Blunders and forgeries: historical essays

Ci^

BLUNDERS AND FORGERIES.

BV THE SAME AUTHOR.

HISTORY OF THE HOLY EUCHARIST
IN GREAT BRITAIN.

Two Vols. Demy 8vo. 18s,

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BLUNDEES AND FORGEEIES:

HISTORICAL ESSAYS

r.EY. T. E. BEIDGETT,

OF THE CONGHEGATION OF THE MOST HOLY P.EDEEMEU.

' Mlmt l)lun(Irer is yonder that playetli (li<Ulil,
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Sk ELTON (r/ic Croictie of Laivi-ell).

SECOND EDITION.

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3X

S PREFACE.

The seven Essays that make up this vohime are
reprints, enlarged or curtailed, of papers that have
appeared in various Reviews and Magazines. I have
„ selected them as bearing on one subject — misunder-
r). standing and misrepresentation of the Catholic Church,
^ for the most part as regards historical facts. There
is, however, a notable difference between the two parts
into which the volume is divided. In the second
part I expose some deliberate perversions of truth,
forgeries conceived in open-eyed malice, and handed
on to our own days by prejudice wilfully blind, hut
the first part treats merely of blunders, neither con-
scious lies nor yet innocent mistakes. To err is
human, but there is always blame attached to blun-
dering. In tlie examples which I have given, the
blame varies from that of haste, or undue self-reliance,
to that of prejudice and willingness, or even eager-
ness, to believe evil.

Several of the writers whose blunders I have exhi-
bited are eminent in literature, and of course far

ii751il9

viii PREFACE.

superior to myself in general learning ; yet a common
sailor may set right a philosopher or a statesman as
regards nautical terras and facts. My contention
throughout the volume is this, that the landsman
should not swagger about the deck as if he were bred
to the sea, while he cannot distinguish between a
binocle and a binnacle.

There is a well-known saying attributed to a great
scholar : Verify your quotatious. Quotations must not
only be verified, but traced to their origin. The last
Essay in this volume will show that writers of our own
day, who take pride in accuracy, are perpetuating old
calumnies because, while they verify the correctness
of their quotations from Strype, they are content to
take on trust the references of Strype himself. A
second rule, not less important to the historical or
theological student, is : Consult. " There is no such
folly," writes Mr. Mozley, " no such cause of utter
breakdown and disgrace, as the silly pride of doing
things quite by oneself, without assistance." ^ In
addition, then, to the various historical points recorded
in my Index, there is a general maxim enforced
throughout these Essays, and which is one of charity
as well as of accuracy, a maxim I would willingly
have printed on my title-page : Consult and Veriky,
Verify and Consult.

' Reminiscences of Oriel, p. 35S.

CONTENTS.

PART I.— BLUNDERS.

ES5AT PAGE

I. A Mare's Nest — A Priest with Two Wives . , i
(Frum the " Irish Monthly.'')

II. Another Mare's Nest— The Sanctity of Dirt . . 20
{Enlavf/cd from the " Contcmporanj Review.")

III. A Dozen Dogberry-isms ....

(Enlarr/cd from "Irish Monthli).")

51

IV. A Saint Tkanskok.mi:i) 87

(From " Dublin Feviav.")

V. " Inkamols Publications" n^

(From " Irish Fcclcsiastical Record.")

PART II.—FORGPRH'.S.

VI. The KooI) ok lio,\i,EY; on, How a Lie (Juowh . . 159
(From "Dublin Ilcvicw.")

VII. KoiiEKT Wake ; ou, A Kocui; and iiis Dlpks . . . 209
(From " T<d)lct.'")

PART I.
BLUNDERS.

BLUNDERS AND FORGERIES.

ESSAY I.

A MARE'S NEST— A PRIEST WITH TWO WIVES.

The Piev. W. Stephens published, in 1876, "Memorials
of the South Saxon See and Cathedral Church of Chi-
chester." In his notice of Ralph Neville, who was
bishop from 1 222-1 244, he " paraphrases, in an abridged
form," some familiar letters written to that prelate by
his steward. The bishop was residing in London,
engaged upon his duties as Lord Chancellor, and his
steward, an ecclesiastic, makes him acquainted with the
temporal administration of his estates, and incidentally
with some diocesan news. In the midst of a letter,
detailing the havoc committed by the foxes, and ask-
ing for dogs to hunt them down, he writes (in Mr.
Stephens's version) : " I think you ought to know that
the Vicar of Mundham keeps two wives ; he pretends
to have a papal dispensation, contrary to the statutes
of a general council."^

Such a plum as this could scarcely escape the fingers
f)f the " little .Jack ]Iorners " who review for the weekly
l)eriodicals. Thus the notice of Mr. Stephens's book iu

' Mfniori.'il.i, ]>. 80.

2 BLUNDERS.

the Spectator,^ though a very short one, finds roona for
the " curious report," and for the remark that " The
Vicar seems to have been in his way an Infallibilist,"
to which wise or witty reflection it is strange that the
reviewer did not also add another — that the bishop's
steward seems to have been a Gallican, in placing the
authority of a genei'al council above that of the Pope.

The letter which Mr. Stephens abridges was iirst
printed by Dr. Shirley, in his " Collection of Eoyal
and other Historical Letters illustrative of the reign of
]Ienry III.," edited by him for the Master of the Eolls ;
and the learned editor was himself so struck by the
paragraph that, in the preface to his second volume,
he especially mentions "the report of the audacious
chaplain who keeps two wives and claims a papal
dispensation " among the " details which bring home
with vividness the domestic life of the period,"^ a
remark which shows that learned editors may make
sad blunders no less than anonymous reviewers.

It would be well if those who deal in ecclesiastical
documents of the middle ages would remember that
every profession has its technical language or its slang
phrases, the force of which has to be carefully learnt ;
and that the proper persons from whom to learn it are
generally those who have inherited the profession and
its mysteries. This very obvious reflection would have
saved Dr. Shirley from falling into a trap, by inter-
preting a technical phrase literally, and thus mistaking
two benefices for two women, and a pluralist for a
bigamist.

A remark of an Archbishop of York, wlio lived only
a few years before the period at which the Chichester

' Jan. C, 1S77. - At p. XXV.

A PRIEST WITH TWO WIVES. 3

steward's letter was written, may be here appropriately
(luoted. William of Newburgh states tliat Archbishop
lioger was a great enemy of monks, and that he once
said that his predecessor, Turstin, had never more
grievously erred (nunquam gravius deliquisse) than
when he built the Monastery of Fountains. When he
noticed that the bystanders were scandalised at this
word : " Bah ! " he said, " you are laymen if you cannot
perceive the meaning of a word." ^

Before establishing the metaphorical character of tlie
A'icar s wives, let us ascertain the exact text under
discussion. It is thus printed by Dr. Shirley: "Nolo
domine excellent iam vestram [latere quo] d . . . . qui-
dam capellanus, Willelmus Dens nomine, vicarius eccle-
sicC deMimdeham, duas habet uxores, ut dicitur, quarum
. . . . ns apud Cicestriam. Qui quidem Wilhelmus
literas detulit a summo poutifice, ut dixit, sed in parti-
bus Sussexia3 . . , nt quod nunquam litene ilia) a con-
scientia domini papae emanaverunt, sed contra statuta
concilii generalis fuerunt impetratas. Unde," &c.^
" Your excellence ought to be informed that a certain
chaplain, William Dens by name (or William Tooth),
has two wives, as the saying is, of whom ... at Chi-
chester. This William has brought letters from tlie
Sovereign Pontiff, so he has said, but in the parts of
Sussex .... that those letters never emanated from
the conscience of the Pope (or, never came from the
Vope duly informed), but were obtained contrary to
the decrees of tlio general council. Hence, if it seems
good to your holiness, please to make known to your

' Laici estiH, jiIhI percipere potestin \ini vcrbi. l)o RubuB Aiiglicis,
I. iii cap. 5.

■ Lijtter 23otli, vi.l. i. p. 277.

4 BLUNDERS.

official whatever you may determine in this matter."
The original of this letter is preserved in the Record
Office, and is partly illegible. The gaps, marked above
by dots, are a little more than an inch in length. Tiie
word quamm, printed by Dr. Shirley, can no longer be
deciphered; but that is unimportant, for the words
duas hdbet uxores are quite distinct.

But it is very important to remark that the transla-
tion adopted both by Dr. Shirley and Mr. Stephens is
misleading to the mere English reader. Duas habet
%ixores is simply " has or possesses two wives." If those
wives are figurative, the expression will mean "holds"
two benefices. If it is not figurative, it may well be
translated "keeps" two wives. But let it be remem-
bered that the original is more ambiguous than the
word used by these authors.

But it is still more important to notice that Mr.
Stephens has omitted altogether the words ut dicitur
which follow uxores. As he was only abridging, he no
doubt passed them over as unessential. I suppose he
considered them as equivalent to ut fcrtur, " as it is
reported." Probably this was also the view of Dr.
Shirley, who speaks of " the report," though his words
may refer to the report of the steward to the bishop
rather than to the rumour current in Sussex.

Yet, when I shall have shown how common was the
use of the metaphor of " having two wives," the reader
will probably agree that the words should be thus trans-
lated : " The vicar has two wives, as the saying is," and
not " as is reported," I will not, however, insist on
this translation, but will argue out the matter even in
the other interpretation.

Let us, then, first consider what are the intrinsic pro-

A PRIEST AVITII TWO WIVES. 5

babilities of the case. Tliat there should have been
a clerical delinquent in the thirteenth century is, of
course, just as natural as that he should be found in
the nineteenth. That a priest at that date should have
wished to call his concubine his wife was far more
natural then than now, since history bears abundant
witness to the attempt. But where did Dr. Shirley
find anything to show that it was according " to the
domestic life of the period" for priest or layman to claim
to have two wives at once ? However, had this been all,
the interpretation might have stood. Extraordinary
or monstrous impudence, though it does not illustrate
the manners of any period, is at no time impossible.
The incestuous Corinthian who claimed to have his
father's wife is no fair specimen of the first Christians,
yet he was found in the early Church.

It is not supposed — at least I trust it is not, even
in the nineteentli century — that any pope really did
grant to William Tooth a licence to marry two wives
at once. But the notion that any English priest dared
openly claim to have received such a grant from Inno-
cent III. or Gregory IX. is just as absurd as it would
be to imagine that the incestuous Corinthian gave out
publicly that his conduct had been specially aulliorised
Ijy St. I'aul.

But there are other expressions in the letter whicli
should have made Dr. Sliirley pause. What general
council had forbiddcm clerical bigamy ? What general
council had forbidden popes to dispense with priests
to retain two wives at once ? What example is there
of a ])Ope of the tiiirteenth century granting a ])riest a
dispen-sation to have even one wife? The truth is fliat,
if the grave Dr. Shirley, and the facetious writer in tlio

6 BLUNDERS.

Spectator, liad only asked themselves what was the
general council alluded to by the Chichester steward,
they would have found a clue to the mystery. They
■would have discovered, or recoPected, that only a few
years before, in 12 15, the fourth Lateran Council had
been held under the presidency of Innocent III., and
that in this council the decrees against plurality of
benefices, already issued by the third council of Lateran,
in 1 179, had been renewed. Tliey would then, perhaps,
have conjectured that the two wives were really two
churches, parishes, or benefices ; and they would have
been strengthened in this view when they noticed that
the council of Lateran had reserved to the Pope the
power to dispense in this decree. Then all would have
been plain. William Tooth held two benefices, con-
trary to the decree of a genei'al council, which the
bishops were just then busy in enforcing ; but he
claimed a papal dispensation. This was no very mon-
strous claim, but it was reported in that part of Sussex
that he had got his dispensation by false representa-
tions, and that it was invalid.

There is not a particle of doubt that this is the real
meaning of the letter, and it may, perhaps, be interest-
ing, and even useful, to trace the rise and progress of
the metaphor used by the bishop's correspondent, and
to show that the interpretation I have given is not
merely plausible, but perfectly natural, and indeed the
only possible interpretation.

The letter of the steward is without date, but, in the
very year in which Ralph Neville became Bishop of
Chichester, 1222, a great national council had been
celebrated in Oxford under Archbishop Stephen Lang-
ton. In this council an abuse, the reverse of that of

A TRIEST WITH TWO WIVES. 7

uniting benefices, tliougli proceeding I'rom tlie same
source of avarice, had been condemned. The wording
of this decree will make it clear that the steward was
not making use of a new or unusual metaphor when he
spoke of the two wives of the Vicar of Mundeham.

"According to canonical decrees," so runs the 13th
canon, or as the Latin might be freely but accurately
translated, " in the language of canon law (juxta cano-
nicas sanctiones) a similarity is sometimes remarked
between carnal and spiritual matrimony. Hence, since
nature does not allow one wife to be shared by two
husbands, it is altogether unfitting that the Church of
God, which ought to be the one bride of one husband,
should be, as it were, the concubine of many."

The metaphor here referred to is not unfamiliar to us
at the present day. Burnet, in his " History of the
lleformation," ^ tells us that Lishop Fisher used to say
that bis church was his wife, and that he would never
part with lier because she was poor. The same thing
is reported of him in a contemporary account preserved
in the Vatican, and published by Mr. Pocock.'- It is
probable that it was in direct imitation of this example
that 'i'homas Wilson, the Protestant Pishop of Sodor
and ^lan, when Queen Caroline offered to translate him
to a richer see, replied, " I will not leave my wife in
her old age because she is poor." Pope Callixtus ill.,
when Pishop of Valencia, had used very similar lan-
guage.'

The metaphor is tlius elaborated in the third Provin-
cial Synod celebrated by the English Catholic hierarchy
iu 1859: "As the T'ishop's diocese is the spouse to

' Book III., vol. i. p. 708. '■' Rcoonls, vol. ii. p. 554.

^ UninaliliiK, an. 1458, n. 4.

8 BLUNDERS.

■u'liom God ]ins united him in the bonds of conjugal
love ; and as no more precious diadem can crown her
than the ecclesiastical virtues everywhere resplendent,
no more beauteous zone can gird her than a circling
band of pious clerics, he will not be able to offer her a
more acceptable gift than a holy household."

The origin of this metaphor is to be found in the
fact that the bishop or pastor represents our Lord Jesus
Christ, who is the liridegroom of the Church; but,
perhaps, its great prevalence in canon law, whenever
the question of plurality of benefices is under discus-
sion, may be due to the letter of St. Jerome to Oceanus,
in which he discusses at considerable length the mean-
ing of the words of St. Paul (i Tim. iii. 2; Tit. i. 6),
that a bishop must be "the husband of one wife."
Amongst various interpretations, he alludes to one
which he acknowledges to be forced : " Some," he
says, coacte, " interpret wives as churches, husbands as
bishops, so that churches are called bishops' wives.
According to this sense, the Apostle would mean that
a bishop is not to be translated from one see to another,
ne virginis paupercula) societate contempta, ditioris
adulteraj quterat amplexus.^

However far-fetched might be this interpretation,
it was too convenient to be neglected, at least as an
accommodation of holy words, when the endowments,
first of bishoprics and afterwards of parishes, introduced
the abuses of translations and pluralities. Thus Ger-
bert, afterwards I'ope Silvester IT., who died in 1003,
writes on the words, " Husband of one wife," as follows :
"If we look to the mere letter, these words forbid a
man who has been twice married to be ordained a

1 Ep. 69.

A PRIEST WITH TWO WIVES. 9

bibhop; but if we ascend to a higher sense, they forbid
a bishop to usurp two churches ; and if you will go still
deeper into the very heart of the matter, they warn the
bishop, lest, after having espoused the true Catholic
dogma, he take up heretical opinions." ^ This treatise
of Gerbert was soon attributed to St. Ambrose, and
being full of weighty matter, pithily expressed, was
frequently quoted, and texts from it introduced into the
canon law.

But it was believed in the middle ages that the con-
venient metaphor was derived from higher and earlier
authorities than even St. Jerome or St. Ambrose. The
famous Isidore Mercator, in the ninth century, gives,
in his decretals, letters which he attributes to Popes
Ev'arist and Callixtus.

Pope Evarist has a long drawn-out comparison be-
tween the duties of husband and wife, and the recipro-
cal duties of a bishop and his church. From this
foundation he concludes that a bishop must not leave
his diocese to take another, and compares such conduct
to divorce and adultery.

Pope Callixtus is made to say : " As a wife must not
be led into adultery, and as slie must not be judged or
governed except by her own husband, so also the bishop k
toife, which is his church or parish."

These passages, being attributed to popes and mar-
tyrs, were received with the greatest veneration, and are
found in all subserjuent collections of canons, as in that
of Burchard, iJishop of AVorms, who died in 102 5, as
well as in (iratian.'''

' De dignitate cicerdotali, in Apjit ndicu Ojniiiiii S. Ambrosii [VA.
r..n).

- Causa 7, qii. I, cm. 39.

lo BLUNDERS.

Another great authority, who had given popularity
and weight to the metaphor, was Ilincmar, Archbisliop
of Itheims in the ninth century. He is writing about
Actai-d, who, having been Bishop of Nantes, had been
chosen Archbishop of Tours, and who wished to retain
his old see along with the new one. Aniongst other
things, Hincmar says : " In a letter of Pope Nicholas,
of happy memory, to certain bishops of Bulgaria,^ it is
related that the Greeks raged against him, because,
like his predecessors, he had commanded them to
refrain from their wives, whereas they wished to ordain
by the canons that it is lawful to have wives. But w«
Gallic bishops of the present day endeavour to make
new canons to allow us, by a spiritual adultery, which
is worse than carnal incontinence, to have at the same
time two ivivcs — that is, two sees, or at least a wife
and a concubine ; or while our first wife lives, though
sickly — that is, while our church is suffering from
persecution or spoliation, to unite to ourselves another
wife, 2

From the eighth century downwards the metaphor
became habitual and commonplace. The Regula Cano-
nicorum of St. Chrodegand, in the eighth century,
says: "Let not a priest have more than one church,
as a man one wife." A council of Rlieims, of the
year 813, decreed: "As in each church there ought to
be a priest, so the church, which is his spouse or wile
— quae sponsa vel uxor ejus dicitur — may not be divided
between several priests." This canon found its place
in Gratian,^ in Burchard,* and in Ivo of Chartres.^

^ Migne has Belgium. " Ep. 31.

* Causa xxi. qu. 2, canon : Sicut in unaquaque.

* Lib. iii. cap. 45. ' Pars, iii. cap. 49.

A PRIEST WITH TAVO WIVES. n

Still more apposite is a decree of a council of Nantes :
"As a bishop may have but one city, and a man but
one wife, so a priest but one church," quoted by Bur-
chard.^ The eighth of the canons made in England in
the time of Edgar adopts the same language : " We
teach that no priest wilfully desert the church for
which he was consecrated, but hold it as his lawful
wife." An English episcopal charge of the tenth cen-
tury says: "To no altar-thane is it allowed to marry.
The church is the mass-priest's wife." ^

The figures of wife, divorce, adultery, bigamy, became
so well known that at last literal prohibitions began to
be understood metaphorically. Thus, one of the apos-
tolic canons says : " Let not a bishop, on pretext of
piety, cast away his own wife, and if he does so, let
him be excommunicated." The meaning of this canon
was that, when a married man had been elevated to
the episcopate, as was frequently the case in early days,
although henceforth he was obliged to live in contin-
ence, yet he could not put his wife away from him, as
if the marriage was dissolved by his ordination, nor
expose her to the perils of the world. But as time
went on, and men were no longer or very seldom
ordained in their wife's lifetime, this canon came to be
understood in a purely metaphorical sense, and to be
quoted us if it had been originally made against bishops
who should forsake their dioceses. Though it is given
in its literal sense in fJratian,^ yet by Burchard of
AVorms,'* and by Ivo of Cliartres,^ it is ((uoted as if it
iiad only reference to a diocese.

' Lib. iii. cap. 47. '■' Tliorpo ii. 331.

• I Pars. Diat. 28, di. 14. * Lib. i. cmJ). 78.

' Decrt-ti rain. v. cup. 1S4.

12 BLUNDERS.

St. Ivo of Chartres, a contemporary of St. Anselm,
and a great authority on canon law, thus writes in one
of his epistles : " As to the pi'iest who resigned the
church which he governed, not being compelled to do
so, into your hands, and who now seeks, by the help of
laymen, to ascend into the chamber of the spouse whom
he repudiated as unworthy of him, I answer, that he
must stand by his own judgment, and not presume to
commit adultery with the wife whom he divorced, during
the lifetime of the priest who is now united to her." ^
When the notorious Ralph Flambard, Bishop of Dur-
ham, by the inlluence of William Rufus, of whom he
was the agent, was thrusting himself into a Norman
diocese, the same Ivo opposed the attempt. This is
the language of his letter to. the Archbishop of Eouen
and the Bishop of Evreux : " Since from the very in-
fancy of the world carnal bigamy was blamed in Lamech,
how can it be praised in the Church, which is the spouse
of Christ ? Let, therefore, Ralph, Bishop of Durham, be
expelled from his second see, that no higamy he admitted.
I speak to those who are not ignorant of the law." ^

One more example of the conventional metaphor —
and an English one — will bring us almost to the time
of the Chichester letter. William of Newburgh com-
posed his chronicle towards the end of the twelfth cen-
tury. AVriting of Walter of Coutance, named Bishop
of Lincoln, in 1182, he says: "But he did not long
remain there. Being shortly elected to the Bishopric
of Rouen, he bade farewell to his new spouse, being
attracted by the greater charms of another.^ "

It must be remembered that these and similar pas-
sages, however little known to modern reviewers and

' Ep. 131. ^ Ep. 153. ^ De rebus Aiiglicis (lib. iii. c. 8).

A PRIEST WITH TWO WIVES. 13

editors, were constantly under the eyes of the bishops
and their officials in the thirteenth century. Durinj^
that period a most determined stand was made in Eng-
land against the abuse of pluralities. It was an age
of legislation, especially in England, as a glance at the
synodal decrees, collected by Wilkins, will prove. John
of Athona, or Ayton, a canon of Lincoln, writing about
1290, says: " In no other country, as I conceive, are so
many laws made, and are they so little observed, as in
England."^ But whatever was the success or failure
of the efforts of Councils, at least the subject of plura-
lities and the metaphorical language in which they had
been condemned by the canons, were as familiar as
household words to the ecclesiastics of those days ; and
writing to one another, they would make use of the
metaphor, even without a word of context to indicate
that it was metaphor, yet without the slightest danger
of misunderstanding.

The national council of Oxford, of 1222, has already
been quoted, in which the " language of canon law "
about priests' marriages to their figurative wives is
alluded to and repeated. In 1237 another national
council was held in London, at which St. Edmund pre-
sided. Kalph Neville, Bishop of Chichester, was pre-
sent. The 13th constitution of this synod is as follows :
" As regards residence of rectors in their churches,
we have need to make provision rather by active
measures than by statutes, since there are councils of
Ifoman I'ontifTs speaking more clearly than light on
this subject. We say exactly the same regarding those
who, in violation of a constitution of a general council^

' In his commentaries printed at the end of Lynduood, p. 36 (Kd.
1679).

14 BLUNDERS.

■icithout a special dispensation of the apostolic see, pi-e-
sume to the ruin of their own souls to hold, at the
same time, two or more cH<^nities, rectories, or bene-
fices with cure of souls." It should be noticed that
the Chichester steward repeats almost word for word
in his letter a part of this canon, and this would
suffice to show — could any doubt remain — what gene-
ral council and what dispensations he alludes to when
he speaks of the two wives of the Vicar of Mundeham.
I think I am now justified in assuming that the
words ut dicitur which follow uxores are intended to
qualify that word, and to give it a metaphorical sense.
They are equivalent to "as we say," or "as the phrase
runs," or " as the proverb has it." For if we suppose
that they mean simply " as is reported," and are in-
tended to qualify the verb hahct, then one would think
it was the duty of the steward to make sure of the fact
before denouncing a priest to his bishop. But again,
does the writer show that the matter is only a rumour,
when he immediately affirms that the vicar "has brought
letters from Rome," and that the force of those letters
is publicly discussed ? According to the really absurd
supposition of Dr. Shirley, the vicar is living openly
with a wife at Mundeham, and not content with carry-
ing on an intrigue at Chichester, he has there a second
wife publicly known as such, and he justifies his bigamy
before the outraged public by shaking in their faces
his papal dispensation. In this theory we can only
conjecture that William Tooth's reason for going to the
expense of a double household was his fear lest the two
ladies should quarrel if inhabiting the same harem ;
though whether the Pope's dispensation would have
made the priest's life any more easy between the two,

A PRIEST WITH TWO WIVES. i;

though kept apart, must be decided by those who hold
this novel view of medieval polygamy.

To those, on the other hand, who have some real
acquaintance "with the domestic life" and ecclesias-
tical life " of the period," and who know the strange
subterfuges to which the clergy often had recourse in
order to evade the prohibition of the general council
of Lateran, there is no difficulty either in understanding
that the two benefices lay geographically apart, or that
the steward has just detected the existence of the second
one at Chichester. One of these devices was to make
over nominally a rectory to another person, retaining
nearly all its fruits as vicar, while holding a second
rectory or ^^carage elsewhere. It was to prevent this
that the immediate successor of Ealph Neville, St.
iiichard of Chichester, met it by a declaration that
I lie prohibition against pluralities extended to two
vicarages no less than to two rectories, or to a rectory
with a vicarage. To detect the evasions and devices
of avaricious ecclesiastics in this matter was one of the
jirincipal duties of the archdeacons or vicars-general
in their visitations. The following points were to be
inquired into, in 1252, in the diocese of Lichfield:
" Whether any vicars make themselves rectors or e con-
verso ? Whether any, by long farming of a benefice,
Hiake themselves rectors or vicars ? AVhether any act
as rectors or vicars, without having received institution
from the bishop or otlier proper authority ?"i And
Archbishop J'itckham, in 1279, issued a constitution at
Reading, in which he requires the bisliops to keep a
correct list of the number and name of tlic churches in

' Burton AniialH, p. 297 (RoIIh Ed.). See Biiiiilar (lucstiun.s in
r.isliop Gro88tu»t.;"H Letters, Letter 154.

i6 BLUNDERS.

their dioceses, tlie surnames and Christian names
(cognomina, agnomina, vel praenomina) of the rectors,
dates of collation, and titles, the age also of rectors
or possessors of churches, their degree or order, and
whether they are beneficed elsewhere, whether they
have a dispensation for plurality, &c.

One other point remains to be noticed in this simple
affair, out of which so much mystery has been made.
'\^' hy, it may be asked, should the steward have doubted
of the Pope's dispensation, if there were no greater
stretch of papal prerogative involved than permission
to enjoy two benefices ? The answer is very easily
given. Such dispensations were not given without a
sufficient reason, and innumerable efforts were being
made to get dispensations at Rome by fraudulent
means, and it was the wish of the Roman Pontiffs that
their dispensations should be carefully scrutinised, that
their validity or invalidity might be detected.

" It is a maxim in law," says Burnet, " that if the
Pope be surprised in anything, and bulls be procured
upon false suggestion or untrue premises, they may be
cancelled afterwards."^ Much more, of course, was
this the case with regard to rescripts like that in ques-
tion. It was not even necessary for the Pope to cancel
such a document. A bishop might declare it invalid,
though, of course, an appeal would lie to the Holy See.
Thus Pope Alexander III. had writen to the Bishop of
London in 1180, to say that it sometimes happens that
the Pope writes to a bishop to give a benefice, and that
he does this, perhaps, in ignorance that such a cleric
already possesses a benefice. He wishes it, therefore,
to be understood that, in such a case, if a cleric has a

1 History ff Refonnation, i. 81 (Ed. Tocock).

A PRIEST WITH TWO WIVES. 17

benefice sufficient for his support, he should not receive
another, unless in the Pope's letters express mention is
made of the former one, nor in any case if there should
he scandal in obeying. And the very Pope in whose
reign the Chichester letter was probably written,
Gregory IX., had, in the year 1234, incorporated this
letter of his predecessor in his Decretals.^

Pope Innocent III. had also written in 1 20 1 , regard-
ing the invalidity of his rescripts when obtained by false
statemcnts.2 And the same Pope, in 11 99, had used the
following vigorous language on the subject in writing to-
the Archbishop of Milan : " Since we are wont so to word
the rescripts of tlie Apostolic See, that of our own clear
knowledge we take care that nothing be inserted in
them which is faulty in law, we are moved to no little
wonder, that as often as we address our letters to you
(jr to your subjects, you write back that you are sur-
prised, just as if we issued a command to do something
wrong. Thus, you write to us, that since P., a cleric,
has already a sufficient benefice in the church of X.,
you are surprised that we have sent letters to the
provost of M. for his admission into that church.
Now, had you paid proper attention to tlie wording of
our letters, you would have found nothing in them that
ought to have oflended you. For, since in our letters
there is no mention made of that pre])end, and he is
not called a canon, nor even a cleric, in tlieni,and since,
also, in our letters the condition was expressly in.serted,
' if he is worthy to obtain an ecflesiastical benefice,' from
these tilings you nn'glit have understood in what way

' L. Ilf.. tit. V. f.i|i. (). Cum tntdtmvr.
' iJccrui. L. I., tit. iii. caj). 20, .Su/^cr iiicns.

i8 BLUNDERS.

those letters were obtained ((j[ualiter liters ipse fuerant
iinpetratte)." ^

As this rebuke liad just been republished by tlie
reigning Pontiir, it will be seen that the steward of
■ Chichester was by no means doubting the prerogatives
of the Sovereign Pontiff, but, on the contrary, exer-
cising a very proper vigilance, in obedience to the
Sovereign Pontiff, when he suggested that perhaps the
rescript of which the Vicar of Mundeham boasted was
obtained obreptitiously or subreptitiously, and thereof
of no value. Such, he says, was the report in that part
of Sussex, and therefore he calls the bishop's attention
to the matter. He does not deny the existence of the
letters of dispensation, nor does he say they are a
forgery, but that it is the common opinion of the Sussex
ecclesiastics that they will not bear inspection, and that
the Pope must have been misinformed when he issued
them to the Vicar of Mundeham.

Here all is simple and straightforward, in perfect
accordance with the language, laws, and circumstances
of the times ; and yet we are asked to believe that the
same Gregory IX., who was the vmbending upholder of
ecclesiastical discipline, and who had so severely rebuked
the concubinage of some English clerics,^ had been pre-
vailed on by some plausible representations to grant a
licence to the Sussex priest to keep not one but two
wives ! They know little, indeed, of the freedom of
ecclesiastical criticism in those days who imagine that
the language of the bishop's correspondent would have
been merely the suggestion of a doubt as to fact or law.
John of Salisbury, and even liobert Grossteste, were

^ Decret. L. I., tit. iii. cap. 77. Cum adeo.

* See his letter to the Bishop of Coventiy in Shirley (i. 560),

A PRIEST WITH TWO AVIVE3. 19

quite as much lufallibilists as the Vicar of Mundeliani
or auy modern ecclesiastic; but had a pope issued a
dispensation to a priest to have two wives, or even
one, they would have written letters which would have
made the ears tingle of those who read them.

The discussion which we have been pursuing may
seem to some a very big wheel on which to break so
slight a butterfly, but the butterfly, if left uncrushed,
would lay eggs, and we should be infested with cater-
pillars. Besides this, it was worth while to choose an
example from a writer so learned and justly respected
as Dr. Shirley to show that there are certain technical
matters, as regards Catholic history, which require
technical education for their proper understanding, and
that he who ventures to interpret them without it, or
without consulting those who possess it, will probably
fall into a trap.^

' In connection with the subject of this pnper, I may mention an
amusing misconception related by Erasmus (Ep. 979). He hail ci'm-
plained in one of his books that whereas a "bigami.st," or one who
has been twice married, is irregular, and may not be ordained, there
was little scruple in allowing one bishop to hold simultaneously four
or five dioceses. But he was too great a purist to use the oriliiiary
word epigcopatus, which is (he says) neither Greek nor Latin. His
expression was that he might have " quutuor ant f/uinque si lihct rpis-
ropas." This greatly scandalitted one of his critics, who thought he
meant conculinas, and nat\irally accused him of an abominable calumn}'.
There was some excuse for this blunder ; for though iiriaKoin^ is good
Greek for bishopric, episcoj^a was a novelty in Latin.

ESSAY II
THE SANCTITY OF DIRT.

AN ANSWER TO THE RIGHT HON. DR. LYON PLAYFAIR, M.P

" Wlieii the civilisation of tlie F-tiyptians, the Jews, tlie Greeks, and the
Konians faded, the world passed through dark ases of mental and physical liar-
barism. For a thousand years there was not a man or woman in Europe that
ever took a batli. Only think wliat must have been the state of Europe wlien
thirty-three generations were like Oppian, and never once washed, if their his-
torian, Michelet, is to be believed. No wonder that there came the wondrous
epidemics of the Middle Ages, which cut off one-fourth of the poi)ulatioii of
Europe — the spotted plague, the black death, sweating sickness, and the terrible
mental epidemics which followed in their train — the dancing mania, the mewing
mania, and the biting mania. But even when the Middle Ages had passed away,
and the sun of civilisation was again rising over the gloomy darkness of these
centuries, what a heritage of filth-produced disease still remained. ... Go back
only to the time previous to the Keformation, and you can have no difficulty in
understanding why luxury and squalor produced the plagues of the times of the
Tudors and Stuarts. . . . Filth, instead of being abhorred, was almost sanctified.
The monks imitated the filthy habits of the hermits and saints of early Christian
times, for the early fathers commended them. Even St. Jerome used to praise
the filthy habits of hermits. He especially commends an Egyptian hermit, who
only combed his hair on Easter Sunday, and never washed his clothes at all, but
let them fall to pieces by rottenness. St. Antliony never washed his feet. St.
Thomas ii Becket, when martyred, had under garments in a state which makes
one shudder in the remembrance. And so tlie monks, up to tlic time of tlie
Keformation, and indeed in part up to the present day, thought, or professed to
think, that by antithesis, pollution of the body indicated cleanliness of the soul.
Tractically, indeed, it helped to it ; because the odour of sanctity which infested
these old monks and hermits, helped to keep them apart from the temptations of
the world, for tlie world scarcely cared to come into too close contact witli tliese
odoriferous saints. But this association of filth with religion was unhappy in its
consequences, for men ceased to connect disease with uncleanliness, and resorted
to shrines and winking virgins for cures of maladies which were produced l)y
their own physical and moral impurities." — Speech of the Rvjht Hon. Dr. Li/on
JHaii/air, Jf.P., (it GI(ik;i<jii\ Octuber 5, 1874, oh the Progress 0/ Sanitary Reform.
(Ilardwick, 192 Piccadilly.)

In the address of Dr. Playfair to the Social Science
Congress at Glasgow, on sanitary reform, there is much
tliat is original and excellent, and for which every sen-

THE SANCTITY OF DIRT. 21

sible man will be grateful. In the remarks that I am
about to make I confine my attention to a portion of
his address which is not excellent, not original, and
which every truthful man must regret — his observations
on the Middle Ages, and on the connection between
their supposed filthiness and the Catholic religion then
dominant. Mr. Hallam, m his supplementary volume
on the Middle Ages, wonders that ecclesiastics have
been so warm in defending those ages from the charge
of ignorance, since the ignorance, whatever it may have
been, was not caused, but rather mitigated, by the
action of the Church. The same remark might perhaps
be made with regard to mediaeval filthiness. Why
should an accusation of the nature of Dr. Playfair's
rouse the zeal of a Catholic clergyman ? Is it the duty
of the Clmrch to introduce sanitary reforms ? Is she
responsible for the dirtiness of her barbarous or semi-
barbarous children ? iJid she invite into Europe the
hordes of wild men who overthrew Eoman civilisation ?
Is it not enough that she converted them, mitigated
their cruelty, taught them letters, and gradually formed
them into the nations of modern times ? Was it her
business to cut and comb their hair, wash their 1)()dies,
and supply them with clean linen ? I reply that, as a
matter of fact, Dr. liayfair has blamed the Catliolic
( 'hurch f(jr tlie dirt of the Middle Ages. The dirty
millennium which he depicts is exactly coincident witli
ber unrivalUid sui>remacy in Europe. The state of
things he imagines is iwintedly said to have been "pre-
vious to the lief ormat ion," as if that event set free, not
only the thoughts of men, Itut the choked up fountaiiiH
(if water ; and if dirt and disease still prevailed in
Europe in the sixteenth and .seventeenth centuries, they

22 BLUNDERS.

were but a " heritage of the centuries of gloomy dark-
ness" when the Catholic Church bore sway. The
fathers of that Church laid down filth-producing prin-
ciples : the saints of that Church were filthy ; and the
monks were and are filthy. " Filth was associated
with religion." "Filth was almost sanctified." These
are definite and grave charges. They tovich the Church,
too, in a tender point. When she has been accused of
superstition and idolatry, she has been accustomed to
point to her works of charity, and to reply : " He that
abideth in charity abideth in God, and God in him."
But if Dr. Playfair's charges were well founded, a part
at least of her defence would fail. The frightful epide-
mics of the Middle Ages would be upon her conscience.
Should she say, " I did it in ignorance of science, I knew
not the consequences," such a plea would ill befit her
claim of divine guidance. If her teaching directly leads
to consequences disastrous to the human race, it can
scarcely have come from a beneficent Creator. To have
invented hospitals, and orphanages, and asylums is
much ; but to have spread pestilence through the nations
and blighted them physically and mentally, more than
cancels such benefits. The Catholic Church just now
is attacked on many sides. I do not think, therefore,
that I shall be accused of officious zeal if I endeavour
to check the spread of a new calumny — for calumny of
the most reckless kind is certainly contained in Dr.
Lyon Playfair's accusations.

Two matters have then to be investigated. First,
were our media;val ancestors really so dirty ? Secondly,
did the Church teach them to be dirty ? These two
questions are quite distinct. Men may have been
dirty, and yet the Church free of all blame in the

THE SANCTITY OF DIRT. 23

matter. Or they may have been clean in spite of the
Church's teaching. Let us inquire into facts and prin-
ciples. As to their dirtiness, Dr. Playfair makes a
broad assertion : " For a thousand years there was not
a man or woman in Europe that ever took a bath." Is
this true ? If it is true, was it because the Church
forbade or discouraged baths ?

I. Antecedent Improbahility.

Xot a bath for a thousand years ! In the whole of
Europe ! Xot a man or woman ! Ever ! Here are
startling assertions. As they were made by a scientific
man in the presence of scientific men, most readers will
suppose that they had been well considered before being
written. Yet the words are but a thoughtless echo.
" Pas un hain en viille ans ! " wrote ^M. ]\Iiclielet some
years since in La SorcUre. Dr. Playfair has taken his
history at second-liand, and at a very untrustworthy
source. A little reflection would have raised a doul)t
in his mind. \)r. Playfair knew how fond the Pomaiis
were of batlis. He lias justly praised them for their
" sanitary works " and " hygienic appliances." lie
would doubtless also have recollected, had he weighed
the suljject in his mind, that the Germans were accus-
tomed to take warm baths immediately after rising,
according to the testimony of Tacitus.^ And since the
Catholic nations of medieval Europe were composed in
great measure of these two races. Dr. Playfair miglit
naturally have inquired by what influences they were
led to relinquish what tlicy liad liithorto prized. I'y

* "Stntim e 8«mn>> lavantur, Brppiug caliiJfi" (TacitiH, Giiinania,
cap, xxii.).

24 BLUNDERS.

the influence of their new rehgion, he says. But even
supposing that their new religion had commanded them
to abstain from warm water, is it not strange that it
should have been so faithfully obeyed, that not a man
or a woman ever violated the prohibition for a thousand
years ? This is certainly a triumph of the Church such
as none of her panegyrists has yet dared to claim for
her. If Dr. Playfair will look into John of Salisbury's
Nugce Curialium he will find that our ancestors were
not without some acquaintance with ancient Greek and
Ivoman manners, that if they had little science they
had some cultivation in the arts, and some appreciation
of the amenities of life. They sometimes strove to
revive all the luxuries of pagan Eome. They even
gave Horatian banquets. Did no one ever attempt to
revive the Roman bath ? Grant that it was looked on
as a sin, yet was there no man or woman in Europe
l)old enough so far to rebel against the Church's laws
as to indulge even once in the luxurious crime of
"a warm bath ? 0 ye knights and soldiers, ye rich
merchants and fine ladies, ye kings and queens of
mediaeval Europe, we had thought you, in spite of your
faith, somewhat self-willed and rebellious, and requiring
now and then to be coerced by the censures of the
Church for your obstinate clinging to tournaments, to
usury, to concubinage, and adultery, and the rest ; but
we must make amends to you, for at least in the matter
of warm baths — so says modern science — you were as
guiltless as the angels in heaven !

Certainly the charge is antecedently improbable.
Even could I discover no positive proof of the use of
the bath in the Middle Ages, yet unless I could find
clear evidence of the abolition of the ancient pagan

THE SA^'CTITY OF DIRT. -5

practice, together with clear legislation against its re-
vival, I should not be able to persuade myself that the
mere glorification of dirty saints had produced so re-
markable a revolution. And even though the clearest
denunciations of the sinfulness of baths were forth-
coming, yet I should expect to find many instances
recorded of the rebellion of human nature against such
a discipline ; and 1 should curiously seek, in the peni-
tential codes, to know what punishment was inflicted
on the rebels. Has Dr. Playfair consulted the writings
of the fathers, the legislation of councils and popes, the
penitential codes ? Has he looked into monastic re-
cords or saints' lives ? I think not. He only quotes
examples of two Egyptian hermits, and one English
saint of the twelfth century. This is a slender founda-
tion on which to base so serious a charge as that which
he has directed against the whole of Europe, and a
thousand years of its history. I must, then, do what
Dr. riayfair has not done. I must cast at least a glance
into these various sources of information. I am no
antiquarian. I have no note-books stuffed with curious
details of media-val life. I have never examined the
que.stion of European cleanliness ; but having met scmie
years since with jM. Michelet's accusation against the
Church, I have noted a few facts in my reading wliich
1 shoidd otherwise have probably overlooked; and if
my information is scanty, it would seem that any in-
formation may be of value when such statements as
that of l)r. riayfair can be made before a scientific
congress and pass uncoutradicted.

26 BLUNDERS.

2. Baths never Abolished.

Dr. Playfair has not restricted his statement to warm
baths, yet I will not seek to take advantage of that
circnmstance. To sustain his charge against the Church
it would, indeed, be necessary to prove that she for-
bade her children to bathe in rivers or in seas ; but I
suppose Dr. Playfair would not venture on such a state-
ment. " This country once gloried in her beautiful
rivers," he says, " but they are now mere open ditches
which pollute the districts through which they flow."
No doubt ! And all Europe in the Middle Ages was
watered by pure streams, and mediaeval youths, at
least, could swim and wash in them. And was it for-
bidden to warm this water .in the winter ? Where is
the evidence of this ?

Again, what are we to say of medicinal springs and
wells ? Dr. Playfair, as a medical man, has examined
and reported on them ; has he never looked into their
history ? Many, still in use, were known to the
ancients. Has he any proof to adduce that for a
thousand years they ceased to be frequented, and were
restored to humanity by modern science ? Catholics,
he thinks, when they were ill, " resorted to shrines and
winking virgins" for their cure. But is there not
a St. Anne's well at Buxton ? ^ Is there not a St.
Anne's well at Great Malvern ? Were these names

^ In 1536 Sir William Bassett was employed by Thomas Cromwell,
Vicar-General of Htnry VIII., to suppress superstition in Derbyshire.
He not only took down the statue of St. Anne, and the votive offer-
ings, but stopped the bathing. "My Lord, I have also locked up and
sealed the baths and wells at Buxtim, that none shall enter to wash
them, till your Lordship's pleasure be further known." See " Wright's
Letters on the Suppression of Monasteries" (Camden Society), p. 143.

THE SANCTITY OF DIRT. 27

given by modern Protestants or by ancient Pagans ?
There is a St. Winifred's well, too, in North Wales,
and there are Lady wells everywhere. Indeed, it has
been a custom to accuse Catholics of superstitiously
connectmg, not filth, but pure wells with religion.
Which charge is to prevail ? It is hard to have to
bear both at once.

I will pass on to warm baths used specially for
cleanliness. I suppose that Dr. Playfair alludes to
these only, when he affirms that no man or woman ever
used one in Europe for a thousand years. But when
did this dirty millennium begin ? when did the clean
centuries come to an end ?

The Pome of the Emperors had splenchd bathing
establishments, as it had splendid theatres for gladia-
torial combats. The Church, from the conversion of
Constantine, strove against the theatres, and they
resisted all her efforts for a century. It was not until
A.D. 404, when the Monk Almachus rushed between
the combatants, and was slain in his attempt to stop
the effusion of human blood, that they were finally
aljolished by a decree of the Emperor Honorius. Put
no martyr or confessor is honoured for denouncing the
Poinan baths, no decree of Emperor was issued to
abolirih tliem.

Towards the; end of the fifth century St. Sidoiiius
Apollinaris, wlio, before he was made Bishop of
Auvcrgne or Clermont, liad been Senator and ] 'refect
of Pome, and whose fatlier and grandfatlier liad been
Christians, writes verses in praise of tlie elegance of
the baths in liis villa in Caul. lie says that finer
ones are not to l)e found at I'aia-. In a letter tn his
friend iJoniitius he enters into more details, and wo

28 BLUNDERS.

liiul that water was brought from a mountain summit,
that the Laths were both hot and cold, and especially
that they were Christian. There are no immodest paint-
ings on the walls, he says, nor combats of gladiators,
but only a few elegant verses inscribed.^ Evidently,
Christianity had purified but not abolished baths.

Nor did the advent of the Barbarians make any
change. Magnus Aurelius Cassiodorus was principal
minister of Theodoric, and Prefect of Rome under
Athalaric. He died in 562. His writings were esteemed
second to none in the Middle Ages. Our own Bede calls
him a doctor of the Church. This eminent Christian be-
comes quite eloquent in praise of the Eoman aqueducts,
which carry cleanliness through the city as the muddy
waters of the Nile carry fertility through Egypt ; and he
warns the city architect to keep them in good repair.^
From a letter written by him as secretary to Athalaric,
we find leave of absence given to an officer to go to the
baths at Baiae, which are minutely described and
greatly extolled. Again, as secretary to King Theo-
datus, he gives leave to Count Vuinusiadus to visit the
baths at Bormio, in order to cure his gout.^

Cassiodore built a monastery, into which he retired
in later life. Amongst other things, such as labora-
tories and oljservatories, he took care to construct
baths, " with water so clear running through them " —
these are his own words — ^"that it might serve for
drinking as well as for bathing."* This did not pre-
vent him from having the reputation, and with some
even the honours, of a saint.

1 Sidonius, Carmen, XVIIT. Ep. lib. ii. : 2. Ed. Sirinond.
"^ Cassiodorus, Variaium, lib. vii. n. 6 : Ed. Garetius.
^ Iliid., lib. i.\. 6 ; lib. x. 2g.
* Lib. div. lit., cap. 29.

THE SANCTITY OF DIRT. 29

St. Gregory of Tours, in his history, makes frequent
mention both of pubhc and monastic baths in Gaul.

A poet of the sbcth century, Venantius Fortunatus,
an Italian priest residing in Bordeaux, where Leontius
was bishop, describes the beauty of a small town called
Bissonum a few miles distant, where Leontius had
restored some old portico and made beautiful baths —

" Reddit interea prisco nova balnea cultii

Quo recreant fessos blanda lavacra viros." ^

Perhaps it may be said that these were the last
remains of Paganism. But when, I ask, did these
come to an end ? The year 800, and the establishment
of the Christian Empire of Charlemagne, bring us far
into Dr. Play fair's millennium. Yet, on opening the
works of Alcuin — our own Saxon Alcuin, the friend
and adviser of Charlemagne and the master of the
Palace school — I find a copy of Latin verses which
that good priest wrote for his royal and noble pupils in
praise of warm Ijaths ; and Eginhard, in his life of
Charlemagne, tells us the nature and magnificence of
the baths built by the Emperor at Aix-la-Chapclle.

" He used to invite to take baths with him not only his sons,
but his friends and courtiers, and sometimes even his soldiers
and bodyguard, so that often a hundi-cd ami iiuire were in tlie
luith at once."^

Xor wore baths merely an Imperial luxury. An
author who lived some time between the oightJi and
the tenth centuries at Pcnnes, in Brittany, in relating
an incident connected with St. Melanius, writes as
follows : —

' PlXTHR, lib. ii. 18.

' Kgiiiliard, Vita Kiiroli, nee. xiL

30 BLUNDERS.

" It is the custom of Christians, who everywhere venerate the
Lord's day in honour of His resurrection, on Saturilay to take a
hath, by which they cleanse and refresh their bodies after the
labours of the week ; and instead of their soiled clothes to put on
clean ones, that they may enter the Church, which is the Palace
of the heavenly King, more clean in body as well as in heart." ^

This is the language of a mouk in the very darkest
of the Dark Ages. This was, according to an eye-
witness, the conduct of Christians in those days. Dr.
Playfair says that no man or woman ever took a bath
for a thousand years. The eye-witness says that in tlie
tenth century Christians generally took a bath every
Saturday. Could the same be said at the present day ?

M. Viollet le Due, a French architect, who is one of
the highest authorities on mediaeval subjects, tells us
that—

" In the twelfth century bath-rooms were built in houses as at
the present day, though they were probably more commodious
than ours."

And he thus sums up the result of his architectural
researches : —

" From all the quotations which I have given we may con-
clude that, during the Middle Ages, the use of baths as they are
now taken was very common ; tliat there were public bathing
establishments, in which there were vapour baths, and every-
thing that belongs to the toilet, where refreshments couhl be had
and where people could even spend the night ; that in the castles
and great houses there were rooms set apart for baths, nearly
always in proximity of tlie bedrooms ; that the use of baths during
the sixteenth and seventeenth centuries was much less common
(beaucoup minnn repandu) ttian it had been before that period,
and was confined almost exclusively to the higher classes." ^

1 Bolland, Acta SS., torn i. p. 334.

2 Dictioniiaire de rArchitecture Frnn9aise, art. Etuve.

THE SANCTITY OF DIRT. 31

M. Yiollet le Due's testimony refers more directly to
France. Mr. Wright has made a special study of the
History of Domestic Manners and Customs in England;
and in his book on this subject he arrives at conclu-
sions very different from those of Dr. Playfair. " We
know," he writes, "from many sources, that washing
and bathing were frequent amongst the Saxons." And
again, of a later period : —

" Tiie practice of warm batliing prevailed very generally in all
classes of societi/, and is frequently alluded to in the mediaeval
romances and stories People sometimes bathed imme-
diately after rising in the morning, and we fiml the baths used
after dinner ami before going to bed. A bath was also prepared
for a visitor on his arrival from a journey." ^

After statements so explicit and wide-reaching of
well-informed antiquarians, it is unnecessary to give
instances, yet tlie following may impress the general
fact on the imagination and memory. Venerable Bede,
in his description of Britain, writes : " Warm foun-
tains and the streams of warm baths flowing from tliem,
in different parts of the country, with various dis-
tinctive qualities, are useful to every age and sex ; for
as St. Basil says, ' Water receives certain fervid influ-
ences by the metals through which it permeates, and
becomes not ordy warm but hot.' " ^

Ilciiry of Huntingdon, in 1 146, after referring to this
passage of Bede, remarks that in his day the virtues of
the hot springs and their u.se still continued. Alex-
ander Neckam, about the year 1 200, in his poem " De
Laiidilius J)ivinit! Sapicntia-," writes very fully of the
sulpliur springs at Bath.^ " Tlie warm springs (thernue)

' Pp. 59 and 260.

' Bede, Hint. Kccl., i. i,rinotin(f St. Basil. Haxa-iii. iv. 6.

' See hJ8 treatiae in the KoUh yerica.

32 BLUNDERS.

of Ikiih are not inferior to those praised by Virgil.
They are good for worn-out old age, for the bruised
and broken and weak, and for all whose diseases are
caused by cold. Steadfast nature here anticipates
human labour, and art only aids the laws of nature.
The powers of nature precede, the industry of man is
added, and from the union of both a noble work arises.
People say that subterranean fires cause the water to
boil in metallic caldrons far down in the earth. In
such matters there are always tales and popular errors.
But, in any case, we know the place to be sulphureous.
Nevertheless every kind of sweet odour is redolent
there — cinnamon, myrrh, cassia, &c.; for devotion there
pours out a sweet odour to the Lord :

' Nam suavem Domino devotio reddit odorem,
Et floret saucta religione locus.' " ^

In another place the same author describes the
therms at Paris,^ which from the Mount of Mars are
conveyed by art even under the river Seine —

" E.-t ibi therniarum niuiiitio maxima quomlam,
Quce Monti ]\Iartis ferre .solebat opem ;
A quo sul) terris ad Thermas ars iter aptutn,
Duxerat, atque tiias, Secana, subius acfiias."

Allusions to these hot baths occur frequently in
popular literature. Thus William de Waddington, at
the end of tlie thirteenth centur}', tells some stories of
departed souls having to do their penance by serving
the frequenters of the baths. The old French verse
may be literally rendered : " There was a priest, his
name was Felix ; close by where he lived there was

' Treatise in Rolls Series, p. 40.
^ Jbid, p. 454.

THE SANCTITY OF DIRT. 33

a boiler of hot water, where the people used to go to
bathe —

* Vn boiUnn de chant ewe surdeit,
Ou ]a gent se alerent baiuer.' "

One clay when he went there a man met him who
served him just as he liked, but he never asked who he
was. This man took off the priest's boots, and he gave
him his dress when he rose from the bath, &e. And
in another place a second story, which liobert Mannyng
de Brunne thus puts into Englisli —

" For there be~iile in a path
Was a wasshyng at an liote bath,
'Termer' men call tliat watyr wasshele
For many one had thereat tlieir heal.
Then the holy bishop St. Germyne
Came thither to be washed therein," &c.^

The point to be remarked is not so much the legeml,
though it is instructive that souls should Ix'. divinely
deputed to serve hot baths, not for their own .scalding
but for the Ijather.s' cleansing and healing. Such legend.^^,
however, presuppose the use by the people of baths,
and that, too, with tlie encouragement given by jiriests
and holy bishoji.s.

Consequently, we come incidentally on instances of
bath-taking in the Middle Ages quite as frequently as
in modern times. In the "Life of St. E]])hege," written
by Csbem, it is said that in 1023, on the vigil of
l'enteco.st, King Cnut sent for Arciibisiiup Kgelnotii to
London. Wlien his arrival was announced the king
wa.s just entering the bath— in Itahica forte descen-

' See " Ifamllyni,' Syiiiu;," by Robert <\<- I5runiK', udiliil for the
Koxburgh Club by Kd. Furnival, [>[>. 319, 340.

C

34 BLUNDERS.

deiiti — and he immediately came out — sine mora de
lavacro surgit.

Among the list of articles given in a roll preserved
in the Queen's Eemembrancer Office are two folding
chairs, with washing bowls and a bath. These formed
part of the travelling furniture of Joanna, daughter of
Edward III., on the occasion of her journey to Bayonne
for her marriage. It would be easy but wearisome to
multiply such examples.

3. Baths never Discountenanced.

Dr. Playfair is perhaps already sufficiently refuted,
but let us now see whether the Catholic Church dis-
couraged baths ; whether she taught principles on the
sanctity of dirtiness, which make the use of the bath
an imperfection, if not a sin.

And, first, I gladly admit that her doctrine is not
that of ancient or modern Pagans. She did not teach
that to have had a good wash makes one nearer heaven,
like a Protestant clergyman at a Church Congress at
Brighton. She knew well that Dives, in spite of baths
and fine linen, went to hell; and Lazarus, in spite of
the dirt he contracted from lying in rags on the pave-
ment, went to heaven. Yet she did not, on that account,
teach that dirt is necessary to sanctity or a help to it.

The Latin Church — and it is of Europe that Dr.
Playfair spoke — counts four great Doctors. The
simplest way, therefore, to ascertain the Church's
doctrine, since no Council has spoken on the subject,
will be to let St. Ambrose and St. Jerome, St. Augustine
and St. Gregory speak in her name.

St. Augustine tells us how, in his great sorrow at his

THE SANCTITY OF DIRT. 35

mother's death, he had recourse to a bath, having heard
that its Latin name was derived from a Greek word
signifying refreshment; but that he found in it no
reUef. In the " Book of Confessions," where he relates
this, he accuses himself of faults so slight that to others
they would be imperceptible, but he does not accuse
himself for taking baths, though the instance related
was doubtless no solitary one.

In the rule he drew up for nuns, he writes : —

" Let the washing of the body and the use of baths not be too
frequent, but keep to your old regulation of taking them once a
month. But if any sickness demand a more frequeut use, let it
be done according to the prescription of the doctor ; and even if
tlie sick nun be unwilling, in such matters she must obey her
superioress. But, on tiie other hand, if she wish it, and it is
judged liurtful by the doctor, she must not folhnv her own
inclination." ^

St. Jerome does not write about ordinary civil life,
nor about monastic discipline, but in the directions
which he gives to consecrated virgins and widows,
living in the world, he certainly dissuades them from
the luxury of Roman baths, served as they were by
eunuchs, and public to all. Even though his counsels
were taken in a stricter sense, they can neither be
interpreted as opposed to cleanliness, which can lie
(jbtained witliout such means, nor can they be ihawii
into a general rule, since the saint often says that there
is one rule for ascetics and another for seculars.

.St.Ambro.se does not write on this sultjwt; but in
commending the modesty of Susaiiiui, he (imls no limit,
with her for taking a bath

St. Gregory writes as Vo]>v, wiili authority, and he

' St. Aug. J4». 211, Ed. lien.

36 BLUNDERS.

falls williin the thousand years of evil note. This is
his lan^uaifc : —

" It has been reported to me tliat some perverse men have
been giving out that no one ought to take a bath on the Lord's
day. Now, if the bath is taken for mere luxury, I do not grant
it to be taken on any day. But if it is taken for the require-
ments uf the body, then I do not forbid it even on the Sunday.
It is written : ' No man ever hated his own flesh, but nourishetli
and cherisheth it ' (Eph. v. 29), and again : ' Make not provision
tor the llesh in its concupiscences' (Horn. xiii. 14). He, there-
fore, who forbids the care of the flesh in its hists, certainly per-
mits the care of the flesh iu its needs. Surely, if it is a sin to
wash the body on the Lord's day, then it must be a sin also to
wash the face. But if leave is given for a part of the body, why
not for tlie wliole, when it is needful '? " '

This is the most authoritative declaration we have
on tlie subject of baths. It is that of a Pope and a
Doctor. Surely no one will pretend that the authority
of St. Gregory was not great in the Middle Ages. He
wrote the above when the old Eoman civilisation was
coming to an end ; and he lays down the principles
which always governed the Church in her endeavours
to reform the world — distinguishing between the Pagan
luxury which he reproves, and the natural cleanliness
which he commends.

