for the most part, the side of Macgill, who was a man of cold unpopular manners, but of unreproached moral character, and possessed of some accomplishments, though certainly not of distinguished talents. The bulk of the lower orders espoused, with far more fervid zeal, the cause of those who conducted the prosecution against this erring doctor. Gavin Hamilton, and all persons of his stamp, were of course on the side of MacgillAuld, and the Mauchline elders, were his enemies. Mr. Robert Aiken, a writer in Ayr, a man of remarkable talents, particularly in public speaking, had the principal management of Macgill's cause before the Presbytery, and, I believe, also before the Synod. He was an intimate friend of Hamilton, and through him had about this time formed an acquaintance, which soon ripened into a warm friendship, with Burns. Burns, therefore, was from the beginning a zealous, as in the end he was perhaps the most effective partizan, of the side on which Aiken had staked so much of his reputation. Macgill, Dalrymple, and their brethren, suspected, with more or less justice, of leaning to heterodox opinions, are the New Light pastors of his earliest satires. The prominent antagonists of these men, and chosen champions of the Auld Light, in Ayrshire, it must now be admitted on all hands, presented, in many particulars of personal conduct and demeanour, as broad a mark as ever tempted the shafts of a satirist. These men prided themselves on being the legitimate and undegenerate descendants and representatives of the haughty Puritans, who chiefly conducted the overthrow of Popery in Scotland, and who ruled for a time, and would fain have continued to rule, over both king and people, with a more tyrannical dominion than ever the Catholic priesthood itself had been able to exercise amidst that high-spirited nation. With the horrors of the Papal system for ever in their mouths, these men were in fact as bigoted monks, and almost as relentless inquisitors in their hearts, as ever wore cowl and cord-austere and ungracious of aspect, coarse and repulsive of address and mannersvery Pharisees as to the lesser matters of the law, and many of them, to all outward appearance at least, overflowing with pharisaical self-conceit, as well as monastic bile. That admirable qualities lay concealed under this ungainly exterior, and mingled with and checked the worst of these gloomy passions, no candid man will permit himself to doubt or suspect for a moment; and that Burns has grossly overcharged his portraits of them, deepening shadows that were of themselves sufficiently dark, and excluding altogether those brighter, and perhaps softer, traits of character, which redeemed the originals within the sympathies of many of the worthiest and best of men, seems equally clear. Their bitterest enemies dared not at least to bring against them, even when the feud was at its height of fervour, charges of that heinous sort, which they fearlessly, and I fear justly, preferred against their antagonists. No one ever accused them of signing the Articles, administering the sacraments, and eating the bread of a Church, whose fundamental doctrines they disbelieved, and, by insinuation at least, disavowed.

The law of Church-patronage was another subject on which controversy ran high and furious in the district at the same period; the actual condi tion of things on this head being upheld by all the men of the New Light, and condemned as equally at variance with the precepts of the gospel, and the rights of freemen, by not a few of the other party, and, in particular, by certain conspicuous zealots in the immediate neighbourhood of Burns, While this warfare raged, there broke out an intestine discord within the

camp of the faction which he loved not. Two of the foremost leaders of the Auld Light party quarrelled about a question of parish-boundaries; the matter was taken up in the Presbytery of Kilmarnock, and there, in the open court, to which the announcement of the discussion had drawn a multitude of the country people, and Burns among the rest, the reverend divines, hitherto sworn friends and associates, lost all command of temper, and abused each other coram populo, with a fiery virulence of personal invective, such as has long been banished from all popular assemblies, wherein the laws of courtesy are enforced by those of a certain unwritten code. "The first of my poetic offspring that saw the light," says Burns, "was a burlesque lamentation on a quarrel between two reverend Calvinists, both of them dramatis personæ in my Holy Fair. I had a notion myself, that the piece had some merit; but to prevent the worst, I gave a copy of it to a friend who was very fond of such things, and told him that I could not guess who was the author of it, but that I thought it pretty clever. With a certain description of the clergy, as well as laity, it met with a roar of applause." This was The Holy Tuilzie, or Twa Herds. The two herds, or pastors, were Mr. Moodie, minister of Riccartoun, and that favourite victim of Burns's, John Russell, then minister of Kilmarnock, and afterwards of Stirling." From this time," Burns says, "I began to be known in the country as a maker of rhymes...... Holy Willie's Prayer next made its appearance, and alarmed the kirk-session so much, that they held several meetings to look over their spiritual artillery, and see if any of it might be pointed against profane rhymers.-Burns's reverend editor, Mr. Paul, presents Holy Willie's Prayer at full length, although not inserted in Dr. Currie's edition, and calls on the friends of religion to bless the memory of the poet who took such a judicious method of "leading the liberal mind to a rational view of the nature of prayer."-" This," says that bold commentator, "was not only the prayer of Holy Willie, but it is merely the metrical version of every prayer that is offered up by those who call themselves the pure reformed church of Scotland. In the course of his reading and polemical warfare, Burns embraced and defended the opinions of Taylor of Norwich, Macgill, and that school of Divines. He could not reconcile his mind to that picture of the Being, whose very essence is love, which is drawn by the high Calvinists or the representatives of the Covenanters-namely, that he is disposed to grant salvation to none but a few of their sect; that the whole Pagan world, the disciples of Mahomet, the Roman Catholics, the Lutherans, and even the Calvinists who differ from them in certain tenets, must, like Korah, Dathan and Abiram, descend to the pit of perdition, man, woman, and child, without the possi bility of escape; but such are the identical doctrines of the Cameronians of the present day, and such was Holy Willie's style of prayer. The hypocrisy and dishonesty of the man, who was at the time a reputed Saint, were perceived by the discerning penetration of Burns, and to expose them he considered his duty. The terrible view of the Deity exhibited in that able production is precisely the same view which is given of him, in different words, by many devout preachers at present. They inculcate, that the greatest sinner is the greatest favourite of heaven-that a reformed bawd is more acceptable to the Almighty than a pure virgin, who has hardly ever transgressed even in thought-that the lost sheep alone will be saved, and that the ninety-and-nine out of the hundred will be left in the wilderness, to perish without mercy-that the Saviour of the world loves

