But there his plain speaking got him, as it did more than once afterward, into trouble. He took it into his head to write, in imitation of Dunbar, a Latin poem, in which St. Francis asks him in a dream to become a Gray Friar, and Buchanan answered in language which had the unpleasant fault of being too clever, and--to judge from contemporary evidence--only too true. The friars said nothing at first; but when King James made Buchanan tutor to one of his natural sons, they, "men professing meekness, took the matter somewhat more angrily than befitted men so pious in the opinion of the people." So Buchanan himself puts it: but, to do the poor friars justice, they must have been angels, not men, if they did not writhe somewhat under the scourge which he had laid on them. To be told that there was hardly a place in heaven for monks, was hard to hear and bear. They accused him to the king of heresy; but not being then in favour with James, they got no answer, and Buchanan was commanded to repeat the castigation. Having found out that the friars were not to be touched with impunity, he wrote, he says, a short and ambiguous poem. But the king, who loved a joke, demanded something sharp and stinging, and Buchanan obeyed by writing, but not publishing, "The Franciscans," a long satire, compared to which the "Somnium" was bland and merciful. The storm rose. Cardinal Beaten, Buchanan says, wanted to buy him of the king, and then, of course, burn him, as he had just burnt five poor souls; so, knowing James's avarice, he fled to England, through freebooters and pestilence.
There he found, he says, "men of both factions being burned on the same day and in the same fire"--a pardonable exaggeration--"by Henry VIII., in his old age more intent on his own safety than on the purity of religion." So to his beloved France he went again, to find his enemy Beaten ambassador at Paris. The capital was too hot to hold him; and he fled south to Bordeaux, to Andrea Govea, the Portuguese principal of the College of Guienne. As Professor of Latin at Bordeaux, we find him presenting a Latin poem to Charles V.; and indulging that fancy of his for Latin poetry which seems to us nowadays a childish pedantry, which was then--when Latin was the vernacular tongue of all scholars--a serious, if not altogether a useful, pursuit. Of his tragedies, so famous in their day--the "Baptist," the "Medea," the "Jephtha," and the "Alcestis"--there is neither space nor need to speak here, save to notice the bold declamations in the "Baptist" against tyranny and priestcraft; and to notice also that these tragedies gained for the poor Scotsman, in the eyes of the best scholars of Europe, a credit amounting almost to veneration. When he returned to Paris, he found occupation at once; and, as his Scots biographers love to record, "three of the most learned men in the world taught humanity in the same college,"viz. Turnebus, Muretus, and Buchanan.
Then followed a strange episode in his life. A university had been founded at Coimbra, in Portugal, and Andrea Govea had been invited to bring thither what French savants he could collect. Buchanan went to Portugal with his brother Patrick, two more Scotsmen, Dempster and Ramsay, and a goodly company of French scholars, whose names and histories may be read in the erudite pages of Dr. Irving, went likewise. All prospered in the new Temple of the Muses for a year or so. Then its high-priest, Govea, died; and, by a peripeteia too common in those days and countries, Buchanan and two of his friends migrated unwillingly from the Temple of the Muses for that of Moloch, and found themselves in the Inquisition.
Buchanan, it seems, had said that St. Augustine was more of a Lutheran than a Catholic on the question of the mass. He and his friends had eaten flesh in Lent; which, he says, almost everyone in Spain did. But he was suspected, and with reason, as a heretic; the Gray Friars formed but one brotherhood throughout Europe; and news among them travelled surely if not fast, so that the story of the satire written in Scotland had reached Portugal. The culprits were imprisoned, examined, bullied--but not tortured--for a year and a half. At the end of that time, the proofs of heresy, it seems, were insufficient; but lest, says Buchanan with honest pride, "they should get the reputation of having vainly tormented a man not altogether unknown," they sent him for some months to a monastery, to be instructed by the monks. "The men," he says, "were neither inhuman nor bad, but utterly ignorant of religion;" and Buchanan solaced himself during the intervals of their instructions, by beginning his Latin translation of the Psalms.
At last he got free, and begged leave to return to France; but in vain. And so, wearied out, he got on board a Candian ship at Lisbon, and escaped to England. But England, he says, during the anarchy of Edward VI.'s reign, was not a land which suited him; and he returned to France, to fulfil the hopes which he had expressed in his charming "Desiderium Lutitiae," and the still more charming, because more simple, "Adventus in Galliam," in which he bids farewell, in most melodious verse, to "the hungry moors of wretched Portugal, and her clods fertile in naught but penury."Some seven years succeeded of schoolmastering and verse-writing:
