"Garrit ales pernecatus. Cocus est resuscitatus. Salit vervex trucidatus Amputato capite."

A bird proper, on the shield argent of the city of Glasgow, has been identified with the resuscitated pet of the patron saint. The tree on which it is there perched is a commemoration of another of the saint's miracles. In a time of frost and snow his enemies had extinguished his fire; but immediately drawing on the miraculous resources ever at the command of his class on such emergencies, he breathed fire into a frozen branch from the forest; and it was centuries afterwards attested that the green branches of that forest made excellent firewood.

Another element in the blazon of the Venice of the west is a fish, laid across the stem of the tree, "in base," as the heralds say, but not, as generally depicted, conformable either to their science or that of the ichthyologist. This fish holds in its mouth something like a dish—in reality a ring—and thus commemorates a miraculous feat of the same saint, which has found its way into the romances of the juvenile portion of the reading public, where it is a standard nuisance. Queen Cadyow, whose conduct was of such a character that it is wonderful how any respectable saint could have prevailed on himself to serve her, gives her bridal ring to a paramour. Her husband lures the rival away to the bank of the Clyde, to sleep after the fatigues of the chase, and there, furtively removing the ring, pitches it into the river. The reader knows the result by instinct. St Kentigern, appealed to, directs the first salmon that can be caught in the Clyde to be opened, and there, of course, is the ring in the stomach. This miracle is as common in the "Acta Sanctorum" as in the juvenile romances. It served St Nathalan in such a manner as to preclude the supposition that the saint had invoked it on the occasion. He locked himself into iron chains, and threw their key into the river Dee, in order that he might be unable to open the fetterlock before he had made a pilgrimage to the tombs of St Peter and St Paul; but the water did its duty, and restored the key in the stomach of a fish.

We have naturally many fishing anecdotes connected with the northern saints. Columba is described as out a-fishing one day with a parcel of his disciples, who are characterised as "strenui piscatores," a term which would be highly applicable to many a Waltonian of the present day. The saint, desirous of affording them a pleasant surprise, directs them to cast their net where a wonderful fish was prepared for them; and they drag out an "esox" (whatever that may mean) of wonderful size.

Some of the inhabitants of the deep familiar to these saints were animals of a formidable kind. Columba and a band of his disciples are going to cross the river Ness, when they meet those who bear on their shoulders the body of one who, endeavouring to swim across the same river, had been bitten to death by a monster of the deep. The saint, in the face of this gloomy procession, requires that one of his disciples shall swim across the Ness, and bring over a boat which is on the other side. A disciple named Mocumin, whom the saint had miraculously cured of a bleeding of the nose, confident in the protecting power of his master, pulls off all his clothes save his tunica (whatever that may be—coat, kilt, or leathern shirt), and takes to the water. The monster, who is reposing deep down in the stillness of the profoundest pool, hears the stir of the water above, and is seen to rise with a splash on the surface, and make with distended jaws for the swimmer. The saint, of course, orders the beast back just at the moment when all seemed over, and is instantly obeyed. The characteristics of the monster could not be more closely identical with those of the crocodile or alligator, had the incident been narrated in Egypt or America.

Adventures with such monsters in our northern waters supply many of the triumphs attributed to the saints. St Colman of Drumore actually extracted a young girl alive from the stomach of an "aquetalis bestia." She had been swallowed while standing on the edge of a lake, "camisiam suam lavantem"—washing her chemise, poor simple soul. St Molua saw a monster, of the size of a large boat, in pursuit of two boys swimming unconscious of danger in a lake in the county of Monaghan. He showed good worldly sense and presence of mind on the occasion; for, instead of alarming them with an announcement of their perilous condition, he called out to them to try a race and see which would reach the bank first. The beast, balked of his prey, took in good part an admonition by the saint, and returned no more to frighten boys.

From fishes and aquatic monsters the law of association naturally leads us to the waters themselves. There are throughout the United Kingdom multitudes of wells, still bearing the names of the saints to whom they were dedicated. The legends of miracles performed by their waters, through the intercession of their special saints, are countless. It is, perhaps, because cures effected by the use of waters may be accounted for otherwise than by supernatural intervention, that modern writers of the old faith speak with less reserve of the miracles at fountains than of the others they have to record, and even bring them down to modern times. Many of them may be found recorded in his usual slipshod manner in the amiable pages of Butler—as, for instance, in the life of St Winfrid (November 3), where we are told how "Roger Whetstone, a Quaker, near Bromsgrove, by bathing at Holywell, was cured of an inveterate lameness and palsy by which he was converted to the Catholic faith." Some of the old saints' wells, remote from cities and advanced opinions, are still haunted by people who believe them to be endowed with supernatural healing virtues. It is in Romish Ireland, of course, that this belief has its most legitimate seat; but even in the most orthodoxly-Presbyterian districts of Scotland, a lingering dubious trust in the healing virtues of sanctified fountains has given much perplexity to the clergy.

Some of these fountains are in caverns, and if in any one of these the well falls into a rude-hewn basin like a font, we may be sure that a hermit frequented the cave, and that it was the place of worship of early converts. Such a cave was the hiding-place, after the '45, of the worthy single-minded Lord Pitsligo, no bad prototype of the Baron of Bradwardine. It is entered by a small orifice like a fox's hole, in the face of the rugged cliffs which front the German Ocean near Trouphead. Gradually it rises to a noble arched cavern, at the end of which is the font cut into the stone, where it would catch the outpourings of a small spring. When I saw it long years ago, it was filled with clear living water, which, save when it had been the frugal drink of the poor Jacobite refugee, had probably been scarcely disturbed since the early day when heathen men and women went thither to throw off their idolatry and enter the pale of Christendom. The unnoticeable smallness of many of these consecrated wells makes their very reminiscence and still semi-sacred character all the more remarkable. The stranger in Ireland or the Highlands of Scotland hears rumours of a distinguished well miles on miles off. He thinks he will find an ancient edifice over it, or some other conspicuous adjunct. Nothing of the kind—he has been lured all that distance over rock and bog to see a tiny spring bubbling out of the rock, such as he may see hundreds of in a tolerable walk any day. Yet, if he search in old topographical authorities, he will find that the little well has ever been an important feature of the district—that, century after century, it has been unforgotten; and, with diligence, he may perhaps trace it to some incident in the life of the saint, dead more than 1200 years ago, whose name it bears. Highlanders still make pilgrimages to drink the waters of such fountains, which they judiciously mix with the other aqua to which they are attached. They sometimes mimic the spirit of the old pilgrimage, by leaving behind them an offering at the fountain. I have seen such offerings by the brink of remote Highland springs, as well as in Ireland. The market value of them would not afford an alarming estimate of the intensity of the superstition still lingering in this form in the land. The logic of the depositors probably suggests, that the spiritual guardians of the fountain, though amenable to flattery and propitiation by gift, are not really well informed about the market value of worldly chattels, and are easily put off with rubbish.

