Influence of Politics and Religion on the Hair and Beard.
Speak with respect and honour
Both of the beard and the beard’s owner.
Hudibras.
The famous declaration of St. Paul, “that long hair was a shame unto a man,” has been made the pretext for many singular enactments, both of civil and ecclesiastical governments. The fashion of the hair and the cut of the beard were state questions in France and England, from the establishment of Christianity until the fifteenth century.
We find, too, that in much earlier times, men were not permitted to do as they liked with their own hair. Alexander the Great thought that the beards of the soldiery afforded convenient handles for the enemy to lay hold of, preparatory to cutting off their heads; and, with a view of depriving them of this advantage, he ordered the whole of his army to be closely shaven. His notions of courtesy towards an enemy were quite different from those entertained by the North American Indians, and amongst whom it is held a point of honour to allow one “chivalrous lock” to grow, that the foe, in taking the scalp, may have something to catch hold of.
At one time, long hair was the symbol of sovereignty in Europe. We learn from Gregory of Tours, that, among the successors of Clovis, it was the exclusive privilege of the royal family to have their hair long and curled. The nobles, equal to kings in power, would not shew any inferiority in this respect, and wore not only their hair, but their beards of an enormous length. This fashion lasted, with but slight changes, till the time of Louis the Debonnaire; but his successors, up to Hugh Capet, wore their hair short, by way of distinction. Even the serfs had set all regulation at defiance, and allowed their locks and beards to grow.
At the time of the invasion of England by William the Conqueror, the Normans wore their hair very short. Harold, in his progress towards Hastings, sent forward spies to view the strength and number of the enemy. They reported, amongst other things, on their return, that “the host did almost seem to be priests, because they had all their face and both their lips shaven.” The fashion among the English at the time was to wear the hair long upon the head and the upper lip, but to shave the chin. When the haughty victors had divided the broad lands of the Saxon thanes and franklins among them, when tyranny of every kind was employed to make the English feel that they were indeed a subdued and broken nation, the latter encouraged the growth of their hair, that they might resemble as little as possible their cropped and shaven masters.
This fashion was exceedingly displeasing to the clergy, and prevailed to a considerable extent in France and Germany. Towards the end of the eleventh century, it was decreed by the pope, and zealously supported by the ecclesiastical authorities all over Europe, that such persons as wore long hair should be excommunicated while living, and not be prayed for when dead. William of Malmesbury relates, that the famous St. Wulstan, Bishop of Worcester, was peculiarly indignant whenever he saw a man with long hair. He declaimed against the practice as one highly immoral, criminal, and beastly. He continually carried a small knife in his pocket, and whenever any body offending in this respect knelt before him to receive his blessing, he would whip it out slily, and cut off a handful, and then, throwing it in his face, tell him to cut off all the rest, or he would go to hell.
But fashion, which at times it is possible to move with a wisp, stands firm against a lever; and men preferred to run the risk of damnation to parting with the superfluity of their hair. In the time of Henry I., Anselm, Archbishop of Canterbury, found it necessary to republish the famous decree of excommunication and outlawry against the offenders; but, as the court itself had begun to patronise curls, the fulminations of the Church were unavailing. Henry I. and his nobles wore their hair in long ringlets down their backs and shoulders, and became a scandalum magnatum in the eyes of the godly. One Serlo, the king’s chaplain, was so grieved in spirit at the impiety of his master, that he preached a sermon from the well-known text of St. Paul before the assembled court, in which he drew so dreadful a picture of the torments that awaited them in the other world, that several of them burst into tears, and wrung their hair, as if they would have pulled it out by the roots. Henry himself was observed to weep. The priest, seeing the impression he had made, determined to strike while the iron was hot, and pulling a pair of scissors from his pocket, cut the king’s hair in presence of them all. Several of the principal courtiers consented to do the like, and for a short time long hair appeared to be going out of fashion. But the courtiers thought, after the first glow of their penitence had been cooled by reflection, that the clerical Delilah had shorn them of their strength, and in less than six months they were as great sinners as ever.
