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The Palgrave
Handbook of African
Political Economy
Editors
Samuel Ojo Oloruntoba Toyin Falola
Thabo Mbeki African Leadership Institute Department of History
University of South Africa University of Texas at Austin
Pretoria, South Africa Austin, TX, USA
Institute of African Studies
Carleton University
Ottawa, ON, Canada
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Mkandawire for his outstanding scholarship on Development in Africa
Preface
vii
viii PREFACE
xi
xii Contents
Index1087
Notes on Contributors
xix
xx NOTES ON CONTRIBUTORS
political economy, and his works have been published in Review of African
Political Economy, African Affairs, Journal of Asians and Africans studies,
among others. He is a scholar activist who is devoted to the service of mankind.
Adeoye O. Akinola is a postdoctoral research fellow at the Department of
Public Administration, University of Zululand, South Africa. He is the author
of Globalization, Democracy and Oil Sector Reform in Nigeria, New York
(Palgrave Macmillan, 2018).
Foluso Akinsola is a senior lecturer at the Department of Economics, Caleb
University, Imeko, Lagos, Nigeria. He was previously a lecturer at the
Department of Economics, University of Lagos, Nigeria. He obtained PhD in
Economics from Stellenbosch University and was a post-doctoral fellow at the
Department of Economics, University of South Africa from 2016 to 2018.
Motunrayo Akinsola is a doctoral candidate in the Department of Economics,
University of South Africa.
Ezekiel Ayinde Alani teaches at the Department of Agricultural Economics,
Faculty of Agricultural Sciences, Ladoke Akintola University of Technology,
Ogbomosho, Nigeria. His research focus is environmental economics.
Nathan Andrews obtained PhD in Political Science at the University of
Alberta, having obtained his Bachelor of Arts (Honours) from the University
of Ghana and a Master of Arts from Brock University. He is a Banting
Postdoctoral Fellow and adjunct assistant professor at Queen’s University.
Andrews is conducting research that focuses on the international political
economy of natural resources in Africa, with a focus on the socio-political
dynamics of oil and gas extraction in Ghana.
Jasper Abembia Ayelazuno obtained PhD in Politics from York University,
Toronto, Canada. He works with the Department of Communication,
Innovation and Technology, University of Development Studies, Ghana. Jasper
does research in political economy, comparative politics, and comparative
democratization.
Opeyemi Eyitayo Ayinde is an associate professor in the Department of
Agricultural Economics, University of Ilorin and a senior research associate at
the South African Research Chair in Innovation and Technology, Tshwane
University of Technology, South Africa.
Adebowale Ayobade is a senior lecturer at the University of Lagos, Nigeria.
She specializes in social work, industrial sociology, gender, entrepreneurship,
and indigenous studies.
Raphael Olarewaju Babatunde holds a First-Class Honours and Master of
Science degree in Agricultural Economics from the University of Ilorin,
Nigeria. In 2005, he was awarded the German Academic Exchange services
(DAAD) fellowship for doctoral studies, and he obtained his PhD in Agricultural
NOTES ON CONTRIBUTORS xxi
and economic power in Africa and the African Diaspora; and the impacts of
globalization and urbanization on African societies.
Titiksha Fernandes holds a Master’s degree at the University of Massachusetts,
Lowell, and is a doctoral candidate at the University of North Carolina at
Charlotte.
Angela Gapa holds MA and PhD in International Relations (Florida
International University). She is a faculty member at California State University’s
International Relations Department.
Alexis Habiyaremye works at the Economic Performance and Development,
Human Sciences Research Council (HSRC). Alexis does research in business
economics, development economics, and econometrics.
Ebenezer Babajide Ishola is an assistant lecturer and doctoral student in the
Department of Political Science, University of Lagos, Nigeria.
John Mary Kanyamurwa is a senior lecturer in the Political Science and
Public Administration Department, Kyambogo University, Kampala, Uganda.
Ambrose T. Kessy is a lecturer in the Department of Political Science and
Public Administration at the University of Dar es Salaam, Tanzania.
Brilliant Mavhima holds a bachelor’s degree in Rural and Urban Planning
and is a master’s student at the University of Zimbabwe, studying rural and
urban planning. His focus is in urban design.
Lord Mawuko-Yevugah is a senior lecturer in Ghana Institute of Management
and Public Administration. He is the author of Reinventing Development: Aid
Reform and Technologies of Governance in Ghana (2016).
