of his better self and of God's grace against these evil habits. Often he struggled and often he fell; but he had two advantages which again and again have saved souls from ruin-advantages which no one who enjoys them (and how many of us do enjoy them!) can prize too highly-he had a good mother and he had good friends. He had a good mother, who wept for him, and prayed for him, and warned him, and gave him that advice which only a mother can give, forgotten for the moment, but remembered afterwards. And he had good friends, who watched every opportunity to encourage better thoughts, and to bring him to his better self. In this state of struggle and failure he came to the city of Milan, where the Christian community was ruled by a man of fame almost equal to that which he himself afterwards won, the celebrated Ambrose. And now the crisis of his life was come, and it shall be described in his own words. He was sitting with his friend; his whole soul was shaken with the violence of his inward conflict-the conflict of breaking away from his evil habits, from his evil associates, to a life which seemed to him poor, and profitless, and burdensome. Silently the two friends sat together, and at last, says Augustine, when deep reflection had brought together and heaped up all my misery in the sight of my heart, there arose a mighty storm of grief, bringing a mighty shower of tears.' He left his friend, that he might weep in solitude; he threw himself down under a figtree in the garden (the spot is still pointed out in Milan), and he cried in the bitterness of his spirit, 'How long? how long?-to-morrow? to-morrow? Why not now? -why is there not this hour an end to my uncleanness?' 'So was I speaking and weeping in the contrition of my heart,' he says, 'when, lo! I heard from a neighbouring house a voice as of a child, chanting and oft repeating, "Take up and read; take up and read." Instantly my countenance altered; I began to think whether children were wont in play to sing such words, nor could I remember ever to have heard the like. So, checking my tears, I rose, taking it to be a command from God to open the book and read the first chapter I should find.'. There lay the volume of St Paul's Epistles, which he had just begun to study. 'I seized it,' he says; I opened it, and in silence I read that passage on which my eyes first fell: "Not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof." No further could I read, nor needed I; for instantly, at the end of this sentence, by a serene light infused into my soul, all the darkness of doubt vanished away.'

...

We need not follow the story further. We know how he broke off all his evil courses; how his mother's heart was rejoiced; how he was baptised by the great Ambrose; how the old tradition describes their singing together, as he came up from the baptismal waters, the alternate verses of the hymn called from its opening words Te Deum Laudamus. We know how the profligate African youth was thus transformed into the most illustrious saint of the Western Church, how he lived long as the light of his own generation, and how his works have been cherished and read by good men, perhaps more extensively than those of any Christian teacher since the Apostles. It is a story instructive in many ways. It is an example, like the conversion of

St Paul, of the fact that from time to time God calls His servants not by gradual, but by sudden changes. (From Canterbury Sermons, No. X. The Doctrine of St Paul.) See Life by Mr R. E. Prothero and Dean Bradley (1894); Stanley's Letters and Verses, edited by Prothero (1895); and Recollections of A. P. Stanley, by Dean Bradley (1883).

Henry Alford (1810-71), born in London, in 1829 entered Trinity College, Cambridge, and having taken a good degree, in 1834 gained a fellowship. Incumbent of Wymeswold, Leicestershire (1835-53), and then of Quebec Chapel, London, in 1857 he became Dean of Canterbury. Besides upwards of a hundred articles, some of them contributed to the Contemporary Review, of which he was the first editor (1866-70), he published near fifty volumes, among them, besides collected sermons and hymns, The School of the Heart and Other Poems (1835), Chapters on the Greek Poets (1841), A Plea for the Queen's English (1863), and an annotated Greek Testament (4 vols. 1844-60), which largely followed the German critics, represented 'moderate liberal' views on inspiration, and was long the standard work in England. Several of his hymns are widely popular, as 'Come, ye thankful people, come,' 'Forward be our watchword,''Ten thousand times ten thousand.' There is a Life of him by his widow (1873).

Norman Macleod (1812–72) was the third in a succession of Scottish parish ministers bearing the same name-the grandfather in Morven, the father in Campbeltown and next in the Gaelic church in Glasgow, the grandson first at Loudoun in Ayrshire, then after the Disruption of 1843 at Dalkeith, and finally from 1851 in the Barony Parish of Glasgow. Spite of many sympathies with Chalmers and the Evangelicals, the third Norman clung in 1843 to the idea of the National Church, helped greatly to build up the Establishment after the staggering blow of the Disruption, and was erelong recognised as a leader of the Church. An eloquent preacher, he became a royal chaplain in 1857, and was the intimate and valued friend of Queen Victoria and her family. His liberal sympathies led him to protest against the more rigid Sabbatarianism as Jewish rather than Christian, and his views on the historic significance of the 'decalogue qua decalogue' raised in 1866 suspicion of his orthodoxy. But in 1867 the Assembly honoured him with a commission to visit the mission field in India, and in 1869 raised him to the Moderator's chair.

For many years he edited the Christian Instructor; but it was as first editor of Good Words (1860) that he became known to the reading public not merely as a tactful and enterprising editor, but as a constant contributor of stories and miscellaneous articles, some of which were also published as books. His genial manliness and somewhat of his gifts of humour and pathos are reflected in his stories, which are, however, rather lacking in power and literary finish. Wee Davie and The Starling are short tales of Scottish domestic life;

The Old Lieutenant and his Son (1862) is on a larger canvas, but hardly so successful. He wrote also a biography of a cousin, The Earnest Student (1854), Reminiscences of a Highland Parish (his grandfather's, 1867), books or addresses on parochial needs and social duties, and records of two Oriental tours. Of his verses, a curling song became popular, and a religious poem, 'Courage, brother! do not stumble,' was at once admitted into British hymn-books, and is now regularly sung as a hymn. There is a Life of him (1876) by his brother, Dr Donald Macleod, who succeeded him as editor of Good Words.

James M'Cosh (1811-94), an exponent of the Scottish philosophy, was an Ayrshire farmer's son who, becoming a minister of the Church of Scotland, joined the Free Church (in which he held several cures), in 1851 was appointed Professor of Logic at Belfast, and from 1868 to 1888 was president of Princeton College in the United States. His Method of the Divine Government (1850; 9th ed. 1867) was followed by The Intuitions of the Mind (1860); and in these and in an examination of Mill (1866) he defended what he considered the Natural Realism of Reid against both the empirical school and the relativist views of Kant, Hamilton, and Mansel. He published

also a comprehensive work on The Scottish Philosophy (1875), and books on psychology, evolution, fundamental truths, and morals.

James Spedding (1808–81) was born at Mirehouse near Bassenthwaite, 26th June 1808, the younger son of a Cumberland squire. From Bury St Edmunds he passed in 1827 to Trinity College, Cambridge, of which he became a scholar, and of which at his death he had long been an honorary Fellow. From 1835 to 1841 he held a post at the Colonial Office; in 1842 he attended Lord Ashburton to America as private sercretary ; and in 1847 he might, had he chosen, have become Under-Secretary of State, with £2000 a year. But he had already devoted himself to the task of his life-'to re-edit Bacon's works, which did not want any such re-edition, and to vindicate Bacon's character, which could not be vindicated.' So wrote Edward FitzGerald, the oldest of Spedding's many brilliant friends-Tennyson and Carlyle were also of the number-and he added : 'He was the wisest man I have known; not the less so for plenty of the boy in him; a great sense of humour; a Socrates in life and death, which he faced with all serenity so long as consciousness lasted.' It was in St George's Hospital that Spedding died, on 9th March 1881, having eight days before been run over by a cab.

Hardly any writer of equal parts and eminence is so completely identified with the one work to which he chose to devote his best energies for thirty years the study of Lord Bacon, the editing of his works, and the writing of his life. In Evenings with a Reviewer (written in 1845, but