Anselm, the Archbishop of Canterbury, who had been a monk of Bec, in Normandy, and who had signalised himself at Rouen by his fierce opposition to long hair, was still anxious to work a reformation in this matter. But his pertinacity was far from pleasing to the king, who had finally made up his mind to wear ringlets. There were other disputes, of a more serious nature, between them; so that when the archbishop died, the king was so glad to be rid of him, that he allowed the see to remain vacant for five years. Still the cause had other advocates, and every pulpit in the land resounded with anathemas against that disobedient and long-haired generation. But all was of no avail. Stowe, in writing of this period, asserts, on the authority of some more ancient chronicler, “that men, forgetting their birth, transformed themselves, by the length of their haires, into the semblance of woman kind;” and that when their hair decayed from age, or other causes, “they knit about their heads certain rolls and braidings of false hair.” At last accident turned the tide of fashion. A knight of the court, who was exceedingly proud of his beauteous locks, dreamed one night that, as he lay in bed, the devil sprang upon him, and endeavoured to choke him with his own hair. He started in affright, and actually found that he had a great quantity of hair in his mouth. Sorely stricken in conscience, and looking upon the dream as a warning from heaven, he set about the work of reformation, and cut off his luxuriant tresses the same night. The story was soon bruited abroad; of course it was made the most of by the clergy, and the knight, being a man of influence and consideration, and the acknowledged leader of the fashion, his example, aided by priestly exhortations, was very generally imitated. Men appeared almost as decent as St. Wulstan himself could have wished, the dream of a dandy having proved more efficacious than the entreaties of a saint. But, as Stowe informs us, “scarcely was one year past, when all that thought themselves courtiers fell into the former vice, and contended with women in their long haires.” Henry, the king, appears to have been quite uninfluenced by the dreams of others, for even his own would not induce him a second time to undergo a cropping from priestly shears. It is said, that he was much troubled at this time by disagreeable visions. Having offended the Church in this and other respects, he could get no sound, refreshing sleep, and used to imagine that he saw all the bishops, abbots, and monks of every degree, standing around his bed-side, and threatening to belabour him with their pastoral staves; which sight, we are told, so frightened him, that he often started naked out of his bed, and attacked the phantoms sword in hand. Grimbalde, his physician, who, like most of his fraternity at that day, was an ecclesiastic, never hinted that his dreams were the result of a bad digestion, but told him to shave his head, be reconciled to the Church, and reform himself with alms and prayer. But he would not take this good advice, and it was not until he had been nearly drowned a year afterwards, in a violent storm at sea, that he repented of his evil ways, cut his hair short, and paid proper deference to the wishes of the clergy.
In France, the thunders of the Vatican with regard to long curly hair were hardly more respected than in England. Louis VII., however, was more obedient than his brother-king, and cropped himself as closely as a monk, to the great sorrow of all the gallants of his court. His queen, the gay, haughty, and pleasure-seeking Eleanor of Guienne, never admired him in this trim, and continually reproached him with imitating, not only the head-dress, but the asceticism of the monks. From this cause a coldness arose between them. The lady proving at last unfaithful to her shaven and indifferent lord, they were divorced, and the kings of France lost the rich provinces of Guienne and Poitou, which were her dowry. She soon after bestowed her hand and her possessions upon Henry Duke of Normandy, afterwards Henry II. of England, and thus gave the English sovereigns that strong footing in France which was for so many centuries the cause of such long and bloody wars between the nations. When the Crusades had drawn all the smart young fellows into Palestine, the clergy did not find it so difficult to convince the staid burghers who remained in Europe, of the enormity of long hair. During the absence of Richard Cœur de Lion, his English subjects not only cut their hair close, but shaved their faces. William Fitz-osbert, or Long-beard, the great demagogue of that day, reintroduced among the people who claimed to be of Saxon origin the fashion of long hair. He did this with the view of making them as unlike as possible to the citizens and the Normans. He wore his own beard hanging down to his waist, from whence the name by which he is best known to posterity.
The Church never shewed itself so great an enemy to the beard as to long hair on the head. It generally allowed fashion to take its own course, both with regard to the chin and the upper lip. This fashion varied continually; for we find that, in little more than a century after the time of Richard I., when beards were short, that they had again become so long as to be mentioned in the famous epigram made by the Scots who visited London in 1327, when David, son of Robert Bruce, was married to Joan, the sister of King Edward. This epigram, which was stuck on the church-door of St. Peter Stangate, ran as follows:
“Long beards heartlesse,
Painted hoods witlesse,
Gray coats gracelesse,
Make England thriftlesse.”
