of the common people of Scotland has since undergone. See Appendix, No. I. Note A.

The church-establishment of Scotland happily coincides with the institution just mentioned, which may be called its school-establishment. The clergyman, being every where resident in his particular parish, becomes the natural patron and superintendent of the parishschool, and is enabled in various ways to promote the comfort of the teacher, and the proficiency of the scholars. The teacher himself is often a candidate for holy orders, who, during the long course of study and probation required in the Scottish church, renders the time which can be spared from his professional studies, useful to others as well as to himself, by assuming the respectable character of a schoolmaster. It is common for the established schools, even in the country parishes of Scotland, to enjoy the means of classical instruction; and many of the farmers, and some even of the cottagers, submit to much privation, that they may obtain, for one of their sons at least, the precarious advantage of a learned education. The difficulty to be surmounted arises, indeed, not from the expense of instructing their children, but from the charge of supporting them. In the country parish-schools, the English language, writing, and accounts, are generally

taught

taught at the rate of six shillings, and Latin at the rate of ten or twelve shillings, per annum. In the towns, the prices are somewhat higlrer.

It would be improper in this place to inquire minutely into the degree of instruction received at these seminaries, or to attempt any precise estimate of its effects, either on the individuals who are the subjects of this instruction, or on the community to which they belong. That it is on the whole favourable to industry and morals, though doubtless with some individual exceptions, seems to be proved by the most striking and decisive appearance; and it is equally clear, that it is the cause of that spirit of emigration and of adventure so prevalent among the Scotch. Knowledge has, by Lord Verulam, been denominated power; by others it has, with less propriety, been denominated virtue or happiness we may with confidence consider it as motion. A human being, in proportion as he is informed, has his wishes enlarged, as well as the means of gratifying those wishes. He may be considered as taking within the sphere of his vision a large portion of the globe on which we tread, and discovering advantage at a greater distance on its surface. His desires or ambition, once excited, are stimulated by his imagination; and distant and uncertain objects, giving freer scope to the operation of this fa

culty,

culty, often acquire, in the mind of the youthful adventurer, an attraction from their very distance and uncertainty. If, therefore, a greater degree of instruction be given to the peasantry of a country comparatively poor, in the neighbourhood of other countries rich in natural and acquired advantages; and if the barriers be removed that kept them separate; emigration from the former to the latter will take place to a certain extent, by laws nearly as uniform as those by which heat diffuses itself among surrounding bodies, or water finds its level when left to its natural course. By the articles of the Union, the barrier was broken down which divided the two British nations, and knowledge and poverty poured the adventurous natives, of the north over the fertile plains of England, and, more especially, over the colonies which she had settled in the east and in the west. The stream of population continues to flow from the north to the south; for the causes that originally impelled it, conti nue to operate; and the richer country is constantly invigorated by the accession of an informed and hardy race of men, educated in poverty, and prepared for hardship and danger, patient of labour, and prodigal of life. See Appendix, No. I. Note B.

The preachers of the Reformation in Scotland

were

were disciples of Calvin, and brought with them the temper as well as the tenets of that celebrated heresiarch. The presbyterian form of worship and of church government was endeared to the people, from its being established by themselves. It was endeared to them, also, by the struggle it had to maintain with the Catholic and the Protestant episcopal churches, over both of which, after a hundred years of fierce, and sometimes bloody contention, it finally triumphed, receiving the countenance of government, and the sanction of law. During this long period of contention and of suffering, the temper of the people became more and more obstinate and bigoted; and the nation received that deep tinge of fanaticism, which coloured their public transactions as well as their private virtues, and of which evident traces may be found in our own times. When the public schools were established, the instruction communicated in them partook of the religious character of the people. The Catechism of the Westminster Divines was the universal school-book, and was put into the hands of the young peasant as soon as he had acquired a knowledge of his alphabet; and his first exercise in the art of reading introduced him to the most mysterious doctrines of the Christian faith. This practice is continued in our own times. After the Assembly's Catechism, the Proverbs of

Solomon,

Solomon, and the New and Old Testament, follow in regular succession; and the scholar departs, gifted with the knowledge of the sacred writings, and receiving their doctrines according to the interpretation of the Westminster Confession of Faith. Thus, with the instruction of infancy in the schools of Scotland, are blended the dogmas of the national church; and hence the first and most constant exercise of ingenuity among the peasantry of Scotland, is displayed in religious disputation. With a strong attachment to the national creed, is conjoined a bigoted preference of certain forms of worship; the source of which would be often altogether obscure, if we did not recollect that the ceremonies of the Scottish Church were framed in direct opposition, in every point, to those of the Church of Rome.

The eccentricities of conduct, and singularities of opinion and manners, which characterized the English sectaries in the last century, afforded a subject for the comic muse of Butler, whose pictures lose their interest, since their archetypes are lost. Some of the peculiarities common among the more rigid disciples of Calvinism in Scotland, in the present times, have given scope to the ridicule of Burns, whose humour is equal to Butler's, and whose drawings from living manners are singularly expressive

and