privately printed) he had little difficulty in showing, not without caustic comments, that Macaulay was not justified in the very low view he took of Bacon's character. It was Spedding who did by far the principal part of the magistral edition of Bacon's Works (7 vols. 1857-59) undertaken in conjunction with Ellis and Heath; the accompanying Life and Letters (also in 7 vols. 1861-74), pronounced by Carlyle (who ought to be a judge on that point at least) 'the hugest and faithfullest bit of literary navvy work I have met with in this generation,' was all Spedding's own. The general conclusion of more recent critics is that Spedding is decidedly too favourable to Bacon, and is on some points even an apologist -the shorter works by Dean Church (1884) and Dr Abbott (1885) are useful commentaries on Spedding's arguments and conclusions, which must, however, always receive respectful consideration, and, as against Macaulay, are in large measure universally accepted. Sir Leslie Stephen has said that 'Spedding's qualities are in curious contrast with Macaulay's brilliant audacity, and yet the trenchant exposure of Macaulay's misrepresentations is accompanied by a quiet humour and a shrewd critical faculty which, to a careful reader, make the book more interesting than its rival.' Spedding produced in 1878, in two volumes, an abridged and popularised Life and Times of Francis Bacon. He was one of the first scholars seriously to examine-and denounce-the attribution to Bacon of Shakespeare's plays. No man, he summed up, who knew Bacon's work and Shakespeare's well could ever mistake five lines of the one for five lines of the other. Other works are a pamphlet on Publishers and Authors (1867), Reviews and Discussions not relating to Bacon (1879; reprints from serials), and a share in the Studies in English History, mostly written by Mr James Gairdner (1881). There is a Life by Venables prefixed to the 1882 edition of Evenings with a Reviewer. The following short extract shows Spedding's method of dealing with the crucial question of

Bacon and Bribery.

I know nothing more inexplicable than Bacon's unconsciousness of the state of his own case, unless it be the case itself. That he, of all men, whose fault had always been too much carelessness about money—who, though always too ready to borrow, to give, to lend, and to spend, had never been either a bargainer, or a grasper, or a hoarder, and whose professional experience must have continually reminded him of the peril of meddling with anything that could be construed into corruption-that he should have allowed himself on any account to accept money from suitors while their cases were before him is wonderful. That he should have done it without feeling at the time that he was laying himself open to a charge of what in law would be called bribery is more wonderful still. That he should have done it often, and not lived under an abiding sense of insecurity-from the consciousness that he had secrets to conceal, of which the disclosure would be fatal to his reputation, yet the safe keeping did not rest

solely with himself—is most wonderful of all. Give him credit for nothing more than ordinary intelligence and ordinary prudence - wisdom for a man's self-and it seems almost incredible. And yet I believe it was the fact. The whole course of his behaviour, from the first rumour to the final sentence, convinces me that not the discovery of the thing only, but the thing itself, came upon him as a surprise; and that if anybody had told him the day before that he stood in danger of a charge of taking bribes, he would have received the suggestion with unaffected incredulity. How far I am justified in thinking so, the reader shall judge for himself; for the impression is derived solely from the tenor of the correspondence.

Augustus de Morgan (1806-71), son of Colonel de Morgan of the Indian army, was born at Madura in the Madras Presidency, and brought up at Worcester and Taunton. Educated at several private schools, he 'read algebra like a novel'--ordinary novels he always devoured insatiably; but after four years at Trinity, Cambridge, he came out only fourth wrangler (1827). In consequence of his revolt from early evangelical training he did not take orders; law proved distasteful; from 1828 to 1831 he was the first Professor of Mathematics in University College, London- -a post he resumed in 1836-66; and he was secretary of the Astronomical Society (1831-38 and 1848-54). A mathematician of the first order, he was minutely versed in the history of the mathematical and physical sciences; he also devoted himself to the development of the Aristotelian or 'Formal' Logic. His works include, besides books on arithmetic, algebra, trigonometry, numbers, logic, the famous Budget of Paradoxes (1872), reprinted from the Athenæum. He also contributed largely to the Penny Cyclopædia (eight hundred and fifty articles) and many scientific journals. The Memoir of him (1882) is by his wife, Sophia Elizabeth Frend, who printed also her own Reminiscences (1895).

James Frederick Ferrier (1808-64) was born in Edinburgh. His father was a brother of Miss Ferrier, the novelist (see page 300); his mother a sister of Christopher North. He studied a while at Edinburgh, graduated B.A. at Oxford in 1831, and next year was admitted to the Scottish Bar, but never practised. An intimate friend of Sir William Hamilton, he studied philosophy seriously at Heidelberg and at home, and by 1840 was contributing to Blackwood's Magazine on philosophical subjects, some of his articles attracting much notice. In 1842 he became Professor of History at Edinburgh, in 1845 of Moral Philosophy at St Andrews. In his Institutes of Metaphysics (1854) he sought to construct a system of idealism in a series of propositions demonstrated somewhat after the manner of Euclid. His rather thorough-going idealism, his theory of knowing and being,' has little in common with Kantianism or Hegelianism, and though it professes to be Scottish, is inevitably opposed to Hamilton and

all the Scottish school,' with decided affinities to Berkeley. But Ferrier belonged to no school and founded none. The Lectures on Greek Philosophy (1866) constituted a most attractively written and unusually luminous introduction to the subject. To these lectures his son-in-law, Sir Alexander Grant, prefixed a Life.

