Chapter 28

The report of the cannon, and the smoke which the powder occasioned, prevented either the cries or the submersion of the holy fathers from being observed: and as if they were conducting the senate to the town, Charles entered triumphantly; went into the church, where they sung _Te Deum_; and to conclude the night, he partook of the entertainment which had been prepared for this ill-fated senate.

The Jesuits of the city of Stockholm having come, about midnight, to pay their respects to the Fathers, perceived their loss. They directly posted up _placards_ of excommunication against Charles and his adherents, who had caused the senate of Jesuits to perish. They urged the people to rebel; but they were soon expelled the city, and Charles made a public profession of Lutheranism.

Sigismond, King of Poland, began a war with Charles in 1604, which lasted two years. Disturbed by the invasions of the Tartars, the Muscovites, and the Cossacs, a truce was concluded; but Sigismond lost both his crowns, by his bigoted attachment to Roman Catholicism.

FOOTNOTES:

[Footnote 68: The _Lama_, or God of the Tartars, is composed of such frail materials as mere mortality; contrived, however, by the power of priestcraft, to appear immortal; the _succession of Lamas_ never failing!]

THE LOVER'S HEART.

The following tale, recorded in the Historical Memoirs of Champagne, by Bougier, has been a favourite narrative with the old romance writers; and the principal incident, however objectionable, has been displayed in several modern poems.

Howell, in his "Familiar Letters," in one addressed to Ben Jonson, recommends it to him as a subject "which peradventure you may make use of in your way;" and concludes by saying, "in my opinion, which vails to yours, this is choice and rich stuff for you to put upon your loom, and make a curious web of."

The Lord de Coucy, vassal to the Count de Champagne, was one of the most accomplished youths of his time. He loved, with an excess of passion, the lady of the Lord du Fayel, who felt a reciprocal affection. With the most poignant grief this lady heard from her lover, that he had resolved to accompany the king and the Count de Champagne to the wars of the Holy Land; but she would not oppose his wishes, because she hoped that his absence might dissipate the jealousy of her husband. The time of departure having come, these two lovers parted with sorrows of the most lively tenderness. The lady, in quitting her lover, presented him with some rings, some diamonds, and with a string that she had woven herself of his own hair, intermixed with silk and buttons of large pearls, to serve him, according to the fashion of those days, to tie a magnificent hood which covered his helmet. This he gratefully accepted.

In Palestine, at the siege of Acre, in 1191, in gloriously ascending the ramparts, he received a wound, which was declared mortal. He employed the few moments he had to live in writing to the Lady du Fayel; and he poured forth the fervour of his soul. He ordered his squire to embalm his heart after his death, and to convey it to his beloved mistress, with the presents he had received from her hands in quitting her.

The squire, faithful to the dying injunction of his master, returned to France, to present the heart and the gifts to the lady of Du Fayel. But when he approached the castle of this lady, he concealed himself in the neighbouring wood, watching some favourable moment to complete his promise. He had the misfortune to be observed by the husband of this lady, who recognised him, and who immediately suspected he came in search of his wife with some message from his master. He threatened to deprive him of his life if he did not divulge the occasion of his return. The squire assured him that his master was dead; but Du Fayel not believing it, drew his sword on him. This man, frightened at the peril in which he found himself, confessed everything; and put into his hands the heart and letter of his master. Du Fayel was maddened by the fellest passions, and he took a wild and horrid revenge. He ordered his cook to mince the heart; and having mixed it with meat, he caused a favourite ragout, which he knew pleased the taste of his wife, to be made, and had it served to her. The lady ate heartily of the dish. After the repast, Du Fayel inquired of his wife if she had found the ragout according to her taste: she answered him that she had found it excellent. "It is for this reason that I caused it to be served to you, for it is a kind of meat which you very much liked. You have, Madame," the savage Du Fayel continued, "eaten the heart of the Lord de Coucy." But this the lady would not believe, till he showed her the letter of her lover, with the string of his hair, and the diamonds she had given him. Shuddering in the anguish of her sensations, and urged by the utmost despair, she told him--"It is true that I loved that heart, because it merited to be loved: for never could it find its superior; and since I have eaten of so noble a meat, and that my stomach is the tomb of so precious a heart, I will take care that nothing of inferior worth shall ever be mixed with it." Grief and passion choked her utterance. She retired to her chamber: she closed the door for ever; and refusing to accept of consolation or food, the amiable victim expired on the fourth day.