Dr. Playfair will, of course, know far better than I
the history of the practice of medicine, and may there-
fore be able to correct me when I suggest that physi-
cians rather than priests were the enemies of frequent
bathing. The words just quoted from St. Augustine,
that the doctor might restrict the use of the bath, can-
not perhaps be adduced in proof; but I find in old
calendars such medical rules as the following : —

^ St. Greg. Ep. lib. xiii. i.

THE SANCTITY OF DIRT. 37

" January. — Plaliiea tiitius intres et venam findere
cures.

" March. — Balnea sunt sana sed qure superflua vana.

" May. — Scindatur vena sed balnea dentur amoena.

" July. — Yenam non scindat et halnca cuncta pavescat.

" August. — Balnea non curd nee multum comestio
duret."

Hence warm baths were held in horror by the faculty
in the hot months of the year. In the " Liber de Cal-
chou, or Kegister of the Abbey of Kelso," there is a
" Noble Tretyse agayne the Pestilens." It was written
by the "gud phesician, John of Burdouse." When
Ihe pestilence reigns men that will be kept from the
evil must not only avoid outrageous excess in meat and
drink, but " na oyse na bathys, na swete nocht mykill "
(neither use baths nor sweat much), " for all this" (says
John) " opens the pores of the body and makes tlie
venomous air to enter, and destroys the lively spirit." ^

On the other hand, Bishop Eamicus of Arusiens, in
Dacia, wrote in Latin a book against the plague, of
which more than one translation was printed long
before the Eeformation. Mr. Philip Bliss, in giving an
account of tliis book, says : " Among other remedies
cleanliness, constant washivys, and temperance are strictly
enjoined;" and this good bishop, well knowing how
much the well-being of the body depends upon tlie
ease of the mind, tells his patients that " to be merry
in the heart is a great remedy for health of tlie body."-
But this is a digressioiL Let me return to the fathers
of the Church.

' Liber de Calchfni (T5annatyne Club), ii. 448.
' Blisg'H lUliiiuite Utarniftiiie, p. 447, uole.

o7'oJJi9

38 BLUNDERS.

4. Apparent Exce2)tions.

No doubt, at the same time, Christian writers, while
allowing and even praising cleanliness, have extolled
those who, in certain exceptional circumstances, have
endured dirt as a penance of the flesh. Let this not be
misunderstood. They have never praised the love of
dirt for its own sake. They have never praised the
endurance of dirt from sloth and immortification. They
have never recommended neglect of the person as a
general mortification. But they exhort Christians, espe-
cially those who lead an ascetic life, not to be too deli-
cate and fastidious. They have praised some who, by
an exceptional impulse, and, living apart from others,
have mortified their flesh after this fashion, as in the
case of St. Hilarion and Blessed Benedict Joseph Labre,
and certain hermits and recluses. The case of St.
Thomas of Canterbury, mentioned by Dr. Playfair, was
an exceptional one. His biographers tell us of his
luxurious habits in his youth; and they relate that
when he changed all this, after being made bishop, the
weakness of his stomach still obliged him to live on
delicate food and wine. Hence he was not judged to
be an austere man, even by those who lived with him ;
and when they found at his martyrdom that his body
was covered with a hair shirt, which had remained
long unchanged, they were filled with admiration at
the circumstance, which showed both his real spirit of
mortification, and the humility with which he had so
long concealed it.

But against this singular example let me set another
one, also belonging to English history. St. Thomas, as

THE SA^X'TITY OF DIRT. 39

I have said, had been brouijht up in thi' hixuiy of the
court, but St. "Wilfrid had learnt monastic discipline
from his youth. His biographer, Q^ddi, also a monk,
relates that he not only cherished moral purity, but
that " every night both in winter and sunnner it was
his custom to bathe his body in holy water, until Pope
John counselled him to discontinue the practice in his
old age." ^ I am far from pretending that his was a
typical case, but it deserves to be cited in proof of the
sanctity of cleanliness quite as much as that of St.
Thomas in proof of the sanctity of dirt.

The truth is that cleanness and dirt are matters
morally indifferent — that is to say, their moral goodness
or oadness depends upon their use. In the case of St.
Wilfrid great cleanness of body was cultivated, not
without some mortification in winter, in honour of
clia-stity and in honour of the priesthood. In the case
of St. Thomas discomfort of the body was endured to
chastise over-sensitiveness and former indulgence, and
also in honour of the priesthood.

The endurance of dirt could only be a virtue as fast-
ing is a virtue. Just as fasting presupposes the natural
de.'^ire of food and the denial of this appetite,so endurance
of filth presupposes the natural desire of cleanliness.
It nay l)e indeed said that many persons do not care
to be clean, and are dirty from sloth. I admit it ; but
I deny that such dirtiness was ever praised as a virtue
in priest or layman, monk or hermit.

' '* CorpiiH in aqua bcnedicta et Hanctificata nocturnis horis iiule-
Hinenter a-statir et hirrne conHUetii'Jinarii' lavavit. " Cap. 22. (Su*
LivfH '){ .Vrflibi-HlvipH of York, Rolls Sitjch, p. 32.)

40 BLUNDERS.

5. Monastic Baths.

I have already said that greater indulgence was
granted to seculars than to monks and nuns. To show,
therefore, the full extent of the mistake of Dr. Play fair,
I will examine the constitutions of the religious orders
of Europe.

Though St. Augustine wrote in Africa, yet his rule
was greatly followed in Europe, not only hy the Augas-
tinians, but by others also, as Premonstratensians £nd
Dominicans. We have already seen that he grants
the use of the bath once a month, and oftener when
necessary.

St. Benedict, the great monastic legislator, writes : —

" The use of baths is granted to the sick as often as they re-
quire it ; but to those in good health, and especially to the young,
it should not be granted too frequently {tardius concedatur).'

According to the addition made in the time of the
Emperor Lewis, the frequency of the use was left to
the judgment of the prior.

By St. Isidore's rule in Spain, baths were to be re-
served for the sick, and then used without scruple.
The rule of St. Caesarius of Aries was exactly similar ;
so was that which St. Leander, in Spain, drew up for
his sister. These rules were gathered together by St.
Benedict of Anianum.

Lanfranc, when Prior of Bee, drew up a directory for
every day in the year. From this we find that on the
vigil of Christmas, and on the Wednesday in Holy Week„
all the monks of the monastery took a warm baih.
When he became Archbishop of Canterbury this direc-

THE SAXCTITV OF DIRT. 41

tory was adopted in all the great Benedictine abbeys
in England.

Xo monastic rule was so austere in early days as that
of the Irishman, St. Columbanus, and it was maintained
very rigidly in many Continental monasteries. Yet in
the life of St. Godwin it is related, as the most natural
thing in the world, that one morning when the Bishop
St. Lambert had been kept out in the snow during a
winter's night, the brethren hastened to prepare a bath
for him and a change of clothes ; this was in 680.^

Petrus de Honestis of Eavenna, who drew up his rule
in the twelfth century, writes that baths must not be
refused to the brethren for the preservation or restora-
tion of health, but only to those who ask them too often
out of luxury,

St. Bernard, who may be considered the founder of
the Cistercians, is the author of the saying, " I ever
liked poverty, but never dirt."

Towards the end of the ninth century, Grimlaic, a
French priest, drew up a rule for recluses or hermits
itrictly enclosed or walled up near a church. It will
surpri.se some to learn that in the cell was a small batli
or tub {doliuni) supplied with water, that, as often as
need was, the priest might wash and bathe. " Perhaps,"
says Grindaic, " .some will say St. Anthony never batlied.
To this I answer shortly, If St. Antlioiiy never bathed,
neither did he ever sing mass. Hence the use of the
bath is committed to the discretion of priests, tliat with
due cleaidiiie.ss they may celebrate the sacred mys-
teries." 2 What words could better prove that dirtiness

' Bol. Acta .SS., torn. Ix. p. 710.

' Grimlftic't) Rule, ch. 51, in Mifj'iu-'s Putrnlc/iM. turn ciii. pp. 576-
664.

42 BLUNDERS.

was never counted a virtue by itself, nor recommended
as a penitential exercise indiscriminately ?

6. Mcdiccval Purifications.

This would perhaps be the place to say something of
certain purifications which were prescribed by the early
penitential codes, and of the use of which we find traces
all through tlie Middle Ages ; but the nature of this
subject prevents me from entering into detail. How-
ever, as Dr. Playfair has praised the purifications of the
Levitical Code, I recommend the subject to his investi-
gation. To put him on the track, I advise him to begin
by reading the answers of St. Gregory to the questions
of St. Augustine of England, as well as the Canons of
the Greek Archbishop of Canterbury in the seventh
century, St. Theodore. His investigations will probably
lead him to deride and reproach the Church for pre-
scribing baths ; but in <any case he will see how wide
of the truth he was w^hen he reproached her for for-
bidding them.

Perhaps, without offending delicacy, I can mention
certain ceremonial or sacred purifications. A king
before' his coronation was directed to bathe and put
on a dress of scrupulous cleanness. " Ipso prius, ut
moris est, balneato, et induto mundissimis vestibus,
calceato tantummodo caligis." ^ The order of Knight-
hood of the Bath was so called because of the solemn
bathing of the candidate. The king's nobles presented
him with the various articles of dress, after taking him
from the bath and laying him in bed. Surely these
ceremonies, approved and blessed by the Church, could

^ Bishop Lacy's Pontifical, p. 137.

THE SANCTITY OF DIRT. 43

not lead the nobility to think that she had set her ban
against the bath ?

It is a long step from kings and knights to madmen,
and perhaps the baths prescribed for the latter should
scarcely be called ceremonial. It seems rather that
cleanliness was considered a natural remedy for rabies,
but that its efficacy was dependent on or heightened by
prayer. In any case, a bath of holy water was pre-
scribed for these poor maniacs. "Deinde lavantur in
aqua sic benedicta furiosi, qui sanitatem ex hujusmodi
lotione consequi solent." ^

I have shown the perfect liberty of the laity, and the
modified liberty of the monastic orders. I will now go
a step farther, and consider the state of the criminal
classes in the Middle Ag<is.

7. Penitential Discipline.

It is well known how severe for many centuries was
the penitential system of the Church, yet I have looked
in vain througli many ccjllections of canons, made in
different ages and countries, without finding abstinence
from the bath imposed on the penitents, even for the
greatest crimes. I say iynjjosed, for it is once or twice
recommended as a very severe penance for enormous
crime.s. Thus St. Dunstan has sketched a perfect peni-
tent atoning for great sins, and among his austerities

' Seo Martfine, De AntitpuH PIccl. Kitil)U«, torn. iii. p. 530, ami
elsewhere; also in BollandistH' Acta .SS., torn Iviii. p. 853. An Italian
author has writt<;n a large voltnin-, Do Sacrin I'alneiH, from which :\n
enemy nii^'ht extract uiat'-rialH for an attack on the Church's excessive
trust in the virtues of water, with far more plaTisiljiiity than Dr.
riavfair and otiiers have indict-.d her for love of dirt.

44 BLUNDERS.

he mentions his not sleeping on a soft couch, or enter-
ing a warm bath.^

In the terrible penance imposed by St. Paulinus, of
Aquileia, on Heistulf, who, after murdering his wife,
had falsely accused her of adultery, he has the choice
of entering a monastery, or of doing a far severer
penance in his own house. Amongst other things it
is enjoined that he must never use a bath; but when
this decision was received into the canon law, the gloss
was added, " except for necessity." ^ It must be re-
membered that such penances, though imposed by the
Church, were sanctioned by the civil power as adequate
atonement for crimes against society ; they must there-
fore be compared with modern prison discipline. Let
those who have read what Howard found in modern
prisons judge whether a bath " in case of necessity " was
granted to the prisoner, and whether the Church of the
Middle Ages is to be aspersed for encouraging filth by
those who have just cleansed the Augean stables of
their own prisons.

Let it be also remarked that the use of baths muat
have been very common in those centuries, when it was
considered one of the severest of all punishments to be
deprived of them. In Dr. Playfair's theory of the dirty
ages it would have been a grievous penance to be com-
pelled to take a bath.

8. Care of the Poor.

It may, perhaps, be asked what provision was made
for the poor. If baths were accessible to the rich,

' The words will be found in Wilkins' Councilia. A translation of
this penitential has been made by Thorpe.
* See Migne, Patrologia, torn, cxi.x. p. 196.

THE SANCTITY OF DIRT. 45

if they were provided for monks and nuns by their
monasteries, if they were forbidden to none, were any
positive measures taken to put them in the reach of the
poor ?

I might perhaps ask in reply, What means are now
used to procure baths for the labouring poor ? They
will be found very scanty ; yet now that our towns anil
cities have grown so populous, now that our streams
are poisoned with sewage and the refuse of factories,
tlie want is far greater than in former times.

Besides, I am considering this question only as it
regards the Church, and because it has been made a
charge against her that she, by her teaching or her
action, prevented cleanliness or encouraged dirt. Having
disproved this charge, I am not bound to show that the
Church took positive action in the matter of baths.
Water was generally accessible enough, and the means
of warming it were not hard to procure. It is well
known that the Church encouraged almsgiving, the
feeding of the hungry, the clothing of the naked, the
visiting of the sick and of prisoners, and hospitality
to the stranger and tlie homeless. These works were
almost unknown in heathen times ; they became fre-
quent under the influence of the Churcli. But l)aths
w«!re common in heathen times, ])eing the result, not
of cliarity, but of natural care of self. It would seem
then that the ( 'Iniich was not called to sliovv hcrscilf
zealous in such a matter. Might she not have left it
to men's own .self-love, or was it not at most a matter
for the civil power ?

And yet in so far as it is a woi-k of charity to help
those who cannot h<;lp Ihcmselves, or even those wiio
neglect themselves, I have no doulit lliat a lillle re-

46 BLUNDERS.

search into the good deeds of our ancestors will prove
that they did not reject the washing of the dirty from
their list of works of mercy any more than the feeding
of the hungry.

In the first place, I may argue from the ancient
Catholic practice of washing the feet of the poor.
Among Dr. Playfair's Scotch auditors there must
surely have been some to whom the memory of St.
Margaret, Queen of Scotland, occurred, when the Pre-
sident of the Health Department of the Glasgow
Congress was declaiming against his ancestors. They
may have remembered how she and her good husband
Malcolm used every day in Lent to wash the feet of
the poor and serve them at table before they sat down
to their own repast. No doubt it is one of the sophisms
of the day that such works as these were not done for
the sake of the poor, but as pompous displays of ascetic
devotion. Let those who think thus go to the Life
of St. Margaret, written by Theodoric, an eye-witness.
Let them read how the holy Queen prepared dainties
for the little orphans whom she had collected, how she
set free the captives and restored them to their families,
how she established hospitals and hostelries, how she
sat by the roadside to be accessible to the complaints
of the poor, and they will probably modify their opinion
about such acts as the washing of the feet. It was
assuredly a ceremonial observance rather than a work
of mercy ; for if cleanliness had been the main motive,
the Queen could have sent one of her menial attendants
to do the work. But it was a ceremony intended by
Him who first instituted it, as well as by those who
have since observed it, to teach the duty of works of
mercy to the poor, and — what is especially to my pur-

THE SANCTITY OF DIRT. 47

pose — it indicated by its very nature that to procure
cleanliness is one of those works of mercy.

It will not then be a digression to relate at least one
example of the spirit taught by such ceremonies.
Leprosy is said — I know not with what truth — to have
originated, or at least spread, from dirty habits. Now
if there was one form of disease which inspired our
forefathers with compassion more than another, it was
this hideous leprosy. From St. Margaret of Scotland,
her daughter Matilda — the " Good Queen Maud," wife
of Henry I. of England — had learnt that compassion,
together with other virtues : —

" She visited the sick and poor with diligence,
Clothes, meat, and bedding new and undefiled,
And wine and ale she gave withouten doubt,
When she saw need in countries all about." ^

Her younger brother, David, afterwards King of
Scotland, often related to St. Aelred, his intimate friend
and biographer, the following anecdote : —

"When I was a young man at the Court (of Henry), one night
that I was in my lodgings, occuj)ied, I forget how, with my
fi-iends, I was sent for to the Queen's ujiartments. I found the
house full of lei)ers, and the Queen standing among them. Put-
ting olF her mantle, and girding herself with a towel, she began
to wash the feet of the lej)ers, and when she had dried them,
taking them in Vjoth her hands, she kissed them devoutly. I
said to her : ' Lady, what are you doing? Certainly, if the King
kuew this he would never press his lijis to yours, defiled as tliey
are with those lepers' feet.' She looked up with a smile, and
said, 'Who does not know that the feet of the King Eternal are
more to be desired than the lijis of n niorUil king? I called you,
dear brother, that 1 might teach you to act in the same way.
Take then a basin, and do as you have seen me do.' At these

' Hardyng, <iii<itHd by Mian Strickland.

48 BLUNDERS.

words," continued David, " I was greatly alarmed, and replied
that I never could sufl'er it ; for as yet I knew not the Lord, nor
was His spirit as yet revealed to me. So when she insisted (to
my shame I tell it) I only laughed, and went away to my com-
jianions." ^

This l!)eautiful name, " the feet of Christ," was often
given, in the ages of faith, to the poor ; and, in washing
the repulsive bodies of the lepers, our forefathers wei'e
strengthened by the thought that they were washing
His feet. That they did wash the bodies as well as the
feet of the lepers, is certain, and many such acts are
on record in the " Lives of the Saints," collected by the
Bollandists. In the life of Blessed Anfrid, Bishop of
Utrecht in 1008, it is circumstantially related how he
went to the river, drew water, warmed it, poured it
into a tub, and then laid a poor leper in the bath,
washed him with his own hands, placed him in his own
bed, and next day dismissed him with a new suit of
clothes.^

St. Kadegund, who, from being Queen of France,
became a nun, not only built a bath for the use of her
community, but had one also for the use of poor women.
Her biographer, St. Venantius Fortunatus, Bishop of
Poitiers, and a contemporary, has left on record how

^ This is somewhat diflFerently related by Mi.ss Strickland, who has
been misled by Robert of Gloucester. There is uo doubt that St. Ael-
red's version is correct, since he had heard it frequeutly fnim David's
own lips, with whom he was most intimate. Aelred's history has been
overlooked by Miss Strickland. Miss Strickland is doubly wrong in
saying that he who refused could not have been David, " who would
have given his aid right willingly," and that it must have been his
elder brother. King Alexander the Fierce. Fierce as was Alexander
to some, St. Aelred, who knew him, says that he delighted in nothing
more than " in ivanhing, feeding, and clothing the poor."

^ Boll. Acta SS., torn. xiii. p. 436.

THE SANCTITY OF DIRT. 49

every Thursday and Saturday, girding herself with a
rough bathing towel, she washed the poorest and
filthiest of the beggars, using soap, moreover, and giving
them clean and new garments.^

Bishop Wulfstan and the Abbots of Evesham,
Chertsey, Bath, Pershore, Winchcomb, and Gloucester
entered into an association, binding themselves to
fidelity " to our temporal lord King William, and to
Matilda the lady . . . and that each, besides getting
a hundred masses said, shall bathe a hundred needy
men, and feed them and shoe them." ^ Wlien Raimond,
Count of Bigorne, in the tenth century, refouiided the
Abbey of St. Savine in the Pyrenees, one clause of his
donation was that the monks should ever maintain
public baths : — " Mansiones ad balneandum compctentes
semper in eodem loco conservent." ^

At Coventry a Guild maintained a lodging-house for
the poor with thirteen beds. One of the officials was
a woman to wash tlieir feet^ Are such things done
for our modern wanderers ? "Would it not then have
been in better taste had Dr. Playfair sought to show
how the Church gave lessons, or at least hints, by
whicli we may profit, than to hold her up as the enemy
of what she has ever clierislied ?

CONCLUSION.

1 ;iiii, of course, nr)t contesting ihc ((iiincction lic-
twccn the fciiilul plagues of Kuropc mid the prevalt'iicc

' Boll. Acta SS. tom. xxxvii. p. 70.
- Diploiiiiiticum An^'Iiciim, j». 616. I'.y P.. Thorpe.
^ S. e Architf^cti'n- MorinHli<|ue, by M. Albirt Lriioir, p. 370. Tin's
book containH much inforiiiatiou about tnonaHtic hatlm.
* English Ouilil.'*, by Toulmin Smith, p. 231.

D

50 BLUNDERS.

of dirt fium imperfect drainage or scanty water supply.
That is a scientific question which I leave to scientific
nuMi. T contest merely the connection between the
Catholic religion and the prevalence of dirt. As one
whose work has been for years among the poorest and
dirtiest of the dwellers in our large cities, I have long
been convinced that no small portion of the drunken-
ness of the poor is the result of filthy occupations and
squalid homes. Knowing, therefore, how gladly the
Catholic clergy will welcome every measure of sanitary
()!• moral reform, I am pained at seeing the Catholic
Church treated as a foe, when she has been, and is
still, a most cordial ally.

ESSAY HI.

A DOZEN DOGBERRY-ISMS.

There are few characters of Shakspere's creation that
cause more genuine mirth than Dogberry and Verges,
the foolish constables in the play, 3Iuch Ado about
Notliing. It is not so much their stupidity, their
blundering, or their self-conceit that are ludicrous, as
their seriousness and unsuspiciousuess of the fun they
create. Now, it has often seemed to me that Protes-
tants miss some of the very best literary fun in tlie
language because they are not aware how many L)og-
V^erhes there are among historians. Just as a foreigner,
imperfectly acquainted with our language, and assisting
at a performance of Shakspere's play, might well catch
the wit of Benedick and Beatrice, while he would only
wonder at the laughter caused by the dialogue of the
ccjustables, so Protestants, from an imperfect acquaint-
ance with Catholic matters, may " miss the fun,"
when respectable authors blunder, with ludicrous
gravity and with perfect good faitli, over some tt^eb-
nical Catholic phrase or historical allusion.

However, I am not liere concerned with Dogberries,
but with Dogberryisms. I am not going to record tbi;
blunders of silly authors, but the foolish slips of clever
and learned writers, not mere slips, but fooljsb jiiid
faulty slips, the punishment of undue trust in iheir
own cleverness and learnin'':.

52 r.LUNnEr!s.

I. Indulgence to Sin.

Here, then, is a fair sample of Dogberryism: —
A work well got up, and of considerable pretension,
ajipearod in 1870, on tlie "History and Antiquities of
Coventry." The author, Mr. Poole, thus writes regard-
ing the Miracle-Plays of the Middle Ages: "These sacred
mysteries were introduced at Chester some time before
they were got up at Coventry, and it is alleged that
Panulf Higden, a Benedictine monk, had to visit Rome
three times before he could get the Pope's permission
to have the plays done in English. It also appears
that by this time the head of the Church had come to
tiie conviction that the effect of these performances
was far different from that hoped for on their first
introduction — the religious edification of the people;
for the moral deterioration residting therefrom had
become .so manifest, that a thousand days' pardon
from the Pope, and forty days' pardon from the bishop
of the diocese, was necessary to wipe out the sin of
attending them. But the evil had gone too far to be
put down, and the only alternative was the granting
of pardons or indulgences to excuse an offence so
habitual that the temptation to its commission was
irresistible." ^

This was written liy an educated man, and a pains-
taking and generally competent historian, and yet Mr.
I'oole must not be offended if I say that I can find no
Vietter illustration of his attack on the citizens of
Chester thnn that of Dogberry against the villains
arrested in Messina.

' Covontiy. TTiftory and Antiquities, p. 38,

i

A DOZEN DOGBERRY-ISMS. 53

Don Pedro. — " Officers, what oftence have these ineu
done ? "

Doyherry. — " ^lany, sir, they have committed false
report; moreover, they have spoken untruths; secon-
darily, they are slanders ; sixth and lastly, they have
belied a lady ; thirdly, they have verified unjust things ;
and, to conclude, they are lying knaves."

Don Pedro. — "Whom have you offended, masters,
that you are thus bound to your answer? This
learned constable is too cunning to be understood.
What's your offence ? "

Yes ! what was the offence ? Mr. Poole, reading of
indulgences, feels sure there must have been offences ;
and finding the indulgences granted to those who
frequented the miracle-plays, he concludes that the
miracle plays were the " habitual offence and irresis-
tible temptation." I cannot help conjecturing that the
historian of Coventry must have had in his mind the
famous Coventry pageant of Lady Godiva and Peeping
Tom, and tliat he has thrown back, in his ndnd, the
riot and indecencies of this entertainment, of Pro-
testant origin, up(jn the pious and edifying represen-
tations which were the delight of Catholic times.
Catholics, at least, do not require to be told that,
though indulgences sup])ose offences to have been com-
mitted, yet they are neither given for their commission
nor in palliation of them, but are granted to encourage
works of charity and piety, among whicli was reckoned
assisting at a Scriptural pageant.

Dogberry might, indeed, have brought a true charge
against the authorities in Coventry, of late years, that
they had " behed a lady" as well as a nobhjiiian, for
most assuredly tlie amiable and holy Le(jfric, husband

54 r.IA'NDERS.

nf tlio Lady (lod^ifu or Cnxliva, never exacted from lier
the aboiiiinalile sacritice which the iiioderii pageantry
coninieniorated, and which Tennyson's poem has so
marvellously depicted.^ As to the miracle-plays, they
rt'presenteil the Life and Passion, Death and Triumph
of our Divine liedeemer, the joys and sorrows of His
blessed mother, or other pious incidents in the legends
of the saints. For being present at these representa-
tions indulgences were granted; not to all, but to those
only who rendered themselves capable of the grant.
And for this it was required that the candidate should
confess his sins with true contrition and purpose of
amendment, make restitution of any ill-gotten goods,
seek reconciliation with any whom he had offended,
grant pardon to his enemies, and, in a word, set his
whole life in order. It is now, and was then, and ever
has been, an undisputed maxim among theologians,
and a public doctrine impressed upon the people, that
no indulgence could be gained by any who were not
already reconciled to God — not, as Mr. Poole supposes,
obstinately bent on satisfying their own sinful desires,
1)ut, on th(; contrary, penitent for past sins, and resolved
on a virtuous life. The indulgence was a remission of
the temporal penalty, still, perhaps, due to those for-
given sins. Surely it is unworthy of an historian,
writing at the present day, to repeat exploded fables
originated by we know not what calumniator, in the heat
(»f controversy two centuries and more ago. Even

' See I'reeman's Old English History, p. 278. He calls it a "silly
Htory." It is first mentioned by Reiser of Wendover, but Peeping
Ti'in is of post-Reformation origin, as is the pageant. Lady Godiva
ilenudcd herself of her jewels and personal property to endow the
C'iiurch. An expresBion inisund'rstood may have been the origin of
the legen<l.

A DOZEN DOGBERRY-ISMS. 55

Luther, who, in the most unmeasured language, poured
out contumely against indulgences, never pretended
they were permissions to connnit sin. He denied that
they have any value at all, and asserted that they
were fictions and devices to raise money ; but there he
stopped. The nearest approach to the later calumnies
which can be found in the writings of Luther is the
following, which it may be worth while to give, both
because of the answer it elicited, and because it shows
how very different were the objections of those who
knew the workings of Catholic doctrme and discipline
from the dreams of those who only read of them in
books.

Luther writes in his Defence, or "Assertion," of the
articles which Leo X. had condemned: "Even if in-
dulgences were anything, what would they be but
remissions of good works ? For, are they not supposed
to remit works of satisfaction ? And what are works
of satisfaction but good works and good sufferings ?
So tlmt, even thus, if indulgences were really sometliing,
they would be more pernicious than now that they are
nothing. AVhat more wicked fraud, then, than to remit
men's good works, and to grant tliem freedom to be
indolent, under pretext of piety, only to suck money
fmt of them ? " Luther understood the Catholic doc-
trine that, wlien the guilt of sin has been remitted,
there may be, and generally are, relics and penalties
which must be cleansed away in this life or the next.
lie knew how tills doctrine was urged to induce men
to fast, to pray, to give alms, to do works of mercy, to
deny themselves and be patient in atllicti(jns. Since,
therefore, it was also taught that an indulgence remits
a }).'irt at least of such iicnalties, Luther, with his usual

5'j BLUNDERS.

so})histic rhetoric, tries to set one doctrine in opposition
to tlie other, that he may ridicule them both. But of
course it is a very dillereut thing to pretend, as Luther
does, that an indulgence makes Catholics less austere,
or less fruitful in works of mercy than they other-
wise would be, or at least ought to be, and to assert, as
some Protestants have done, that an indulgence is a
direct permission to sin, a license to do wrong without
its being wrong, or, as Mr. Poole seems to think, a
tolerance of sin, and an attempt to make it not less
wicked but less penal.

I fear that the exposure of Dogberry's blunder is
in\olving me in a serious discourse instead of a merry
laugh. But, in truth, while I cannot but smile at such
curious stumbling over words, my heart is sad to think
that prejudice, not stupidity, has caused the stumbling.
I would fain say : " Goodman Verges, sir, speaks a little
off the matter . . . but in faith honest." But is it
honest to write about Catholic matters without having
an even elementary knowledge of them — a knowledge
which may be obtained in every Catholic manual, and
perhaps in every respectable Protestant cyclopedia ?

Should any Protestant inquirer suspect that the
doctrine on indulgences has been purified by the
Council of Trent because of the outcry of the Eefor-
mation, I assure him that the practice indeed was
reformed, but the doctrine taught now was always
taught. In proof of this I will quote the answer to
Luther of one who was his contemporary, and whose;
noble freedom of speech, whose saintly life and death,
suffered for conscience, put him far above the suspicion
of palliating evil. This witness is John Fisher, Bishop
of Iiochester, whose zeal was aroused by Luther's

A DOZEN DOGBERRY-ISMS. 57

mendacity, and who, in 1523, published a reply to the
work of Luther from which I have just quoted. He
first reminds the German reformer of his inconsistency ;
since by his new doctrine about justification he gives a
plenary and universal indulgence from all temporal
penalties whatever, making every pardoned soul free
from every debt to the justice of God. If, then,
Luther's argument against the use or grant of indul-
gences were good, it would tell tenfold against himself.
But Fisher answers more directly that the object of
the Pope is not to make Christians slothful in good
works, but, on the contrary, more alert in the service
of God, from finding themselves so mercifully freed
from debt. And lest this should be called an empty
theory, he appeals to experience. " Indulgences," he
says,^ "are never granted except in favour of some
good work which has the form of piety.^ Now, who-
ever is penitent for his past sins, is in that state of
charity in which he is capable of merit ; and, therefore,
when he undertakes, in such a state, the prescribed
work for the glory of God he will merit an increase of
charity. Besides this, it must be rememliered that the
hope of gaining an indulgence causes many to raise
their souls to God, and to prepare themselves to gain
it by a good repentance and confession, which they
would not have done had tiicy not lieen urged by the
grant of the indulgence. And, again, llic n^ncwal nf

1 AssertioniH Lutheranas Confutatio, fol. 90 (ed. 1523).

* He meatm that thu work reciuirud as a condition for gaining the
indulgence must be good in itself, as taking part in a crusade against
the Turks, anHihting at a miracle-play, and the like. Hut as these
works were not necessarilj good, but might be badly doin-, he says
they must at least have the form of piety, the candidate for the indul-
gence 8uppl} ing the substance.

58 BLUNDERS.

faith in God, which the gaining of indulgences requires,
is no shght spiritual fruit. Christ promised to St.
Peter nnd his successors that they should loose sinners
from every bond.^ A sinner, conscious to himself of
his fearful sins, and knowing what penalties he must
have incurred, draws near and asks from the Sovereign
Pontiff the pardon which Christ has authorised him
to give, and believes without the slightest doubt in
Christ's word. Such faith, when joined to charity in
the sacrament of penance, will not only insure him
remission of pain, but a large grant of grace from God."
Fisher then goes on to show that the gaining of indul-
gences leads to joy, to peace, to longanimity, patience,
1 lenignity, and all the other fruits of the Holy Ghost.
And if these fruits are not found in all, if many abuse
these pardons, in that they think more lightly, perhaps,
of sin now that indulgences are so commonly granted,
and the old canonical penances remitted, this is merely
what may be said of the clemency of God. The ingra-
titude of sinners who abuse that clemency is greatly to
be deplored, but God's clemency must not, therefore, be
abolished or denied. This is what the martyred Fisher
thought of indulgences at the beginning of the sixteenth
century ; and that the priests and people of Chester
and Coventry were well instructed in the nature of
true repentance, Mr. I'oole may assure himself if he
will study in Wilkins' " Concilia " the treatise on the
sacrament of penance, which Alexander Stavenby,
liishop of those cities in the thirteenth century, had
drawn up for the use of his diocesans.

' Matt. xvi. 19.

A DOZEN DOGBERRY-ISMS. 59

2. A Critic at Fault.

Let me pass to a second example of Dogberryism,
The numerous writings on antiquarian subjects of Mr.
Thomas Wright, ]\I.A., F.S.A., are extensively known,
and in general deserve their reputation. It is only
when he has to speak of the Catholic Church that he
is bitter and unfair. Yet in the passage I am about to
quote he is not led astray by bitterness, but blunders
from self-sufhciency.

In 1842, Mr. Wright was employed by the Council
of the Iioyal Society of Literature to compose his
" Biographia Britannica Literaria." It was to be a
standard work, a work of reference, the leisurely pro-
duction of a scholar superintended by other scholars,
(riving, then, an account of St. Aldhelm, Abbut of
ALalmsbury and Bishop of Sherborne, who died in ycg,
Mr. Wright discourses as follows : " Aldhelm's writings,
popular as they once were, exhibit a very general want
of good taste. For an example of this we need only
cite one of the embellishments of liis metrical treatise,
l)e Laude Virginum, wheie he tells the story of St.
Scholastica, how, when she had failed by her arguments
and persuasions in prevailing on her brother to embrace
Christianity, she fell on her knees in prayer by his side :
how a fearful storm immediately burst over the house,
and how tlic imbelicving l)rother was convinced by the
miracle. A l)ctter poet would liave dwelt updu the
terrors of the storm — on its cncct upon the house
which held Scholastica and her brother — and on the
qualms which the roaring of the thunder aiid iIki
Hashing of the forkcil lightnings struck into his licari.

6o BLUNDERS.

]'.ut AMlu'lin loses sijj:ht of his immediate subject in
his eagoniess to describe a real storm. It is true lie
tells us there was wind, and thunder and lightning,
and that they affected both heaven and earth ; but he
linds out that there was rain also, and that the earth
was moistened, and he goes out of his way to calculate
its effects in swelling the rivers and flooding the distant
valleys, all which circumstances have nothing to do
with the virgin saint or her unbelieving kinsman.
Aldhelm certainly describes a storm, but it is not a
storm made for the occasion. The lines taken by
themselves are comparatively a favourable specimen of
tlie poet's talents." ^

I will not say that the above is comparatively a
favourable specimen of Mr. Wright's critical talents,
but rather — to borrow Dogberry's phrase — that it is
" flat burglary as ever was committed." " Unbelieving
brother!" "Arguments and persuasions to embrace
Christianity ! " Why, the brother in question is no
other than the famous St. Benedict, at the time of this
history an old man, and an abbot renowned for sanctity.
As to the storm, overflowing streams and impassable
roads had everything to do with the occasion, and were
the very answer to St. Scholastica's prayer, whereas
" roaring of thunder and flashing of forked lightnings,"
which Mr. Wright desiderates, were no more the sub-
stance of the miracle than " qualms of conscience " were
its effects. For the sake of those of my readers who
may be unfamiliar with the life of St. Benedict, I will
transcribe from the " Dialogues of St. Gregory the
Great" the history of which St. Aldhelm made a
metrical paraphrase : —

* BiDgraphia Britannica Literaria, vol. i. p. 45.

A DOZEN DOGBERRY-ISMS. 6i

" The sister of St. Benedict, called Scholastica, dedi-
cated from her infancy to our Lord, used once a year to
come and visit her brother. To whom the man of God
went, not far from the gate, to a place that did belong
to the abbey, there to give her entertainment. And
she, coming thither on a time, according to her custom,
her venerable brother, with his monks, went to meet
her, where they spent the whole day in the praises of
God and spiritual talk, and when it was almost night
they supped together. And as they were yet sitting at
the table, talking of devout matters, and darkness came
on, the holy nun, his sister, entreated him to stay there
all night, that they might spend it in discoursing of the
joys of heaven. But by no persuasion would he agree
unto that, saying that he might not by any means tarry
all night out of his abbey. At that time the sky was
so clear that no cloud was to be seen. The nun, re-
ceiving this denial of lier brother, joining her hands
together, laid them upon the table, and so, bowing down
lier head upon them, she made her prayers to Almighty
God, and lifting her head from the table, there fell
suddenly such a tempest of lightning and thundering,
and such abundance of rain, that ncitlier venerable
Bennet nor his monks that were with him could put
their head out of the door. The man of God, seeiny;
that he could not, by reason of such thunder and liglit-
iiing and great abundance of rain, return back to his
abbey, began to be heavy, and to complain of his sister,
saying: 'God forgive you, wliat have you done?' To
whom she answered : ' I desired you to stay and you
would not hear me; 1 liave desired our good Lord and
He has vouchsafed to grant my petition ; wherefore, if
y(tu can tiow dcjuirt, in God's nMiiic ictuin to }<iur

62 BLUNDERS.

monastery, and leave me alone.' And so by that
means they watched all night, and with .spiritual and
heavenly talk did mutually comfort one another."^

It would seem, then, that Mr. Wright's criticism of
St. Aldhelm's taste, however just in principle, was
singularly misapplied ; for St. Aldhelm has carefully
avoided the snare, which might have entangled many
a modern poet, of dilating on the terrific peals of
thunder, and has confined himself to that which con-
cerned his subject, the downpour of rain and the
swollen streams.

It need scarcely be said that the poet does not enter
inttj the same detail as St. Gregory, otherwise Mr.
AVright covdd not have made the mistake he did. The
story was so well known to his readers that St. Aldhelm
only treated it by allusions.. He does not give the
name of the brother, yet he colls him Jidus f rater, her
faithful, or at least her trusted brother, and certainly
says nothing of a nature to suggest Mr. Wright's strange
imagination, that he was an unbeliever refusing to em-
brace Christianity. He says also that the story of St.
Scholastica's triumphant prayer had attained a world-
wide renown. Why, then, did not Mr. Wright, before
penning his criticism, make some endeavour to ascer-
tain the original form of the story ? Why did he not
read some life of St. Scholastica ? If he had consulted
Butler's " Lives of the Saints," he would have found
the story related almost as in St. Gregory. But no !
Had it been a legend of Venus or Diana, of Proser-
pine, or of Friga — in a word, of heathen goddess or
nymph, Greek or Iloman, Celtic or Scandinavian — he
would have carefully verified every allusion, he would

' St. Grpgory's Dialogues, book ii. ch. 33.

A DOZEN DOGBERRY-ISMS. 63

have been ashamed to be found tripping in pagan
mythology. But it does not occui' to him to inquire
into the legend of a saint. He needs no apparatus of
learning. He can interpret everything by intuition, if,
indeed, he should deign to interpret it at all, which is
almost too great a condescension.^

3. A Visionary Theory.

This is the way in which Catholic hagiology is gene-
rally treated, and hence comes Dogberryism. Take
the following passage from a grave and very learned
work, dedicated by permission to her Majesty the Queen,
" The Saxons in England," by Mr. Kemble. The author
has been discussing with much erudition and ingenuity
the religious belief and superstitions of the pagan Saxons.
With these he compares the doctrines whicli prevailed
after their conversion to Christianity. He speaks with
great severity and disgust of certain visions of the pains
of the next world, seen by a man named Drithelm, and
which are related by Venerable Bede in his " Ecclesi-
astical History." Hereupon Mr. Kemble philosophises
as follows : — " No doubt the distempered ravings of
monks, made half-mad by inhuman austerities, un-
natural restriction, and wretched themes of contem-
plation, would in themselves be of little worth. "VVu
can comprcbend the visions of a St. Francis of Sales,
an Ignatius Loyola, a I'eter the Hermit, a Santa Teresa,
or even more readily those of a Drithelm or a Madanu;
Guyon ; but how sbull we understand the record of them

' Since- writinj; the above, I fiiuJ tlmt Linpard, in liin " Anglo-Saxon
Chnrch," has called att<jntion to Mr. Wriglit'n blunder. It is not irii-
probahk- that I have been anticipated in otht-T instunci^a. I>ut of thi.s
I am ignorant.

64 BLUNDERS.

liy a Bedc or a Feiielon?"^ Mr. Kemble's meaning
st'cnis to be, that we Protestants, freed from supersti-
tion as we are, or 7vc men of literature and philosophy,
can comprehend any mental aberrations of crazy monks
and nuns, so tliat when we read the visions of a St.
Francis of Sales, a St. Ignatius, and the rest, we at
once render ourselves an account of the wretched origin
of such phantasmagoria. But there is a subject which
almost batlles our philosophy — the shocking power
which Catholicity exerts of warping minds otherwise
intelligent, such as those of Bede and Fenelon, until
they become the dupes of fanatics, and record their
ravings with respect. Before examining Mr. Kemble's
instances, let me say that what fills me with wonder
is the power of prejudice and self-conceit, to reduce
writers like Kemble, Hallam, or Macaulay to Dogber-
ryise whenever they try to construct brilliant theories
about Catholic faith or history. " What an array of
names has Mr. Kemble here drawn out ! What wide
reading, what penetration, what philosophy he dis-
plays ! " will 1)6 the reflection of many a reader. And
yet there is scarcely a name on the list which does not
show that ]\Ir. Kemble was writing at random, what St.
Paul calls " the vain babbling of those who understand
neither the things they say nor whereof they affirm."
What does he mean by choosing, out of the long calen-
dar of Catholic saints, St. Francis of Sales, the accom-
jilished nobleman and saintly Bishop of Geneva, as an
example of a monk driven half-mad ? St. Ignatius
certainly had revelations, but it was on his first con-
version to God, and not as the result of a long course
of monastic discipline ; and they had far more to do

* Kemble's Saxons in England, vol. i. ch. xii. p. 386.

A DOZEN DOGBEERY-ISMS. 65

with the life of our Lord than the pains of hell. Peter
the Hermit is famous for rousing Europe by his report
of infidel atrocities, not for \dsious of the other world.
And as to Drithelm, whose visions were the occasion of
all this theorising, alas for theory ! for when he had
the visions related by Bede he was not a monk at all,
but a pious layman, a married man, and the father of
a family.^ I may add, that any one who should seek,
by a careful reading of Venerable Bede, really to com-
prehend Catholic matters, instead of thinking that he
already comprehended them, would find that the austere
monks and nuns whom he commemorates are all re-
markable for their sweet and hopeful spirit. Their
favourite subject of conversation and contemplation is
the kingdom of heaven, just as we have seen in the
interview of St. Benedict and St. Scholastica. Sweet
music and angelic voices are heard by their brethren
and sisters as they pass out of this world. Our Pro-
testant historians are free to call these contemplations
dreams, and the music high-wrought fancy; but, at
least, they are not " distempered ravings," nor did
they arise from " wretched themes of contempla-
tion."

It is, indeed, a singular proof how carelessly Mr.
Kemble must have studied his facts before spinning
his theory, that while the monks, who practised " in-
human austerities" and the rest, are represented by
P>ede as rapt in lieaveidy j(jys, the revelations of futu)e
wrath arc reported by him to have been granted to
pious laymen or to jjroliigate sinners. One of these
latter was an officer of King Coenrcd, who during liis
life had alway.s refused confcs.sion and amcnthncnt of
' Bede's EccleMismtical IliBtory, book v. cli. 12.

6ft I'.LrXDKlJS.

life, even at tlic king's repeated instance,^ and at his
death sees fearful visions and dies in despair. Another
example is thus related by Bede : — " I knew a brother
myself — would to God I had not known him — whose
name I could mention if it were necessary, and who
resided in a noble monastery, but lived himself ignobly.
He was frequently reproved by the brethren and
elders of the place, and adiuonished to adopt a more
regular life ; and though he would not give ear to them,
he was long patiently borne with, on account of his
usefulness in temporal works, for he was an excellent
carpenter. He was much addicted to drunkenness and
other pleasures of a lawless life, and more used to stop
in his workhouse day and night than to go to church to
sing, and pray, and hear the Word of Life with his
brethren. For which reason it happened to him, accord-
ing to the saying that he who will not willingly and
humbly enter the door of tlie church, will certainly enter
the door of hell against his will, and be condemned for
ever. For he, getting sick, and being reduced to ex-
tremity, called the brethren, and with much lamenta-
tion, and like one damned, began to tell them that he
saw hell open, and Satan at the bottom thereof, as also
Caiaphas and the others that slew our Lord, by Him
delivered up to avenging flames. * In whose neigh-
bourhood,' said he, ' I see a place of eternal perdition
provided for me, miserable wretch ! ' The brothers,
hearing these words, began seriously to exhort him that
he should repent even then whilst he was in the flesh.
He answered in despair, ' I have no time now to change
my course of life, when I have myself seen my judgment
passed.' Whilst uttering these words he died without

^ Bede, book v. ch. 13.

A DOZEN DOGEERRY-ISMS. 67

having received the sacred Viaticum, and his body was
buried in the remotest part of the monastery ; nor did
any dare to say masses, or sing psahns, or even to pray
for him." ^

How different is all this from the theory of ]\Ir.
Kemble. The ^'ision of hell is seen, not as the result
of " inhuman austerities and unnatural restrictions," but
of a life which knew neither austerity nor restraint ;
not by a mind crazed with " wretched themes of con-
templation," but by a man who shunned the church
and neglected the Word of Life : so that the reflection
of Venerable Bede, after relating this history, is the
very reverse of what occurred to the modern writer.
He remarks that whereas the bright soul of St. Stephen
saw the heavens open, and the glory of God revealed,
the dark soul of the sinner saw the darkness of hell.
Such critics as Mr. AVright and Mr. Kemble would d(j
well to remember a saying of St. Jerome about Vic-
torinus, a famous heathen rhetorician, who in his old
age became a Christian, and thereupon wrote a com-
mentary on St. Paul's Epistles, deferring to these, St.
Jerome says that, engaged as Victorinus had been all
his life in secular literature, he was little acquainted
with Holy Scripture; "and no maii, however eloquent,
can discourse well on matters of which he knows
nothing." 2 Dogberry was of a contrary opinion : "To
be a well-favoured man," he says, " is the gift of fortune,
but to write and read comes by uahiic." ^ This view is
shared by many as far as regai<ls ( 'iiiholic matters.

' Ecclesiastical lliKtnry, book v. cli. 14.

- "NemonoHcitfiiiainviH ehxiuciiH <ii- <;, bene (ilsimtiire <{\h<t\ ik sci.it."
S. Ilieron, Prfrf. Com. in Ep. ad O'al.
' Act iii., sccrif 3.

6S BLUNDERS.

4. Ancient Talcs.

If Dogberry does not shine as a critic of style, when
his critical faculty is found " beating the air," neither
is he a Daniel on the judgment-seat, when he passes
sentence on men without weighing facts. Shakspere
had, no doubt, certain justices of the peace in his mind
when he described the trial of Conrade and Borachio : —

Doghcmj. — " We are now to examination these men."

Verges. — " And we must do it wisely."

Dogherry. — " We will spare for no wit, I warrant you ;
here's that [totiching his forehead] shall drive some of
tliem to a non com." ^

To ourselves, both the self-conceit and the method
of conducting the examination are rather a parable of
certain literary men dealing" with Catholic saints, or
popes, or religious orders. I am sorry, indeed, to find
Washington Irving guilty of a Dogberryism. The affec-
tion I bear him would make me hide this slip of his,
but that the lesson I would enforce is derived, not from
the blunders of the ignorant and foolish, but from the
prejudices of the otherwise amiable and well informed.

Who has visited Newstead Abbey in Nottingham-
shire, during the last half century, without recalling
the lines in which its noble owner, Lord Byron, sought
to palliate his own bold immorality by a sneer at the
hypocritical immorality of its former occupancs ?

" Monastic dome condemned to uses vile !

Where superstition once had made her den,
Now Papliian girls were known to sing and smile,

And monks might deem their time was come again,
If ancient tales say true, nor wrong these holy men."^

^ Act iii., scene 5. 2 Childe Harold, canto i.

A DOZEN DOGBEREY-ISMS. 69

The sarcastic innuendo of the poet so exactly har-
monises with the great Protestant tradition, and is so
epigrammatic in its character, that it could not fail to
be quoted in all local guide-books, and to get fixed in
the mind of those who visit the ruins, thus associating
for ever the beauties of mediteval architecture with
hypocrisy and vice.

Now, what are these "ancient tales," and do they
"say true?" Or rather, do the modern writers say
true who tell us of the ancient tales ? In the year
1780 the lake near Newstead was drained and deep-
ened In remo\'ing the mud the workmen came upon
a large brass bookstand in the shape of an eagle, which
had once belonged to the abbey, and had probably been
cast into the lake by the monks at the dissolution in
1 5 36. The brazier to whom it was sent to be cleaned,
in unscrewing the pieces, found that the globe on which
the eagle stood was filled with documents belonging to
the monks. Washington Irving, in his book on Abbots-
ford and Newstead, after relating the finding of the
lectern and its contents, continues as follows : — " One
of the parchment scrolls thus discovered throws rather
an awkward light upon the kind of life led by the friars
of Newstead. It is an indulgence granted to them for
a certain number of months, in which plenary pardon
is assured in advance for all kinds of crimes, among
which several of the most grave and sensual are spe-
cially mentioned. After inspecting these testimonials
of monkish life in the regions of Sherwood Forest, we
cease to wonder at the virtuous indignation of Eobin
Hood and his outlaw crew at the sleek sensualists of
the cloister." In another place of the same work, Mr.
Irving again moralises on this document : " This order,"

70 r.l.lWDKKS.

he says, " was origimilly simple and abstemious in its
mode of living, and f\iiii]il;iry in conduct; but it would
seem that it gradually Lipsod into those abuses which
disgraced too many ol the wealthy monastic establish-
ments; for there are documents among its archives
which intimate the prevalence of gross misrule and
dissolute sensuality among its members."

It will 1)0 noticed that in both these passages Irving
writes quite positively, as of a fact known to himself,
and admitting of no doubt or denial. He does not say :
" It is reported," or '• I liave been told," but distinctly,
" There are documents." You would say he had had
I lie parchment scroll in his own hands, and had care-
fully read it from end to end : " After inspecting these
testimonials of monkish life, we cease to wonder." He
gives us to understand that wonder had filled his mi-
suspicious mind till then, how holy monks could be
the object of dislike to Iiobin Hood and his merry men.
But wonder ceased when these damning proofs at last
con\'inced him of the monastic abominations, and he
understood that the outlaws of the forest were models
of virtue compared with ihe "sleek sensualists of the
cloister."

Unfortunately for this charming bit of scandal, the
brass eagle had been given or sold to Southwell Min-
ster, and the parchment scroll had been scrutinised by
more experienced eyes than those of Lord Byron or
Washington Irving. ]\Ir. Llewellyn Jewitt has pub-
lisheil, in the first volume of the " Eeliquary," ^ the
following letter from the Rev. J. Dimock, then a minor
canon of Southwell, to the Eev, J. Gresley : — " The
document found in the ball upon which the eagle
' At p. 202.

A DOZEN DOGBERRY-ISMS. 71

stands, upon which "Washington Irving founded his
good Protestant legend, blackening the character of the
poor old monks, proved, on examination by a competent
reader, to be one of the general pardons which were
forced upon the religious houses by Henry V., as a
means of raising the wind when about to embark for
the French wars. It has about as much to do with the
man in the moon as with the Pope; and almost as
much to do with the morals of the man in the moon's
wife (if he has one) as with those of the Newstead
monks. It is simply a sample of State dodgery when
intent on plundering the Church."

We cannot, then, hesitate to qualify Irving's asser-
tions as wilful misrepresentations or libels. No doubt
he believed what he asserted, but this belief was utterly
inexcusable. He certainly would not have written
with so reckless a disregard of calumny, had he been
treating of any other subject than Catholic monks and
Papal dispensations.

"Wlien preparing his life of Mahommed, had he
come upon a charge against the false prophet or his
followers, in itself utterly absurd, and of the most
atrocious nature, instead of hastily picking it up, and
repeating it positively and minutely, he would have
doubted, examined his authority, and made quite sure
that he misunderstood nothing. But in writing of
Christian men, who made a pul)lic jjrofcssiou of follow-
ing the counsels of their divine jMaster, he not only
makes no such iii(|uiries, but, what is worse, he pre-
tends to have made them. "After ins})ecting tliese
testimonials," he says, " we cease to wonder." Yet we
know that cither he ha<l never seen the document at
all, or could not lead it sutlicicntlv to mastei' its nature.

72 BLUNDERS.

To use his own expression, these passages of his book
throw " a rather awkward light," not on the monks of
Newstead, but on the prt\judiees which warped a mind
otherwise amiable and generous.

I have said that I am reminded of Dogberry's ex-
amination of Conrade and Borachio.

Dofjherry. — " Masters, do you serve God ? "

Con. Bor. — " Yea, sir, we hope."

Dog. — "Write down — that they hope they serve
God. Masters, it is proved already that you are little
better than false knaves, and it will go near to be
tliought so shortly. How answer you for yourselves ? "

Con. — " ]\Iarry, sir, we say we are none."

Dog. — "A marvellous witty fellow, I assure you; but
I will go about with him. Come you hither, sirrah [to
Borachio'], a word in your ear, sir. I say to you, it is
thought you are false knaves,"

Bor. — " Sir, I say to you, we are none."

Dog. — " Well, stand aside. Tore God, they are both
in a tale."

Con. — " Away ! you are an ass."

Dog. — " Dost thou not suspect my place ? Dost thou
not suspect my years ? Oh that the sexton were here
to write me down an ass ! . . . . No, thou villain, thou
art full of piety, as shall be proved upon thee by good
witnesses. I am a wise fellow; and one that knows
the law, go to ; and one that hath two gowns, and
ever}' thing handsome about him. Bring him away.
Oh, that I had Ijeen w^it down an ass ! "

Washington Irving certainly was not an ass, but a
highly accomplished and most delightful writer. The
more's the pity that he should have made an ass of
himself when passing judgment upon Catholic monks.

A DOZEN DOGBERRY-ISMS. 73

5. Binding to Sin.

The next example is still more instructive. No one
will suspect me of thinking lightly of the talents or the
learning of Leopold Ranke, the historian of the Popes
and of England. It is for the very reason of the great
esteem in which he is universally held that I select him.
In the course of his history of the Popes, he has to
speak of St. Ignatius and the Jesuits. He explains the
constituting principle of the Society as follows : " Obe-
dience usurped the place of every relation or affection,
of every impulse or motive that could stimulate man to
activity ; obedience for its own sake, without any regard
whatever to its object or consequences." Now, though
this statement is altogether false, and even palpably and
ludicrously false to all who know practically what is the
life of religious orders in the Catholic Church, and of
the Society of Jesus among the rest, yet the above
words by themselves would be no more than a mistake.
But Ranke adds a long note to show that what he has
said in the text is the result of deep and impartial
study, and here he commits his Dogberryism. To
prove that he has not been guilty of exaggeration or
calumny in saying that the obedience of the Jesuits is
irrespective of object or consequences, i.e., of right or
wrong, he quotes in Latin the words of their Constitu-
tions : " Visum est nobis in Domino . . nullas consti-
tutiones, declarationes, vel ordinem ullum vivendi posse
obligation em ad peccatum mortal e vel venial e inducere,
nisi superior ea in nomine Domini nostri Jesu Christi vel
in virtute obedientire juberet." " We scarcely know "
(he says) " how to trust our eyes in reading this," as if

74 BLUNDERS.

it was so brutally or blasphemously impious, that unless
it were read in black and white, in an undoubtedly
authentic volume, it would be utterly incredible that
men could have agreed to such a sentence. Then Ranke
adds : " And it is in fact possible to extract another
meaning besides that suggested on the first perusal.
Obligatio ad peccatum mortale vel veniale would rather
mean the obligation connected with a constitution, so
that whosoever should violate it would in one way or
other be guilty of a sin. Still it must be acknowledged
that the constitution ought to be more explicit. We
could blame no one who, honafidc, should suppose ca to
refer to peccatum mortale vel veniale, and not to con-
stitutiones." ^

I am inclined to echo Ranke's exclamation : Can one
believe one's eyes ? Of whom or of what is he writing ?
Of people who lived a thousand years before the Incar-
nation ? of the Hittites or the Jebusites, who have left
no record but some mutilated lapidary inscriptions in
enigmatical language? Or have the Jesuit constitu-
tions just been imported from Central Africa, so that we
must make what we can of them by our own conjec-
tures, until Africa shall be opened up and we can obtain
more certain information from observant travellers ? Is
there no way of ascertaining the meaning of legal
phraseology but by a dictionary and a gTammar ? Why,
the shelves of our libraries are weighed down with
Jesuit commentaries on " the religious state," the vow
of obedience in general, and their own vow in parti-
cular. Was there no Catholic priest or educated Catholic
layman in the town where Ranke was writing ? Or was

^ The Popes of Rome, book ii. ch. i., or vol. i. p. 150 in English
tranelatiun.

A DOZEN DOGBERRY-ISMS. 75

the matter so pressing that he had no time to corre-
spond with a professor at a Catholic university? It is
as if he had read in an English law-book that " the
king can do no wrong," and had straightway written that
it was indeed possible, by straining the words, that an
innocent sense could be got out of them, but that it
must be allowed that the phrase should be less ambi-
guous, and that he could blame no one who should bona
fide hold that the English give to their kings unlimited
licence, so that they are bound by no law, human or
divine. This learned professor does not seem to have
once entertained the thought that light could come to
him from living Catholics, or that he should stoop to
seek it. Hence he has been punished by falling into a
blunder which makes him childish and ridiculous. For
the passage in question presents no difliculty what-
soever to one who has an elementary acquaintance
with Catholic practice or language. The Constitutions
declare that though they are holy and necessary, they
are not to be considered as precepts made in virtue of
the vow of obedience, and involving by their omission
or transgression a sin of sacrilege, unless indeed in
express words a superior, who has the power of exact-
ing the fulfilment of that vow, declare that it is his
intention thus to enforce the observance of some point.
In that case there would be sin, greater or less accord-
ing to the subject matter, in the transgression. As
to the superiors requiring the performance of what is
morally wrong, the thing is not contemplated for a
moment. All theologians who have written on such
matters, and among them almost innumerable Jesuits,
lay it down as a first principle that there can be uu
obedience in what is sinful.

76 BLUNDERS.

Obligationem ad peccatum inducere means simply to
impose an oblif^atiou (as regards a matter morally good
but otherwise free) involving guilt by its neglect. Sub
peccato is the more usual phrase. The words may be
technical, but are certainly not mystical.