N. Oluwafemi Mimiko is Professor of International Relations and
Comparative Political Economy at Obafemi Awolowo University, Ile-Ife,
Nigeria. He was formerly the vice chancellor of Adekinle Ajasin University,
Akungba-Akoko, Ondo State, Nigeria. He taught for the Spring Semester of
2004, at the Department of Social Sciences, United States Military Academy,
West Point, NY, USA, as a Fulbright Scholar.
David Mohale holds a PhD in the field of Development Studies from the
University of South Africa. Prior to his doctoral studies, he obtained masters in
the field of Public Policy from Wits University and BA degree (Cum laude)
from Central University of Technology. He also holds various certificates
ranging from leadership to local government planning processes, systems, and
structures.
Gorden Moyo is a former minister of State Enterprises and Parastals in
Zimbabwe. He is a policy advisor to the Public Policy and Research Institute of
Zimbabwe. He holds a PhD in African Leadership Development from the
National University of Science and Technology (Zimbabwe) and a Master of
Arts degree in Peace Studies from the University of Bradford (UK).
NOTES ON CONTRIBUTORS xxiii
xxix
xxx List of Figures
Table 6.1 GDP growth rate and adjusted net savings in Africa: 2000 and
2008 (author’s calculation) 108
Table 7.1 Labour market situation and outlook in Sub-Saharan Africa
2014 (%) 125
Table 7.2 Labour market situation and outlook in sub-Saharan Africa
2014 (%) 126
Table 7.3 Youth unemployment as of 2010 127
Table 7.4 Unemployment rates in Nigeria 1995–2014 127
Table 7.5 Global Corruption Perceptions Index 2015 (showing mostly
African countries) 129
Table 7.6 Human Development Index 2014 showing African countries 130
Table 7.7 Nigeria: Corruption perception rankings, 2005–2013 131
Table 7.8 African countries that have experienced state-driven reforms 133
Table 7.9 African countries that have experienced regime change 134
Table 13.1 Typology of Cabralian two struggles thesis 256
Table 18.1 Breakdown of study respondents 341
Table 20.1 Youth description of political reforms integrating Uganda into the
global system 383
Table 20.2 Youth description of the Ugandan state’s capacity to create
employment385
Table 20.3 Description of employment opportunities and globalization
returns for the youth 387
Table 20.4 Linear regression coefficients for political reforms and employment
returns388
Table 20.5 Sobel test for the significance of mediation effect of political
reforms on employment 389
Table 20.6 Youth analysis of economic reforms integrating Uganda in the
global system 391
Table 20.7 Linear regression coefficients for state capacity, economic reforms,
and nature of employment returns from globalization 392
Table 23.1 Budget of the MMIP project 439
Table 24.1 Summary statistics of the six governance indicators for Nigeria 459
xxxi
xxxii List of Tables
About sixty years ago[4] there departed this life an old man, who,
for sixty years previous to that, was known only by the name of Wat
the Prophet. I am even uncertain what his real surname was, though
he was familiarly known to the most of my relatives of that day, and I
was intimately acquainted with his nephew and heir, whose name
was Paterson,—yet I hardly think that was the prophet’s surname,
but that the man I knew was a maternal nephew. So far, I am
shortcoming at the very outset of my tale, for in truth I never heard
him distinguished by any other name than Wat the Prophet.[5]
4. This interesting account of a very extraordinary character was contributed
to the Edinburgh Literary Journal in 1829.
5. The old prophet’s surname was Laidlaw, being of a race that has produced
more singular characters than any of our country.
He must have been a very singular person in every respect. In his
youth he was so much more clever and acute than his fellows, that he
was viewed as a sort of phenomenon, or rather “a kind of being that
had mair airt than his ain.” It was no matter what Wat tried, for
either at mental or manual exertion he excelled; and his gifts were so
miscellaneous, that it was no wonder his most intimate
acquaintances rather stood in awe of him. At the sports of the field,
at the exposition of any part of Scripture, at prayer, and at
mathematics, he was altogether unequalled. By this, I mean in the
sphere of his acquaintance in the circle in which he moved, for he
was the son of a respectable farmer who had a small property. In the
last-mentioned art his comprehension is said to have been truly
wonderful. He seemed to have an intuitive knowledge of the science
of figures from beginning to end, and needed but a glance at the rules
to outgo his masters.