THE HISTORY OF GLOVES.

The present learned and curious dissertation is compiled from the papers of an ingenious antiquary, from the "Present State of the Republic of Letters," vol. x. p. 289.[69]

The antiquity of this part of dress will form our first inquiry; and we shall then show its various uses in the several ages of the world.

It has been imagined that gloves are noticed in the 108th Psalm, where the royal prophet declares, he will cast his _shoe_ over Edom; and still farther back, supposing them to be used in the times of the Judges, Ruth iv. 7, where the custom is noticed of a man taking off his _shoe_ and giving it to his neighbour, as a pledge for redeeming or exchanging anything. The word in these two texts, usually translated _shoe_ by the Chaldee paraphrast, in the latter is rendered _glove_. Casaubon is of opinion that _gloves_ were worn by the Chaldeans, from the word here mentioned being explained in the Talmud Lexicon, _the clothing of the hand_.

_Xenophon_ gives a clear and distinct account of _gloves_. Speaking of the manners of the Persians, as a proof of their effeminacy, he observes, that, not satisfied with covering their head and their feet, they also guarded their hands against the cold with _thick gloves_. _Homer_, describing Laertes at work in his garden, represents him with _gloves on his hands, to secure them from the thorns_. _Varro_, an ancient writer, is an evidence in favour of their antiquity among the Romans. In lib. ii. cap. 55, _De Re Rusticâ_, he says, that olives gathered by the naked hand are preferable to those gathered with _gloves_. _Athenæus_ speaks of a celebrated glutton who always came to table with _gloves_ on his hands, that he might be able to handle and eat the meat while hot, and devour more than the rest of the company.

These authorities show that the ancients were not strangers to the use of _gloves_, though their use was not common. In a hot climate to wear gloves implies a considerable degree of effeminacy. We can more clearly trace the early use of gloves in northern than in southern nations. When the ancient severity of manners declined, the use of _gloves_ prevailed among the Romans; but not without some opposition from the philosophers. _Musonius_, a philosopher, who lived at the close of the first century of Christianity, among other invectives against the corruption of the age, says, _It is shameful that persons in perfect health should clothe their hands and feet with soft and hairy coverings_. Their convenience, however, soon made the use general. _Pliny_ the younger informs us, in his account of his uncle's journey to Vesuvius, that his secretary sat by him ready to write down whatever occurred remarkable; and that he had _gloves_ on his hands, that the coldness of the weather might not impede his business.

In the beginning of the ninth century, the use of _gloves_ was become so universal, that even the church thought a regulation in that part of dress necessary. In the reign of _Louis le Debonair_, the council of Aix ordered that the monks should only wear _gloves_ made of sheep-skin.

That time has made alterations in the form of this, as in all other apparel, appears from the old pictures and monuments.

_Gloves_, beside their original design for a covering of the hand, have been employed on several great and solemn occasions; as in the ceremony of _investitures_, in bestowing lands, or in conferring _dignities_. Giving possession by the delivery of a _glove_, prevailed in several parts of Christendom in later ages. In the year 1002, the bishops of Paderborn and Moncerco were put into possession of their sees by receiving a _glove_. It was thought so essential a part of the episcopal habit, that some abbots in France presuming to wear _gloves_, the council of Poitiers interposed in the affair, and forbad them the use, on the same principle as the ring and sandals; these being peculiar to bishops, who frequently wore them richly adorned with jewels.