6. Idiot Superstition.

Another specimen of the self-reliant erudition that
leads to blunders occurs in one of Mr. Brewer's learned
and brilliant " Introductions to the Letters and Papers of
Henry VIII." He is treating of the Duke of Bucking-
ham, who was put to death in 1521 by the king on a
charge of treason. " If we may judge from his papers,"
writes Mr. Brewer, " his employments during his retire-
ment were as far removed from treason or plots against
the state as any employments could well be. Next to
making religious offerings at different shrines on every
holyday, for which the duke seems to have entertained
a kind of passion, his chief delight was in training
horses or purchasing dogs or falcons." To this passage
Mr. Brewer appends the following note. " Here are a
few : To Our Lady of Kingswood ; to St. Aldhelm of
Malmsbury ; to St. Ann in the wood ; to Our Lady of
lielhouse, Bristol ; to Prince Edward at Tewkesbury ;
to two idiots — then regarded with superstitious rever-
ence— one at Drinkwater,^ and another belonging to
the abbot of Chichester." ^

These items are gathered by Mr. Brewer from the
steward's accounts ; and a man's petty cash-book, what-
ever light it may throw upon his character, is surely a

' Nut at Drinkwater, but " one Drinkwater."
^ Introduction to vol. iii. p. cxxii.

A DOZEN DOGBERRY-ISMS. 77

very insufficient record of his occupations or his aspira-
tions. I can see no proof that the Duke of Buckingham
had a passion for shrines, unless a traveller's bills prove
that he has a passion for hotels. The duke was con-
stantly moving about, and was entertained at various
monasteries, which in those days were the hotels of
travelling nobles no less than houses of relief for the
neighbouring poor. There is no entry in the steward's
accounts of payment of expenses incurred by the duke's
hosts. The least, therefore, he could do was to make
offerings at the shrines. He did not select these and
send messengers to them on pilgrimage. In that case
there would have been some ground for Mr. Brewer's
remark regarding the " passion for shrines."

This, however, is a mere difference of opinion, nor am I
finding any fault with Mr. Brewer's view. But his asser-
tion about the idiots is a different matter. What right
has he to say that " idiots were regarded with supersti-
tious reverence ? " This is a pure assumption, a reckless
assumption, to account for an abbot keeping an idiot,
I have no doubt whatever that the idiot was the profes-
sional fool ; but were these idiots mere objects of charity
and compassion, they were certainly in no other sense
objects of reverence ; and in that case not superstition,
but " religion pui*e and undefiled," would have been
exercised in their relief.

The entries in the duke's accounts on this subject are
as follow. In 1 508 he gives '* to an idiot " of the
abbey of Glastonbury 2od. In 1520, "To one Drink-
water, an idiot, at the vies, 20d. To an idiot of the
abbot of Ciiichester, 4d ; and to another like fool of Sir
I]dward Wadam, 4d." The words then, fool and idiot,
whatever their meaning, were at that time interchange-

7S BLUNDERS.

able. The idiot Drinkwater, " at the vies," receives five
times as much as the other fools. " The Vies" was the
ancient form of the town Devizes ; but I should conjec-
ture here another sense. The Vice was the clown or
buffoon of the old moralities. I'erhaps, then, the word
may here mean a masque, for in January 1521 we find
the entry, " To certain Frenchmen and two French-
women playing before the duke the Passion of Our
Lord by a vise, 40s." Hence the idiot was one who could
take a part in a play. Even in our own legal language
an idiot is not one entirely destitute of reason, but one
who is void of sense, judgment, and self-control from
his birth. He may be otherwise smart and witty
enough. A man might therefore play the idiot and
be a merry fellow.

jMr. Oliphant remarks that the word idiot was in the
earliest copy of the " Cursor Mundi," but was afterwards
changed into " fole." ^ Yet the older use of the word
remained, for in the will of T. Goldesburgh (now in
Somerset House), of the very year of Buckingham's
death, 1521, there occurs the following item: "To
Richard Carlton my Idyot ; " ^ who was clearly the
family bufibon. Addison also used the word in the
same sense. In the 47th number of the Speclator he
writes : " It was formerly the custom for every great
house in England to keep a tame fool dressed in petti-
coats, that the heir of the family might have an oppor-
tunity of joking upon him, and diverting himself with
his absurdities. For the same reason idiotfi are still in
request in most of the courts of Germany, where there is

^ Old and Middle English, p. 567.

" Information received by the courtesy of Dr. Murray, editor of the
Philological Dictionary.

A DOZEN DOGBERRY-ISMS. 79

not a prince of any great magnificence who has not two
or three dressed, distinguished, undisputed fools in his
retinue, whom the rest of the courtiers are always
breaking their jests upon,"

Mr. Brewer, then, has mistaken a professional idiot, a
butt of raillery, for an object of compassion. This is
only a slip ; but to invent a superstition and charge it
offhand upon the Church by way of an easy explana-
tion can hardly be qualified as an innocent mistake.

7. Religious Tolerance.

Who would imagine that anything deserving the
name of Dogberryism could be found among the writ-
ings of Sir Thomas Duffus Hardy ? If there is any
name that we connect with vast erudition and almost
unvarying accuracy, it is his. I should say, however,
that the following illustration belongs to the early
years of Sir Thomas. It was in 1835 that he pub-
lished for the Government the " Rotuli Litterarum
I'atentium." Among these is one of King John in
1 20 1: "Sciatisnos dedisse licentiam PetroBuillo trans-
i'erendi se ad quam voluit religionem " — i.e., of entering
any religious order whatsoever, or of passing from his
own to any other. Tliis is the ordinary use of the word
religio. Yet Sir Thomas Hardy must certainly have
understood it in the modern sense of religion when, in
his Introduction,^ he selected it as a curious illustration
of " reliylous tolerance." John would probably have had
no objection to his subjects becoming Jews or Moham-
medans. He is said to have contemplated such a course
himself, and to have been in communication with the

' Rotuli Lilt. Pat., Tntn.il. to vol. i., imrt I, ji. xvii.

8o BLUNDERS.

Emir of Morocco. Yet this was certainly not the licence
granted to Peter.

In the same year, 1835, the llev. W. L. Bowles,
M.R.S.L., published the " Annals and Antiquities of
Lacock Abbey." Havinfij to explain the words of a
monastic rule forbidding those who make profession in
the order "to pass to another religion," Mr. Bowles
makes the following reflection: "Thus in the Church
of Rome a still stronger term was in use for different
monastic societies than in these days of modern tolera-
tion is even applied to the sects into which the
Christian Church is now divided." The meaning of
this reflection apparently is that Catholics were so
bigoted that, though they could not attain uniformity,
they applied stronger terms of reproach to varieties of
discipline than Christians now do to the utmost diver-
gence in doctrine. Anglicans would not say that
Scotch Presbyterians are of a different religion from
themselves ; yet Augustinians would have said this of
Benedictines. Now, even in 1835, Mr. Bowles should
have known that the various " religions " or religious
rules and orders were approved in the Church, though
it was not thought advisable that members should run
from one to another on light pretexts, any more than
the commanders in our own army approve of frequent
chanofes from regiment to regiraent.

8. Serciwj at 3Iass.

A blunder nearly akin to the preceding is made by
Canon Jenkins in his " History of the Diocese of Can-
terbury." He quotes Cardinal Pole's inquiry, " Whether
there is, in every parish church, at least one clergyman

A DOZEN DOGBERRY-ISMS. 8i

serving at tlie mass in a clean and decent surplice."
From this he deduces " the completeness of the destruc-
tion of the vestments and instruments of the Roman
service " during the reign of Edward VI. " When
we read how vast a number of the ancient vest-
ments were still in existence in 1552, this visitation
question, only four years after, seems suggestive of a
sad destruction."^

The facts were, no doubt, as Canon Jeffries states ;
but, unless I entirely misread him, he implies that the
" clergyman serving at mass " is the parish priest, and
that he says mass in a surplice in default of other vest-
ments. Otherwise how can the absence of vestments
be deduced from this ordinance ? Now, the cleric
" serving at mass " — i.e., assisting the celebrant priest,
was merely the parish clerk, having the tonsure, or at
most the minor orders, and his dress was cassock and
surplice.

Assuredly Cardinal I'ole never gave leave to any
priest to say mass without alb, maniple, stole, and
chasuble. The difficulty at that time was to get servers
who could repeat the Latin responses. The mass had
been interrupted since the death of Henry, and the
tradition had been lost. Therefore in another place the
Cardinal orders the children to be taught to serve mass
at school.

From a somewhat similar misconception a very pains-
taking antifpiary, seeing tliat a foundation was made in
the time of -Mary for the support of "the priest and
minister," i.e., the mas.s-server, thinks that the founder
was hesitating between the Catholic term pi'icst and the

' History of l)i"C<Hi- i>f C.'HiUThury (S.l'.C.K.), p. zfij.

V

82 r.LUNDERS.

I'rotestant term minister, or was at least uncertain
vrhicli migbt prevail !

9. Confession Bolls.

The Rev. H. Maxwell Lyte published, in 1875, a
" History of Eton College." It is in almost every point
excellent; yet ignorance of Catholic ways has betrayed
him on one occasion. The Consuetudinarium used in
Henry's time contained the following direction : " On
Ash Wednesday the boys go to the church about ten
o'clock, and during mass choose their confessors from
among the masters and chaplains of good repute, and
since medicinal confession is good for sinners, they
have recourse to God's mercy. The church moni-
tors give to the confessors the boys' names written
on rolls. Within the four following days they ex-
piate their sins by confession." ^ The Latin has
" Puerorura nomina censores templi conscripta rotulis
confessionariis tradunt. Intra quatuor dies proximo
sequentes peccatorum confessione peccata expiant."
To a Catholic all is simple. The boys had liberty to
choose their confessors, but that each confessor might
know the amount of work before him and make the
necessary arrangements, the monitors took down,
during or after mass (tempore sacri peragendi), the
names for each confessor, and the confessor very pro-
bably had to mark off each name as the penitent pre-
sented himself, to see that the duty was not evaded.
But Mr. Lyte thus translates : — " The names of those
u-lio received absolution were inscribed on tablets, and
the ne.xt four days were devoted to penitential exer-
' History of Eton College, p. 150.

A DOZEN DOGBERRY-ISMS. 83

cises." There is no word about receiving absolution,
nor are confessors allowed to state wlietlier absolution
has been given or refused. That is the penitents'
secret. The four days were spent in confession.

Mistranslations like the above are constantly made
by our historians. It is not often that, like Mr. Lyte,
by printing the original Latin they supply the means
of correction.

10. TJiC House of Herod.

The following is another instance of the small pit-
falls which beset the feet of the unwary and self-con-
tident. Dr. Shirley has edited a book called " Fasciculi
Zizaniorum," written by Thomas Netter (or Waldensis)
against Wicklilfe and the Lollards. He met the words,
" Ilerodii domus dux est eorum." What was he to make
of them? A mere unlearned Catholic priest would
have at once recognised words familiar to liini from the
recitation of the Psalms. They are part of the seven-
teenth verse of the one hundred and third psalm, ^ and
are translated in the Douai version, " the hiyrhest of
them is the house of the herou." Lut herodius is not
the classical name for a heron. It is a mere Latin
adaptation of the Greek word used in the Septuagint,
and ])r. Shirley did not recognise it nor the Scriptural
allusion. He tlierelbre had recourse to a conjectural
emendation, and substituted Herodis for Herodii. His
author, he thought, had sarcastically called the English
court the " house of Herod ; " and as there was clearly
a hit at ^^'icklifle, Hr. Sliii-lcy drew from tliis inference

1 According to the Angliciin <liviHii)n, the 104th, v. 17, tlic worilM
are translated " The fir tites are a dwelling for the Btork."

84 BLUNDERS.

the conclusion that Wicklilfe was already court chaplain
when the tractate was written.^ Now, would not the
use of a Latin concordance or a reference to Ducange
have prevented this rather laughable mistake ?

II, Ail African Shc-f/oat.

The Rev. F, C. Hingeston published in 1858 Jolm
Capgrave's book on the Illustrious Henries. At page
35 of tlie first volume Capgrave quotes Godfrey of Vi-
terbo's account of the treatment after death of the body
of the Emperor Henry IV., who died excommunicated.
The body had been exhumed by order of the Pope.

" Filius os?a patris dohiit fore cum sceleratis,
Ossa patris niiuat nimia commotus in ira.
Aft'ra capella I'uit, quai patris ossa tulit."

This Mr. Hingeston translates —

" The son could not endure to leave his sire
To lie with the accurs'd, but bore him thence
And cursed the mute corpse in his great rage :
A she-goat's skin receives his father's bones."

In the index he tells us that capella is a she-goat,
but the word Affra he leaves untranslated and unex-
plained. If capella is a goat, no doubt Afra should be
translated African, and a reason should be given (i)
why the body was wrapped in a goat's skin; (2) why
in a she-goat's skin; and (3) wliy in an African she-
goat's skin. This is very mystical, and foundation
enough for a new charge of superstition against the
mediaeval Church. But what if Afra capella means
simply the chapel of St. Afra, and not an African she-

' Fascic. Zizau., p. xix. and p. 14.

A DOZEN DOGBERRY-ISMS. 85

goat! Certainly Ducange gives us no instance of the
use of such a word as capella for caprea, while Afra
capella for Afrse capella is not a very grave poetical
licence for a media3val poet. I do not mean to dis-
parage Mr. Hingeston's learning, or the care with which
he has edited Capgrave ; but as he rebukes more than
once his " gross blunders," he might have kept his own
foot out of the trap. The singularity of the royal wind-
ing-sheet should have warned him to inquire whether
Afra had not more than one meaning. The index of
Butler's " Lives of the Saints " would have solved the
mystery at once. But, after all, what need was there
for conjectures? Had the learned editor consulted
Floto's " History of Henry IV." he would have found
that the emperor s body lay in a stone sarcophagus in
the unconsecrated chapel of St. Afra, on the north side
of the Marienkirche at Spiers, for the space of five
years.^

12. Bishop-Sons.

Mr. Thorpe, the learned translator and editor of our
Anglo-Saxon laws, finds that a large penalty was im-
posed for the murder of a bishop's son. He jumps to the
conclusion that there were many bishops in those days
who, like modern Anglican prelates, were the respected
fathers of large families ; for why otherwise should there
be special legislation in protection of their offspring ?
]3ut would not a little prudence and consultation have
saved him from printing this hasty conclusion? Ho
would soon have discovered that, as Anglicans have god-
fathers and godsons in baptism, so have Catholics also

' Il.inrich Jtr Vivit.-, ii. 420, i:d. 1S55-6.

86 BLUNDERS.

in confirmation ; and as confirmation is administered by
a bishop, the godson in confirmation was called " bishop-
son" by tlie Anglo-Saxons. A letter of St. Boniface
would have shown him that there was an impediment
to marriage between a godfather and his spiritual
daughter by confirmation ; and by parity of reason a
peculiar guilt in the murder of one's bishop-son.

The moral from all these instances, which might be
indefinitely multiplied, is the folly of thinking that the
knowledge of Catholic matters comes by intuition. Far
from being surprised at these blemishes, I am in admi-
ration that they occur so seldom, considering the self-
reliance with which historians plunge into the techni-
calities of ritual, law, and history.

Bishop Burnet, in his preface to his " History of the
Reformation," writes as follows : *' I had two objections
besides the knowledge of my own unfitness for such
a work. One was my unacquainted ness with the laws
and customs of this nation, not being born in it. . . .
]\Iy acquaintance with the most ingenious William
I'etyt, counsellor of the Inner Temple, cleared this diffi-
culty." Well for Burnet, and well for many others, not
being brought up in the Catholic Church, yet wishing
to write about it, if they had shown similar prudence,
and sought the advice sometimes of a Catholic coun-
sellor.

ESSAY IV.

A SAIXT TRANSFORMED.

A CURIOUS change is taking place in the minds of many
Anglicans. AVhen Elizabeth first established her new
hierarchy its members little cared to claim descent from
the previous occupants of ancient sees. Pilkington, the
first Protestant Bishop of Durham, spoke with great
contempt and in abusive language of St. Wilfrid, St.
William, Lanfranc, St. Anselm, St. Thomas, and St.
Edmund.^ Jewel, Bishop of Salisbury, considered it a
sad but undeniable fact that they had all been drowned
in damnable idolatry for eight centuries at least. And
the rest expressed similar opinions. Now, on the con-
trary, Protestant bishops take every opportunity of
proclaiming themselves the legitimate representatives
of the ancient ecclesiastical rulers of England. Canon
Perry dedicates his life of St. Hugh " To the Eight
Reverend Christopher Wordsworth, D.D., Bishop of
Lincoln, the successor of St. Hugh, alike in his
virtues as in his see." Is this repentance? Is it a
turning of the hearts of the children to the fathers?
No. The lives of the English saints, which have
appeared of late years from the pens of Anglicnn
ejergyiiicn, are very different from tliose which in
1840-45 foretold the issue of the O.xford movement in

' W.-iks, p. 5S7. Parker S..c. Kd.

88 BT.UNDKRS.

ii'conciliation with the Church. Witli an air of con-
scious superiority, intellectual and spiritual, recent
authors have condescended to choose some men of
ancient fame, to rescue them alike from the super-
stitious veneration of Catholics and the unreasoning
vituperation of Protestants, to mete out to them praise
and blame, admiration and pity, in equal portions.
The modern Anglican considers himself the patron, not
the client, of the media3val saint.

One of the most offensive examples of this species of
writing is the recent " Life of St. Hugh of Avalon." ^ It
contains, indeed, some interesting and well - written
pages. Had Canon Perry not had a real admiration for
St. Hugh he would doubtless not have occupied himself
with his biography. Yet^ when he meets with any-
thing that goes against his Protestant prejudices, it
never occurs to him to pause to consider for a moment
that 2^'^'>^^'-('-ps the man whose virtues he has been relat-
ing might be right, and he himself mistaken. He
blames at once either the saint or the doctrines and
influences that warped his otherwise fine character.
But worse than this. His praise is coloured by Pro-
testant prejudice quite as much as his blame. Having
undertaken to write a life which as a whole is intended
to be laudatory, he naturally does not like to find many
facts contrary to his ideal, and is on the look-out for
traits of character which may assimilate his hero, in
some respects, to the admired Protestant type. Hence
he has made several curious blunders, and attributed
opinions and acts to St. Hugh quite at variance with
historic truth. Thus, having narrated St. Hugh's
eagerness to obtain relics, as related by the saint's

' By George G. P'^rry, M.A., Canon of Lincoln. M\irray. 1879.

A SAINT TRANSFORMED. 89

companion and biogi-apher, Abbot Adam, Canon Perry
thereupon makes the following reflections : —

'• We wish we could think tliat it was of himself that he was
writing rather than of Hugh, Mhen he gives us so man}' and such
disagreeable stories as to the Bishop's hunting after relics, his
eagerness to possess the teeth or some bone of dead saints — nn
eagerness which occasionally led him into acts of positive dis-
honesty, as though any means were justifiable for one to obtain
possession of these coveted, but somewhat nauseous treasures.
The caring for such things seems to exhibit the Bishop to us in a
jioint of view which contradicts some of the most prominent and
admirable parts of his character. He who could despise reputed
miracles, could rise superior to the superstition of the necessity
of receiving the Holy Communion lasting, who showed in so
many ways his supeiiority to the opinions of his age, is yet
represented as running with puerile eagerness from one shrine to
another, and striving l)y every possible means to add to his col-
lection of the bones of the saints. We gladly turn from such
matters to record some more agreeable incidents." ^

Exactly so. But Canon Perry would have acted
more wisely and consistently had he turned away
altogether from " dead saints," like St. Hugh, to record
matters where he would find less to blame, and whereon
his praise would be more correctly bestowed, than it
lias been on the Catholic Bishop of Lincoln.- If he is
in .search of a priest of the Middle Ages, who rose

' I'p. 301, 302.

* A8 Mr. Perry in not afraid to repeat the language of Vigilantiiis
about the "bones of dead Haints," and " naiiHuous treasures," wo
need not l)e afraid to address to him the hvnguage of St. Jerome's
reply: "Thou lookest upon him as dead, and tlioroforo blasphemest.
Road the Gosjiel : ' (ind is not the God of the dead, but of tlie
living.' .... Is it ill done then of the Bishop of Home, that, over
the venerable bones, as we think them, over vile dust as you think it,
of the departed Peter and Paul, lie offers sacrifice to the Lord, aud
accoimtM their tombs Christ's altars'?" — Adi'. Vi'jU.

90 BLUNDERS.

superior to his times by such strength of mind as is
implied in making light of miracles and breakfasting
before communion, why does he not write the life of
Wicklille rather than that of a canonised saint? 1
will show presently that St. Hugh neither " despised
reputed miracles " nor " rose superior to the supersti-
tion of receiving Holy Communion fasting." So that
if, in his modern biographer's judgment, these are
" some of the most prominent and admirable parts of
his character," since they have no existence except in
the imagination of Canon Perry, he ought not to set
them over against those other traits of character,
which he truly describes, but which offend and disgust
him.

I do not care to exonerate St. Plugh from the charge
of setting great value on relics. He would, no doubt,
have willingly pleaded guilty. What Canon Perry says
about his " positive dishonesty " is another matter. In
a note he gives as an example how the saint, being at
Fescamp, cut open a silken covering of a relic of St.
Mary ]\Iagdalen, and then bit off a portion of it.

" The monks were horrified " (says Canon Perry) " at seeing the
bishop put the bone into his mouth and ])ite off a piece of it,
which he slipped into tlie hand of liis attendant chaplain, bidding
hira carefully preserve it. To tlie monks, who were greatly
scandalised, he made a plausible excuse, but he kept the relics,
which, even in a mercantile point of view, were most valuable
property." ^

Now the " mercantile point of view " does not seem
to have occurred either to St. Hugh, to the monks, or
to the writer of the saint's life, who was the very
chaplain who received the relic. As Canon Perry

1 P. ;oi.

A SAI^~T TRANSFORMED. 91

omits to give tlie " plausible excuse," it may be as well
to state that the monks were scandalised, not at the
theft of the relic, which was made quite openly, but at
the apparent irreverence of biting it. St. Hugh's
answer was this : —

" If we have so lately taken with our fingers, however un-
worthy, the Body of tlie Saint of saints, and alter It has touched
our teeth and lips, have even swallowed It, why may we not con-
fidently handle the members of His saints, since we do it both
for their veneration and our own protection? And why may
we not, wlien we have a chance, make them our own, that we
may preserve them with due lionour." *

But we are not concerned to defend St. Hugh against
Canon Perry's blame, so much as against his praise.
He has been much struck with two passages in the life
of St. Hugh as written by Adam, in which he thinks
that he has discovered an anticipation of Protestantism
— contempt of reputed miracles and irreverence towards
the body and blood of Jesus Christ. Let us examine
these two instances, though the result may be to lower
the saint in the eyes of some who have just learnt from
Canon Perry to admire him. The saint's contempt for
miracles is thus related by Canon Perry : —

" A still ^'reater proof of true courage, because it shows a moral
courafje very rare in the men of liis generation, was tlie way in
which Hugh beliaved when invited to inspect an alleged miracle.
A ])riest once called upon him to inspect a miraculous appearance
in the chalice, where it was said that the actual conversion into ilesh
and bl'iod of part of the Host could be seen with tlie bodily eyes.
Hugh indignantly refuf!e<l to look at it. ' In the name of God,'
he said, ' let them keep to themselves the signs of their want of
faith.' He wanted no inalerial proof of the virtue of ihe lilessed

* Mnjpia Vita S. Hugnnis, p. 318. (RoIIb Series.)

92 BLUNDERS.

SacninuMit ; neither would he sufl'er his attemlaiits, who were
eaf;;erly curious to examine the protligy, to inspect the chalice.
To a man so far raised above the common level, the ignorance
and materialism of tlie priests with whom he had to do must
have been a constant source of annoyance." ^

15efore giving a correct version of tlais history, I
must explain what Mr. Perry means by the " mate-
rialism " of the priests, which he considers so annoying
to St. Hugh. He evidently means their belief in tran-
substantiation ; for, in a previous chapter, in analysing
a work of Giraldus Cambrensis, he says, " A great por-
tion of his treatise is occupied with the many revolting-
details which spring from the material view of the
Holy Sacrament;"- and, again, "So completely ??zft/c-
rial is the view taken of the Eucharist, that it is held
that certain material conditions, even under circum-
stances of" the greatest necessity, are required for a valid
sacrifice." ^ Therefore, as against the material view of
the priests of the Middle Ages, Canon Perry records
that his patron — I beg his pardon, his client — " wanted
no material proof of the virtue of the Blessed Sacra-
ment." The point, then, of the anecdote is that St.
Hugh believed in the virtue of our Lord's Body, while
his attendants, unable to rise so high, believed in the
Real Presence, with an ignorance and materialism
which must have been very annoying to so enlightened
a man.

We turn to the "Magna Vita" to examine this
strange phenomenon, a Catholic canonised saint trans-
formed into a half-Calvinist. Certainly, if Canon
Perry's history is to be trusted, he has found a miracle
little less wonderful than that of the Host partly con-

' P. 235. -• p. 146. ^ V. 147.

A SAINT TRANSFORMED. 93

veited into flesh. The story, however, as told by Adam
reads very differently.^ St. Hugh was journeying from
Paris to Troyes in the year i2CO, when he arrived at the
little town of Joi. According to his custom, he invited
the parish priest to dine with him ; but he, a very old
man, absolutely refused this honour. He came to the
saint in the afternoon to explain the cause of his refusal,
which was his unworthiness, and to ask the saint's
prayers. He was too overcome with shame to tell his
story to the bishop himself, but to his attendants he
gave the following narrative : — When he was a young
priest, he said, he had committed a crime, and then
dared to celebrate mass, without penance or confession.
One day when his guilty conscience was reproving him
in the very act of consecration, he was tempted by a
thought of incredulity. He said to himself: " Can I
believe that He who is the Splendour and the spotless
Mirror of eternal light allows His Body and Blood to
be really consecrated, handled and received, by such
a filthy sinner as I am ? " While he was revolving
these stupid thoughts (stolidu) in his mind, the moment
came for dividing the sacred Host. He broke it, and
blood began to drop from the division, and the particle
in his hand took the appearance of flesh. In affright he
let it fall into the chalice. He dared not touch it, but
covered the chalice with the paten and finished thi
prayers. After the people were gone he went to the
Vjishop, confessed his sin, and told of the miracle. Since
tliat time the miraculous appearance in the chalice of
the half of the Host converted into flesh and the blood
which had flowed from it, had always continued, and
people Hocked from all parts of the country to see .t. and

' Magna V'itii S. Ilugonis, p. 243. (KoIIh .SuriuH, iSOo.)

94 BLUNDERS.

to praise CJod, who alone works wonders. Such was the
story of the old priest of Joi, and he asked those to
whom he related it to beg the bishop's prayers for him-
self, and to invite him and his suite to come and behold
the miraculous appearance. Those who carried the
story to St. Hugh were surprised at his answer.
'• Well," he said, " in the name of the Lord, let them
have these signs of their infidelity. But what are they
to us ? Shall we wonder at some partial representations
of this divine gift, who daily contemplate with the most
faithful gaze of our souls this heavenly sacrifice whole
and entire? Let him examine with his bodily eyes
those little fragments, who does not gaze upon the
whole with the internal eyes of faith." Saying this he
gave his blessing to the old priest and dismissed him.
He thus reproved the curiosity of his attendants, and
not only strengthened them in faith, but said to them
that what faith teaches ought to be held by the faithful
as more certain than what the visible light of day shows
to us. This is a very different history from that of
Canon Perry. St. Hugh shows no " contempt of reputed
miracles." There is not a word to show that he either
doubted of the reality of the miracle, or that he did not
consider it a divine work. What he said was this : —
His faith was so strong that he needed no mii'acle to
confirm it. He believed, without a doubt, that our
Lord's whole Body and Blood were in every consecrated
Host. Why should he then go and gaze upon a par-
ticle ? Such ocular proof might be necessary to men of
little faith. What was it to him? Had it not been
granted by God as a sign to an unbeliever ? Let the
unbeliever, then, keep his sign and be thankful to God
ior it. It was out of no contempt of miracles in general,

A SAIXT TEAXSFORMED. 95

or of this one in particular, that St. Hugh acted as he
did. Had our Lord shown some sign to a saint in
reward for his faith and devotion, he would have felt
very differently, and perhaps gone to witness the pro-
digy, not as needing it to strengthen his faith, but as
a token of God's love.

There is a very similar history related in Joinville's
" Life of St. Louis." " The holy king related to me," he
writes, " that the Albigeois once came to the Count de
Montford, who was guarding that country for the king,
and desired he would come and see the Body of our
Saviour, which had become flesh and blood in the hands
of the officiating priest, to their very great astonishment.
But the Count replied, ' Ye who have doubts respecting
the faith may go thither ; but, with regard to me, I im-
plicitly believe everything respecting the Holy Sacra-
ment according to the doctrines of our Holy Mother
Church. In return for this faith, I hope to receive a
crown greater than the angels, who see the Divinity
face to face, which must make them firm in their be-
lief.'"^ It is not at all unlikely that, as this event
happened only a few years later than that related of
St. Hugh, the Count de Montford may have heard of the
liishop of Lincoln's answer, and consciously imitated
him. In any case he was influenced by a similar
motive; for as the reported miracle had evidently been
granted merely to silence or convert the heretics, he
deemed it unworthy of his Catholic faith even to appear
to put himself on their level. Lut de .Montford did not
'•despi.se reputed miracles" any more than St. Hugh.
They both despised infidels and heretics, and men whose

' Joinvillc'H M( moirH of St. Loiiiw IX , [>. 361. T'xiIiu'h Clinmiclca
fif the CriiH.adtH.

96 BLUNDERS.

faith in what the Cliurch teaches requires cotifirming Ijy
new evidence.

Adam, who was present on the occasion related of
St. Hiiuh, makes the following reflection : — " From this
and other words of his I am perfectly confident that
not on one occasion only, as has been before related,
but often it was granted to him, with the unveiled face
of the interior man, to contemplate in a singular man-
ner those things which, though invisible to us, we are
all taught to hold with most sincere faith." The event
to which Adam here refers has been related by him at
considerable length, and it ought to have shown Canon
Perry how little St. Hugh despised visions or miracles
or apparitions in the sacred Host. A young cleric of
holy life having been sent by repeated heavenly voices
to speak to St. Hugh on the sad state of some of the
clergy, whilst assisting at St. Hugh's mass twice saw
the sacred Host in his hands assume the form of a
lovely child. When he told his message and his vision
to the saint they long wept together : the holy bishop
bade him keep secret what he had seen, and counselled
him to enter a monastery, " since it was not fit that he
who had seen and heard such things should remain
among the vanities of the world." ^

It is evident, then, that Canon Perry has completely
mistaken the meaning of St. Hugh's exclamation :
'' Bene, inquit ; in nomine Domini habeant sibi signa
infidelitatis suas." What the saint said of one miracle,
which God had worked as a rebuke to an unbelieving
priest. Canon Perry has taken as a general maxim, as
if the saint had some kind of Protestant unbelief in the
power or will of God to work miracles, an unbelief

^ Magii.'i Vita, lib. v. cap. 3.

A SAINT TRANSFORMED. 97

which it pleases some to call enlightened faith. This
one saying of St. Hugh is the only ground on which
Canon Perry asserts that he " attributed the craving
after miracles to a want of faith," ^ which may or may
not be true, according as it is understood. Certainly
there is nothing whatever to justify Canon Perry in
saying that the " details of the miracles, said to have
been worked at his tomb, seem to accord but badly
with the simple and truthful character of the bishop." -
There is a double insinuation in these words quite un-
warranted. The first is, that there was either some
trickery in the performance, or some falsehood in the
record, of the prodigies which testified to St. Hugh's
sanctity. The second is that St. Hugh was a man who
would have disbelieved such facts, or rebuked such
narrations, regarding another saint. It is clear, from
the account given of him by Abbot Adam, that he
would have taken great care to make sure of the
miraculous facts, and to guard against imposture ; but
if once he recognised the hand of God, he would have
rejoiced and publicly called on others to share his joy.
And this is what happened after his own death. The
author just mentioned tells us that when his body was
exposed in the cathedral of Lincoln, before burial, it
was announced that a woman long blind had recovered
her sight by the touch of his body. Some immediately
cried out that the bells must be rung and the Te Deuin
chanted. JJut Adam and the Dean, with whom he was
conversing, would by no means allow it (vehementer
di.ssensiniu8), for the woman was not known, and might
be imposing. They insisted that the truth in such
cases should first i)e diligently examined, ami not
' \\ 365. " P. 32S.

G

qs blunders.

]»ublibheJ until it had been most certainly proved. ^
The author adds, that in the case just mentioned the
loner antecedent blindness and sudden cure of the
woman were afterwards established beyond doubt.

We may now pass to Canon Perry's second instance
of St. Hugh's superiority to his own age, or, in other
words, his precocious Protestantism, in the matter of
contempt for the Church's discipline. He writes as
follows : —

" Ilugli would sometimes sit from early morning until late
into the darkness of night without breaking his fast, intent upon
Ills labour. I'ut though he was careless of himself, he had
thought for others, and during the hot weather would oblige the
jiriests who said mass at great Church ceremonials to take some
food before the celebration, though this was utterly shocking to
the prejudices of his day. Rising in this, as in most other
matters, superior to his time, Hugh would reprove the scruples
of those who regarded siich a direction with horror." ^

These words contain a mistake, which is likely to
get widely circulated, and though it is of no importance
to us that High Church clergymen may be emboldened
by it to take their sacramental bread and wine after
breakfast, still it is as well that St, Hugh should not
be regarded as a contemner of the Church's discipline.
How eagerly Canon Perry's statement will be caught
up may be seen from a review of his book in the
Academy of July 19, 1879. Mr. J. Bass Mullinger,
the reviewer, is so pleased with the saint and his new
biographer, that he recommends schoolmasters to give
this book to their boys instead of the " brilliant but
misleading fictions of Scott's ' Crusaders,' or * Ivan-
hoe ! ' ' The reviewer, among the other excellent points

J r. 376. - P. 227.

A SAINT TRANSFORMED. 99

of St. Hugh's character, mentions that " ascetic though
he was, he thought it far better that a priest should
break his fast before communion than be tasked beyond
his strength in the performance of his functions." Evi-
dently the thing is already growing. Mr. Mullinger's
statement is far wider than Mr. Perry's. The latter
limits the breakfasting to " hot weather " and " great
Church ceremonials," the former allows a general discre-
tion to the priests to take care not to ovei-tax their
strength, and assures them St. Hugh was quite decided
on the matter. He thought it " far better " to say
mass with a full stomach than to endanger health.
And this, too, " ascetic though he was ; " as if the fast
of asceticism which is undergone in order to subdue
the body to the soul were identical with the fast of
reverence whicli is prescribed for communicants. And
yet the account given of St. Hugh's opinions and con-
duct, both by Mr. ^lullinger and Mr. Perry, is as truly
" misleading fiction" as anything of Scott's, though
certainly not so " brilliant." What Adam, the con-
temporary biographer of St. Hugh, says, is this — not
that the saint ever dispensed a priest to offer mass, or
either a priest or layman to receive communion after
breaking fast, for the saint had neither will nor power
to do this, except for viaticum — but that he allowed
or obliged occasionally his assistant priests, deacons,
or subdeacons to serve at mass after a slight refec-
tion, but of course without communicating. First,
I will give an exact translation of Adam's weirds,
and then explain whatever may be obscure to modern
readers.

" Very oftfii " (h(; nnys) " in the j,'reiit hcntB of siiniiiicr lie Inrccil
souie of tlie luiiiialers of the altar to taste a little bread and vine.

lOO BLUNDERS.

For he fearoil lest, being overcome bv tlie heat, tlie fast, and the
hibour, tliey might not, after sucli oft-repeatetl circuits (as they
make) in the iledication of churclies, be able to assist and minister
to the celebrant of the solemnities of tlie mass, without danger.
And when he perceived that, after having at his order tasled
bread, some of them felt a horror and a dread of touching during
the canon the sacred chalice, or the Lord's winding-sheet (i.e., the
corporal), he reproved them as men of little faith and discretion,
who had neither learnt to obey a superior without hesitation nor
could I'cnetrate the reason of a prudent command (circumspectae
jussionis)." '

Several things must be at once evident to any one
who considers attentively what is here said. First,
those who broke their fast were not the " celebrants of
masses," they were " some of the ministers of the altar,"
which is especially the name given to deacons and sub-
deacons, or to the priests who take the functions of
deacons and sub-deacons at mass. And though the
celebrant may also be called the minister of the altar,
yet here the ministers are distinguished from the cele-
brant and have to assist him. Next, it is quite clear
that they were not communicants. Otherwise the
author, instead of relating their dread of touching the
corporal and chalice (which are the especial functions
of the deacon and sub-deacon) would have told of their
horror at receiving our Lord's body and blood after
eating. Further, the peculiar occasions on which St.
Hugh departed from the ordinary rule are mentioned,
lie did not publish a general dispensation to all the
ordinary ministers of the altar. It was only to some
(quosdam) — to those, namely, who had to assist at his
Pontifical Mass, after having taken part in the labori-
ous ceremonies of the consecration of a church in

' Magna Vita, p. 140.

A SAINT TRANSFORMED. loi

sntnmer. The frequent circuits (toties repetitos cir-
cuitus) are not frequent journeys in the country, but
the circuits made round the church, both inside and
outside, and round the altar with a thurible. The
ceremony of consecrating a church with several altars
may last from three to five hours. Besides the nume-
rous circuits made by the assistant priests in company
with the bishop, at each altar, after a certain point in
the service, a priest with a thurible continues the
incensation begun by the bishop, moving round and
round, or from side to side, not for a few minutes ©nly,
but for an hour or more. It was probably those to
whom this function fell who were excused from the
fast, when, besides the part they took in the consecra-
tion of the church, they had to assist the bishop after-
wards in the Pontifical Mass. Now, the command of
the bishop that they should take a little refreshment
was a circumspect one, not merely because the heat,
fatigue, and giddiness caused by this long and peculiar
function was a sufficient reason ibr dispensing, but
especially because the bishop only dispensed in a matter
to which his power extended.

Since the Church, guided in this by the Holy Ghost,
requires that the priest who celebrates mass, and the
people who communicate, should be fasting from mid-
night at least, it is absolutely necessary that this rule
should be enforced with the utmost rigour. Were
there the least loophole of interpretation, or could cir-
cumstances justify a dispensation, in a very short time
the exceptions would become so numerous that the rule
itself would disappear. Hence, from the earliest ages
to the present day, one exception only has been ad-
mitted which lends itself to no abuse — viz., the case of

I02 BLUNDERS.

those in extreme and dangerous sickness.'' The obliga-
tion is of coarse ecclesiastical, not Divine, and as such
it is in the competence of the Sovereign Pontiff to relax
it. But it is only on the rarest occasions that he has
exercised this power. The authority of a bishop does
not extend to the relaxation of a law so stringent and
universal. Had, therefore, St. Hugh obliged priests
who celebrated late masses to spare themselves by vio-
lating the rule of fast, his command would not have been
circumspect but sinful, and his clergy would not have
been free to obey him. It was otherwise as regarded
the assistant priests, deacons, and sub-deacons. The
custom which then existed, that they should be fasting
when serving at mass, was not of the same stringent
nature as the law which bound the celebrant and the
communicants. In the earlier ages, indeed, they com-
municated with the celebrant ; but in the time of St.
Hugh this was no longer the case, though those at
least who acted as deacon and sub-deacon were still
expected to be fasting. It was from this custom rather
than obligation that St. Hugh dispensed. It is evident
that the exercise of such a dispensing power was then
unusual ; but the saint had good reason for chiding the
reluctant and scrupulous. If they could not appreciate
his reasons, they might have trusted his judgment.

At the present day, the custom or law of fasting, as
reo"ards the assistants at the altar, is no longer known,
though that which binds the celebrant is rigidly ob-
served. And this confirms what has been said regard-
ing the necessity of rigour. History shows that where

^ I do not allude to abnormal cases, such as concluding the sacrifice
when a celebrant falls ill at the altar, or consuming the sacred species
to save them from profanation, &c.

A SAINT TRAXSFORMEO. 103

a dispensing power was once admitted, the gradual, but
inevitable result in such a matter, was the final cessa-
tion of the law, or inobservance of the custom. Dispen-
sation was given at first only under rare and urgent
circumstances. But when a precedent could be found,
and the authority of a saint alleged, the dispensations
would be given and asked, under circumstances always
less and less urgent ; and thus becoming always more
and more frequent, in no considerable time they were
looked on as a matter of course, or, in other words, the
law ceased to bind. So would it have been with regard
to the celebrant's fast had St. Hugh acted as his modern
biographer supposes. The law of fasting does press
hardly on priests, and still more so on bishops. Were
exception lawful in any case, there are many, very many
circumstances in which it could be lawfully granted.
Frequently both bishops and priests have to remain
without tasting food or drink until two o'clock in the
afternoon. To fast until one o'clock is a usual occur-
rence. And often the distress of the long fast is in-
creased by hours of labour or journey, by weakness or
racking headache. There can be little doubt that the
health of the clergy does suffer from this discipline.
Yet if a remedy is desirable, it must be sought, not in a
dispensation, which would soon lead to the destruction
of a most wise, reverent, and holy discipline, but in a
movement on the part of the laity. It is for their con-
venience that the priests say mass so late. In some
cases tliis is necessary ; but in very many the late mass
is imposed on the clergy merely by the indolence and
luxurious habits which now prevail.

However, I have not to discuss the reasons of thi^
Church's discipline, but matters of historical fact, 'i'he

I04 BLUNDERS.

blunder of Canon Perry was not simply the result of
inadvertence, but of that self-satisfied erudition which
disdains to seek instruction. He was not obliged to
know Catholic discipline ; but if he chooses to write the
life of a Catholic saint, he must not think to interpret it
aright by his own lights.^

That Canon Perry should have blundered over one
author is bad enough ; but his determination to tind
Protestantism in mediaeval writers is so great, that he
has repeated the blunder where not even a shadow of
ambiguity or difficulty exists. He points out that Gerald
Barry, a contemporary and friend of St. Hugh, held
exactly the same lax views as the Bishop of Lincoln about
pre-communion fasting. Yet, in the work to which refer-
ence is made, Gerald says that no one except in danger
of death may receive after breaking his fast : " Nullus
nisi jejunus accipiat excepto mortis urgentis periculo."'^
Nor does he contradict himself in the place indicated
by Canon IVrry. He merely remarks that if a priest

' Mr. Perry, in a letter to the Tablet, Nov. I, 1879, defends his in-
terpretation as " possibly the correct one,'' because for a very lon-^' period
it was a common practice for priests to celebrate with the bi.-hop, for
which he refers to Martene. Such erudition is misleading. There was
no such thing as concelebration in England in the twelfth century,
except at ordinations. Mr. IJiiiiock, who edited the Latin " Life of St.
Hugh," has been far more modest and careful, and he has avoided such
errors. His marginal abridgment of the passage of Adam, over which
Canon Perry has stumbled, is as follows : " His consideration for others
compelling them to take food even before the celebration of mass."
Though these words have probably misled Canon Perry, still they are
accurate ; for he does not say " before celebrating mass," which would
indicate that they were celebrants. Yet, if the words cannot be
charged with error, it would have been well had they been less ambi-
guous. " Before assisting at mass " would have been a more exact
summary.

* Gemma Ecclesiastica, p. 29. (Riills Ed.)

A SAIXT TRANSFORMED. 105

acted otherwise, his consecration would be valid, though
illicit. " Hanc devotionem sacerdotes oranes exhibeant,
ut contriti (et) jejuni celebrent. ... Si quis tamen
pransus celebraret nihilominus conficeret." ^

The same Gerald, in order to amuse his readers, when
discoursing on the necessity of clerical science, has
given a list of blunders in translating Latin committed
by illiterate priests. These were, of course, jokes
current at the University of Paris, where Gerald had
been educated, or in clerical circles all over Europe,
just as at the present day the supposed blunders of
undergraduates are collected in the " Art of Pluck," or
as good stories of Scotch and English ministers are
strung together in books of anecdotes. One priest, for
instance, confounds Barnabas with Barabbas, and in-
structs his audience that " he was a good man and a
holy, but he was a robber." Another, referring to our
Lord's words to Simon the Pharisee about the two
debtors, was unable to distinguish between the Latin
numerals quingenta (500) and quinquaginta (50), and
translated them both fifty. A shrewd magistrate who
was present, on hearing Simon's reply that the debtor
to whom most was forgiven would love the creditor
most, objected that both were forgiven the same amount.
The priest, however, was equal to the occasion, and
silenced his oVjjector by saying that in one case they
were pence sterling, in the other pence of Anjou.
Canon Perry lias given a few of these stories to illus-
trate the extreme ignorance of the clergy in the twelfth
centur}'. It is to be hoped that no future historian
will illustrate the literary attainments and critical
acumen of Anglican clergymen of the uiueteenth
' Gemma EccleBiafiticu, p. 25.

io6 r.LrXDERS.

century by means of tlie real blunders of Canon
I'erry.

I have shown that St. Hugh did not merit the praise
bestowed on him by Canon Perry, but I do not so
inuch care to defend him from blame, since the qualities
which fall under the Canon's censure are often pre-
eminently Catholic. Yet the censor's judgments are
not always consistent, and when placed side by side
present a strange contrast. Take his account of the
entry of St. Hugh into the Carthusian order. In very
early life he had been placed with the Canons liegular,
but on making acquaintance with the Carthusians,
when he was already a deacon, he felt greatly attracted
to their austere life. As Mr. Perry puts it : —

" Tlie useful occupations in which Hugh was now engaged did
not satisfy his mind. He craved for something higlier, more

romantic, more difhcult, in the way of religious life

For Hugh had completely imbibed the prevalent opinion of his
age, tliat there was no true religion without complete self-
immolation." ^

His prior became aware of his desire, and exacted
from him an oath that he would not carry out his pro-
ject during his (the prior's) lifetime. Hugh, accus-
tomed ever to yield to obedience, took the oath. But
(ju calm reflection he considered that he was not bound
by it, since it interfered with a higher state of per-
fection, and his prior had no right to require it from
iiim. Canon Peny, after relating this conduct of the
saint, writes as follows : —

" No plain person would hesitate to pronounce this a siniul
aciion, yet tlie biograplier of Hugh, in his too eager desire id

1 Pp. 176, 177.

A SAINT TRANSFORMED. 107

make everything redound to his honour, pretends that he acted
by an inspiration from on hiijh. What is more remarkable is
that the saint himself, when appealed to in after life as to
whether he had ever felt any scruple as to thus breaking his
oath, declared that it had never caused him any regret, but only
joy. No doubt there is something to be alleged in excuse for
Hugh as to this transaction. In the notions of those days plain
morality held but a'very low place as compared with the glories
of the "spiritual life," and Hugh may have been utterly unable
to see how any irregularity wliich led directly to great spiritual
irium]ihs was to be condemned." ^

I can only say that, if no better apology than this is
forthcoming for St. Hugh, then Canon Perry requires
to apologise for writing his life. Why choose for the
subject of biography, among innumerable Christian
men and women, one who is " utterly unable " to see
that he must not do evil that good may come ; one who
can see no harm in what every " plain person " will
condemn without hesitation ; one whose first principles
about morality and the spiritual life were confused and
topsy-turvy ? To Catholics, indeed, who share St.
Hugh's inability to take the unhesitating view of all
plain persons, it will appear tliat the saint requires no
apology. He broke no onerous contract, and he con-
sidered that an oath thus taken indiscreetly, and which
was a hindrance to higher good, could have no binding
force before God. I must add that I have ])een so
accustomed to hear the conduct of such men as Cranmer
and Luther lauded, that I am perplexed at this sudden
outburst of J'rotestant zeal for the binding power of a
promissory oath. I'lil in a later page Canon Perry
seems iiiniselftfj have forgotten what he has said of St.
Hugh's utter inability to take straiglitforward viewa

' Vi<. 179, I So.

loS BLrXDEllS.

and of his contempt for ordinary morality in comparison
with the spiritual life. For after relatinfi^ how St.
Hugh, when bishop, would retire periodically to the
Carthusian monastery for prayer and mortification, he
says — and here he copies the Catholic biographer, though
not quite accurately : —

" Out of the abundance of the heart the month would speak,
and his words would come forth like new wine, fiery and sweet,
tempered witli the honey of heavenly wisdom. To the laity, and
to secular persons unable to practise the more perfect life, lie
would speak in thiswise: 'Not alone monks and hermits shall
oljt!\in the kinfjdom of God. God will not require of any man to
have been a monk or hermit, but to have been truly a Christian.
That which is truly indispensable in all is that they shall have
had love in their hearts, truth in their mouths, purity in their
lives.' Upon this teaching he WQuld constantly dwell. He
would tell the married that if they lived virtuously they were to
be held no way inferior to virgins." ^

As regards this last saying, it is another proof how
incompetent is Canon Perry to write a Catholic bio-
graphy, lie intends to set down what he iinds in his
authorities, but he cannot understand it, and, there-
fore, cannot reproduce it correctly. To say that virtuous
married people are to be held no way inferior to virgins
is either to assert what has no meaning, or what is
a heresy. If such a proposition is meant to regard
persons it is foolish, for a married person may be, of
course, far superior in virtue, in grace, in charity, in
merit, and in glory, to a virgin. But if it is intended
to speak of the state of marriage as compared with that
of virginity, then it is a plain contradiction of the
words of our Lord and of St. Paul to assert that the

' Tp. 247, 248.

A SAINT TRANSFORMED. icg

married state is in no way inferior to virginity. St.
Hugh, however, said something very different. " He
taught married persons," says Abbot Adam, " that if
they restrained themselves within the limits of what
was allowed them, they would not be deprived of the
beauty of chastity, but would receive the glory of
eternal beatitude together with both the virgins and
the continent." Here is a perfectly Catholic statement
that there is a conjugal as well as a virginal chastity,
not that they are of equal excellence, though they will
both find a reward in eternal glory. St. Augustine
had long ago put the matter clearly in his own pithy
language : " Minorem locum habebit mater in regno
ccelorum, quoniam maritata est, quam filia, quoniam
virgo est. Si vero mater tua fuerit humilis, tu superba,
ilia habebit qualemcunque locum, tu nullum locum." ^
But to go back to St. Hugh's instructions, how does
Canon Perry reconcile the statement that to the end
of his life St. Hugh, being under the influence of low
Catholic morality, never could see the evil of breaking
an oath, though every " plain person " understands its
sinfulness now without hesitation, through the higher
Protestant instincts, with iiis other statement that the
saint's constant teaching was that it is truly indispens-
able in all to have truth in thrir mouths, as well as love
in their hearts? And why does he in one place repre
sent the saint as making naught of ordinary morality
in comparison with the spiritual life, and in another
place make him exalt ordinary Christian life to the
same level as that of virgins ? And if he was so intoxi-
cated with the " glories of the spiritual life " as to lose
common sense, how is it that all this sober teaching
' Sunn 354. Ad cmtincntes.

no BLUNDERS.

came from the abundance of his heart, just when he
had drunk deepest of that life in a time of retreat ?

This is but a specimen of the contradictions into
which a writer must fall who tries to praise a Catholic
saint from a Protestant point of view. The book
abounds in contradictions. They begin in the dedica-
tion, in which Dr. AVordsworth, who has throughout
his life been possessed with a mania of reviling the
Holy See, and proving that the Church of Rome is the
Babylon of the Apocalypse, is represented as the suc-
cessor of the virtues of St. Hugh, who was a most
devoted adherent and subject of the See of Rome.
Over and over again Canon Perry asserts the corrup-
tions and deerradation of the Entrlish Church were due
to its slavery to Rome ; yet, over and over again he
brings facts which show it was the influence of the
Holy See which alone rescued it from the tyranny of
kings and the corrupting influence of courtly bishops.
He tells us how much better fitted secular canons must
be to advise bishops than monks — " growing up in a
routine of duties which narrowed and dwarfed the
mind, without any opportunity of seeing the world and
studying the manners and minds of men.^ And yet
not only the subject of this biography was a monk, but
all the greatest of his predecessors, and very many, if
not most, of the great bishops of England ; while the
chroniclers, whose keen remarks on " the manners and
minds of men " he frequently quotes with approbation,
are nearly all monks.

There is, in fact, an unreality, an inconsistency, I
had almost said an insincerity, about these Anglican
accounts of Catholic saints, which must necessarily
1 P. II.

A SAINT TRANSFORMED. in

tend to utter confusion as to doctrine, and consequently
to indifference ; while this giving of alternate praise
and blame is destructive of any consistent standard of
right and wrong. In a chapter devoted to the state of
the clergy in the time of St. Hugh, Canon Perry has
gathered out of a treatise of Giraldus a long list of
possible, or actual, abuses or irreverences committed
against the Blessed Sacrament of the Altar. He
remarks that " Such tricks played about the holiest
things gives us a very low idea of the reverence and
devotion of the time," ^ In this remark every Catholic
will cordially agree, provided only that the historical
authority of Giraldus is admitted. But we know too
well his reckless exaggerations about Ireland to trust
him easily when he speaks of England, or even of his
native Wales. Admitting, however, the facts as Canon
Perry gives them, on the testimony of Gerald Barry and
Walter ]\Iapes, how do they in any way bear out Canon
Perry's view, that such deeds were the result of the low
material views of the Eucharist — i.e., as he explains, of
the belief in Transubstantiation ? Nestorians used to
write in language very like that of Canon Perry, regard-
ing the " many revolting details which spring naturally
from the material view of" — the Incarnation! And
many infidels have enumerated the crimes of Christians
as an argument against their faith. Christians at the
present day take the name of their Redeemer in vain,
abuse His festivals by profligacy and by quarrels, and
persecute each otlier through a misconceived zeal lor His
glory. Suppose now that Canon Perry, instead of rak-
ing up the crimes of Catholics in the twelfth century,

1 r. 148.

112 BLUNDERS.

should have the moral courage to write a book like that
of Giraklus, enumerating the crimes of men of his own
time and his own Churcli, and should denounce them in
the same bold and perhaps exaggerated language used
by the priestly writers of the Middle Ages. And
suppose that some writer of the twenty-fifth century,
wishing to depict the life and times of Dr. Christopher
Wordsworth, should discover this imaginary treatise of
Canon Perry, and should pick out all its worst passages,
and string them together, and call it a picture of the
English Church in the nineteenth century. Suppose he
should also indulge in reflections that such abomina-
tions are just what might be expected from the groas
material belief in the Incarnation which was then pre-
valent in the Church of England. And if, after these
reflections, he should go on to eulogise Dr. Wordsworth,
in spite of his having held the same views of the Incar-
nation which the author has pronounced low and de-
grading, and should do this by catching at certain
words and acts which he could twist into proofs that he
was in reality superior to the superstitious views held
by his Church in the nineteenth century, and did not
really believe in the material view of the Incarnation at
all — would Canon Perry consider this a fair proceeding ?
Yet if a writer in the twenty-fifth century should do
this, he will simply follow the precedent set him by
Canon Perry. For St. Hugh held exactly the same
faith about the Blessed Sacrament and the Holy Mass
which was held by the sordid and unworthy priests
whom he denounced and suspended. But they joined to
a true faith, i^-reverence, avarice, and impurity, whereas
St. Hugh shows in his life what should be the conduct

A SAINT TRANSFORMED. 113

of a true priest to whom such mysteries are committed.
That is the simple, straightforward view taken by St.
Hugh's contemporary biographer, Abbot Adam. I have
shown how different, and consequently how inconsistent
and how false to history, is the view worked out by-
Canon Perry.

ESSAY V.
" IN FA MO US PUBLIC A TIONS."

Mr. Gerald Fitzgibbon, Master in Chancery, pub-
lished, in 1872, a pamphlet entitled " Roman Catholic
Priests and National Schools." His object was to call
public attention to certain " Infamous Publications,"
by Roman Catholic priests. He says that he became
aware of these publications for the first time on read-
ing Mr. Lecky's " History of European Morals." He
quotes from Mr. Lecky the following passage : —

" It was the custom then {i.e., in the twelfth and following;
centuries), as it is tlie custom now, for the Catholic priests to
Btain the imaginations of young children by ghastly pictures of
future misery ; to imprint upon the vir.Ljin mind atrocious images,
which they hoped, not unreasonably, might prove indelible. In
the liours of weakness and of sickness tlieir overwrought fancy
seemed to see hideous beings hovering around, and hell itself
yawning to receive its victim. Few Englishmen, I imagine, are
aware of the infamous j^ublications, written with tliis object, that
are circulatcil by the Catholic priests among the poor. I have
before me a tract ' for children and young persons,' called 'The
Sight of Hell,' by the Kev. J. Furniss, C.S.S.R., published '^;er-
viissu sujjtriorum,' \iy Duffy, Dublin and London."

From this ^Ir. Lecky makes extracts, which we shall
see later on.

" Of this terrifying theology," says Mr. Fitzgibbon,
'' I knew nothing until I read Mr. Lecky's note. But

"INFAMOUS PUBLICATIONS." 115

I am not so indifferent to the condition of my fellow-
creatures, both present and prospective, as to be satis-
lied with reading the small portion set out in his note,
of what he designates as the ' Infamous Publications '
to which he refers. I have, therefore, read all the
books written by Father Furniss."

Fermenting with this newly-acquired knowledge —

" Protestants and Dissenters," he cries, " believing that both
you and your representatives in Parliament were ignorant of tlie
kind of lessons prepared for the schools now imperatively, not to
say insolently, demanded at your expense, I felt it as a duty to
communicate to you the knowledge of these books to which my
own attention was but recently and accidentally called."

He considers that his discovery throws quite a new
light on the question of National Education : —

" I therefore say to all, whether Protestants, Presbyterians, or
Roman Catholics, who would not send their children to the
priests' schools to learn the terrifying theology which they claim
a right to teach, that the time has come, and the battle is at
hand, in which it must be decided whether your children and
your children's children are to be the religious and rationally
adoring worshippers of an Almighty whose attributes are in-
finite wisdom — inexhausiible goodness and mercy — boundless
benevolence — and forbearing grace and indulgence to the frailties
of His fallen creatures — or whether they are to be the benighted,
(piailing, terrified, and conscience-stricken slaves of a crafty and
mendacious priesthood. These are the issues to be decided in
tliis battle of the priests, which must now be fought, aucl which
must decide tremendous issues."

What, then, has Mr. Fitzgibbon discovered ? Wliat
are these " Infamous J'ublications " which have excited
such horror in liis soul, and have arou.sed him to go
forth to battle? They are the well-known work of tho
Jesuit Father Pinamonti, called " Hell opened to

ii6 BLUNDERS.

Christians," and ten little " Books for Cluklren," by
the late Father Furniss, of the Congregatiou of the
Most Holy Redeemer.

