Two additional lives of Mary, by Heywood (1725) and Freebairn, were little more than translations from the French. In 1726, Edward Simmons published Mary's forged letters as genuine. Anderson's voluminous collection of papers (four large volumes) appeared in 1727 and 1728. Meantime, from the accession of a new dynasty and the rebellion of 1715, there arose in Edinburgh a sort of society having for its principal object the work of supporting Buchanan's credit and vilifying the Scottish queen. Later came the well-known and widely published histories of Scotland and of England by Robertson and Hume, which, read wherever the English language was known, may be said to have popularized the culpability of Mary. Until within comparatively few years, Hume's work was the only history of England generally read in the United States. Then came Malcolm Laing, who imagined he had closed the controversy against Mary in his bitter _Dissertation_. Mignet, in France, went further than Laing, while Froude, in his history of England, distancing all previous writers, portrays Mary in the blackest colors as one of the most criminal and devilish of women. For his material there is no statement so absurd, no invention so gross, no lie so palpable, no calumny so vile, provided only that it be to the prejudice of Mary Stuart, that does not find favor in his eyes. In his blind hatred of the Catholic queen, forgetting all historic dignity and even personal decency, he showers upon her such epithets as "panther," "ferocious animal," "wild-cat," "brute;" her persecutors being white-robed saints, such as "the pious Cecil," and "the noble and stainless Murray," and the virgin Queen Elizabeth appearing "as a beneficent fairy coming out of the clouds to rescue an erring sister."