SKETCHES
OF
IMPOSTURE, DECEPTION,
AND
CREDULITY.

PHILADELPHIA:
G. B. ZIEBER & CO.

1845.

C. SHERMAN, PRINTER.

Effects of Incredulity and Credulity—Knowledge supposed to be Remembrance—Purpose of this Volume—Progress of rational Belief—Resemblance of Error to Truth—Contagious Nature of Excitement—Improved State of the Human Mind in Modern Times 13

[CHAPTER II.]

Remote Origin of Oracles—Influence of Oracles—Opinions respecting them—Cause of the Cessation of Oracles—Superstition early systematized in Egypt—Bœotia early famous for Oracles—Origin of the Oracle of Dodona—Ambiguity of Oracular Responses—Stratagem of a Peasant—Oracles disbelieved by Ancient Philosophers—Cyrus and the Idol Bel—Source of Fire-Worshipping—Victory of Canopus over Fire—The Sphinx—Sounds heard from it—Supposed Cause of them—Mysterious Sounds at Nakous—Frauds of the Priests of Serapis—The Statue of Memnon—Oracle of Delphi—Its Origin—Changes which it underwent—The Pythoness—Danger attendant on her office—Tricks played by Heathen Priests—Origin of the Gordian Knot—The Knot is cut by Alexander—Ambrosian, Logan or Rocking Stones—Representations of them on Ancient Coins—Pliny’s Description of a Logan Stone in Asia—Stones at Sitney, in Cornwall, and at Castle Treryn—The latter is overthrown, and replaced—Logan Stones are Druidical Monuments 17

[CHAPTER III.]

Susceptibility of the Imagination in the East—Mahomet—His Origin—He assumes the Title of the Apostle of God—Opposition to him—Revelations brought to Him by the Angel Gabriel—His Flight to Medina—Success of his Imposture—Attempt to poison him—His Death—Tradition respecting his Tomb—Account of his Intercourse with Heaven—Sabatai Sevi, a false Messiah—Superstitious Tradition among the Jews—Reports respecting the Coming of the Messiah—Sabatai pretends to be the Messiah—He is assisted by Nathan—Follies committed by the Jews—Honours paid to Sabatai—He embarks for Constantinople—His Arrest—He embraces Mahometanism to avoid Death—Rosenfeld, a German, proclaims himself the Messiah—His knavery—He is whipped and imprisoned—Richard Brothers announces himself as the revealed Prince and Prophet of the Jews—He dies in Bedlam—Thomas Muncer and his Associates—Their Fate—Matthias, John of Leyden, and other Anabaptist Leaders—They are defeated and executed—The French Prophets—Punishment of them—Miracles at the Grave of the Deacon Paris—Horrible Self-inflictions of the Convulsionaries—The Brothers of Brugglen—They are executed—Prophecy of a Lifeguardsman in London—Joanna Southcott—Her Origin, Progress, and Death—Folly of her Disciples—Miracles of Prince Hohenlohe 34

[CHAPTER IV.]

Account of Pope Joan—Artifice of Pope Sextus V.—Some Christian Ceremonies borrowed from the Jews and Pagans—Melting of the Blood of St. Januarius—Addison’s opinion of it—Description of the Performance of the Miracle—Miraculous Image of our Saviour at Rome—Ludicrous Metamorphosis of a Statue—Relics—Head of St. John the Baptist—Sword of Balaam—St. Ursula and the Eleven Thousand Virgins—Self-Tormenting—Penances of St. Dominic the Cuirassier—The Crusades—Their Cause and Progress, and the immense numbers engaged in them. 62

[CHAPTER V.]

Pretenders to Royalty numerous—Contest between the Houses of York and Lancaster gives rise to various Pretenders—Insurrection of Jack Cade—He is killed—Lambert Simnel is tutored to personate the Earl of Warwick—He is crowned at Dublin—He is taken Prisoner, pardoned, and made Scullion in the Royal Kitchen—Perkin Warbeck pretends to be the murdered Duke of York—He is countenanced by the King of France—He is acknowledged by the Duchess of Burgundy—Perkin lands in Scotland, and is aided by King James—He is married to Lady Catherine Gordon—He invades England, but fails—His Death—Pretenders in Portugal—Gabriel de Spinosa—He is hanged—The Son of a Tiler pretends to be Sebastian—He is sent to the Galleys—Gonçalo Alvarez succeeds him—He is executed—An Individual of talents assumes the Character of Sebastian—His extraordinary Behaviour in his Examinations—He is given up to the Spaniards—His Sufferings and dignified Deportment—His Fate not known—Pretenders in Russia—The first false Demetrius—He obtains the Throne, but is driven from it by Insurrection, and is slain—Other Impostors assume the same Name—Revolt of Pugatscheff—Pretenders in France—Hervegault and Bruneau assume the Character of the deceased Louis XVI. 73

[CHAPTER VI.]

Disguise of Achilles—Of Ulysses—Of Codrus—Fiction employed by Numa Pompilius—King Alfred disguised in the Swineherd’s Cottage—His Visit, as a Harper, to the Danish Camp—Richard Cœur de Lion takes the Garb of a Pilgrim—He is discovered and imprisoned—Disguises and Escape of Mary, Queen of Scots—Escape of Charles the Second, after the Battle of Worcester—Of Stanislaus from Dantzic—Of Prince Charles Edward from Scotland—Peter the Great takes the Dress of a Ship Carpenter—His Visit to England—Anecdote of his Conduct to a Dutch Skipper—Stratagem of the Princess Ulrica of Prussia—Pleasant Deception practised by Catherine the Second of Russia—Joan of Arc—Her early Life—Discovers the King when first introduced at Court—She compels the English to raise the Siege of Orleans—Joan leads the King to be crowned at Rheims—She is taken Prisoner—Base and barbarous Conduct of her Enemies—She is burned at Rouen—The Devil of Woodstock—Annoying Pranks played by it—Explanation of the Mystery—Fair Rosamond 86

[CHAPTER VII.]

Characteristic Mark of a skilful General—Importance anciently attached to military Stratagems—The Stratagem of Joshua at Ai, the first which is recorded—Stratagem of Julius Cæsar in Gaul—Favourable Omen derived from Sneezing—Artifice of Bias at Priene—Telegraphic Communication—Mode adopted by Hystiæus to convey Intelligence—Relief of Casilinum by Gracchus—Stratagem of the Chevalier de Luxembourg to convey Ammunition into Lisle—Importance of concealing the Death of a General—The manner in which the Death of Sultan Solyman was kept secret—Stratagem of John Visconti—Stratagem of Lord Norwich at Angoulème—Capture of Amiens by the Spaniards—Manner in which the Natives of Sonia threw off the Yoke 109

[CHAPTER VIII.]

Former Prevalence of Malingering in the Army; and the Motives for it—Decline of the Practice—Where most Prevalent—The means of Simulation reduced to a System—Cases of simulated Ophthalmia in the 50th Regiment—The Deception wonderfully kept up by many Malingerers—Means of Detection—Simulated Paralysis—Impudent Triumph manifested by Malingerers—Curious case of Hollidge—Gutta Serena, and Nyctalopia counterfeited—Blind Soldiers employed in Egypt—Cure, by actual cautery, of a Malingerer—Simulation of Consumption and other Diseases—Feigned Deafness—Detection of a Man who simulated Deafness—Instances of Self-mutilation committed by Soldiers—Simulation of Death 118

[CHAPTER IX.]