But this was not all. In all the labours of the field his progress was
equally unaccountable. He could with perfect ease have mown as
much hay as two of the best men, sown as much, reaped as much,
shorn as many sheep, and smeared as many, and with a little extra
exertion could have equalled the efforts of three ordinary men at any
time. As for ploughing, or any work with horses, he would never put
a hand to it, for he then said he had not the power of the labour
himself. However unaccountable all this may be, it is no fabrication;
I have myself heard several men tell, who were wont to shear and
smear sheep with him, when he was a much older man than they,
that even though he would have been engaged in some fervent
demonstration, in spite of all they could do, “he was aye popping off
twa sheep, or maybe three, for their ane.”
I could multiply anecdotes of this kind without number, but these
were mere atoms of the prophet’s character—a sort of excrescences,
which were nevertheless in keeping with the rest, being matchless of
their kind. He was intended by his parents for the Church—that is
the Church of the Covenant, to which they belonged. I know not if
Wat had consented thereto, but his education tended that way.
However, as he said himself, he was born for a higher destiny, which
was to reveal the future will of God to mankind for ever and ever. I
have been told that he committed many of his prophecies to writing;
and I believe it, for he was a scholar, and a man of rather
supernatural abilities; but I have never been able to find any of them.
I have often heard fragments of them, but they were recited by
ignorant country people, who, never having understood them
themselves, could not make them comprehensible to others. But the
history of his call to the prophecy I have so often heard, that I think I
can state the particulars, although a little confused in my recollection
of them.
This event occurred about this time one hundred years ago, on an
evening in spring, as Wat was going down a wild glen, which I know
full well. “I was in a contemplative mood,” he said (for he told it to
any that asked him), “and was meditating on the mysteries of
redemption, and doubting, grievously doubting, the merits of an
atonement by blood; when, to my astonishment in such a place, there
was one spoke to me close behind, saying, in the Greek language, ‘Is
it indeed so? Is thy faith no better rooted?’
“I looked behind me, but, perceiving no one, my hair stood all on
end, for I thought it was a voice from heaven; and, after gazing into
the firmament, and all around me, I said fearfully, in the same
language, ‘Who art thou that speakest?’ And the voice answered me
again, ‘I am one who laid down my life, witnessing for the glorious
salvation which thou art about to deny; turn, and behold me!’
“And I turned about, for the voice seemed still behind me, turn as I
would, and at length I perceived dimly the figure of an old man, of
singular aspect and dimensions, close by me. His form was
exceedingly large and broad, and his face shone with benignity; his
beard hung down to his girdle, and he had sandals on his feet, which
covered his ankles. His right arm and his breast were bare, but he
had a crimson mantle over his right shoulder, part of which covered
his head, and came round his waist. Having never seen such a figure
or dress, or countenance before, I took him for an angel, sent from
above to rebuke me; so I fell at his feet to worship him, or rather to
entreat forgiveness for a sin which I had not power to withstand. But
he answered me in these words: ‘Rise up, and bow not to me, for I
am thy fellow-servant, and a messenger from Him whom thou hast
in thy heart denied. Thou shalt worship the Lord thy God, and Him
only shalt thou serve. Come, I am commissioned to take thee into the
presence of thy Maker and Redeemer.’
“And I said, ‘Sir, how speakest thou in this wise? God is in heaven,
and we are upon the earth; and it is not given to mortal man to scale
the heavenly regions, or come into the presence of the Almighty.’
And he said, ‘Have thy learning and thy knowledge carried thee no
higher than this? Knowest thou not that God is present in this wild
glen, the same as in the palaces of light and glory—that His presence
surrounds us at this moment—and that He sees all our actions, hears
our words, and knows the inmost thoughts of our hearts?’
“And I said, ‘Yes, I know it.’
“‘Then, are you ready and willing at this moment,’ said he, ‘to step
into His presence, and avow the sentiments which you have of late
been cherishing?’
“And I said, ‘I would rather have time to think the matter over
again.’
“‘Alack! poor man!’ said he, ‘so you have never been considering
that you have all this while been in His immediate presence, and
have even been uttering thy blasphemous sentiments aloud to His
face, when there was none to hear but He and thyself.’
“And I said, ‘Sir, a man cannot force his belief.’
“And he said, ‘Thou sayest truly; but I will endeavour to convince
thee.’”
Here a long colloquy ensued about the external and internal
evidences of the Christian religion, which took Wat nearly half a day
to relate; but he still maintained his point. He asked his visitant twice
who he was, but he declined telling him, saying he wanted his reason
convinced, and not to take his word for anything.
