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Poet Laureate," to the ill-success of Downright Shippen's own efforts in verse

"To Shippen, Apollo was cold with

respect,

But said in a greater assembly he shined,

As places were things he had ever declined."

Does the cup still exist? And if so, who has it? And how, oh how! did Buckingham ob

tain the title of Duke of Normandy?

while

there made a good marriage. She was her mother's constant companion during her life, and some of Peggy's beauty and charm seems to have descended to her. Peggy needed all the comfort her children could give her during the dark days that 1801 there came an end to Arwere at hand, for in June 1801 there came an end to Arnold's sad existence. It was a bitter grief to Peggy, who had never ceased to love him and to shield him, and to "keep up appearances" in this as in other ways; while "his affection for her was unbounded," as she writes to her father, whom she may justly have suspected of feeling that Arnold had spoilt his daughter's life. She was silent as to her husband's faults, and, as far as we know, discussed with no one-unless, perhaps, with her father age

Whatever the pain suffered silently by Peggy in regard to her husband and her finances, her children as well as her stepsons (of whom she was very fond) caused her nothing but pride and happiness. Edward, her eldest boy, went out to India in 1799 and became a distinguished civilian. He had inherited none of his father's shiftlessness, and managed his salary so well that at the of twenty-two he was able to undertake entirely his little brother William's education. James contrived to live on his pay-even when a lieutenant of Engineers; George was entered at the Royal Military College, which had lately been founded, and joined Edward in 1804, shortly before his mother's death. He was badly wounded in the Peninsular War, and was always high in the estimation of his commanders as a brave and skilful soldier. Descendants of George are still living, and one of Peggy's grandsons was killed before Sebastopol. Sophia, the only girl, ultimately went out to visit Edward in India, and

-the crime of the betrayal. What excuses Arnold may have made to her, and what she answered him, has never been told. To her children, we may be sure, she

never uttered a word of blame about their father; yet somehow they learned the details of his fall, and the iron ate deep into their souls. At the storming of Surinam there was a forlorn hope to be led, and James at once applied to the Colonel for permission to lead it, saying that "he knew that his father was held to have failed in his duty, and he desired to do the best he could to redeem his name." His wish was granted and the position captured, but without the sacri

fice of James's life: it was in and bulletins are sent across

Spain and not in South the Atlantic by her father's friend and relative Daniel Coxe, as as Peggy could no longer write more than a few lines.

America that he was to die. During the five years that remained to his mother it was upon him she chiefly leaned. The debts left by Arnold were heavy, but Peggy's honesty would not suffer one to remain unpaid as long as she possessed a shilling. She had some thoughts of making a home in the country, but decides that "a small town is composed of card - playing, tattling old maids," and she will be better in town, much as she will feel the loss of a carriage"not only in point of comfort, but of respectability." From this time her strength gradually failed her,

In 1804 she, with Sophia and William, moved back into Gloucester Place, where at the end of December she passed quietly away, thankful to lay down her burdens. Even now she numbered only forty-four years, and for twenty-four of them had carried with her a mortal wound to her pride, to her self-respect, to her patriotism,-to everything indeed but her trust in her husband's love, which was hers to the end.

Vincit qui patitur.

THE UNFORTUNATE SAINT.

BY ST JOHN LUCAS.

THAT quaint old chronicler Gallinus Garrulus, whose longlost treatise on the unpleasant private lives and glorious miracles of the holy men who dwelt in the Thebaïd has been discovered and edited by the erudite Doctor Schwätzer of Leipzig, tells us, in his mediocre Latin, many useful and edifying facts concerning a certain Alexander who flourished in the third century of our era, earned the universal hatred of the human race through no fault of his own but a lack of forethought, and was canonised by Innocent the First a year before Alaric and his barbarians sacked the Holy City. Alexander, who was fond of insisting that he was not descended from the heathen and dissipated monarch of that name, had originally followed the profession of a wandering tinker; tinkering, indeed, was hereditary in his family, and there is no doubt that he was either the grandson or greatgrandson (Garrulus says grandson, but Schwätzer has ten pages of notes on the subject) of the celebrated coppersmith Alexander who annoyed Paul, and, as we all know, was delivered unto Satan by that irritated saint. In the course of his travels he went to Upper Egypt, where there was a considerable demand for his art, and one day by a most for

tunate chance he entered a squalid village which was inhabited by a celibate congregation of very holy men. In this village he stayed, finding plenty of work, for the very holy men were gloriously aloof from the practical details of life, and therefore all their pots and pans were badly in need of repair.