The Bottle Conjuror—Advertisements on this Occasion—Riot produced by the Fraud—Squibs and Epigrams to which it gave rise—Case of Elizabeth Canning—Violent Controversy which arose out of it—She is found guilty of Perjury and transported—The Cock Lane Ghost—Public Excitement occasioned by it—Detection of the Fraud—Motive for the Imposture—The Stockwell Ghost—The Sampford Ghost—Mystery in which the Affair was involved—Astonishing Instance of Credulity in Perigo and his Wife—Diabolical Conduct of Mary Bateman—She is hanged for Murder—Metamorphosis of the Chevalier d’Eon—Multifarious Disguises of Price, the Forger—Miss Robertson—The fortunate Youth—The Princess—Olive—Caraboo—Pretended Fasting—Margaret Senfrit—Catherine Binder—The Girl of Unna—The Osnaburg Girl—Anne Moore 126

[CHAPTER X.]

Controversy respecting the Works of Homer; Arguments of the Disputants—Controversy on the supposed Epistles of Phalaris—Opinion of Sir William Temple on the Superiority of the Ancients—Dissertation of Dr. Bentley on the Epistles of Phalaris—He proves them to be a Forgery—Doubts as to the Anabasis being the Work of Xenophon—Arguments of Mr. Mitford in the Affirmative—Alcyonius accused of having plagiarised from, and destroyed, Cicero’s Treatise “De Gloria”—Curious Mistake as to Sir T. More’s Utopia—The Icon Basilike—Disputes to which it gave rise—Arguments, pro and con, as to the real Author of it—Lauder’s Attempt to prove Milton a Plagiarist—Refutation of him by Dr. Douglas—His interpolations—George Psalmanazar—His Account of Formosa—His Repentance and Piety—Publication of Ossian’s Poems by Mr. Macpherson—Their Authenticity is doubted—Report of the Highland Society on the Subject—Pseudonymous and anonymous Works—Letters of Junius—The Drapier’s Letters—Tale of a Tub—Gulliver’s Travels—The Waverley Novels—Chatterton and the Rowley Poems—W. H. Ireland and the Shakspearian Forgeries—Damberger’s pretended Travels—Poems of Clotilda de Surville—Walladmor—Hunter, the American—Donville’s Travels in Africa 147

[CHAPTER XI.]

Fashion of decrying modern Artists—M. Picart asserts the Merit of modern Engravers—Means employed by him to prove the Truth of his Assertions—“The innocent Impostors”—Goltzius imitates perfectly the Engravings of Albert Durer—Marc Antonio Raimondi is equally successful—Excellent Imitation of Rembrandt’s Portrait of Burgomaster Six—Modern Tricks played with respect to Engraved Portraits—Sir Joshua Reynolds metamorphosed into “The Monster.” 191

[CHAPTER XII.]

Ancient Memorials of Geographical Discoveries—Mistakes arising from them—Frauds to which they gave occasion—Imposture of Evemerus—Annius of Viterbo wrongfully charged with forging Inscriptions—Spurious works given to the World by him—Forged Inscriptions put on statues by ignorant modern Sculptors—Spurious Medals—Instances of them in the Cabinet of Dr. Hunter—Coins adulterated by Grecian Cities—Evelyn’s Directions for ascertaining the Genuineness of Medals—Spurious Gold Medals—Tricks of the Manufacturers of Pseudo-Antique Medals—Collectors addicted to pilfering Rarities—Medals swallowed by Vaillant—Mistakes arising from Ignorance of the Chinese Characters. 195

[CHAPTER XIII.]

First Opening of the Regalia to public Inspection—Edwards appointed Keeper—Plan formed by Blood to steal the Regalia—He visits the Tower with his pretended Wife—Means by which he contrived to become intimate with Edwards—His Arrangements for carrying his Scheme into Execution—He knocks down Edwards, and obtains Possession of the Jewels—Fortunate Chance by which his Scheme was frustrated—He is taken—Charles II. is present at his Examination—Blood contrives to obtain a Pardon, and the Gift of an Estate from the King. 201

[CHAPTER XIV.]

Horrible nature of the Superstition of Vampyrism—Persons attacked by Vampyres become Vampyres themselves—Signs by which a Vampyre was known—Origin of one of the signs—Effect attributed to Excommunication in the Greek church—Story of an excommunicated Greek—Calmet’s theory of the origin of the Superstition respecting Vampyres—St. Stanislas—Philinnium—The Strygis supposed to have given the idea of the Vampyre—Capitulary of Charlemagne—Remedy against attacks from the Demon—Anecdote of an impudent Vampyre—Story of a Vampyre at Mycone—Prevalence of Vampyrism in the north of Europe—Walachian mode of detecting Vampyres. 205

[CHAPTER XV.]

Feats of Jugglers formerly attributed to witchcraft—Anglo-Saxon Gleemen—Norman Jugglers or Tregatours—Chaucer’s Description of the Wonders performed by them—Means probably employed by them—Recipe for making the Appearance of a Flood—Jugglers fashionable in the Reign of Charles II.—Evelyn’s Account of a Fire-eater—Katterfelto—Superiority of Asiatic and Eygptian pretenders to magical Skill—Mandeville’s Account of Juggling at the Court of the Great Khan—Extraordinary Feats witnessed by the Emperor Jehanguire—Ibn Batuta’s Account of Hindustanee Jugglers—Account of a Bramin who sat upon the Air—Egyptian Jugglers—Mr. Lane’s Account of the Performance of one of them—Another fails in satisfying Captain Scott. 212

[CHAPTER XVI.]

Hold taken on the public Mind by Prodigies—Dutch Boy with Hebrew Words on the Iris of each Eye—Boy with the word Napoleon in the Eye—Child with a Golden Tooth—Speculations on the Subject—Superstition respecting changeling Children in the Isle of Man—Waldron’s Description of a Changeling—Cases of extraordinary Sleepers—The Seven Sleepers of Ephesus—Men supposed, in the northern Regions, to be frozen during the Winter, and afterwards thawed into Life again—Dr. Oliver’s Case of a Sleeper near Bath—Dr. Cheyne’s Account of Colonel Townshend’s power of voluntarily suspending Animation—Man buried alive for a Month at Jaisulmer—The Manner of his Burial, and his Preparation for it. 221

[CHAPTER XVII.]

Origin of Alchemy—Argument for Transmutation—Golden Age of Alchemy—Alchemists in the 13th century—Medals metaphorically described—Jargon of Dr. Dee—The Green Lion—Roger Bacon—Invention of Gunpowder—Imprisonment of Alchemists—Edict of Henry VI.—Pope John XXII.—Pope Sixtus V.—Alchemy applied to Medicine—Paracelsus—Evelyn’s hesitation about Alchemy—Narrative of Helvetius—Philadept on Alchemy—Rosicrucians—A Vision—Hayden’s description of Rosicrucians—Dr. Price—Mr. Woulfe—Mr. Kellerman. 230

[CHAPTER XVIII.]

Supposed Origin of Astrology—Butler on the Transmission of Astrological Knowledge—Remarks on Astrology by Hervey—Petrarch’s Opinion of Astrology—Catherine of Medicis—Casting of Nativities in England—Moore’s Almanack—Writers for and against Astrology—Horoscope of Prince Frederick of Denmark—Astrologers contributed sometimes to realize their own Predictions—Caracalla 244

[CHAPTER XIX.]

State of Medicine in remote Ages—Animals Teachers of Medicine—Gymnastic Medicine—Cato’s Cure for a Fracture—Dearness of ancient Medicines and Medical Books—Absurdity of the ancient Materia Medica: Gold, Bezoar, Mummy—Prescription for a Quartan—Amulets—Virtues of Gems—Corals—Charms—Charm for sore Eyes—Medicine connected with Astrology—Cure by Sympathy—Sir Kenelm Digby—The real Cause of the Cure—The Vulnerary Powder, &c.—The Royal Touch—Evelyn’s Description of the Ceremony—Valentine Greatrakes—Morley’s Cure for Scrofula—Inoculation—Vaccination—Dr. Jenner—Animal Magnetism—M. Loewe’s Account of it—Mesmer, and his Feats—Manner of Magnetizing—Report of a Commission on the Subject—Metallic Tractors—Baron Silfverkielm and the Souls in White Robes—Mr. Loutherbourg—Empirics—Uroscopy—Mayersbach—Le Febre—Remedies for the Stone—The Anodyne Necklace—The Universal Medicine 250

[CONCLUDING CHAPTER.]

Superstition of the Hindoos—The Malays—Asiatic Superstitions—The Chinese—Miracle of the Blessed Virgin—Stratagem of an Architect—Michael Angelo’s Cupid—Statue of Charles I.—Ever-burning Sepulchral Lamps—Lamp in the Tomb of Pallas—The art of Mimicry—Superiority of the Ancients—Fable of Proteus—Personation of the insane Ajax—Archimimes at funerals—Demetrius the cynic converted—Acting portraits and historical pictures—War dances of the American Indians—The South Sea Bubble—Gay the poet—Law’s Mississippi Scheme—Numerous Bubbles—Speculations in 1825 274

SKETCHES
OF
IMPOSTURE, DECEPTION,
AND
CREDULITY.

CHAPTER I.
INTRODUCTORY REMARKS.

Incredulity has been said, by Aristotle, to be the foundation of all wisdom. The truth of this assertion might safely be disputed; but, on the other hand, to say that credulity is the foundation of all folly, is an assertion more consonant to experience, and may be more readily admitted; and the contemplation of this subject forms a curious chapter in the history of the human mind.

A certain extent of credulity, or, more properly, belief, may, indeed, be considered as absolutely necessary to the well-being of social communities; for universal scepticism would be universal distrust. Nor could knowledge ever have arrived at its present amazing height, had every intermediate step in the ladder of science, from profound ignorance and slavery of intellect, been disputed with bigoted incredulity.

It has been said, that all knowledge is remembrance, and all ignorance forgetfulness,—alluding to the universal knowledge which, in the opinion of the schoolmen, our first father, Adam, possessed before the fall,—and that the subsequent invention of arts and sciences was only a partial recovery or recollection, as it were, of what had been originally well known. The undefined aspirations of many minds, to seek for what is distant and least understood, in preference to that near at hand and more in unison with our general state of knowledge, seem to favour this idea.

It will be the endeavour of the following pages to show that the credulity of the many—in some cases synonymous with the foolish—has been, from the beginning, most readily imposed upon by the clever and designing few. It is a curious task to investigate the gradual developement of rational belief, as exhibited in the proportionate disbelief and exposure of those things which, in earlier ages, were considered points of faith, and to doubt which was a dangerous heresy; and how, at first, the arts and sciences were weighed down and the advantages to be derived from them neutralized, by the fallacies of misconception or fanaticism. We are, in spite of ourselves, the creatures of imagination, and the victims of prejudice, which has been justly called the wrong bias of the soul, that effectually keeps it from coming near the path of truth; a task the more difficult to accomplish, since error often bears so near a resemblance to it. Error, indeed, always borrows something of truth, to make her more acceptable to the world, seldom appearing in her native deformity; and the subtilty of grand deceivers has always been shown in grafting their greatest errors on some material truths, and with such dexterity, that Ithuriel’s spear alone, whose touch

“No falsehood can endure,”

would have power to reveal them.

Many, and even contradictory, causes might be assigned for the constant disposition towards credulity; the mind is prone to believe that for which it most anxiously wishes; difficulties vanish in desire, which thus becomes frequently the main cause of success. Thus, when Prince Henry, believing his father dead, had taken the crown from his pillow, the King in reproach said to him,[1]

“Thy wish was father, Harry, to that thought.”

Belief is often granted on trust to such things as are above common comprehension, by some, who would thus flatter themselves with a superiority of judgment; on the other hand, what all around put faith in, the remaining few will, from that circumstance, easily believe. This is seen in times of popular excitement, when an assertion, quite at variance with common sense or experience, will run like a wild-fire through a city, and be productive of most serious results. It would appear that this springs from that inherent power of imitation, which is singularly exemplified even in particular kinds of disease,—comitial, as they were called by the Romans, from their frequent occurrence in assemblies of the people,—and, more fatally, when it impels us to “follow a multitude to do evil.”

After a long and dreary period of ignorance, the nations of Europe began to arouse themselves from the lethargy in which they had been plunged; religious enthusiasm then awakened the ardour of heroism, and the wild but fascinating spirit of chivalry—whose actions were the offspring of disinterested valour, that looked for no reward but the smile of favouring beauty or grateful tear of redressed misfortune,—taught the world that humanity and benevolence were no less meritorious than undaunted courage and athletic strength.

Knowledge, however, advanced with slow and timid steps from the cells of the monks, in which she had been obliged to conceal herself, whilst her rival, Ignorance, had been exalted to palaces and thrones. From the period which succeeded that twilight of the Goths and Vandals, when all the useful arts were obscured and concealed by indolent indifference, we shall find that each succeeding age happily contributed to enlighten the world by the revival and gradual improvement of the arts and sciences; a corresponding elevation in the general sagacity of the human mind was the natural consequence: this can readily be shown by the proportionate decrease of the numerous methods by which specious impostors lived upon the credulity of others.

Few, it is to be hoped, in the present day seek consolation for disappointment in the mysteries of astrological judgments, or attribute their ill-success in life to an evil conjunction of the stars, as revealed by the deluding horoscope of a caster of nativities.

That age has at length passed away, when the search after the philosopher’s stone, or the universal solvent, terminated a life of incredible toil and hopeless expectation, in poverty and contempt. But there are still many who neglect the experience of the past, and, anxious to know their future fate, seek it in the fortune-teller’s cards; or, unhappily, a prey to some of those ills that flesh is heir to, would rather seek to expedite their cure by some specious but empirical experiment, than wait for the slower but surer results of time and experience.

CHAPTER II.
ON ANCIENT ORACLES, ETC.

The knowledge of the origin of the ancient oracles is lost in the distance of time; yet it seems reasonable to suppose, that traditionary accounts and confused recollections of the revelations graciously vouchsafed to Noah, to Abraham, and the Patriarchs, more especially Moses, may have been the foundation of these oracles, which were venerated in ancient times; and established in temples, which were, in some instances, supposed to be even the abode of the gods themselves: thus, Apollo was supposed to take up his occasional residence at Delphos, Diana at Ephesus, and Minerva at Athens.

The manner of prophecy was various, but that employed by oracles enjoyed the greatest repute; because they were believed to proceed, in a most especial manner, from the gods themselves. Every thing of essential consequence being, therefore, referred to them by the heads of states, oracles obtained a powerful influence over the minds of the people; and this popular credulity offered tempting opportunities to the priests for carrying on very lucrative impostures, nor did they disdain or neglect to take advantage of those opportunities. Added to this, the different functions of the gods, and the different and often opposite parts which they were made to take in human affairs by the priests and poets, were plentiful sources of superstitious rites, and therefore of emolument to those who, in consequence either of office or pretension, were supposed to have immediate communications with the deity in whose temples they presided.