When the Emperor Charles V. ascended the throne of Spain he had no beard. It was not to be expected that the obsequious parasites who always surround a monarch, could presume to look more virile than their master. Immediately all the courtiers appeared beardless, with the exception of such few grave old men as had outgrown the influence of fashion, and who had determined to die bearded as they had lived. Sober people in general saw this revolution with sorrow and alarm, and thought that every manly virtue would be banished with the beard. It became at the time a common saying,—
“Desde que no hay barba, no hay mas alma.”
We have no longer souls since we have lost our beards.
In France also the beard fell into disrepute after the death of Henry IV., from the mere reason that his successor was too young to have one. Some of the more immediate friends of the great Béarnais, and his minister Sully among the rest, refused to part with their beards, notwithstanding the jeers of the new generation.
Who does not remember the division of England into the two great parties of Roundheads and Cavaliers? In those days every species of vice and iniquity was thought by the Puritans to lurk in the long curly tresses of the monarchists, while the latter imagined that their opponents were as destitute of wit, of wisdom, and of virtue, as they were of hair. A man’s locks were the symbol of his creed, both in politics and religion. The more abundant the hair, the more scant the faith; and the balder the head, the more sincere the piety.
But among all the instances of the interference of governments with men’s hair, the most extraordinary, not only for its daring, but for its success, is that of Peter the Great, in 1705. By this time fashion had condemned the beard in every other country in Europe, and with a voice more potent than popes or emperors, had banished it from civilised society. But this only made the Russians cling more fondly to their ancient ornament, as a mark to distinguish them from foreigners, whom they hated. Peter, however, resolved that they should be shaven. If he had been a man deeply read in history, he might have hesitated before he attempted so despotic an attack upon the time-hallowed customs and prejudices of his countrymen; but he was not. He did not know or consider the danger of the innovation; he only listened to the promptings of his own indomitable will, and his fiat went forth, that not only the army, but all ranks of citizens, from the nobles to the serfs, should shave their beards. A certain time was given, that people might get over the first throes of their repugnance, after which every man who chose to retain his beard was to pay a tax of one hundred roubles. The priests and the serfs were put on a lower footing, and allowed to retain theirs upon payment of a copeck every time they passed the gate of a city. Great discontent existed in consequence, but the dreadful fate of the Strelitzes was too recent to be forgotten, and thousands who had the will had not the courage to revolt. As is well remarked by a writer in the Encyclopædia Britannica, they thought it wiser to cut off their beards than to run the risk of incensing a man who would make no scruple in cutting off their heads. Wiser, too, than the popes and bishops of a former age, he did not threaten them with eternal damnation, but made them pay in hard cash the penalty of their disobedience. For many years, a very considerable revenue was collected from this source. The collectors gave in receipt for its payment a small copper coin, struck expressly for the purpose, and called the “borodováia,” or “the bearded.” On one side it bore the figure of a nose, mouth, and moustaches, with a long bushy beard, surmounted by the words, “Deuyee Vyeatee,” “money received;” the whole encircled by a wreath, and stamped with the black eagle of Russia. On the reverse, it bore the date of the year. Every man who chose to wear a beard was obliged to produce this receipt on his entry into a town. Those who were refractory, and refused to pay the tax, were thrown into prison.
Since that day, the rulers of modern Europe have endeavoured to persuade, rather than to force, in all matters pertaining to fashion. The Vatican troubles itself no more about beards or ringlets, and men may become hairy as bears, if such is their fancy, without fear of excommunication or deprivation of their political rights. Folly has taken a new start, and cultivates the moustache.