These books treat of many things besides hell. Their
venerated author, who had consecrated the last fifteen
years of his life almost exclusively to the care of
children, has poured out his piety and the tenderness
of his loving heart in the first two books, called " Al-
mighty God," and"GodLoves Little Children." Few men
have ever loved and laboured for children as did Father
Furniss. But as it suits the purpose of Mr. Fitzgibbon
to represent the good priest as a kind of ogre or child-
devourer, he has carefully abstained from quoting either
of these books, though he says that he has read them.
He has made no attempt fairly to represent Father
Furniss's moral or dogmatic teaching. But he has
searched through his books for extracts which would
tell with his Protestant readers, even for mere expres-
sions on which he could found a charge or an insinua-
tion. Thus, if Father Furniss speaks of a child having
" the misfortune to fall into mortal sin," Mr. Fitz-
gibbon prints the word misfortune in capital letters,
because it suits him at that place, where he is giving
the history of a horrible and deliberate murder, to
insinuate that Father Furniss considers such mortal
sin as rather a weakness than a crime. On the other
hand, where it suits him to accuse Father Furniss of
absurd and atrocious rigorism, he himself speaks, as we
have seen, of God's " forbearing grace and indulgence
to the frailties of His fallen creatures ; " and then,
be<;ause Father Furniss has spoken of a child in hell as
" it," Mr. Fitzgibbon fastens on this pronoun, prints
it for half a page in capital letters, and not merely

"INFAMOUS PUBLICATIONS." 117

insinuates, but declares, that Father Farniss must
speak "of an infant so young, as not to be, as yet,
entitled to be designated as a person — t.c, a rational
and accountable agent." Candour would have taught
]\Ir. Fitzgibbon that, as Father Furniss is writing for
children of both sexes, he uses sometimes the con-
venient " it " to be more general, and not in order to
designate infancy. Mr. Fitzgibbon has here made, not
a mistake, but a deliberate perversion, for Father
Furniss expressly explains that he is only speaking
of children old enough " knowingly and willingly to
break God's commandments." Mr. Fitzgibbon has
also read the examination which precedes the final
sentence to hell, in which the plea of ignorance (a good
plea sometimes) is supposed, in the case, not to be valid.
But, in reading this examination, Mr. Fitzgibbon was
looking, not for explanations of difficulties, but for
materials of accusation. He therefore finds a paragraph
called " Examination about sins," and another called
" Examination about good works." Father Furniss
has, of course, only enumerated such sins or good works
as belong commonly to children. Remembering how
Jesus Christ has taught us that, on the one hand, we
shall give account even for " an idle word " at the day
of judgment, and that, on the other hand, even " a cup
of cold water, given in ilis name, will not lose its
reward," Father Furniss has placed in his catalogues
sins great and small — mortal and venial — as well as
good works of various kinds and degi*ees. Mr. Fitz
gibbon reads these catalogues. Works of piety neglected
or performed come first, as belonging to the first tal)le
of the law. Thi.s will serve his purpose. So, referring
to the examination about sins, he writes : — " Tiie first

iiS . BLUNDERS.

and most prominent in this category of offences are
stated to be ' morning prayers and niglit prayers, bow
often not said ? Curses, little and great — mass not
beard on Sundays — behaving bad in chapel.'"

Mr. Fitzgibbon says nothing of the sins which im-
mediately follow in the list, which are " disobedience
to parents ; quarrels, fighting, hatred, revenge ; im-
modesties in tliougbt, word, and action ; reading bad
books ; going into bad company ; stealing, if it was
only a pin."

How shall we qualify Mr. Fitzgibbon's conduct in
calling those sins which be selects the " most prominent
in the category," in order that he may insinuate that
Father Furniss thrusts little children into hell for
nothing worse than omitting their prayers, or looking
about them at mass-time ?

Or again, how, but by retorting his own epithet of
" mendacious," shall we qualify his conduct in compos-
ing his next paragraph ? Wishing to insinuate that
priests, like the Pharisees, " tithe mint, anise, and
cummin, omitting the weightier things of the law, judg-
ment and mercy and faith," Mr. Fitzgibbon quotes from
the list of good works the following: —

"Every prayer the child said in its life — how often, on awak-
eninj; in the mominp, it made the sign of the cross, and said,
'Jesus, ilary, and Joseph, I give you my heart and my soul.' How
often it said its morning prayers ; how often it made tlie sign of
the cross before and after meals ; how often it said, ' My Jesus, I
do all for you ; ' how often it said its niglit prayers, and examined
its conscience ; how often it heard holy mass ; how often it went
to confession and li<jly communion ; how often it made a visit to
tlie hlessed sacrament, and to the image (jf Mary."

Here Mr. Fitzgibbon ends his quotation, and makes

"INFAMOUS PUBLICATIONS." 119

this remark : — " Such are the first and most conspicuous
in the list and record of the good works for which the
child is to get credit." He knew full well that, imme-
diately after this list of acts of piety proper to children,
Father Furniss gives the following: — "Every good
work it did to the poor, how often it was obedient to
its parents, how often it was kind to its companions,
how often it read good books." It would not serve Mr.
Fitzgibbon's purpose to let his readers know that priests
teach charity, kindness, obedience to parents, love of
reading, so he deliberately suppresses evidence. Mr.
Fitzgibbon has had the bad taste to write, that if any
of the Roman Catholic judges on the Irish Bench can
believe the doctrines taught by Father Furniss, he is
" disqualified for the seat of justice." I will not say
that any one who can sift facts and report on evidence
as Mr. Fitzgibbon does, is unfit to be a Master in Chan-
cery, but merely that I hope that no case in whicli
Catholics are interested may ever be dependent on his
fairness.

So much for our author's method. As to the topics
he discusses, they are many, besides the doctrine of hell,
which first moved his bile. He touches on purgatory,
masses for the dead, emblems of devotion, assassination,
confession, home rule, without any particular order. I
cannot follow him over his whole ground. I will deal
with some of his minor accusations, however, before I
enter upon the main topic — the infamy of picturing
hell to children.

Some of my readers may, perhaps, remember how the
Knight of the Sorrowful Countenance laid his lance in
rest to do battle with the giants, whom his distempered
fancy made him see before liim on the plain, flinging

,2o TUAINDERS.

their arms about with bloodthirsty violence. They were
but liariuless windiuills after all, grinding corn for the
people's food, and the poor knight-errant, struck by one
of the sails, happily escaped from the encounter with a
tumble on the ground and a broken rib. Mr. Fitzgibbon
has also mistaken windmills for giants. If, instead of
standing aloof from the millions of his fellow-country-
men, he would have gone to witness a Children's Mission,
that he might test his theories by facts, he would have
seen hundreds of sweet, bright-faced, intelligent, happy
children throng with eagerness to the sermon, and when
the sermon was over, and the preacher of God's terrors
passed through the church, he would have seen these
little ones, not shrinking from him in dread, but impor-
tuning him with smiles for a word or a blessing ; and
we should never have read those silly words about
" benighted, quailing, terrified, and conscience-stricken
slaves of a crafty and mendacious priesthood."

He might also, by the same easy process of verifying
his theories, have learned another fact which good sense
alone would have taught one less prejudiced. Mr. Fitz-
gibbon, throughout his pamphlet, imagines that priests
must make great income from the sale of " emblems,"
i.e., scapulars, medal.s, crosses, and the like. Had he
asked any priest he would have been told that com-
merce, i.e., to buy in order afterwards to sell at a profit,
is forbidden to priests and nuns ; and that especially to
sell anything that has been Uessed, with a charge for the
blessing, is simony, forbidden by canon law as well as
by the law of God.

Of course Mr. Fitzgibbon would not have believed a
" mendacious priesthood " asserting anything. But a
few hours' observation of the ragged children flocking

"INFAMOUS PUBLICATIONS." 121

to a mission, in a church where no entrance charge is
made, and receiving presents of such emblems from
nuns and priests and pious laymen, when unable to
purchase in the shops, would have opened even Ms
eyes to the fact that to work for children must entail
much expense and bring no profit to the priest.

Mr. Fitzgibbon is especially fired with indignation
at the thought that " emblems " may be blessed, and
may impart a blessing to those who use them. I
extract a passage from his pamphlet, which is about
the most curious specimen of misconception arising
from prejudice that I have met with in controversial
literature : —

I know not to what extent these emblems are a source of
revenue to the Cluirch, but that the use of them is held to be of
paramount importance may be inferred from the evidence of Mr.
Grace as well as from that of tlie Cardinal. A power in vhe
clergy to impart the virtues ascribed to these emblems, and the
j)0\ver to refuse, imports an extent of des])otic authority, derived
from God, from wliich no believer can possibly escape. When the
view of death presents itself to tlie prostrate invalid, and a crucifix
is offereil to him, to which 'the strange undefinable power of
ecclesiastical beneiliction, in his behalf, has communicated the
body, 8onl, divinity, of the Incarnate Word, by an action more
stupendous than tlie creation of the world, whereby the depart-
ing soul can speak up to heaven, and be heard and obeyed there,
wliereby it can spend the satisfactions of Jesus as if they were its
own, and can undo bolts and bars in purgatory, and choose by its
determinate will whom it will liVjerate, and wiiom it will pass
over' — what price, in worthless worldly wealth, can possibly be
adefiuate to the value of such an emblem, especially wlien ulfered
I0 liim on hi.i dealh-bed ! ! !"

Catholic readers will be startled at the supposed
quotation in tlie above passagf. They will wonder
where Mr. Fitzgibbon heard of the mysterious crucifix

122 ELUXDERS.

"to which ecclesiaj^tical benediction has communicated
the body, soul, and divinity of Jesus Christ." I must
solve the riddle for them. The words in inverted
commas are Mr. Fitzgibbon's interpretation — made, I
believe, in good faith — of a passage in one of the
Christian Brothers' books, which he has himself cor-
rectly quoted at page 60. The extract is as follows,
and is itself borrowed from Father Faber's " All for
Jesus."

" ' What goes to the saving of the soul ] ' "

" The book answers —

"'All sorts of things — water — oil — candles — ashes — beads —
medals — scapulars — have to be filled with a strange uudefinabie
power by ecclesiastical benedictions in its behalf. The body, soul,
divinity of the Incarnate Word have to be communicated to it over
and over again, till it becomes quite a common occurrence, though
each time it is in renlity a more stupendous action than the crea-
tion of the world. It can speak up to heaven, and be heard and
obeyed there. It can spend the satisfactions of Jesus, as if they
were its own, and can undo bolts and bars in purgatory, and
choose, by its determinate will, whom it will liberate and whom
it will pass over.' "

;Mr. Fitzgibbon, to whom, naturally enough — living
as he does isolated from nearly all Christendom — all
these theological and technical expressions are as great
a jargon as his own law terms would be to a young
lady fresh from a convent-school, rashly tries to inter-
pret them without a guide. The first clause asserts
that various material things may, by the benediction
of a priest, be filled with a strange, undefinable power.
This, according to Father Faber, is one of the helps
God has given the soul for its salvation. The next is
the institution by Jesus Christ of the Holy Eucharist.
This is expressed in the second clause — " The body,

"INFAMOUS PUBLICATIONS." 123

soul, divinity of the Incarnate "Word have to be com-
municated to it — i.e., to the Christian soul, over and
over again." The third is prayer — " It can speak up to
heaven and be heard and obeyed there." The fourth is
indulgences — " It can spend the satisfactions of Jesus,"
&c. . . . We need not say that Father Faber's rapid
summary, of which the above is only a part, is not made
for the instruction of the ignorant, but as a reminder to
the well-instructed. Each phrase is the abridgment of
a treatise of theology.

I do not, assuredly, blame Mr. Fitzgibbon for not
being able to understand these phrases, but I do blame
him for not asking an explanation, before he rushed
into print, from some of " that class of Roman Catho-
lics, long and deservedly respected, and justly claiming
credit for a full measure of learning and intelligence,"
of whom he speaks in another place.

They would have told him that the second, third, and
fourth clauses of the quotation are not, as he supposes,
an amplification of the first, but distinct propositions.
They would have informed him that the pronoun " it,"
in the second clause, refers to the soul, not to water, oil,
and the rest, and that there is no ecclesiastical bene-
diction to which the power is attributed of communi-
cating the body, soul, and divinity of the Incarnate
Word to a crucifix !

No doubt, such inquiry from living Catholics might
not have converted Mr. Fitzgibbon to their faith, yet it
would have prevented him from misrepresenting their
doctrine, and attributing to them what never entered
into any brain but his own. It would liave taught him
that the notion of a dying Catholic purchasing, at tliM
cheap cost of all his worldly wealth, the marvellous

124 BLUNDERS.

crucifix, is a supposition in which he need not have
indulged ; and it would have spared the three notes of
exclamation with which he very properly qualifies it.

Let us suppose a parallel case. A priest unlearned
in the law, finds in a legal handy-book the following
account of the Court of Chancery : —

Qu. — " What goes to the protection of an orphan 1 "
Ans. — All sorts of officials — Chancellors, Vice-Chancellors, and
Masters in Chancery, have to receive a strange, undefinable juris-
diction in courts of equity in its behalf. Petitions have to be
filed, affidavits made, injunctions granted ; demurrers or dis-
claimers may follow ; connj^el will plead ; interlocutory decrees
M-ill be pronounced ; facts liave to be cleared up ; Masters in
Chancery may examine these for years before they report. The
report may be excepted to, disproved, and overruled ; or may be
confirmed and made absolute."

What would Mr. Fitzgibbon think of an ignorant
priest, who, having stumbled on the above passage,
should found upon it a tirade against Masters in Chan-
cery, and paraphrase it after this fashion : —

" Masters in Chancery have to receive an undefinable
jurisdiction, by which they file petitions, make affidavits,
grant injunctions and demurrers, disprove and overrule
reports, or make them absolute." And if, after this
lucid interpretation, he should exclaim : " Such a power
in the Masters in Chancery, to grant or refuse injunc-
tions, imports an extent of despotic authority, derived
from the crown, which no citizen can possibly escape ? "
Mr. Fitzgibbon may be assured that the above is not
one half so foolish as his own language.

There are many other blunders, equally ludicrous,
which I have not space to notice. One, however, there
is which cannot be palliated by ignorance of theology.
He writes : —

"INFAMOUS PUBLICATIONS." 125

" The portion of tlie Irish people, for whose edification these
books were fabricated, are assumed to be of Celtic race. Dis-
senters from Roman Catholic doctrines are all confounded to-
gether, and spoken of as the Saxon invaders, and oppressors of
the Celtic Irish."

Knowing- that Father Furniss, the author of " these
books," was himself an Englishman, of an old Yorkshire
family, and that his principal labours were in England,
not in Ireland, I was astonished to learn that he speaks
of " Saxon invaders " of Ireland. He was too well
read in history to confound Saxons with Normans, and
though he loved the Irish, he was too fond of his own
country to make an Englishman, whether Saxon or
Norman, a synonym for a Protestant. I have looked in
vain through Father Furniss's books to find any expres-
sion on which Mr. Fitzgibbon could base his assertion.

But enough has been said on these incidental matters
to show the animus of this author, as well as his incom-
petence to deal with questions of theology. Let us
come now to the substance of his pamphlet.

Its object is to show that the teaching of Roman
Catholic priests is so " hideously blasphemous," and so
" marvellously adapted to promote and encourage the
gratification of diabolical appetites," such as that of
murder, that it is a crime in any government to sub
sidise schools under the control of priests. As one,
therefore, of that small redeeming class of Irishmen
'* to whom nothing is so congenial as peace and tran-
quillity, nothing so essential as friendly intercourse,
mutual confidence, universal toleration, and consequent
liberty of thought and useful action," Mr. Fitzgibbon
"has felt a goading sense of duty to raise his voice," at

126 BLUNDEPxS.

the evident risk of his i-eputation autl even of his life^
against the "debasing impressions and demoralising
despotism of the Roman Catholic priesthood, with which
the rising and future generations in these islands are
now menaced."

Having finished his task, he exclaims : —

"Is it not time for every man who is yet alive, and who has
anything to lose, to get oil" the nightmare which paralyses him,
and to speak out — to get upon his feet— and to strike in defence
of his liberty, his property, and his life ! ! "

Evidently Father Furniss, whether he succeeds or
not in terrifying children, has terrified at least one
grown-up man !

Two Catholic doctrines developed by Father Furniss
seem principally to have offended Mr. Fitzgibbon — that
which declares hell to be the penalty for even one
mortal sin unforgiven, and that which pronounces that
the most grievous mortal sin is forgiven at once to the
true penitent.

From these two doctrines preached to the people — so
says our Master in Chancery — oome by logical sequence
all the murders in the country.

How so ? it will be asked.

])o you not see, says Mr. Fitzgibbon, that the mur-
derer, thirsting for vengeance, and having heard that
one mortal sin condemns to hell, waits till his enemy
has committed even the least of that kind, such as losing
mass, and immediately shoots him, that he may send
him to hell. Having done this, and thereby slaked his
thirst for blood, he remembers the second doctrine, that
even the greatest mortal sin, such as the murder he has

^ See rp- 87, 88.

"INFAMOUS PUBLICATIONS." 127

just committed, will be forgiven at once to the contrite
sinner, and therefore — but we must let Mr. Fitzgibbon
tell us, in his own words, how the Catholic murderer
proceeds : —

"His hands reeking with the blood of his victim, the murderer
is to extend tliem towards heaven and suy, '0 my God, I am
very sorry that I have sinned against Thee, because Thou art so
good, and I will not sin again.' As it may be some days or a
week before he can go to confession, which is the second part, and
the final completion of the remedy for mortal sin, he must in-
stiintly, after saying the act of contrition, intend or resolve in his
mind to go, as soon as he can, to confession ; upon forming which
resolution he is, on pain of committing another mortal sin, to
believe, and not even to doubt, that, by the act of contrition and
the intenliou to confess, 'he has become the child of God
ajain!!'"

No Catholic needs to be told what an utter parody
this is of the moral teaching of the Church and of the
Catholic conscience. But on what passage of Father
Furnis.«5 is it founded? Mr. Fitzgibbon quotes the
following : —

" Jer. viii. : SJiall not he that falleth rise again ? If j'ou catch a
fr;ver, you get rid of it as soon as you can. If you break your
arm, you get it mended as soon as you are able Do at least as
much for your soul as for your body. If you commit a mortal
sin, ami you die with tliat mortal sin on your soul, you go to hell
for all eternity ! Therefore, do not keep that horrible monster,
mortal sin, in your soul for one moment. But you say 'What
must I do? which is the way? how am I to get the sin for-
given 1 ' Listen, and you shall hear what you must do : Make an
art of contrition direct'?/, and go to confession as soon as you can.
Ileniembctr these two things,

"I. After mortal sin make an act of contrition direclbj. Do not
delay for a day, an hour, a minute, a moment. Say any act of
contrilinn — for exanijde the act of contrition of blesHed Leonard :
'O my Gixl, I am very sorry thai I have sinned against Thee,

icS BLUNDERS.

liecjuise Thou art so good, aud 'will not sin a;,'ain.' But you say,
'What is the use of making an act of contriiion directly after a
mortal 8in ? I know I can get my sin forgiven by going to con-
fession, but what is tlie use of making an act of contrition until
the time comes wiien I can go to confession? ' I will tell you the
use of it. It may be some days, it may be a week, before you can
get to coufessiou. Do you think God wishes you to remain in
mortal sin for a week, or until the time comes when you can go
to confession ? Certainly He does not. But can you get your siu
forgiven before you go to confession? Certainly you can. But
how 1 Through the great mercy of God, at any moment of the
day or night, whenever you will, if you make a sincere act of
true contrition, with the intention of confessing it, at that
moment God forgives the sin, and you become the child of God
again. How good God is, that a sinner should not be obliged to
remain in mortal sin, and a state of damnation, one moment
longer than he wishes it himself ! St. Thomas says : ' However
little the sorrow may be, if it is Quly true contrition, it takes
away the sin.' Q. i, 3, 4. But you ask, what does St. Thomas
mean when he says, 'that this sorrow must be true contrition V
He means just this, that you must be sorry for offending God
because He is so good, and resolve not to offend him again. St.
Alphonsus says the same.

" II. Go to confession as soon as you can. Besides making an act
of contrition directly after mortal sin, you should go to confes-
sion, and confess the sin as soon as you can. First, because you
are obliged to confess every mortal sin. Jesus Christ has in-
stituted the sacrament of penance, to forgive all mortal sins to
those who are contrite of heart, and confess them sincerely.
John XX. : 'Whose sins you shall forgive, they are forgiven them.*
Secondly, although you may hope that the mortal sin has been
forgiven, if you made a sincere act of contrition, still you feel
more secure about the forgiveness of it after you have received
absolution in the sacrament of penance."

The only remark I will make on this pai'agraph, and
on .Mr. FitzLabbon's strange deductions from it, is, that
surely, if this doctrine is so criminal, Father Furniss

"INFAMOUS PUBLICATIONS." 129

ought not to be singled out for reprobation as having
taught it.

Mr. Fitzgibbon mentions a Roman Catholic Arch-
bishop of Dublin — the most Rev. Dr. Murray — " whose
memory is, and will for generations be, justly respected
by the friends of toleration and of Christian charity."
I know not whether Mr. Fitzgibbon will modify his
estimate of Dr. Murray, or whether, on the contrary, he
will recover from his fears of the effects of Catholic
teaching, when I tell him that the venerated prelate
taught precisely the same doctrines as Father Furniss
on the matters in question, and in still more power-
ful language. Dr. Murray has left behind him two
volumes of sermons. There are, amongst others, dis-
courses on judgment, and on hell, which in vividness
of description equal or surpass the language of Father
Furniss. They differ only in style, as the language of
a bishop addressing his Hock must differ from that of a
priest writing for children.

I recommend to Mr. Fitzgibbon's meditation the
following passage : —

"Sinners ! you have lent me your attention while I .spoke to
you of the overwhelming anguish of those comi^nions in crime
who have gone before you into eternity. Allow me now to say
of yourselves, and I say it with a bleeding licart, that wliile yon
continue in your ])rescut stale of enmity witli God, tliough you
may have incurred the guilt of but one mortal sin, it is as certain
as tlie Word of (Jod is true, that you deserve tlie same miserable
doom— tliat, were ytiu at this instant to <lie, you would fall witli
the rapidity of lightning into the same horrible dungeon of tor-
ment and de-<p lir. What, then, my bretliren, let me a.sk you, is
this scene of woe the place in n-ality on which you fi.\ your
choice for your everlasting habitation 1 With the grace.s of your
Ood ready to support you in the way to heaven, with the invita-
tions of Divine mercy sounding in your ears, and tlie glories of

I

I30 BLUNDERS.

His kiii!:ilom lioaniing on your viiw, do you really choose to niarlc
out your ilwellin;^' in eturnal flames? And when the propliet
says: 'Which of you can dwell with devouring fire?' (Isaias
xxxiii. 14), are you ready to step forward and say : 'Yes, I am he
who can not only brave the hottest vengeance of the Omnipotent,
but who, in preference to the joys of heaven, wliich I reject,
choose to plunge into the fiery gulf for ever ! ' 0 senseless man !
escape it while you may : you stand on the verge of a precipice ;
one instant may complete your irreparable ruin. Is it not owing
to the undeserved mercy of God that you are not now over-
whelmed with despair among the damned ? Have you not
reason to say with David : ' Unless the Lord had been my helper,
my soul had almost dwelt in hell' (Ps. xciii. 17). Are you sure
that He will wait for you one week, one hour more? Are you
sure that in one hour more the smoke of your torments will not
already be ascending before His throne ! Oh, let this instant
assure your return to God : put it not off till to-morrow : to-
morrow may be too late .... Walk not in the way which led
them to destruction. Again, I say to you, let this day, this hour,
assure your sincere and final return to God. From this moment
make a total and eternal divorce with sin ; weep over your past
transgressions in sentiments of deep compunction ; fly to the
saving tribunal of penance, where tlie blood of Jesus is still
ready to plead for your pardon." ^

Snch is the language of the venerable pastor, whom
Mr. Fitzgibbon has justly praised. Will he now ven-
ture to call him, like Father Furniss, an abettor of
murder, or to class his discourses with the books of
Father Furniss, as " infamous publications ? "

But, should he be resolved to include both bishop
and priest in common reprobation, he must go further
still. St. Peter is also, and still more, an abettor of
murder on the same grounds. "We suppose that no
one who bears the name of Christian will deny that
the Jews, who clamoured for the death of Jesus Christ,

' Archbishop Murray's Sermons, i. no- 1 12.

"INFAMOUS PrBLICATIOKS." i^i

■were as bloodthirsty and more guilty than even the
assassins of Irish landlords. Now it happens that in
the Acts of the Apostles we have the abridgment of
some sermons addressed by St. Peter to those very
Jews. If ]\Ir. Fitzgibbon is indignant with Father
Furniss that he says so little against murder, when
writing for children, who are not much addicted to that
crime, what will he say of St. Peter's address to the
crucifiers of the Son of God ? The first sermon is re-
corded in the 2nd chapter of the Acts of the Apostles :
— "Ye men of Israel," he says, "hear these words:
Jesns of Nazareth, a man approved among you by
miracles . . . you, by the hands of wicked men, have
crucified and slain." When he had finished his ser-
mon, his hearers (I quote from the Protestant version)
" were pricked in their heart, and said unto Peter and
the rest of the Apostles: Men and brethren, what
shall we do ? Then I'eter said unto them : Repent, and
be baptized every one of you in the name of Jesus
Christ for the remission of sins, and ye shall receive the
gift of the Holy Ghost. For the promise is unto you
and to your children . . . then they that gladly re-
ceived his word were baptized."

Father Furniss, addressing baptized Christians, says
— " After every mortal sin repent and confess, and you
shall receive pardon." St. Peter, addressing unbaptized
Jews, says — "After your sins, murder included, repent
and be baptized, and you shall receive pardon." Con-
fession lias l;een called a laborious l^aptism. There-
fore, if ^Ir. Fitzgibbon is angry with Father Furniss for
liis easy terms of pardon, what will he say to St. Peter?

The second sfrnion is very similar. After rc'pnjacli-
iiig the Jews for preferring the murderer Daiahlj.is to

132 BLUNDERS.

Jesus Christ, and of murdering the Author of Life, St.
Peter thus proceeds. He first palliates their guilt, and
then promises immediate pardon to repentance : — " And
now, brethren, I know that you did it through ignor-
ance, as did also your rulers. But those things which
God before had showed by the mouth of all the prophets,
that His Christ should suffer. He hath so fulfilled,
liepent therefore, and be converted, that your sins may
be blotted out. You are the children of the prophets
and of the testament which God made to our fathers,
saying to Abraham : And in thy seed shall all the
kindreds of the earth he blessed. To you first God
raising up His Son hath sent Him to bless you : that
every one may convert himself from his wickedness."

Had Mr. Fitzgibbon lived. in the days of St. Peter,
and been among his opponents, say, for example, among
the disciples of Simon Magus, he might, by the same
mode of reasoning he now adopts and with more plausi-
bility, have proved that the Acts of the Apostles was
an "infamous publication," and that life was not safe
where men like St. Peter were allowed by the govern-
ment to promise blessings to repentant murderers.

I am not aware that Mr. Lecky attributes to pictures
of hell the extreme social consequences which the
imagination of Mr. Fitzgibbon has conjured up. With
the former they are consigned to infamy, as " atrocious
images" which, once impressed upon the mind, will take
effect in "hours of weakness and of sickness." This, of
course, must be said on the supposition that there is
no hell, otherwise, as St. Chrysostom argues, " If the
thought of hell were not very useful, God would not
have threatened it."

Shakspere knew better than Mr. Lecky or Mr. Fitz-

"INFAMOUS PUBLICATIOXS." 133

fribbon the power of this thought, when entertained, to
deter from crime, as also the wretched care some men
take not to entertain it, when he put into the mouth
of Autolycus, the " snapper-up of unconsidered trifles,"
the following prescription for a roguish life : " As for

THE LIFE TO COME, I SLEEP OUT THE THOUGHT OF IT." ^

These authors are worse than Shakspere's rogue,
inasmuch as they would rid men of the troublesome
thought of hell, not only in sleep but in waking hours.
Mr. Fitzgibbon gives to his own pastors the (I sup-
pose) well merited praise that —

"They make sparing and rare allusions to that ' lianj^'maii's
M-hip' — the fear of hell. They do not presume to depict the tor-
ments reserved for the wicked. They pretend not that any human
being ever liad the privilege of seeing the dungeons of hell, and
of returning to describe the torments there inflicted. Tliey pre-
sume not to pronounce against any man, or class of men, the
dreadful judgment of never-ending torture ; and they caution all
others to beware of committing such an offence — telling the proud
in spirit 'not to judge lest they be judged.'"

Thus, then, unless Mr. Fitzgibbon belie the gentle-
men whose cause he defends, an Episcopalian Church
in Ireland must exactly verify the satire of Pope —

"To rest, the cushion and soft dean invite,
Wlio never mentions hell to ears polite."

Catholic priests, however, who believe that at least
one "human being," whom they can trust. He who
called Himself the Son of i\Ian, ou^ Lord Jesus Christ,
did see tiie dungeons of hell, and did describe the tor-
ments there inflicted, are not so sparing of their own
delicacy, or of that of the souls committed to them ;
and they do " presume to depict the torments reserved

' Winttr'n Tide, act iv. sc. 2.

134 BLUNDERS.

for the wicked." Catholic priests also, though they
judge no individual soul, have no hesitation in declaring
to their hearers *' what classes of men " will be doomed
to never-ending torture. They tell their hearers that
"he that believeth not the words of Jesus Christ shall
be condemned." They tell them what kind of men
shall " be cast into the exterior darkness where is weep-
ing and gnashing of teeth." They tell them to what
classes of men, placed on His left hand at the judgment
clay, Jesus Christ will say, "Depart from Me, you
cursed, into everlasting fire which was prepared for the
devil and his angels." They say, with St. Paul:
" Know ye this, and understand that no fornicator, or
unclean, or covetous person (which is a serving of idols)
hath inheritance in the kingdom of Christ and of God.
Let no man deceive you with vain words. For because
of these things cometli the anger of God upon the
children of unbelief. Be ye not therefore partakers
with them."

I have no intention of composing a treatise on future
punishments. The only novelty the subject has received
at the hands of Mr. Fitzgibbon or Mr. Lecky is that all
attempts to depict the nature of these punishments in
human — or, to speak more correctly, in Scriptural and
Divine — language, are characterised as infamous. This
is a serious accusation, affecting the moral character as
well as the dogmatic teaching of many millions of men
and women. It affects not only Roman Catholic priests
of the present day and of past ages, but the majority of
J'rotestant writers and preachers, and the countless
multitudes who have believed and repeated the teaching
of Catholic or Protestant theologians. It affects espe-
cially the writers of both the Old and Xew Testaments,

"INFAMOUS PUBLICATIONS." 135

and above all, the moral character of our Lord Jesus
Christ Himself.

First, then, I accuse Mr. Fitzgibbon — and I am sorry
to add, in this instance, Mr. Lecky — of had faith.

They must know that not Catholic priests alone, but
Protestant ministers also, have drawn vivid pictures of
hell's torments.

They must know that such pictures are to be found in
the writings of men who were the most opposed to the
Catholic Church. To suppose them not to know this,
we must suppose them utterly unacquainted with Chris-
tian literature. Mr. Fitzgibbon indeed pleads that " of
this terrifying theology I knew nothing until I read Mr.
Lecky 's note." But we shall see evidence that even if
he knows nothing of the writers of his own Church, he
has read the New Testament, for he frequently appeals
to it ; and he cannot but have seen that there are
no more " atrocious images " in the pages of Father
Furniss's tracts than in those pages which almost all
Christians hold to be inspired.

If, then, as I shall show, and as Mr, Lecky knows
well, what he denounces is found in the Sacred Books
generally accepted by his country, in the pages of some
of her greatest authors, in the founders and most cele-
brated teachers of her various sects, on what principle
of morality, in his "History of European Morals," does
he attach the note of infamy to the writings of Roman
Catholic priests only ? If the whole school has been
guilty of the offence, why is the unpopular boy alone
selected for the flogging?

But are all guilty? Mr. Fitzgibbon will ask. Ho has
been going to Protestant Churches since his boyhood
(I suppose), and he tells ns that lie hears no sermons

136 BLUNDERS.

preached there describing the tortures of hell. If this
is true, I regret to hear it ; if untrue, I must leave
it to his co-religionists to refute him ; but at least
littcra scripta viaiict, and the published works of men
by no means yet forgotten show that he is utterly
mistaken when he asserts that " the Episcopalian Pro-
testants of Ireland took shelter under the shade of the
till-of-late Established Church from the doctrines incul-
cated in the books " of Father Furniss.

In fact, there is not a passage in those books on the
subject of the pains of hell that cannot be matched,
and even surpassed in vividness, or in " atrocity," if he
so please, by passages from the writings of men whom
his own Church holds in highest honour.

Had Mr. Fitzgibbon accused Father Furniss of want
of good taste in developing too minutely Scriptural
images, without admitting the justice of the charge, I
should not have thought it worth while to discuss it.
He accuses, however, not the form but the substance of
his teaching. After quoting some descriptions of the
fires and dungeons of hell, Mr. Fitzgibbon speaks of the
" imputation of dlahollcal cruelty made by these books
against the merciful and benevolent Euler of the Uni-
verse." Whether the books of Father Furniss impute
cruelty to God I am not now to examine ; what I now
assert is, that if they do so, it is only in common with
the various leaders of the Protestant Reformation or
Eeformations.

Latimer, for example, writes as follows: —

" I would advise every man to be more careful to keep out of
hell than trust he shall find no fire in hell. There is fire burniii<;,
there is pain without pleasure, torment without easement, auguisli,

"INFAMOUS PUBLICATIONS." 137

heavines?, sorrow, and pensivene^^s which tarrieth aiul abideth l(ir
all liars and hinderers of the truth." ^

Milton was not satisfied with the first Reformation.
and wrote a hot appeal for a further and more complete
one. In one treatise he " invokes the Immortal Deity
to witness " that, " if he uses vehement expressions," he
does it

"Neither out of malice, nor list to speak evil, nor any vain
glory, but out of mere necessity to vindicate the spotless truth
fmm an ignominious bondage, whose native worth is become of
.«uch a low esteem that she is like to find small credit with us,
for what she can say, unless she can bring a ticket from Cranmer,
Latimer, and Ridley. More tolerable it were for the Church of
God that all these names were utterly abolished, like the brazen
serpent, than that men's fond opinion should thus idolise ihem,
and the heavenly truth be thus captivated." ^

Milton, then, at least, would not take his doctrines
from Latimer. They were the result of his own re-
searches into Scripture, as is proved by his treatise on
Christian Doctrine, written in Latin, and translated
into English by Charles Sumner, Bishop of Winchester,
in 1825, with Preliminary Observations. In this treatise
he most explicitly professes his belief in the eternity of
hell-fire, which he proves by several texts of Scripture.
He even discusses the locality of hell.^

But should Mr. Lecky say that it is not the mere
statement of the existence of hell which is infamous,
but a minute picture of it, I would ask him what pas-
sage in F. Furnis.s's little books can be compared with
the following prayer with which Milton concludes his
treatise " Of Reformation in England." Father Fur-

' Latimer'H Remainn, p. 236, Oxf. ed.

2 rr(»»e WiirkH (I'.oIiii'h <iI.', vol. ii. 37 1, 2.

' Veil. iv. p. 4'JO.

138 BLUNDERS.

niss painted hell in the hope that no one who read his
book would go there. Milton, on the contrary, actually
prays that the fate he describes may soon befall the
opponents of his views. Why did not Mr. Lecky in-
flict his censure on the words of Milton, with which he
must be familiar, rather than on the treatise of a little-
known Catholic priest ?

Here, then, is Milton's prayer : —

"Which way to end I know not, unless I turn mine eyes
and lift up my hands to tliat eternal and propitious throne,
where nothing is readier than grace and refuge to the distresses
(if mortal suppliants. Thou, therefore, that sittest in light and
glory, una])proachable, parent of angels and men ! next thee I
implore, omnipotent King, Redeemer of that lost remnant whose
nature thou didst assume, ineffable and everlasting Love ! and
thou, the third subsistence of diyine infinitude, illuminating
spirit, the joy and solace of created things ! one Tripersonal God-
head ! look upon this thy poor and almost spent and expiring
Church, leave her not thus a prey to these importunate wolves."

(After a long prayer for the overthrow of Anglicanism
and the establishment of Puritanism, he concludes his
prayer with a prophecy of what shall be when his
prayer is heard.)

" Tlien," he says, " they that by the impairing and diminution
of the true fuith, the distresses and servitude of tlieir country,
aspire to high dignity, rule, and promotion here, after a shameful
end in this life (which God grant them), shall be thrown down
eternally into the darkest and deepest gulf of hell, where, under
the despiteful control, the trample and spurn of all the other
damned, that in the anguish of their torture, shall have no other
ease than to exercise a raving and bestial tyranny over them as
their slaves and negroes, they shall remain in that pliglit for
ever, the basest, the lowermost, the most dejected, most under-
foot and downtrodden vassals of perdition."

And the author of this prayer, because he was a

"INFAMOUS PUBLICATIONS." 139

Protestant, is to be extolled by every epithet in the
language, and the Catholic priest consigned to infamy,
though the latter preached a true doctrine from motives
of the ]»urest charity, while the former abused it in a
spirit of personal revenge !

Contemporary with Milton lived one whom Mr.
Fitzgibbon would scarcely venture to revile, though he
seems strangely ignorant of his writings. I allude
to Jeremy Taylor, Protestant Bishop of Down and
Connor, Were an Irish Episcopalian asked to name
one illustrious writer of his Church, he would probably
at once select the eloquent Jeremy Taylor. When Mr.
Fitzgibbon, rather late in life, first became acquainted,
as he tells us, through the writings of Father Furniss,
with "terrifying theology," we are sorry that some
better-read friend did not direct him to the works of
Taylor. He might have read them in a calmer spirit,
and with more profit, than the teachings of a Catholic
priest.

So far was Taylor from finding fault with Catholics
for their doctrine of hell, that in his great sermon on
Christ's Advent to Judgment he accuses the Cliurch of
Rome of too great leniency.

"The Churcli of Koine," he says, "anionf^ some otlier stran^'e
opinions, hath iurieited thi.s one in her ])ublic olDccs : that the
j)eriftliinf; houI.h iu hell may liave soiiictinies remission and re-
lieHlimeiit, like tiie fits of an intermittent fever . . . but l)ecause
this is a faniy, without ground or revelation, and is nf^ainst the
analogy of all those expressions of our Lord, 'where the worm
dieth not and the fire is never extinj^'uished,' and divers others,
it is sufficient to have noted it without further consideration ; the
pains of iiell have no rest, no drop of water is allowed to cool the
tongue, there is no advocate to ph-ad for tluni, no mercy hcliini^s
to tiieir portion, but fearful wraih and continual Iniruings."

I40 BLUNDERS.

Taylor quotes, in proof of his affirmation, a prayer
from a Paris missal printed in 1626, which evidently
refers to the souls in pur<^atory, not those in hell, and
some lines of Prudentius. I need scarcely say that,
whatever singular opinions may have been entertained
by this or that man, the "Church of Rome" holds no
such opinions as Taylor supposes. I only note his
words to show how far he was from the sentiments
which Mr, Fitzgibbon attributes to the Episcopal
Church of Ireland, under whose shade, he says, reason-
able men have fled from the horrors taught by the
Catholic Church. I challenge Mr. Fitzgibbon to find
any language so appalling in the writings of Father
Furniss as that of the following passage : —

"When the Lion of the Tribe of Judali shall appear, then
Justice shall strike and Mercy shall not hold her hands; she
shall strike sore strokes, and Pity sliall not break tlie blow. As
there are treasures of good things, so hath God a treasure of
wrath and fury, and scourges, and scorpions ; and then shall be
produced the shame of lust and the malice of envy, and the
groans of the oppressed and tlie persecutions of the saints, and
the cares of covelousness and the troubles of ambition, and the
insolence of traitors and the violence of rebels, and the rage of
anger and the uneasiness of impatience, and the restlessness of
unlawful desires ; and liy tliis time the monsters and diseases
will be numerous and intulerahle. when God's heavy hand shall
press the sanies and the intoleiableness, the obliquity and the
unreasonableness, the amazement and the disorder, the smart
and the sorrow, the guilt and the punishment, out from all our
f^ins, and pour them into one chalice, and mingle them with an
infinite wrath, and make the wicked drink off all the vengeance,
and force it down their unwilling throats with the violence of
devils and accursed spirits." ^

It would be easy to quote passages to the same pur-

' Sermon on Christ's Advent to Jiuli'mcnt.

"INFAMOUS PUBLICATIONS." 141

port from hundreds of Anglican writers. But since
all Protestants are not Anglicans or Episcopalians, let
us pass to other sects.

Time went on, and neither the Calvinism of Latimer,
nor the Puritanism of Milton, nor the more polished
Anglicanism of Taylor, were acceptable any longer to
multitudes who, being separated from the Church of
Jesus Christ, are like " children tossed to and fro, and
carried about with every wind of doctrine " (Eph. iv.
14). But the wind of doctrine of John Wesley, at
least, did not blow for the extinguishing of the fires of
hell. Among his published sermons there is one on
this subject, and I extract a passage from it sufficient
to show that "atrocious images" need not be sought
for exclusively in the writings of Catholics : —

"There is no grandeur," says Wesley, "in the infernal region,
there is nothing beautiful in those dark abodes ; no light but
that of liquid flames ; and nothing new, but one unvaried scene
of horror upon horror. Tlu-re is no music but that of groans
and shrieks, of wei'ping, wailing, and gnasliiug of teeth ; of
curses and blasphemies against God, or cutting reproaches to one
another. Nor is there anything to gratify tlie sense of honour ;
no ! they are the heirs of shame and everlasting contempt." '

Mr. Fitzgibbon writes as if all Protestants reject the
doctrines which he has selected for denunciation. I do
not know the present state of theology among the largp
and powerful body of Wesleyan Methodists, but it is
evident that tliey cannot agree with him in calling
Father Fumiss's pictures of hell "infamous publica-
tions," without branding the writings of their founder
with the same censures.

No doubt, as Mr. Lecky says, these are "ghastly

' Sirnmiis of Wesley, vol. ii. p. 176.

142 BLUNDERS.

pictures ; " yet they were neither invented by Catholic
priests, nor used only by them. If Mr. Lecky believes
that no reality corresponds to them, let him give us his
reasons for believing so, and let him give some philo-
sophical explanation of the fact that one so loving and
gentle as Jesus Christ made use of such "atrocious
images ; " but let him not pretend to philosophy and
impartial research, vs^hen he attributes to the twelfth
century what is older than Christianity, and when he
tries to fasten on Catholic priests an odium which must
be borne, if at all, not only by them, but by the greatest
and most honoured of almost every Christian sect. One
who writes on morals might have remembered the old
saying, " Divers weights and divers measures, both are
abominable before God" (Prov. xx. lo).

If Catholic priests preach more frequently or dwell
more minutely and urgently than Protestants on this
fearful subject, it is not for the butchery of the con-
science, but for its ultimate tranquillity.

The celebrated Archdeacon Paley also, a man who
will scarcely be accused of fanaticism, thus writes in a
sermon on hell : —

"Now if any one feel his heart struck with the terrors of the
Lord, with tlie consideration of this dreadful subject, and with the
declarations of Scripture relating thereto, which will all have their
accomplishment, let him be entreated, let him be admonished,
to hold the idea, tremendous as it is, fully in his view, till it has
wrought its effect — that is, till it has prevailed with him to part
with his sins ; and then, we assure him, that to alarm, fri;^ht,
and horror, will succeed peace, and hope, and comfort, and joy
in the Holy Ghost."

Having now seen what Protestants have written on
the existence and nature of hell, let us see if they have

"INFAMOUS PUBLICATIONS." 143

been less infamous than Catholics in declaring for whom
it is reserved.

Father Furniss warns the rich. But here I must
explain. He did not write for the rich but for children.
He knew, however, that sometimes a poor boy may, in
course of time, become a rich man. He does not con-
demn the industry or talent which thus changes his
lot, but he warns him of a danger in these words: —

" Perhaps some little boy who reads this book, when he f^rows
up to be a man, may work hard and become rich ; now I ask that
boy a question. My dear boy, when you shall come to lie on your
death-bed, will you say to yourself, ' I have laboured hard in my
lifetime, and worked much, and now I am rich ? I am going to
die ; and, because I am rich, I die contented and happy?' My
boy, I will answer the question for you — 'The rich man died,
and was buried in hell.'"

This passage has greatly angered Mr. Fitzgibbon, I
would advise him to read the sermon preached by
Bishop Andrews before the Court of James I., on the
history of the rich man and Lazarus, or the excellent
commentary published on the same history by the
IVotestant Archbisho]i of Dublin, Dr. Trench. There
is not an image in Father Furniss's chapter on " Tlie
History of the Rich Man" — a chapter which seems
most to have offended Mr. Fitzgibbon — that may not be
found in tliose writings of prelates of his own Church.
J3ut Arclibishop 'Jrencli goes further than Catholic
theologians ; for whereas the Council of Florence teaches
tliat those who die in mortal sin go at once to hell, and
therefore that f)ur Lord, in His picture of tlie state of
"the rich man" after deatli, paints hell itself, the
Anglican theologian, following I'ishop Bull and others,
considers that there is something far worse to come for

144 BLUNDERS.

Dives after tlie general judgment. His words are
these : —

"He that had that gorgeous funeral is now Hn hell' or in
* Hades,' rather ; for as '■Abraham's hosom' is not lieaven, thougli
it will issue in lieaven, so neither is Hades ' hell,' thou^'h to issue
in it, wiien death and Hades shall be cast into the lake of fire,
•which is the projier hell (Rev. xx. 14). It is the place of pain-
ful restraint, where the souls of the wicked are reserved to the
judgment of the great day ; for as that other blessed place has a
foretaste of heaven, so has this place a foretaste of hell. Dives
being there is ' in torments,' stripped of all wherein his soul de-
lighted and found its satisfaction ; his purple robe has become
a garment of fire ; as he himself describes it, he is ' tormented in
this flame.'" ^

Such is the language of the ecclesiastical superior
whom Mr. Fitzgibbon acknowledges, and the several
editions through which his "Notes on the Parables"
have passed, and the dignity he attained since he wrote
them, show that his words were not rejected by his
own communion. Why, then, if Mr. Fitzgibbon is
afraid to attack openly our Lord Jesus Christ, the
ori'Tinal author of the " History of the Rich Man," does
he not turn his indignation against his own Arch-
bishop's commentary ? What crime has Father Furniss
committed that Dr. Trench is not guilty of? In order
to impress upon children that "a man's life consisteth
not in the multitude of the things which he possesseth,"
Father Furniss has developed in a picturesque manner
our Lord's brief history of " Dives." He has described
bis house, how he dressed and feasted, how he got sick,
died, and was buried, and then he proceeds as follows
(and these are the words quoted by Mr. Fitzgibbon) : —

^ Trench, Notes on the Parables, p. 471 (3rd ed.).

"INFAMOUS PUBLICATIONS." 145

"Eut down in hell the soul of the rich man is lying in a coffin
of fire ! Around the coffin, in that room, stood the people of the
world, the friends of the rich man. They talked together, they
spoke of the coffin. How Ijeautifiil it was, they said — what a line
coffin ! But in hell the devils were standing round the coffin of
fire, and they talked also, and said — What a hot coffin — what a
burning coffin this is ! How terrible to be shut up in this cofhn
of tire for ever and ever, and never to come out of it again. Such
was the end of the rich man. He lived in riches, and he died,
and he was buried in the fire of hell ! But why did that rich
]iian go to liell 1 What was the reason 1 The reason was, because
Ihe rich man did not know the great thing he had to do while he
lived. He made a great mistake. He thought the great thing of
all was to be rich ; and he was rich, and he went to hell."

After quoting this passage, Mr. Fitzgibbon exclaims :
— " Ricli men of England, Scotland, and Ireland, who
out of your riches replenish the treasury of this realm,
are you prepared to draw upon that treasury for the
support of State schools in which this view of your
predicament — this statement of your destiny — this
wholesale damnation of your class, is to be taught, and
indelibly impressed upon the infant minds of the poor
children in Ireland, who are commanded to believe as a
Gospel truth that the tortures prepared for you were
visibly demonstrated to St. Frances by the angel Gabriel,
sent from heaven for the purpose ? "

Mr. Fitzgibbon should know that no such authority
is claimed for the visions of St. Frances of Rome as to
put them on an erjuality with the Gospel, and that no
Catholic writer who should attempt to do so would escape
the severest censure of the Church. Mr. Fitzgibbon
also knows very well that there is not a word in the
jiassage he has c|Uotpd taken from the visions of the
saints. He knows that l-'atln-r j-'iirniss in tliis ])ortinTi

146 BLUJs'DERS.

of his book, where alone he speuks of riches or of rich
men, makes not the most distant allusion to any private
revelations, but has taken the Gospel as his only guide.
He knows also that Father Furniss does not in any way
pronounce the " wholesale damnation " of the rich. In
the very page from which Mr. Fitzgibbon has quoted,
Father Fnrniss writes as follows, and I must give the
passage at length, because without doing so I cannot
convey to my readers the extent of Mr. Fitzgibbon's
dislwnesty, in drawing false inferences and suppressing
evidence.

" Sect. .\.\i. Can a rich, man he saved?

" Without doubt it is possible for a rich man to be saved, for
even among the saints are to be found those who were rich. But
they made a good use of their riches ; they used it in the service
of God ; they were kind to the poor ; they led good lives. But
why is it so difficult for a rich man to go to heaven 1 Is there
something bad in gold and silver ? Were not gold and silver
created by God like the stones and the trees ? Gold and silver
are not bad in themselve?, but people generally make a bad use
of them, and commit sins because they liave riches or want too
much to get them. Therefore Jesus Christ tays : ' Woe to you
that are rich' (Luke vi.).

" A word to the Poor.

" But it is not only those who have money whom God accounts
as rich. At the day of judgment many of tlie poor will be con-
demned as rich. But how can a poor man be called rich ? he has
no money in his pocket, his chest is empty. It \z true that he has
no money ; but it is true also that he has in his heart a great strong
desire of money. Tliis great desire of money leads people into
many sins. For example, there are many poor men whose thoughts
are all about money. Tlien they forget God, and think no more
about going to Mass and the Sacraments. A man is out of work,
he loses his wages, lie becomes impatient, and blasphemes God.
Another man tfik's a false oath in order to get what does not

" INFAMOUS PUBLICATIONS." 147

belong to him. Here is a man who loves to drink in the public-
house, so he steals and robs and cheats, that he may have money
to spend in the public-house. There are people who were
friends ; they had a quarrel about money, and now they have
a deadly hatred against one another. So it is money, money,
money ! and then — curses, false oaths, stealing, cheating, drunken-
ness, neglect of God and the soul, and then — hell ! Therefore,
St. Paul says, i Tim. vi. : ' They that will become rich fall into
temptation and the snare of the devil, and into many unprofitable
and hurtful desires, which drown men in destruction and perdi-
tion. For the desire of money is the root of all evih' "

Let us now hear an Anglican bishop on the same
subject : —

" If you call him (i.e., the rich man of our Lord's parable) to
account by the writ of redde rationem, this must be his audit :
in purple and linen so much, and in belly-cheer so much; so
much on his back and so much on his board, and in them endetli
the total of his receipts ; except you will put in his hounds too,
which received of him more than Lazarus might. Therefore is
this party now in the gulf, because living himself was a gulf.
Renieiiil)er this, for it is a special point. For if our purple and
tine linen swallow up our alms, if our too much lashing on to do
good to ourselves make us in a state to do good to none but our-
felves, if our riotous wasting on expenses of vanity be a gulf and
devour our Christian employing in works of charity, there U
• langer in recepisti, even tlie danger of 'Now, therefore,' a gulf
thou wert and into a gulf shalt thou go."

Bishop Andrews preached the above, and mucli
more to the same purpose, before the Court, yet he was
not accused of infamy by any Master of Chancery of
that day.

Bishop Sherlock, too, in the presence of the monarch
whom Irisli Protestants venerate so much, William
III., and of liis consort, preached a series of dLscourscs
on the future judgment. Ho speaks often of hell, ;ukI

148 BLUNDERS.

freqaently in words and images like those of Fatlier
Furniss. Yet their majesties took no offence, but
asked him to publish the sermon in which he thus
spoke : —

"ConsiJer this, ye rich and f^eat men, who are so apt to forget
God and a future j u<l,i;uient : Riches profit not in the day of wrath ;
they canuot bribe God as they do men ; no power can prevail
against the Almiglity ; proud and swelling titles are mere empty
bubbles, which burst and vanish into nothing in the next world :
men ye are, and ye shall die like men, and shall be judged like
men, and have much more reason to think of judgment than
other men have, for ye have a greater account to give, and are
in more danger of giving a very bad account, if you do not
frequently and seriously think of judgment."

Nor has Archbishop Trench been accused of " whole-
sale damnation of the rich," nor could such accusation
be made without gross injustice; yet his words are
more open to such a charge than those of Father Fur-
niss; for, in explaining the sins which brought the
rich man to hell, he says : —

" It cannot be observed too often that he is not accused of any
breach of the law ; not like those rich men in St. James (v. i-6),
of any flagrant crimes. . . . There is nothing to make us think
him other than a reputable man, one of whom none could say
worse than that he loved to dwell at ease, that he desired to
remove far off from himself all things painful to the flesh, to
surround himself with all things pleasurable." ^

Certainly quite as little as these or any other writers
does Father Furniss either calumniate the rich or
flatter the poor. Surely, then, the " infamy " is alto-
gether in Mr, Fitzgibbon, who tries, by presenting false
issues, to move the prejudices of those rich Protestants
who may read his pamphlet, and who know nothing

* Trench on the Parables.

"INFAMOUS PUBLICATIONS." 149

of the writings of Father Furniss, nor, indeed of the
teaching of Catholic priests.

I must give one more instance of Mr. Fitzgibbon's
fairness. Father Furniss, among other pictures, repre-
sents a girl in hell who has been a prostitute on earth.
After describing her feet as especially tormented, be-
cause they first led her into the ways of sin, he intro-
duces the following imaginary dialogue between her and
the devil : —

" ' Oh ! that in this endless eternity of years. I might forget the
pain only for one single moment,' The devil answers her ques-
tion. ' Do you ask,' he says, ' for a moment, for one moment, to
forget your pain ? No, not for one single moment, during the
never-ending eternity of years, shall you ever leave this red-hot
floor ! ' ' Is it so ? ' the girl says, with a sigh that seems to break
her heart. ' Then, at least, let somebody go to my little brothers
and sisters, who are alive, and tell them not to do the bad things
which I did ; so they will never have to come and stand on the
red-hot floor.' The devil answers her again, 'Your little brothers
and sisters have the ])riests to tell them those things. If they will
not listen to the priests, neitlier would they listen even if some-
boily should go to them from the dead.'"

Of course this dialogue is merely an imitation oftliat
described by our Lord between the rich man and Abra-
ham. The rich man had asked for one drop of water to
cool his tongue, and was refused. The girl asks for one
moment of relief for lier feet, and is refused. The teach-
ing of Father Furniss is identical with that of Jesus
Christ. The ricli man tlifn prays f<jr liis brothers, and
is told that his brothers have suflicient means of grace.
The girl prays for her brothers and sisters, and receives
the same answer. But here Mr. Fitzgiljljon detects
what he thinks a weak point, of which lie can take
advantage. Our Lord makes Aljialiain reply : "H'tlicy

ISO BLUNDERS,

hear not Moses and the prophets, neithei* will they
bolievo if one rise again from the dead;" which Father
Furniss thus tranforms : " Your little brothers have the
priests to tell them those things. If they will not listen
to the priests, neither would they listen even if somebody
should go to them from the dead." " Thus," exclaims Mr.
Fitzgibbon, " substituting the priests for Moses and the
prophets." And then he adds : " It is the main object
and purpose of these books, plainly discoverable from
the whole tenor of them, to exalt the priests, and to
impress upon the infant mind a deep and indelible con-
viction that they, and they alone, have the power to
save the soul from the tortures and eternal perdition
described in this hideous detail."

Now, what crime has Father .Furniss here committed ?
The " hideous detail " is substantially not his, but our
Blessed Saviour's. Father Furniss substitutes such ex-
pressions as Christian children will understand, in the
place of expressions that were adapted to the circum-
stances and education of our Lord's Jewish hearers.
He says nothing here about the power of the priests,
except that they faithfully preach what Moses and the
prophets, and our Lord Jesus Christ, taught. Certainly,
when our Lord said : " They have Moses and the pro-
phets," he made no distinction between those who had
them by private reading, or those who had them by
public teaching. It was in this last way that the
majority of the Jews had them, that is, knew their doc-
trine, as St. James informs us : " Moses, of old time,
hath in every city them that preach him in the syna-
gogues, where he is read every Sabbath" (Acts xv. 2i).
Who, then, but a caviller would lay hold of a change of
word that implies no change of meaning ?

"INFAMOUS PUBLICATIONS." 151

I can conceive no sadder spectacle than that here
given us by Mr. Titzgibbon. Our Lord is teaching-
us that forgetfulness of that hell, revealed in Holy
Scripture, brought the rich man into endless torments.
A faithful priest of the Catholic Church is doing his
best to enforce the same lesson. Knowing how, in the
great cities of England, Scotland, and even Ireland,
quite young girls are being led into every foul corrup-
tion, and addressing these poor children, already fallen
or in danger of falling, Father Furniss puts before them
both the terrors and the mercies of God. Mr. Fitzgib-
bon hates the " hideous detail " of this lesson. He has
not the courage to say so directly of our Lord's teach-
ing ; so by absurd cavils and misrepresentations he
attacks the very same thing in the priest which he
affects to revere in the blaster.

I have certainly nothing but loathing for the blas-
phemies of Shelley, but I respect him for his consistency
compared with Mr. Fitzgibbon. Shelley calls the God
of the Bible "a vengeful, pitiless, and almighty fiend,"
but he represents Moses, who made known to us this
God, as a bloodtliirsty impostor, and our Lord Jesus
Christ, who appealed to Moses, and revealed to us more
fully both the mercies and the terrors of the God of
Moses, he calls " a village demagogue." Here is, at
least, consistency in horrid blasphemy.^ But j\lr. Fitz-
gibbon, who, throughout his pamphlet, heaps epithets
just as blasphemous on the God of Catholics, pretends
to do so in the name of the " patient, the gentle, the
nil-perfect suffering Lamb — the infinitely benevolent
Redeemer."

It is really sickening to any straightforward honest

' The above expre-sionn are in Queen Mah.