Much has been written on this subject; and some have even gone so far as to suppose that Divine permission was granted to certain demons, or evil spirits, to inhabit pagan shrines, and thence, by ambiguous answers, to deceive, and often to punish, those who sought by their influence to read the forbidden volume of futurity.

This doctrine was strenuously opposed by Van Dale; and Mœbius (of Leipsic), although opposed to Van Dale’s opinion, allows that oracles did not cease to grant responses immediately at the coming of Christ; and this has been considered a sufficient proof as well as argument, that demons did not deliver oracular responses; but that those responses were impostures and contrivances of the priests themselves.

The true cause of the cessation of oracular prophecy, however, appears to be, that the minds of men became enlightened by the wide-spreading of the Christian faith; and by the circumstance, that their superstition was compromised by the metamorphoses of their favourite heroes and deities into saints and martyrs. As an instance of which, it will hereafter be shown, that the statues of the ancient gods, even to this day, are allowed to stand and hold places in the churches and cathedrals of many Catholic countries.

Those who argue that oracles ceased immediately at the coming of Christ, relate, in confirmation of their opinion, that Augustus having grown old, became desirous of choosing a successor, and went, in consequence, to consult the oracle at Delphos. No answer was given, at first, to his inquiry, though he had spared no expense to conciliate the oracle. At last, however, the priestess is reported to have said, “the Hebrew Infant, to whom all gods render obedience, chases me hence; He sends me to the lower regions; therefore depart this temple, without speaking more.”

Superstition was formed into a system in Egypt at an age prior to our first accounts of that country. Vast temples were built, and innumerable ceremonies established; the same body, forming the hereditary priesthood and the nobility of the nation, directed with a high hand the belief and consciences of the people; and prophecy was not only among their pretensions, but perhaps the most indispensable part of their office.

Bœotia was also a country famous for the number of its oracles, and from its localities was well suited for such impostures, being mountainous and full of caverns, by means of which sounds and echoes, apparently mysterious, could be easily multiplied to excite the astonishment and terror of the supplicants.

Herodotus informs us, that one of the first oracles in Greece was imported from the Egyptian Thebes. It happened, says Mr. Mitford in his History of Greece, that the master of a Phœnician vessel carried off a woman, an attendant of the temple of Jupiter, at Thebes on the Nile, and sold her in Thesprotia, a mountainous tract in the northwestern part of Epirus, bordering on the Illyrian hordes. Reduced thus unhappily to slavery among barbarians, the woman, however, soon became sensible of the superiority which her education in a more civilized country gave her over them; and she conceived hopes of mending her condition, by practising upon their ignorance what she had acquired of those arts which able hands imposed upon a more enlightened people. She gave out that she possessed all the powers of prophecy to which the Egyptian priests pretended; that she could discover present secrets, and foretell future events.

Her pretensions excited curiosity, and brought numbers to consult her. She chose her station under the shade of a spreading oak, where, in the name of the god Jupiter, she delivered answers to her ignorant inquirers; and shortly her reputation as a prophetess extended as far as the people of the country themselves communicated.

These simple circumstances of her story were afterwards, according to the genius of those ages, turned into a fable, which was commonly told, in the time of Herodotus, by the Dodonæan priests. A black pigeon, they said, flew from Thebes in Egypt to Dodona, and, perching upon an oak, proclaimed with human voice, “That an oracle of Jupiter should be established there.” Concluding that a divinity spoke through the agency of the pigeon, the Dodonæans obeyed the mandate, and the oracle was established. The historian accounts for the fiction thus: the woman on her arrival speaking in a foreign dialect, the Dodonæans said she spoke like a pigeon; but afterwards, when she had acquired the Grecian speech and accent, they said the pigeon spoke with a human voice.

The trade of prophecy being both easy and lucrative, the office of the prophetess was readily supplied both with associates and successors. A temple for the deity and habitations for his ministers were built; and thus, according to the evidently honest, and apparently well-founded and judicious, account of Herodotus, arose the oracle of Jupiter at Dodona, the very place where tradition, still remaining to the days of that writer, testified that sacrifices had formerly been performed only to the nameless god.

The responses of the oracles, though given with some appearance of probability, were for the most part ambiguous and doubtful; but it must be acknowledged that the priests were very clever persons, since, while they satisfied for the time the wishes of others, they were so well able to conceal their own knavery. A fellow, it is said, willing to try the truth of Apollo’s oracle, asked what it was he held in his hand—holding at the time a sparrow under his cloak—and whether it was dead or alive—intending to kill or preserve it, contrary to what the oracle should answer—but it replied, that it was his own choice whether that which he held should live or die.

Many of the sages and other great men evidently paid no regard, or real veneration, to the oracles, beyond what policy dictated to preserve their influence over others.

The researches of modern antiquaries and travellers have discovered the machinery of many artifices of the priests of the now deserted fanes, which sufficiently account for the apparent miracles exhibited to the eye of ignorance. There remain many instances of this kind to show how general this system of imposture has been in all ages; and, as may be supposed, the priests did not fail to exact a liberal payment in advance.

Cyrus,—according to the apocryphal tradition,—a devout worshipper of the idol Bel, was convinced by the prophet Daniel of the imposture of this supposed mighty and living god, who was thought to consume every day twelve measures of fine flour, forty sheep, and six vessels of wine, which were placed as an offering on the altar. These gifts being presented as usual, Daniel commanded ashes to be strewed on the floor of the temple, round the altar on which the offerings were placed; and the door of the temple to be sealed in the presence of the king. Cyrus returned on the following day, and seeing the altar cleared of what was placed thereon, cried out “Great art thou, O Bel, and in thee is no deceit!” but Daniel, pointing to the floor, the king continues, “I see the footsteps of women and children!” The private door at the back of the altar leading to the dwellings of the priests was then discovered; their imposture clearly proved, they were all slain, and the temple was destroyed.

The circumstance of fire being so frequently an object of veneration amongst pagans, is thought to have arisen thus: the sun, as a source of light and heat, was the most evident and most benignant of the natural agents; and was worshipped, accordingly, as a first cause, rather than as an effect; as however it was occasionally absent, it was typified by fire, which had the greatest analogy to it.

This element, first respected only as the representative of the sun, in time became itself the object of adoration among the Chaldeans; and Eusebius relates the following circumstance with respect to it. The Chaldeans asserted that their god was the strongest and most powerful of all gods; since they had not met with any one that could resist his force; so that whenever they happened to seize upon any deities, which were worshipped by other nations, they immediately threw them into the fire, which never failed of consuming them to ashes, and thus the god of the Chaldeans came to be publicly looked upon as the conqueror of all other gods: at length a priest of Canopus, one of the Egyptian gods, found out the means to destroy the great reputation which fire had acquired. He caused to be formed an idol of a very porous earth, with which pots were commonly made to purify the waters of the Nile; the belly of this statue, which was very capacious, was filled with water, the priest having first made a great many little holes and stopped them with wax. He then challenged the fire of the Chaldeans to dispute with his god Canopus. The Chaldeans immediately prepared one, and the Egyptian priest set his statue on it; no sooner did the fire reach the wax than it dissolved, the holes were opened, the water passed through, and the fire was extinguished. Upon this a report was soon spread, that the god Canopus had conquered and destroyed the god of the Chaldeans. As a memorial of their victory, the Egyptians always afterwards made their idols with very large bellies.