Even upon this point governments will not let men alone. Religion as yet has not meddled with it; but perhaps it will; and politics already influence it considerably. Before the revolution of 1830, neither the French nor Belgian citizens were remarkable for their moustaches; but, after that event, there was hardly a shopkeeper either in Paris or Brussels whose upper lip did not suddenly become hairy with real or mock moustaches. During a temporary triumph gained by the Dutch soldiers over the citizens of Louvain, in October 1830, it became a standing joke against the patriots, that they shaved their faces clean immediately; and the wits of the Dutch army asserted that they had gathered moustaches enough from the denuded lips of the Belgians to stuff mattresses for all the sick and wounded in their hospital.
The last folly of this kind is still more recent. In the German newspapers, of August 1838, appeared an ordonnance, signed by the king of Bavaria, forbidding civilians, on any pretence whatever, to wear moustaches, and commanding the police and other authorities to arrest, and cause to be shaved, the offending parties. “Strange to say,” adds Le Droit, the journal from which this account is taken, “moustaches disappeared immediately, like leaves from the trees in autumn; every body made haste to obey the royal order, and not one person was arrested.”
The king of Bavaria, a rhymester of some celebrity, has taken a good many poetical licences in his time. His licence in this matter appears neither poetical nor reasonable. It is to be hoped that he will not take it into his royal head to make his subjects shave theirs; nothing but that is wanting to complete their degradation.
Footnotes
Miss Elizabeth Villiers, afterwards Countess of Orkney. Return
The wits of the day called it a sand-bank, which would wreck the vessel of the state. Return
This anecdote, which is related in the correspondence of Madame de Bavière, Duchess of Orleans and mother of the Regent, is discredited by Lord John Russell in his History of the principal States of Europe from the Peace of Utrecht; for what reason he does not inform us. There is no doubt that Law proposed his scheme to Desmarets, and that Louis refused to hear of it. The reason given for the refusal is quite consistent with the character of that bigoted and tyrannical monarch. Return
From maltôte, an oppressive tax. Return
This anecdote is related by M. de la Hode, in his Life of Philippe of Orleans. It would have looked more authentic if he had given the names of the dishonest contractor and the still more dishonest minister. But M. de la Hode’s book is liable to the same objection as most of the French memoirs of that and of subsequent periods. It is sufficient with most of them that an anecdote be ben trovato; the vero is but matter of secondary consideration. Return
The French pronounced his name in this manner to avoid the ungallic sound, aw. After the failure of his scheme, the wags said the nation was lasse de lui, and proposed that he should in future be known by the name of Monsieur Helas! Return
The curious reader may find an anecdote of the eagerness of the French ladies to retain Law in their company, which will make him blush or smile according as he happens to be very modest or the reverse. It is related in the Letters of Madame Charlotte Elizabeth de Bavière, Duchess of Orleans, vol. ii. p. 274. Return
The following squib was circulated on the occasion: “Foin de ton zèle séraphique, Malheureux Abbé de Tencin, Depuis que Law est Catholique, Tout le royaume est Capucin!” Thus somewhat weakly and paraphrastically rendered by Justandsond, in his translation of the Memoirs of Louis XV.: “Tencin, a curse on thy seraphic zeal, Which by persuasion hath contrived the means To make the Scotchman at our altars kneel, Since which we all are poor as Capucines!” Return
From a print in a Dutch collection of satirical prints relating to the Mississippi Mania, entitled “Het groote Tafereel der Dwaasheid;” or, The great picture of Folly. The print of Atlas is styled, “L’Atlas actieux de Papier.” Law is calling in Hercules to aid him in supporting the globe. Quoted in Wright’s England under the House of Hanover. Return
The Duke de la Force gained considerable sums, not only by jobbing in the stocks, but in dealing in porcelain, spices, &c. It was debated for a length of time in the parliament of Paris whether he had not, in his quality of spice-merchant, forfeited his rank in the peerage. It was decided in the negative. A caricature of him was made, dressed as a street-porter, carrying a large bale of spices on his back, with the inscription, “Admirez La Force.” Return