In spite of the essentially mundane character of his work, Alexander himself had a decided inclination towards the saintly life, and after he had sojourned for a while in the village he decided that he would

stay stay there always, adopting holiness as his profession, and occupying his leisure with looking after the kettles, cauldrons, and pots of the Elect. Unfortunately the holiest man of all in the village, whose name was Irenaus, was a strong believer in heredity. Irenæus was badtempered; even in that environment he had a famous reputation for personal uncleanliness, and his slumbers were disturbed almost nightly by the most remarkable visions. the course of one of these the secret of Alexander's pedigree was revealed to him, and he decided at once that the tinker was a lewd fellow and quite unfit for decent society. He held a vestry meeting, and Alexander was informed that

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Alexander was seriously annoyed when he heard of the resolution passed by the vestry meeting, for he was conscious of becoming holier every day, and life in the village, with its combination of healthy labour and an ever-growing sense of righteousness, suited him very well. Therefore, in order to prolong his sojourn, he adopted the method of the Pagan Queen Penelope, at night secretly making apertures in the pans which he had cleverly mended by day. Meanwhile his holiness increased marvellously, and he began to see visions no less important than those of Irenæus himself. But when he told Irenæus concerning them, that great and malodorous man was extremely surly, and said that in his opinion they were caused either by indigestion or by a hereditary bad conscience. All too soon the pious fraud of Alexander was discovered: Irenæus detected him in the act of boring a large hole in a cistern, and next day at dawn the unfortunate Alexander was excommunicated and driven forth from the village with cursing and stripes.

He resumed his wandering life, but very soon his holiness and his visions became so enthralling that he found himself neglecting his trade, and after a while he resolved to renounce it altogether, and to

devote the rest of his days to pious meditations and righteous exercises. Even when he had been staying in the village, certain small experiments which he had made were enough to convince him that he possessed miraculous power, and as soon as he got free from the baneful proximity of Irenæus (who was always trying to spoil with a miracle of his Own any mighty work attempted by Alexander), he found that his power increased an hundred - fold. His enthusiasm likewise increased, and with it the desire for renown and the determination to rise superior to that sour saint in his own favourite art. Now the miracles of Alexander, according to the testimony of the truthful but illiterate Garrulus, were as follows.

It befell that on a certain day Alexander was orossing the desert, and paused to quench his thirst and enjoy the shade in a certain oasis not far from the great city Alexandria. While he rested, he became aware of the presence of a concourse of savage and naked men, who danced and shouted and displayed every symptom symptom of intense felicity. Alexander approached them in order to find out the reason of their joy, and perceived that they were surrounding a large lion whose fore-paws were caught in a heavy wooden trap. The lion watched their unseemly gestures with calm disdain, and uttered no sound when their leader, a

Nubian with a gross body, threw a number of little, sharp spears at him. Alexander watched the scene for some time, and then, being of a pitiful nature, his heart was moved with compassion for the poor lion, and he announced to the naked men that he intended to release him. The naked men laughed, and some of them threw stones at him, but quite good-naturedly, and they continued to dance. Then Alexander exerted his miraculous powers to the utmost extent, and at last the heavy wooden trap opened and the lion came out of it, limping because his fore-paws were severely bruised. The naked men ran away shouting, with the exception of the Nubian, who fell when he started, sprained his ankle, and lay on the ground staring at the lion and showing all the whites of his eyes.

The lion walked slowly and majestically towards Alexander, who imagined that the poor beast was grateful for his miracle, but in reality (Garrulus affirms) it was his intention to eat his holy benefactor. When, however, the lion had approached Alexander, he saw that the saint was obviously bony and stringy and presumably tough; therefore he turned to the Nubian and devoured a portion of him with manifest pleasure. Then he limped away into the desert and was seen no more, and as soon as he had gone the savage, naked men beat Alexander and cut him with knives and left him, thinking he was dead. And

they put the remainder of the Nubian into a small portmanteau and departed.

It was more than a month before Alexander recovered from his wounds. That he did so at all was due to the watchful care of a holy hermit who lived near the oasis and heard the story of the miracle from the savage men. In spite of his private sufferings, Alexander was greatly delighted with the success which had attended his effort, and was burning to distinguish himself further. He instructed the holy hermit to inform Irenæus by pigeon-post of all that had happened, blessed him, and proceeded on his way.

Now when Alexander drew nigh to the opulent city Biterses, he found himself amongst a dark-skinned tribe who wore scarlet and silver turbans and drank the milk of mares, for the goat was to them an unclean animal. This people lived in a valley shut in on all sides by high hills, so that when they wished to go to the city Biterses on business, or to make any other journey, it was necessary for them first of all to cross one of the hills, and this, in inclement seasons, was a burden to them. Although they were pagans they were charitable folk, and treated Alexander with great kindness. Their women tried to induce him to drink mare's milk in large quantities in order that he might grow great-thewed like other men and no longer resemble a gnarled and withered tree, and

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