Their conversation ended by this mysterious sage leading Wat
away by a path which he did not know, which was all covered with a
cloud of exceeding brightness. At length they came to a house like a
common pavilion, which they entered, but all was solemn silence,
and they heard nobody moving in it, and Wat asked his guide where
they were now.
“This is the place where heavenly gifts are distributed to
humanity,” said the reverend apostle; “but they are now no more
required, being of no repute. No one asks for them, nor will they
accept of them when offered, for worldly wisdom is all in all with the
men of this age. Their preaching is a mere farce—an ostentatious
parade, to show off great and shining qualifications, one-third of the
professors not believing one word of what they assert. The gift of
prophecy is denied and laughed at; and all revelation made to man
by dreams or visions utterly disclaimed, as if the Almighty’s power of
communicating with his creatures were not only shortened, but cut
off for ever. This fountain of inspiration, once so crowded, is now,
you see, a dreary solitude.”
“It was, in truth, a dismal-looking place, for in every chamber, as
we passed along, there were benches and seats of judgment, but none
to occupy them; the green grass was peeping through the seams of
the flooring and chinks of the wall, and never was there a more
appalling picture of desolation.
“At length, in the very innermost chamber, we came to three men
sitting in a row, the middle one elevated above the others; but they
were all sleeping at their posts, and looked as if they had slept there
for a thousand years, for their garments were mouldy, and their faces
ghastly and withered.
“I did not know what to do or say, for I looked at my guide, and he
seemed overcome with sorrow; but thinking it was ill-manners for an
intruder not to speak, I said, ‘Sirs, I think you are drowsily inclined?’
but none of them moved. At length my guide said, in a loud voice,
‘Awake, ye servants of the Most High! Or is your sleep to be
everlasting?’
“On that they all opened their eyes at once, and stared at me, but
their eyes were like the eyes of dead men, and no one of them moved
a muscle, save the middlemost, who pointed with pale haggard hand
to three small books, or scrolls, that lay on the bench before them.
“Then my guide said, ‘Put forth thine hand and choose one from
these. They are all divine gifts, and in these latter days rarely granted
to any of the human race.’ One was red as blood, the other pale, and
the third green; the latter was farthest from me, and my guide said,
‘Ponder well before you make your choice. It is a sacred mystery, and
from the choice you make, your destiny is fixed through time and
eternity.’ I then stretched out my hand, and took the one farthest
from me, and he said, ‘It is the will of the Lord; so let it be! That
which you have chosen is the gift of the spirit of prophecy. From
henceforth you must live a life of sufferance and tribulation, but your
life shall be given you for a proof, in order that you may reveal to
mankind all that is to befall them in the latter days.’ And I opened
the book, and it was all written in mystic characters, which I could
not decipher nor comprehend; and he said, ‘Put up the book in thy
bosom, and preserve it as thou wouldst do the heart within thy
breast; for as long as thou keepest that book, shall thy natural life
remain, and the spirit of God remain with thee, and whatsoever thou
sayest in the spirit, shall come to pass. But beware that thou deceive
not thyself; for, if thou endeavour to pass off studied speeches, and
words of the flesh for those of the spirit, woe be unto thee! It had
been better for thee that thou never hadst been born. Put up the
book; thou canst not understand it now, but it shall be given thee to
understand it, for it is an oracle of the most high God, and its words
and signs fail not. Go thy ways, and return to the house of thy fathers
and thy kinsfolk.’
“And I said, ‘Sir, I know not where to go, for I cannot tell by what
path you brought me hither.’ And he took me by the hand, and led
me out by a back-door of the pavilion; and we entered a great valley,
which was all in utter darkness, and I could perceive through the
gloom that many people were passing the same way with ourselves;
and I said, ‘Sir, this is dreadful! What place is this?’ And he said,
‘This is the Valley of the Shadow of Death. Many of those you see will
grope on here for ever, and never get over, for they know not whether
they go, or what is before them. But seest thou nothing beside?’
“And I said, ‘I see a bright and shining light beyond, whose rays
reach even to this place.’—‘That,’ said he, ‘is the light of the
everlasting Gospel; and to those to whom it is given to perceive that
beacon of divine love, the passage over this valley is easy. I have
shown it to you; but if you keep that intrusted to your care, you shall
never enter this valley again, but live and reveal the will of God to
man till mortality shall no more remain. You shall renew your age
like the eagles, and be refreshed with the dews of renovation from
the presence of the Lord. Sleep on now, and take your rest, for I must
leave you again in this world of sin and sorrow. Be you strong, and
overcome it, for men will hold you up to reproach and ridicule, and
speak all manner of evil of you; but see that you join them not in
their voluptuousness and iniquity, and the Lord be with you!’”