“Lucifer’s New Row-Barge” exhibits Law in a barge, with a host of emblematic figures representing the Mississippi follies.—From a Print in Mr. Hawkins’ Collection. Return
Duclos, Memoires Secrets de la Régence. Return
The Duchess of Orleans gives a different version of this story; but whichever be the true one, the manifestation of such feeling in a legislative assembly was not very creditable. She says that the president was so transported with joy, that he was seized with a rhyming fit, and, returning into the hall, exclaimed to the members: “Messieurs! Messieurs! bonne nouvelle! Le carrosse de Lass est reduit en cannelle!” Return
Law in a car drawn by cocks; from Het groote Tofereel der Dwaasheid. Return
Neck or nothing, or downfall of the Mississippi Company.—From a Print in Mr. Hawkins’ Collection. Return
A South-Sea Ballad; or, Merry Remarks upon Exchange-Alley Bubbles. To a new Tune called “The Grand Elixir; or, the Philosopher’s Stone discovered.” Return
Coxe’s Walpole, Correspondence between Mr. Secretary Craggs and Earl Stanhope. Return
Stock-jobbing Card, or the humours of Change Alley. Copied from a print called Bubblers’ Medley, published by Carrington Bowles. Return
Tree, surrounded by water; people climbing up the tree. One of a series of bubble cards, copied from the Bubblers’ Medley, published by Carrington Bowles. Return
Gay (the poet), in that disastrous year, had a present from young Craggs of some South-Sea stock, and once supposed himself to be master of twenty thousand pounds. His friends persuaded him to sell his share, but he dreamed of dignity and splendour, and could not hear to obstruct his own fortune. He was then importuned to sell as much as would purchase a hundred a year for life, “which,” says Fenton, “will make you sure of a clean shirt and a shoulder of mutton every day.” This counsel was rejected; the profit and principal were lost, and Gay sunk under the calamity so low that his life became in danger.—Johnson’s Lives of the Poets Return
Smollett. Return
Caricature, copied from Bubblers’ Medley, published by Carrington Bowles. Return
Britannia stript by a South-Sea Director. From Het groote Tafereel der Dwaasheid. Return
“‘God cannot love,’ says Blunt, with tearless eyes, ‘The wretch he starves, and piously denies.’ … Much-injur’d Blunt! why bears he Britain’s hate? A wizard told him in these words our fate: ‘At length corruption, like a gen’ral flood, So long by watchful ministers withstood, Shall deluge all; and av’rice, creeping on, Spread like a low-born mist, and blot the sun; Statesman and patriot ply alike the stocks, Peeress and butler share alike the box, And judges job, and bishops bite the Town, And mighty dukes pack cards for half-a-crown: See Britain sunk in Lucre’s forbid charms, And France reveng’d of Ann’s and Edward’s arms!’ ’Twas no court-badge, great Scriv’ner! fir’d thy brain, Nor lordly luxury, nor city gain: No, ’twas thy righteous end, asham’d to see Senates degen’rate, patriots disagree, And nobly wishing party-rage to cease, To buy both sides, and give thy country peace.” Pope’s Epistle to Allen Lord Bathurst. Return
The Brabant Screen. This caricature represents the Duchess of Kendal behind the “Brabant Screen,” supplying Mr. Knight with money to facilitate his escape; and is copied from a rare print of the time, in the collection of E. Hawkins, Esq. F.S.A. Return
Emblematic print of the South-Sea Scheme. By W. Hogarth. Return
The South-Sea project remained until 1845 the greatest example in British history of the infatuation of the people for commercial gambling. The first edition of these volumes was published some time before the outbreak of the Great Railway Mania of that and the following year. Return
Biographie Universelle. Return
His sum “of perfection,” or instructions to students to aid them in the laborious search for the stone and elixir, has been translated into most of the languages of Europe. An English translation, by a great enthusiast in alchymy, one Richard Russell, was published in London in 1686. The preface is dated eight years previously from the house of the alchymist, “at the Star, in Newmarket, in Wapping, near the Dock.” His design in undertaking the translation was, as he informs us, to expose the false pretences of the many ignorant pretenders to the science who abounded in his day. Return
Article, Geber, Biographie Universelle. Return
Naudé, Apologie des Grands Hommes accusés de Magie, chap. xviii. Return
Lenglet, Histoire de la Philosophie Hermétique. See also Godwin’s Lives of the Necromancers. Return