The celebrated sphinx, still more interesting as a wonderful production of art, is said to have been made by an Egyptian king, in memory of Rhodope of Corinth, with whom he was passionately in love: yet it was subsequently considered as an oracle, which, if consulted at the rising of the sun, gave prophetic answers. There has lately been discovered a large hole in the head; in which the priests are supposed to have concealed themselves, for the purpose of deluding the people. At sunrise music was said to be heard. The latter might even occur from natural causes. Messieurs Jomard, Jollois, and Devilliers heard at sunrise, in a monument of granite, placed in the centre of that spot on which the palace of Karnak stood, a noise resembling that of a string breaking; this was found on attentive examination to proceed from a natural phenomenon, occurring near the situation of the sphinx. Of this circumstance the ingenuity of the priests would no doubt be sure to avail themselves; and this may also account for the hour of sunrise being chosen for the oracular responses.

To confirm the probability of this solution of the mystery, it may be mentioned that Baron Humboldt was informed by most credible witnesses, that subterranean sounds, like those of an organ, are heard towards sunrise by those who sleep upon the granite rocks on the banks of the Oroonoko. Those sounds he philosophically supposes may arise from the difference of temperature between the external air and that contained in the narrow and deep crevices of the rocks; the air issuing from which may be modified by its impulse against the elastic films of mica projecting into the crevices; producing, in fact, a natural and gigantic eolina, the simple but beautiful arrangement of musical chords which is now so commonly heard.

A somewhat similar phenomenon, which gives rise to an Arab superstition, occurs about three leagues from Tor, on the Red Sea. The spot, which is half a mile from the sea, bears the name of Nakous, or the Bell. It is about three hundred feet high, and eighty feet wide, presents a steep declivity to the sea, and is covered by sand, and surrounded by low rocks, in the form of an amphitheatre. The sounds which it emits are not periodical, but are heard at all hours and at all seasons. The place was twice visited by Mr. Gray. On the first visit, after waiting a quarter of an hour, he heard a low continuous murmuring sound beneath his feet, which, as it increased in loudness, gradually changed into pulsations, resembling the ticking of a clock. In five minutes more it became so powerful as to resemble the striking of a clock, and, by its vibrations, to detach the sand from the surface. When he returned, on the following day, he heard the sound still louder than before. Both times the air was calm, and the sky serene; so that the external air could have had no share in producing the phenomenon; nor could he find any crevice by which it could penetrate. The noise is affirmed by the people of Tor to frighten and render furious the camels that hear it; and the Arabs of the desert poetically ascribe it to the bell of a convent of monks, which convent they believe to have been miraculously preserved under ground. Seetzen, another visiter, attributes the phenomenon to the rolling down of the sand.

Rufinus informs us that, when it was destroyed by order of Theodosius, the temple of Serapis at Alexandria was found to be full of secret passages and machines, contrived to aid the impostures of the priests; among other things, on the eastern side of the temple, was a little window, through which, on a certain day of the year, the sunbeams entering fell on the mouth of the statue of Memnon. At the same moment an iron image of the sun was brought in, which, being attracted by a large loadstone fixed in the ceiling, ascended up to the image. The priests then cried out, that the sun saluted their god.

This Memnon was said to be the son of Tithonus and Aurora, and a statue of him in black marble was set up at Thebes. It is also related that the mouth of the statue, when first touched by the rays of the rising sun, sent forth a sweet and harmonious sound, as though it rejoiced when its mother Aurora appeared; but, at the setting of the sun, it sent forth a low melancholy tone, as if lamenting its mother’s departure.

On the left leg of one of the colossal figures called Memnon are engraved the names of many celebrated personages, who have borne witness, at different times, of their having heard the musical tones which proceeded from the statue on the rising and setting of the sun. Strabo was an ear-witness to the fact that an articulate sound was heard, but doubted whether it came from the statue.

The oracle which held the greatest reputation, and extended it over the world, was Delphi; yet upon what slight grounds were the minds of people led captive by the love of the marvellous and a proneness to superstition! Of this celebrated place so many fables are related, some of them referring to times long before any authentic account of the existence of such an oracle, that it is difficult to decide upon the real period.

On the southern side of Mount Parnassus, within the western border of Phocis, against Locris, and at no great distance from the seaport towns of Crissa and Cirrha, the mountain-crags form a natural amphitheatre, difficult of access, in the midst of which a deep cavern discharged from a narrow orifice a vapour powerfully affecting the brain of those who came within its influence. This was first brought into public notice by a goatherd, whose goats, browsing on the brink, were thrown into singular convulsions; upon which the man, going to the spot, and endeavouring to look into the chasm, became himself agitated like one frantic. These extraordinary circumstances were communicated through the neighbourhood; and the superstitious ignorance of the age immediately attributed them to a deity residing in the place. Frenzy of every kind among the Greeks, even in more enlightened times, was supposed to be the effect of divine inspiration; and the incoherent speeches of the frantic were regarded as prophetical. This spot, formerly visited only by goats, now became an object of extensive curiosity. It was said to be the oracle of the goddess Earth. The rude inhabitants from all the neighbouring parts resorted to it, for information concerning futurity; to obtain which any one of them inhaled the vapour, and whatever he uttered in the ensuing intoxication passed for prophecy. This was found dangerous, however, as many, becoming giddy, fell into the cavern and were lost; and in an assembly it was agreed that one person should alone receive the inspiration, and render the responses of the divinity. A virgin was preferred for the sacred office, and a frame prepared, resting on three feet, whence it was called tripod. The place bore the name of Pytho, and thence the title of Pythoness, or Pythia, became attached to the prophetess. By degrees, a rude temple was built over the cavern, priests were appointed, ceremonies were prescribed, and sacrifices were performed. A revenue was necessary. All who would consult the oracle henceforward must come with offerings in their hands. The profits produced by the prophecies of the goddess Earth beginning to fail, the priests asserted that the god Neptune was associated with her in the oracle. The goddess Themis was then reported to have succeeded mother Earth. Still new incentives to public credulity and curiosity became necessary. Apollo was a deity of great reputation in the islands, and in Asia Minor, but had at that time little fame on the continent of Greece. At this period, a vessel from Crete came to Crissa, and the crew landing proceeded up Mount Parnassus to Delphi. It was reported that the vessel and crew, by a preternatural power, were impelled to the port, accompanied by a dolphin of uncommon magnitude, who discovered himself to be Apollo, and who ordered the crew to follow him to Delphi and become his ministers. Thus the oracle recovered and increased its reputation. Delphi had the advantage of being near the centre of Greece, and was reported to be the centre of the earth; miracles were invented to prove so important a circumstance, and the navel of the earth was among the titles which it acquired. Afterwards vanity came in aid of superstition, in bringing riches to the temple: the names of those who made considerable presents were always registered, and exhibited in honour of the donors.

The Pythoness was chosen from among mountain cottagers, the most unacquainted with mankind that could be found. It was required that she should be a virgin, and originally taken when very young; and once appointed, she was never to quit the temple. But, unfortunately, it happened that one Pythoness made her escape; her singular beauty enamoured a young Thessalian, who succeeded in the hazardous attempt to carry her off. It was afterwards decreed that no Pythoness should be appointed under fifty years of age.