A historical inquiry into the worship or consecration of wells and other waters would be interesting. In countries near the tropics, where sandy deserts prevail, a well must ever have been a thing of momentous importance; and we find among the tribes of Israel the digging down a well spoken of as the climax of reckless, heartless, and awful destructiveness. To find, however, how in watery Ireland and Scotland a mere dribblet of the element so generally abounding should have been an object of veneration for centuries, we must look to something beyond physical wants and their supply.

The principal cause of the sanctification of springs must, of course, be explained by the first of Christian ordinances. The spring close by the dwelling or cell of the saint—the spring on account of which he probably selected the centre of his mission—had not only washed the forefathers of the district from the stain of primeval heathenism, but had applied the visible sign by which all, from generation to generation, had been admitted into the bosom of the Church. This might seem to afford a cause sufficient in itself for the effect, yet it appears to have been aided by other causes more recondite and mysterious. Notwithstanding all the trash talked about Druids and other persons of this kind, we know extremely little of the heathenism of the British Isles. The little that we do know is learned from the meagre notices which the biographers of the saints have furnished of that which the saints superseded. It is not their function to commemorate the abominations of heathenism; they would rather bury it in eternal oblivion—premat nox alta—but they cannot entirely tell the triumphs of their spiritual heroes without some reference, however faint, to the conquered enemies.

The earliest recorded conflicts between the new and the old creed are connected with fountains. In one page of the Life of Columba we find the saint, on a child being brought to him for baptism, in a desert place where no water was, striking the rock like Moses, and drawing forth a rill, which remained in perennial existence—a fountain surrounded by a special sanctity. In the next page he deals with a well in the hands of the Magi. They had put a demon of theirs into it to such effect, that any unfortunate person washing himself in the well or drinking of its water, was forthwith stricken with paralysis, or leprosy, or blindness of an eye, or some other corporeal calamity. The malignant powers with which they had inspired this formidable well spread far around the fear of the Magi, and consequently their influence. But the Christian missionaries were to show a power of a different kind—a power of beneficence, excelling and destroying the power of malignity. The process adopted is fully described. The saint, after a suitable invocation, washed his hands and feet in the water, and then drank of it with his disciples. The Magi looked on with a malignant smile to see the accursed well produce its usual effect; but the saint and his followers came away uninjured: the demon was driven out of the well, and it became ever afterwards a holy fountain, curing many of their infirmities. Another miracle, bearing against the Magi, introduces us to one of their number by name, and gives a little of his domestic history. His name is Broichan, and he is tutor to Brud, king of the Picts, with whom he dwells on the banks of the Ness. It might have relieved the mind of the historical inquirer to be told that Brud built for himself the remarkable vitrified fort of Craig-Phadric, which rises high above the Ness, and to be informed of the manner in which its calcined rampart was constructed; but nothing is said on the subject, and Craig-Phadric stands on its own isolated merits, still to be guessed at, without one tangible word out of record or history to help any theory about its object or construction home to a conclusion. One is free, however, to imagine Brud, the heathen king of the Picts, living on the scarped top of the hill, in a lodging of wattled or wooden houses, surrounded by a rampart of stones fused by fire, as the only cement then known. Such we may suppose to have been the "domus regia," whence the saint walked out in a very bad humour to the river Ness, from the pebbles of which he selected one white stone, to be turned to an important use. Broichan, the Magus, had in his possession a female slave from Ireland. Columba, who seems to have held with him such intercourse as a missionary to the Chocktaws might have with a great medicine-man, desired that the Magus should manumit the woman, for what reason we are not distinctly told; but it is easy to suppose strong grounds for intervention when a Christian missionary finds a woman, of his own country and creed, the slave of a heathen priest. Columba's request was refused. Losing patience, he had resort to threats; and at length, driven to his ultimatum, he denounced death to Broichan if the slave were not released before his own return to Ireland. Columba told his disciples to expect two messengers to come from the king to tell of the sudden and critical illness of Broichan. The messengers rushed in immediately after to claim the saint's intervention. Broichan had been suddenly stricken by an angel sent for the purpose; and as if he had been taking his dram in a modern gin-palace, we are told that the drinking-glass, or glass drinking-vessel, "vitrea bibera," which he was conveying to his lips, was smashed in pieces, and he himself seized with deadly sickness. Columba sends the consecrated pebble, with a prescription that the water in which it is dipped is to be drunk. If, before he drinks, Broichan releases his slave, he is to recover; if not, he dies. The Magus complies, and is saved. The consecrated stone, which had the quality of floating in water like a nut, was afterwards, as we are told, preserved in the treasury of the king of the Picts. It has been lost to the world, along with the saint's white robe and his consecrated banner, both of which performed miracles after his death. But the sanitary influence attributed to the water in which consecrated stones have been dipped, is a superstition scarcely yet uprooted in Scotland.



Sermons in Stones.

One of the clubs has lately deviated from the printing of letterpress, which is the established function of clubs, into pictorial art. As it threatens to repeat the act on a larger scale, it is proposed to take a glance at the result already afforded, in order that it may be seen whether it is a failure, or a success opening up a new vein for club enterprise. In distributing a set of pictorial prints among its members, the club in question may be supposed to have invaded the art-unions: but its course is in another direction, since its pictures are entirely subservient to archaeology. The innovator in question is the Spalding Club, which has already distributed among its adherents a collection of portraits of the sculptured stones in Scotland, and now proposes to do the same by the early architectural remains of the north. In giving effect to such a design, it will produce something like Dugdale's Monasticon and the great English county histories.

If that which is to be done shall rival that which the club has achieved, it will be worthy of all honour. No one can open the book of The Sculptured Stones without being almost overwhelmed with astonishment at the reflection that they are not monuments excavated in Egypt, or Syria, or Mexico, but have stood before the light of day in village churchyards, or in marketplaces, or by waysides throughout our own country. As you pass on, the eye becomes almost tired with the endless succession of grim and ghastly human figures—of distorted limbs—of preternatural beasts, birds, and fishes—of dragons, centaurs, and intertwined snakes—of uncouth vehicles, and warlike instruments, and mystic-looking symbols—of chains of interlaced knots and complex zigzags, all so crowding on each other that the tired eye feels as if it had run through a procession of Temptations of St Anthony or Faust Sabbaths. When this field of investigation and speculation is surveyed in all its affluence, one is not surprised to find that it has been taken in hand by a race of bold guessers, who, by the skilful appliance of a jingling jargon of Asiatic, Celtic, and classical phraseology, make nonsense sound like learning too deep to be fathomed. So, while Rusticus will point out to you "the auld-fashioned standin' stane"—on which he tells you that there are plain to be seen a cocked hat, a pair of spectacles, a comb, a looking-glass, a sow with a long snout, and a man driving a gig,—Mr Urban will describe to you "a hieroglyphed monolith" in the terms following:—

