George Buchanan - Robert Wallace

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event. All this was undoubtedly performance of no mean order, but from the Scottish national point of view, and from the point of view of general history, on which the special Scottish history exerted so profound an influence, it was preparatory to the great work he did in his native land. His Latin and his various Continental activities are forgotten, but his Scottish work is still memorable. Yet it was because he was the great Humanist and unequalled Latinist, as well as the thinker and experienced observer of affairs, that he was able to command the ear of learned and diplomatic Europe, and through them to make the events that were happening in his country a factor in the world’s history. His foreign performance was therefore, in reality, a preparation for his crowning performance at home. I shall not labour the point of one stage of his performance being preparatory to another.

      Of course I do not mean to say that Buchanan did all this consciously and systematically; that he deliberately prepared abroad, and then came and deliberately performed at home. Few men, especially men of Buchanan’s type, shape their lives on such lines of exact and exhaustive purpose. I leave out of account the unhappily large class who foolishly, and even wickedly, throw away their lives, and have hardly ever tried or desired to make a better of it. I confine myself to those who do get something out of life for themselves or society, or both. But I doubt if any, beyond a small minority even of this class, begin life with a distinct aim at reaching what they end life by becoming. There is, of course, the famous case of Whittington, who set himself in cold blood to become Lord Mayor of London. But for one Whittington there have been centuries of Lord Mayors who never dreamt of the Mansion House when they started business in the City. The glory and the turtle came upon them, virtually unsolicited; and even Whittington would probably not have addressed himself as he did to his high achievement, had it not been for the unique campanula of inspiration caught by his ear alone. Probably Napoleon early laid his plans for attaining the mastership of France, possibly of Europe; but did Cæsar begin life with a determination to conquer Rome and become its dictator, or Cromwell with a sketch-plan for cutting off his king’s head, cashiering his country’s parliament, and making himself Lord Protector and military despot?

      Millionaires are seldom so of set design. They begin, most probably, by aiming at a competent fortune, but having got that length, the acquired delight in pulling the strings of an extensive and possibly adventurous undertaking, and not mere miserly greed, has kept them at a task which they find they can perform, until the millions roll in as a justification of their ideas and processes. In politics and the professions men probably set out with a general aim at the best position and the most money they can make for themselves; but very few, I should imagine, of those who have reached the greatest eminence or prosperity possible to them said in their youth, ‘I mean to be Prime Minister, or Lord Chancellor, or Archbishop of Canterbury, or President of the Royal College of Physicians, or of the Royal Academy.’ Buchanan seems to have belonged to a type of character which does not include either of the classes of persons just considered. Neither cupidity nor ambition nor any of the ordinary self-aggrandising motives seems to have had much, if any, place in his character. Apostrophising Buchanan in his Funeral Elegy, Joseph Scaliger says:—

      ‘Contemptis opibus, spretis popularibus auris,

       Ventosæque fugax ambitionis, obis.’

      

      ‘Despising wealth, spurning the mob’s applause, and shunning vain ambition, thou passest away.’

      This was literally true. Buchanan lived from hand to mouth during the greater part of his career. But there is no evidence that he ever tried to make a fortune. He might have prospered in the Church, as Dunbar was willing to do. But he had ideas of his own on that subject, and neither gold nor dignities could tempt him to sell his soul.

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      He was often ‘hard up,’ but it does not appear to have depressed his spirits. Indeed, he is never sprightlier, more epigrammatically witty, or more genially humorous than when he is what some of us might call ‘begging’ from some wealthy friend who could appreciate his genius and accomplishments. Here, for instance, is a ‘begging letter’ to Queen Mary, in the days when they were still friends, and read Livy, and doubtless indulged in fencing-matches of wit together:—

      ‘Do quod adest: opto quod abest tibi: dona darentur

       Aurea, sors animo si foret æqua meo.

       Hoc leve si credis, paribus me ulciscere donis:

       Et quod abest, opta tu mihi: da quod adest.’

      Which may be literally, or nearly so, according ‘to the best of my knowledge and belief,’ as the affidavits say:—

      ‘To you I give what I do have: for you I wish what you don’t have:

       Golden, indeed, would be my gifts, were Fortune equal to my will.

       If you should chance to think this levity, in equal levities have your revenge:

       For me wish you what I don’t have: to me give you what you do have.’

      Dr. Hume Brown puts it neatly into rhyme thus:—

      ‘I give you what I have: I wish you what you lack:

       And weightier were my gift, were fortune at my back.

       Perchance you think I jest? A like jest then I crave:

       Wish for me what I lack, and give me what you have.’

      Take another in the same strain:—

      ‘Ad Jacobum, Moraviæ Comitem.

       ‘Si magis est, ut Christus ait, donare beatum,

       Quam de munifica dona referre manu:

       Aspice quam faveam tibi: sis ut dando beatus,

       Non renuo fieri, te tribuente, miser.’

      ‘To James, Earl of Moray.

      ‘If, as Christ says, it is more blessed to give than to receive gifts from a munificent hand, just see what a favour I am doing you: that you may be blessed in giving, I am ready to play miserable receiver to your happy donor.’

      Or, to cite Dr. Brown again:—

      

      ‘It is more blest, saith Holy Writ, to give than to receive:

       How great, then, is your debt to me, who take whate’er you give!’

      With equally humorous familiarity he sends in an application, ‘Ad Matthæum Leviniæ Comitem, Scotiæ Proregem’ (To Matthew, Earl of Lennox, Regent of Scotland’). I quote only the concluding couplet:—

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