Naudé, Apologie des Grands Hommes accusés de Magie, chap. xvii. Return
Vidimus omnia ista dum ad Angliam transiimus, propter intercessionem domini Regis Edoardi illustrissimi. Return
Converti una vice in aurum ad L millia pondo argenti vivi, plumbi, et stanni.—Lullii Testamentum. Return
These verses are but a coarser expression of the slanderous line of Pope, that “every woman is at heart a rake.” Return
Fuller’s Worthies of England. Return
Biographie Universelle. Return
For full details of this extraordinary trial, see Lobineau’s Nouvelle Histoire de Bretagne, and D’Argentré’s work on the same subject. The character and life of Gilles de Rays are believed to have suggested the famous Blue Beard of the nursery tale. Return
See the article “Paracelsus,” by the learned Renaudin, in the Biographie Universelle. Return
The “crystal” alluded to appears to have been a black stone, or piece of polished coal. The following account of it is given, in the supplement to Granger’s Biographical History. “The black stone into which Dee used to call his spirits was in the collection of the Earls of Peterborough, from whence it came to Lady Elizabeth Germaine. It was next the property of the late Duke of Argyle, and is now Mr. Walpole’s. It appears upon examination to be nothing more than a polished piece of cannel coal; but this is what Butler means when he says, ‘Kelly did all his feats upon The devil’s looking-glass—a stone.’” Return
Lilly the astrologer, in his Life, written by himself, frequently tells of prophecies delivered by the angels in a manner similar to the angels of Dr. Dee. He says, “The prophecies were not given vocally by the angels, but by inspection of the crystal in types and figures, or by apparition the circular way; where, at some distance, the angels appear, representing by forms, shapes, and creatures, what is demanded. It is very rare, yea even in our days,” quoth that wiseacre, “for any operator or master to hear the angels speak articulately: when they do speak, it is like, the Irish, much in the throat!” Return
Albert Laski, son of Jaroslav, was Palatine of Siradz, and afterwards of Sendomir, and chiefly contributed to the election of Henry of Valois, the Third of France, to the throne of Poland, and was one of the delegates who went to France in order to announce to the new monarch his elevation to the sovereignty of Poland. After the deposition of Henry, Albert Laski voted for Maximilian of Austria. In 1583 he visited England, when Queen Elizabeth received him with great distinction. The honours which were shewn him during his visit to Oxford, by the especial command of the Queen, were equal to those rendered to sovereign princes. His extraordinary prodigality rendered his enormous wealth insufficient to defray his expenses, and he therefore became a zealous adept in alchymy, and took from England to Poland with him two known alchymists.—Count Valerian Krasinski’s Historical Sketch of the Reformation in Poland. Return
The following legend of the tomb of Rosencreutz, written by Eustace Budgell, appears in No. 379 of the Spectator:—“A certain person, having occasion to dig somewhat deep in the ground where this philosopher lay interred, met with a small door, having a wall on each side of it. His curiosity, and the hope of finding some hidden treasure, soon prompted him to force open the door. He was immediately surprised by a sudden blaze of light, and discovered a very fair vault. At the upper end of it was a statue of a man in armour, sitting by a table, and leaning on his left arm. He held a truncheon in his right hand, and had a lamp burning before him. The man had no sooner set one foot within the vault, than the statue, erecting itself from its leaning posture, stood bolt upright; and, upon the fellow’s advancing another step, lifted up the truncheon in his right hand. The man still ventured a third step; when the statue, with a furious blow, broke the lamp into a thousand pieces, and left his guest in sudden darkness. Upon the report of this adventure, the country people came with lights to the sepulchre, and discovered that the statue, which was made of brass, was nothing more than a piece of clock-work; that the floor of the vault was all loose, and underlaid with several springs, which, upon any man’s entering, naturally produced that which had happened. “Rosicreucius, say his disciples, made use of this method to shew the world that he had re-invented the ever-burning lamps of the ancients, though he was resolved no one should reap any advantage from the discovery.” Return
No. 574. Friday, July 30th, 1714. Return