"The Buddhist triad is conspicuously symbolised by what the peasantry call a pair of spectacles. It consists of two circles, of which the one, having its radius 1-3/4 inch wider than the other, is evidently Buddha, the spiritual or divine intellectual essence of the world, or the efficient underived source of all; the other is Dharma, the material essence of the world—the plastic derivative cause. The ligamen connecting them together, completes the sacred triad with the Sangha derived from and composed of the two others. Here, therefore, is symbolised the collective energy of spirit and matter in the state of action, or the embryotic creation, the type and sum of all specific forms, spontaneously evolved from the union of Buddha and Dharma. The crescent, likened by the vulgar-minded peasantry to a cocked hat, is the embodiment of the all-pervading celestial influence; and the decorated sceptres or sacred wands of office, laid across it at the mystic angle of forty-five degrees, represent the comprehensive discipline and cosmopolite authority of the conquering Sarsaswete. The figure of the elephant—undoubted evidence of the oriental origin of this monoglyph—represents the embryo of organised matter; while in the chariot of the sun the never-dying Inis na Bhfiodhlhadth threads the sacred labyrinth, waving a branch of the Mimosa serisha, which has been dipped in a sacred river, and dried beneath the influence of Osiris. The figures called a comb and a looking-glass are the lingal emblems of the sacred Phallic worship. The whole hierograph thus combines, in an extremely simple and instructive unity, the symbolisation of Apis, Osiris, Uphon, and Isis, Phallos, Pater AEther, and Mater Terra, Lingam and Yoni, Vishnu, Brama, and Sarsaswete, with their Saktes, Yang and Yiri, Padwadevi, Viltzli-pultzli, Baal, Dhanandarah, Sulivahna and Mumbo Jumbo."

The honest transcripts in the club book clear away a great deal of that unknown which is so convertible into the magnificent. It was extremely perplexing to understand that the elephant was profusely represented upon memorials familiar to the eyes of the inhabitants of Scotland, at a period, if we might credit some theories, anterior to the time when Roman soldiers were appalled in the Punic war by the sudden apparition of unknown animals of monstrous size and preternatural strength. The whole flood of oriental theory was let loose by this evidence of familiarity with the usages of Hindostan. But it is pretty evident, when we inspect him closely, that the animal, though a strange beast of some peculiar conventional type, is no elephant. That spiral winding-up of his snout, which passed for a trunk, is a characteristic refuge of embryo art, repeated upon other parts of the animal. It is necessitated by the difficulty which a primitive artist feels in bringing out the form of an extremity, whatever it may be—snout, horn, or hoof. He finds that the easiest termination he can make is a whirl, and he makes it accordingly. Thus the noses, the tails, the feet of the characteristic monster of the sculptured stones, all end in a whirl, as the final letter of an accomplished and dashing penman ends in a flourish. The same difficulty is met in repeated instances on these stones by another ingenious resource. Animals are united or twined together by noses or tails, to enable the artist to escape the difficulty of executing the extremities of each separately.

There is a propensity to believe that whatever is old must have something holy and mysterious about it. It is difficult to suppose that, in making an ornament, men who would be so venerable, were they alive now, as our ancestors of many centuries ago, can have been in the slightest degree affected by the pomps and vanities of this wicked world. Hence there is never a quaint Gothic decoration, floral or animal, but it must be symbolic of some great mystery. So the reticulated and geometrical tracery on the sculptured stones has been invested with mythic attributes, under such names as "the Runic Knot." It has been counted symbolical of a mysterious worship or creed, and has been associated with Druids and other respectable, but not very palpable, personages.[83]

[Footnote 83: It would not be difficult to trace a resemblance between some of the exceedingly elaborate sculpture of the New Zealanders and that of the sculptured stones, especially in the instance of the very handsome country-house of the chief Rangihaetita, represented in Mr Angas's New Zealanders Illustrated. Its name, by the way, in the native Maori, is Kai Tangata, or Eat-man House—so called, doubtless, in commemoration of the many jolly feasts held in it, on missionaries and others coming within Wordsworth's description of

"A being not too wise and good For human nature's daily food."]

Good theories are such a rarity in the antiquarian world, that it is a luxury to find one which, in reference to this sort of decoration, merits that character. The buildings, both ecclesiastical and civil, of the early Christians of the North were, as we have seen, made of wattles or wicker-ware. The skill, therefore, of the architectural decorator took the direction of the variations in basket-work. We know that in the Gothic age those forms which were found the most endurable and graceful in which stone could be placed upon stone, became also the ruling forms which guided the carver and the painter; so that all wood-work, metal-work, seal-cutting, illumination of books, and the like, repeated the ornaments of Gothic architecture. It would only, then, be a prototype of an established phenomenon were it to be found that the sculptor of an earlier age adopted the decorations developed by the skillful platting of withes or wattles; and accordingly, this is just the character of the platted ornaments so prevalent on the sculptured stones.[84] But, however these may have been suggested, they show the work of the undoubted artist, and furnish, as the advertisements say, "a varied assortment of the most elegant and attractive patterns."

[Footnote 84: See "An Attempt to Explain the Origin and Meaning of the Early Interlaced Ornamentation found on the Ancient Sculptured Stones of Scotland, Ireland, and the Isle of Man, by Gilbert J. French of Bolton." Privately printed.]

Every one who in future attempts to unravel the mystery of these primitive sculptures must not only in gratitude but in common justice pay homage to the services of Mr John Stuart, the secretary of the Antiquaries' Society of Scotland, to whose learning and zeal he owes the collective means of examining them. It will interest many to know that Mr Stuart has been at work again, and has a second collection of transcripts, in some respects even more instructive than the first. These will show, for instance, the point of junction between the sculptures of the East and of the West, which, in their extreme special features, are widely unlike each other.

