest, but makes him tell his tale cleverly, giving free vent to every refinement in evil which the age was acquainted with, and speaking the most home truths of his brethren without fear or scruple. The Latin is pure, and free from the barbarisms of the time.

After such a caustic production, it is no wonder that the party assailed made use of every means to destroy its author. The king, who was a weak and variable man, after much importunity on their part, allowed them to have Buchanan arrested in the year 1539, on the plea of heresy, along with many others who held his opinions about the state of the Scottish church. Cardinal Beatoun, above all others, used his best endeavours to procure sentence against him; he even bribed the king to effect his purpose. But Buchanan's friends gave him timely warning of the prelate's exertions, and, as he was not very carefully guarded, he made his escape out of the window of his prison, and fled to England. He found, however, that England was no safe place for him, for at that time Henry VIII. was burning, on the same day and at the same stake, both Protestant and Papist, with the most unflinching impartiality. He went over, therefore, for the third time into France; but on his arrival at Paris, finding his old enemy the Cardinal Beatoun ambassador at the French court, and being fearful that means might be taken to have him arrested, he closed with the offer of a learned Portuguese, Andrea di Govea, to become a tutor at the new college at Bordeaux. During his residence there he composed his famous Latin Tragedies, Jephthes' and 'Joannes Baptistes,' and translated the Medea of Euripides into Latin metre, for the youth of his college. The last shows that his ac

quaintance with the Greek language was by no means superficial. But being continually harassed by the clergy under letters from Cardinal Beatoun, who had traced his retreat, he removed to Paris, and from the year 1544 till about 1547 taught Latin in the college of the Cardinal de la Moine, along with the learned philologists Turnebus and Muretus.

After holding this situation for about three years, Buchanan went with Govea, in 1547, at the instance of the King of Portugal, to a lately established school at Coimbra, in which he subsequently became regent. Before he ventured into Portugal, however, he took care to let the king know that his Franciscanus was undertaken at the command of his sovereign, and therefore ought nowise to endanger his safety in Portugal. The king promised him his protection. But he had not been at Coimbra long, before he was accused by the monks of heresy, and the king, forgetting his promise, allowed them to keep Buchanan prisoner in a convent, as they declared, for the purpose of reclaiming him. They gave him as a penance the task of translating the Psalms of David from the Vulgate into Latin verse.

This he accomplished to admiration; and his production is acknowledged to surpass all works of the like sort. The metres are chiefly lyrical. He was soon after dismissed from prison, and took ship for England, and staying there but a short time, he returned again to France. Here he was almost immediately appointed regent in the college of Boncourt, which appointment he resigned in 1555, on being intrusted by the Maréchal de Brissac with the education of his son Timoleon de Cossé. While thus employed he studied, more particularly than he had hitherto done, the controversies of the day with regard to religion, and became most probably a confirmed Protestant, though he did not openly renounce Catholicism till some time afterwards. He wrote, and dedicated to his pupil, a much admired piece, entitled Sphæra,' during his tutorship, and also published several poetical works, among others his translation of the Alcestis of Euripides. In the year 1560 he returned again to

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