152 r.LrXDERS.

man to hear the modern teachers of God's pure bene-
volence— opponents not only of eternal torments, but of
any future torments whatsoever — daring to appeal to
the spirit of the Gospel and of Jesus Christ. Was not
Jesus Christ first announced by His precursor as hav-
ing the winnowing fan in His hand, about to burn up
the chaff with unquenchable fire? (Matthew iii. 12).
And are we not told by His Apostle to expect Him at
His second coming " in a flame of fire, yielding ven-
geance to them who know not God, and who obey not
the Gospel of our Lord Jesus Christ, who shall sufi'er
eternal punishment in destruction, from the face of the
Lord and from the glory of His power " (Thess. i. 8, 9).
Who is there, forsooth, among Catholics, who does
not know as well as Mr. Fitzgibbon that Jesus Christ
loved and embraced little children, that He was full of
tenderness, full of mercy and compassion, that He was
the Good Shepherd who laid down His life for His
sheep ? But to dwell on these things only is to conceal
at least one-half of the words and of the character of
Jesus Christ, and completely to misunderstand the rest.
]\Ir. Fitzgibbon would do well, instead of railing at the
Catholic Archbishop of Dublin for giving his " impri-
matur " to a book on hell, if he would meditate on the
following sentences with which his own Protestant
Archbishop concludes his " Notes on the Parables."
Having explained our Lord's parable of the king who
took account of the conduct of his servants during his
absence. Dr. Trench writes: —

"When the king had thus digtributed praise and blame,
rewards and penahies, to those wlio stand in the more immediate
relations of servants to him, to those of his own houseliold— for
the Church is the household of God— he proceeds to execute

"INFAMOUS PUBLICATIONS." 153

vengeance on his enemies, on all who had openly cast oft'
allegiance to him, and denied that they belonged to his house-
hold at all (Prov. xx. 8). At his command they are brought
before him and slain before his face ; as their guilt was greater,
so their punishment is more terrible, than that of the slothful
servant. . . . This slaying of tlie king's enemies wi Ais ^:>res(j?ice is
not to be in the interpretation mitigated or explained away as
though it belonged merely to the outer shell of the parable, and
was only added because such things were done in Eastern courts
(i Sam. X. 27. xi. 12. ; Jer. Hi. 10), and to add an air of truthful-
ness to the narrative. Rather it belongs to the inmost kernel of
the parable. The words set forth, tearfully indeed, but not in
any way in which we need shrink from applying them to the
Lord Jesus, His unmitigated wrath against His enemies — but
only His enemies exactly as they are enemies of all righteousness,
which shall be revealed in that day when grace shall have come
to an end, and judgment without mercy will have begun (Rev.
xiv. 10)."

I had thouf^ht of going into the theology and philo-
sophy of the matter, and of endeavouring to suggest
some reflections that might help to remove, or at least
to diminish, a great difliculty felt by many — how the
infliction of such terrible and everlasting torments can
be reconciled with the infinite mercy of God. But
on further consideration I relinquish this endeavour.
There are, indeed, souls that deserve this help, souls
not self-confident, scornful and presumptuous, but which
are agitated with doubts regarding the Christian re-
velation. But few of those who rail at hell are capable
of any such assistance. They are too shallow even to
admit the possibility that there are things in God's
dealings with men undreamt of in their philosophy, or
they are prejudiced men, who scorn even to inquin^.
If such men are capable of any help, I believe it is only
such as I iuive here atlemptcd to impart. They must

,5+ BLUNDERS.

be reminded that the doctrine they object to is not
peculiar to the Church and priesthood which they hate
and revile ; but that -wondrous and awful as it is, it has
been taught by men whom they themselves revere, men
of many varieties of religious opinion and natural char-
acter, men renowned in literature, men famous for their
tenderness and charity, quite as much as by men morose
and bigoted, and most assuredly by the first preachers
of Christianity, and its great founder, our Lord Jesus
Christ.

So long as men talk in a scoffing manner, like

Shelley,

"Of the strange things priests hold so dear,
Because they bring them land and gold,
Of devils and saints, and all such gear ;"

so long as they arrogantly affirm with Byron, that

they

Who doom to liell, tliemselves are on the way ;

Unless these bullies of eternal pains

Are pardoned their bad hearts for their worse brains ; "

SO long as they most falsely and most unphilosophically
imagine that only fools, knaves, and bigots have preached
on hell, or described its torments, so long they are in-
capable of considering the subject in that calm and
serious spirit which alone is capable of having a diffi-
culty explained or a prejudice removed.

I do not, assuredly, maintain that hell is never in-
voked by bigotry or abused by spiteful feeling — the
example I have quoted from Milton is a proof to the
contrary. But if Milton's admirers can extol his genius
and his character in spite of his faith in hell, which
never wavered to the end of his life, and in spite of his

"INFAMOUS PUBLICATIONS." 155

vindictive mention of it in his youth, it would seem
reasonable that they should suspend their judgment
before they call Catholic priests infamous for a faith in
hell, which is generally allied with charity just in pro-
portion to its liveliness.

Coleridge speaks of Jeremy Taylor as "a man con-
stitutionally overflowing with pleasurable kindliness,
who scarcely, even in a casual illustration, introduces
the image of woman, child, or bird, but he embalms the
thought with so rich a tenderness as makes the very
words seem beauties and fragments of poetry from Euri-
pides or Simonides." It seems, then, reasonable that
those who admire Taylor, whether as a man or as an
author, when they learn that he both believed in hell
and described its tortures with a force and minute-
ness never surpassed, may hesitate before they rail at
Catholic priests for a similar faith and language.

And thus a wider acquaintance with facts may lead
to more sober and less prejudiced judgments ; and by
degrees dispassionate study of present facts or past
history may bring home to such men's mind the un-
doubted, though, to them, perplexing truth, that tlie
greatest heroes of charity whom the world has ever
known, men whose hearts felt sympathy for every sor-
row, and whose whole life was self-sacrifice for its
relief — men such as St. Vincent of Paul, St. Charles
Borromeo, St. Alphonsus de Liguori, St. Francis de
Sales — have had the firmest fuifli, and have been the
ino.st powerful preachers of the fearful pains of iiell.

^\'hen they have recognised this they may, perliaps,
proceed a stej) further, and reflect that no one S])olc«
so gravely, so terribly, and so frequently of iiell as lie
whose whole life was love and mercy — our liord Jesus

156 BLUNDERS.

Christ. They may reflect that Jesus Christ is so far
from seeing incousisteucy in attributing the iuflictiou
of eternal torments to a God of infinite love, that He
generally brings the two ideas into the closest contact,
and denounces "judgment tvithout mercy to those who
do no mercy." They may reflect that the denunciations
of hell made by Jesus Christ and by His faithful fol-
lowers are intended to have, and in reality have, this
effect; that they strike terror into the sensual, selfish,
unforgiving, and hard-hearted, and bear fruit all over
the earth in works of love and mercy.

When they have reflected on these things, which are
not opinions, but facts that all may verify, they will
then see that whether they can bring themselves to
believe in hell or not, the epithet " infamous " ought
not to be bestowed on the publications that produce
these salutary fruits, but on those that seek to destroy
them by destroying or vitiating the tree on which they
grow, which is faith in the Gospel of Jesus Christ.

PART IF.
FORGERIES.

ESSAY VL

THE ROOD OF BOXLEY ; OR, HOW A LIE GROWS.

" These accretions on divine worship went on accuaiulatini^ like a
snowball, till one day a crowd was gathered in St. Paul's Churchyard ;
and a great image was drawn in from Boxley, in Kent, with all its
secret wires and pulleys complete ; and the Bishop of Rochester put it
through all its religious antics, and made it bow its head and roll its
eyes and weep out of a sponge cleverly concealed behind. And then
what wonder that it, and all the like of it, were tossed with ribald
insults into the flames! What wonder," &c. &c. — Speech of the Rev.
G. U. Curtiis, Canon of Lichfield, and Professor of New Testament
£xe<jesis, Kin'j's Collcje, London, before the Anglican Church Congress.
(The Guardian, Oct. 5, 18S7.)

In the spring of 1538 Thomas Cromwell, Vicar-General
in things spiritual of Henry VIII., now by Act of Par-
liament supreme head on earth of the Church of England,
provided, fur the edification of the King's ilock in Lon-
don, a solemn spectacle. A crucifix, which had long
borne the name of the Hood of Grace, was brought from
the Cistercian Abbey of Boxley,^ between Maidstone
and Rochester, and exhibited at St. l^aul's Cross, as a
sample of monastic imposture.

" On Sunday, the 24th February," writes Stow in his
Annals, " the Rood of JJoxley, in Kent, called the Rood
of Grace, made xcitk divers vices to move the eyes and Ujjh,
was showed at Paul's Cross by the preacher, which was

' IfiiHtc<l, in hifl IliHtury of Ki'nt (vol. iv.), erroneously says the roml
wan in the parinh church of lioxky. It was in the abbey church, now
destroyed.

i6o FORGERIES.

the Bishop of Rochester, and there it was broken and
plucked to pieces." ^ It was asserted by Cromwell, his
partisans and agents, at the time of its exhibition and
destruction, that the movements of the Rood were the
only miracles ever performed in Boxley abbey church,
and that the pilgrims and the whole world had been
cheated by the monks into the belief that these mecha-
nical movements, produced by the trickery of a con-
cealed monk, were Divine manifestations of favour or
displeasure. It is maintained by the writer of this
paper that the miracles wrought, or supposed to have
been wrought, or graces obtained, before this crucifix,
had nothing whatever to do with these movements,
which were perfectly well known by all who ever wit-
nessed them to be merely mechanical.

It must be premised that the question is of more
importance than the mere vindication of the good name
of the monks of Boxley. From the days of the suppres-
sion of the monasteries to the present time the frauds of
the monks have been the theme of our historians. The
accusation is nearly always a general one, but the soli-
tary example, always brought forward as a mere speci-
men, is the Rood of Grace. There is no need to tui'n
to Burnet or to Strype — the story is told in every
history, ecclesiastical or secular. It is not one of the
slanders current while passions were still hot after the
change of religion, and then rejected or silently dropped
in less bigoted times. It is taken for a proved and
universally accepted fact, and narrated at the present
day either with fiery invectives, scoffs, or pious lamen-
tations, according to the character of the writers.^

^ Stow : Annals, p. 575. Vices are screws, joints, mechanism.

* I know only <'ue honourable exception. Collier writes as follows of

THE ROOD OF BOXLEY. i5i

Before exaniining the evidence we must hear the accu-
sations, and take note of the points requiring proof:

" A miraculous crucifix " (writes Hume) " had been kept at Bnx-
ley, in Kent, and bore the appellation oi' the Eood of Grace. The
lips and eyes and head oi" the inia^e moved on the approacli of its
votaries. Hilsey, Bishop of Rochester, broke the crucifix at St.
Paul's Cross, and showed to the whole people the springs and
wheels by which it had been secretly moved."

In this passage Hume makes two, or rather three,
assertions. That there was a mechanical or puppet
crucifix at Boxley, that it was shown and destroyed in
London, I admit; that the eyes, &c., "moved on the
approach of its votaries," is what I deny.

Russell, another historian of the last century, writes
as follows : —

"At the visitation of the monasteries, prior to tlie suppression,
several astonisliing discoveries were made, which tended greatly
to lessen the authority of the Romish Priests in the eyes of the
j)eople. One of the most singular instruments of deception was
found at Boxley in Kent."

Let the reader mark that there are said to have been
" several discoveries," while the single instance of Box-
ley is given, no other instance being ever adduced either
by llussell or any other historian. He goes on —

"It was a remarkable crucilix, held in the highest veneration,
iind distinguished by the appellation of the Rood of Grace. It

the inonaMtic churches : " Tlie mistaken reliance and superstitious prac-
tice with roHpect to images and relics is not to be denied, but whetht-r
tht; imi)oHtur<.-H ahnvu niontinnf^d arc; matter of fact will be a (jucHtion :
for William Thomas, citfd by Lord Herbert, is somewhat an exc<|'
tionai authority." The impoHtures were the Holy Hlood of Hales and
the RrxA of (iraco of IJoxley, and one or two otiiers. We shall have to
deal with William Thomas by-andby.

L

}('2 roi;GKi;iKS.

liiid been often seen to move, to beiul, to raise itself, sliake its
lieail, hamls and loet, roll its eyes, and move its lips. On remov-
ing tlie image it was discovered tliat the whole was effected by
certain springs concealed in the body, which was hollow, from the
wall against which it was placed. This instrument of religious
deception was brought to Linidon," &c.

The assertion is here made tliat the crucifix " had often
been seen to move." We shall liave to inquire by whom ?
when ? for what purpose were the movements produced,
and what was thought of them ? We shall find that
the only facts proved and certain are that parts of the
rood were movable, and that the rood was destroyed.

These two examples will suflice for the older class of
historians who merely transcribed from printed books,
with various arrangement and more or less skill, but
without any independent examination of evidence. Of
late years history is supposed to have become a science
as well as an art. Historians profess to sift carefully
their facts and to go to original sources. Who would
not suppose that Mr. Froude was copying from an oflScial
report, instead of abridging Foxe, when he writes: —

"Tiie most famous of the roods was that of Boxley in Kent,
which used to smile and bow, and frown or sliake its head, as its
worshippers were generous or close-humied." ^

I shall give presently Foxe's statement, as well as
official papers, and it will be seen whence Mr. Froude
has taken this part at least of his history. But sup-
posing the account to be authentic, the curious reader
will no doubt regret that Mr. Froude did not explain
the material of which the face was made that could
Kmile and frown. Wood, of course, it was not. Could

' History, vol. ii. p. 92.

THE ROOD OF BOXLEY. 163

it be papier muche ? but tliat also is stiff. "Wns it an
early importation of india-rubber or caoutchouc ?

A later writer than Mr. Froude is Dr. Hook, the
historian of the Archbishops of Cuuterbur}-. I tran-
scribe the followinf^ P^»6 '■ —

" Cromwell wielded tlie lawful weapons of controversy in the
cause of sincerity ami truth when he exposed to public gaze the
impostures which had been the disgrace of too many monasteries.
He exhibited to the astonished multitude the strings and wires
and pulleys by which the image, too long worshipped by an
idolatrous people, was made to open its eyes, to move its lips, to
e.\pand its mouth, and to perform other grimaces indicative of
approbation when a wealthy ignoramus made an offering of
jewels or of gold. The tricks were iilayed upon pilgrims by the
lowest class of persons in the monasteries, and were laughed at
by some at the head of affairs. The indignation of all classes was
directed agaiunt the abliots and priors who, having the power,
bad abstained fmm using it. So far they deserved their fate.
They confounded credulity with faith, and forgot who is the
lather of lies." I

So far iJeaa Iluok. We shall see presently who. was
the father of lies in this matter. But first I would ask
the reader to note the forms of expression in the. passage
just quoted. Boxley is not mentioned by name, yet it
mnst be the instance referred to, since; it is certain that
f 'romwell ex])osed to public u'aze no other strings and
wires than those of tlif^ R )od of Grace. Yet "the
image" might mean that particular image, or it mi^ht
stand grammatically for, or be meant as typical of,
many similar images, and tliis meaning is certainly
suggested by the "many monasteries" spoken of just
before, and by the "abbots and priors" just after. So,
even were the Tioxley imposture proved to bo such as

' I^iviH i.f tho ArcliliirlKipH, Vol. vi. cl). i. [i. 92.

ir,4 FORGERIES.

Dr. Hook describes it, it is here multiplietl indefinitely,
nud the abbots and priors throu<>-hout En<^-hmd are all
made to bear the iniquities of the single abbot of Boxley,
sn]iposing that he was really gnilty. Moreover, the
whole matter is narrated as circumstantially as if given
on the testimony of a score of eye-witnesses. Yet the
grimaces approving tlio offering of the wealthy ignora-
mus, and the tricks of the lowest class of the monks,
and laughter and connivance of the higher class, all
these things are the merest fictions, partly copied from
former historians, partly the dean's own invention.

It is generally admitted that we cannot compete with
our ancestors of the fourteenth and fifteenth centuries
in architecture ; and if half the things told us about
the Rood of Grace were true, it would be equally cer-
tain that we have degenerated in the plastic and
mechanical arts ; but historians of the nineteenth cen-
tury assuredly do not fall behind those of the eighteenth
or sixteenth in the art of fiction. One more specimen
will suffice. The writer of the chapters on The History
of Ileligion in " Knight's Pictorial History of England "
thus discourses about the Boxley Rood: —

" This ima:,'e was no mere stock, but was endowed with tho
faculty of replying to the worship and oblations offered to it by
various significant gestures, rolling its eyes, bending its brows,
moving its lips, shaking its head, hands and feet, courteously
inclining its whole body when it was pleased with what was set
before it, and by some otlier equally expressive piece of panto-
mime denoting its dissatisfaction and rejection of the applicant's
prayer. This must be admitted" (remarks this philosophical his-
torian) " to have been an ingenious piece of mechanism for an age
in which the general ignorance of mechanical science was gross
enough to allow of its being put forward as something super-
natural"

THE ROOD OF EOXLEY. 165

I must be excused for parodyiug this author by say-
ing that " it must be admitted that his description is
an ingenious piece of fiction, for an age in which the
general ignorance of critical science is gross enough to
allow of its being put forward as something historical."
It is really amazing and prodigious that serious authors,
one after another, for three centuries, could record these
things without submitting them to the most elementary
examination. They read how Henry VII. made offer-
ings to the Rood of Grace,^ and how his son Henry
VIII. detected the imposture and indignantly destroyed
it ; and it seems to them in no way surprising that
acute men like Henry VII. should have been befooled
by the monks, and in no way to be suspected that
fistute men like Thomas Cromwell should have got up
a false charge against the monks. The proper way to
proceed in the examination of this matter is that ordin-
arily followed in a court of justice. Let each witness,
after making his accusation, have his testimony sifted,
to test its intrinsic coherency ; then let the evidence of
the various witnesses be compared, to see whether they
agree or contradict one another. After that the case
for the defence may be stated, and witnesses called in
favour of the accused.

Before quoting or examining the evidence, I think it
necessary to say something by way of explanation. It
is quite evident that our historians, from Herbert and
]lume downwards, have taken for granted that if then^
was really a crucifix at JJoxley, an object of pilgrimage,
and in construction such as it is described by Stow,
"made with divers vices to move the eyes and lips,"

' On July 31, 1492, hf Rc-ndH an (iffuring from Sittinglxnirnc (if 4H.
ICxcerpta HiHtoricu, [>. <)i.

I ''6 FORGERIES.

tlieu the imposture is proved. For what other purpose
could such a crucifix serve than to deceive pilgrims ?
And what other object could there be in the deception
than to get their money ? So, having assured them-
selves that there really was such a crucifix, they think
the exact particulars are immaterial, and that they may
freely enlarge ou the fashion of the Hood and on the
credulity of the worshippers. The story, they think,
will be substantially true, though some few details may
not be capable of proof Nor should I contest the
matter with them were the question merely as to the
more or less of an admitted imposture. I admit the
mechanism, but maintain that the existence of the
mechanism gives no presumption whatever of trickery,
that it had a perfectly legitim.ate purpose and use;
and I deny that there is any particle of evidence of a
single case of imposture, or even to justify a suspicion
of imposture.

In a passage just quoted an author speaks of the
Eood of Grace as having been " an ingenious piece of
mechanism for an age in which the general ignorance
of mechanical science was gross enough to allow of its
being put forward as something supernatural." Now,
if the mechanism did not go much beyond what is
described by Stow, the movement of eyes and lips, and
perhaps of some joints — and that it did not shall soon
be proved beyond gainsay — it was in no way extra-
ordinary for that age, and there was no more likelihood
of its being considered supernatural on that account than
there is of the waxwork figures in Madame Tussaud's
exhibition being taken for living men and women by
modern visitors. Puppets and pageantry were more
familiar things then than now. Let any one open the

THE ROOD OF BOX LEY. 167

pages of Hall the chroniclex' aud read liis long and (to
us) tiresome accounts of the pageants of Henry Vll.
and Henry VII I., and he will see at once bow de-
lighted both people and princes were with ingenious
mechanism.

The accusers of the monks seem instinctively to have
felt this difficulty, and have therefore not been satisfied
with describing the Rood as it was. They have vied
with one another in inventing details — such as smiling,
frowning, weeping, expanding the mouth — the con-
trivance of which would baffle any artificer of the
present day. Though such things were historically
impossible, they were necessary for consistency, seeing
that the pilgrims to Boxley were not mere country
bumpkins, but lords and ladies, kings and queens,
bishops and archbishops ; and it had to be made
plausible how all these should have been taken in by
the wonderful imposture.

The mechanism was not in any way wonderful, nor
adapted for deception. What, then, was its purpose ?
I will explain.

Pageantry and mechanism in that age were not con-
fined to marriage and coronation processions of kings
and queens. They had been used in churches, in
miracle-plays (as they were called), and even in pei'-
munent contrivances of devotion.

Alderman Gosiman, of Hull, left in I 502, by his will,
a sum of ^40 in honour of the Blessed Sacrament, in
order to construct at the high altar some machinery by
which angf'ls should ascend to the roof of the church and
descend again, from the elevation of the Sacred Host
to the end of the I'ater Noster.^ Even in our own day,

* Ti»taiii>iita Eborac, p. 209.

i6S FORGERIES.

in some churclies in Bavaria and tlie Tyrol, as I have
learned from eye-witnesses, a figure above tlie liij^h
altar representing our Lord in Plis agony in the garden
is made to kneel, to prostrate itself, and to rise again,
while the preacher describes the scene; and on the
Ascension a figure rises into the air and disappears
in the roof. A gentleman informs me that he has seen
in Belgium a crucifix used formerly in the ceremonial
of Holy Week. On Good Friday the arms could be
depressed, so that it could be laid, together with the
Blessed Sacrament, in the sepulchre until Easter Sun-
day morning. The Sacred Host was placed inside tlie
breast of the figure, behind a crystal. At the Resur-
rection the figure was gorgeously dressed, and placed
seated above the high altar, with one arm raised in
benediction. It is needless to say that in all this there
was pageantry, childish pageantry if you like, but no
imposture.

In England the rood was generally laid, together
with the Blessed Sacrament, in the sepulchre on Good
Friday ; and in some of the greater churches the Sacred
Host, when taken from the sepulchre early on Easter
morning, was enclosed, behind a berill or crystal, in the
breast of a figure of our risen Lord. Now it would be
antecedently probable enough that, in some cases,
instead of using two distinct figures, one figure, with
eyes made to open and close, and jointed limbs, might
serve for both purposes. By a fortunate chance the
record of one such figure has survived, and it was in
existence at St Baul's Church, London, at the very time
that the Boxley Rood was burnt at St. Paul's Cross.
Wriothesley records in his Chronicle that on the 29th
of November 1547, the first of Edward VL, being the

THE ROOD OF BOXLEY. 169

first Sunday of Advent, Dr. Barlow, Bishop of St.
David's, preached at Paul's Cross —

"Where he showed a picture (i.e., painted figure) of the resur-
rection of our Lord made with vices (i.e., movable joints), icliich
put mit hix legs of sepulchre and blessed with his hand, and turned
/lis head, and there stood afore the pulpit the image of our Lady,
which they of Paul's had lapped in cere-cloth, which was hid in
a comer of Paul's Church, and found by the visitors in their visi-
tation. And in his sermon he declared the great abomination
of idolatry in images, with other feigned ceremonies contrary to
Scripture, to the extolling of God's glory, and to the great com-
fort of the audience. After the sermon the boys broke the idols
in pieces."^

Dr. Sparrow Simpson, a recent historian of Old St.
I'aul's, after quoting this passage, makes the following
reilection : " It is easy to understand that the exhibi-
tion of these mechanical figures, skilfully contrived to
deceive the worshippers, must have greatly stimulated
the zeal of the reformers."- Dr. Simpson has clearly
not understood tlie words he quoted, or he could never
have made such a comment. " Skilfully contrived to
deceive the worshippers " ! Why ! there is not the
most distant hint at deception. Barlow denounced
idolatry and feigned ceremunies, not imposture. As
well say that an artist's lay-figure, with its movable
joints and neck, is a delusion and a snare. The vices
or screws of the joints would be visible to the most
shortsighted ; and really Englishmen before the Refor-
mation were not the idiots that some would seem to
suppose.

Jiesides this use of the cnuMfix, it must bo rctiipui-
bered that in the Middle Ages the rood did not merely

' Wriolhesley'H Chronicle, vol. ii. p. i (Caindm Soc).
' Chapters in the History of Old St. raul's, p. 290.

170 ForciErjES.

call to niinJ our Divine Redeemer's sufferings, but
especiully His triumph ; the cross had become a throne :
lle>^nat a liguo Deus. Hence the figure was sometimes
crowned, not with thorns, but with a diadem of gold or
silver, and wore royal robes. This was the case through-
out Europe, and may be illustrated by Kentish docu-
ments of the sixteenth century. In Archbishop War-
ham's visitation of 15 ii, a charge was brought against
a layman for neglecting to furnish " a pair of silver
shoes for the Rood of Chislet," in accordance with an
obligation left on a house he had inherited.^ When
Richard Master, the rector of Aldington, in Kent, was,
just four years previous to the suppression of Boxley,
attainted and executed for high treason in the affair of
the Maid of Kent, an inventory was made of the goods
in his prerbytery. Among them were found "two
coats belonging to the Cross of Rudhill, whereupon
hung thirty-three pieces of money, rings and other
things, and three crystal stones closed in silver." ^ The
purpose of these coats and shoes was evidently for
dressing up the crucifixes on Easter Day or other
festivals. If, then, a figure could be made at one time
to represent death by closed eyelids, fallen jaw and
drooping neck ; at another life, by mouth closed, opened
eyes, head erect and hand raised in benediction, it
would carry out more vividly the purposes for which we
know that roods were used, and would have no touch of
tricKery about it. Whether the Rood of Ijoxley was
ever thus treated cannot be now shown ; but that it
was originally designed for some such purpose will be
made clear by the documents that I shall now adduce.

' Diocesan History of Canterburj', by Canon Jenkins, p. 230.
* Letters and PHpere of Henry VIII., vol. vii. ii. 521.

THE ROOD OF EOXLEY. 171

First of all must come the witnesses for the accusa-
tion, and I shall not pass over any one that I have seen
quoted or referred to. The followinti- is a letter of one
of the commissioners sent out by Cromwell for the sup-
pression of the monasteries. As it is of great importance,
I shall give it in the original spelling : ^

"Jeffrey Chambers to T. Cromwell, Feb. 15th.-

" Upon the delacing of the late monasterye of Boxley aud pluck-
ing down of the images of the same, I found in the Image of the
Koode of Grace, the which heretofore hatlie ben hadde in great
veneracion of jteople, certen ingynes and olde wyer wilh olde roton
st.yke.? in the backe of the same tliat dyd cause the eyes of the
same to move and stere in the hede therof lyke unto a lyvelye
thyng. And also the nether lippe in lykewise to move as thoughe
it shulde speke. Wliicli so founde was nott a litle strange to me
and other that was present at the pluckinge downe of the same.

"Whereupon the abbott heryni^e this brut [i.e. rumour] dyd
thether re.sorte whom to my litle wit and conyng witli other tlie
olde monkes I dyd examyen of ther knowleg of tlie premisses.
Who do declare themselfs to be ignorant of tlie same. So remyt-
tyng the furtlier^ of the premisses unto your goode lordeshipe
when they slial repayer unto London. NevertJielcsse the sayde
abbot is sore seke that as yett lie is not able to come.

"Further, wlien I badde .scene this strange sight, and consideryng
that tliinhubiiants of the cuntie of Kent liadd yn tyme past a
greate devocion to the same and to use coiitinuall pillgrama;,'e
thether, by tliadvi.se of other tliat wer lier w* me dyd convey the
Hayd image unto Alaystou tliis present Thursday, then bcying the
niarkett day, and in the chclf of the m;irkett tyme dyd shew itt
openly unto all the people ther being present, to see the false
crafty and sottile handelyng therof, to the dishonor of God and
illusion of tlie sayd people, wlioo I dare say that if in case the

' The original document w in the Record Office, in the Cromwell
C'>rre«pond<'nc(', vol. v. f. 210. 1 owe the tr.anHcript to the kindticRs of
Dom (JaHqut't, (J.S.I'. It !•<, however, in EIHh, jrd Kurien, iii. loii.

' The date \n 7th Feb. Jit end of letter.

' A word, such an "uxaiiiining," must be supplied.

1 7: FORGERIES.

sayd late monasterye \\\ie to be defaced agayiie (tlie kyng's grace
not; offeiidyd) they wold aither plucke itt down to the groniide
or ells burne it, for they have the sayd matter in wonderous de-
test acion and hatred as att my repayr unto your good lordeshipe
and bryniryiig the same im;i,t,'e w' me, whereuppon I do some-
whatt tarrye and for the further del'acyng of the sayd late mon-
asterye I shall declare unto youe. And thus almyghly Jesu
p'serve youe to hys ]iloasnre w' good lift" and long.

"At Mayde>ton the vii. day of Feb.
" Yor mooste bounden,

" Jeffray Chamber."

Before examining this letter I will give one, written
about three weeks later, by another of these commis-
sioners. The abbey of Boxley had been surrendered
to the king on January 29, 1538, the monastery had
then been " defaced," i.e., the house stript of all its
plate and furniture and other valuables, and the church
of its shrines, chalices, vestments, and then the sacred
images " plucked down " to be burnt or otherwise mal-
treated, if they were of wood, to be cast into the melt-
ing-pot if they were of silver or gold. On the following
Thursday, the 7th of February, it had been exposed to
derision in the market-place at Maidstone, and thence
conveyed to London. On the 23rd it was exposed and
destroyed at St. Paul's Cross. Some time in February
(before the 23rd) Robert Southwell had visited Crom-
well for his instructions before proceeding to Northamp-
ton. From Northampton he writes to Cromwell on the
3rd March : —

" These poor men " (tlie monks of Northampton) " have not
spared to confess the trutli, and I daresay in their liearts think
themselves rather to have merited pardon by tlieir ignorance,
than praise or land by their former way of living."

By confession of tin: truth Southwell means the signing

THE ROOD OF BOXLEY. 173

of the usual formula, wliicli was tlie condition of their
receiving a pension, in which they confess that regular
observance was vain superstition. The Northampton
monks, it seems, had been threatened and cajoled into
this declaration. Southwell then adds : —

" Whether there was cause why that Boxley should recognise as
much or more it may please you to judge, whom it also pleased
to show me the idol that stood there, iu miue opinion a very
monstrous object."^

These two letters comprise what may be called the
official documents regarding the Hood of Grace ; at
least they were written by officials. Who were the men
who thus wrote? What purpose had they in thus
writing ? What is it that they tell as fact, and what is
it that they tell as their own opinion? They were men
employed by Cromwell as the fittest tools he could find
for a sacrilegious work. They were sent out, not merely
to get the submission of the monks, but to do all they
could to blacken their character. " The king, having
the dissolution of the remaining monasteries in view,"
writes Collier, " thought it necessary to lessen their re-
])utation, to lay open the superstition of their worship,
and to draw a charge of imposture upon some of them."
As Cromwell's jackals, the commissioners wished to get
from their master some part of the spoil. To obtain
this they wrote what would please him and the king.

What does Southwell tell us as a fact, apart from
his own opinion that the Hood of CJrace was an "idol,"
and "a very monstrous object?" Nothing whatever.
J)ut he insinuates that it would be ground sufficient to
get some confession from the Boxley monks that they

' Printed in Wright's Letters relating to tile Suppression of Monas-
ttrifs, p. 172 (Camden .S^ici'-t)).

,74 FORGERIES.

]i;ul practised imposture. Was such a confession ever
obtained ? Certainly not. A charge was made by
Cromwell, but neither proof against the monks nor
acknowledgment on their part was ever produced or
even pretended.

What does Jeffrey Chambers tell us ? That he found
" old wire and old rotten sticks " at the back of the
image. The mechanism was evidently not in repair.
If it had been ever used, it had long been out of use.
The abbot and old monks declared they knew nothing
about it. Chambers does not say that he has proof to
the contrary. He does not say that he has any wit-
nesses to bring to London, who will tell of the moving
eyes and mouth, or that such things had ever been
reputed as miracles. He does not say that there was
any secret approach to the back of the rood in the wall
or pillar against which it stood, by which the wires and
sticks might have been secretly manipulated. This is
surely a difficulty, and it was evidently felt to be a
difficulty ; for Foxe, the lying martyrologist, in order to
get over it, says that " a man stood enclosed within the
rood with a hundred wires." ^ The sura of all the offi-
cial documents is the discovery that the famous Rood
was a mechanical figure of which the mechanism was
apparently disused, and that it afforded a convenient
pretext, not for proving any distinct act of trickery,
but for connecting the fame of former miracles with a
plausible but vague charge of imposture.

I now turn to the contemporary, or nearly contem-
porary writers to whom reference is made by modern
historians. The first in order of importance, though
not the earliest, is William Lambard, author of a " Per-
' TIh' whole passage will be given presently.

THE ROOD OF BOXLEY. 175

ambulation of Kent," written in 1 370. He is by far
the most full and the only writer who professes to quote
(>atholic documents. After a brief description of Boxley,
he continues as follows : —

" If I should thus leave Boxley, the favourers of false and feigned
reli'^ion [Catholics] would laugh in their sleeves, and thefolloAvers
of God's truth miglit justly cr}'' out and blame me. For it is fresh
in mind to both sides, and shall, I doubt not, to the profit of
the one, be continued in perpetual memory to all posterity, by
what notable imposture, fraud, juggling, and legerdemain, the
silly lambs of God's flock were no long since seduced by the false
llomish foxes at this abbey. The manner whereof I will set down
iu such sort only as the same was sometime by themselves pub-
lished in print for their estimation and credit, and yet remaineth
deeply imprinted in the minds and memories of many alive, and
to tlieir everlasting reproach, shame, and confusion.

" It chanced, as the tale is, that upon a time a cunning carpen-
ter of our country was taken prisoner in the wars between us
and France, who wanting [i.e.. having no means] otherwise to
satisfy for his ransom, atid having good leisure to devise for his
deliverance, thought it best to attempt some curious enterprise
within the compass of his own art €and skill to make himself
some money withal. And, therefore, getting together fit matter
fur his purpose, he compacted of wood, wire, paste, and paper
a rood of sucli exquisite art and excellence that it not only
matched in comeliness and duci proportion of the parts the best
of the common sort, but in strange motion, variety of gesture,
and niniblencss of joints ])as8eii all other that before had been seen ;
the same being able to bow down and lift up itself, to shake and
stir the hands and feet, to nod the head, to ndl the eyes, to wag
tliP chajis, to bend the l)rowH, and fmallj' to represent to the cyii
both the proper motion of each mem])er of the bodj', and also a
lively, express, and significant sliow of a well-contented or dis-
pleased mind, biting the lip, and gatlieriuL,' a frowning, froward,
and disd.iinful face when it would j)retend offence, and showing
a most mild, amiable, and smiling cheer and countenance when
it would seem to be well ]ileased. So that now it needed not
Prometheus' fire to make it a lively man, but only the help of

T76 FORGERIES.

tlie covotons priests of Bel, or the aid of some crafty college of
monks, to deify ami nialce it pass for a very god.

" This done, he made shift for his liberty, came over into the
realm of purpose to utter liis merclumdise, and laid the ima^e
upon the back of a jade that he drave before him. Now when
he was come as far as Rochester on Lis way, he waxed dry by
reason of travel, and called at an alehouse for drink to refresli
him, sufferiuf,' his horse nevertheless to go forward alone along
the city. This jade was no sooner out of sight but he missed
the straight western way that his masler intended to have gone,
and turning south, made a great jiace toward Boxley, and being
driven, as it were, by some divine fury, never ceased jogging till
he came at the abbey church-door, where he so beat and bounced
with his heels that divers of the monks heard the noise, came to
the place to know the cause, and marvelling at the strangeness
(jf the thing, called the abbot and his convent to behold it.

" These good men seeing the horse so earnest and discerning
what he had on his back, for doubt of deadly impiety opened the
door, which they hud no sooner done but the horse rushed in and
ran in great haste to a pillar, which was the very place where
this image was afterwards advanced, and there stopped himself
and stood still.

" Now, while the monks were busy to take off the load, in
cometh the carpenter, that by great intiuisition had followed, and
he challenged his horse. The monks, loth to lose so beneficial a
stray, at the first made some denial, but afterward, being assured
by all signs that he was the very proprietary, they grant him to
take it with him. The carpenter then taketh the horse by the
head and first essayeth to lead him out of the church, but he would
not stir for him, then beateth he and striketh him, but the jade
was so resty and fast-nailed that he would not once move his foot
from the pillar. At last he taketh off the image, thinking to have
carried it out by itself, and then to have led the horse after, but
that ;dso cleaved so fast to the place that notwithstanding all that
even he and the monks also, which at the length were contented
i'or pity's sake to help him, could do — it would not be moved one
inch from it. So that in the end, partly of weariness in wrest-
ling, and partly Ijy persuasion of the monks, which were in love
with the picture, and made him believe that it was by God him-

THE ROOD OF BOXLEY. 177

self destinate to their house, the carpenter was contented for a
piece of money to go his way and leave the n^od behind liini.

" But what ? I shall not need to rc2)ort how lewdly these monks,
to their own eniiching and the spoil of God's people, abused this
wooden god after they had thus gotten him, because a good sort
be yet alive that saw the fraud openly detected at Paul's Cross,
and others may read it disclosed in books extaut and commonly
abroad.

" Neither will I labour to compare it throughout with the
Trojan Palladium, which was a picture of wood that could shake
a spear and roll the eyes as lively as this rood did, and which,
falling from heaven, chose itself a place in the temple as wisely
as the carpenter's horse did, and had otherwise so great conveni-
ence and agreement with our image that a man would easily be-
lieve the device had been taken from thence. But I will only
note for my purpose, and the place's sake, that even as they
fancied that Troy was upholden by that image, and that the
taking of it away by Diomedes and Ulysses brought destruction,
by sentence of the oracle, upon their city, so the town of Boxley,
which stood chiefly by the abbey, was, through the discovery and
defacing of this idol and another (wrought by Cranmerand Crom-
well), according to the just judgment of God, hastened to utter
decay and beggary."

Before quoting the rest of Lambard's story, we may
pause here to consider the relation just j^iven. Lam-
bard was a lawyer, and ought not to object to cross-
examination. No one will maintain that this whole
story is a pure invention of Lambard's. He must have
got the substance of it, as he says he did, from some
Catholic documents, once spread about widely, and now
apparently lost. Wliat is the substance of the story ?
It is that, as regards the Rood itself, there was no
attempt whatever at concealment or imposture. It was
published abroad by the monks that the Rood was tlio
work of a clever carpenter, that it was a pi^co of mecha-
nism. Tlifre was no pret<'nce that its movcmi'iits wore

M

I7S FOKGERIES.

miraculous. It was not even a monkish invention; it
was the work of a layman. It had not been originally
contrived with a view to trickery, nor offered to the
monks for such a purpose. Lambard, indeed, finds a
])arallel in the Trojan Palladium, so that " a man would
believe that the device had been taken from thence."
But the monks did not say that their Rood dropped
from heaven, nor that its action was celestial. Its
arrival at Boxley they may have considered providen-
tial or even miraculous, though of course it is evident
that the comic scene of " tug monks, tug crucifix," till
the former gave up for sheer " weariness of wrestling,"
is not copied literally from the original documents.
Neither of course is the description of the Rood itself.
The arms may have been movable, and we know that
the eyes and lower lip could move, but the smiles and
frowns, the knitted brow, the moving cheeks, the biting
of the lip, are a mere fancy portrait, of which we shall
have some more specimens presently. If his work in
any way corresponded to these descriptions, the car-
penter made a bad bargain in selling it to the monks
" for a piece of money." A thousand would not pur-
chase it now.

Lambard thus continues his narrative : —

" And now, since I am fallen into mention of that other image
which was honoured at this phice, I will not stick to bestow a few
w(jrds for the detection tliereof also, as well for that it was as very
an illusion as tlie former, as also for that the use of them was so
linked together that the one cannot thoroughly be understood
without the other ; for this was the order : — If you minded to
have benefit by the Rood of Grace, you ought first to be shriven
of one of the monks. Then by lifting of this other image, which
was untruly of the common sort called St. Grumbald, for St.
Riimwald, you should make proof whether you were in clean life

THE EOOD OF BOXLEY. 179

(as they called it) or no. And if you so found yourself, then was
your way prepared, and your offering acceptable before tlie Rood.
If not, then it behoved you to be confessed anew, for it was to be
thought that you had concealed somewhat from your gliostly dad,
and therefore not yet worthy to be admitted Ad Sacra Eleusina.

"Now, that you may know how this examination was to be
made, you must understand that this St. Rumwald was the pic-
ture of a pretty boy-saint of stone, standing in the same church,
of itself short, and not seeming to be heavy ; but forasmuch as it
was wrought out of a great and weighty stone, being the base
thereof, it was hardly to be lifted by the hands of the strongest
man. Nevertheless, such was the conveyance, by the help of an
engine fixed to the back thereof, it was easily prised up with the
foot of him that was the keeper, and therefore of no moment at all
in the hands of such as had offered frankl3\ Antl contrariwise,
by the means of a pin running into a post, which that religious
impostor, standing out of sight, could put in and pull out at hU
pleasure, it was, to such as offered faintly, so fast aud unmoveable
tiiat no force of hand might once stir it. Insomuch, as many
limes it moved more laugliter tlian devotiou to behold a great
lubber to lift at that in vain, which a youug boy or wench had
easily taken up before him. I wist that chaste virgins and honest
married matrons went oftentimes away with blushing faces, leav-
ing (witliout cause) in the minds of the lookers-on great suspicion,
of unclean life and wanton behaviour ; for fear of which note and
villany women (of all otlier) stretched tlieir purse-strings, and
Houglit by liberal offering to make St. Rumwald's num their good
friend and favourer.^

" But mark liere, I beseech you, their policy in picking plain
men's purses. It was in vain (as they persuaded) to presume to
the Rood without shrift ; yea, and money lost there also, if you
offered before you were iu clean life ; and tliercfore the matter
was 80 Ijandlcd that without treble oljlation, that is to say, first
to the confessor, tlien to St. Rumwald, and lastly to tlie Gracious
Rood, tlie poor pilgrims could not assure themselves of any good
gained by all tlieir labour. No more than such as go to Paris

' Did the young boys And wenches, who lifted it so easily, an hf han
jiiHt said, also pay heavily ?

i8o FORCJERIES.

Garden, Belle Savaj,'e, or Tlieatre, to behold bear-baiting, inter-
ludes, or fence-play, can acconnt of any pleasant spectacle unless
they first pay one penny at the gate, another at the entry of the
scatl'ohl, and tlie third for a quiet standing."

Such is the acconnt of the pilgrimage to the Eood of
Grace given by this veracious lawyer. It might seem
very unlikely that, at this distance of time, we should
have any means of testing the statement about the triplo
offering. Fortunately, Sir Harris Nicolas has printed
the Privy Purse Expenses of Elizabeth of York, Queen
of Henry VII., for the year 1502. Being unwell in
the spring of that year, and unable herself to go on
pilgrimage, she sent some of her chaplains as messen-
gers to various shrines, there to pray and make offerings
in her name. One of these, Richard Milner, was sent
into Kent. He was absent thirteen days, and was paid
at a fixed rate for his travelling expenses and reim-
bursed for his various oblations. In the bill, therefore,
handed in to the steward for payment nothing, how-
ever small, was omitted. It will be a moderate estima-
tion if we multiply each sum in his account by twelve,
to represent its value in modern money. His expenses,
then, were lod. (or we may say los.) a day.. His journey
was as follows : — To Our Lady of Crowham (near Croy-
don), offering, 2s. 6d. ; to the Kood of Grace at Boxley,
offering, is. 8d. ; to Canterbury, where four oblations
are specified, viz., to St. Thomas, 5s. ; Our Lady of
Undercroft, 5s.; St. Adrian, is. 8d. ; St. Augustine,
IS. 8d. ; to Dover, where the offering at Our Lady's
shrine was is. 8d. Thence the messenger returns to
London : At the Rood at the North Door of St, Paul's
Cathedral, is. 8d. ; to Our Lady of Grace in St. Paul's,
IS. 8d. ; to St. Ignasi {sic), is. 8d. ; in the Blackfriars

THE ROOD OF BOXLEY. i8i

Church, to St. Dominick, is. 8d. ; to St. Peter of ]\Iilari,
IS,; in the Fi-anciscan Church, to St. Francis, is. 8d. ;
to St. Saviour (in Southwark), 2s. 6d. ; to Our Lady of
Piew at Westminster, 2s. 6d. ; to Our Lady of Barking
(at Allhallows Church, near the Tower), 2s. 6d. ; to
Our Lady of Willesden, 2s. 6d.^ From this list, then,
it appears that one offering only was made at Boxley,
not a triple oifering, and that it was one of the most
moderate. No offering whatever was made to St. Rum-
wald, no gift to the confessor.

Of course this single case is not proposed as a logical
and conclusive refutation of a general statement ; but
at least it is an authentic piece of evidence, and as
such worth more than Lambard's unsupported asser-
tions. There are many entries in documents that have
come down to us of offerings to the Rood of Grace, but
I do not remember any notice of a triple or double
offering in this Church. Nor do the other accusers
of the monks make any mention of St. Rumwald.
According to Lambard, it was a second imposture, en-
hancing the principal one. Yet his tale holds badly
together. If the pilgrims knew that the Rood was
worked by machinery, how was it they suspected no
mechanical contrivance in St. Rumwald's statue ? A
pin to keep a post firm, or a lever worked by the foot,
are no recondite artifices tliat they should be unsus-

' It ifl curioim how hiHtnri.anH mho their materials. Miss Strickland
in writing the life of Elizahoth tlu: Good, had all this, and much more
of the Bamo sort, beforo her, and nays Tiothinj^ whatever about it. It
would have Ix;cn difllcult for a ProteKtant writer to exj)lain Bucii
" BuperstitiouH " venrration of Riiints and holy imapcs in a f|ucen so
holy and finident :i« the wife of Hi-nry VII. llail Elizabeth ditrctcd,
or gnef-red at, or d'Btroyed the l{ood of Gracp, aH ditl her brutal non,
Henry VIII., would Minn Strickland have omitted to mention it ?

182 FORGERIES.

pected in any place; but the presence of a work of
art like the crucifix must have suggested a similar
mechanism in St. Rumwald, even to boors or children.
In the absence of documents, it seems to me quite pos-
sible that there was, in some part of the church of
Boxley, some old stone-block or statue, and that a
sacristan may have sometimes made a little innocent
fun with the pilgrims, by fastening or withdrawing a
bolt, and getting up a laugh at those who could not
lift, as if they were prevented by some hidden sin. 1
would not assert that such was the case ; but if it were
so, it would be analogous to many bits of fun not un-
known in our own days. The visitors to Eipon will
remember the underground remains of the ancient
abbey still shown in the crypt, and how ladies were
invited to go through a small window, called, if I
remember rightly, St. Wilfrid's needle, as a proof of
their chastity, or to obtain good luck in marriage. The
verger certainly affirmed to the present writer that an
Anglican archbishop's wife had recently done the feat.
In Merry England such things may have been done,
but not more seriously than now.

We have heard one of the early accusers of the monks.
His story, when stripped of its dressings-up, is not very
formidable. Yet it is the only one that even professes
to recount the real origin and nature of the Rood ;
while he — and he alone — appeals to Catholic testimony
" in such sort only as the same was by themselves pub-
lished in print." His story is indeed not without some
difficulty. If these printed accounts of the fabrication
of the Rood were in circulation at the time of the sup-
pression, how could the a])bot and his monks declare
their ignorance of the existence of the " engines ? "

THE ROOD OF BOXLEY. 1S3

Or, if they knew of tlieni, why should they not at
once have appealed to the printed papers, to show
that there had been no attempt to conceal anything
from the people ? However it may be, if Lambard is
telling a lie in saying that he is using Catholic docu-
ments about the making of the Rood and its coming
to Boxley, his testimony on every other point may be
set aside also. For my part, I do not doubt this part
of his tale. He is evidently a bigoted false witness,
and dresses his facts with so many exaggerations that
no details can be trusted. But his public statement,
made less than half a century after the suppression,
that he drew his tale from widely circulated papers,
must have had some foundation. Besides this, the
story is not one that he would have been likely to
have invented. The part taken from the Catholic his-
tories does not harmonise with his accusation of impos-
ture. Had he been a mere inventor of a story, he
would more probably have said that the monks boasted
that their wondrous crucifix fell from heaven, whereas
a document had been found, when the papers of the
abbey were seized, showing liow it was bought from a
clever carpenter. One thing, however, all must admit:
liad he produced a document containing the confession
of the monks, or a record of their trial and conviction,
it would have been much more to his purpose. ]»ut no
such document was in existence.

We may now pass on to other accusers and examine
their evidence. Wriothesley, a Londoner and a con-
temporary, is a great approver of all Henry's proceed-
ings. He was accustotned to set down things as \ui
knew them, and is generally accurate as regards whnt
fell under his own notice. His account is as follows :—

iS4 FORGERIES.

"This year in February there was an image of the crucifix of
Clirist, wliich had been used of long continuance for a great pil-
grimage at the abbey of Boxley, by Maidstone, in Kent, called
the Rood of Grace, taken from thence and brought to the King
at Westminster, for certain idolatry and craft that had been per-
ceived in the said Rood. For it was made to move the eyes and
lips by strings of hair, when they would show a miracle, and
never perceived till now. Tiie Archbishop of Canterbury had
searched the said image in his visitation, and so, at the King's
commandment, was taken thence, that the people might leave
their idolatry that had been there used,"

I interrupt the narrative to observe that, though
Wriothesley's description of the Rood, which he may
have seen, is accurate, and corresponds with Jeffrey
Chambers's account, he is misinformed as to what hap-
pened at Boxley. It was not the Archbishop who made
the discovery, nor the King who ordered the removal.
That the eyes and lips were moved " when they would
show a miracle " is not the testimony of a witness, but
an echo of the London talk, and of the reports set afloat
by Cromwell. He continues : —

" Also the said Rood was set in the market-place, first at Maid-
stone, and there showed openly to the people the craft of moving
tlie eves and lips, that all the people there might see the illusion
that had been used in the said image by the monks of the said
jilace of many years, time out of mind, whereby they had gotten
great riches in deceiving the people, thinking that the said image
had so moved by the power of God, which now plainly appeared
to the contrary."

This, again, is the story as it reached London. But
there is no proof of any kind that the miracles, for
which the Rood was famous, had anything to do with
tlie machinery. As to the great riches, an authentic
document will be produced presently to show that the

THE ROOD OF BOXLEY. 185

abbey was too poor to pay the subsidy in 1524, being
much in debt. Shortly afterwards Wriothesley returns
to the subject thus: —

" This year, the 24tli day of February, being the Sunday of
Sexagesima and St Matthias-day, the image of the Rood that
was at the abbey of Boxley was brought to Paul's Cross, and there
at the sermon made by the Bishop of Rochester the abuses of the
graces (? vices) and engines used in old times in the said image
Mas declared, which image was made of paper and clouts from
the legs upward ; each leg and arms were of timber. And so
the people had been deluded and caused to do great idolatry by
the said image, of long continuance, to the derogation of God's
honour and great blasphemy of the Name of God, as he substan-
tially declared in his said sermon, by Scripture ; and also how
otlier images in the Church, used for great pilgrimages, hath
caused great idolatry to be used in this realm ; and showed how
he thinketh that the idolatry will never be left till the said
images be taken away ; and that the boxes that they have to
gather the devotions of the people were taken away first, so that
they shouM have notliing used to put the charity of the people
in, but if tliere were any persons that would offer to such images
that the said offering miglit be given incontinent to poor people ;
and that the people should be showed how they should offer no
more to the said images. lie doubted not but then in short time
they would grant that the said images might be taken away.*
. . , After that sermon was done, the bishop took the said image.
of the Rood into the pulpit, and broke the vice of the same, and
after gave it to the people again, and then the rude people and
boys brake the said image in pieces, so that they left not one
jiiece whole." '^

Til is passagp, besides the opinions of the preacher,
find of his chronicler regarding idolatry, which are of
no importance, tells us the nature of the Rood. It

^ A hliort p(v«nngf fdllowH rcgnrdin^j' a relic at ll.-ilc.s, in (Uoiicoh-
tfTMhire.

'■' Chroniclr, i. 74 76. (f'nnnlin Si.c,, 1875.)

iS6 FORGERIES.

was of " paper and clouts," probably a ruJe kind of
papier maclie. It gives us also the valuable iufbrma-
tion that the olTe rings of pilgrims were dropped into
boxes (or trunks as they were sometimes called) ; and,
if so, the exhibitors of the image, supposing there
were such, of which there is no evidence, would not
be able to know whether the offerings were great or
small.

We may now pass on to another class of accusers
and examine their evidence. Burnet writes : —

"The discovery of the cheats in images, and counterfeits in
relics, contributed not a little to the monks' disgrace. Among
them that of Boxley, in Kent, was one of the most enormous.
Among the papers that were sent me from Zurich, there is a
letter written by the minister of Maidstone to Bullinger that de-
scribes such an image (if it is not the same) so particuhiily th.it
I have put it in the Collection."

The letter, written in ambitious Erasmian Latin,
was also printed by Colomies in his " Select Epistles
of Illustrious Men," and by the late Mr. Gorham in
his " Heforraation Gleanings." It is not found among
the Zurich letters of the Parker Society. I give it in
Mr. Gorham's literal translation : —

" The Azotic Daemon falls down everywliere in this couiitry.
That Babylonion Bel liath already been broken in pieces. There
■was lately discovered a wooden god of the Kentish folk, a hang-
ing Christ, who might have vied with Proteus himself. For he
was able most cunningly to nod with his head, to scowl with his
eyes, to wag his beard, to curve his body, to reject and to receive
the prayers of pilgrims. This (puppet) when tlie pied monks
lost their craft, was found in their Church, begirded with many
an offering, enriched with gifts, linen, waxen, rural, oppidan and
foreign. That energetic man, the brother of our Nicolas Part-

THE ROOD OF BOXLEY. 1S7

ridge,* got scent of the cheat. He loosened him, fixed as he had
been to the wall, from his pedestal. The artifices are disclosed,
the wonderful and Polypean ju^'gler is caught. Throughout his
channeled body were hidden pipes, in which the master of the
mysteries had introduced, through little apertures, a ductile wire ;
the passages being nevertheless concealed by thin plates. By
such contrivances he had demented the jteople of Kent — aye, the
whole of England— for several ages, with much gain. Being laitl
open he afforded a sportive sight, first of all to my Maidstonians,^
exhibiting himself from a lofty platform to a crowded throng,
some laughing heartily, some almost as mad as Ajax. The stroller
was taken hence to London. He paid a visit to the Royal Court.
This new guest salutes the king himself after a novel fashion.
Courtiers, barons, dukes, marquises, earls swarm round him like
bees. They come from a distance, stand around, stare and look
him through and through. He acts, scowls with his eyes, turns
his face away, distorts his nostrils, casts down his head, sets up
a humph-back, assents and dissents. They stare, they deride,
they wonder, tlie theatre rings with their voices, the shout flies
into the sky. It is difficult to say whether the king was more
plea-sed, on account of the detection of the imposture, or more
grieved at heart that tlie miserable people had been imposed upon
for so many age.«.. What need is there for so many words? The
matter was referred to the Council. After a few days a sermon
was preat-hed by the Bi.shop of Rochester (John Hilsey). The
Kenti.sh Bel stands opposite to Daniel, erected on the upper part
of the pulpit, 80 that he may be conveniently seen by all. Here
again he opens himself, here again the player acts the part skil-
fully. They wonder, they are indignant, they stare, they are
a.shanied to find they have been so deluded by a pujipet. Then
when the ]»reacher began to wax warm, and tlie Word of God to
work secretly in the heart.'t of tlie hearers, the wooden trunk was
hurled neck-over-heels among the most crowded of the audience.

' Mr. Gorhaiii H.iy« "Of Lf)ili;ini, near Maid«tnnc." Chambers in
h\n lettf.T to CromwoU tnk<'H all tin; credit "f tho di.-covery to himself,
and doefl not even mention I'iirtridye, while Wriothealey attributes it
t<> Cranmer.

' Why du'.s Lurn'.t call Hoker " Minister" of MaiJ-tone in 153S}

iSS FORGERIES.

And now was heard a tremendous clamour of all sorts of people.
He is snatched, torn, broken in pieces bit by bit, split up into a
tliousand fraj^nients, and at last thrown into tlie fire, and thus
was an end of him. — John Hoker."

Other Calviuistic letters are preserved wliicli show
how the news reached the Continent, and though they
add no real information, and cannot be quoted as testi-
mony of witnesses, they are instructive as showing the
growth of the lie.

William Peterson, who is living somewhere on the
Continent, writes : —

" As to the news which you desire of me, I have not any, except
that the images, which formerly used to work miracles in Eng-
land, are now, as I hear, broken in pieces, and the imposture of
the jiriests is made known to everyone. And to mention to you
one idol and imposture in particular, you must know that there
was in England an image which at times used to move its mouth
and eyes, to weep, and to nod in sign of dissent or assent before
the bystanders. These things were managed by the ingenuity of
the priests standing out of sight, but the imposture is now notori-
ous to every person in England." ^

Another Calvinist, named John Finch, also residing
on the Continent, probably at Frankfort, writes to
Strasburg :

"A German merchant here, who is well acquaintetl with the
English language, told me as a certain fact that all the images
that used to work miracles by the artifice of the devil and his
angels, that is to say the monks, friars, and fish-eaters, and others
of that stamp, were conveyed on horseback to London, at the
command of the bishop ; that a public sermon was preached from
the pulpit of St. Paul's to the congregation assembled in Christ ;
after which a certain image, brought away from Kent, and called

' Zurich L'itters (Parker Society), p. 664.

THE ROOD OF BOXLEY. 1S9

in English tlie Rood of Grace in Kent, was first exhibiteil. The
preacher, the Bishop of Rochester, explained all the trickery and
imposture in the presence of the people. By means of some per-
son pulling a cord, most artfully contrived and ingeniously in-
serted at the back, the image rolled about its eyes just like a living
creature ; and on the pulling of other cords it gave a nod of assent
or dissent according to the occasion. It never restored health to
any sick person, notwithstanding great numbers afflicted with
divers diseases were carried to it, and laid prostrate before it,
unless some one disguised himself of set purpose, and pretended
to be sick ; in which case it would give a nod, as though promis-
ing the restoration of health, that it might by this means confirm
its imposture. Then, again, by some contrivance unknown to
me, it opened and shut its mouth ; and to make an end of my
story at once, alter all its tricks had been exposed to the people,
it was broken into small pieces." ^

Lastly, Nicholas Partridge, tlie Lrotlier of the famous
discoverer of the " lying wonder," writes from Frank-
fort to liis friend Bulliuger :

"A certain German, who belongs to one of the merchant com-
panies residing in London, has told us some marvellous stories
respecting some Faints, wliich were formerly fixed and immove-
able at some distance from London, namely, that they have now
ridden to London, and performed most wonderful miracles in a
numerous assembly. Concerning the bearded crucilix of Kent,
called in our language the Rood of Grace near Maidstone, he told
us that while the Bishop of Rochester was preaching at Paul's
Cross to a most crowdeil congregation of nobility and others, iu
ihc presence too of many other famous saints of wood and stone,
it turned its head about, rolled its eyes, foamed at the mouth, and
poured forth tears down its cheeks. The bishop had before
tliundered forth against these images. The satellite saints of the
Kentish image acted in pretty much the same way. It is ex-
pected that the Virgin of Walsingliam and St. Thomas of Canter-
bury, and likewise Bome other iniagis will soon perform their

' Zuricli LfttiiD Parkur Sucicty), p. 6c6.

ujo FORGERIES.

miracles iu the same place, which, of wliat character they are,
you may, I think, judge ior yourself. For the trickery of the
wicked knaves was so publicly exposed in the image of the cruci-
tix, that every one was indignant against the monks and impostors
of tliat kind, and execrated both the idols and those who wor-
shipped them." 1

The foaming at the mouth and copious tears are
picturesque additions to the other narratives, and do
great credit to the ingenuity of the monks — or to Mr.
Partridge's veracity.