In the mean time, as the reader is perhaps tired of all this talk about books, and I would fain part with him in good humour, I venture to take him on an imaginary ramble in the wilds of Argyllshire, in search of specimens of ancient native sculpture, that he may have an opportunity of noticing how much has yet to be gleaned off this stony field. So we are off together, on a fresh summer morning, along the banks of the Crinan Canal, until we reach the road which turns southward to Loch Swin and Taivalich. After ascending so far, we strike off by a scarcely discernible track, and climb upwards among the curiously broken mountains of South Knapdale. When we are high enough up we look on the other side of the first ridge, and see the brown heather dappled with tiny lakes, looking like molten silver dropped into their hollows; while far below, one of the countless branches of Loch Swin winds through a narrow inlet, among rocks cushioned to the water's edge with deep green foliage. We are not to descend to the region of lake and woodland, betrayed by this glimpse, but to keep the wilder upland; and at last, in a secluded hollow near the small tarn called Lochcolissor, we reach a deserted village—a collection of roofless stone houses, looking, if one judged from mere externals, as if they might in their early days have given shelter to Columba or Oran. In the centre of this group of domestic ruins is an affluent fountain of the clearest water. Standing over it is the object of our search—a tall, grey, profusely-lichened stone. At first it seems amorphous, as geologists say; but a closer view discloses on the one side a cross incised, on the other a network of floral decorations in relief. To trace these in their completeness, it would be necessary to accomplish the not easy task of removing the coating of lichen; and, by the way, if adepts in the cryptogamic department of botany shall succeed in finding a test of the precise age of those lichens, which they believe they have proved to be the growth of centuries, a key of the most valuable kind will be obtained for discovering the age of stone monuments.[85]

[Footnote 85: Any one who desires to see the extent to which science can find employment in this arid-looking corner of organic life, may look at a "Memoir on the Spermogones and Pycnides of Filamentous, Fruticulose, and Foliaceous Lichens," by Dr William Lauder Lindsay, in the 22d volume of the Transactions of the Royal Society of Edinburgh.]

Turn now in another direction. At the head of Loch Fyne, near Dunderar, the grim tower of the Macnaughtons—which, from some decorations on it, looks hugely like as if it had been built in the seventeenth century with the stones of an old church—we find a tuft of trees with a dyke round it, called Kilmorich. It is a graveyard evidently, though it may not have been recently opened; the surface is uneven, and several rough stones, which may have been placed there at any time, stick through the earth. These, after a deliberate inspection, are found to have nothing of a sculptural character. But a small piece of rounded stone appears above the grass, and a little grubbing discloses a font, faintly decorated with some primitive fluting, on which a stone-mason would look with much scorn, and a scratching of a galley, the symbol of the Argyll family, or some other of the races descended from ancient sea-kings. This gives encouragement, and a sharper glance around betrays a singular-looking rounded headstone, in which are two crescent-shaped holes. There are corresponding holes on the portion under the sod, which thus completes the rounded head of an ancient Scoto-Irish cross. The next point is to find the shaft—it lies not far off, deep in the turf. And when we take the grass and moss from its face, it discloses some extremely curious quadrilateral decorations, quite peculiar, and not in conformity with any type of form which would enable its date to be guessed at within a century or two of the reality.

Passing through the rich woods of Ardkinglas, in a few miles we reach the burying-ground, called of old Kilmaglas, but now the well-kept churchyard, in which stands the modern church of Strachur. There are many who will remember the white house glimmering through the trees, and lament that memory is now all that it contains for them. Here are several curious specimens of sculpture. Some stones, not of the oldest type, have the crossed sword, symbolical alike of the warrior character of the dead and the religion of peace in which he rests. There is one with a figure in full chain-armour; and others, again, of an older date, ornamented with the geometric reticulations already discussed. Descending a few miles farther, in the small fertile delta of the Lachlan, and overshadowed almost by the old square castle of the M'Lachlans, there is a bushy enclosure which may be identified as the old burial-place of Kilmory. A large block of hewn stone, with a square hole in it, sets one in search of the cross of which it was the socket. This is found in the grass, sadly mutilated, but can be recognised by the stumps of the branches which once exfoliated into its circular head. Beside it lies a flat stone, on which a sword is surrounded by graceful floral sculpture.

Let us cross over again to the valley perforated by Loch Crinan. Northward of the canal there is a remarkable alluvial district, through which, although it seems crowded with steep mountain summits, one can travel over many a mile of level turf. From this soil the hills and rocks rise with extreme abruptness, in ridges at the border of the plain, and in isolated peaks here and there throughout its flat alluvial surface. Conspicuous, in a minor degree, is a great barrow like a pyramid, with a chamber roofed with long stones in its centre. Near it is one of those circles of rough stones called Druidical, and farther on there is another, and then another; some of them tall pillars, others merely peeping above ground. They literally people the plain. This must have been a busy neighbourhood, whatever sort of work it may have been that went on around these untooled fragments of the living rock, which have so distracted our antiquaries in later centuries. If they were the means or the object of any kind of heathen worship, then the existence close beside them of the vestiges of early Christianity may be set down as an illustration of the well-known historical opinion, that the first Christian missionaries, instead of breaking the idols and reviling the superstitions of those whom they went to convert, professed to bring a new sanctity to their sacred places, and endeavoured to turn their impure faith, with the least possible violence, into the path of purity.

Our next trial is at Kilmichael, about three miles from Loch Gilp. The churchyard is extremely fruitful in sculptured stones of various kinds—some floral, others geometrical, with wild beasts, monsters, and human figures. One of them was pointed out as the tomb of a member of the house of Campbell, who bore the name of Thomas, and was a great bard, and lived in London and other great cities—Thomas Campbell, in short. It seems to be true that his ancestors were buried in Kilmichael churchyard, but my informant seemed to struggle with an idea that the stone covered with the sculpture of a far-past century had been really raised to his honour. The next generation will probably assert this as a fact. The genesis of such traditions is curious. The stone called Rob Roy's tomb, which lies beside an ancient font in the churchyard of Balquhidder, is a sculptured stone raised for some one who had probably died in wealth and honour hundreds of years before Rob stole cattle.

By a slight ascent westward of the alluvial plain we reach Kilmartin, a village with a large modern church. Its graveyard is graced with many sculptured stones—twenty-five may be counted, conspicuous for their rich carving and excellent preservation. On one or two of the latest in date, there are knightly figures clad in chain-mail. A local antiquary could probably trace these home to some worshipful families in the neighbourhood, but there are others beyond the infancy of the oldest authentic pedigrees. While the stones in the eastern counties are all of extremely remote antiquity, offering no link of connection with later times, these Highland specimens seem to carry their peculiarities with modified variations through several centuries into times comparatively late. There are among them stones bearing some types of extreme antiquity, and others which undoubtedly proclaim themselves as no older than the fifteenth or sixteenth centuries. It is sometimes a difficult task, in judging of antiquities, to make a sufficient allowance for the spirit of imitation. There is nothing certainly more natural than that a new tombstone should be made after the fashion of time-honoured monuments, the pride of the graveyard in which it is to be placed. In Kilmartin there are two decided imitations of the more ancient class of the western sculptured stones. Though the symbols and decorations which they bear are of ancient outline, the heavy, and at the same time accurate and workmanlike, way in which they are cut, would mark them indubitably as modern, even if the one did not bear the date of 1707, and the other of 1711.