John Hill Burton (1809–81) was the son of an officer and was born at Aberdeen, was admitted to the Scottish Bar in 1831, from 1854 was secretary to the Prison Board of Scotland, and from 1877 a Commissioner of Prisons. He was an indefatigable writer, and contributed much to Blackwood, the Westminster, and other periodicals. His Lives of Hume (1846) and Lord Lovat and Duncan Forbes (1847) became standard works; he wrote a manual of Scots law and a treatise on bankruptcy, a small manual of political economy, and a series of Narratives from Criminal Trials in Scotland. But his most extensive and best-known work was that which began in 1853 with two volumes on the History of Scotland from the Revolution to the Extinction of the Last Jacobite Insurrection, 1689– 1748, a work honestly and diligently executed, not without vigorous and picturesque passages—as the account of the battle of Killiecrankie and the massacre of Glencoe, though the style is in the main rather lumbering and lacking in rhythm and dignity. He subsequently completed his Scottish history with seven more volumes, The History of Scotland from Agricola's Invasion to the Revolution of 1688 (1867-70), which fully sustained his reputation for laborious research, and was accepted as the most complete and, on the whole, accurate history of Scotland—though the narrative is often desultory and disproportionate, and the lack of the historical imagination is obvious. A new edition of the whole (1873) improved the earliest and Roman part of the work. His History of the Reign of Queen Anne (3 vols.) appeared in 1880. In 1862 he produced a very amusing and interesting volume, The Book-Hunter, containing sketches of the ways of book-collectors, scholars, literary investigators, desultory readers, and other persons whose pursuits revolve round books and literature.' In 1864 appeared The Scot Abroad, illustrating the close and curious relations of Scotland and Scotsmen in the olden time with foreign countries. A small book on The Cairngorm Mountains is an exceptionally interesting vade-mecum for climbers there and lovers of hill scenery. He edited two volumes of the Scottish Privy Council Register, helped Bowring to edit Bentham, and extracted from Bentham's works a very readable collection of Benthamiana. Burton's wife prefixed a Memoir to a new edition of the Book-Hunter (1882).

The Riding of the Parliament.

The new Parliament, whose career was to be so memorable, assembled on the 6th of May 1703. The 'Riding' of a newly assembled Parliament was an old feudal ceremony, of which the annual procession of the

Royal Commissioner to the General Assembly remains a faint vestige. On this occasion it was performed with more than the usual pomp, and, in association with the legislative history of those who partook in it, left an impression more abiding than that of a vain pageant. It was remembered that all the parade and splendour of the occasion were the decorations of legislative labours which abolished the ceremonial for ever, along with the ancient national legislature, of which the old usage was a becoming decoration. As these solemnities are in themselves curious, and form a feature of national manners, the opportunity seems appropriate for a brief account of them.

The first operation was to have the long street from the Parliament Square to Holyrood House cleared of dirt and impediments—a task of some difficulty and importance. A proclamation was issued, prohibiting the use of miscellaneous vehicles within the gates of the city during the ceremony, and for preserving strict order in the crowd. A passage through the centre of the long street was railed in; and, while the magistrates provided a civic guard to the extremity of their dominion at the Nether-Bow Port, the royal foot-guards lined the remainder of the street to the palace gate. It was an absolute injunction on every member, of whatever degree, that he should ride, and any attempt to evade the chivalrous feudal usage was punished with a heavy penalty. Out of consideration, however, for those respectable burgesses or ancient professional men to whom the elevation was unusual, arrangements were made for assisting them to mount and dismount at the extremities of the journey.

The first movement of the day was by the officers of state, who proceeded one hour before the rest of the members to arrange matters for their reception. The Lord High Constable, with his robe and baton of office, and his guard ranged behind him, sat at the Lady Stairs, by the opening of the Parliament Close, to receive the members under his protection, being officially invested with the privilege and duty of the exterior defences of the Parliament House. He made his obeisances to the members as they dismounted, and handed them over to the Lord Marischal, who, having the duty of keeping order and protecting the members within the House, sat at the door, in all his pomp, to receive them.