There is one more contemporary document that
must not be passed over. Cromwell kept in his pay
certain scurrilous poets or rhymsters, whose business
it was to write farces to be acted in the churches, and
ballads to be sung in the ale-houses, in ridicule of
whatever it pleased Henry and Cromwell to forbid,
and of whomsoever it pleased them to defame. Foxe
has preserved a long ballad, called the " Fantassie
of Idolatry," in wliich, after scoffing at pilgrimages
in ereneral, the author thus alludes to the Rood of
Boxley :

"But now some may run, and when tliey have done
Their idols tliey shall not find ;
For the Rood of Grace hath lost his place

He was made to juggle ; his eyes would goggle,

He would bend liis bnnvs and frown,
With his head he would nod, like a proper young god,

The shafts would go up and down."^

It should be noticed that the writer of this sprightly

1 Zurich Letters, p. 609.

2 Foxe's Martyrs, v. 404 (ed. 1838). Thi.s ballad was composed at
the time for Cromwell. Cromwell, as well as the Rood, "lost iiis
place," and his head also, within two years of these sacrileges.

THE ROOD OF BOXLEY. 191

piece, though lie insinuates trickery, makes no direct
statement that these movements of the Hood had been
either affirmed by the monks, or held by the people, to
be miraculous. The ballad was intended for Londoners,
and had to observe some moderation in statements of
fact, though not in ridicule.

Foxe, however, who has preserved this piece for us,
and who wrote in Elizabeth's reign, has no such reserve.
He follows in the steps of the Zurich letter writers,
and even improves on them :

" What posterity" (he asks) " will ever think the church of the
pope, pretending such religion, to have been so wicked, so long to
abuse tlie people's eyes with an old rotten stock called the Rood
of Grace, u-herein a man should stand inclosed with a hundred wires
within the Rood to make the image goggle with the eyes, to nod
with his head, to hang tlie lip, to move and shake his jaws accord-
ing as the value was of the gift which was offered ? If it were a
(^mall piece of silver, he would hang a frowning lip ; if it were a
piece of gold, then sliould his jaws go merrily. Tiius miserably
was the people of Christ seduced, their senses beguiled, and their
purses spoiled, till this idolatrous forgery at last by Cromwell's
means was disclosed, and the image with all his engines showed
openly at Paul's Cross, and there torn in pieces by the people." ^

It will be remembered that, according to Lambard,
the Rood was not gigantic, but carried, cross and figure,
on a horse's back. According to Foxe it is largo
enough to liold a man concealed within, with spy holes
to watch the nature of the offerings, so as to know
which of his hundred wires he is to pull. Ifokor, the
Maidstone nmn, knew nothing of this hollow body ;
with him the mechanism was worked from outside.
Finch heard from his German merchant, just come from

' Foxe, V. 397.

192 FORGERIES.

Londou, that " a coi'lI was iugouiously inserted at the
back," and the idol's accomplishments were confined to
rolling the eyes, opening the mouth, and giving a nod
or shake of the head. Fama crescit eicndo.

The llev. Canon Simpson, in his history of St. Paul's
Cathedral, introduces the passage just given from Foxe,
by the following words : —

" Foxe is seldom more in earnest than when he is denouncing
some idolatrous superstition, and he has accordingly something
to say about this Rood of Boxley. The details, it' true, are sad
enough, as the records of what are called ' religious ' frauds
always must be." '

Yes ! religious frauds are sad, and the frauds of
lying historians, making false accusations of imposture
and idolatry, are especially sad. But it may be ques-
tioned whether the " earnestness " of the old, fanatical,
out-and-out liars like Foxe, is more sad than the re-
furbishing of these wicked calumnies, with the quali-
fying clause, " if true ; " words which allow all the
mischief intended by the first inventors of these charges
to be repeated, and yet provide a convenient retreat in
case of refutation. If Dr. Simpson believed Foxe's
story, why did he express this doubt ? If he had
reason to doubt the truth of Foxe's details, was it not
his duty as a historian either to clear up the matter,
or to tell his reader, as Collier did. the reasons of his
hesitation, or else to pass the whole matter by in
silence ? Does either truth or charity permit the dis-
semination of scandal, with an aifectation of wounded
piety, and " 'tis very sad if true ? "

1 Chapters in the History of Old St. Paul's, by W. S. Simp'^on,
D.D., F.S.A. {1881), p. 170

THE ROOD OF BOXLEY. 193

The third principal witness against the monks is
"William Thomas. He was quoted by Lord Herbert,
and the notorious falsehoods in his account of St.
Thomas of Canterbury awoke in the mind of Collier
a suspicion that his testimony might not be of great
value regarding the Rood of Boxley. This man was a
kind of political tutor of Edward VI., and was made
by him clerk of the council. Though a layman, he
had benefices conferred on him. At the accession of
Queen Mary he was deprived of his office, and in re-
venge sought to murder the Queen, for which he was
sent to the Tower, February 21,1554. On the 26th
he attempted suicide, but failed. He was tried and
condemned on 9th May, and executed at Tyburn on
the i8th.^

He wrote at the beginning of Edward's reign a book
railed " The Pilgrim," or " II Pelerino luglese," in
which he relates an imaginary conversation between
himself and some Italian gentlemen during his resi-
dence in Italy. This book has been reprinted by
Mr. Froude, the panegyrist of Henry VI II., and he
expresses a hope that Englishmen " will welcome an
opportunity of seeing the conduct of Henry VIII. as
it appeared to an Englishman of more than common
ability, who himself witnessed the scenes which he
describes.* We do welcome the book, and think tlie
champion worthy of his hero.

Mr. Thomas does not mention the Rood of I'oxley
by name. What he says is this : —

* Mr. Anthony Ilarmer {i.e., Henry Wharton) in hiH corrections o!
Burnet, n. 89.

- I'refact! to The Pilgrim, p. 8.

N

194 FORGERIES.

" Now, quoih I, hearken well unto me in this mine answer
ai,'ainst miracles, anil you shall hear tliiuj^s of another sort. In
time past England hath been occupied with more pilgrimages
than Italy hath now. For as you have here Our Lady in so many
]ilaces, di Loretto, di Gracia, &c., even so had we Our Lady of
Walsingham, of Penrice, of Islin<,'ton. . . . And so many Holy
Roods, that it was a wonder. And here and there ran all the
world ; yea, the king himself, till God opened his eyes, was as
Vilind and obstinate as the rest. And those Roods and these Our
Ladies were all of another sort than these your saints be ; for
there were few of them, but that with engines that were in them
could beckon either with their laads or liands, or move their eyes,
or manage some part of their bodies to the purpose that the friars
and priests would use them, and especially one Christ Italianate,
that with the head answered yea and nay to all demands." '

There is a strange discrepaucy between this and
the preceding witnesses. With them the liood of
Boxley, the moving figure, was quite singular.^ With
Thomas he has become legion. All the Roods, all
the Blessed Virgins, had machinery alike. It was the
peculiar prerogative of England. As England sur-
passed Italy in saint worship and shrine-haunting, so
also in the marvels which moved so many devotees :
" Those Pioods and these Our Ladies were all of another
sort than those your saints be, for there were few of
them but could beckon," &c. The man dares not to
accuse Italian monks of trickery, for the shrines and
the roods were still standing in Italy, but he is at
liberty to say what he likes of things destroyed and
of men deprived and discredited. He betrays, how-

* The Pilgrim, p. 37.

- Partridge indeed, above quoted, does say that the " satellite saints
of the Kentish image," i.e., the other images destroyed at St. Paul's,
" acted pretty Diuch in the same way." But his words arc an evident
liotirisb, and he was writing in Germany and for Germans.

THE EOOD OF BOXLEY 195

ever, the source of his absurd lies by the words
" especially one Christ Italianate, that with the head
answered yea and nay to all demands," which words
immediately following the assertion that nearly all the
images could beckon, or move their eyes, remind
one of the saying about two negroes : " Cesar and
Pompey are very much alike, especially Pompey."
But why especially this one Christ Italianate ? No
doubt he was referring to the Rood of Boxley ; why
called Italianate I do not know.^ This Piood had be-
come famous from having been brought to London and
solemnly destroyed. If there had been many like it, it
would not have gained such notoriety. If very many
of the Poods and Our Ladies and other images were
worked by crafty engines, " to the purpose that the
friars and priests would use them," what was there in
the Pood of Boxley to excite such special horror and
astonishment ? But it is idle to waste one's time in
refuting such accusations. The fabrication is so clumsy
that it falls to pieces at a touch. All the monks are
adepts in making machinery ! And all the people
are unsuspicious of the fact, till an accident or the
I'ible-taught intelligence of Partridge reveals it!

" And here and there ran all the world," says
Thomas ; " yea, the king himself, till God opened
his eyes, was as blind and obstinate as the rest."
No douV;t he was. And when and how did God open
his eyes ? When they saw " Gospel light " in the

' iTaa Mr. Frfniilo printed tlic word ari),'ht ? There is an orror u
few linuH aljovu, where it i» Haid "St. John of Salnt'in that conjured
the dovil into a book." It Hhoiild be hoot. I)i any ca-'e, Itilinnato
rannot mean "contrived like Italian crucifixeH," .since he says the
Italians bad uo such rooda a« tbu English.

196 FORGERIES.

eyes of Anne Boleyne, according to the poet Gray.
Or, to speak more precisely, it was when they saw
the last hope quenched of obtaining from the Pope a
sentence of divorce. His book of expenses bears wit-
ness that in 1529 "the king's perpetual candle was
still burning before Our Lady of Walsingham at the
cost of ^2, 3s. 4d., and in 1530 before King Henry
of Windsor (Henry VI.) at the cost of ;^l.^ Even in
May 1532 he thinks it right to send his offering of
7s. 6d. to Walsingham, and in November 1532 he
offers personally lis. 3d. at the shrine of Our Lady
of Boulogne, and 5s. to " Our Lady in the Wall" at
Calais, and on his return from France 4s. 8d. to " Our
Lady in the Rock" at Dover. Sir Harris Nicolas,
who has edited the Privy Purse Expenses of Henry,
on inspecting the gifts made by the king to his various
favourites, exclaims that '' the mind is impressed with
horror at the reflection of how few of them escaped
falling victims to his suspicion, jealousy, and revenge ;" ^
and Our Lady and the Saints were no exception to
this rule.

" And can you blame the king," continues Mr.
Froude's " Englishman of more than common ability,"
" though he hanged and burned those hypocritical
knaves that were authors and actors of so much
abomination and superstition ? " This was well said
by Mr. Thomas, and we must not pass it by too
lightly. It was notorious in Italy that monks had
been hung and burnt by Henry. The story of the
hanging and quartering of the monks and friars who
were associated with the visions and revelations of the

1 Letters and Papers, v. 303-336.
'^ Introduction, p. xxxi.

THE ROOD OF BOXLEY. 197

Holy Maid of Kent, of the Carthusians and others who
denied the king's supremacy, of the hanging and burn-
ing of Friar Forest, the confessor of the queen, and of
so many more, had quickly spread through Europe and
excited among Catholics universal horror. William
Thomas therefore tells the Italian gentleman that these
supposed martyrs were in reality hypocritical knaves,
convicted of sacrilegious fraud. This is a barefaced
but most instructive lie.

Had any monks been proved guilty of such frauds,
there is no doubt they would have been hung or burnt,
or probably both hung and burnt, according to the
ingenious device employed in the cruel murder of
Forest, who was hung by a chain over a fire whicli
was fed with tlio fragments of a statue brought from
Wales. In his case the intention was to ridicule a
popular saying that the image would one day " set a
forest on fire." Now, had the Eoxley monks really
been guilty of cheating kings, nobles, and people out
of their money, during long years, by gross and ini-
pious fraud, who can doubt that the liood of Grace
would have fed the flame which would have consumed
them also? Would the tyrant who in I 5 34 sacrificed
the lives of so many priests and monks on a cliarge of
promulgating false visions, and who, in 1539, hung
the mitred Abbot Richard Whiting of Glastonbury and
two of his monks on a cliarge of having concealed some*
of the jewellery which the king claimed, would he or
his minister Cromwell have spared the monks of Boxley
in 1538?

But how stand the facts ? Not one monk, either
of Boxley or of any other abbey, was cither executed,
or convicted, or legally accused of fraud or trickery.

198

FORGERIES.

Surely tins one fact is cnougli to settle the whole ques-
tion. But the argument is not merely negative. The
Abbot of Boxley, John Cobbe, received a pension of
;^50 a year (or £600 in modern value), and each of
his nine monks a pension varying between four pounds
and four marks. ^

Such was the generous treatment of men who, ac-
cording to the Ilev. M. Soames, were guilty of " Scan-
dalous imposture and infamous frauds." ^ Perhaps it
is needless after this to say that none of the impostors
mentioned by John Finch, who were bribed by the
monks to feign illness, and then to be miraculously cured
before the Rood, were ever brought to justice. We
have no record that they received pensions : but per-
haps the modern admirers of Henry and Cromwell will
think it was due to their great clemency that such

^ The pensions are recorded by Willis, in his " Mitred Abbeys," ii.
p. 96, by the editors of Duijdale, v. 460, and by Hasted in his " History
of Kent." None of these authors repeats the charge of the false
miracles, though Hasted in a note refers to Lambard. The names are
given incorrectly. I give them from the original.

In Record Office, Augmentation Office — Miscellaneous Books, No.
232. Enrolment of Pensions.

Pars. ii. Grants anno 29°.
F. 5. Boxley. Feb. 12. a° — 29°.

John Cobbes, Abb

John Graver

Will Larkin

George Squyer

John Rede .

George Bonham

Amphiabel Mancome .

Alexander Wymoneshunt

John Godfrey

John Parker (Pakks) .

Some of the pensions were still paid in 1 553.
* History of the Reformation, ii. 264.

/"50 o o
4 marcs.
400.
400
4 marcs.
400
4 marcs.
400
4 marcs.
4 marcii.

THE ROOD OF BOXLEY. 1-9

miscreants were left unmolested. Seriuus students of
history will, however, conclude that if Cromwell thought
it expedient to defame the monks, he did not find it
convenient to have the charge too closely investigated.
Let us return once more to the narration of William
Thomas. We have seen how the murder of holy and
innocent men was explained as just vengeance on
hypocritical rogues. Of course, therefore, the suppres-
sion and pluuder of the monasteries must also have its
virtuous aspect.

"And did not the king [asks his champion] do as good service
unto God in destroying the places of these imaginary saints, tliat
drew the people unto the belief and trust in these false miracles,
as the good Hezekiah, King of Judah, did in destroying the
Mosaical brazen serpent, and overthrowing the excelsa, the images
and hallowed woods consecrated to their idols ? " 1

Unfortunately for the justice of this comparison,
neither the Books of Kings nor those of Chronicles
relate that Ezechias established any Court of Augmen-
tation to receive the proceeds of the high places and
sacred groves. Much is told of the generosity of the
holy king in restoring the splendour of the service of
God ; but of king and courtiers enriched by confisca-
tions, nothing. A fitter comparison would have been
with Solomon falling under the influence of his idola-
trous wives. " And the women turned away his heart,
and when ho was now old his heart was turned away
by women to follow strange gods .... and he wor-
shipped Astarto, the goddess of the Sidonians, jukI
Moloch, the idol of the Ammonites."^ It was when
Henry had given up his heart to voluptuousness that

' Tlif I'ilgriniH, p. 40. * 3 Kinys xi. 4, 5.

200 FORGERIES.

he destroyed the images of the Immaculate Virgin,
whom he had once honoured. When rage and ferocity
liad changed his once genial character, he destroyed
the Roods of our Divine Redeemer.

A difficulty still remains. If there had been no
imposture, how could Cromwell and Hilsey persuade
the people that there had been such ; how could the
Londoners and ]\Iaidstonians be aroused to such violent
indignation ? I reply that in the first place there is
no evidence that public opinion was thus aroused.
Chambers's report to Cromwell is not trustworthy. He
was justifying his own conduct, and that of his em-
ployer, by claiming the sympathy of the people. Hoker
says that when the Rood was shown at Maidstone,
some laughed, but " other were as mad as Ajax."
Yes, buffoonery, especially with sacred things, will
always secure laughter in a ribald mob. But the
better classes, the devout, the former pilgrims to Box-
ley, all who knew the true history of the Rood, were
" mad " with anger, not against the monks, but against
the exhibitors, for it is evidently Hoker's meaning
that the " Papists " were mad with vexation, which
simply means that they were indignant against the
calumniators of the monks, the sacrilegious impostors,
who, after driving the monks away, now insulted them
by barefaced lies. On the strength of Hoker's descrip-
tion, and without one particle of additional evidence,
a writer in Knight's " London " says :

" People came from the most distant parts of the country, to gaze
and wonder at a discovery, which no doubt astonished many of
ihem almost ns much as if it had been found out that any one of
themselves was nn-rely a similar pi<ce of mechanism. The evi-

THE ROOD OF BOXLEV. 201

deuce, however, was too conclusive to be resisted by any possible
stupidity." ^

So -nrites Mr. G. L. Craik, a name not unknown in
literature : and yet all this is the merest nineteenth-
century fiction.

But, after all, supposing that the charge against the
monks vs^as believed at once, as it certainly was by the
Protestants in the course of a few years, the credulity
which accepted the false charge can be more easily
explained, in accordance with the laws of human
nature, than the credulity or gullibility so freely im-
puted to the Catholics throughout England previous to
the suppression of the abbeys. There is a choice of
difficulties ; either Catholics had been gulled or Pro-
testants have been bamboozled (one must be pardoned
the words, there are no others). Of course Protestants
think it natural that Catholics were dupes ; Catholics
must be allowed to state and defend their own view.
That the courtiers of Henry VIII. should have wel-
comed the exhibition of the crucifix, as Hoker relates,
and should not have cared to examine too closely into
the charge of imposture against the monks, is in per-
fect harmony with all history and experience. There
is no sillier fiction about the Middle Ages than to
represent the rich and noble grovelling at the feet of
the clergy or the monks, either in admiration or in
fear. Good monks were no doubt venerated by good
laymen, but even saintly kings could make or relish a
joke at the expense of iriipcrlbct monks, as they could
be indigmant against the bad. The ordinary run ol"
nobles and men-at-arms had little enough reverence for
men of peace and of religion. So it has ever been.

' Kniglit't L"ii(i'>n, vol i. Art. " I'iiul'n CroHs,"

202 FORGERIES.

One of the " sous of the prophets " (the monks of the
Old Testament) is sent to anoint Jehu, and finds him
among the captains of the army. He calls him aside,
anoints him, and flees away. Jehu returns to the cap-
tains. They ask him, " Why came this madman to
thee ? " Jehu replies : " You know the man and what
he said." They answer: " It is false; but rather do
thou tell us." ^ It must be admitted that their calling
the prophet a madman, and making up their minds
that his words were false before they knew them,
might almost make us think that the speakers were
courtiers of Henry or Elizabeth rather than of Jehu.
But this spirit is of all times and all countries. It
was, however, intensified in 1538, when all needy men
were gaping for the spoils of the monasteries.

It is even more easy to explain the conduct of the
Protestantising mob then, than later, and at the pre-
sent day. Why, a Protestant Scripture-reader, in 1 8 5 i ,
as Cardinal Newman relates, believed that he saw a
Catholic congregation in London worshipping a candle-
stick, with a bell concealed in the foot, which a priest
was touching with his finger, undetected by all except
by the more enlightened Scripture-reader. During
the anarchy of the Commune in Paris, a few years
since, some of the mob broke into a church, and find-
ing a wax figure of a virgin martyr containing her
relics, they showed it from a balcony to the people in
the streets, and made them believe that they had found
the body of a girl, recently murdered by the priests.
Are not many in all ages easily persuaded that they
are themselves wise and shrewd, and all others fools ;
they virtuous, and all others villains ? And was it a
^ 2 Kings ix. 11.

THE ROOD OF BOXLEY. 203

diflBcult matter to convince some of the Londoners that
the men of Kent were simpletons ? Have we not in
Lambard, the perambulator of Kent, a good specimen
of one who thought the Catholic people " silly sheep,"
the monks " false Romish foxes," himself, no doubt, an
intelligent and trusty sheep-dog, who yet shows him-
self an ass by his braying ? Protestant literature,
from the time of the Reformation to the present day,
is filled with this assumption of the ignorance, folly,
and superstition or knavery of Catholics, and the en-
lightenment and honesty of whatever is sectarian.

Cheating and eating — what else did the monks live
for ? Unless, perhaps, they varied the amusement of
talking out of hollow statues, and woi'king miracles
through cunningly contrived roods, by walling up living
nuns? lias not Sir Walter Scott told the history in
Marmion ? If an accomplished poet and antiquarian
could be so deluded by Protestant traditions as to write
such folly, what wonder if the atrocities of Maria Monk
are circulated everywhere, and credited by millions ?

The passage quoted from William Thomas proves
that the spirit of lying and calumniating the injured
monks had taken possession of a great part of the
nation in a very short time after the suppression.
Every possessor of their lands, and every pilferer of
their churches' ornaments, would be eager to quiet his
conscience, or defend his conduct, by giving credence
to the slanders. And credulous historians have re-
peated them, and still repeat them to credulous readers.
Thomas Cromwell has indeed had a triumph. He has
set up a gigantic fraud, a " lying wonder," and set th<^
wheels and wires working; and Protestant England,
for three centuries and a half, has been grinning and

204 FORGERIES.

holding up its hands in pious horror before this puppet
of his creation.

It may be retorted that the first Protestants, who
had known Catholics, nay, who had themselves been
Catholics, were thoroughly convinced both of priestly
knavery and lay credulity. In reply, I would chal-
lenge the production of one single testimony of a Pro-
testant of those early days, declaring that he Jiimself
had once believed in moving images, and had after-
wards discovered the imposture. Plenty of them
thanked God that, having once believed in the Pieal
Presence, or the Sacrifice of the ]\[ass, their eyes had
been at length opened to see the truth, and their
hearts to bewail their former blindness. But in such
a case the testimony is to a ' change of inward convic-
tion as to a matter of faith. But where is one who
says, " I was myself juggled by priests ? " It is ever
their lament that their neighbours were abused ; that
the " poor simple souls," or " the ignorant people,"
were deluded. In the passage I have quoted from
Wriothesley, Barlow's sermon against images and
feigned ceremonies is said to have been " to the
great comfort of the audience ; " in other words, to
the gratification of Pharisees who thanked God they
were not ignorant, blinded Papists ; not " to the
shame and confusion of the audience " convicted of
having been themselves fools and idiots. Mr. Froude
writes : " The virtues (of the famous roods and images)
had begun to grow uncertain to sceptical Protestants,
and from doubt to denial, from denial to passionate
hatred, there were but a few steps." With this I
cordially agree ; but I would add that from passionate
hatred to the belief of calumnies, and even the inven-

THE ROOD OF BOXLEY. 205

tion of lies, is an easy advance. And it is this pro-
gression which explains the origin and the growth of
the fable about Boxley.

A few months before Barlow's sermon, Gardiner,
who, whatever were his faults, was a shrewd observer,
wrote as follows : —

"To a multitude persuaded in the destruction of images I
would never preach. For (as Scripture willeth us) we should
cast no precious stones before hogs. ... It is a terrible matter
to tliink tliat this false opinion conceived against images should
trouble any man's head ; and such as I have known vexed with
that devil (as I have known some) be nevertlieless wonderfully
obstinate in . . . and slander whatever is said to them for tlieir
relief." 1

It is right now that, in conclusion, we should listen
to some positive evidence in favour of the monks of
Loxley. Surely Archbishop Warham cannot be ob-
jected to as biassed or ill-informed. He ruled the
diocese of Canterbury for thirty years. In i 5 1 1 he
made a personal visitation of all the monasteries. He
was the intimate friend and patron of Erasmus, and
knew all that Erasmus had written on the subject of
pilgrimages and the monastic life. According to Eras-
mus, he had every episcopal virtue. He was not a
man to countenance fraud. In that visitation he
neither discovered nor suspected imposture or super-
stition. Again, in 1 5 24 ho was commissioned by
the king to collect the subsidy granted by Convoca-
tion. He finds that the abbot of Doxley has mis-
managed his revenues and got his house into debt,
and cannot pay the tax though he offers security.
Warham writes to Wolsoy on the 3rd of May 1524
' Gardiner to Cftptain Vaughan, May 1547.

2o6 FORGERIES.

to advise patience auJ forbearance. As the place is
much sought from all parts of the realm, visiting the
Jiood of Grace, he would be sorry to put it under an
interdict. The abbot is inclined to live precisely (i.e.,
economically), and bring the place out of debt, " or
else it were a pity he should live much longer, to the
hurt of so holy a place, where so many miracles be
showed." ^

Let men think as they please as to the reality of
the miracles, certainly no well-informed man will sup-
pose that by miracles Warham means the movement
of the eyes or head of the crucifix. Let those who
will class Warham also among the dupes of a bit of
wooden mechanism, if they are ashamed to place him
among the abbots and others " in high station," who,
according to Dr. Hook, laughed and connived at the
frauds practised by their inferiors.^ And then let
them have the satisfaction of reflecting how God hid
these things from the pious and cultivated Warham ;
from the learned and saintly Fisher, who, from Eoches-
ter, must often have gone to pray before the famous
liood ; and even from the penetration of Colet and
Erasmus ; while He revealed them to the arch-knave
Thomas Cromwell, the perjured Archbishop Cranraer,
the time-serving Hilscy, the debauched and blood-
thirsty Henry, and the murderer William Thomas.
And while they rejoice over the enlightenment and
spiritual insight of the men who destroyed our abbeys,

' Letters and Papers, iv. 127.

* Dr. Hook speaks too highly both of Warham and Fisher to have
lieen willing to connect them with the supposed knavery at Boxley.
However, they must have been either knaves or dupes^, for they were
both neighbours of the monks, and Warham was their diocesan.

THE ROOD OF BOXLEY. 207

stripped our cathedrals naked, let them sigh or make
merry over the thought that the builders of them were
given up, generation after generation, to gross and
besotted idolatry.

Nothing is more common than the use of the word
" lie " by authors treating of revolt against the Catholic
Church. '• That a Lie cannot be believed, philosophism
knows only this," writes Carlyle of the French Revolu-
tion ; ^ and this Lie, with a capital letter, is of course
the Catholic doctrine. And Mr. Froude, following his
master's lead, writes of the first Protestants in England
that they were " men and women to whom the masses,
the pilgrimages, the indulgences, the pardons, the
effete paraphernalia of the establishment, had become
intolerable ; who had risen up in blind resistance, and
had declared with passionate anger that, whatever was
the truth, all this was falsehood." ^ He calls them " a
little band of enthusiasts, armed only with truth and
fearlessness ; " ^ who, having at last read for them-
selves the Gospel history, " believed in Christ, not in
the bowing Hood," so that " thenceforward neither
form nor ceremony should stand between them and
tlieir God." 4 All this sounds no doubt very bravo
and very noble. But what if "the bowing Rood," so
skilfully thrown in here for the confusion of the
ancient Church, is after all a Lie, a Lie deserving of
very conspicuous capitals, but a lie first invented cun-
ningly and knowingly by those first Protestants, ami
since then manipulated and multiplied and propagated
by their successors, during tliree centuries and a half,
not indeed with the same full consciousness, yet with

' Part I. I'ook I. ill. 2. '-' HiHtory, ii. ch. vi. p. 26.

■^ Ibid. p. li- * Ibid. p. 36.

2o8 FORGERIES.

blindness and recklessness and eagerness, wliicli are in
ill harmony with such gi-and professions of devotion
to the truth !

I trust that this lie will soon go the way of other
calumnies. And that I may show that I have no
animosity to Dean Hook, I will draw the moral of the
whole story by employing his own words on an ana-
logous chartje — words that do him credit :

"Among the falsehoods freely circulated [he says] were those
vliich related to the existence of underground passages leading
from priories to nunneries, for the clandestine convenience of
those who hated the liglit because their deeds were evil. But
tliis applicati(jn of the sewers, which are found upon examination
to have gone no further tlian the exigencies of draining required,
is now known to have originated in men who, wliatever may have
been tlieir zeal against Popery, had forgotten that among dt-adly
sins, falsehood is one, and that among Christian virtues, the
charity that thinketh no evil is tlie first." ^

The sewers, it seems, have been dug up, and the
discovery of the cesspools has checked the further
wanderings of the Protestant imagination in that
direction. It is to be hoped that some day it will
escape from the monastic dungeons and hollow statues
in which it has been so long imprisoned.

' History, ii. oh. vi. p. Il6,

ESSAY VII.

ROBERT WARE; OR, A ROGUE AND HIS DUPES.

I. A Forger and his Method.

Just as the plague infected London during the seven-
teenth century, so was forgery during that time an
epidemic throughout England and Ireland. The great
plague of 1 666 was but the climax of a series of out-
bursts of virulent disease ; and the revelations of Titus
Gates and his compeers, in 1678 and the following
years, were only the most notable and atrocious of a
series of frauds perpetrated on religious credulity. Some
of these have been either long ago or more recently
refuted and exploded. No one probably believes now
in Tonge and Gates, Dangerfield and Bedloe. Mr.
John Gough Nichols, in the Camden Miscellany for
1852, in his account of a true discoveiy at Clerken-
well in 1628 of a Jesuits' house and its very innocent
contents, laid bare the forgery of a letter full of tricks
and treasons, stratagems and wars, which was pub-
lished as if it had been part of the spoil of the pursui-
vants. J am not going to re-writo the history of tlio
Clerken'.vcU discovery nor of tlie Titus Gates plot.
The forgeries on which, in this essay, I shall be prin-
cipally engaged have not, so far as I can Icnrn, met
with the attention they deserve, not indeed fm- fln'ir

2IO FORGERIES.

importance or plausibility, but for the success they
have obtained.

I refer to the forgeries of Robert Ware, begun in
1678 contemporaneously with the revelations of Titus
Gates, and continued for some years. Ware did not
appear as an accuser or a witness in a court of jus-
tice ; his forgeries in books and pamphlets were not
directed against living men ; yet by his historical lies
he helped to win credit for the monstrous stories of
the " Popish Plot," as being in harmony with former
events and past discoveries ; and there are several of
his baseless fabrics repeated in the publications, even
of the last few years, by writers to whom the name
of Robert Ware is almost or entirely unknown. For
the success of Ware's forgeries during two centuries is
mostly due to their adoption by the historian Strype.
I do not accuse Strype of wilful deception as I do
Ware ; but he was blindly credulous, while, at the
fiame time, like many propagators of malevolent gossip,
he made no scruple to give a character of authenticity
to his tales by quoting, as if they had been seen by
himself, authorities which he took on trust from his
own deceivers.

I must first explain the method adopted by Ware,
and in which lay the secret of his success. In their
subject matter nearly all his forgeries are, to the last
degree, absurd and incredible, many of them are
obscene and atrocious, and it is a sad revelation of
the state of the Protestant mind in England that
they were so greedily received, and are still accepted,
by so many. In addition to the wish to believe
evil of Catholics, which was the principal cause of
their success, there were three tricks used by Ware

ROBERT WARE. 21 r

which helped to gain credit for his tales. First,
he traded on the name of his illustrious father.
Sir James Ware, the well-known Irish antiquarian and
annalist. Robert Ware, Gentleman, as he calls himself
on the title-pages of his books, was the second son of
.Sir James, who died in 1666. Sir James had been a
great collector of old documents, and left numerous
volumes of transcripts, containing, however, many
blank pages. Robert Ware always professed to draw
Irom his father's collections, and Sir James had ac-
quired the reputation of being learned and judicious.
In the second place, Robert Ware made a parade of
the high sources from which his father, according to
liis story, had received the various items, as Sir Robert
Cotton, Archbishop Ussher, and " memorials " preserved
by them, liut M'ritteri by men illusti'ious in history,
as Sir William Cecil, the Secretary of State of Queen
Elizabeth, or Lord Sussex and Sir Ilenvy Sidney, Lord
Deputies in Ireland. Lastly, Robert Ware's narnitives,
or the memorials which he pretends to quote, are full
of minute details of places, persons, and dates. A
" lie with a circumstance " is easy to concoct, and with
many carries great weiLjht. FurtunaLely these very
devices, so successful with those who are too lazy to
push inquiries, give us the means of proving the for-
gery. Were the documents really collected or guaran-
teed by Sir James Ware ? Did they renlly emanate
from the sources indicated ? Are tlie circumstances,
the dates, the names in harmony with certain and un-
contested history? Can the narratives be confirnidd
from any other source ? These an; fair and necessary
tests for stories, all of which are i'ull of bitterness :inil
malice. The modern critic too often prelers to sift and

212 FORGERIES.

scatter to the winds pious legends and poetical fancies.
Few imitate Mr. Nichols in eliminating lies which
have served the purpose of party strife or religions
bigotry.

My answer, then, to the first of these questions is
as follows : Sir James Ware had, I am convinced, no
knowledge whatever of the many documents published
by his son Eobert. Many of them are certainly to be
found now in the books which contain the father's
collections ; but a careful examination of several of
these volumes has convinced me that the papers quoted
by the son are in a handwriting quite different from
the genuine transcripts of the father, and of a later
date. Handwriting underwent a notable change in
the latter half of the seventeenth century. Sir James
Ware, as I have said, died in 1666, and his papers
are in an antique hand, that which he acquired in early
life, or have been written for him by others in a con-
temporary handwriting. Now, the later writing occurs
here and there in different volumes, just where there
was room to insert new matter. These entries are
generally followed by empty pages, but in no case
have I found any of the older handwriting following
one of the suspicious extracts on the same page. The
collections of Sir James Ware, which fill many volumes,
were formerly known as the Clarendon Manuscripts
(not to be confounded with the Clarendon State Papers).
They were purchased by the second Earl of Clarendon
when Lord-Lieutenant of Ireland in 1686.^ Between
1666 and 1686 Robert Ware had plenty of oppor-

' Thon;,'h this coUnction is called Clarendon (Hi the binding, it will
prevent ambiguity if I in future allude to it as Collectanea Hibernica,
a name also given to it.

ROBERT WARE. 213

tuuity of laying his cuckoo eggs in these nests. The
papers afterwards became the property of the Duke of
Chandos, and, when sold by auction in 1746, some
•were bought by Dr. Rawlinson, and are now in Oxford,
the remainder were purchased by Dean Milles of Exeter,
and were by him given to the British Museum. They
are now among the Additional Manuscripts. It will be
easy to understand from these facts that some later
writers, who knew nothing of Robert Ware, have
quoted from the manuscripts, while others, who knew
nothing of the manuscripts, have quoted from Robert's
printed books.

I have no reason whatever to think that the manu-
scripts were ever examined by Strype or Collier, who
first gave currency to some of Ware's myths. The
first and second parts of Burnet's " History of the
Reformation" were printed before Ware's pamphlets
had got about ; consequently ]5urnet says nothing of
the fables of Ware. But on the margin of one docu-
ment, beginning, " Luther's writing spreading abroad " ^
are these words: "Anno 1679, April the 6th, lett
Henry, Bishop of Meath, take copy hereof to send to
Dr. Burnett." This of course cannot be Sir James
Ware's writing, since ho was long ago dead ; yet it is
(|nite similar to the entry at the liead of tho document,
which affects to be Sir James's : " Ex Bib. Cottnens.
I got this memoir on tlie 6th Oct., 1 65 7." Now
JJurnct, in a sermon before the House of Commons,
Januarj' 31, 1688-9, thus spoko : "I inyKclf liavo
seen the letters of tho chiof bishops of that time, from
which it appears that the Queen's stiffness in Tuaintain-
ing some ceremonies fiowed not from their counsels,
1 A'llit. MSS. 4797, fol. 131 - oliin 193.

214 FORGERIES.

but from the practices of some disguisctl Pajnsfs.'' As
he has given nowhex'e in his history any proof of the
existence of disguised Papists influencing State mea-
sures, I can only suppose that he had been afterwards
deluded by communications like the above. It matters,
however, not much whether my theory of the entries
among Sir James Ware's collections bo true or not, be
accepted or rejected. In any case the documents are
spurious, which is the all-important matter. But I
\vould not willingly believe that Sir James is respon-
sible for them, since he nowhere used them, though
he had occasion to do so in more than one of his
printed works, had he known of them.

2. The Forger's Work yet Lives.

I am not engaged in slaying the dead. Ware's in-
ventions are manifold, and some of our latest, and in
many respects best, books of history are tainted by his
slime. Thus Mr. Gardiner, in his " History of England
in the time of Charles I.," has occasion to mention the
Clerkenwell discovery, alluded to above. He writes
as follows : — " As there was nothing treasonable in
the papers, some clever scoundrel thought fit to forge
a letter from one of the community, in which it was
told how the Jesuits had a plot on hand for keeping
alive the quarrel between Buckingham and the House
of Commons ; and this forged letter was widely cir-
culated." ^ Mr. Gardiner in his note refers to Mr.
Nichols, with whom ho is so far in perfect agreement.
But there is a further document, with regard to the
authenticity of which they differ, though neither of
1 Vol. vi. 2^,8.

ROBERT AY ARE. -15

tliem seems to be aware of its origin. This is " A
letter from some of the Lords of the Privy Council in
England to the Lord Falkland, Lord Deputy of Ire-
land." It communicates the news of the Clerkenwell
discovery, and encloses a copy of that Jesuit's letter
which Mr. Nichols and Mv. Gardiner both denounce
as a forgery. But in addition to this the letter says :
" The Jesuits be not only a subtil Society, but also
an audacious sort of people, fearing no punishment,
no, not the halter itself ; " and then mentions a pro-
posal of the Duke of Buckingham that they should be
shamefully mutilated. As this proposal eai'ly in the
eighteenth century was seriously discussed in a printed
treatise/ and was in 1723 actually embodied in a
bill which passed both Houses of the Irish Bai-liament,
and was only prevented becoming law by its rejection
in the English Council owing, it is said, to the in-
fluence of Cardinal Fleury with Walpole, it is of
some historical importance to know on whom the in-
famy rests of the first conception of this devihy. Mr.
Gardiner says : " I incline to think the letter genuine ; "
and as regards this clause of it adds : " The letter
is very characteristic of Buckingham's offhand way of
treating serious matters." To Mr. Nichols' objection
that the letter is dated ]\Iarch 2nd, whereas the Clerk-
enwell discovery only took place on the 1 5th, lu^
replies : " This would be worth attending to if wo
had the original. But the hasty copy whicli is all
we have may easily have substituted the 2nd for tln^
2 2nd March." Now, the hasty copy of which Mr.
Gardiner writes, and which Mr. Nichols printed, is
to be found in the 44th volume of the Collectanea

' lU'piintt-d in If.irlpinn Mipccllany.

2i6 FORGEIIIES.

Hibernica,.^ It is also printed in the second part of
Eobert Ware's " Foxes and Firebrands." ^ From what
lias been already said, and from what I shall prove
beyond question of the fabrication of other documents
printed in this book, and written in the Collectanea
liibernica, no reasonable doubt can exist that what
Eobert Ware was the first to print Eobert Ware had
been the first to conceive. The forged Jesuit's letter
is not his. It had been printed in 1643, and in
circulation, as it would seem, long before;^ but by
pretending that it was sent to Lord Falkland by the
English Council Ware gave it an appearance of genu-
ineness and authenticity. That he made a blunder in
dating this pretended letter of the Council is quite
characteristic. Similar blunders in dates will be found
in many of his forgeries, as I shall show. Were Mr.
Gardiner's conjecture true, that the original was dated
on the 22 nd, it would follow that the Jesuit's letter
had been forged immediately, and had been foisted
on the Council ; whereas Mr. Nichols proves that the
Government knew nothing of such a letter, I con-
clude, then, that we may absolve the Duke of Buck-
ingham from the infamy attributed to him, and throw
it upon its inventor, Eobert Ware. The force of this
conclusion depends on cumulative evidence not yet
given. My present point, however, is the necessity
of sifting thoroughly this man and his work.

Another proof that Robert Ware's inventions are

' Now Addition 4791, fol. 38.

- At p. 125, the pretended Jesuit's letter beinfj at p. 118.

^ Mr. Nichols makes it almost certain that it was the work <>f
Sir .John Maynard, and that it was intended to clear the Duke of
Buckingham, by representing him as hated by the Jesuits.

ROBERT WARE. 217

still living and in vigorous life, after two hundred
years of mischief-working, may be seen from another
specimen. In the Harleian Miscellany^ is a repi'int of
a pamphlet of twenty pages, which was first printed in
London in 1681. It is called "Historical Collections
of the Church of Ireland during the Eeign of King
Henry VIII., Edward VI., and Queen Mary, wherein
are several material passages omitted by historians,"
&c. The pamphlet has no name of author, but from
internal evidence, which I shall explain by-and-by,
on reading it I at once perceived that it was from the
pen of Eobert Ware, Gent. I afterwards found that,
under the title of " Life of Archbishop Browne," it
was printed in Robert's edition of his father's Annals
(Anno 1705). The new revelations profess to be
drawn from Sir James Ware's papers, and mostly
refer to the famous George Browne, first Protestant
Archbishop of Dublin. These I reserve for the
present.

There is also in this pamphlet a story of a Dr. Cole
liaving been sent to Ireland with a commission from
Queen Mary to bring about a massacre of Protestants ;
how, liaving reached Chester, he mentioned his mission,
and showed his commission to a gentleman in the
presence of a Protestant servant girl who had a brother
in Ireland. The maid stole the commission out of
Dr. Cole's bag, putting in its place a pack of cards
with the knave of clubs uppermost, but wrapped it
in tlie old cover. Dr. Colo, unsuspecting the theft,
landed in Dublin on October 7, 1558, and presented
his commiseion to Lord Fitzwalter, Earl of Sussex, tho
Ijord D»']inty, who, on opening the cover, Inirst into

' Vol. V. J). 594.

2i8 I'DliCEinKS.

laughter, and said to the discomfited ecclesiastic, "Go
and get another commission, and in the meantime we
will shuffle the cards." Dr. Cole, of course, found
Queen Mary dead or dying on his return to London,
and so the massacre of Irish Protestants was provi-
dentially averted, and by the shuffling of the cards
Protestantism got the upper hand. Queen Elizabeth
gave the servant girl a life pension of £40 per annum.

The author of this precious story says that it is
from the Earl of Cork's memorial and Ussher's manu-
scripts, copied by Sir James Ware, and wonders that
it is not related by Foxo in his Acts and Monuments.

Does such a story deserve refutation ? Well, if so,
it might be enough to say, with the author himself,
that it had been "omitted by historians" until 1681.
Unfortunately, since then it has been reproduced by
historians. It will be found in Sir Eichard Cox's
Hibernia Anglicana, published in 1689, and in Bishop
Mant's History of the Church of Ireland, published in
I 840. !Mant gives it on the authority of Cox ; and
Cox, though professing to derive it from the anony-
mous pamphlet,^ gives it with confidence, " because
the author quotes the most reverend and learned
I'rimate Ussher, and the memorials of the most noble
and industrious Richard, Earl of Cork." Thus Sir
Pichard Cox's notion of evidence was to accept an
anonymous author's reference to unknown MSS. as
proof of an incredible story. Yet this credulous lawyer
and historian became Lord Chancellor of Ireland.

This is not all. In 1885, Mr. Bagwell published
his " Ireland under the Tudors," a work of considerable

' When Cox wrote, Ware hail not yet fatluTcd his ofifspring. Hu
waited to see its fortunes.

ROBERT WARE. 219

research. He gives tlie story of Cole which he had
found in Ware's life of Browne, but with the following
introduction : " It rests on the testimony of Henry
Ussher, one of the fathers of Trinity College, afterwards
Archbishop of Armagh, and was repeated by his more
famous nephew James Ussher, and by other public
men of repute. In the absence of anything to rebut
it, such evidence can hardly be rejected." ^

Another writer, and one who as Lord Chancellor of
Ireland was accustomed to sift evidence, and has acquired
the reputation of impartiality, the Right Hon. Dr.
Ball, in his " Reformed Church of Ireland," published
in 1886, repeats the tale once more. He tells us
that " Ware refers to Boyle, the celebrated Earl of
Cork, and Primates Henry and James Ussher, as
authorities for this story ; " ^ and on the strength, not
of these autliorities, but of the reference to them, he
writes : " There is no doubt that a story to this effect
was in the next reign (Elizabeth's) current." ^ Lastly,
tliat " the circumstantiality with which the story has
been told " by Robert Ware, tends to confirm its
credibility.

Are these the reflections of scientific historians and
shrewd lawyers ? Who would not think that Primate
Henry Usshcr's testimony to the story about Cole was
to be found in one record, and Primate James Ussher's
in another, and the Earl of Cork's in a third, and
those of the "other public men of repute" in various
Ijooks or ^ISS. ? Who would imagine that the wIio](»
of this tf'stiniony resolves itself into the statement of
Robert Ware ? As soon should I have expected a
saying of Sarah Gamp to be corroborated l)y tlio
^ Vol. i 413. - Appi-ndix K. '^ 1'. 45.

2-0 FORGERIES.

.authority of the respectable j\Irs. Harris, her oft-
quoted yet mythic friend, or the circiLmstantiality of
her gossip adduced in support of its truth.

Mr. Bagwell says that a tale with so many vouchers
must be received, " in the absence of anything to
rebut it." I do not find that he has sought for any
rebutting or confirming evidence, except the fact that
two years previously Cardinal Pole was thinking of
a legatine visitation of Ireland. Against this I may
set the following rebutting evidence. There is no
mention in any English or Irish State document of
Dr. Cole's mission ; and the name of the recipient of
Elizabeth's bounty — either her maiden or married
name, for both are given by Ware to add plausibi-
lity to the story — will be sought in vain in the Calen-
dars. Yet mere trifles are there recorded. There
is an entry of a warrant ^ to deliver eighteen yards
of crimson velvet to the Earl of Sussex, due to him
as chief " sewer " at the coronation of Elizabeth, but of
Elizabeth's bounty to the maid-servant not a word.
Mr. Bagwell tells how Elizabeth was so parsimonious
that she would only authorise her Lord Deputy to
spend ;^I500 a month on the whole government of
Ireland, and urged him if possible to reduce the
expense to ;^rooo ;^ yet she will give £40 a year for
life to a maid-servant ! ^

These are merely negative arguments. But had
Sir Richard Cox, or Bishop Mant, or Mr. Bagwell, or
Dr. Ball, considered this matter with even a small
part of that attention that they certainly would have

* r)n May 24, 1561, Dnnti. Eliz. xvii. lo.

* History, ii. 5.

* A sum equal to ^{^400 of our present money.

ROBERT WARE. 221

given to the refutation of anything favourable to the
Catholic Church, they would easily have discovered that
the meeting of Lord Sussex and Dr. Cole was impos-
sible. According to Ware, the meeting took place on
October 7th, i 5 5 8, in Dublin. Now, it is easy to prove
an alihi as regards the Earl of Sussex, and it shows the
reckless impudence of Piobert Ware (as well as the care-
lessness of those who quote him) that this proof should
be in his o\vn father's Annals. Sir James states expli-
citly that the Lord Deputy left Dublin in the middle
of September, and only returned to Dublin on the
1 8th of November. This statement is borne out by
the Irish Calendars of State Papers. On September
14th Lord Sussex started on an expedition to devas-
tate the coast of Scotland. He returned to Ireland,
but not to Dublin, on October 5 th. He writes on
that day that he is about to engage in some exploits
against the Scotch " in these quarters," i.e., in the north,
for he refers to the Scotchmen settled in the north of
Ireland, followers of O'Donnel and O'Neil.^ We may
therefore bid farewell to the story of Dr. Cole, but not
without the saddening reflection that, had it not been
anti-Catholic in its nature, it would long ago have
been classed among fables by every popular manual of
Irish history.

3. Some Test Cases.

Roljert Ware was the author of several books which
appeared with liis name, and of some anonymous j)aiii-
jihlets. He tells us that, " aljout the year 1678 ho

' Tri.sh Cal. ii. Cx) 71, 75; and On the Sci.tcli in Ireland, IJagw.ll,
ii. 7.

22 > FORGERIES.

set forth in print the examinations of Faithful Commiii
and Thomas Ileath." This pamphlet was reprinted,
with reflections of his own, by a Dr. Henry Nalson,
with the title " Foxes and Firebrands." According to
Ware, both Coramin and Heath, the one a Dominican
and the other a Jesuit, were acting perfidiously as Pro-
testant preachers, for the purpose of inventing heresies,
causing divisions, weakening and overthrowing the
Church of England, and so bringing back Popery.
Nalson, therefore, in allusion to the stoiy of Samson,
calls Catholic priests foxes, who have the firebrand sects
attached to their tails, in oi'der to bring devastation
into the fields of the Protestant religion as established
by the State. Ware was so pleased with this title,
that he republished Nalson's book in 1682, adding a
second part. In 1683 he published "The Hunting
of the Romish Fox and the Quenching of Sectarian
Firebrands," and in 1689 the tliird part of " Foxes and
Firebrands." Of these, and of his other productions,
I shall give an account later on. I confine myself
here to the first part of " Foxes and Firebrands."

Dr. Henry Nalson says : " I will begin with a re-
markable narrative of a Dominican friar, being an
extract out of the Memorials of the Lord Cecil, an
eminent statesman in the reign of Queen Elizabeth,
from whose papers it was transmitted to the Rev.
Bishop Ussher, sometime Lord Primate of Ireland.
The papers of the Lord Primate coming to the hands
of Sir James Ware, late one of her Majesty's Privy
Council in Ireland, his son, Robert Ware, Esq., has
obliged the public by a communication of them."
Here then are three weighty names introduced. Lord
Cecil, by whom is doubtless meant Lord Lurgbley,

ROBERT WARE. 223

formerly Sir William Cecil, Usslier, and Sir James
^Va^e. But the strength of a chain is that of its
weakest link, and neither Nalson nor others after him
took the precaution to test the trustworthiness of
Robert Ware. After this introduction follows a dia-
logue extending through many pages, between a Pro-
testant fanatical preacher named Faithful Commin and
Matthew Parker, Archbishop of Canterbury. The
examination takes place before the Council and in the
presence of Queen Elizabeth, who now and then asks
a question or makes a remark. It turns out that
Commin is really a Dominican friar. He is put back
for further examination, but manages to escape to the
Continent. lie goes to Pome and is imprisoned by
St. Pius v., who hears that he has often preached
iif^ainst the Pope. But Commin writes to his Holi-
ness that ho has something important to communicate ;
und here I will give a page in the exact words of this
book : —

" As soon as the Pope saw him, he said, ' Sir, I
have heard how you set forth me and my predecessors
among your heretics of England, by reviling my per-
son, and railing at my Church ; ' to whom Commin
replied : * I confess my lips have uttered that which
my heart never thought, but your Holiness little thinks
I have done you a most considerable service, notwith-
standing I have spoken so much against you.' To
whom the Pope returned, ' How, in the name of Jesus,
Mary, and of all His Saints, hast thou done so ? ' ' Sir,'
said Commin, ' I preached against .set forms of prayer,
and I called the English prayers English INfass, and
liave persuaded several to pray s:piritually and extem-
pore. And this bath so much taken with the people,

224 FORGERIES.

that tlie Cliurcli of England [service] is become as
odious to that sort of people, whom I instructed, as
Mass is to the Church of England, and this will be a
stumbling-block to that Church while it is a Church.'
Upon which the Pope commended him, and gave him a
reward of 2,000 ducats for his good service."^ Let
the reader bear in mind that all this is not a bit of
modern Irish burlesque, but a part of Lord Cecil's
Memorial ; and that Lord Cecil professes to derive it
from a report made to the Council by a merchant
named Baker. The great English statesman thus
concludes his narrative : " The Queen sent over to her
agent beyond the sea, if possible to have Commin
taken and sent over to England ; but the thing taking
air, and it being the common discourse how the Pope
liad rewarded this impostor, some of his friends gave
him advertisement of his danger, which made him quit
the Low Countries and seek a safe retreat in the
Romish territories."

I owe it to myself to say that, if I have investigated
the truth of these and similar stories, it has not been
for my own satisfaction ; and I have only been con-
vinced of its necessity by the strange credulity in these
matters of whicli I have already given examples. As
regards Faithful Commin, the story is accepted by
Strype, though he had no other authority than Ware.^
It was also given as an illustration of " Rome's Tac-
tics," as lately as 1867, by William Goode, Dean of
Ripon, though he writes not only D.D,, but F.S.A.
after his name, and he gravely informs us that Ware

^ Foxes and Firebrands, part i. p. 27.

^ Strj'pe's Annals, i 342, and his Life ui Parker, i. 48=;.

ROBERT WARE. 225

derived it from Lord Bnrghley's papers.^ Dean Goode
and Strype knew only the printed version in " Foxes
and Firebrands," but to give Ware fair play, I will
state that the same story occurs verbatim in the Col-
lectanea Hibernica,^ where it thus concludes : " This
being a coppy of 1/ Cissell's memorandums of ffaitli-
fuU Commiru Many other memorandums in the same
booke, worth the printing, which booke was amongst
A.Bpp Usher's Manuscripts before his Death." This is
intended to pass as a note by Sir James Ware, but
it is in a later writing, and at the end of the volume,
where several blank pages remained. I ask, then, what
has become of these manuscripts of Ussher ? Their
existence rests entirely on this and similar notes. I
ask again, how it is that a story like the above, of so
public a nature, was never chronicled or alluded to
before the publication of Robert Ware's pamphlet ?
'I'he name, too, of Faithful Commin is utterly unknown
in Dominican annals, and occurs in no State paper of
the period.

To give plausibility to his tale, Ware introduced
names, dates, and many petty circumstances. These
enable us to put him to the test. He says that the
first examination of Faithful Commin took place on
Monday, April 5, 1567. Commin's friends, after his
first examination, gave bonds that ho should appear on
April 12, "but the Spanish Ambassador being that
day to liave his private audience of the Queen," Com-
min was put off to the 13th. Now April 5, 1567,
was not Monday but Saturday. This, it nuiy be said,
merely proves a slip somewhere, and I allow that such

' Rome'H T.icticH, p. 16.

' Addit. IMSS. 47S3 (Codex Clarund<m. xv.).

I'

226 FORGERIES.

an error would not overtlirovv a document otherwise
well proved. But iu this case we have a far better
means of ascertaining the truth than the mere exami-
nation of a date. The Privy Council Registers and
^linute Books still exist, where each meeting is re-
corded, and the subject which was treated. A careful
examination has been made of these books. From this
it appears that the first meeting of the Council in
April 1567 was on the 7th, the next on the i6th.
Neither in these nor in any other meetings in April
is there any question of Faithful Commiu or of any
similar matter. Hence the whole story of the exami-
nations of Commin by the Council is a fiction, and the
memorial of Lord Burghley a forgery, not derived from
Ussher, not copied by Sir James Ware, but the crea-
tion of the crazy yet cunning brain of his unworthy
son.

Dr. Nalson, when going on to relate the second
story that he has borrowed from Eobert Ware, says
that he does so, " that in the mouths of two witnesses
truth may be justified." He forgot that two fahe, wit-
nesses were brought to testify against Him who was
Truth itself. The story of Thomas Heath, as given
in " Foxes and Firebrands," is too long to transcribe
here.^ I can merely give its outline. Thomas Heath
was, according to Ware, a brother of Nicholas Heath,
the deposed Archbishop of York. He had gone to
Ptochester, where his brother had been formerly bishop,
and obtained leave to preach in the cathedral on
April 21, 1568. While preaching, he let drop a
letter in the pulpit, which was found by the sexton
and given to the bishop, Dr. Guest. It was a letter

' It is also in Addit. MSS. 4789 (Codex Clarendon, 42), fol. 36.

ROBERT WARE. 227

addi-essed to Thomas Finn, and written by Samuel
Malt, Superior of the English Jesuits in Madrid. The
letter encloses some Protestant collections, or tracts,
as we should call them, for Finn, alias Heath, to
distribute : " These mixtures with your own will not
only a little puzzle the understandings of the auditors,
but make yourself famous. We suppose your wants
are not considerable at present, by what we have
heard, how your flock do admire you every day more
and more." This letter and the suspicious nature of
Heath's sermon, which was on spiritual or extempore
prayer as opposed to liturgies, caused him to be arrested
and examined by the bishop. He acknowledged that
he had once been a Jesuit, but he had forsaken them
and their tenets, and was even labouring to purify
the new Church of England, and " to take off all
smack of ceremonies that in the least do tend to
tlie liomish faith." But his lodgings in the Queen's
Anns in Rochester were searched. " In one of his
boots were found his beads and a licence from the
fraternity of Jesuits, and a bull dated the first of Pius
(^uintus to preach what doctrine that Society pleased
for the dividing of Protestants. In his trunk were
several books for denying baptism to infants." " After
this," says Mr. Ilobcrt Ware, " Heath was remanded to
prison, and for three days brought to the market-place
at Kochestor, where he stood by the high cross with a
paper before his breast, in which were written his
crimes. Then he was pilloried, and on the last day
his ears were cut off, his nose slit, and his foreliead
branded with the letter P, and ho was condemned to
endure perpetual imprisonment. But it lasted not

228 FORGERIES.

long, for a few months after he died suddenly, not
without the suspicion of having poisoned himself."

Ware knew his contemporaries so well, and how
easily they would accept any anti-popish story with-
out inquiry, that he boldly stated : *' The following
narrative [of Heatli] is a true copy taken out of the
Kegistry of the Episcopal See of Rochester, in that
book which begins Anno 2 and 3 Phil.-et-Mar. and
continued to I 5 Eliz." Luckily the registers of Roches-
ter for the year i 568 are not lost, and I have the tes-
timony of two Protestant gentlemen, who have made
a special search to test this story, that they contain
not one word about the matter, but merely the ordinary
records of episcopal administration. I can also add
that the names of these two Jesuits, Thomas Heath
and his provincial, Samuel ]\Ialt, are unknown in the
records of the Society,^ and will be sought for in vaiu
in the Indices of State Papers.

Dean Goode, after copying this story from " Foxes
and Firebrands," calmly states : " The whole account
is taken from the Episcopal Registry of Rochester.^
Thus, while he is engaged in making a long and furious
attack on the Catholic Church for forgery and dis-
honesty, he repeats these silly tales without taking
the trouble to verify the reference given or to test
any one of the names or circumstances or dates that
are introduced.^ Strype and others had adopted the
same easy plan of calumniating before him.

^ See Foley's Records, Series I. 209.
^ Rome's Tactics, p. 17, note.

2 The whole pamphlet of 100 pages is filled with spurious matter of
the same kind, in great part taken from Ware or Ware's copiers.