“Vitulus Aureus quem Mundus adorat et orat, in quo tractatur de naturæ miraculo transmutandi metalla.” Hagæ, 1667. Return
Voyages de Monconis, tome ii. p. 379. Return
See the Abbé Fiard, and Anecdotes of the Reign of Louis XVI. p. 400. Return
Biographie des Contemporains, article “Cagliostro.” See also Histoire de la Magie en France, par M. Jules Garinet, p. 284. Return
The enemies of the unfortunate Queen of France, when the progress of the Revolution embittered their animosity against her, maintained that she was really a party in this transaction; that she, and not Mademoiselle D’Oliva, met the cardinal and rewarded him with the flower; and that the story above related was merely concocted between her La Motte, and others to cheat the jeweller of his 1,600,000 francs. Return
See Gibbon and Voltaire for further notice of this subject. Return
Charlemagne: Poëme épique par Lucien Buonaparte. Return
This prophecy seems to have been that set forth at length in the popular Life of Mother Shipton: “When fate to England shall restore A king to reign as heretofore, Great death in London shall be though, And many houses be laid low.” Return
The London Saturday Journal of March 12th, 1842, contains the following:—“An absurd report is gaining ground among the weak-minded, that London will be destroyed by an earthquake on the 17th of March, or St. Patrick’s day. This rumour is founded on the following ancient prophecies: one professing to be pronounced in the year 1203; the other, by Dr. Dee the astrologer, in 1598: “In eighteen hundred and forty-two Four things the sun shall view; London’s rich and famous town Hungry earth shall swallow down. Storm and rain in France shall be, Till every river runs a sea. Spain shall be rent in twain, And famine waste the land again. So say I, the Monk of Dree, In the twelve hundredth year and three.” Harleian Collection (British Museum), 800 b, fol. 319. “The Lord have mercy on you all— Prepare yourselves for dreadful fall Of house and land and human soul— The measure of your sins is full. In the year one, eight, and forty-two, Of the year that is so new; In the third month of that sixteen, It may be a day or two between— Perhaps you’ll soon be stiff and cold. Dear Christian, be not stout and bold— The mighty, kingly-proud will see This comes to pass as my name’s Dee.” 1598. Ms. in the British Museum. The alarm of the population of London did not on this occasion extend beyond the wide circle of the uneducated classes, but among them it equalled that recorded in the text. It was soon afterwards stated that no such prophecy is to be found in the Harleian Ms. Return
Chronicles of England, by Richard Grafton; London, 1568, p. 106. Return
Faerie Queene, b. 3, c. 3, s. 6-13. Return
Although other places claim the honour(!) of Mother Shipton’s birth, her residence is asserted, by oral tradition, to have been for many years a cottage at Winslow-cum-Shipton, in Buckinghamshire, of which the above is a representation. We give the contents of one of the popular books containing her prophecies: The Strange and Wonderful History and Prophecies of Mother Shipton, plainly setting forth her Birth, Life, Death, and Burial. 12mo. Newcastle. Chap. 1.—Of her birth and parentage. 2. How Mother Shipton’s mother proved with child; how she fitted the justice, and what happened at her delivery. 3. By what name Mother Shipton was christened, and how her mother went into a monastery. 4. Several other pranks play’d by Mother Shipton in revenge of such as abused her. 5. How Ursula married a young man named Tobias Shipton, and how strangely she discovered a thief. 6. Her prophecy against Cardinal Wolsey. 7. Some other prophecies of Mother Shipton relating to those times. 8. Her prophecies in verse to the Abbot of Beverly. 9. Mother Shipton’s life, death, and burial. Return
Let us try. In his second century, prediction 66, he says: “From great dangers the captive is escaped. A little time, great fortune changed. In the palace the people are caught. By good augury the city is besieged.” “What is this,” a believer might exclaim, “but the escape of Napoleon from Elba—his changed fortune, and the occupation of Paris by the allied armies?” Let us try again. In his third century, prediction 98, he says: “Two royal brothers will make fierce war on each other; So mortal shall be the strife between them, That each one shall occupy a fort against the other; For their reign and life shall be the quarrel.” Some Lillius Redivivus would find no difficulty in this prediction. To use a vulgar phrase, it is as clear as a pikestaff. Had not the astrologer in view Don Miguel and Don Pedro when he penned this stanza, so much less obscure and oracular than the rest? Return