Favin observes, that the custom of blessing _gloves_ at the coronation of the kings of France, which still subsists, is a remain of the eastern practice of investiture by _a glove_. A remarkable instance of this ceremony is recorded. The unfortunate _Conradin_ was deprived of his crown and his life by the usurper _Mainfroy_. When having ascended the scaffold, the injured prince lamenting his hard fate, asserted his right to the crown, and, as a token of investiture, threw his _glove_ among the crowd, intreating it might be conveyed to some of his relations, who would revenge his death,--it was taken up by a knight, and brought to Peter, king of Aragon, who in virtue of this glove was afterwards crowned at Palermo.

As the delivery of _gloves_ was once a part of the ceremony used in giving possession, so the depriving a person of them was a mark of divesting him of his office, and of degradation. The Earl of Carlisle, in the reign of Edward the Second, impeached of holding a correspondence with the Scots, was condemned to die as a traitor. Walsingham, relating other circumstances of his degradation, says, "His spurs were cut off with a hatchet; and his _gloves_ and shoes were taken off," &c.

Another use of _gloves_ was in a duel; he who threw one down was by this act understood to give defiance, and he who took it up to accept the challenge.[70]

The use of single combat, at first designed only for a trial of innocence, like the ordeals of fire and water, was in succeeding ages practised for deciding rights and property. Challenging by the _glove_ was continued down to the reign of Elizabeth, as appears by an account given by Spelman of a duel appointed to be fought in Tothill Fields, in the year 1571. The dispute was concerning some lands in the county of Kent. The plaintiffs appeared in court, and demanded single combat. One of them threw down his _glove_, which the other immediately taking up, carried off on the point of his sword, and the day of fighting was appointed; this affair was, however, adjusted by the queen's judicious interference.

The ceremony is still practised of challenging by a _glove_ at the coronations of the kings of England, by his majesty's champion entering Westminster Hall completely armed and mounted.

Challenging by the _glove_ is still in use in some parts of the world. In Germany, on receiving an affront, to send a _glove_ to the offending party is a challenge to a duel.

The last use of _gloves_ was for carrying the _hawk_. In former times, princes and other great men took so much pleasure in carrying the hawk on their hand, that some of them have chosen to be represented in this attitude. There is a monument of Philip the First of France, on which he is represented at length, on his tomb, holding a _glove_ in his hand.

Chambers says that, formerly, judges were forbid to wear _gloves_ on the bench. No reason is assigned for this prohibition. Our judges lie under no such restraint; for both they and the rest of the court make no difficulty of receiving _gloves_ from the sheriffs, whenever the session or assize concludes without any one receiving sentence of death, which is called a _maiden assize_; a custom of great antiquity.

Our curious antiquary has preserved a singular anecdote concerning _gloves_. Chambers informs us, that it is not safe at present to enter the stables of princes without pulling off our _gloves_. He does not tell us in what the danger consists; but it is an ancient established custom in Germany, that whoever enters the stables of a prince, or great man, with his _gloves_ on his hands, is obliged to forfeit them, or redeem them by a fee to the servants. The same custom is observed in some places at the death of the stag; in which case, if the _gloves_ are not taken off, they are redeemed by money given to the huntsmen and keepers. The French king never failed of pulling off one of his _gloves_ on that occasion. The reason of this ceremony seems to be lost.

We meet with the term _glove-money_ in our old records; by which is meant, money given to servants to buy _gloves_. This, probably, is the origin of the phrase _giving a pair of gloves_, to signify making a present for some favour or service.

Gough, in his "Sepulchral Monuments," informs us that gloves formed no part of the female dress till after the Reformation.[71] I have seen some as late as the time of Anne richly worked and embroidered.

There must exist in the Denny family some of the oldest gloves extant, as appears by the following glove anecdote.