ROBERT WARE. 229

4. A Forged False Miracle.

The " ill bird," Robert Ware, was not satisfied un-
less he could foul his own nest. We have seen some
of his calumnies against English priests ; I will now
expose a too successful attempt to throw dirt on the
priests and religious of the City of Dublin — too suc-
cessful, I say, because some of it has been left sticking
on them to this day. The following story I copy ver-
batim from the fifth chapter of his book, called " The
Plunting of the Romish Fox," published in Dublin in
1683:—

"Queen Elizabeth se;it over into Ireland Thomas Fitzwalters,
Earl of Sus-ex, anuo 1559, Lord-Lieutenant of Ireland, who
landed at Dalkie upon the i6th August the same year. At
his reception in the cathedral church of Christchurch, in Dublin,
Mr. Nichol Dardy sant; the Litany in the English tongue, this
being the first beginning of Reformation in our Queen's reign
there since King Edward's reign, all reformity being expulsed
Ujion that hopeful prince's death.

"This alteration stirrred up the malignity of several of the
Romish clergy then lurking and wandering in that city, so that
a Pia Frmis was contrived, purposely to calumniate and vilify
lier Majesty's endeavours for the reformation of the Protestant
Church of England. There was one Richard Leigh, who had
])ecn formerly of the priory of the cathedral, who at this
time undertook to work this intended fraud or pretended
miracle. 'J'he better to contrive this his purpose, he prepared a
sponge, and the night before the Sunday following, her Majesty's
Viceroy being to come to that cathedral with his attendance, this
Romish impostor placed the same in a bowl of blood to soak
up the same. Early in the morning Richard Leigh came, and,
watching his opportunity, brought a stool with him to stand on,
and in that cathedral there being an image of marble of (Jiirist,
standing with a reed in Ilis liand, the crown of thorns carved on
J I is head, he placed the sponge over the image's head, within an

230 FORGERIES.

liollow of the crown. Tlie sponge beinp; swollen and lie.avy with
the bloodthat it soaked, began to yield forth the same, which ran
through the crevices of the crown of thorns, and truckled (sic)
down the face of this image. The people did not perceive the
same at the first ; but whilst her Majesty's Viceroy was at ser-
vice, together with the Archbishop of that diocese. Doctor Hugh
Curwin by name, and the rest of that Privy Council, this im-
postor, with his associates, cried one to another, 'Behold, our
Saviour's image sweats blood.' Several of the common people
wondering at it, fell down with their beads in their hands, and
prayed to the image. This report caused a number of people to
gather together to behold this miracle, this impostor all the time
saying : ' How can He choose but sweat blood whilst heresy is
now come into His Church 1 '

"The news hereof disturbed the Lord of Sussex, the Arch-
bishop, and the rest of her Majesty's Privy Council of that realm,
60 that they hastened out of the choir fearing some harm. When
they came out they beheld several people upon their knees,
thumping of their breasts, crying out, ' Mea culpa, mea maxima,
culpa.' Christopher Sedgrave, one of the aldermen, and mayor
of that city, although he had been at the English service, drew
forth his beads and prayed with others before this image. Hugh,
Archbishop of Dublin, being displeased at this change, caused
a form to be brought out of the choir, and then had the sexton of
that cathedral to stand thereon, and search and wash the imaue
to see if it would bleed afresh. The s*!xton, standing upon the
form, and perceiving the sponge within the hollow of the image's
head, cried out, ' Here's the cheat ! ' which, being brought down,
was shown unto the idolators, who were much asliamed, and some
of them cursed Father Leigh and three or four others who had
been the contrivers of the cheat.

"The punishment that the Archbishop inflicted on these im-
postors was to stand upon a table with their legs and hands tied
for three Sundays, with the crime written upon paper and
pinned to their breasts. Afterwards they were im^jrisoned and
60 banished the realm.

"The Sunday following, Hugh, Archbishop of Dublin, preached
before her Majes;y's Lieutenant and that Council, and before
these impostors, who were placed on a table before the pulpit,

ROBERT WARE. 231

choosing this text, ' And therefore God shall ?^end them strong
delusions, that they should believe a lie' (2 Thes. ii. 11). This
text falling out so pat, and these impostors standing in the view
of the spectators, converted and reformed above a hundred per-
sons of that city, wlio vowed they would never hear ilass any
more,

" The Archbishop of Dublin wrote this relation, and to this
effect, to his brother Arclibishop of Canterbury, I\Iatthew Parker,
who was at this time very joyful at the reception hereof, by
reason that the clergy were at this present debating whether the
images should stimd in the churches or no, the Queen herself
being indifferent whether to have images or to destroy them.
This letter being shown unto her Majesty, wrought on her to
consent for throwing of images out of tlie churches, together with
those texts of Scripture as the Archbishop of Canterbury and
other divines gave her for the demolishing of them.

"Upon the loth September, anno 1559, Hugh, Archbishop of
Dublin, caused this image to be taken down, although he had
caused the same to be set up at his coming into that see, being
formerly pulled down l)y his predecessor, George Brown, which
the said Hugh specifies in hia letter to the Archbishop of Can-
terbury."

Strype, in his " Life of Parker," ^ has given the
same story, in the saine words, though with several
inversions in the order of the narrative. He makes a
marginal reference to " Cecil's Memorials in Hunting
of the Romish Fox," p. 85 ; and Robert AV'are, in the
heading of the chapter v., says, "Taken out of the
Lord Cecil'.s Memorials." The Protestant Bishop Mant,
after quoting the story in full, is content to say,
" Such is the account of this monstrous imposition
given by Strype," as if Strype's authority dispensed
him from inquiring into the nature or existence of the
mysterious Cecil's Memorials, from which the story
was professedly derived. 'J'lie editors of Parker's
' Vul. i. i>. yo.

232 FORGERIES.

Correspondence, Mr. Bruce and the Rev. J. Perowne,
copy the fable from the "Hunting of the Romish
Fox," apparently without misgiving, but with regret
that the original documents have not been discovered.^
Lastly, even Mr. Bagwell has been content to give the
'' Story of the Bleeding Christ " on the sole authority
of Strype. After relating the discovery of the sponge,
he writes : " The Protestants were triumphant, the
Roman party confounded, and Curwin's orders to have
the statue broken up were obeyed without demur.
Parker made good use of this occurrence to persuade
the Queen to have images removed from all the
churches. The exposure of so gross a fraud may
have contributed to secure outward conformity in
Dublin; but among the Irish-speaking people in the
country it was perhaps scarcely heard of." "

Now, I would ask Mr. Bagwell this question: By
whom was this bleeding Christ ever heard of, whether
Irish or English-speaking, before Robert Ware ? Who
amongst all the writers of history, English or Irish,
has one word about this gross and public fraud until
it appeared in the " Hunting of the Romish Fox " in
1683 ? Or what confirmation of it has been found,
after sorting and searching every manuscript pre-
served in the State archives of England and Ireland,
or the muniment rooms of English or Irish nobles ?
Robert professes to derive it from his fathers col-
lections ; yet Sir James Ware has not alluded to it
in his account of the Archbishops of Dublin. Could
he have omitted such a matter had he known of it,
or could he have been ignorant of it had it really

' Parker Corresp., p. 95. Ed. Parker Soc.
" Ireland under the Tudors, ii. 354.

ROBERT WARE. 233

happened ? The matter regards England as well as
Ireland ; for tlie letter of Curwin was addressed to
Parker, and was by him shown to the Queen, accord-
ing to the stor3\ Why, then, is it not in Parker's
Manuscripts in Cambridge ? Parker carefully pre-
served his correspondence, and the originals still exi«t.
Or, again, why is there no mention in Foxe or in
Camden of the receipt of this important letter, and its
influence on Elizabeth's mind ?

Besides his history of the Irish bishops, which in-
cludes those of Elizabeth's reign. Sir James Ware
wrote a volume of Annals, which he brought down
only to the death of Queen ]\Iary ; but Robert made a
continuation in English, which was printed in 1705,
after his death, and in this he did not venture to
insert the story of the bleeding Christ. Why ? Per-
haps when he prepared that continuation he had not
yet invented the story, or more probably there is
another reason. Ware's continuation is substantially
a reproduction of the " Loftus Annals." Sir Dudley
Loftus, grandson (or grand-nephew) of Adam Loftus,
Elizabeth's Archbishop of Dublin, was a contemporary
of Ilobert Ware. Ho made largo collections relative
to Irish history. These are still unpublished, but the
original manuscript is in the Marsh Library in Dublin.
It has been carefully examined with a view to the pre-
sent paper, and I can declare not only that there is not
a word relating to tliis false miracle, but that, so far
as its statements can be relied on, they give proof that
tlie story of Robert Ware is a pure fabrication. I
Hay, 80 far as the statements are trustworthy, merely
because tlio Loftus Manuscript is not a contem]K)rarv
document. It seems, however, to have been drawn

234 FORGERIES.

up from good sources, and in this part of it at least
is in harmony with facts otherwise known. Now the
Loftus Manuscript merely says : " The service in
English ceased to be read publicly from the death
of Edward VI. until the second coming over of the
Earl of Sussex ; but then, when he received the sword
at Christ Church, Sir Nicolas Dardy sang the Litany
in English." This is all. But I ask again : The
writer from whom Loftus drew his information about
the English Litany, was he likely to chronicle the snap
of the pistol, so to say, and omit the discharge of the
cannon ? The inti-oduction of a translated Litany
was an event to be handed down, but the bleeding
Christ, the three weeks' public penance of the impos-
tors, the Archbishop's sermon, the conversion of a
hundred citizens of Dublin from Mass to — it is not
said what— these were things to be passed over, and
only to be learned at last by the discovery in Sir
James Ware's papers of a copy of a hitherto unsus-
pected " Memorial of Cecil," telling of a letter to Par-
ker which has perished, and which he never seems to
have mentioned except to the Queen.

And, once again, if we examine the story as we have
it from Ware's pen (the only known source, since
Strype merely copies Ware), is there any intrinsic or
extrinsic probability about it? In August 1559, he
represents " the Romish clergy " as " lurking and wan-
dering in that city." They were then in full posses-
sion of benefice and office ; as yet not one had been
deposed, nor had Parliament been summoned to bring
about in Ireland the change of religion that was taking
place in England. From what then were the priests
lurking ? As regards the draniatis 2^C7'S07ice, Chris-

ROBERT WARE. 235

toplier Sedgrave, the mayor's name, was easy to ascer-
tain, and Nicolas Dardy was found in Loftus. But
who was Leigh ? We are told that Eichard Leigh, or
Father Leigh, as Ware afterwards calls him, had been
*' formerly of the priory of the cathedral." Now in
the charter changing the prior and regular canons of
Holy Trinity (since called Christ Church) into a dean
and secular canons, a full list is given of the commu-
nity ; but Richard Leigh's name is not among them.^
I may leave to the judgment of the reader whether it is
probable that impostors would have adopted a trick so
easy to discover as that of placing a sponge within the
crown of thorns ; and also whether the way to make
blood flow is to allow it to coagulate all night in
a sponge, and then put the sponge on a piece of cold
marble. On the whole, " the strong delusion to believe
a lie " seems to me not to have prevailed among the
Dublin Catholics of 1559, but among the Protestants
of England and Ireland ever since the year 1683.

A few years ago the cathedral of Christ Church was
" restored," in an architectural sense. At a vast ex-
pense the whitewash and other accumulated vandalisms
of three centuries of Irish Protestantism were removed.
On this occasion a splendid volume was published, in
which tlie architecture was explained and illustrated
by Mr. Street, and very naturally an historical sketch
of the cathedral was prefixed. This was from the
pen of the Rev. Edward Seymour, precentor of Christ
Cjiurcli. Wliat a goldon opportunity for removing
historical rul^bish and restoring truth ! Put tin, tho
old story is repeated, with even a few fresh (lHn1)s from

' See 20th R'jjort of the I)< i>uty Ki-tpi r of the Public Rccordit iii
Ireland, p. 1 16.

236 FORGERIES.

]\lr. Seymour's brush. lie tells us that, in acccrdance
with Queen Elizabeth's injunctions, the English litany-
was used at the installation of the Lord Deputy " in-
stead of the Latin Mass." These last words are Mr.
Seymour's own gloss. In Elizabeth's instructions to
Sussex, which may be seen in Shirley's Original Let-
ters, there is no question of omitting Mass. Great
men or officials are merely exhorted to adopt the re-
formed rites in their own homes. We do not know
what Litany was used, probably the Litany of the
Saints in the English and curtailed form approved by
Henry VIII. But in any case there was no abolition
of Mass, Mass may not have been said on the occa-
sion of the Lord Deputy's receiving the sword ; but it
would certainly have been said on the following Sun-
day when the cheat is supposed to have been got up.
Mr. Seymour then continues : " Upon this the oppo-
nents of the reformed worship resorted to the following
means (narrated by Strype in his ' Life of Archbishop
Parker ') to cast discredit on the English service, and
prevent its introduction into Ireland." He then gives
the story. How much better both for himself and for
truth would it have been had Mr. Seymour written :
" The opponents of Catholic worship, Ware and Strype
and their followers, resorted to a most unworthy forgery
to cast discredit on the priests and people of Dublin."
Is it useless to hope that some day candour and love of
historic truth will prevail over party spirit and readi-
ness to believe evil ? ^

1 I regret to find the stories of Cole and his cards, and of Ciirwin
and his statue, told witliout misgiving in the new National Biographi-
cal Dictionary.

ROBERT WARE. 237

5. Forged Prophecies.

The forged prophecies that I have met with are all
malicious. Like the popular Protestant interpretations
of Divine prophecies, they are intended to support the
view of the preternatural iniquity of hated political or
religious adversaries, by the fact that this iniquity was
deemed worthy of being the subject of Divine intima-
tions years or centuries before. I will give a few
examples.

I. A British Prophet. — Among the papers of Sir
James Ware, which are the depositories of Robert
^Va^e's inventions, is a page which I cannot indeed
prove to be his, but if not his it is that of a kindred
genius. I suspect it to be Robert's own because of
the coincidence tliat it professes to be drawn from the
Rochester Registers, the apocryphal source of the
story of Thomas Heath. It is scarcely necessary to
remind the reader that it has been a favourite theory
with Anglicans that they represent at least the spirit
of the ancient British Church, and that the British
Church knew nothing of Roman supremacy. The
Collectanea Hibernica/ at fol. 124, states that the
prophecy has been taken from " the register belonging
10 Rochester, and translated out of the Saxon characte'*
by John Gavende, sometime cliaplain to tlie said Bishop,
being named Edmund Gest, A.u. 1564." I need not
give tht^ full rigmarole of this prophecy. It is enough
to say that Gnatus, a liritish prophet, meets St.
Augustine, and upbraids him witli calling the Bishop
of Rome Vicar of Christ ; ho foretells the pride and
' Now Addit. MSS. 4762.

238 FORGERIES.

usurpation auJ idolatry that in future ages will come
from Rome, and their final downfall under a " Judith
who will one day arise ; " by Judith being of course
meant the valiant and beautiful Elizabeth, with a hint
that the Pope is the proud and intoxicated Holofernes.
II, Archbishop Ussher. — The gift of prophecy was
not confined to the ancient British Church. It fell
also on the prelates of the Protestant Church of Ire-
land. Dr. Mant tells us that when the Queen and
her Council in England held back the hands of Adam
Loftus, Archbishop of Dublin, from enforcing the penal
laws regarding religion in 1601, "the spirit of Ussher
[then a young man] was stirred within him by this
new condition of things. He feared that the allowance
of the free exercise of the Papist religion by public
authority would tend to the disturbance of the govern-
ment both in Church and State. He was deeply
sensible both of the offensiveness of its idolatrous
practices in the sight of God, and of its intolerant and
persecuting action, which made it so dangerous and
pestilential to man." So he preached a sermon before
the Lord-Lieutenant and his Council, in which he
proved by a text from Ezekiel that, after forty years,
retribution would fall on Ireland. " This application
of the prophecy," writes Dr. Mant, " was made in
1 60 1, and in 1 64 1 broke out that rebellion, which
was consummated in the massacre of many thousands
of its Protestant inhabitants by those whose idolatrous
religion was now connived at. The foreboding, in
general, may have been no more than the result of
judicious conjecture and foresight, actuated by an inti-
mate knowledge of the true character of the Romish
religion j the coincidence of time may Lave been a

ROBERT WARE. C39

fortuitous circumstance ; but it can hardly excite sur-
prise that many of those who were apprised of the
prediction, and who witnessed its accomplishment, re-
garded it as an effusion of inspiration." -^

There is one difficulty in this matter which Dr.
]\Iant does not clear up. It is, that the massacre was
not the result of toleration but of persecution. In
1626 twelve Protestant Irish bishops, led on by
Ussher, made the following formal judgment: "The
religion of the Papists is superstitious and idolatrous ;
their faith and doctrine erroneous and heretical ; their
Church, in respect of both, apostatical. To give them
therefore a toleration, or to consent that they may
freely exercise their religion and profess their faith
and doctrine, is a grievous sin." ^ And the lay autho-
rities, who got iuto wealth and power by the most
shameless fraud and spoliation, were but too ready to
conform their practice to this religious theory. They
iiad scruples about toleration, if unscrupulous in every-
thing else. " The new men," says Mr. Walpole, " were
all of strong Protestant tendencies. Accordingly we
find a regular harassing of the Roman Catholics by
the Castle authorities, the Oath of Supremacy being
constantly required, and the Act of Uniformity steadily
enforced, to the exclusion from public ofiices and pro-
fessions and the systematic impoverishment of those
who refused the one or disobeyed the other."^ ^Mr.
Walpole has headed tl)e chapter in which he recounts
these things, " Sowing the wind again." But if
religious persecution was hai'assing, the wholesale con-
fiscations of the " plantation " of Ulster drove the

■ HiMtory, i. 3^9. '■' Maiit, p. 423.

■• History of tlie Kingdom of Ircluiid, p. III.

240 FORGERIES.

people to madness, and Mr. Goldwin Smith, a writer
in no way favourable to Catholics, in describing the
massacre of 1 64 1 , writes : " It presents an appalling
but perfectly credible picture of the vengeance which
a people brutal ised by oppression wreaks, in the
moment of its brief triumph, on the oppressor." ^ He
then goes on to say that " as soon as the diabolical
struggle had begun, the English and Scotch colonists
perhaps exceeded the Irish in atrocity," of which he
gives some specimens, and concludes : " Such is the
effect of ascendancy on the character of the ascendant
party." Thus, then, what Dr. Ussher and Dr. Mant
represent as the Divine punishment of the grievous
sin of toleration, history records as the natural result
of persecution and oppression. Dr. Mant says that
during the long period of toleration " for several years
a deep plot was laid for a general rebellion and
massacre of the English and Protestant inhabitants by
Papist priests and Jesuits of the Continent, in con-
junction with those of Ireland." Mr. Goldwin Smith,
on the contrary, says : " This outbreak of savage
vengeance seems to have been unpremeditated and
opposed to the policy of the leaders ; " and Mr. Wal-
pole writes : " Some of the Irish priests and Jesuits
were especially conspicuous for acts of Christian mercy,
hiding the terrified supplicants under the altar-cloths,
and striving to stop the bloodshed at the risk of their
own lives." ^

Robert Ware was one of those who had heard of
Ussher's sermon. He improved the opportunity. In
1680 he printed a pamphlet of eight pages on the

' Irish History and Irish Character, p. io8.
^ History of the Kingdoui of Ireland, p. 234.

ROBERT WARE. 241

prophetic spirit of Ussber/ which he issued agaia ia
1687, with the boast that no one had ventured to
deny the authority of his documents.^ The substance
of Ussher's utterances is that evil days were coming
for Protestants by the hands of the Papists, " and
that the then Pope should be the chief instrument in
it." This bit of history is peculiar to "Ware. To us
all this may appear trivial and tedious. But let it
be remembered that, in 1680, when Ware's pamphlet
appeared, rewards were publicly offered by the Govern-
ment to witnesses from Ireland who would come for-
ward and give evidence in confirmation of the story of
Gates, that a general massacre of Protestants was in
preparation. Let it be also remembered that Arch-
bishop Plunkett was being accused of a conspiracy to
raise 70,000 men for that purpose. Thougli AYare
did not come forward as a witness, and only dabbled in
liistory, yet it was history of this kind that perverted
the minds of both juries and judges, and made Chief
Justice Scroggs say, in delivering his sentence against
the venerable Archbishop, that " his religion was ten
times worse than all the heathenish superstitions, the
most dishonourable and derogatory to God and to His
glory of all religions whatsoever, for it undertakes to
dispense with God's laws, and to pardon the breach of
them."

III. AHcnmsnop Browne. — 'J'iie prognostications
of Gnatus and Ussher are vague and unsatisfactory
compared with the predictions of Archbishop Browne,
" Saul among the propliets " caused bewilderment to
the Israelites, but what was that plienonienon to

' It is in the r.ritiHli MiiReuin. PrrKS murk 1 17, d. 33.
'•' Iifjirint'd in Ilarliiim Mined, vji. 540.

2- FORGERIES.

Urowue among the prophets ? The tool of lleniy
VIII. in all dirty work, he was the very last man to
whom a Divine communication could have been sup-
])0sed to be made, unless it were like Balaam or
Caiphas, to foretell a calamity impending over himself
or his own people. Robert Ware seems, however, to
have given his heai-t to this man as the founder of
Protestantism in Ireland. lu 1 68 1 he printed a
pamphlet with the following title : " Historical Collec-
tions of the Church of Ireland during the Ileign of
King Henry VIII., Edward VI., and Queen Maiy,
wherein are several material passages, omitted by other
historians, concerning the manner how that kingdom
was first converted to the Protestant religion, &c., set
forth in the life of George Browne, some time Arch-
bishop of Dublin." ^ As usual these revelations, un-
known to former historians, are supposed to be derived
from the papers of Sir James. The pamphlet was
embodied in the English translation of Sir James
AVare's Annals in 1705, and called the Life of Arch-
bishop Browne. From this bundle of forgeries, for
such it is, is derived the story of Cole and his pack
of cards that I have already related." Many of the
speeches and letters of Browne given by Cox and
Mant and Dr. Ball have no other origin or authority.

In this pamphlet occurs the marvellous prophecy of
Henry's Archbishop. It is part of a sermon preached
on the first Sunday after Easter in 1551. His text
was, " Open mine eyes, that I may see the wonders
of Thy law." First he sees wonderful things about
images, then more wonders still about false prophets,

^ Reprinted in Haileian Miscel., v. 595.
^ See supra, p. 217.

ROBERT WARE. 243

and at last, in the full burst of inspiration, he cries :
" There are a new fraternity of late sprung up, who
call themselves Jesuits, which will deceive many, who
are much after the Scribe and Pharisee manner ; . . .
these will turn themselves into several forms, with the
heathen an heathenist, with atheists an atheist, with
the Jews a Jew, with the reformers a reformade, pro-
fessedly to know your intentions, your minds, your
hearts and your inclinations, and thereby bring you
at last to be like a fool that said in his heart there is
no God. These shall spread over the world, shall be
admitted into the councils of princes, and they never
the wiser ; charming of them, yea making your princes
reveal their hearts and the secrets therein unto them,
and yet they not perceive it . . . yet in the end, God,
to justify His law, shall suddenly cut off this society,
even by the hands of those who have most succoured
them and made use of them. So that at the end they
shall become odious to all nations, they shall bo worse
than Jews, having no resting-place on earth ; and then
shall a Jew have more favour than a Jesuit."

This has been praised as a very remarkable sermon,
and so indeed it would bo had it been preached in
I 551 as pretended. For at that time St. Ignatius
was still alive, and not one Jesuit had ever been seen
l)y Browne or his auditors. Two Ji-suits had indeed
been for a few weeks in Ireland, in i 541, but as they
had lived in concealment, their visit had probably
never been heard of by ]>rowne. llobert Ware says
that his father got this sermon from Anthony Marsh,
late ]*ishop of Meath, but as Sir James gives no hint
of it ill his notice of Browne, we may easily know what
was its real origin. Its object was to give support to

2U FORGERIES.

the murders being perpetrated, about the time of its
publication, on so many innocent and excellent Catholics,
Jesuits, and others.

IV. St. Laseriaxus. — Robert Ware thought it a
most cunning device to make his enemy, the Catholic
Church, predict her own downfall, and to do this he
hit on the egregious plan of invoking papal authority
for his concoction. In the same Life of Browne he
says that in 1538 a Franciscan friar, named Thady
Birne, was apprehended in Ireland and cast into prison,
where he committed suicide, and that amongst his
papers was found the following letter, addressed to
the great chieftain of the north, Shane O'Neil : —

"My son O'Neil,— TIioii and lliy fathers are all along faitliful
to Vie Mother Church of Rome. Hi.s Holiness Paul, now Pope,
and the council of the holy fathers there, have lately found out a
prophecy tliere remaining of one St. Laserianus, an Irish Bishop
of Cashel, wherein he saith that the mother Church of Rome falleth,
when in Ireland the Catholic faith is overcome. Therefore, for
the glory of the mother Church, the honour of St. Peter and your
own seciu'eness, suppress heresy and his Holiness's enemies, &c.
— Episcoi'us Metensis. Rome, April 28, 1538."

It seems almost incredible that this idiotic effusion
should really have been supposed to have emanated
from the Holy See ; yet such is the fact, and it is
accepted without any misgiving by Cox, Mant, and
others. Even Mr. Goldwin Smith writes: "In the
time of Henry VIII. a prophecy went abroad that the
Catholic Church would fall when Ireland ceased to be
Catholic."^ He is wrong. We may hope that Ire-
land will remain faithful to the end ; but the promise
about the gates of hell is made to the see of St. Peter,

^ Essay on Irish History, p. 94.

ROBERT WARE. 245

not to the Church of St. I'atrick, and the Thady-Bivne
prophecy is of Protestant, not Catholic origin, and
came from the forge of Eohert Ware in the time of
Charles II., not from Pope Paul III. in the time of
Henry, much less from St. Laserian of Cashel, a saint
not known to history or to Irish hagiology.^ I will
not delay further on this than to ask the reader to
note the phrase, " the mother Church ; " for this phrase
may be called the private mark of llobert Ware. He
puts it in every document, whether supposed to eman-
ate from Popes or Jesuits, to have been composed in
]jatin or in English.

6. Forged Dispensations and Indulgences.

Sir Ilichard Cox, and after him Bishop Mant, give
a tremendous form of oath, prescribed, they say, by
Pope Paul III. in 1538, to be taken by all Irishmen.
It is too long to quote fully. I give some speci-
mens : — " I, A. B., do vow and swear to maintain,
help, and assist the just laws, liberties, and rights of
the Mother Church of Rome. I count all acts made,
or to be made, In' heretical powers of no force, or to
bo practised or obeyed by myself, or any other son
of the Afoiher Church of Rome. I do further declare
him or her, father or mother, brother or sister, son or
daugiiter, husband or wife, uncle or aunt, nephew or
niece, and all others, nearest or dearest relations, friend
or acquaintance whatsoever, accursed, that either do or
shall hold, for time to come, any ecclesiastical or civil,
above the authority of the Mother Church; or that do
or shfill obey, for tlie time to come, any of the Mol/icr

' St. Lasniian of L<ighlin in wtll kiicwii.

2^6 FORGERIES.

ClmrcKs opposers or enemies; so God, tlie Blessed
Virgin, St. Peter, St. Paul, and the Holy Evangelists
help," &c. I need scarcely say that this is not to be
found in the Roman Bullariurn, nor did Cox or Mant
condescend to look for it there. It is taken from
Robert Ware's "Life of Archbishop Browne," and
comes from a pretended letter from Browne to Crom-
well, not found in any other collections, one of those
documents so curiously known to Ware in i68i, and
never seen before or since. I have already remarked
the phrase, " Mother Church " of Rome, by which
AVare's documents may be recognised. It occurred
three times in the short letter to O'Neil. It occurs
four times in this oath. We shall see it again and
again.

lu his " Foxes and Firebrands " ^ Ware says that
" an indulgence was granted by Paul III. for to kill
any that followed Luther's opinion, a thousand years'
pardon for his sins, besides the honour to be enrolled
by the name of Rome's faithful soldier." To the
same Pope he attributes other grants too obscene to
be transcribed. Again : " This Pope Paul, by his
Bull entered at Paris ( ! ) runs Englished thus : —
' Whereas we find the heretics now concord in the
administration of the Sacrament of the Body of Jesus,
we grant full remission of sins to those our sons of
oiir Mother Church that shall stop or hinder their
union among heretics.' " ^ This is quoted by Dean
Goode as an authentic document. Robert Ware gives
the following information regarding the Council of
Trent, which is certainly supplemental to all that has
been recorded by Pallavicini or Le Plat, or even by
1 Part ii. p. 23. 2 111,1 p 24.

ROBERT WARE. 247

Sarpi. Those authors tell us that the Council, after u
long interruption, reassembled for the eleventh session
on May i , 1551, and that even then, as only thirteen
bishops bad come, it was pi'orogued to September.
But "Ware says that " In the year 1550 the Jesuits
of Paris their opinion was to the Council of Trent
that the Pope and the Council were above all that
is called God, and of greater force than the Scripture
was ; for which opinion one Veratus returned this
Society thanks from the Council that their acts and
the Pope's were beyond the law, the prophets, and
the Scriptures."

Perhaps the reader may ask impatiently why I
transcribe stuff like this. I do so because it is neces-
sary to show what sort of a man was llobert "Ware.
All his documents are not so palpably absurd, and
we have seen that some of them have been accepted
by ^Ir. Bagwell, Dr. Ball, and one of them by ]\Ir.
Gardiner. It is, therefore, necessary to examine the
veracity or authority of the man on whose voucher
their authenticity rests.

Ware then continues : " The messenger between the
Council of Trent and the Jesuits of Paris was Ludovich
de Freake, formerly a priest in England, who brought
with him up to Paris, from the Council, several kinds
of indulgences and instructions for the Society to
undertake and grant and teach," They are to mako
use of the confessions of the people to ascertain llnif
sentiments, "to make memorandums of things doubt-
ful or suspicious, and to give the See of Pome intelli-
gence that the Mother Church might be informed :iii(l
all evil prevented." They are to associate with \wi\'-
tics, and to disguise their profession; and "ye may,

248 F0KGERIE3.

with leave of any tlirco of the society, be perniittetl to
wear wliat dress you think convenient ; and any of
you thus dispensed may go with the heretics to any
of their heretical meetings. If you own yourselves
clergymen, then to preach, but with caution, till ye
be well acquainted with those heretics ye converse
with, and then by degrees add to your doctrine by
ceremonies or otherwise, as you find them inclinable."
They are authorised to dispense with clever laymen
also to feign heresy ; and " in case they scruple in
taking of oaths, you are to assure them that they are
to be kept no longer than the Mother Church sees it
convenient. Or if they scruple to swear on the Evan-
gelists, you are to say unto them that the translation
on which they swear his Holiness hath annulled, and
therefore it is become heretical and all one as upon
an ordinary story-book. You are also dispensed with
to marry after their manner, and then ye safely may
make answer that heretical marriage is no marriage,
for your dispensation mollifies it so, that at the worst
it is but a venial sin and may be forgiven. You are
not to preach all after one method, but to observe the
place wherein you come. If Lutheranism be prevalent,
then preach Calvinism ; if Calvinism, then Lutheran-
ism ; if in England, then either of these, or John
Huss's opinions, Anabaptism, or any that are contrary
to the Holy See of Rome, by which your function will
not be suspected, and yet you may still act in the
interest of the Mother Church, there being, as the
Council are agreed on, no better way to demolish that
Church of heresy than by mixtures of doctrines, and
by adding of ceremonies more than be at present per-
mitted. Some of you who undertook to be of tliis

ROBERT WARE. 249

sort of heretical episcopal society, bring it as near to
the Mother Church as you can; for then the Lutheran
party, the Calvinist, the Anabaptist, and other heretics,
will be averse thereunto, and thereby make that Epis-
copal heresy odious to all these, and be a means to
reduce all in time to the Mother Church. . . . Dated
the fourth Ide of November, i 5 5 i. Beneventum.'"

All this was, of course, intended by Ware to cast
odium on the Pi'otestant dissenters, as well as on what
were then called the Arminiau clergy of the Church
of England, as if they were Jesuits in disguise. Dean
(4oode, who swallows it all, prints it with copious
italics and small and large capitals, as if it were a most
important revelation as to the character of the Ritual-
istic clergy of to-day. He did not reflect that it would
equally prove that he himself was a designing knave
with a lloman dispensation. It would probably be
useless to tell men who do not see the intrinsic folly
of such documents that they are refuted by external
evidence also. However, I will mention a few facts.

1. The mysterious word " Beneventum " is explained
by Ware, in a marginal note, to mean that Casa,
liishop of Beneventum, was the spokesman or secre-
tary of the Council of Trent. Ho drags in his name
because of an infamous forgery which in the seventeenth
century had been attached to him. But ("asa never
sat in tlic CJouncil of Trent; and between ]\Iay 155 I,
and April 1 552, was Apostolic Nuncio in Venice.^

2. No such Jesuit as Ludovic Freako is known in any
l)istory but that of Ware. In a marginal note of one
of Lis manuscripts ^ he says that Ludovic was cousin

' See Mi),'nt''H T;ill(vviciiii, iii. icx).
" Addit., 4785, ful. 27 b.

250 FORGERIES.

sj^erman of EdwarJ Freak, Protestant Bishop of Roclies-
ter.^ He is fond of instituting these relationships.
The Jesuit Heath is brother of Archbishop Heath, and
John Warham, wlio translates an imaginary bull of St.
Pius v., is nephew to Archbishop Warham.^ 3. There
were no Jesuits in Paris at this period. 4. All the
above, and much more, is supposed to be related by
Samuel Mason, a converted Jesuit, who made his
public retractation in Christ Church, Dublin, on June
6, I 566, and then wrote out a statement for the Lord
Deputy, Sir Henry Sidney, which Ware pretends to
have been preserved by John Garvey, then Dean of
Christ Church, and afterwards Primate. It is needless
to say that the name of Samuel Mason is not to be
found in Jesuit records ; biit the whole story of him
and his doings is written in Addit. MSS. 4791, fol.
31—34, and printed in "Foxes and Firebrands," part
^i-? I5~3 5j though of course the original record of
Garvey is lost. The same may be said of the history
of another illustrious convert to Protestantism, Philip
Corwin, a Franciscan friar, nephew of Archbishop
Corwin (!), whose story, related by Garvey, was once
in Ussher's papers, and then in Sir James Ware's, and
was printed by llobert in 1681. On the strength of
these imaginary compositions, Wood has ranked Garvey,
wlio was educated at Oxford, among the writers of
that University !

Ware has also a long and circumstantial story of a
converted Carmelite friar named Malachy Malone, who,
in the presence of the Lord Deputy, Sir John Perrot,

^ There was an Edmund Freke, Bishop of Rochester, in 1572, after-
wards of Norwich and Worcester. Ware has a curious partiality for
Iiochester. - Ibid. fol. 29.

EGBERT WARE. 251

in 1584, entering into St. Stephen's Churcli, Galway,
cried out, " I have sinned against God and the Queen ; "
then, taking off his friar's weeds, he said : " A^vay with
these cloaks of sins, I will clothe myself with the
Gospel of Jesus Christ." This man, like Mason, has
wonderful tales of dispensations for false oaths and
false px'eaching, for the sake of the Mother Church.
Malone quotes a Bull of St. Pius V., " willing and
authorising the wise and learned to devise all manner
of devices to be devised, to abate, assuage, and con-
found those heresies .... by which means heretics
may either speedily perish by God's wrath or continue
in eternal difference to the reproach of Jew, Turk,
heathen, nay to the devils themselves. Given at
Rome the 6tli Ide of ]\Iay. Primo Pontif, Pius QuiN-
TUS." ^lalone's story, including this Bull, was sent
by the Irish Council to the Queen and the English
Council. So says Robert Ware.^

It is curious how these lies of Ware keep turn-
ing up. In the volume for 1887 of the Associated
Architectural Societies, is a paper called a List of
IVjpish Ilecusants for Bedfordshire, by Mr. G. A.
HIaydes. To this has been added a short preface by
Mr. F. A. Blaydes, F.S.A. Though the list belongs
to the middle of the 17th century, it gave the writer
an opportunity to di.splay his erudition regarding a
former period. lie writes as follows: "That some
steps were necessary to preserve order in the realm
is evident on referring I0 the history of tlu^ ])(.'riod.
There is also in the British Museum — Addit. i\lSS.
4784 — a papr-r which throws considerable light on
tilt' attitude of the Komanist party towards the Queen
^ Addit. MSS. 479t, fol. 27 30. Foms uikI FirubrandH, \\ 35.

252 FORGERIES.

and Churcli of tliis country. It may not be amiss if I
liere quote one of these articles, the fifth of this docu-
ment, as showing the animus of the Eoman court
towards this country, and the absolute necessity of
taking stringent steps to counteract it." The article
is as follows : By a committee sitting in Rome in
I 5 64, consisting of three cardinals, two archbishops,
six bishops, and six Jesuits, " it was granted not only
indulgence and pardon to the party that should assault
her Grace [Queen Elizabeth] either private or in
publick ; or to any cook, brewer, baker, physician,
vintner, grocer, chirui'gion, or any other calling what-
soever, that should or did make her away out of this
world, a pardon, but an absolute remission of sins to
the heirs of that party's family sprung from him, and
a perpetual annuity to them for ever ; and the said
heir to be never beholding to any of the fathers for
pardon, be they of what order soever, unless it pleased
himself, and to be one of those privy-council whosoever
reigned successively."

Now, it is certainly no inconsiderable triumph of
]lobert Ware that he, and such as he, should have
so bewitched the educated mind of this country, that
a man with capacity to read a MS. should have no
capacity to detect or even to suspect its authenticity
from the plainest intrinsic evidence ; or that a man,
reading such a document as the above, should consider
it so natural and plausible as to go no further in his
researches to discover whether the document could be
proved authentic from any other source, and whether
it would be admitted or contested by Catholics. The
account which the document gives of itself is this —
that it forms one of a scries of iniquities which a spy

ROBERT WARE. 253

of Queen Elizabetli, named E. Dennum, discovered by
means of "the silver key," in Italy, in 1564, and
which lie communicated to the Privy Council ; that
the original " was kept private in her Majesty's secret
closet amongst other papers of secrecy, at that time
not to be published," but that Lord Cecil (Burghley)
had made a memorial of it, which came in the next
century into the hands of John King, dean of Tuam,
from whom it was copied by Sir James Ware among
his papers. The reader by this time knows what to
think of this pedigree, and will not be surprised to
learn that all this is printed in " Foxes and Fire-
brands." ^ He will not be surprised to hear that " the
Mother Church " occurs five times in this document, or
that it contains a license to priests of all religious
orders to act as Protestant ministers.

I will give number four : " It was afterwards de-
bated how it should be ordered, in case any of the
heretical ministry of England should become as they
who had these licenses. It was then answered by
the Bishop of Metz that they desired no more than
separation amongst the heretics of England, and by
HO doing, in case any animosity be amongst them, the
Church established by the heretic Queen, there would
be the less to oppose the Mother Church of Rome
whenever opportunity served." Number six gives a<
dispensation to Catholics in I'^ngland to take any office,
"ecclesiastical, military, or civil, and to take such
naths as shall bo im])oscd upon them, provided that
the said oaths be taken with a reserve for to serve the
Mother Church of Rome whenever opportunity serveth,
and thereby in so doing the Act in Council was pa^iscd
' I'ftrt ii. 49 58.

2 5-^ FORGERIES.

it was no sin but meritorious until occasion served to
the contrary."

Mr. Blaydes read all this in the British Museum
document ; and believing that it " threw considerable
light on the attitude of the Romanists " and on history
generally, he felt himself bound to take a note of it
for future use. In the same spirit I cull two more
specimens of Robert Ware's code of Catholic indul-
gences. They are taken from his " Hunting of the
Romish Fox." In chapter i. he says that Paul III.
granted a dispensation to Gardiner, Ponet,^ and Bon-
ner, in the time of Henry VIII., to take the oath of
royal supremacy, and to grant dispensations to others
to do the same, in order the better to suppress heresy.
To get this dispensation these crafty bishops sent to
Rome a rough draft of the famous Six Articles, saying:
"As Catholics be burnt for denying supremacy, so shall
heretics be burned for denying these." " Paul liked
of this project, and his cardinals approved thereof, as
appeared by some papers which Matthew Parker, the
Archbishop of Canterbury, seized on for her Majesty's
use, then belonging to the bishoprics of London and
Winchester, anno 1559." These documents have of
course by some means got separated from the rest of
Parker's papers, and so are lost. Fortunately Sir
Henry Sidney took a copy (also lost), from which
Ussher took another (lost, alas !), fi'om which Sir James
Ware took another, which it was reserved to his son to
see, and thus make known to the \vorld.

In chapter ix. of the same book Ware gives the
oath taken by the missionary priests educated in tlio

' It would not matter in Ware's theory tliat Ponet or Poynet is well
known to have been an ultra-Protestant in Edward VI.'s rei^'n.

ROBERT WARE. 255

seminaries in the time of Elizabeth. " I (A.B.) do
acknowledge the ecclesiastical and political power of
his Holiness, and the Mother Church of Borne as the
chief head and matron (sic) above all pretended Churches
throughout the whole earth ; and that my zeal shall
be for St. Peter and his successors as the founder of
the true and ancient Catholic faith, against all heretical
kings, princes, states, or powers repugnant unto the
same. And although I (A.B.) may pretend, in case of
persecution or otherwise, to be heretically disposed, yet
in soul and conscience I shall help, aid, and succour the
Mother Church of Borne, as the true, ancient, and apos-
tolic Church. I further do declare not to act or contrive
any matter or thing prejudicial unto her, or her sacred
orders, doctrines, tenets, or commands, without the
leave of her supreme power, or its authority, under her
appointed, or to be appointed. And when so per-
mitted, then to act or further her interest more than
my own earthly gain or pleasure," &c.

Mr. Froude would seemingly have no difficulty in
accepting the genuineness of this oath ; for he has thus
written of the year I 5 59: "The vast majority of the
clergy, unambitious of self-sacrifice, or, it may be,
acting under secret instructions and with a dispensa-
tion for perjury when hard pressed, abjured the Pope.'"
Fjitcrary courtesy can have no place with regard to
words like tlicsc. They contain an infamous calumny,
which is all tlie more inexcusal)lo in that the bishops,
who are suppo.sed to have granted the dispensation,
all, with one exception, suffered deposition and most
of them imprisonment, rather than accept the oath of
supremacy.

' niwt'.rv of Kliziibeth, i. S8.

•56 FORGERIES.

7. Priests in Masquerade.

To trace out the ramifications of Robert Ware's
forgeries is a tedious and difficult work, for a lie, once
well started, gets copied over and over again, witli
references to authorities that at first seem independent,
though ou careful investigation they are reduced to
one original. Of this I will give three specimens.
They are three stories of priests in masquerade.

I. Boswell's Letters. — Sir William BoswcU was
Charles I.'s Ambassador at the Hague in 1640. Some
impostor, who called himself Andrew Habernfeld, put
into Sir William's hands a long and very absurd dis-
covery of Jesuitical intrigues going on in England,
involving many leading men at Court and menacing
the King and Archbishop Laud. Boswell sent the
paper secretly to Laud, who made some notes on it
and forwarded it to the King. They both treated it
as it deserved, as a silly piece of imposture. It was
afterwards found by Prynne among Laud's papers,
and printed by him, by Parliamentary authority, in
his " Rome's Masterpiece." It is also printed in
Rushworth's Collections. With this forgery I am not
concerned, and have mentioned it only to account for
the use of Sir William Boswell's name in a subsequent
forgery, which I attribute confidently to Ware. This
is a letter, supposed to have been written by Boswell
to Laud, on June 12, 1640, from the Hague: "Be
assured the Romish clergy have gulled the misled
party of the English nation, and that under a Puri-
tanical dress, for which the several fraternities of that
Church have latelv received indulgences from the See

EGBERT WAEE. 257

of Rome and Council of Cardinals for to educate
several of the young fry of the Church of Rome who
are natives of his Majesty's realm and dominions, and
instruct them in all manner of principles and tenets
contrary to the episcopacy of the Church of England."
The letter adds that there are two at the Hague,
James Murray and John Nappe, " who have large
indulgences granted them, and known to be of the
Church of Rome, although they seem Puritans ; and
that sixty Romish clergymen are gone within these
two years out of the monasteries of the French King's
dominions to preach up the Scotch covenant and Mr.
Knox's desci'iption and rules within that kirk."

Now, though Sir William Boswell might consider
himself bound to transmit a document making revela-
tions of a plot for the judgment of his superiors, what-
ever he himself might think of its character, it is hard
to conceive of an ambassador making himself respon-
sible for a letter like the above, which is altogether
according to the capacity and style of Robert Wai'e.
Nor can I trace this letter farther back than the year
1685, when it was printed in the "Life and Letters
of ArchlMshop U.ssher " by Dr. Parr. It must have
come into Dr. Parr's hands while his book was pass-
ing through the press, for it forms part of a short
appendix not paged with the rest of the book, aiul
with a note that it is from " Sir Robert Cottons
Choice Papers." I will state presently why I thiiik
that Ware supplied Dr. Parr both with the letter ami
the reference.

II. BramfIAM/s Lf.TTKR. — i^Ir. Iladdan, the editor of
Archbishop Pramhall's works,^ priutcd a letter which

' Vol. i. p. xcv.

R

2 58 FORGERIES.

is supposed to have been written by Braniliall to
Usslier, when the former was residing in Brussels in
1654. He clearly thought it genuine. I give some
extracts : — " It plainly appears that, in the year 1646,
by order from liome, above one hundred of the Romish
clergy were sent into England, consisting of English,
Scotch, and Irish, who had been educated in France,
Italy, Germany, and Spain ; part of these within the
several schools there appointed for their instruction.
In each of these Romish nurseries these scholars
were taught several handicraft trades and callings, as
their ingenuities were most bending ; besides their
orders or functions of that Church. They have many
yet at Paris a fitting to be sent over, who twice in the
week oppose one another ; one pretending Presbytery,
the other Independency ; some Anabaptism, and the
others contrary tenets, dangerous and prejudicial to
the Church of England, and to all the reformed here
abroad." Then the writer tells how the hundred men,
who went over in 1 646, became soldiers in the Parlia-
mentary army, and how this amazed and -pnzvAed the
Catholics in the King's army, until there came a con-
ference between the two, of which he gives full parti-
c-ulars. From their mutual explanations it was found
that the great design of Rome was to create confusion,
to cause the death of the King and set up a Republic,
and so to " confound the Church of England " and
bring back Popery. And that when the Sorbonists
were consulted on the lawfulness of getting rid of tlie
King and his son, they had replied " that it was lawful
for Roman Catholics to work changes in governments
for the Mother Clmrclis advancement, and chiefly in an

ROBERT WARE. 25:)

heretical kingdom, and so lawfully make away with the
King."

In this clause about the Mother Church we have
once more the old catch at Catholic phraseology which
we have seen so often in Robert Ware's inventions. It
has about as natural a sound in Catholic ears, in such
a collocation, as when the famous Tichborne claimant,
wishing to write like a Catholic, concluded his letter
with the words, " The blessed IMaria have mercy 011
your soul." Of course the declaration occurs in the
creed of Pius IV., that the Eoman Church is " the
mother of all Cimrches," i.e., of all local churches in
communion with her. But Ware uses the phrase as if
the Roman Church claimed to be the mother of all the
sects, her rebellious daughters. This is an Anglican
theory. James I., at the opening of his lirst parlia-
ment, had said : '' I acknowledge the lioman Church
to be our mother Church, although defiled with some
infirmities and corruptions." The phrase was very
odious to the Puritans. But not to insist on this tell-
tale phrase, how could those who published this letter
as a genuine production of liramliall explain either his
own credulity in having accepted such trash from
others, or his silence as to his sources of information ?
The letter concludes with these words : " Thus much
to ray knowledge have I seen and heard since my
leaving your lordship, which I have thought very re-
cjuisite to inform your Gnico ; for myself would hardly
liave credited these things had not mine eyes seen sure
evidence of the Fame." ]5ramhull is supposed to writo
from the Continent. How, then, could he know the secret
f|uestioning3 between the Parliamentarian and Royalist
Catholics in Ktigland which he so minutely details?

2Co FORGERIES.

Bramliairs letter as well as Ijoswell's first appeared
in Dr. Parr's Life of Ussher. It is letter 293, just at
the end of the book, and, according to my conjecture,
it was received by Parr from Robert Ware. Two years
later, in 1687, Ware reprinted a pamphlet containing
the prophecies of Ussher, to which he added the two
letters of Boswell and Bramhall, which, he says, " are
taken out of that treasury of choice letters published
by Dr. Parr in 1686.^ This savours very much of
Ware's ordinary device, first to create and then to
quote. But in further confirmation that he is their
real author, in the third part of his " Foxes and Fire-
brands," ^ he gives a long list of regulations proposed
by the Jesuits and Sorbonists at Paris, and agreed to
by the Pope and Cardinals at llome, after the marriage
of Charles I. Now these regulations are beyond all
question a forgery of Robert Ware's. He fiddles on
the same one string about the Mother Church, with
whatever little twists and turns his cunniner can
contrive ; and then concludes that these licenses and
directions have been " copied out of a bundle of papers,
some time with the Most Rev. James Ussher, and sup-
posed to be sent from beyond seas to him from the
Rev. Bishop of Derry [i.e., Bramhall], being written
with the same hand as the aforesaid letter was, siorned
Jo. Derensis." I have no doubt whatever that in this
Ware states the truth — the licenses of the Jesuits and
Sorbonists, and the letter of Bramhall to Ussher were
indeed written by the same hand, but the hand was
that of Robert Ware.

III. Strype's Works. — I have already said that
much of the success of Ware is to be attributed to the
J Harleian Miscel, vii. 540. ^ p_ 175 1S8.

ROBERT WARE. 26r

propagation of some of his falsehoods by the ecclesias-
tical historian Strype. He had read all Ware's volumes.
He refers sometimes to " Foxes and Firebrands," some-
times to the '' Hunting of the Roman Fox,"' almost
always adding e MSS. D. Usher Armach, or something
equivalent, to give weight to his narrative. He has
also carefully expurgated his author. He omits the
most abominable and incredible parts of Ware's nar-
rations, although they are all given on the same
authority of Archbishop Ussher, or Archbishop Garvey,
Lord Burghley, or Lord Deputy Sir John Perrot, or
Lord Sussex, and the rest ; and if one part does not
deserve credit, neither does the other. Strype knew,
however, that the English of his day would still
swallow much. He tells his readers how the apocry-
phal Samuel Mason,i who had been a Jesuit, was
converted to Protestantism by the discovery when
in Paris of frightful documents by various Popes,
authorising false swearing and the invention and dis-
semination of heresies, with a view to divide Protes-
tants, and in particular the indulgences sent by the
Council of Trent through Ludovic Freake. Strype
continues as follows : " Upon these indulgences several
of the English Popish clergy, lately fled from Eng-
land upon the change of religion, joined with other
foreign clergy and came into England to distract the
common people's heads with new-found opinions and
fancies in religion, and all against the liturgy esta-
blished. Some of the^o were Dr. Thomas Lacey,
Thomas Tunstall, a Franciscan friar, cousin german to
Bishop Tunstall ; James Scott, cousin to Scott, late
Bishop of Chester; Faithful Cummin, a Dominican

* .See supra, p. 250.

:o2 FOilGERIES.

friar, wlio some yc.irs after, for liis religious hypocrisy,
narrowly escaped hanging, and William Bulgrave, of
the same order, who was caught and hanged at York,
May 10, A.D. 1566. He being suspected to be an
impostor, was seized, and divers treasonable papers
were found in his closet. But he was so hardened
that when he went up the ladder he laughed in the
Archbishop's face, telling him that those converts that
he had drawn unto him would hate the Church liturgy
as much as his Grace did Rome. And when the Arch-
bishop desired him to tell who they were he refused,
but said he hoped they would be ashamed of their
folly, and that they would turn back again to their
mother principles, and not to heresy."^ All this is
taken almost verbatim from the " Hunting of the
Romish Fox." In other words, both Ware and Strype
teach that English dissent or nonconformity is in great
part the work of Jesuits, Dominicans, and Francis-
cans, whose plan is to bring souls back to Rome by
the Tcdudio ad alsurdum of the various sects. Eng-
lish Nonconformists and Irish Oransfemen ousrht to
look to this.

But what shall we think of the authority of Strype,
who could introduce these names of Tunstall, Scott,
Cummin, Bulgrave, without taking the slightest pains
to ascertain whether any other record of their deaths
or their existence could be found except in the pages
of Ware? Strype's readers, seeing the death of
William Bulgrave set down with date (May 10, 1566)
and place (York), could scarcely doubt the truth of
the story. Yet not only William Bulgrave, or Bla-
grave, as Ware calls him, did not act or speak as here
^ Annals i. 392.

EGBERT WARE. 263

reported, but no suck man is known either in the
traditions of Nonconformist or in Dominican annals,
or in the civic arcliives of York. This is not an asser-
tion made at a venture. When Nonconformists were
reproached witli some of these stories found in Robert
Ware, they indignantly repudiated them. One says :
"The whole story is such a notorious forgery that
no man can lay stress upon it without exposing the
reputation of his judgment or his honesty ; " ^ and,
again, " The stories of Faithful Cummin and Thomas
Heath are some of the Church (of England's) pious
frauds, contrived only to blacken us (the Dissenters),
of which we are as sure as we can well be of anything
of this nature." " These and other passages are quoted
by Mr. Archibald Bower, against whom a similai
accusation was made.^ As regards Catholic traditions,
I have the assurance of the Rev. Father Palmer, O.P.,
and the Rev. Father Morris, S.J., that the names
mentioned by Strype are quite unknown in the annals
of their respective Orders, nor did the latter, in his
long researches among the civic archives of York,
discover any trace of the trial and death or of the
existence of Blagrave. I shall return to .Strype pre-
Kcutly.

8. Attitude of Nonconformists.

In this matter the attitude of Nonconformists has
not been very consistent, or at least not uniform. Mr.
Neal, the historian of the Puritans, who wrote with great

' Remarks on Dr. Wf-ll'M Letter, liy .Tames Pierce, p. 15.
' Pierce's AriHwer to TJr. Nicholl, j)art ii., p. 13.
" Mr. Bower'H reply to n Kcurriltum lib<'l, intituled " \ Full Confuta-
tion," &c. [by I)r. l)ongIaH, liinhop of Sali-<ljury].

264 FORGERIES.

niiauteness, makes no reference to Heatli or Cuniinin
or Blagrave, or any other iuiaj^inary Catholic disguised
as a Puritan minister. But Dr. Touhnin, his editor,
appears bewildered by the evidence contained in the
various forged documents to which I have referred.
Thus the forged Clerkenwell letter, supposed to be
written by a Jesuit in England to a Jesuit in Brussels,
contains the following passage : " I cannot choose but
laugh to see how some of our own coat have accoutred
themselves — you would scarce know them if you saw
them — and it is admirable how in speech and gesture
they act the Puritans. The Cambridge scholars, to
their woeful experience, shall see we can act the Puri-
tans a little better than they have done the Jesuits.
They have abused our sacred patron, St. Ignatius, in
jest, but we will make them smart for it in earnest."
This is the letter which Mr. Nichols and Mr. Gardiner
admit to be a forgery. But it formerly passed as
genuine ; and a Dr. Grey, in his examination of Neal's
history, drew the very natural conclusion that the
Jesuits considered the Puritans as very fit tools to
upset the constitution. To this Dr. Toulmin replies
that the Jesuits must have wished to weaken, not to
strengthen, the Puritans. "If the Jesuits acted the
Puritan, could it be with a sincere desire to advance
the influence of the Puritans and promote their wishes ?
Could it be with any other design than to turn against
them the confidence into which by this means they
insinuate themselves, and to undermine the Reforma-
tion by increasing divisions and fomenting prejudices
against it ? Of this the collection of papers called
' Foxes and Firebrands ' furnishes evident proofs. Dr.
Grey probably would not have thought this so weak a

EGBERT WARE. -65

policy as he represents it had he recollected what is
said of the false teachers in the primitive Church who
transformed themselves into the apostles of Christ, had
he recollected that it is said of Satan that he ' trans-
formed himself into an angel of light,' and thus to
overturn those interests of truth and virtue of which
the former knew that the latter were the bulwark.'"' ^

As, however, there is no proof that either Jesuits
or Dominicans, or any other Catholic priests, ever
transformed themselves into Puritan divines, we may
be dispensed from entering into the discussion whether
or not these are " apostles of Christ," or " angels of
lifht," or bulwarks of truth and virtue ; and whether
Catholic priests are the contrary. Mr. Neal quotes,
without a suspicion as to its genuineness, the letter of
Bishop Bramhall about the hundred Seminarists who
became soldiers in the Parliamentary army ; but he
adds : " ^^r. Baxter, after a most diligent inquiry,
declares ' that he could not find them out,' which ren-
ders the bishop's account suspected. . . . The body
f)f the army had a vast aversion to the papists, and
the parliament took all occasions of treating them
with rigour." ^ These reflections do credit to the good
sense of Mr. Neal. Later on he discusses at length
who were the authors of the King's death. He gives
tlic opinions of various historians. Dr. Lewis du
Moulin, a French Protestant, yet Canon of Canter-
Iniry and pron^s.-or of history in Oxford, says " the
papists liad the greatest hand in it of all." Echard
declares that " great numbers of papists, under liopes
of liberty of conscience, or of destroying episcopacy,

' T)r. Tonliiiin'H ii-.t; in NeaKH Hi»tory of the ruritan", i. 51G (\'A.
1837). " History, ii. 424.

266 FORGERIES.

joined with foivigu priests and Jesuits against tbo
King." Neal also cites wliat he calls " a remarkable
passage by the celebrated author of ' Foxes and Fire-
brands.' '' It is this : " Let all true Protestants who
desire sincerely to have a happy union recollect what
a blemish the emissaries of Rome have cast upon
those Protestants named Presbyterian and Indepen-
dent, Rome saying the Px*esbyterians brought Charles
the First's head to the block, and the Independents
cut it off; whereas it is certain that the members and
clergy of Rome, under dissenting shapes, contrived
this murder. Nay, the good King himself was in-
formed that the Jesuits in France, at a general meet-
ing, resolved to bring him to justice, and to take off
his head by the power of their friends in the army." ^
Lastly, Neal quotes Mr. Prynne, who says " that jMr.
Henry Spotswood saw the queen's confessor on horse-
back among the crowd in the habit of a trooper, with
his drawn sword, flourishing it over his head in triumph,
as others did, when the king's head was just cut
off; and being asked how he could be present at so
sad a spectacle, answered that there were about forty
more priests and Jesuits there besides himself, and
when the fatal blow was given he flourished his sword
and said, ' Now the greatest enemy we have in the
world is dead.' " Mr. Neal, however, is by no means
convinced by all these testimonies, and he adds : " This
story does not seem to me very probable, nor is it
easy to believe that the Papists should triumph in the
death of a king who was their friend and protector in
prosperity, and whose sufferings are in a great measure

• Foxes and Firebrands, part iii. fol. iS8.

EGBERT WARE. 267

chargeable upon his too great attachment to their
interest." ^ What cause Catholics had to be grateful
to Charles I. it is not necessary to inquire, but it is
notorious that they espoused his cause and suffered
terribly for their loyalty at the hands of the Parlia-
mentarians.