Hermippus Redivivus, p. 142. Return
Jovii Elog. p. 320. Return
Les Anecdotes de Florence, ou l’Histoire secrète de la Maison di Medicis, p. 318. Return
It is quite astonishing to see the great demand there is, both in England and France, for dream-books, and other trash of the same kind. Two books in England enjoy an extraordinary popularity, and have run through upwards of fifty editions in as many years in London alone, besides being reprinted in Manchester, Edinburgh, Glasgow, and Dublin. One is Mother Bridget’s Dream-book and Oracle of Fate; the other is the Norwood Gipsy. It is stated, on the authority of one who is curious in these matters, that there is a demand for these works, which are sold at sums varying from a penny to sixpence, chiefly to servant-girls and imperfectly-educated people, all over the country, of upwards of eleven thousand annually; and that at no period during the last thirty years has the average number sold been less than this. The total number during this period would thus amount to 330,000. Return
Spectator, No. 7, March 8, 1710-11. Return
See Van der Mye’s account of the siege of Breda. The garrison, being afflicted with scurvy, the Prince of Orange sent the physicians two or three small phials, containing a decoction of camomile, wormwood, and camphor, telling them to pretend that it was a medicine of the greatest value and extremest rarity, which had been procured with very much danger and difficulty from the East; and so strong, that two or three drops would impart a healing virtue to a gallon of water. The soldiers had faith in their commander; they took the medicine with cheerful faces, and grew well rapidly. They afterwards thronged about the prince in groups of twenty and thirty at a time, praising his skill, and loading him with protestations of gratitude. Return
Mummies were of several kinds, and were all of great use in magnetic medicines. Paracelsus enumerates six kinds of mummies; the first four only differing in the composition used by different people for preserving their dead, are the Egyptian, Arabian, Pisasphaltos, and Libyan. The fifth mummy of peculiar power was made from criminals that had been hanged; “for from such there is a gentle siccation, that expungeth the watery humour, without destroying the oil and spirituall, which is cherished by the heavenly luminaries, and strengthened continually by the affluence and impulses of the celestial spirits; whence it may be properly called by the name of constellated or celestial mummie.” The sixth kind of mummy was made of corpuscles, or spiritual effluences, radiated from the living body; though we cannot get very clear ideas on this head, or respecting the manner in which they were caught.—Medicina Diatastica; or, Sympathetical Mummie, abstracted from the Works of Paracelsus, and translated out of the Latin, by Fernando Parkhurst, Gent. London, 1653, pp. 2, 7. Quoted by the Foreign Quarterly Review, vol. xii. p. 415. Return
Reginald Scott, quoted by Sir Walter Scott, in the notes to the Lay of the last Minstrel, c. iii. v. xxiii. Return
Greatraks’ Account of himself, in a letter to the Honourable Robert Boyle. Return
Introduction to the Study of Animal Magnetism, by Baron Dupotet de Sennevoy, p. 315. Return
Introduction to the Study of Animal Magnetism, p. 318. Return
Dictionaire des Sciences Médicales—Article Convulsionnaires, par Montégre. Return
An enthusiastic philosopher, of whose name we are not informed, had constructed a very satisfactory theory on some subject or other, and was not a little proud of it. “But the facts, my dear fellow,” said his friend, “the facts do not agree with your theory.”—“Don’t they?” replied the philosopher, shrugging his shoulders, “then, tant pis pour les faits;”—so much the worse for the facts! Return
Rapport des Commissaires, rédigé par M. Bailly. Paris, 1784. Return
Introduction to the Study of Animal Magnetism, by Baron Dupotet, p. 73. Return
See Foreign Review and Continental Miscellany, vol. v. p. 113. Return
See the very clear, and dispassionate article upon the subject in the fifth volume (1830) of The Foreign Review, p. 96 et seq. Return
Histoire Critique du Magnétisme Animal, p. 60. Return
The above engraving, shewing two soldiers of William the Conqueror’s army, is taken from the celebrated Bayeux Tapestry.—See ante, p. 297. Return
END OF VOL. I.
MEMOIRS
OF
EXTRAORDINARY POPULAR DELUSIONS.
VOLUME II.
LONDON:
OFFICE OF THE NATIONAL ILLUSTRATED LIBRARY,
227 STRAND.
1852.