The procession, according to old feudal usage, began diminutively, and swelled in importance as it went. The representatives of the burghs went first; then, after a pause, came the lesser barons, or county members; and then the nobles-the highest in rank going last. A herald called each name from a window of the palace, and another at the gate saw that the member took his place in the train. All rode two abreast. The commoners wore the heavy doublet of the day unadorned. The nobility followed in their gorgeous robes. Each burghal commissioner had a lackey, and each baron two, the number increasing with the rank, until a duke had eight. The nobles were each followed by a trainbearer, and the Commissioner was attended by a swarm of decorative officers, so that the servile elements in the procession must have dragged it out to a considerable length. It seems, indeed, to have been borrowed from the French processions, and was full of glitter-the lackeys, over their liveries, wearing velvet coats embroidered with armorial bearings. All the members were covered, save those whose special function it was to attend upon the honours-the crown, sceptre, and

sword of state. These were the palladium of the nation's imperial independence, and the pomp of the procession was concentrated on the spot where they were borne— the same as they may yet be seen in Edinburgh Castlebefore the Commissioner. Immediately before the sword rode the Lord Lyon, in his robe and heraldic overcoat, Iwith his chain and baton. Behind him were clustered a clump of gaudy heralds and pursuivants, with noisy trumpeters proclaiming the approach of the precious objects which they guarded. Such was the procession which poured into that noble oak-roofed hall, which still recalls, by its name and character, associations with the ancient legislature of Scotland.

Let us, in the meantime, follow the legislative assembly into their hall, and cast a glance on the scene there presented. Instead of the arrangement by parties, with which we are familiar in the British Houses of Parliament, the Estates were distributed according to ranks. They all sat in one house, and appear to have been much nearer in form to the French States-General, whose latest meeting had welcomed the accession of Louis XIII., than to the English Parliament. The Chancellor sat as chairman, and the officers of state clustered round him on what were called the steps of the throne. Raised and decorated benches at the upper end of the hall were for the exclusive use of the nobles, and a penalty was incurred by any other person sitting there. In the centre was a table, round which were seated the judges of the Court of Session and the clerks of Parliament. Beneath this, on a series of plain benches, or forms, were ranged the lesser barons and burgesses; and strangers specially admitted sat at the extremity of these seats. Beneath the bar there was sometimes a motley assemblage of the attendants on the higher members and state officers, and it would seem that the miscellaneous public, unless on special occasions, had access there.

(From The History of Scotland.) William Forbes Skene (1809-92), Scottish historian, was born at Inverie, on Loch Nevis, the second son of Scott's friend, Skene of Rubislaw. He was educated at Edinburgh and elsewhere (learning Gaelic in Laggan manse), and became in 1832 an Edinburgh Writer to the Signet. In 1881 he succeeded Hill Burton as Scottish Historiographer, and he was D.C.L. of Oxford. Among his works were The Highlanders of Scotland (1837), editions of The Dean of Lismore's Book (1861), of the Chronicles of the Picts and Scots (1867), and of Fordun's Cronica Gentis Scotorum (1871), The Four Ancient Books of Wales (1868), and The Family of Skene of Skene (1887). By far his most important work, and (though containing some debatable theses) still the standard authority on the subject, was his Celtic Scotland (3 vols. 1876-80). Skene was a conscientious and painstaking scholar, with a competent knowledge of his subject, but he cherished some antiquated prejudices and had little sense of literary form.

Mark Lemon (1809-70) was born in London, and in his twenty-sixth year wrote a farce, the first of a long series of melodramas, operettas, and the like. Of several novels, the best perhaps was Falkner Lyle (1866); he wrote children's stories and essays, and combined the arts of lecturer and