As Du Moulin and Baxter have been quoted by
Mr. Neal, I will illustrate the forging mania from their
writings. Peter Du Moulin wrote a " Vindication of
the sincerity of the Protestant religion in point of
obedience to sovereigns, in answer to Philanax Angli-
cus." He tells (from Prynne), the story of the Queen's
confessor flourishing his sword at the King's death,
and how afterwards there was a contention between
friars and Jesuits who had " the glory of that great
achievement." He declared himself able to prove,
whensoever antliority will require it, that " the year
before the king's death a select number of English
Jesuits were sent from their whole party in England,
first to Paris, to consult with the Faculty of Sorbonne,
then altogether Jesuited ; to whom they put this ques-
tion in writing : That seeing the State of England was
in a likely posture to change government, whether it
was lawful for the Catholics to work that change for
tlie advancing and securing of the Catholic cause in
England by making away the king, whom there was
no hope to turn from his heresy. Which was answered
affirmatively. After which the same persons went to
liorno, where the same (jucstion being propounded and
debated, it was concluded by the I'ope and his Council
that it was lawful and expedient for the Catholics to
promote that alteration of state. What followed ihut

' History (if Puritans, ii. 5.(6-8.

268 FORGERIES.

consultatii)!! and sentence all the world knowctli, and
how the Jesuits went to work God kuoweth, and time,
the bringer forth of truth, will let us know. But when
the horrible parricide was so universally cried down
as the greatest villany that had been committed in
many ages, the pope commanded all the papers about
that question to be gathered and burnt ; in obedience
to which order a Roman Catholic in Paris was de-
manded a copy which he had of those papers. But
the gentleman, who had time to consider and detest
the wickedness of that project, refused to give it, and
showed it to a Protestant friend of his, and related to
liim the whole carriage of this negotiation, with great
abhorrency of the practices of the Jesuits."

In his fourth edition, published in 1679, Du Moulin
says that, when he first wrote the above, Catholics were
very angry, and complained to the King (Charles II.)
that he received a letter from the Secretary of State,
telling him that it was his wiser course to forbear
writing books in English, because it was not his
natural language. lie adds tliat Protestants also had
challenged him to give his proofs, and that he in his
turn challenges Catholics to bring him in question
before our judges. " As to the solicitations of Protes-
tants, I acknowledge that divers persons of great con-
cernment, some of them of great place, have expressed
to me a great desire that I should discover the whole
plot. To quell their expectation, I do ingenuously
profess that I have set down the whole matter, as far
as I know, wanting to it but the witnesses." He will
call these, he says, only when obliged by authority.
It is curious how history repeats itself. In our own
day we have seen a gigantic forgery, an indignant

ROBERT WARE. 269

repudiation and demand of proofs, and the same defiant
challenge: " Bring me to justice — sue me for libel."
Any one may judge for himself how much it would
have availed the Catholics of those days to have
brought an action against Dr. Du Moulin, the pro-
fessor of history and Canon of Canterbury, especially
as he had named no one. One delicious bit of this
forger's story I cannot omit : " Many intelligent travel-
lers," says Du Moulin, " can tell of the great joy among
the English convents and seminaries about the King's
death, as having overcome their enemy, and done
their main work for their settlement in England, of
which they made themselves so sure that the Benedic-
tines were in great care that the Jesuits should not
get their land ; aud the English nuns were contending
who should be abbesses in England." ^ Did the old
French rogue chuckle over this, or had he no sense of
humour ?

Although the well-known Presbyterian, Richanl
Baxter, could find no trace of the disguised Papists in
the ] Parliamentary army with which he served, yet he
was willing enough to throw the blame of Protestant
extravagances and divisions on the machinations of
J'apibts.'"^ lie left in MS. an autobiography, which
was printed in 1696. The credulity of the man
may bo judged from the fullowing extract: "And
hero I f^hall insert a passage not contcmptil^le con-
cerning tlio ]'apists. In Cromwell's days, when I
was writing the book, 'Key for Catholics,' and was
cliarf'intr their treasons and reljcllions on the armv,
one Mr. James Stansfield, a reverend minister of

' Vindication, p. 60-66.

' In his Key for Ciitholica (1659).

2-0 FORGERIES.

Gloucestershire, calleJ on me and tulJ mo a story
which afterwards he sent me under his hand, and war-
ranted mo to publish it, which was this : — One Mr.
Atkins of Gloucestershire, brother to Judge Atkins,
being beyond sea with others that had served the late
King, fell into intimate acquaintance with a priest who
liad been, or then was, governor of one of their colleges
in Flanders. They agreed not to meddle with each
other about religion, and so continued their friendship
long. A little after the King was beheaded, Mr. Atkins
met this priest in London, and going into a tavern
with him, said to him in his familiar way, ' What
business have you here ? I warrant you come about
some roguery or other.' " Whereupon the priest told
unto him as a great secret that there were thirty of them
here in London, who, by instructions from Cardinal
Mazarine, did take care of such affairs, and had sat in
council and debated the question whether the King
should be put to death or not, and that it was carried
in the affirmative, and there were but two voices for the
negative, which was his own and another's ; and that
for his part he could not concur with them, as foresee-
ing what misery this would bring upon his country.
That Mr. Atkins stood to the truth of this, but thought
it a violation of the laws of friendship to name the man.
*' I would not print it," adds Baxter, " without fuller
attestation, lest it should be a wrong to the Papists.
But when the King was restored and settled in peace,
I told it occasionally to a privy councillor, who, not
advising me to meddle any further in it, because the
King knew enough of Mazarine's designs already, I let
it alone. But about this time I met with Dr. Thomas
Good, and occasionally mentioning such a thing, he

ROBERT WARE. 271

told me that he was familiarly acquainted with Mr.
Atkins, and would know the certainty of him, whether
it were true ; and not long after, meeting him again,
he told me that he spoke with Mr. Atkins, and that
he assured him that it was true, but he was loth to
meddle in the publication of it." ^ Mr. Richard Bax-
ter's scrupulous unwillingness to wrong the Papists by
publishing his tale when it could be refuted, and then
leaving it to be published after his death nearly forty
years later, is a curious phenomenon of conscience.
]^ut this whole matter is full of interest and instruc-
tion. Protestants were ashamed of their sects and
divisions, their religious extravagances and political ex-
cesses, and were confounded when the more sober part
of the nation turned round on them and reproached
them with regicide. They could not deny notorious
facts, but they remembered that Papists and Jesuits
were hated and suspected by High Churchmen as much
as by Dissenters. So they made them the authors of
tlieir divisions and crimes ; and clever scoundrels forged
and printed documents; and " intelligent " travellers
invented marvellous stories, and related them to their
gaping and delighted hearers ; and at last came
Siiaftesbury to set on Titus Gates and the rest, with
the cynical remark : " Don't fear, make it strong, noth-
ing tame will take hold of the imagination ; the more
marvellous and incredible is the story, the more certain
it is to bo iKilieved."

' Baxtcr'H Narrativi- i.f Imh Lifu, p. 244.

272 FORGERIES.

9. Tlic Catholic Bishops and Queen Elizabeth.

I come at length to a distinct class of forgeries, for
the unravelling of which these researches were first
undertaken. I confess that if one of Robert Ware's
books had fallen into my hands a year ago, after turn-
ing over a few pages I should probably have exclaimed.
Bogus ! and thrown the book aside. It chanced, how-
ever, that being engaged on the history of the Catholic
bishops deposed by Queen Elizabeth, I came upon
certain passages in later writers that raised a doubt
in my mind, and set me on the investigation of the
sources from which they were derived. I thus was
brought to read " The Hunting of the Romish Fox,"
and (to borrow Ware's metaphoi-) I followed up the
scent till I unearthed this literary skunk. Even then
I should have been content to have eliminated him
and his inventions from my own special subject, had
I not noted how widespread had been the success of
his cheating, and with what singular bias, where the
Catholic Church is concerned, and with what incredible
carelessness, history has been written. This " study,"
as the French would say, of forgery and credulity has
been made rather for the sake of the general lesson
than the immediate results. The matters, however,
which remain to be treated are of a somewhat higher
order than Ware's ordinary tales of roguery, and con-
cern an important part of history The forgeries also
are less self-evident. They regard, as I have said,
the Catholic bishops deposed by Queen Elizabeth iu
the first year of her reign.

Mr. Fronde writes: "On the 15th May [1559]

EGBERT WARE. 2-3

the whole body of the prelates, fourteen in number,
were called before the Queen, and informed that they
must swear allegiance or lose their sees." Dr. Lingard
writes : " The Queen sent for the bishops then in
London, and required them to conform, but they
pleaded the prohibition of conscience, and were dis-
missed with expressions of scorn and resentment."
Here then seems to be a fact of history accepted alike
by Protestants and Catholics, and so beyond the range
of controversy. Yet it is a mere fiction ; and it will
be an instructive study to trace it to its origin, and
to see how it has been modified, or cooked, to use an
expressive term, by successive writers. It will be
sought in vain in any writer, Catholic or Protestant,
before 1680. It is found in Strype and Collier, and
their followers, but the first and sole authority is
Robert Ware. He writes as follows : —

"Anno 1559. This year, upon the 15th jNIay, her
Majesty called an assembly of the bishops and clergy
of the realm, to take into serious consideration the
affairs of the Church of England, and to expulse all
the schisms and superstitious idolatry of the Church
of Home. There were fourteen Romish Fathers who,
in this assembly, endeavoured to oppose our gracious
Queen in the re-establishment of tin; Church of England.
Their namr-s l)o as follows: Heath, Bonner, Thirlby,
Watson, AVhito, Hourno, Turbcrville, Uayne, Scott,
fJoldwell, Tunstall, and Ogelthorpe. In tliis assembly
Nicholas Heath, in the name of tlieso bishops, spoke;
as follows — ' ^fay it please your most royal JMajesty,
in the behalf of the Catholic Cinirch hero plantcul
within these your Grace's dominions, I am entreated
by several of the Rev. Fritliors of the ^fotlirr niinrji,

s

274 FORGERIES.

the Bishops of several dioceses within your realm, that
your Majesty would seriously recollect to memory your
gracious sister's zeal unto the Holy See of St. Peter,
at Home, as also the covenant between hsr and that
Holy See, made soon after her coronation, when she
promised to depress heresies and all heretical tenets,
binding both her Gracious Majesty, her successors and
this realm, under perpetual ignominy and curse, if nut
perfected by them ; upon which conditions that Holy
See was pleased once more to take your sister and this
realm into her bosom after so long a heresy increasing
within this isle.'

'• Her Majesty, upon these sayings of the Arch-
bishop, rose up and made this answer : — ' My Lord,
as Joshua declared, saying, " I and my house will serve
the Lord," so be we resolved and our realm to serve
Him, for which we have here assembled our clergy,
and be resolved to imitate Josia, who assembled the
ancients of Judea and Jerusalem purposely to make a
covenant with the Lord. Thus have we here assembled
our Parliament, together with you of the clergy, for
the same intent, to contract with God and not with
the Bishop of Home.' She goes on to say she will
have nothing to do with this usurped supremacy, and
concludes : ' We therefore shall esteem all those our
subjects, ecclesiastical or civil, as enemies of God [to
us], and to our heirs and successors, who shall hence-
forth own his usurped or any other foreign power
whatsoever.' " "This her Majesty's speech," adds Ware,
" quelled the Pomish zeal of these Popish fathers, and
much encouraged the hearts of those who were affected
unto reformation."^ Ware adds: " Taken out of the
' Hunting of the Eomish Fox, iv. 76.

ROBERT WARE. 275

Lord Cecil's Memox-ial, p. 132, n. 10." Strype has
given the speech of the bishops and the Queen's
answer word for word as in this book. He has also
given the date as May 15, 1559. But he saw a diffi-
culty not noticed by Ware. The latter distinctly calls
the meeting a Parliaraent. Now Parliament had been
dissolved on 3Iay 8. Strype therefore ventures a
conjecture that Convocation may not have been yet
dissolved, and that the interview may have taken
place there. But this is to no purpose. Convoca-
tion was already dissolved, and had Elizabeth person-
ally presided over the bishops and clergy, either in
Convocation or in a later special assembly, the fact
would have been recorded elsewhere than in the
" lioraish Fox." Mr. Froude, as we have seen, sa3's
nothing of a special assembly of bishops and clergy for
consultation, but supposes a mere citation of the bishops
to take the oath. Carte, who took all his information
from Strype, evades the difficulty by saying " they
were summoned to appear before Ulc Council." That
Strype took his account from AVare, and from him
only, is clear from several things : — i . The speeches
are verbatim the same. 2. The names of the bishops
are placed in the same order, which is merely arbitrary
<ju the part of Ware. 3. Strype has adopted word
for word the reflection with which Ware concludes as
to "quelling the llomish zeal of these Popish fathers,"
and the rest.

Now, had Strypo or his copiers taken oven ordiunry
pains to verify this hi.story, they would have fouml
that no such assembly of thoso fourteen bishops could
possibly have taken place on ^May 15, 1559. On
that day two of the bishops mentioned, Dr. Watson

2;6 FORGERIES.

uud Dr. White, were prisoners in tlie Tower. Dr.
Tunstall was in Durham, and did not reach London
until July 20. This Strype himself elsewhere records,
and it is proved beyond question.-^ Bishops Poole
of Peterborough, Bourne of Bath and Wells, and
Goldwell of St. Asaph's, had not been in London on
May 8, at the close of Parliament. It is utterly
unlikely that they came up directly afterwards. In-
deed, as regards Bourne, he was in Worcestershire on
Whitsunday, May 14, the day before this supposed
gathering ; for there exists in the Eecord Office a
letter from Sir Hugh Paulet to Sir William Cecil,
dated ]\Iay 6, 1559, saying: "I hope, as prescribed,
to be with the Bishop of Bath at Bewdley before
Whitsunday."^ Thus, then, six of the fourteen bishops
mentioned by Ware, Strype, and Froude, could not
have been present at any meeting on May i 5 .

If there is blunder or falsehood in the names given
there is also a blunder of omission. The name of
Bishop Morgan of St. David's is neither in the list of
Ware nor in that of Strype. Ware, no doubt, omitted
it throusfh icrnorance, since it is not found in the list
given by Camden of deprived bishops, though his
deprivation is mentioned in Ilymer. This may ex-
plain why Strype has given the date of Morgan's
death as December, 1558,^ whereas he did not die
until December, 1559. It is an old trick of some
historians to correct dates to suit their theories, instead
of testing their theories by dates.

But why did Ware and Strype omit Bishop Kitchen,

' Machyn's Diary, p. 204.

- r.R.O. Doiii. Eliz. Addenda, ix. 25.

** Annals, i. 227.

ROBERT WARE. 277

of Llandafif, from the list ? Hitherto he had gone along
with his brother bishops in their resistance to innova-
tion, he had opposed in Parliament the grant of Royal
supremacy. The oath had not yet been offered to him.
Even when it was offered he hesitated about accepting
it. Hence, had there really been such a meeting as that
of May 15, whether an assembly for consultation, accord-
ino- to Ware's tale, or on a summons to take the oath
according to the gloss adopted by later writers. Kitchen
(who was certainly in London) ought to have been
among the number.

There remains, with regard to this affair, a still more
curious example of the way in which the " History of
the Reformation" has been written. When Burnet
])ublished, in the year 1681, the second part of his
" History," containing the reigns of Edward, Mary, and
Elizabeth, Ware's " Hunting of the Romish Fox " had
not appeared. Hence Burnet may be searched in vain
for a number of fables that have since become current
from liaving been adopted into the "Annals" and
"Memorials" of Strype. ]jut wlien Burnet, in 1714,
published his third part, wliich is a supplement, going
again over tlie same ground, Strype liad printed his
"Annals," tlie first edition having appeared in 1709.
As Strype had generally passed over documents printed
Ijy Burnet, so Burnet would not borrow at any length
the documents printed by Strype. But ho had, of
course, read liis book. In the meantime Buniet had
got co])ies of wliat are known as the " Zurich Letters,"
written by the advanced Brotestant party in I'higland
to their friends on the Continent. In tlie sixth book
of the third part (or supplementary volume) of his
" Ilistoiy," he gives a letter of Jewel, describing the

278 FORGERIES.

measures taken by Elizabeth up to tlie date, whicb is
August I, 1559. It is as follows : " The Popish BishoiJs
■made a very 2Wor address to the Queen, -persuading her
not to change the state of religions, to which she ansivered
resolutely. And tbej, ratber tban abjure tbe Pope once
more, wbicb tbey bad often done before, were resolved
now to relinquisb tbeir bisboprics. It was plain tbey bad
no religion among tbem, yet tbey now pretended con-
science. Tbey were full of rage, and one of the artifices
they used at that time to keep the j^eople from receiving
ilie Reformation was tbe giving out of propbecies that
tbis cbange sbould be sbort-lived." ^

Tbis is all given between inverted commas, as if it
was, substantially at least, a quotation. By printing tbe
original in Latin among bis " Records," Burnet sup-
plied a corrective for careful readers, but not an ex-
planation bow be came to insert in a translated letter
matters of wbicb tbere is no trace in tbe original.
Tbe second passage tbat I bave printed in italics is
merely a distortion of Jewel's words. Jewel says tbat
tbe priests (sacrifici) — for of tbem be is writing, and
not specially of the bishops — were addicted to prophe-
sying and se//-delusion. Burnet says tbe bishops gave

^ Burnet, History of Reformation, part iii., book 6, p. 227. In
Pocock's edition, vol. iii. p. 475. The letter of Jewel is ia the Re-
cords, n. 51, p. 276, or in Pocock, vol. vi. p. 413. The words of Jewel
are these : Episcopi, potius quam ut relinquant papam quern toties jair
antea adjurarunt, malunt ccdere rebus omnibus. Nee tamen id reli-
gionis causa faciunt, quam nullam habent, sed constantiiE, quam niiseri
nebulones vocari volunt conscientiara. Sacrifici, jam tandem mutata
religicne, passim abstinent a cfctu sacro, quasi piaculum pummum sit
cum populo Dei quicquam habere commune. Est autem tanta illorum
nebulonum rabies, ut nihil supra. Omnino sperant et prEedicant (est
enim, ut scis, genus hominum prredictiosisi^imura et valde dedituiu
futuritionibus), ista non fore diutuina.

ROBERT WARE. 279

out prophecies as an artifice. But tlie first passage in
italics is more serious, that which refers to the bishops'
poor address and the Queen's resolute answer. Jewel
has not even a hint at such a thing. Burnet took this
out of Strype, but, not wishing to acknowledge his
obligation, he slipped it into a letter of Jewel. Is it
to be wondered at that Lingard, Tiemey, and others
were misled by all these arts? Lingard, with his
usual caution, has avoided committing himself to the
number of bishops or the dates he found in Strype ; but
he did not suspect that what Strype, Burnet, and Collier
all told with such multiform authority as that of Jewel,
Ware, and Cecil was a pure myth.

Dr. Hook's reflection on this episode is amusing.
After giving from Strype the Queen's answer to the
Ijishops, he says : " If there had been a great man
among the prelates he would have risked an answer,
though it might have placed his life in peril ; but with-
out consultation with one another the prelates were
afraid to speak. . . . Tlicy were silent, and iccrc loivcd
out of the Royal presence." ^

Mr. Hubert Burke has a chapter on the Marian
Bishops in the third volume of his " Historical Por-
traits." I regret to say that it is full of the most flagrant
mistakes, due either to carelessness or a wish to embel-
lish. But he tells us that his narrative of the interview
between the Queen and the bishops is derived from a
manuscript lent to him by a clergyman of the diocese of
Lincoln. This manuscript is by Farlow, " a very intel-
ligent preacher, whose father was present." It is sub-
stantially the same as Ware's account, but introduces a
few other details, as that the interview took place at
' Lift' of I'lirk'.T, p. 192.

28o FORGERIES.

Greenwich Palace, that Cecil and J^acon were both pre-
sent, that the Queen delivered her address " in tone and
gesture most emphatic," and that the bishops were
allowed twenty-one days to reconsider their position,
that when that time had elapsed they declined the oath
and " were immediately arrested after the fashion of
common malefactors, and committed to the worst dun-
geons in the Tower and the Fleet, that they were com-
pelled to pay for their food, whilst they were left without
a shilling to do so, but that some kind-hearted people,
nearly all Protestants, made up a purse for them." I
have no space here to refute all these statements. I
have elsewhere shown that they are all utterly contrary
to historic facts.^ I am certain that the manuscript
used by Mr. Burke is of a later date than Robert Ware.
"Whether or not the "intelligent preacher" Farlow ever
existed I leave to others to inquire.

lo. Two Episcopal Plots.

Among his numerous and always malicious fictions
Ware has given, in two different books, the history of
two distinct plots, both contrived b}' English bishops,
both successful at the time, both brought to light later
on by Irish viceroys. It was, therefore, easy to con-
found one with the other, and this has been done, not
merely by AVare's transcriber, Strype, but even by the
inventor himself.

In the book called " The Hunting of the Romish Fox," ^
after describing the interview between the Catholic
bishops and Queen Elizabeth, on May 15, 1559, the

' The True Story of the Catholic Hierarchy deposed by Queen Eliza-
beth. (Burns k. Gates, 1S89.) - iv. \\ 80.

ROBERT WARE. 281

existence of wliich I disproved in the last section, Ware
thus continues : " The Council taking these things into
serious debates, the Earl of Sussex, that loyal subject,
put her ^Majesty in mind that when he sealed up the
late Queen's closet, upon her decease, by order from the
Council, for her gracious Majesty's use, there were
several bundles of letters from the Cardinal, as also
from the Archbishop of York, and from most of the
above specified Popish Fathers, written unto the Queen's
sister both before and during her reign. These words
of the Earl caused her Majesty to send him to search
for them ; which being brought before the Council, much
was discovered, how to order affairs, to strengthen the
interest of the Bishop of Rome, and that Eomish re-
ligion, in case King Edward should miscarry; also all
the intrigues that were then carried on between the
Bishops of "Winchester and London, from thence to
Home, and from liome hither, how to lay plots to cut
off the Protector and most of the wisest of King
pjdward's Council, hoping thereby to procure the Rom-
ish religion and to weaken the Crown's interest. Had
these projects been discovered during King Edward's
days, it was thought that it would have hindered Queen
Mar}''s reign. For when they were read at Council,
those Privy Councillors who were instrumental for her
(;oming to the Crown, before the Lady Jane Crey, were
much amazed, having never heard of these things till
then. When the Council had met the second time, it
being upon ^lay i8th, and had further taken thesf
things into their considerations, it was generally d(>-
clared that tlicse acts of tlieirs, being committed ])artly
in King Julward's reign and partly in (Jueen Mary's,
and nothing since laid to tbeir charge, saving their zeal

282 FORGERIES.

to tlie See of Rome, tliat her Majesty's sister's pardon,
proclaimed at her entrance into the Crown, would clear
them. Yet most wisely the Council advised her Majesty
to offer the oath of allegiance and supremacy, and to
declare their religion in Parliament, which they refusing
were all expulsed."

At the beginning of the chapter where all this is
told. Ware says it is " taken out of the Lord Cecil's
Memorial, p. 132, n. 10." Nothing can be more definite,
and, as I have remarked before, it is this definiteness
of reference to sources and circumstantial detail of story
that put Ware's readers off their guard, and were the
causes of his success. Cecil's Memorial was supposed
to exist somewhere in Dublin, and Cecil could not bo
mistaken as to matters of which he was eye-witness.
The mere silence of all other historians about these
public facts could not be set against Cecil's testi-
mony. But as we only know the existence of Cecil's
Memorials from Robert Ware, while we know Robert
Ware to have been a habitual forger, we must carefully
examine the account here given us. i. The most simple
course seems to be to consult the Privy Council Regis-
ters and Minute Books. This has been done, but un-
fortunately there is a gap in the records, beginning on
May 13, 1559, just two days before the supposed cita-
tion of the bishops, and continuing to December, 1562.
This important volume has at some period been lost,
and though from Bishop Kennet's references there
appears to have been once a transcript among the
Harleian Manuscripts, it is no longer in the British
Museum. We must look, then, to the dates and names.
2. Parliament had been dissolved on May 8, yet the
story says that on the i8th it was proposed that the

ROBERT WARE. 2S3

bishops should make a declaration to Parliament. Such
a mistake could not originate with Cecil. 3. The sup-
posed plot of 1553 was carried on between the Bishops
of Winchester (Stephen Gardiner) and London (Ed-
mund Bonner) and the Holy See. Ware was doubtless
led to select these names because they were odious to
Protestants ; but his choice was unfortunate, seeing
that in the latter part of Edward's reign Gardiner was
a prisoner in the Tower and Bonner in the Marshalsea,
and they could neither communicate with Eome nor
with each other. 4. Ware has made choice of Lord
Sussex as the discoverer of the plot. He is one of the
forger's favourite heroes. He says that at Mary's death
Sussex was appointed by the Council to seal up her
papers. But this again is an impossibility, for the
l-!arl of Sussex was not in England at the time of Mary's
death. She died on November 17, 1558. Sussex had
asked leave of absence from his post of Lord Deputy
in Ireland to visit England on private affairs, and on
November 13 writes to the Queen to thank her for
leave granted ; but he adds that he must first go to
Waterford to settle the country. On November 28 he
was in Waterfm'd, and probably left Ireland in Decem-
ber to be present at Elizabeth's coronation. All this
i8 shown by State Papers.^ The London citizen Machyn
has noted in his " Diary "^ that on May 15, 1559, the
]']arl of Sussex was present at a sermon at St. Paul's
Cross, but he has not a word of the great citation of
the bishops before the Queen on that day, 5. After
all tliis, it soems superfluous to speak of the impro-
bability that the Council should liavo proposed lenient

' Iri^h Cal., 'Marv, ii. 75 f'j. ; Kliz, i. 2.
» r. 197-

284 FORGERIES.

measures towards tlie bisbops, when, as we know
from the famous paper drawn up for Elizabeth at her
accession by Sir Thomas Smith, the one desire of the
Protestant part of the Council with regard to the
bishops was to entangle them in Prccmunirc.

I now come to the second plot, earlier in supposed
date, though later in being discovered. This is related
by "Ware in the second part of his " Foxes and Fire-
brands." ^ He tells how, at the accession of King Ed-
ward, Calvin wished to bring about a union with the
English Church, and would have accepted episcopacy
and the rest, but his efforts were frustrated by Gar-
diner and Ponet, Bishops of Winchester and Rochester,
who were themselves urged by the Papal Nuncio in
the Low Countries to feed dissension and disunion.
This story is thus introduced : — " The parties instru-
mental for dissuading of this Prince from those over-
tures of Calvin's were not known until about the ninth
year of Elizabeth, about which time Sir Henry Sidney,
sometime Lord Deputy of Ireland, one of her Majesty's
Honourable Privy Council, having thus the liberty to
view the Papers of State within her Majesty's secret
closet, he happened to find a letter directed to the
Bishops of Winchester and of Piochester, dated from
Delph, which he copied in a manuscript of his own,
afterwards in the custody of the most learned Dr. James
Ussher, late Primate of Armagh, which was after tran-
scribed by Sir James Ware, and is now entered into a
manuscript of that Knight's, number 44, running in
manner following : ' Memorandum taken out of Sir
Henry Sidney his book, called the Romish Policies, n.
6j P* 37> i" ^*^^-> ^ ^'^^' with Archbishop Ussher.'" I
1 r. 10, and is in Addit. IMSS. 4791 fol. 38.

ROBERT WARE. 285

shall not delay on the exaiuination of this story. Ponet,
or Poynetj Bishop of Rochester, mentioned by name in
the margin of Ware's book, is known to have been an
ultra-Protestant, and would have been the last man to
combine with Gardiner against Calvin. Yet it is to
these two that Ware supposes the letter to be written
by the Nuncio, which concludes : " Reverend Fathers,
it is left to you to assist, and to those you know are
sure to the Mother Church. D. G." Once more the
Mother Church !

I must now draw attention to one of the " curiosities
of literature," or of historic writing. AVhen Strype ^ is
about to transcribe from Ware the story of the meeting
between the Queen and the bishops, on May 15, 1559,
he has the following preamble : " To represent this
business more certainly and exactly out of a valuable
memorial of Sir Henry Sidney, transcribed among the
manuscripts of Archbishop Ussher," Now, if the reader
will look back, he will find that it is not Sidney but
Cecil who is said by Ware to have made a memorial
regarding that affair. IIow then comes Sidney's name
in Strype ? It seems to have happened in this way. In
the " Hunting of the Romish Fox," though AVare says
in the text that the discovery of the Gardiner and ]3on-
ner plot was made by Lord Sussex, yet in the margin
he put " Sir Henry Sidney's discovery to the Queen and
her Council." This is evidently a slip of the author.
He had invented two plots, one of Gardiner and Ponet;
the other of Gardiner and Bonner; one at the begin-
ning of Fdward's reign, the other at the end ; on(i
l)ronght to liglit l;y Sidney, the other by Sussex ; and lie
could not keep the matter distinct in his brain. Sidney
' Annals, i. 206.

=86 FORGERIES.

and Sussex were related (as Sidney-Sussex College in
Cambridge still commemorates), but there had been
some collision between them in Ireland. What wonder
if they came into collision in the forger's tales ? But
Strype's words cannot be excused as a mere slip bor-
rowed from Ware. He introduces the mention of Sid-
ney and of Ussher to convince his readers that they may
expect " certainty " and " exactitude " in what he is
going to relate. He wants them to think that he has
seen the Manuscripts of Ussher, and that he can de-
scribe an important historical event from the genuine
and authentic report of an illustrious statesman, while
all the time he is merely copying a page, slips and all,
from a foolish and infamous pamphlet of an impostor,
who was his own contemporary.

I do not willingly class together Collier and Strype.
Yet I am sorry to say that Collier, telling over again
the tale that he had found in Strype, puts in his own
margin not only a reference to Strype's " Annals," but
also to " Sidney Memoir ; " ^ and so the fiction gets a
firm footing in history, and will probably be repeated as
long as history shall be written.

II. A Royal Conrsjjondencc.

In the sixth chapter of the " Hunting of the Romish
Fox" we are informed that in December 1560 five
bishops drew up an address to the Queen, which was
brought before her and her Council. It is as follows : —

" Most Royal (^iieeii, We entreat your glorious Majesty to listen
unto us of the Catliolic clergy within your realm, as well as unto
others, lest that your gracious Majesty and subjects be led astray

1 Histi>ry, vi. 432.

ROBERT WARE. 2S7

through the inventions of those evil councillors who are perauad-
in" your ladyship to embrace schisms and heresies in lieu of the
ancient Catholic faith, which hath been long since planted within
this realm by the motherly care of the Church of Rome."

Then, after a little weak historical argumentation,
the topics of wliicli can be seen in the Queen's answer,
they conclude : —

" God preserve your Majesty, which be the prayers of Nicholas
Heath, Edmund Bonner, Gilbert Bourne, James Turberville,
David Poole."

Before giving the Queen s supposed answer, I must
remark a contradiction of dates. Ware says the letter
was sent in December 1 560, but at the end of the Queen's
answer the date is December 4, anno 2^°- reg., which
would be December 1559. Strype has silently cor-
rected this slip of his original. The corrected date does
not much diminish the glaring improbability of such a
letter having been written. In December 1560 Heath,
lioume, and Turberville were prisoners in the Tower,
and Bonner in the Marshalsea, and they were in no
position to combine or to protest. But even in Decem-
ber 1 5 59 the five subscribers to the letter had all been
recently deprived of their sees. The protest itself was
(juite unnecessary, since it was protest sufficient to have
refused the oath. Moreover, by writing such a letter
the bishops would have rendered themselves liable to
forfeiture of all their goods, real and personal, to the
Crown, according to the Act of Supremacy made in the
late I'arliament. The action of the bishops is quite
contrary to the known characters of three at least of
the signatories — Heath, Turberville, and I'oole. J5ut is
it needful to discuss the likelihood or unlikelihood of a

288 FORGERIES.

docunieut that comes to us only from the tainted hands
of Eobert Ware? The silence of Camden, of Lord
Burghley, in his " Execution of Justice ; " of Foxe, the
iiiartyrologist ; of every Catholic writer of those days,
Sanders, llishton, Allen, and so many more ; and of all
State Papers now existing, is perfectly conclusive on
such a subject.

Why, then, did Robert Ware impute to the bishops
so bold a proceeding as this protest ? I suppose he
foisted on them the weak and undignified controversy,
which is contained in the supposed letter, in order that
he might introduce what he thought would be a strong
and crushing retort from the Queen. The answer
alleged by Ware to have been sent by Elizabeth runs
as follows : —

" Sirs, — At your entreaty for us to listen unto you, we waive
it, yet we return you this our answer. Our realms and subjects have
been long wanderers, walking astray while they were under the
tuition of Romish pastors, who advised them to own a wolf for
their head in lieu of a careful shepherd, whose inventions, here-
sies, and schisms be so numerous, that the flock of Christ have
led on poisonous shrubs for want of wholesome pastures. And
■whereas you hit us and our subjects in the teeth, tliat the Romish
Church first planted the Catholic faith within our realms, tlie
records and clironicles of our realm testify the contrary, and your
own Romisli idolatry makes you liars ; witness that ancient
monument of Gildas, unto which both foreign and domestic have
gone in pilgrimage there to offer. This author testifies Joseph of
Arimathea to be the first preacher of the Word of God within our
realm. Long after that, when Austin came from Rome, this our
realm had Ijisliops and priests tlierein, as is well-known to tlie
wise and learned of our realm, by woeful experience how your
Church entered therein by blood, they being martyrs for Christ,
and put to death because they denied Rome's usurped authority.
As for our father being withdrawn from the supremacy of Rome
by schismatical and heretical counsels and advisers, who, we pray,
advised him more or flattered him than you, Mr. Heath, when
you were Bishop of Rochester? Than you, Mr. Bonner, when
you were Archdeacon, and you, Mr. Turberville? Nay, further,
who was more an adviser of our lather than your gieat saint,

ROBERT WARE. 2 89

Stephen Gardiner, while he lived ? Are not ye, then, those
tichismatics and heretics ? If so, suspend your evil censures.
Recollect, was it our sister's conscience made her so averse to her
father's and brother's acts, as to undo what they had perfected, or
were it you and such like advisers that dissuaded her and stirred
her up a.qainst us and other of her subjects ? And whereas you
would frighten us by tellinrr how Emperors, Kinf,'s, and Princes
have owned the Bishop of Rome's authority, it was contrary in
the beginning. For our Saviour Christ ])aid His tribi;te unto
Caesar, as the chief superior, which shows your Romish supre-
macy is usurped."

After some more of this kind of railing controversy
her Majesty concludes : —

" We for the future give you warning that we hear no more of
this kind, lest you provoke us to execute those penalties enacted
for the punishment of our resisters, which out of our clemency
we have forborne.

" From Greenwich, Dec. 4, anno 2, reg."

Dr. Hook says that in this letter " the hand of Parker
is legible." It must be allowed that it is not the com-
position of a statesman like Cecil, nor even of a Queen
like Elizabeth ; for though, in her later years especially,
she may have scolded, she would have preserved some
show of dignity in a formal State paper, such as this is
supposed to be. To me the hand of Robert Ware is
alone legible, though he repeats what he had learned
from men like Parker. Dr. Hook probably recognised
the Parkerian views of history, the now Anglican Church
claiming identity with the ancient British Church, the
repudiation of the mission of St. Augustine, and I lie accu-
sation against St. Augustine antl his Anglo-Saxon con-
verts of bringing about the slaughter of the British monks
at Bangor. For those not versed in Anglican polemics,
I may mention, in passing, that this was formerly main-
tained, though it is now rejected by every decent Pro

T

290 FORGERIES.

testant. Venerable Bade declares that St. Augustine
prophesied a great calamity in punishment for the
British want of charity in refusing to preach to the
heathen. Ethelfrith the Wild, who accomplished the
prophecy, was a pagan king, subject to no Christian
influence, and St. Augustine was dead some years before
the slaughter. But though all these anti-Catholic argu-
ments might have been written or suggested by Parker,
it seems rather premature to suppose them formulated
by the young Queen in the second year of her reign.
It is amusing to find Collier showing that the Catholic
bishops were mistaken in one of their historical refer-
ences, and the Queen in one of hers. " But in this
last instance they (the bishops) plainly misreport the
case." " But here her Majesty, or her Council, missed
the matter of fact." ^ Alas ! poor Robert Ware !

Nothing is more curious and instructive than the
way in which all the above matters are related by Dean
Hook. Taking his documents entirely from Strype —
that is, in reality from Ware — he writes as if he had
access to a world of minute information which puts
him, so to say, behind the scenes. Thus, after nar-
rating the first or verbal protests of the bishops on
May 15, and how the dumb-stricken prelates "were
bowed out of the royal presence," he continues: "On
their return to their houses they were met by some
violent partisans, by whom they were urged to renew
the attack, and to make one final appeal to the youthful
sovereign. A letter, the result of a consultation, was
presented to the Queen, which was signed by Heath,
Bonner, Bourne, Turberville, and Poole." The rheto-
rical effect of this imaginary meeting with the violent
partisans, after the imaginary meeting with the Queen,

^ History, vi. 300.

ROBERT WARE. 291

is rather spoilt when we look at the dates. Accord-
ing to Ware, the letter which the violent partisans force
the bishops to write is dated a year and seven months
after their first discomfiture ; even according to Strype,
seven months elapsed before the violent counsels pre-
vailed. This would-be-picturesque style of writing his-
tory is one of the literary nuisances of our day. It is
a weak imitation of Lord Macaulay. His immense and
heterogeneous reading and prodigious memoiy enabled
him to fill in details with historic truth, or at least
semblance of truth ; whereas his followers give us
romance instead of history. But when the romance
of one is embroidered on the forgery of another, we
have — well, we have Dean Hook's " Life of Parker."

12. A Last Example and Summary.

There remains one more incident to be discussed. In
the seventh chapter of the " Hunting of the Romish Fox,"
we are told that, in 1560, "Matthew Parker, having
received from the expulseil Archbishop of York, anil
the rest of the Popish bishops, a letter terrifying of the
reformed bishops and clergy of the Church of England,
with curses and other threatenings, for not acknow-
ledging the I'apal tribunal, this worthy father, consult-
ing with her Majesty and the Council, showed the same
with this following answer, prepared upon the receipt
thereof, which cxtrenifly pleased her Majesty and the
reformed party of the Council. After which her Majesty
purged her Council from all suspected persons, bending
towards the Tiisliop of Hoine or his usurpations." The
letter of the Catholic bishops is not given. That of
Parker begins thus : " It is the pride, covetousness, and
usurpation of the Bisliop of IJome and of his predeces-

292 FORGERIES.

sors, which hath made the princes of the earth to defend
their territories and their privileges from that wicked
Babylon and her Bishop. And whereas you and the
rest of the late expulsed bishops have scandalised our
reformed clergy within these her Majesty's realms, that
we yield no subjection unto Christ and His apostles,
we yield more than ye fathers of the Komish tribe do.
For we honoin* and adore Christ as the true Son of God,
equal with His Father as well in authority as in majesty,
and do make Him no foreigner to the realm, as you
members and clergy of the Church of Rome do." The
letter is very long and controversial, and concludes as
follows : " By these your demands of us to own Eome
and her tribunal you forget your duties to God, with
your father the Bishop of Edme ; for his usurping of a
tribunal to make all nations subject to his beck, hath
caused him and his successors ever since to forget the
living God. Ye his followers and acknowledgers par-
take of this sin also, and have occasioned the Bishop
of Rome to fall into these errors ; for ye have made it
sacrilege to dispute of his fact, heresy to doubt of his
power, paganism to disobey him, and blasphemy against
the Holy Ghost to act or speak against his decrees;
nay, that which is most horrible, ye have made it pre-
sumption in any man not to go to the devil after him,
without any grudging, which is so shameful and so
sinful a subjection that Lucifer Iiimself never demanded
the like from his slaves of hell. . . . Your faithful
brother in Christ, Matthew Cantuariensis, March 26th,
1560."

I cannot say that this letter bears intrinsic evidence
of not being Parker's. His biographers and admirers,
Strype, Hook, and the recent editors of his correspond-
ence, have claimed it for him ; yet I do not think I am

ROBERT WARE. 293

robbing him of any glory in assigning its composition
to Robert Ware. How is it that Strype and his many
followers have never sought after the original ? Strype,
in giving it, refers to the " Romish Fox " (Life of Parker,
i. 134), so do the editors of Parker's Correspondence (p.
109). But Strype most inexcusably also puts " Arch-
bishop Ussher's Manuscripts," for which he has not, in
this instance, even Ware's authority. Yet it is certain
Strype merely copied from Ware, as any one may see
who will collate the two. He adopts all Ware's reflec-
tions. Why did Strype and the rest never search for
the letter of the Catholic bishops, with its threats and
curses, to which Parker's is a reply ? Parker was not
accustomed to destroy his con'espondence, nor was Cecil.
Yet neither the Parker collections at Cambridrre, nor
the Burghley papers at Hatfield House, nor the immense
deposits in the Record Office, contain the originals or
transcripts of eitlier the Catholic bishops' letter or of
Parker's answer. Neither Foxe, nor any of the busy
collectors and writers of those days, gives a hint of tliis
important correspondence. It was reserved for Robert
Ware to discover it in his peculiar treasure-trove, his
deceased father's papers!

It proljably seemed to enhance Parker's forbearance
and the Queen's clemency in the eyes of Strype, to have
left unpunished these three acts of the Catholic bishops,
their verbal and epistolary remonstrance with the Queen,
and their terrifying letter to the Anglican Primate ; but
it is surely out of all harmony with what we know of
Archbisliop Heath and his colleagues that they should
thus have exposed themselves to the penalties of
J'rrrmnnirc (that is, confiscation of all goods, and im-
prisonment at the Sovereign's pleasure), for no practical
purpose whatever. Sanders, writing to Cardinal Morono

294 FORGERIES.

in 1 56 1 for the express purpose of giving accurate in-
formation regarding the action of the deprived bishops,
says not one word of all these protests. But this he
does say: "When the illustrious Count de Feria asked
the Archbishop, before his imprisonment, what he would
do in the present state of affairs. ' Nothing,' he said,
' but to bear whatever God may appoint me to suffer.' " ^

I have already said that these books of Eobert Ware
may be considered as a part of the Titus Oates' move-
ment, the attempt to calumniate the Catholic Church
and make it odious in the eyes of the inhabitants of
these islands, with a special view to the exclusion of
the Duke of York from succession to the throne. For
this end the living were maligned, the dead made to
look ridiculous, and those who never existed credited
with fictitious and abominable crimes. In the incidents
I have related the Catholic bishops, though somewhat
bold or reckless, are made to appear at a disadvantage,
as being snubbed and rebuked and refuted. That
seemed sufficient reason for Strype to accept all he found
in Ware, and for subsequent writers to accept all they
found in Strype.

To sura up the arguments of the last four sections.
I reject as apocryphal certain histories of the deposed
bishops. I. Because they are in themselves improbable
and out of harmony with the known character of the
actors. 2. Because they are filled with impossibilities
when compared with ascertained facts and dates. 3. Be-
cause, being of a public nature, they should have been
chronicled by contemporaries, whereas they were un-
heard of until a century and a quarter after their sup-
posed occurrence. 4. Because there is no record of

' Vatican Manuscript, folio 264. Translation of a manuscript lent
me by the Rev. J. Stevenson, S.J.

ROBERT WARE. 295

them in any existing State papers. 5. Because the
" Memorials " from which it is pretended that they have
been derived do not exist and are not known to have
existed. 6. Because the book which first records them
is full of palpable forgeries, whereby these things also
are rendered suspected ; and 7, lastly, Because the pur-
pose of their invention is clear, which is to throw odium
on the Church and her bishops, as unscrupulous agents
of Rome, ready to bully or to lie according to circum-
stances, but crushed by Protestant simplicity and truth,
of which these books are a curious specimen.

As regards the whole of this series of papers I have
no wish to retort on Protestants any general accusation
of forgery and lying, such as the forger and liar, Eobert
Ware, did his best to fix on Catholics. At the present
day there is much candour, and innumerable Protestants
would rejoice to see the exposure of such vile attempts.
But I will say that the chanje of lying against Catholics
is generally proportioned in vehemence to the guilt of
lying in the accuser. Ware and Gates, Tonge and
Bedloe, lived by lying, and their great discovery was
that Catholics could not be believed, because they were
dispensed and iudulgenced to forswear themselves.
Who is the very typo of an unjust judge? All would
now name Chief Justice Scroggs, who tried so many
(,'atholics accused by the men just mentioned. From
liis charges to the juries, wiiole pages might be gathered
like the following at the trial of Ireland, Pickering,
and Crovo : *' When tliey have licences to lie and in-
dulgences for falsehoods — nay, when they can make
him a saint that dies in one, and then pray to him, as
the carpenter first makes an imago and after worships
it, and can then think to bring in that wooden religion
of theirs amongst us in this nation, what shall I think

296 FORGERIES.

of them ? What shall I say to them ? What shall I
do with them ? If there can be a dispensation for the
taking of any oath (and divers instances may be given
of it, that their Church does licence them to do so),
it is a cheat upon men's souls, it perverts and breaks oft'
all conversation amongst mankind. . . . This is a reli-
gion that quite unhinges all piety, all morality, and all
conversation, and to be abominated by all manlcind.
They eat their God ; they kill their king, and saint
the murderer. They indulge all sorts of sin, and no
human bonds can hold them." It has been well ob-
served by Mr. Andrews that this charge of Scroggs was
delivered only seventeen days after the passing of that
Act of Parliament, which, by means of a simple test and
oath, efiectually prevented (and was judged adequate to
prevent) all " Papists " from sitting in Parliament, or
holding oflSces under Government, because they would
not violate the sanctity of an oath, or take a sacrament
of heretical consecration with the mouths that had fed
upon their God.

There are still men who, like the late Dean of Ripon
(Dr. William Goode), write books on Rome's Tactics,
which are made up of all the baseless fabrications which
industry, united with boundless credulity, can rake
together from such controversialists as Foxe and Ware.
Of such books Coleridge once said, in a letter to Carey :
" These are not errors of faith, but blunders from the
utter want of faith, a vertigo from spiritual inanition,
from the lack of all internal strength, even as a man,
giddy-drunk, throws his arms about and clasps hold of
a barber's block, and mistakes seeing double for ' addi-
tional evidences.' "

INDEX.

African she - goat, blunder

about, 84.
Aldhelm, St., his poetry, 59.
Augustine, St., on baths, 35.

Bagwell, Mr., misled by Ware,
219, 232.

Ball, Right Hon. Dr., misled by
Ware, 219, 242.

Baths, made Christian, 27 ; dedi-
cated to saints, 26; used by all
classes, 30 ; used on Saturdays,
30 ; allowed on Sundays, 36 ;
used in monasteries, 28, 35,
40; used by recluses, 41 ; al-
lowed to penitents, 43 ; cere-
monial, 42 ; sacred, 42 ; for
poor, 44-49 ; medical restric-
tions, 35, 37.

Baxter, Dr. Kichard, his calum-
nies and credulity, 269.

Benefices, mistaken for wives,
1-19.

I!ishof)s, the Marian, falsehoods
about, 272-295.

llishop - sons, mistaken for
Iiishops' sons, 85.

Blaydes, Mr. F. A., his credulity,
251.

Boswcll, Sir William, pretended
letter of, 256.

Boxicy. 159, 179; ofTcringH to,
by Henry VII., 165, an<l his
queen, 180; Warliam's venera-
tion for, 215; monks of, jien-
sioncd, 198. Scf Hood.

Bramhall, Archbishop, pretended

letter of, 25S, 265.
Brewer, Rev. Dr., invents a

superstition, 76.
Browne, Archbishop, false life

of, 217; pretended prophecy

l)y, 241.
Bulgrave (or Blagrave), William,

pretended Dominican, 262.
Burnet, Bishoi), his remark on

Fisher, 7 ; his wise caution in

one instance, 86 ; his account

of Boxley, iSo; misled by

Ware, 213; interpolates a

quotation, 277.
Byron, Lord, his sneer, 68.

Cecil, Sir William (Lord Burgli-
ley), pretended JISS. of, 223,
225, 234, 253, 2S2.

Cole, Dr., pretended mission to
Ireland, 217 ; disproved, 221.

Coleridge, S. T., on Jeremy Tay-
lor, 155; on credulity, 297.

Collier, Dr. J(auiiiy, his fairness,
160; misled by Strypc, 273,
286.

Commin, Faithful, pretended
Dominican, ff)rgery about,
223 ; rcfut<:d, 225.

Corwin, Phili]), pretended Fran-
ciscan, 250.

Cox, Sir Richard, his credulity,
218, 245.

Clcrkcnwell Discovery, 209 ;
forged letter, 214, 216, 264

:98

INDEX.

Credulity, •niierc found, 201. 203,

204. 235 ; from want of faith,

297.
Ciomwell, Thomas, his artifice

to blacken the monks, 159.
Crucifixes, why made movable,

168.
Cnrteis, Canon, his accusation,

159.
Curwin, Archbishop, forgrery

about, 230 ; his pretended

letter to Parker, 231, 233.

Dirt, supposed sanctity of, 20-

50-
Dispensations to sin, pretended,

245, 255, 296.
Dogberry (Shakspere's) quoted,

51, &c.
Dublin. See Miracle.

Elizabeth, Queen, pretended
address of Catholic bishops
to, 273 ; pretended reply of
Queen, 274 ; disproved, 275 ;
pretended letters from and to
Catholic bishops, 2S6, 287, 28S,
290, 295.

Erasmus, his use of Episcopa, 19.

Fasting before communion, 91-
105.

Fitzgibbon, Mr. Gerald, his mis-
takes and calumnies, 114-156.

Fools, professional, or Idiots, 78.

Forgery, an epidemic, 209.

Freake, Ludovic, a pretended
Jesuit, 247, 249.

Fronde, Mr. Anthony, on the Rood
of Boxley, 162 ; on lies, 207 ;
his calumny, 255.

Furniss, Rev. John, his books not
" infamous," 115-156.

Gardiner, Bishop, forgeries
about, 254, 283, 284.

Gardiner, Mr., misled by Ware,
215.

Gnatus, pretended British pro-
phet, 237.

Goodc, Dean, his credulity and

calumnies, 224.
Grcgor}-, St,, on baths, 36.

Haddan, Rev. Arthur, misled by

Ware, 258.
Hardy, Sir T. D., a slip of, 79.
Heath, Archbishop, his character,

294 ; pretended speech, 273 ;

pretended letters, 206, 291,
Heath, Thomas, a pretended

Jesuit, 227, 228.
Hell, visions of, 63-67 ; books

about, 115, 135 ; difficulties

concerning, 153.
Henry VIII., his caprices, 196 ;

sacrileges, 199.
Herod, house of, blunder about,

83-

Hingeston, Rev, F., his blunder,
84.

Hook, Dean, his account of mon-
kish tricks, 163 ; his romanc-
ing, 279, 290 ; instance of
candour, 208.

Hugh, St. (of Lincoln), 87-113.

Idiots, blunder about, 76-79.
Indulgences, Fisher's teaching,

56 ; Luther's sophism, 55.
Indulgences to sin, Mr. Poole's

blunder, 52 ; Irving's, 68 ;

Ware's forgeries, 246, 247, 252,

257; Strypo repeats Ware, 261.
Irving, Washington, his calumny

against monks, 68.

Jenkins, Canon, his mistake, 81,
Jerome, St., on baths, 35 ; on
relics, 89 ; on foolish books,
67.
Jesuits, their vow of obedience,
74 ; calumnies against by
Ranke, 73 ; by Sir J. Maynard,
214, 216, 264 ; by Echard, 266 ;
by Prynne, 266 ; by Du Mou-
lin, 267 ; by Ware, 226, 243,
247, 252, 260 ; by Bishop
Mant, 240.

INDEX.

:99

KE.MBLE,Mr., his blundering, 63.

Lambakd, William, his story of
the Eood of Boxley, 175.

Laserianus, St., pretended pro-
phecy of, 244.

Lecky, Mr., his unfair accusa-
tions, 114, 132, 134, 135.

Leigh, Eichard, pretended con-
triver of false miracles, 229 ;
there was no such monk, 235.

Lepers washed, 47.

Lingard, Kev. Dr., misled by
Strype, 273.

Malone, Michael, pretended

Carmelite, 251.
Mant, Bishop, his credulity, 218,

231, 23S, 245.
Mason, Samuel, pretended Jesuit.

250, 261.
-Matilda, Queen, beautiful wojds

of, 47-
Mechani.sm used in .sixteenth

ccnturk' in churclies. 166-170.
^Icfliiuval jokes, 105, 182.
-Michclet, his fully, 23.
Milton, what he says of hvU,

'39-

Ministers at ma.ss, the word am-
biguous, 81, ICXD.

Miracles, what St. Hugh thought
of, 91-97.

Miracle, false, forgery al)iiiit,
229.

Monies, accusations falsely made
against, 160, 199, 201.

.Mother Church, Ware's favourite
f)hr.asc, 245 ; how used by
Catholics and Protestants, 259.

.Moulin, I)u, Lf'wis, liisraliiMiiiies,
265, 267.

Nal.SON, Dr. Henry, edits Ware's

forgeries, 222, 226.
Ncwstead Abbey, C8.

Op.EniENCE, Vow of, riiliculous
mi'^take about, 75.

Paley, Archdeacon, on the
thought of hell, 142.

Parker, Archbishop, pretended
letter of Curwin to him, 233 ;
pretended letter from Catholic
bishops, 291 ; forged reply,
292; alleged discovery by him,

254-
Paul III., forged bulls of, 244-

246, 2S4.
Perry, Canon, his blunders about

St. Hugh, 88-113.
Pius v.. Pope, forgeries about,

223, 251.
Playfair. Right Hon. Sir L., his

charge against the Church, 20.
Poole, Mr., his blunder about

indulgences, 52.
Popes, forgeries about Paul III.,

244-246; Pius IV., 252, 253 ;

Pius v., 223, 251.
Priest with two wives — a mare's

nest, 1-19.
Priests masquerading as Protes-
tant ministers, forgeries about,

214,257-271.
Privy Council, Registers of, 226,

282; forged letter from, 215.
Prynne, his calumnies, 266.

Ranks, Leopold, his blunder

about obedience, 73.
Religion, Catholic use of word

mistaken, 79.
Rochester Registers, falsely

quoted, 228, 237.
Rood of Boxley, curious variety

in description of, by Stowe,

159; Hume, 160; Russell, 160;

Froude, 162 ; Hook, 163 ;

Knight, 164; Chambers, 171 ;

Lambard, 175; Wriotheslcy,

184; Burnet, 1S6 ; Hokcr, 1S7 ;

Peterson, 188; Finch, 188;

Partridge, 189; Thomas, 194;

Craik, 200; Canon Curtcis,

159.

SiCYMorn, Rev. E., his crediilii \ ,
235-

300

INDEX.

Scholastica, St,, curious blunder
about, 59.

Scroggs, Justice, his appeal to
history, 296.

Shirley, Rev. Dr., his two blun-
ders, 2, S3.

Sidney, Sir Henry, forgeries
about, 250, 285.

Simpson, Canon, his mistake,
169 ; his insinuations, 192.

Smith, Mr. Goldwin, misled by
Ware, 244 ; his opinion on the
Irish massacre (of 1641), 240.

Strype, his method of slander,
210; pretended references, 261,
2S5, 293 ; copies Ware's lies,
228, 231, 261, 275.

Sussex, Earl of, forgeries about,
220, 229, 281, 283.

Taylor, Bishop (Jeremy), was
he also "infamous " ? 139, 140.

Thomas h Becket, St., his pecu-
liar penance explained, 39.

Thomas, William, his character,
193 ; his lies, 194, 196, 199.

Thorpe, Mr., his slip, 85.

'J'rench, Archbishop, quoted, 144,
148, 152.

Trent, Council of, forgeries about,
247, 249, 261.

UssiiER, Archbishop, pretended
MSS. of, 211, 218,219,225,284,
2S6 ; his prophecy, 238

Vow of obedience never binds
to sin, 75 ; St. Hugh's, 106.

Ware, Sir James, his MSS., 212 ;
his Annals, 233.

Robert, his method of forg-
ing, 210-213 ; his forgery about
Duke of Buckingham, 215 ;
about Dr. Cole, 217 ; about
Commin, 222 ; about Curwin,
229 ; about Ussher, 240 ; about
Browne, 217; about St. Lase-
rian, 244 ; about dispensations
for crime, 245 ; about Corwin,
250 ; Mason, 250; Malone, 251 ;
Gardiner, 254; Parker, 231,
254, 291 ; Sir W. Boswell, 257 ;
Bramhall, 260 ; Bulgrave, 262 ;
Marian bishops, 273 - 295 ;
Popes, 223, 244-246, 251, 254.

Warham, Archbishop, his venera-
tion of Boxley, 205.

Wesley, Rev. S., on hell, 141.

Wilfrid, St., his use of baths, 39.

Wright, Thomas, on baths, 31 ;
his blunder, 59.

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EDITIONS OF

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THE AVON EDITION.

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[p. r. a

SIIAKSPERE'S WORKS.

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By EVANGELINE M. O'CONNOR.

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SHAKSPERE'S WORKS.

SPECIMEN OF TYPE.

THE MERCHANT OF VENICE

ACTl

Salar. My wind, cooling my broth,

Would blow me to an ague, when I thought
What harm a wind too great might do at sea.
I should not see the sandy hour-glass run
But I should think of shallows and of flats,
And see my wealthy Andrew, dock'd in sand,
Vailing her high-top lower than her ribs
To kiss her burial. Should I go to church
And see the holy edifice of stone,
And not bethink me straight of dangerous rocks,
Which touching but my gentle vessel's side,
Would scatter all her spices on the stream,
Enrobe the roaring waters with my silks.
And, in a word, but even now worth this.
And now worth nothing ? Shall I have the thought
To think on this, and shall I lack the thought
That such a thing bechanc'd would make me sad ?
But tell not me : I know Antonio
Is sad to think upon his merchandise.

Ant. Believe me, no : I thank my fortune for it,
My ventures are not in one bottom trusted,
Nor to one place ; nor is my whole estate
Upon the fortune of this present year :
Therefore my merchandise makes me not sad,

Salar, Why, then you are in love.

^nt. Fie, fie 1

Salar. Not in love neither ? Then let us say you
are sad,
Because you are not merry ; and 'twere aj easy
Toi you to laugh, and leap, and say you are merry.
Because yoa are not sad. Now, by two-headed

Janus,
Nature hath fram'd strange fellow* in her time :
Some that will evermore peep through their eyes
And laugh like parrots at a bagpiper ;
And other of such vinegar aspect

l,f.NDON : Kecan Paul, Trench, Truuneii 5; Co., LtV.

POINTED BV WILLIAM CLOWES AND SONS, LIMITEtJ,
LOSfJON ANO DECCLES.

CKv

^v>^AWi^

UBRAKY

THE UNIVERSITY LIBRARY
This book is DUE on the last date stamped below

AUG 9 1449
NOV 1 4 1951

WG 1 5 1958

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