But the sun is dropping behind Ben Cruachan and the Jura hills. The time of holiday reading and holiday rambling has come to its end; and a voice calls the wanderer back to more sedate and methodical pursuits.



INDEX.

Aberdeen laird, an, described by his wife, 10 et seq.

Adams, Dr Francis, an eminent Greek scholar, 264 et seq.

Adventures of Saints, 396, 397.

Advertisements, reading of, 156 et seq. —curious historical interest of, 160 et seq.

Aidan and Columba, 383.

Ailbhe, St, and the cranes, 390.

Albania, a poem, reprinted by Leyden, 196.

Alexandrian Library, destruction of, by fire, 211.

Almanacs, as affording profitable reading, 155 et seq.

Amateur book-hunters, 106 et seq.

Ambrosian Library, the, at Milan, 198.

American collections dealing with early American history, 189 et seq.

Americans duplicating old European Libraries, 174 —in relation to art and letters, ib. —combating for rarities, 175 —ransacking and anatomising private collections, 178.

Ancient literature, considerable amount of, lost, 324.

Angelo Mai of the Vatican, 229 —recovery by him of Institute of Gaius, 326.

Annotating of books a crime and a virtue, 185 et seq.

Antiquarianism known as archaeology, 3.

Architecture, Church, of the early British Christians, 372.

Ardsnischen, Pastor of, buying a Greek New Testament, 60.

Armagh, Book of, 388 et seq.

Assessed Taxes Department in relation to decay of libraries, 192.

Astor, John Jacob, the bequest of, 174.

Astorian Library, wealth of the, 176 et seq.

Atticus as a dealer and capitalist publisher, 108 note.

Attorneys in Norwich, in Norfolk, and in Suffolk, 141 et seq.

Auchinleck Press, account of, 294 et seq.

Auctioneers: Carfrae, 60 et seq. —Evans, 93 et seq. —anecdote of a Cockney auctioneer, 178.

Auction-haunter different from prowler, 88 et seq.

Authors and compositors, 77 et seq.

Bacon commending brevity of old Scots Acts, 146.

Bailiff, the, and the writ, 136 note.

Baillet, Adrien, librarian and author of Jugemens des Savans, 230 et seq.

Ballad fabricating, 306.

Bannatyne Club, 284 et seq. —Scott's song for festivities of, 285.

Barclay, Colonel, a Quaker, anecdote of, 9 note.

Bargain hunters and their leanings, 162.

Baskerville, the Birmingham printer, inaccuracy of, 67.

Bede on the Saints, 379.

Bentham, words in one sentence of an Act of Parliament counted by, 144.

Bethune, Rev. Dr, Waltonian Library of, 87 et seq.

Bible, inaccurate editions of, 67 et seq. —old editions comparatively numerous, 218.

Bibliognoste, definition of, 5 note.

Bibliographe, definition of, 5 note.

Bibliographers, function of, a cruel one, 237 et seq. —victimising each other, 242.

Bibliographical Decameron, various quotations from, 93, 294 et seq.

Bibliographies, 233 et seq. —on special subjects, 235 —those devoted to the best books, 239.

Bibliomane, definition of, 5.

Bibliomania a disease, 13.

"Bibliomania," Dibdin's, quotations from, 18 —Ferriar's, quotation from, 86, 87 note.

Bibliophile, definition of, 5.

Bibliotaphe, definition of, 5.

Bibliotheque bleue, anecdote connected with the, 50.

Bibliuguiancie discussed by Peignot, 220.

"Bill-books" of compositors, 79 et seq.

Binders, famous, 28.

Bindings, "Inchrule" Brewer's love of, 28 —bindings as relics, 30.

Boccaccio, editio princeps of, 91 —cause of its extreme rarity, 92 —sold at the Roxburghe Library sale, 94 et seq.

Bodleian Library, origin of, 198.

Bohemian of literature, 108 et seq.

Bohun, Edmond, a Jacobite and last English licenser, 208.

Bollandus, his great work on the Saints, 355 et seq. —the persistent labours of his successors, 356.

Book-caterers, 20 et seq.

Book-clubs, 243 et seq. —their structure, 251 —advantages of, 255 et seq. —confining their attention to books of non-members, 257 —the Sydenham Club, 265 —the Roxburghe Club, ib. et seq., &c. —their gradual growth, 266 et seq. —Dibdin's description of the origin of the Roxburghe Club, 267 —their secrecy, 271 —the Bannatyne Club, 284 et seq. —book-club men, ib. et seq. —character of their editors, 307, 315 —value of such clubs to history, 309 —their literature, 311 —Camden Club, ib. —Chetham Club, 312 —Surtees Club, ib. —Maitland Club, ib. —Spalding Club, ib. —Irish Archaeological and other Clubs, ib. et seq. —purity of text of book-club literature, and consequent historical value, 322 et seq., 327 —as art unions, 404 et seq.

Book-hunters as creators of libraries, 168 et seq., 197 —as preservers of literature, 205 et seq. —as chiffoniers, 219 —as discoverers of valuable and curious books, 224 —as librarians, 227 et seq. —their clubs, 243 et seq. —various titles of, 5, 6 —vision of mighty book-hunters, 14 —book-hunters as bibliothaptes and bibliolytes, 54 et seq. —classification of, 64 et seq. —as Rubricists, 63 —as aspirants after large paper copies, 86 —their place in the dispensations of Providence, 101 et seq. —the harmlessness and advantages of their disease, 102 et seq. —book-hunters and dealers, 104 —in relation to other hobby-riders, 105 —their lack of mercenary spirit, ib. et seq. —in the amateur phase, 106 et seq. —their freedom from low company, 109 —their intellectual advantages, ib. et seq. —from their pursuit readers and scholars, 114 —their delight in a new toy, 123.

Books, annotating of, a crime and a virtue, 185 et seq. —their decay from natural causes, 211 et seq. —books, large and solid, factors in the acquisition of fame, 215 —such only fitted for authors and students, 252 —books, small and fragile, preserved by book-hunters, 215 —rarity of old school-books, ib. et seq. —importance of any kind of old books, 217 —rare books printed by early English printers, 218 et seq. —David Clement on rare books, 224 et seq. —rare books not always rare, 225 —books as introducers of books, 233 —reproduction of old and rare books by book-clubs, 246 et seq. —books used in Ireland in sixth century, 388.

Boswell, Sir Alexander, as a book-club man, 292 et seq. —his reprints, 293 —his Auchinleck Press, 294 —his character and writings, 295 et seq.

Botfield, Beriah, his work, 194 note.

Bourdaloue, favourite reading of, 112.

Brewer, "Inchrule," as a mighty book-hunter, 25 et seq. —origin of his name, 26 —his love of bindings, 28 —his satellites, 31 et seq.

British Museum, deposits of books in, 194 note —origin of library, 197 et seq.