There is no doubt that this is a confused account of the prophet’s
sublime vision, it being from second hands that I had it; and, for one
thing, I know that one-half of his relation is not contained in it. For
the consequences I can avouch. From that time forth he announced
his mission, and began prophesying to such families as he was sent
to. But I forgot to mention a very extraordinary fact, that this vision
of his actually lasted nine days and nine nights, and at the end of that
time he found himself on the very individual spot in the glen where
the voice first spoke to him, and so much were his looks changed,
that, when he went in, none of the family knew him.
He mixed no more with the men of the world, but wandered about
in wilds and solitudes, and when in the spirit, he prophesied with a
sublimity and grandeur never equalled. He had plenty of money, and
some property to boot, which his father left him; but these he never
regarded, but held on his course of severe abstemiousness, often
subsisting on bread and water, and sometimes for days on water
alone, from some motive known only to himself. He had a small
black pony on which he rode many years, and which he kept always
plump and fat. This little animal waited upon him in all his fastings
and prayings with unwearied patience and affection. There is a well,
situated on the south side of a burn, called the Earny Cleuch, on the
very boundary between the shires of Dumfries and Selkirk. It is
situated in a most sequestered and lonely place, and is called to this
day the Prophet’s Well, from the many pilgrimages that he made to
it; for it had been revealed to him in one of his visions that this water
had some divine virtue, partaking of the nature of the Water of Life.
At one time he lay beside this well for nine days and nights, the pony
feeding beside him all that time, and though there is little doubt that
he had some food with him, no body knew of any that he had; and it
was believed that he fasted all that time, or at least subsisted, on the
water of that divine well.
Some men with whom he was familiar—for indeed he was
respected and liked by everybody, the whole tenor of his life having
been so inoffensive;—some of his friends, I say, tried to reason him
into a belief of his mortality, and that he would taste of death like
other men; but that he treated as altogether chimerical, and not
worth answering; when he did answer, it was by assuring them, that
as long as he kept his mystic scroll, and could drink of his well, his
body was proof against all the thousand shafts of death. His
unearthly monitor appeared to him very frequently, and revealed
many secrets to him, and at length disclosed to him that he was
Stephen, the first martyr for the Gospel of Christ. Our prophet, in
the course of time, grew so familiar with him, that he called him by
the friendly name of Auld Steenie, and told his friends when he had
seen him, and part of what he had told him, but never the whole.
When not in his visionary and prophetic moods, he sometimes
indulged in a little relaxation, such as draught-playing and fishing;
but in these, like other things, he quite excelled all compeers. He was
particularly noted for killing salmon, by throwing the spear at a great
distance. He gave all his fish away to poor people, or such as he
favoured that were nearest to him at the time; so that, either for his
prophetic gifts, or natural bounty, the prophet was always a welcome
guest, whether to poor or rich.
He prophesied for the space of forty years, foretelling many things
that came to pass in his lifetime, and many which have come to pass
since his death. I have heard of a parable of his, to which I can do no
justice, of a certain woman who had four sons, three of whom were
legitimate, and the other not. The latter being rather uncultivated in
his manners, and not so well educated as his brethren, his mother
took for him ample possessions at a great distance from the rest of
the family. The young blade succeeded in his farming speculations
amazingly, and was grateful to his parent, and friendly with his
brethren in all their interchanges of visits. But when the mother
perceived his success, she sent and demanded a tenth from him of all
he possessed. This rather astounded the young man, and he
hesitated about compliance in parting with so much, at any rate. But
the parent insisted on her right to demand that or any sum which she
chose, and the teind she would have. The lad, not wishing to break
with his parent and benefactor, bade her say no more about it, and
he would give her the full value of that she demanded as of his own
accord; but she would have it in no other way than as her own proper
right. On this the headstrong and powerful knave took the law on his
mother; won, and ruined her; so that she and her three remaining
sons were reduced to beggary. Wat then continued—“And now it is to
yourselves I speak this, ye children of my people, for this evil is nigh
you, even at your doors. There are some here who will not see it, but
there are seven here who will see the end of it, and then they shall
know that there has been a prophet among them.”