At the sale of the Earl of Arran's goods, April 6th, 1759, the gloves given by Henry VIII. to Sir Anthony Denny were sold for 38_l._ 17_s._; those given by James I. to his son Edward Denny for 22_l._ 4_s._; the mittens given by Queen Elizabeth to Sir Edward Denny's lady, 25_l._ 4_s._; all which were bought for Sir Thomas Denny, of Ireland, who was descended in a direct line from the great Sir Anthony Denny, one of the executors of the will of Henry VIII.

FOOTNOTES:

[Footnote 69: In 1834 was published a curious little volume by William Hull, "The History of the Glove Trade, with the Customs connected with the Glove," which adds some interesting information to the present article.]

[Footnote 70: A still more curious use for gloves was proposed by the Marquis of Worcester, in his "Century of Inventions," 1659; it was to make them with "knotted silk strings, to signify any letter," or "pinked with the alphabet," that they might by this means be subservient to the practice of secret correspondence.]

[Footnote 71: This is an extraordinary mistake for so accurate an antiquary to make. They occur on monumental effigies, or brasses; also in illuminated manuscripts, continually from the Saxon era; as may be seen in Strutt's plates to any of his books.]

RELICS OF SAINTS.

When relics of saints were first introduced, the relique-mania was universal; they bought and they sold, and, like other collectors, made no scruple to _steal_ them. It is entertaining to observe the singular ardour and grasping avidity of some, to enrich themselves with these religious morsels; their little discernment, the curious impositions of the vendor, and the good faith and sincerity of the purchaser. The prelate of the place sometimes ordained a fast to implore God that they might not be cheated with the relics of saints, which he sometimes purchased for the holy benefit of the village or town.

Guibert de Nogent wrote a treatise on the relics of saints; acknowledging that there were many false ones, as well as false legends, he reprobates the inventors of these lying miracles. He wrote his treatise on the occasion of _a tooth_ of our Lord's, by which the monks of St. Medard de Soissons pretended to operate miracles. He asserts that this pretension is as chimerical as that of several persons, who believed they possessed the navel, and other parts less decent, of--the body of Christ!

A monk of Bergsvinck has given a history of the translation of St. Lewin, a virgin and a martyr: her relics were brought from England to Bergs. He collected with religious care the facts from his brethren, especially from the conductor of these relics from England. After the history of the translation, and a panegyric of the saint, he relates the miracles performed in Flanders since the arrival of her relics. The prevailing passion of the times to possess fragments of saints is well marked, when the author particularises with a certain complacency all the knavish modes they used to carry off those in question. None then objected to this sort of robbery; because the gratification of the reigning passion had made it worth while to supply the demand.

A monk of Cluny has given a history of the translation of the body of St. Indalece, one of the earliest Spanish bishops, written by order of the abbot of St. Juan de la Penna. He protests he advances nothing but facts: having himself seen, or learnt from other witnesses, all he relates. It was not difficult for him to be well informed, since it was to the monastery of St. Juan de la Penna that the holy relics were transported, and those who brought them were two monks of that house. He has authenticated his minute detail of circumstances by giving the names of persons and places. His account was written for the great festival immediately instituted in honour of this translation. He informs us of the miraculous manner by which they were so fortunate as to discover the body of this bishop, and the different plans they concerted to carry it off. He gives the itinerary of the two monks who accompanied the holy remains. They were not a little cheered in their long journey by visions and miracles.

Another has written a history of what he calls the translation of the relics of St. Majean to the monastery of Villemagne. _Translation_ is, in fact, only a softened expression for the robbery of the relics of the saint committed by two monks, who carried them off secretly to enrich their monastery; and they did not hesitate at any artifice or lie to complete their design. They thought everything was permitted to acquire these fragments of mortality, which had now become a branch of commerce. They even regarded their possessors with an hostile eye. Such was the religious opinion from the ninth to the twelfth century. Our Canute commissioned his agent at Rome to purchase _St. Augustin's arm_ for one hundred talents of silver and one of gold; a much greater sum, observes Granger, than the finest statue of antiquity would have then sold for.