the elect, not from any lovely qualities which they possess, for they are hateful in his sight, but " he loves them because he loves them." Such are the sentiments which are breathed by those who are denominated High Calvinists, and from which the soul of a poet who loves mankind, and who has not studied the system in all its bearings, recoils with horror. . . . The gloomy forbidding representation which they give of the Supreme Being, has a tendency to produce insanity, and lead to suicide.” *

This Reverend author may be considered as expressing in the above, and in other passages of a similar tendency, the sentiments with which even the most audacious of Burns's anti-calvinistic satires were received among the Ayrshire divines of the New Light; that performances so blasphemous should have been, not only pardoned, but applauded by ministers of religion, is a singular circumstance, which may go far to make the reader comprehend the exaggerated state of party feeling in Burns's native county, at the period when he first appealed to the public ear: nor is it fair to pronounce sentence upon the young and reckless satirist, without taking into consideration the undeniable fact-that in his worst offences of this kind, he was encouraged and abetted by those, who, to say nothing more about their professional character and authority, were almost the only persons of liberal education whose society he had any opportunity of approaching at the period in question. Had Burns received, at this time, from his clerical friends and patrons, such advice as was tendered, when rather too late, by a layman who was as far from bigotry on religious subjects as any man in the world, this great genius might have made his first approaches to the public notice in a very different character." Let your bright talents," (thus wrote the excellent John Ramsay of Ochtertyre, in October 1787)," Let those bright talents which the Almighty has bestowed on you, be henceforth employed to the noble purpose of supporting the cause of truth and virtue. An imagination so varied and forcible as yours, may do this in many different modes; nor is it necessary to be always serious, which you have been to good purpose; good morals may be recommended in a comedy, or even in a song. Great allowances are due

to the heat and inexperience of youth;-and few poets can boast, like Thomson, of never having written a line, which, dying, they would wish to blot. In particular, I wish you to keep clear of the thorny walks of satire, which makes a man an hundred enemies for one friend, and is doubly dangerous when one is supposed to extend the slips and weaknesses of individuals to their sect or party. About modes of faith, serious and excellent men have always differed; and there are certain curious questions, which may afford scope to men of metaphysical heads, but seldom mend the heart or temper. Whilst these points are beyond human ken, it is sufficient that all our sects concur in their views of morals. You will forgive me for these hints."

It is amusing to observe how soon even really Bucolic bards learn the tricks of their trade: Burns knew already what lustre a compliment gains from being set in sarcasm, when he made Willie call for special notice of

Nor is his other patron, Aiken, introduced with inferior skill, as having merited Willie's most fervent execration by his “ glib-tongued" defence of

the heterodox doctor of Ayr:

"Lord! visit them wha did employ him,

And for thy people's sake destroy 'em."

Burns owed a compliment to this gentleman for a well-timed exercise of his elocutionary talents. "I never knew there was any merit in my poems," said he, "until Mr. Aitken read them into repute."