This office appears not to have been very desirable. Either the emanation from the cavern, or some art of the managers, threw her into real convulsions. Priests, entitled prophets, led her to the sacred tripod, force being often necessary for the purpose, and held her on it, till her frenzy rose to whatever pitch was in their judgment most fit for the occasion. Some of the Pythonesses are said to have expired almost immediately after quitting the tripod, and even on it. The broken accents which the wretch uttered in her agony were collected and arranged by the prophets, and then promulgated as the answer of the god. Till a late period, they were always in verse. The priests had it always in their power to deny answers, delay them, or render them dubious or unintelligible, as they judged most advantageous for the credit of the oracle. But if princes or great men applied in a proper manner for the sanction of the god to any undertaking, they seldom failed to receive it in direct terms, provided the reputation of the oracle for truth was not liable to immediate danger from the event.

Theophrastus, bishop of Alexandria, showed the inhabitants of that town the hollow statue into which the former priests of the pagan oracle had privately crept whilst delivering their responses; and a modern traveller corroborates this fact, by a similar discovery made among the excavations at Pompeii. “In the temple of Isis,” says Dr. J. Johnson, “we see the identical spot where the priests concealed themselves, whilst delivering the oracles that were supposed to proceed from the mouth of the goddess. There were found the bones of the victims sacrificed; and in the refectory of the abstemious priests were discovered the remains of ham, fowls, eggs, fish, and bottles of wine. These jolly friars were carousing most merrily, and no doubt laughing heartily at the credulity of mankind, when Vesuvius poured out a libation on their heads which put an end to their mirth.”[2]

“To cut the Gordian knot” has long been proverbial for an independent and unexpected way of overcoming difficulties, however great. It took its rise from a circumstance related with some variations by several ancient authors, and with great simplicity by Arrian; it is the more a curiosity as coming from a man of his eminence in his enlightened age.

At a remote period, says he, a Phrygian yeoman, named Gordius, was holding his own plough on his own land, when an eagle perched on the yoke and remained whilst he continued his work. Wondering at a matter so apparently preternatural, he deemed it expedient to consult some person among those who had reputation for expounding indications of the divine will. In the neighbouring province of Pisidia the people of Telmissus had wide fame for that skill; it was supposed instinctive and hereditary in men and women of particular families. Going thither, as he approached the first village of the Telmissian territory, he saw a girl drawing water at a spring; and making some inquiry, which led to further conversation, he related the phenomenon. It happened that the girl was of a race of seers; she told him to return immediately home, and sacrifice to Jupiter the king. Satisfied so far, he remained anxious about the manner of performing the ceremony, so that it might be certainly acceptable to the deity; and the result was that he married the girl, and she accompanied him home.

Nothing important followed till a son of this match, named Midas, had attained manhood. The Phrygians then, distressed by violent civil dissensions, consulted an oracle for means to allay them. The answer was, “that a cart would bring them a king to relieve their troubles.” The assembly was already formed to receive official communication of the divine will, when Gordius and Midas arrived in their cart to attend it. Presently the notion arose and spread, that one of those in that cart must be the person intended by the oracle. Gordius was then advanced in years. Midas, who already had been extensively remarked for superior powers of both body and mind, was elected king of Phrygia. Tranquillity ensued among the people; and the cart, predesigned by heaven to bring a king the author of so much good, was, with its appendages, dedicated to the god, and placed in the citadel, where it was carefully preserved.

The yoke was fastened with a thong, formed of the bark of a cornel tree, so artificially that no eye could discover either end; and rumour was become popular of an oracle, which declared that whosoever loosened that thong would be lord of Asia. The extensive credit which this rumour had obtained, and the reported failure of the attempts of many great men, gave an importance to it. Alexander, in the progress of his campaign in Asia, arrived at Gordium, and of course visited the castle in which was preserved the Gordian knot. While, with many around, he was admiring it, the observation occurred that it being his purpose to become lord of Asia, he should, for the sake of popular opinion, have the credit of loosening the yoke. Some writers have reported that he cut the knot with his sword; but Aristobulus, who, as one of his generals, is likely to have been present, related that he wrested the pin from the beam, and so, taking off the yoke, said that was enough for him to be lord of Asia.

Thunder and lightning on the following night, says Arrian, confirmed the assertion that Alexander had effected what the oracle had declared was to be done only by one who should be lord of Asia. Accordingly on the morrow he performed a magnificent thanksgiving sacrifice, in acknowledgment of the favour of the gods, thus promised: a measure as full of policy as devotion.

In Cornwall are to be found enormous piles of stone, which bear the name of Ambrosian, Logan, or Rocking Stones. Structures of this kind, as they may, perhaps, reasonably be called, are of very great antiquity, being represented on medals of Tyre. They appear to have been composed of cones of rock let into the ground, with other stones adapted to their points, and so nicely balanced, that the wind could move them; and yet so ponderous, that no human force, unaided by machinery, could displace them. The figures of Apollo Didymus, on the Syrian coins, are placed sitting on the point of the cone, on which the more rude and primitive symbol of the Logan stone is found poised; and we are told, that the oracle of the god near Miletus existed before the emigration of the Ionian colonies, more than eleven hundred years before Christ.

Pliny, in his second book, relates that there was one to be seen at Harpasa in Asia, exactly answering the description of those found in Cornwall. “Lay one finger on it, and it will stir; but thrust against it with your whole body, and it will not move.” Hephæstion mentions the Gigonian stone, near the ocean, which may be moved with the stalk of an asphodel, but cannot be removed by any force. Several of these stones may be seen in the neighbourhood of Heliopolis, or Baalbeck, in Syria; and one in particular has been seen in motion by the force of the wind alone.

The famous Logan stone, commonly called Minamber, stood in the parish of Sithney, Cornwall. The top stone was so accurately poised on the one beneath, that a little child could move it; and all travellers went that way to see it; but in Cromwell’s time, one Shrubsoll, Governor of Pendennis, with much ado caused it to be undermined and thrown down, to the great grief of the country: thus its wonderful property of moving so easily to a certain point was destroyed. The cause which induced the Governor to overthrow it appears to have been that the vulgar used to resort to the place at particular times, and pay the stone more respect than was thought becoming good Christians.

A similar destructive act was committed, a few years since, by one of his majesty’s officers, the commander of a revenue cutter. His achievement had, however, not even the excuse of a mistaken religious feeling to plead in its behalf; it seems to have been prompted merely by the spirit of mischief. Having landed a part of his crew, he, with infinite labour, succeeded in overturning the most celebrated Logan stone in Cornwall. But such was the odium with which he was visited in consequence of his exploit, that he undertook the gigantic task of restoring the stone to its original situation; and he was fortunate or skilful enough to succeed. A description of the situation and magnitude of the enormous mass which he had to raise will give some idea of the difficulty which he had to encounter. It is situated “on a peninsula of granite, jutting out two hundred yards into the sea, the isthmus still exhibiting some remains of the ancient fortification of Castle Treryn. The granite which forms this peninsula is split by perpendicular and horizontal fissures into a heap of cubical or prismatic masses. The whole mass varies in height from fifty to a hundred feet; it presents on almost every side a perpendicular face to the sea, and is divided into four summits, on one of which, near the centre of the promontory, the stone in question lies. The general figure of the stone is irregular: its lower surface is not quite flat, but swells out into a slight protuberance, on which the rock is poised. It rests on a surface so inclined, that it seems as if a small alteration in its position would cause it to slide along the plane into the sea, for it is within two or three feet of the edge of the precipice. The stone is seventeen feet in length, and above thirty-two in circumference near the middle, and is estimated to weigh nearly sixty-six tons. The vibration is only in one direction, and that nearly at right angles to the length. A force of a very few pounds is sufficient to bring it into a state of vibration; even the wind blowing on its western surface, which is exposed, produces this effect in a sensible degree. The vibration continues a few seconds.”