Brunet as an "Inchruler," 26 —his description of an Elzevir Caesar, ib. note.

Buckle, historical researches of, 342.

"Bulls," Irish, in unlikely books, 132 et seq. —specimen of an index "bull," 133.

Burton, Mr, private library of, 182 et seq.

Butler, poetical remains of, discovered by the antiquary Thyer, 326.

Camden Club, purpose of, 311 —a curious volume of, 315 et seq.

"Canadian," mistaken use of, for Candian, 74.

Carfrae, the auctioneer, 60 et seq. —selling fragments of early English poetry, 61.

"Causes Celebres," records of French and German crime, 149 et seq. —their fitness for novel-making, 150.

Celtic Christianity, 369 et seq., 377 et seq.

Chetham Club, purpose of, 312.

Church architecture of early British Christians, 372 et seq.

Classical literature, incompleteness of, 324 —recent discoveries in, of paltry value, 325 et seq.

Classification of book-hunters, 62.

Clement, David, illustrious French bibliographer, 224.

Clubs in general, 243 et seq.

Cogswell, Dr, first librarian of the Astorian Library, 174 et seq.

Collectors and their satellites, 30 et seq. —as book-readers, 113 et seq. —in relation to the scholar, 115.

Columba, St Adamnan's life of, 374 —among the Picts, 377 —settling succession of Aidan, 383 —anecdotes of, 387, 389, 403, &c. —Columba fishing, 395.

Compositors, characteristics of, 76 et seq. —their reasons for interest in an author's work, 77 et seq. —"bill-books" of, 79 —their professional apathy, 81.

Copyright Act, value of, 191.

"Course of reading," a so-called, 110.

Creation of libraries, 168 et seq.

Criminal trials, attractive interest of, 148 —"illustrating" of, 150.

Cuthbert, St, and the solan-geese, 390 et seq.

Dame aux Camelias quoted, 10 note.

Dealers in their relations to book-buyers, 107.

Decay of books, 211 et seq.

De Quincey on the Society of Friends, 8, 9.

Desultory reader, or Bohemian of literature, 108 et seq.

Devices of old printers, collection of, 64 et seq.

Dibdin, quotation from his Bibliomania, 18 —known as "Foggy Dibdin," 89 —at the Roxburghe sale, 91 —as a book-hunter, 165—on the cradle of the book-club system, 267 —his "Library Companion," 280 et seq.

"Didot" Horace, in the Junot Library, 63.

Dietrich, collection of theses by, 64.

Diogenes, the so-called tub of, 120 note.

Directory of a city, the, as affording profitable reading, 155.

Douglas, Francis, anecdote told in his description of the east coast of Scotland, 9 note.

"Dragon" as a book-hunter, vide "Vampire."

Drunkenness of a former age, 11.

Duplicates, first buying of, 16 —most virulent form of bibliomania, 173.

Early Northern Saints, 352 et seq.

Ecchellensis, Abraham, his controversy with Flavigny, 67.

Ecclesiastical architecture, 372 et seq.

Ecclesiologist, the, as editor of book-club literature, 321.

Editions of the Classics, typographical blunders in, 68.

"Editio princeps," advantages of possessing an, 167 —of Boccaccio, 91.

Elzevir Caesar, Brunet's measurement of, 26 —origin of its rarity, 66.

Elzevirs, reason of their not being rare at present, 225.

Errors in the various editions of the Bible, 67 et seq.

Evans, the auctioneer, 93.

Exchequer bill, curious specimen of, 134 et seq.

Facsimiles, extensive manufacture of, 27.

Farmer, Dr Richard, and Johnson, 130 et seq.

Feuerbach's German collection of causes celebres, 149.

Ferrier's Bibliomania, quotation from, 86 note.

Fires in libraries, 210 et seq.

Fisher, Rev. John, Bishop of Rochester, originator of Library of St John's, 204 et seq.

Flavigny's controversy with Abraham Ecchellensis, 67.

Fountains, religious controversies connected with, 401 et seq.

French causes celebres, 149 et seq.

French novels, the morals of, 10.

Friends, Society of, greatest criminals found among, 8 —De Quincey's testimony to the same effect, ib. et seq.

Furniture, old, 192.

Fustian, curious statute of Henry VII. concerning, 142 et seq.

Game of Chess, by Caxton, captured in Holland by Snuffy Davie, 222.

Genealogist, a, as editor of book-club literature, 316 et seq. —his influence and genius, 318.

Genealogy, Scottish peculiarities in, 317 —extract on, from the Liber de Antiquis Legibus, 318.

Genius, rewards of, unequally distributed, 258.

Glasgow, the shield argent of, 393 et seq.

Gleaner, the, and his harvest, 124 et seq.

"Good reader," a, the bore of a house, 113.

Gordon, Sir Robert, collector of Gordonstoun Library, 97 et seq.

Government and public libraries, 191.

Graham, Mr Lorimer, collection by, 186 et seq.

Grandison, Sir Charles, his perfection a defect, 8.

"Grangerites," peculiar glory of, 82 et seq. —origin of name, ib. —their mode of proceeding, 83 et seq.

Greek nomenclature, abuses and merits of, 2.

Grollier, a princely collector, 48.

Hagiology, 353.

Hallervord, John, Bibliotheca Curiosa of, 241.

Harvard Library, loss of old, 190.

Havelok the Dane reprinted by Roxburghe Club, 279.

Hazlewood, Joseph, a black sheep in the Roxburghe Club, 272 —description of his treasures, ib. et seq. —title of one of his reprints, 273 —description of another of his reprints, ib. note —fate of his History, 274.

Heathenism in the British Isles, 400 et seq.

Heber, Richard, origin of his library, 98 et seq. —Dibdin and Heber, 99 —duplicating his collection, 173.

Hierology of Greece, 359.

Highland springs, pilgrimages to, 299.

Historical literature, reprints of, 327 —in manuscript, ib. et seq.

Histrio-Mastix of Prynne, its unfortunate history, 129 et seq.

Hobby, the, of book-hunting, 101 et seq.

Hortensius, 267.

Illustrating of criminal trials, 150 —its advantages to posterity, ib. et seq. —at its height, 180 note. —illustrating a folio copy of Shakespeare, ib. note.

Illustrators of books, the, known as "Grangerites," 82 —their mode of proceeding, 83 et seq.

Imperfect copies, completion of, 27.

Index Expurgatorius of Charles Lamb, 152 note.

Inlaying, process of, 219.

Iona, the saints of, 382.

Ireland, history of, in early times fabulous, 362; Keating's History, ib. et seq.

Ireland, primitive church in, 368 et seq.

Irish Archaeological and other Clubs, 312 et seq.

Irish "bulls," instances of, 132.