It having been in a private family where this prophecy was
delivered, they looked always forward with fear for some contention
breaking out among them. But after the American war and its
consequences, the whole of Wat’s parable was attributed thereto, and
the good people relieved from the horrors of their impending and
ruinous lawsuit.
One day he was prophesying about the judgment, when a young
gentleman said to him, “O, sir, I wish you could tell us when the
judgment will be.” “Alas! my man,” returned he, “that is what I
cannot do; for of that day and of that hour knoweth no man; no, not
the angels which are in heaven, but the Almighty Father alone. But
there will be many judgments before the great and general one. In
seven years there will be a judgment on Scotland. In seven times
seven there will be a great and heavy judgment on all the nations of
Europe; and in other seven times seven there will be a greater one on
all the nations of the world; but whether or not that is to be the last
judgment, God only knoweth.”
These are dangerous and difficult sayings of our prophet. I wonder
what the Rev. Edward Irving would say about them, or if they
approach in any degree to his calculations. Not knowing the year
when this prophecy was delivered, it is impossible to reason on its
fulfilment, but it is evident that both the first eras must be overpast.
He always predicted ruin on the cause of Prince Charles Stuart, even
when the whole country was ringing with applauses of his bravery
and conquests. Our prophet detested the politics of that house, and
announced ruin and desolation not only on the whole house, but on
all who supported it. The only prophecy which I have yet seen in
writing relates to that brave but unfortunate adventurer, and is
contained in a letter to a Mrs Johnston, Moffat, dated October 1st,
1745, which must have been very shortly after the battle of
Prestonpans. After some religious consolation, he says, “As for that
man, Charles Stuart, let no spirit be cast down because of him, for he
is only a meteor predicting a sudden storm, which is destined to
quench his baleful light for ever. He is a broken pot; a vessel wherein
God hath no pleasure. His boasting shall be turned into dread, and
his pride of heart into astonishment. Terror shall make him afraid on
every side; he shall look on his right hand, and there shall be none to
know him; and on his left hand, and lo! destruction shall be ready at
his side—even the first-born of death shall open his jaws to devour
him. His confidence shall pass away for ever, even until the king of
terrors arrive and scatter brimstone upon his habitation. His roots
shall be dried up beneath, and the foliage of his boughs stripped off
above, until his remembrance shall perish from the face of the earth.
He shall be thrown into the deep waters, and the billows of God’s
wrath shall pass over him. He shall fly to the mountains, but they
shall not hide him; and to the islands, but they shall cast him out.
Then shall he be driven from light into darkness, and chased out of
the land.
“Knowest thou not this of old time, that the triumph of the wicked
is of short duration, and the joy of the hypocrite but for a moment?
Though his excellency mount up into the heavens, and his pride
reach the stars, yet shall he perish for ever, like a shadow that
passeth away and is no more. They who have seen him in the pride of
his might shall say, Where is he? Where now is the man that made
the nations to tremble? Is he indeed passed away as a dream, and
chased away as a vision of the night? Yea, the Lord, who sent him as
a scourge on the wicked of the land, shall ordain the hand of the
wicked to scourge him till his flesh and his soul shall depart, and his
name be blotted out of the world. Therefore, my friend in the Lord,
let none despond because of this man, but lay these things up in thy
heart, and ponder on them, and when they are fulfilled, then shalt
thou believe that the Lord sent me.”
From the tenor of this prophecy, it would appear that he has
borrowed largely from some of the most sublime passages of
Scripture, which could not fail of giving a tincture of sublimity to
many of his sayings, so much admired by the country people. It
strikes me there are some of these expressions literally from the
Book of Job; but, notwithstanding, it must be acknowledged that
some parts of it are peculiarly applicable to the after-fate of Charles
Edward.
When old age began to steal on him, and his beloved friends to
drop out of the world, one after another, he became extremely heavy-
hearted at being obliged to continue for ever in the flesh. He never
had any trouble; but he felt a great change take place in his
constitution, which he did not expect, and it was then he became
greatly concerned at being obliged to bear a body of fading flesh
about until the end of time, often saying, that the flesh of man was
never made to be immortal. In this dejected state he continued about
two years, often entreating the Lord to resume that which He had
given him, and leave him to the mercy of his Redeemer, like other
men. Accordingly, his heavenly monitor appeared to him once more,
and demanded the scroll of the spirit of prophecy, which was
delivered up to him at the well in the wilderness; and then, with a
holy admonition, he left him for ever on earth. Wat lived three years
after this, cheerful and happy, and died in peace, old, and full of
days, leaving a good worldly substance behind him.