Such immense masses being moved by means so inadequate must naturally have conveyed the idea of spontaneous motion to ignorant persons, and have persuaded them that they were animated by an emanation from the Deity or Great Spirit, and, as such, might be consulted as oracles.

“Behold yon huge

And unhewn sphere of living adamant,

Which, poised by magic, rests its central weight

On yonder pointed rock; firm as it seems,

Such is its strange and virtuous property,

It moves obsequious to the gentlest touch.”

It cannot be doubted that those Logan stones are druidical monuments; but it is not certain what particular use the priests made of them. Mr. Toland thinks that the Druids made the people believe that they could only be moved miraculously, and by this pretended miracle they condemned or acquitted an accused person. It is likely that some of these stones were of natural formation, and that the Druids made and consecrated others; by such pious frauds increasing their private gain, and establishing an ill-grounded authority by deluding the common people. The basins cut on the top of these stones had their part to act in these juggles; and the ruffling or quiescence of the water was to declare the wrath or testify the pleasure of the god consulted, and somehow or other to confirm the decision of the Druids.

CHAPTER III.
FALSE MESSIAHS, PROPHETS, AND MIRACLES.

The earlier species of superstitious belief are now passed away, and the remembrance of them only serves to adorn poetic fiction. In eastern countries, where the imagination is more susceptible, men have yielded a religious faith to one, the rapid extension of whose tenets, though subsequent indeed to his death, was as astonishing as the boldness and effrontery of his attempt; which may be considered without a parallel in the annals of imposture.

Mahomet, the original contriver and founder of the false religion so extensively professed in the East, has always been designated, par excellence, “The Impostor.” He was born at Mecca, in the year of our Lord 571, of the tribe of the Koreshites, the noblest and most powerful in the country. In his youth he was employed by his uncle, a merchant, as a camel-driver; and, as a term of reproach, and proof of the lowness of his origin, his enemies used to call him “The Camel-driver.” When he was once in the market-place of Bostra with his camels, it is asserted, that he was recognised by a learned monk, called Bahira, as a prophet; the monk pretended to know him by a halo of divine light around his countenance, and he hailed him with joy and veneration.

In his twenty-fifth year Mahomet married a rich widow; this raised him to affluence, and he appeared at that time to have formed the secret plan of obtaining for himself sovereign power. He assumed the character of superior sanctity, and every morning retired to a secret cave, near Mecca, where he devoted the day to prayer, abstinence, and holy meditation.

In his fortieth year, he took the title of Apostle of God, and increased his fame by perseverance, and the aid of pretended visions. He made at first but few proselytes; his enemies, who suspected his designs, and perhaps foresaw his bold and rapid strides to power, heaped on him the appellations of impostor, liar, and magician. But he overcame all opposition in promulgating his doctrine, chiefly by flattering the passions and prejudices of his nation. In a climate exposed to a burning sun, he allured the imagination, by promising as rewards, in the future state, rivers of cooling waters, shady retreats, luxurious fruits, and immaculate houris. His system of religion was given out as the command of God, and he produced occasionally various chapters, which had been copied from the archives of Heaven, and brought down to him by the Angel Gabriel; and if difficulties or doubts were started, they were quickly removed, as this obliging Angel brought down fresh revelations to support his character for sanctity. When miracles were demanded of him, in testimony of his divine mission, he said with an air of authority, that God had sent Moses and Christ with miracles, and men would not believe; therefore, he had sent him in the last place without them, and to use a sword in their stead. This communication exposed him to some danger, and he was compelled to fly from Mecca to Medina; from which period is fixed the Hegira, or flight, at which he began to propagate his doctrines by the sword. His arms were successful. In spite of some checks, he ultimately overcame or gained over all his foes, and within ten years after his flight, his authority was recognised throughout the Arabian peninsula. Among the tribes subjugated by his sword was the Jewish tribe of Khaibar. He put to death Kenana, the chief, who assumed the title of King of the Jews; and after the victory, he took up his abode in the house of a Jew, whose son, Marhab, had fallen in the contest. This circumstance nearly cost him his life. Desirous to avenge her brother, Zeinab, the sister of Marhab, put poison in a shoulder of mutton, which was served up to Mahomet. The prophet was saved by seeing one of his officers fall, who had begun before him to eat of the dish. He hastily rejected the morsel which he had taken into his own mouth; but so virulent was the poison, that his health was severely injured, and his death is thought to have been hastened by it. On being questioned as to the motive which had prompted her, Zeinab boldly replied, “I wished to discover whether you are really a prophet, in which case you could preserve yourself from the poison; and, if you were not so, I sought to deliver my country from an impostor and a tyrant.”

Mahomet died at Medina, and a fabulous tradition asserts that his body in an iron coffin, was suspended in the air, through the agency of two loadstones concealed, one in the roof, and the other beneath the floor of his mausoleum.

The success of this impostor, during his life, is not more astonishing than the extent to which his doctrines have been propagated since his death. The Koran was compiled subsequent to his decease, from chapters said to have been brought by the angel Gabriel from Heaven. It is composed of sublime truths, incredible fables, and ludicrous events; by artful interpolation he grafted on his theories such parts of the Holy Scriptures as suited his purpose, and announced himself to be that comforter which our Saviour had promised should come after him.

Mahomet was a man of ready wit, and bore all the affronts of his enemies with concealed resentment. Many artifices were had recourse to, for the purpose of delusion; it is said a bull was taught to bring him on its horns revelations, as if sent from God; and he bred up pigeons to come to his ears, and feign thereby that the Holy Ghost conversed with him. His ingenuity made him turn to his own advantage circumstances otherwise against him. He was troubled with the falling sickness, and he persuaded his followers that, during the moments of suspended animation, he accompanied the Angel Gabriel, in various journeys, borne by the celestial beast Alborak, and that ascending to the highest heavens, he was permitted to converse familiarly with the Almighty.

His first interview with the angel took place at night, when in bed; he heard a knocking at the door, and having opened it, he then saw the Angel Gabriel, with seventy-nine pairs of wings, expanded from his sides, whiter than snow, and clearer than crystal, and the celestial beast beside him. This beast he described as being between an ass and mule, as white as milk, and of extraordinary swiftness. Mahomet was most kindly embraced by the angel, who told him that he was sent to bring him unto God in heaven, where he should see strange mysteries, which were not lawful to be seen by other men, and bid him get upon the beast; but the beast having long lain idle, from the time of Christ till Mahomet, was grown so restive and skittish, that he would not stand still for Mahomet to get upon him, till at length he was forced to bribe him to it, by promising him a place in Paradise. The beast carried him to Jerusalem in the twinkling of an eye. The departed saints saluted them, and they proceeded to the oratory in the Temple; returning from the Temple they found a ladder of light ready fixed for them, which they immediately ascended, leaving the Alborak there tied to a rock till their return.

Mahomet is said to have given a dying promise to return in a thousand years, but that time being already past, his faithful followers say the period he really mentioned was two thousand, though, owing to the weakness of his voice, he could not be distinctly heard.

A pilgrimage to Mecca is thought, by devout Mahometans, to be the most efficacious means of procuring remission of sins and the enjoyments of Paradise; and even the camels[3] which go on that journey are held so sacred after their return, that many fanatical Turks, when they have seen them, destroy their eyesight by looking closely on hot bricks, desiring to see nothing profane after so sacred a spectacle.