Irish statutes and Irish history, 146 et seq.

Joecher, Allgemeines Gelehrten Lexicon of, 235.

Johnson and Dr Richard Farmer, 130 et seq.

Johnston, Captain, his Lives of Highwaymen and Pirates, 149.

Jolly, Bishop Robert, 244 —as a book-hunter, 245.

"Jolly" Club, the, 246.

Jones, Sir William, reading Cicero, 111.

Junot, the library of, 63.

Keating, Jeffrey, D.D., his History of Ireland, 363 et seq.

Kent, Chancellor, collection of, 184 et seq.

Kentigern, St, anecdotes of, 392 et seq.

Knox, Vicesimus, Spirit of Despotism by, 197.

Lamb, Charles, Index Expurgatorius of, 152 note.

Large-paper copies, aspirants after, 86.

Laurentian Library at Florence, 198.

Law books, composition of, 118.

Law maxims, absurd book on, 138 note.

Law papers as furnishing humorous reading, 135 et seq.

Law technicalities, vagaries of, 136 et seq.

Levant monks, apathy of, with reference to priceless books, 209.

Librarians recruited from the ranks of book-hunters, 227 —disadvantages of "Cerberus" librarians, 228 et seq. —Angelo Mai of the Vatican, 229 —Magliabecchi, ib. et seq. —Adrien Baillet, 230 et seq. —librarians as scholars, 231 et seq.

Libraries as stimulants to intellectual culture, 115 et seq. —growth of great libraries, 169 —impossibility of their being improvised, ib. et seq. —their gradual accumulation, 170 et seq. —Imperial Library at Paris, 176, 205, &c. —size of American libraries, Harvard, Astorian, Library of Congress, Boston Athenaeum, 176 —their large number in the States, ib. —The Private Libraries of New York, by James Wynne, M.D., 177 —specimen of a New York interior, 182 —library of Chancellor Kent, 184 et seq. —of Mr Lorimer Graham, 186 —of Rev. Dr Magoon, 187 et seq. —of Mr Menzies, 189 note —Harvard Library, 190 —Government and public libraries, 191 —privileged libraries and the Copyright Act, 193 note —British Museum Library, 197 et seq. —Ambrosian Library at Milan, 198 —Laurentian Library at Florence, ib. —Bodleian Library, ib. —Memoirs of Libraries, by Edward Edwards, 199 note —Durham College Library, nucleus of Trinity of Oxford, 203 —burning of Alexandrian Library, 211.

Licensing, abolition of, in England, 208.

Limiting number of impressions, 281 et seq.

Literary forgeries, moral code of, 303 et seq.

Long Parliament, proceedings of, 328 et seq.

Lucullus, Magnus, of Grand Priory, 46 et seq.

Lycanthropy, 279.

Magi, in their conflicts with saints, 401 et seq.

Magliabecchi, the librarian, 229 et seq.

Magoon, Rev. Dr, library of, 187 et seq.

Maitland Club, 312.

Margaret, Queen of Scotland, as a saint, 355.

Meadow, Archdeacon, description of as a mighty book-hunter, 14 —at an auction, 15 —a portion of his collection sold, 17 —reputed to read his own books, 18 —his learning, 19.

Medici, library of the, 198 et seq.

Men of the Time, printers' blunders in, 75.

Menzies, Mr, valuable American collection of, 189 note.

Metaphysics, origin of name, 127.

Monkbarns as a book-hunter, 165 et seq. —his description of Snuffy Davie's prowlings, 221 et seq.

Nathalan, St, anecdote of, 395.

Newgate Calendar, interest of, 148.

New York, private libraries of, 177 et seq.

Nomenclature, Greek, abuses and merits of, 2.

Noy, Attorney-General, and the Histrio-Mastix, 130.

Oelrichs, John Charles Conrad, rare work by, 207.

Old writers, their careful disclaiming of original ideas, 117.

Olio, Grose's, extract from, 54 note.

Onslow, Mr, and naming of members of Parliament, 131.

Owen's Parallelograms, the nature of, 13 —biographical notice of Owen in Men of the Time, 75 et seq.

Oxford, Bishop of, biographical notice of, in Men of the Time, 75.

Palaeographist, meaning of the name, 3.

Palimpsest, meaning of, 3.

Pamphlets, careful preservation of, enforced, 339.

Panel, meaning of, in England and in Scotland, 138.

Papaverius, Thomas, 32 et seq. —his unpunctuality, 33 —his costume, ib. et seq. —his eloquence, 35, 36 —on vagrancy, 38 —his irresponsibility in pecuniary matters, 39 —his charity, 41 —as a philosopher of human nature, 42 —as a book-hunter, ib. et seq. —as a borrower of books, 43 et seq. —his acute sensibility, 45.

Peignot, his Dictionnaire de Bibliologie, 127 note, 207 —his dictionary of condemned books, 208 —as a vagabond bibliographer, 239 et seq.

Philobiblion of Richard of Bury, 199 —extract from, 220 note.

Photius, curious history of the Bibliotheca of, 236.

Picts, St Columba among the, 377.

Pinkerton, John, description of, 285.

Playbills, collection of, a phase of bibliomania, 64.

Poems and plays as relics of pure literature, 217 et seq.

Popular authors objects of competition among publishers, 260 et seq.

Preservation of literature, 205 et seq. —politics and religion, with reference to, 208 —wars and revolutions with reference to, 209 —books in the midst of fire, 210.

Pretenders, 161 et seq. —generally bargain-hunters, 162 —their devices, 163.

Printers' blunders serviceable to literature, 71 et seq. —laughable examples of, 72 et seq. —tragic results of, 75 —examples of, in Men of the Time, 76.

Printing press, private, an appalling form of bibliomania, 293 —possession of, by Sir Alexander Boswell, 294.

Professional dealer, the, 107.

Prowler different from auction-haunter, 88 et seq.

Prynne and his Histrio-Mastix, 129 et seq.

Publishers and good literature, 262.

Quaker collector of paintings, a, anecdote of, 103.

Queen Cadyow and St Kentigern, 394.

Rambles in search of sculptured stones, 411 et seq.

Rarity, the comparative, of certain books, 170 et seq. —Americans and the rarity of books, 173 et seq. —rarity of works of early English printers, 218 et seq. —rarity increased by increased number of copies, 282.

Ratcliffe, Dr, a physician, 69 note.

Reading of books by book-hunters and possessors of libraries, 109 —impossible in certain cases, 110 —ought to be desultory, ib. et seq.

"Reading with the fingers" a test of scholarship, 116.

Religion and politics in reference to the preservation of literature, 208.

Religious hypocrites, uncharitableness and intolerance of, 7 —their development into criminals, 8.

Reminiscences of a book-hunting life, 59 et seq.

"Remnants," or broken books, 254.

Rent-paying in Scotland, 140 note.

Resuscitated literature, peculiar value of, 324 —objected to in hagiology, 359.

Richard of Bury, Bishop of Durham, as a private collector, 199 et seq. —as a benefactor of posterity, 200 et seq. —originator of Durham College Library, the nucleus of Trinity of Oxford, 203 —on the treatment of manuscripts (quotation from the Philobiblion), 220 note.

Ritson, Joseph, opponent of John Pinkerton, 287 et seq. —his peculiarities, 288 et seq.

Robespierre, draft of decree before, concerning the public libraries of Paris, 209.

Romans as introducers of Christianity into Great Britain, 360, 379 —as slighters of history, 360 et seq.

Rout upon Rout, by Felix Nixon, 57.

Roxburghe Club, 97, 265 et seq. —its origin, 268 —its dinner and toasts, 269 —its members, 270 —its "revels," 275 —Hazlewood's connection with, ib. and note et seq. —reprinting by, of ancient books, 278 et seq. —its first serious efforts, 279 —Dibdin as its master, 280 —under the care of the scholarly Botfield, 281 —its proffer of membership to Sir Walter Scott, 283 et seq.

Roxburghe, Duke of, as a book-hunter, 90, 164 —origin of his bibliomania, 90 et seq.

Roxburghe Library, sale of, 89 et seq. —scenes at the auction, 92 et seq. —Earl Spencer present, 93 et seq.

Rubricists, book-hunters as, 63.

Rule, Gilbert, ghost-story concerning, 346 et seq.

"Runic Knot," the, 409.

Saints, the early Northern, 352 et seq. —the making of, 353 —festival days of, 354 et seq. —Bollandus and his successors on saints, 355 et seq. —value in history of saint literature, 358 et seq. —vestiges of the peculiar characteristics of early Northern saints, 371 et seq. —their church architecture, 372 —saints of Irish origin innumerable, 375 —independent of Rome, 381 —mostly all obscure, ib. et seq. —as prophesiers of death, 383 —personal habits of, 389 —fishing and marine anecdotes of, 395 et seq.

Scholars in relation to collectors, 115 et seq.

School-books, rarity of old, 215 et seq.

Schoolboy life, reminiscences of, conjured up by an advertisement, 157 et seq.

Scotch Presbyterian Eloquence, a curious book, 240.

Scots Acts, brevity of, 146.

Scott, Sir Walter, as a book-club man, 283 —his admission to the Roxburghe Club, ib. et seq. —writing a song for the Bannatyne Club, 285 —his reprint of a trial for murder, 290 et seq. —imposed on by Robert Surtees, 300 et seq. —first idea of Waverley suggested to him by Surtees, 306.

Sculptured stones in Scotland, 405 et seq. —description of one, 406 —their character, 407 et seq. —Mr John Stuart's transcripts of, 410 —ramble in search of, 411 et seq. —one of them at Lochcolissor, ib. —others in various parts, 412 et seq.

Seneca commending literary moderation, 119 note.

Serf, St, and his robin, 392.

Shakespearian criticism a branch of knowledge, 69 et seq. —valuable to literature, 71.

Sheepfolds, Ruskin on the construction of, 125.

Sloane, Sir Hans, originator of British Museum Library, 197.

Smart, Fitzpatrick, as a mighty book-hunter, 19 —his peculiar line known as the "Fitzpatrick Smart Walk," 20 —his fancy ill to please, 21 —his household gods, 22 —his dress, 23 —his wonderful genius, 25 —fate of his collection, ib.

Smithsonian Institution, origin of, 174.

Snuffy Davie, a prince of book-hunters, 166 —his capture of the Game of Chess, 222.

Societies, book and other, 247 et seq. —the transactions of learned, an outlet for genius, 262 et seq.

Spalding Club, 312 —as an art-union, 404.

Spalding, John, value of his literary remains, 330 et seq. —quotation from his "Memorials," 333 et seq. —characteristics of his writings, 337.

Spencer, Earl, at the Roxburghe Library sale, 93 et seq. —his skirmish for the Caxtons, 123.

Spottiswoode Society, purpose of the, 247.

State trials replete with romance, 148.

Stated-task reader, the, 113.

Statute-making, pleasantry in, 143.

Stuart, Mr John, and the sculptured stones in Scotland, 410.

Superstitions, a book on, replete with errors in language, 153 et seq.

Surtees Club, 312.

Surtees, Robert, the historian of Durham, as a book-club man, 298 —anecdotes of, ib. et seq. —imposing on Sir Walter Scott, 300 et seq. —his contributions to Scott's Minstrelsy, 304 —suggesting Waverley to Scott, 306.

Sydenham Club, 265.

Thomson, James, and his books, 29 —his uncle's criticism on "Winter," ib.

Thomson, Rev. William, character of, 67 et seq. —his translation of Cunningham's Latin History of Britain, 68 note.

Title of an English Act, 145.

Title-page, a, no distinct intimation of contents of book, 124 —framing of exhaustive title-page, 126 et seq. —specimen of lengthy title-page, 127 —advantages of such, 128.

Toy literature, 216 note.

Transactions of learned societies, 262.

Trinity Library, Oxford, origin of, 203.

Types of Guttenberg and Faust, beauty of, 218.

Types, MacEwen on the, its fate at an auction, 125.

Typographical blunders, 71 et seq.

United States well stocked with libraries, 176 —its citizens as book-hunters, 177.

"Vampire" as a book-hunter, 55 —his collection, 56 et seq. —his policy at auctions, 57 et seq.

Vellum books, 63.

Verney, Sir Ralph, noting proceedings of the Long Parliament, 328 et seq.

Vision, a, of mighty book-hunters, 14 et seq.

Vulgate of Sixtus V., multitude of errors in, 67.

Waltonian Library, the, of Rev. Dr Bethune, 87 et seq.

Wars and revolutions, factors in the destruction of libraries, 209.

Watt, Dr, his bibliography, 234.

Watts, Isaac, and the "Grangerites," 83 et seq.

Wells dedicated to saints, 397 et seq.

Wilberforce, Samuel, Bishop of Oxford, humorous blunder in a biographical notice concerning, 76.

Wilbrod, St, and the Frisian Prince, 376.

William and the Wer Wolf reprinted by Roxburghe Club, 279 et seq.

Wodrow, Rev. Robert, his literary remains and collections, 338 —his private note-books, 340 —extracts from his note-books concerning "special providences," 343 et seq. —his ghost and witch stories, 346 et seq. —anecdote concerning the devil's sermon, 349 et seq.

"Ye" and "the," common delusion concerning, 270 note.

THE END.



Imprinted by William Blackwood and Sons, at their Printing Office, 32 Thistle Street, Edinburgh.