Encouraged by the "roar of applause" which greeted these pieces, thus orally promulgated and recommended, he produced in succession various satires wherein the same set of persons were lashed; as The Ordination; The Kirk's Alarm, &c. &c.; and last, and best undoubtedly, The Holy Fair, in which, unlike the others that have been mentioned, satire keeps its own place, and is subservient to the poetry of Burns. This was, indeed, an extraordinary performance; no partizan of any sect could whisper that malice had formed its principal inspiration, or that its chief attraction lay in the boldness with which individuals, entitled and accustomed to respect, were held up to ridicule: it was acknowledged amidst the sternest mutterings of wrath, that national manners were once more in the hands of a national poet. The Holy Fair, however, created admiration, not surprise, among the circle of domestic friends who had been admitted to watch the steps of his progress in an art of which, beyond that circle, little or nothing was heard until the youthful poet produced at length a satirical master-piece. It is not possible to reconcile the statements of Gilbert and others, as to some of the minutia of the chronological history of Burns's previous performances; but there can be no doubt, that although from choice or accident, his first provincial fame was that of a satirist, he had, some time before any of his philippics on the Auld Light Divines made their appearance, exhibited to those who enjoyed his personal confidence, a range of imaginative power hardly inferior to what the Holy Fair itself displays; and, at least, such a rapidly improving skill in poetical language and versification, as must have prepared them for witnessing, without wonder, even the most perfect specimens of his art. Gilbert says, that "among the earliest of his poems," was the Epistle to Davie, (i. e. Mr. David Sillar), and Mr. Walker believes that this was written very soon after the death of William Burnes. This piece is in the very intricate and difficult measure of the Cherry and the Slae; and, on the whole, the poet moves with ease and grace in his very unnecessary trammels; but young poets are careless beforehand of difficulties which would startle the experienced; and great poets may overcome any difficulties if they once grapple with them; so that I should rather ground my distrust of Gilbert's statement, if it must be literally taken, on the celebration of Jean, with which the epistle terminates: and, after all, she is celebrated in the concluding stanzas, which may have been added some time after the first draught. The gloomy circumstances of the poet's personal condition, as described in this piece, were common, it cannot be doubted, to all the years of his youthful his tory; so that no particular date is to be founded upon these; and if this was the first, certainly it was not the last occasion, on which Burns exercised his fancy in the colouring of the very worst issue that could attend a life of unsuccessful toil. But Gilbert's recollections, however on trivial points inaccurate, will always be more interesting than any thing that could

be put in their place. "Robert," says he, "often composed without any regular plan. When any thing made a strong impression on his mind, so as to rouse it to poetic exertion, he would give way to the impulse, and embody the thought in rhyme. If he hit on two or three stanzas to please him, he would then think of proper introductory, connecting, and concluding stanzas; hence the middle of a poem was often first produced. It was, I think, in summer 1784, when in the interval of harder labour, he and I were weeding in the garden (kail-yard), that he repeated to me the principal part of his epistle (to Davie). I believe the first idea of Robert's becoming an author was started on this occasion. I was much pleased with the epistle, and said to him I was of opinion it would bear being printed, and that it would be well received by people of taste; that I thought it at least equal, if not superior, to many of Allan Ramsay's epistles, and that the merit of these, and much other Scotch poetry, seemed to consist principally in the knack of the expression-but here, there was a strain of interesting sentiment, and the Scotticism of the language scarcely seemed affected, but appeared to be the natural language of the poet; that, besides, there was certainly some novelty in a poet pointing out the consolations that were in store for him when he should go a-begging. Robert seemed very well pleased with my criticism, and he talked of sending it to some magazine; but as this plan afforded no opportunity of knowing how it would take, the idea was dropped. It was, I think, in the winter following, as we were going together with carts for coal to the family, (and I could yet point out the particular spot), that the author first repeated to me the Address to the Deil. The curious idea of such an address was suggested to him, by running over in his mind the many ludicrous accounts and representations we have, from various quarters, of this august personage. Death and Doctor Hornbook, though not published in the Kilmarnock edition, was produced early in the year 1785. The schoolmaster of Tarbolton parish, to eke up the scanty subssitence allowed to that useful class of men, had set up a shop of grocery goods. Having accidentally fallen in with some medical books, and become most hobby-horsically attached to the study of medicine, he had added the sale of a few medicines to his little trade. He had got a shop-bill printed, at the bottom of which, overlooking his own incapacity, he had advertised, that " Advice would be given in common disorders at the shop gratis." Robert was at a mason-meeting in Tarbolton, when the Dominie unfortunately made too ostentatious a display of his medical skill. As he parted in the evening from this mixture of pedantry and physic, at the place where he describes his meeting with Death, one of those floating ideas of apparitions, he mentions in his letter to Dr. Moore, crossed his mind; this set him to work for the rest of the way home. These circumstances he related when he repeated the verses to me next afternoon, as I was holding the plough, and he was letting the water off the field beside me. The Epistle to John Lapraik was produced exactly on the. occasion described by the author. He says in that poem, On Fasten-e'en we had a rockin'. I believe he has omitted the word rocking in the glossary. It is a term derived from those primitive times, when the country-women employed their spare hours in spinning on the rock or distaff. This simple implement is a very portable one, and well fitted to the social inclination of meeting in a neighbour's house; hence the phrase of going a-rocking, or with the rock. As the connexion the phrase had with the implement was forgotten when the rock