Another monk describes a strange act of devotion, attested by several contemporary writers. When the saints did not readily comply with the prayers of their votaries, they flogged their relics with rods, in a spirit of impatience which they conceived was necessary to make them bend into compliance.

Theofroy, abbot of Epternac, to raise our admiration, relates the daily miracles performed by the relics of saints, their ashes, their clothes, or other mortal spoils, and even by the instruments of their martyrdom. He inveighs against that luxury of ornaments which was indulged under religious pretext: "It is not to be supposed that the saints are desirous of such a profusion of gold and silver. They care not that we should raise to them such magnificent churches, to exhibit that ingenious order of pillars which shine with gold, nor those rich ceilings, nor those altars sparkling with jewels. They desire not the purple parchment of price for their writings, the liquid gold to embellish the letters, nor the precious stones to decorate their covers, while you have such little care for the ministers of the altar." The pious writer has not forgotten _himself_ in this copartnership with _the saints_.

The Roman church not being able to deny, says Bayle, that there have been false relics, which have operated miracles, they reply that the good intentions of those believers who have recourse to them obtained from God this reward for their good faith! In the same spirit, when it was shown that two or three bodies of the same saint was said to exist in different places, and that therefore they all could not be authentic, it was answered that they were all genuine; for God had multiplied and miraculously reproduced them for the comfort of the faithful! A curious specimen of the intolerance of good sense.

When the Reformation was spread in Lithuania, Prince Radzivil was so affected by it, that he went in person to pay the pope all possible honours. His holiness on this occasion presented him with a precious box of relics. The prince having returned home, some monks entreated permission to try the effects of these relics on a demoniac, who had hitherto resisted every kind of exorcism. They were brought into the church with solemn pomp, and deposited on the altar, accompanied by an innumerable crowd. After the usual conjurations, which were unsuccessful, they applied the relics. The demoniac instantly recovered. The people called out "_a miracle!_" and the prince, lifting his hands and eyes to heaven, felt his faith confirmed. In this transport of pious joy, he observed that a young gentleman, who was keeper of this treasure of relics, smiled, and by his motions ridiculed the miracle. The prince indignantly took our young keeper of the relics to task; who, on promise of pardon, gave the following _secret intelligence_ concerning them. In travelling from Rome he had lost the box of relics; and not daring to mention it, he had procured a similar one, which he had filled with the small bones of dogs and cats, and other trifles similar to what were lost. He hoped he might be forgiven for smiling, when he found that such a collection of rubbish was idolized with such pomp, and had even the virtue of expelling demons. It was by the assistance of this box that the prince discovered the gross impositions of the monks and the demoniacs, and Radzivil afterwards became a zealous Lutheran.

The elector Frederic, surnamed _the Wise_, was an indefatigable collector of relics. After his death, one of the monks employed by him solicited payment for several parcels he had purchased for our _wise_ elector; but the times had changed! He was advised to give over this business; the relics for which he desired payment they were willing _to return_; that the price had fallen considerably since the reformation of Luther; and that they would find a _better market_ in Italy than in Germany!

Our Henry III., who was deeply tainted with the superstition of the age, summoned all the great in the kingdom to meet in London. This summons excited the most general curiosity, and multitudes appeared. The king then acquainted them that the great master of the Knights Templars had sent him a phial containing _a small portion of the precious blood of Christ_ which he had shed upon the _cross_; and _attested to be genuine_ by the seals of the patriarch of Jerusalem and others! He commanded a procession the following day; and the historian adds, that though the road between St. Paul's and Westminster Abbey was very deep and miry, the king kept his eyes constantly fixed on the phial. Two monks received it, and deposited the phial in the abbey, "which made all England shine with glory, dedicating it to God and St. Edward."