William Rathbone Greg (1809–81), born at Manchester, was educated under Dr Lant Carpenter at Bristol, and at Edinburgh University. For a while he managed his father's mill at Bury, and afterwards carried on business on his own account, gaining meanwhile a prize (1842) for an essay on the Corn Laws, and publishing a courteous but negative criticism of the Creed of Christendom (1851). He now fairly embarked in literature, and wrote industriously for the quarterlies and magazines; his essays being subsequently published as books in three collections-Essays on Political and Social Science (1854), Literary and Social Judgments (1869), and Miscellaneous Essays (1884). He became a Commissioner of Customs in 1856, and was Comptroller of H.M. Stationery Office from 1864 till 1877. In most of his works he showed a disbelief in the political instincts of democracy, and an expectation of little from social or other legislation. The Enigmas of Life (1872) received the more popularity for its open-eyed and not too hopeful outlook, though there was little direct or aggressive hostility shown to accepted views. In Rocks Ahead (1874) he took a highly pessimistic view of the future of England, foreboding the political supremacy of the lower classes, industrial decline, and the divorce of intelligence from religion. Other works were Political Problems (1870) and Mistaken Aims (1876). He wrote clearly and calmly, but with the moral force of manifest conviction.-His son, Percy Greg (18361899), was a poet, novelist, and somewhat vehemently polemical author of a History of the United States, having, after being secularist and spiritualist in turn, become the champion of something very like absolutism.

·

From The Enigmas of Life.'

Two glorious futures lie before us: the progress of the race here, the progress of the man hereafter. History indicates that the individual man needs to be transplanted in order to excel the past. He appears to have reached his perfection centuries ago. Men lived then whom we have never yet been able to surpass, rarely even to equal. Our knowledge has, of course, gone on increasing, for that is a material capable of indefinite accumulation. But for power, for the highest reach and range of mental and spiritual capacity in every line, the lapse of two or three thousand years has shown no sign of increase or improvement. What sculptor has surpassed Phidias? What poet has transcended Eschylus, Homer, or the author of the Book of Job? What devout aspirant has soared higher than David or Isaiah? What statesman have modern times produced mightier or grander than Pericles? What patriot martyr truer or nobler than Socrates? Wherein, save in mere acquire

ments, was Bacon superior to Plato? or Newton to Thales or Pythagoras? Very early in our history individual men beat their wings against the allotted boundaries of their earthly dominions; early in history God gave to the human race the types and patterns to imitate and approach, but never to transcend. Here, then, surely we see clearly intimated to us our appointed work—namely, to raise the masses to the true standard of harmonious human virtue and capacity, not to strive ourselves to overleap that standard; not to put our own souls or brains into a hotbed, but to put all our fellowmen into a fertile and a wholesome soil. If this be so, both our practical course and our speculative difficulties are greatly cleared. The timid fugitives from the duties and temptations of the world, the selfish coddlers and nursers of their own souls, the sedulous cultivators either of a cold intellect or of a fervent spiritualism, have alike deserted or mistaken their mission, and turned their back upon the goal.

A Memoir of W. R. Greg by his widow was prefixed to the eighteenth edition of The Enigmas of Life (1891).

Gilbert Abbott à Beckett (1811-56), born in London and educated at Westminster, was called to the Bar in 1841, and in 1849 became a metropolitan police-magistrate. Besides writing for Punch, the Times, and many serials, he was author of The Quizziology of the British Drama, and is specially remembered as the inventor of the 'comic' Blackstone and the 'comic' Histories of England and Rome-the first illustrated by Cruikshank, the last two by Leech.-One son, Gilbert (1837-91), was a playwright; another, Arthur William, born in 1844, has been playwright, novelist, barrister, journalist, and editor.

James David Forbes (1809-68), eminent not merely as an original investigator in various departments of physics, but as a luminous writer and a teacher who secured the enthusiastic reverence of a series of eminent pupils, was grandson of the first Sir William Forbes of Pitsligo and son of the second, and his mother was Sir Walter Scott's first love. Born at Edinburgh, young Forbes studied in the university there, and was called to the Bar in 1830. From 1833 he held the Edinburgh chair of Natural Philosophy, exchanging it in 1859 for the principalship of the United College at St Andrews. Among his contributions to science are his investigations on heat, light, polarisation, underground temperature, and the use of the thermometer for determining heights; but he is best known by his researches on the motion of glaciers, in connection with which subject he wrote Travels through the Alps (1843), Norway and its Glaciers (1853), Tour of Mont Blanc and Monte Rosa (1855), and Occasional Papers on the Theory of Glaciers (1859). He was certainly the first to establish the viscous theory of glaciers and to secure definite measurements of their motion; he was, indeed, as Professor Tait said, 'the Copernicus or Kepler of this science.' His scientific achievements and his personal life are recorded in his Life and Letters edited by Shairp, Tait, and Adams Reilly (1873).