The early leaning of the Jews towards idolatry and superstition has been recorded in terms that admit of no dispute, by their own historians. The same leaning continued to be manifest in them for many ages. Sandys, in his travels, heard of an ancient tradition current on the borders of the Red Sea, that the day on which the Jews celebrate the passover, loaves of bread, by time converted into stone, are seen to arise from that sea;[4] and are supposed to be some of the bread the Jews left in their passage.

They were sold at Grand Cairo, handsomely made up in the manner and shape of the bread, at the time in which he wrote; and this was of itself sufficient to betray the imposture.

The anxiously-expected appearance of their Messiah made the Jews very easily imposed upon by those who for interested motives chose to assume so sacred a title. Our Saviour predicted the coming of false Christs, and many have since his day appeared, though perhaps no false prophet in later days has excited a more general commotion in that nation than Sabatai Sevi.

According to the prediction of several Christian writers, who commented on the Apocalypse, the year 1666 was to prove one of wonders, and particularly of blessings to the Jews; and reports flew from place to place, of the march of multitudes of people from unknown parts in the remote deserts of Asia, supposed to be the ten tribes and a half lost for so many ages, and also that a ship had arrived in the north of Scotland, with sails and cordage of silk, navigated by mariners who spoke nothing but Hebrew; with this motto on their flag, “The twelve tribes of Israel.” These reports, agreeing thus near with former predictions, led the credulous to expect that the year would produce strange events with reference to the Jewish nation.

Thus were millions of people possessed, when Sabatai Sevi appeared at Smyrna, and proclaimed himself to the Jews as their Messiah; declaring the greatness of his approaching kingdom, and the strong hand whereby God was about to deliver them from bondage, and gather them together.

“It was strange,” says Mr. Evelyn, “to see how this fancy took, and how fast the report of Sabatai and his doctrine flew through those parts of Turkey the Jews inhabited: they were so deeply possessed of their new kingdom, and their promotion to honour, that none of them attended to business of any kind, except to prepare for a journey to Jerusalem.”

Sabatai was the son of Mordechai Sevi, an inhabitant of Smyrna, who acted as a broker to English merchants. His son, studying metaphysics, vented a new doctrine in the law; and, gaining some disciples, he attracted sufficient notice to cause his banishment from the city. During his exile he was twice married, but soon after each ceremony he obtained a divorce. At Jerusalem he married a third time. He there began to preach a reform in the law, and meeting with another Jew, named Nathan, he communicated to him his intention of proclaiming himself the Messiah, so long expected, and so much desired by the Jews.

Nathan assisted in this deceit, and as, according to the ancient prophecies, it was necessary Elias should precede the Messiah, Nathan thought no one so proper as himself to personate that prophet. Nathan, therefore, as the forerunner of the Messiah, announced to the Jews what was about to take place, and that consequently nothing but joy and triumph ought to dwell in their habitations. This delusion being once begun, many Jews really believed what they so much desired; and Nathan took courage to prophesy, that in one year from the 27th of Kislev (June), the Messiah should appear, and take from the grand signior his crown, and lead him in chains like a captive.

Sabatai meanwhile preached at Gaza repentance to the Jews, and obedience to himself and his doctrine. These novelties very much affected the Jews; and they gave themselves up to prayers, alms, and devotion. The rumour flying abroad, letters of congratulation came from all parts to Jerusalem and Gaza: and thus encouraged, Sabatai resolved to travel to Smyrna, and thence to Constantinople, the capital city, where the principal work was to be performed.

All was now expectation among the Jews; no trade was followed, and every one imagined that daily provisions, riches, and honour, were to descend upon him miraculously. Many fasted so long that they were famished to death; others buried themselves in their gardens up to the neck; but the most common mortification was to prick their backs and sides with thorns, and then give themselves thirty-nine lashes.

To avoid the necessity of business, which was even made a fineable offence, the rich were taxed to support the poor; and, lest the Messiah should accuse them of neglecting ancient precepts, particularly that to increase and multiply, they married together children of ten years and under. Without respect to riches or poverty, to the number of six or seven hundred couples were indiscriminately joined: but on better and cooler thoughts, after the deceit was discovered, or expectation grew cold, these children were divorced or separated by mutual consent.

At Smyrna, Sabatai was well received by the common Jews, but not so by the chochams or doctors of the law, who gave no credence to his pretensions. Yet Sabatai, bringing testimonials of his sanctity, holy life, wisdom, and gift of prophecy, so deeply fixed himself in the hearts of the generality, that he took courage to dispute with the grand chocham. Arguments grew so strong, and language so hot, between the disputants, that the Jews who espoused Sabatai’s doctrine appeared in great numbers before the Cadi of Smyrna, in justification of him. Sabatai thus gained ground, whilst the grand chocham in like proportion lost it, as well as the affection and obedience of his people, and ultimately he was displaced.

No invitation was now ever made by the Jews, or marriage ceremony solemnized, where Sabatai was not present, accompanied by a multitude of followers; and the streets were covered with carpets or fine cloths for him to tread upon, which the pretended humility of this Pharisee stooped to turn aside. Many of his followers became prophetic; and infants, who could scarcely stammer a syllable to their mothers, could pronounce and repeat his name. There were still, however, numbers bold enough to dispute his mission, and to proclaim him an impostor.

Sabatai then proceeded with great presumption to an election of princes, who were to govern the Israelites during their march to the Holy Land. Miracles were thought necessary for the confirmation of the Jews in their faith; and it was pretended that on one occasion a pillar of fire was seen between Sabatai and the cadi: though but few were said to have seen it, it speedily became the general belief, and Sabatai returned triumphant to his house, fixed in the hearts of all his people. He then prepared for his journey to Constantinople, where his great work was to be accomplished: but, to avoid the confusion of his numerous followers, he went by sea with a small party, and was detained thirty-nine days by contrary winds. His followers, having arrived overland before him, awaited his coming with great anxiety. Having heard of the disorder and madness that had spread among the Jews, and fearing the consequences, the vizir sent a boat to arrest Sabatai, and he was brought ashore a prisoner, and committed to the darkest dungeon, to await his sentence.

Undiscouraged by this event, the Jews were rather confirmed in their belief; and visited him with the same ceremony and respect, as if exalted on the throne of Israel. Sabatai was kept a prisoner two months, and then removed to the castle of Abydos, where he was so much sought after by the Jews, that the Turks demanded five or ten dollars for the admission of each proselyte. At his leisure in this castle, he composed a new mode of worship.

The Jews now only awaited the personal appearance of Elias, previous to the glorious consummation. There is a superstition among them, that Elias is invisibly present in their families, and they generally spread a table for him, to which they invite poor people; leaving the chief seat for the Lord Elias, who they believe partakes of the entertainment with gratitude. On one occasion, at the ceremony of circumcision, Sabatai took advantage of this credulity, for he exhorted the parents to wait awhile, and, after an interval of half an hour, he ordered them to proceed. The reason he gave for this delay was, that Elias had not at first taken the seat prepared for him, and therefore he had waited till he saw him sit down.

Having had the history of the whole affair laid before him, the grand signior sent for Sabatai to Adrianople. On receiving the summons, the pseudo-Messiah appeared to be much dejected, and to have lost that courage which he formerly showed in the synagogues. The grand signior would not be satisfied without a miracle any more than the Jews; but he wisely resolved that it should be one of his own choosing. He ordered that Sabatai should be stripped naked, and set up as a mark for the dexterous archers of the sultan to shoot at, and, if it was found that his skin was arrow-proof, he would then believe him to be the Messiah. Not having faith enough in himself to stand so sharp a trial, Sabatai renounced all title to kingdoms and governments, alleging that he was merely an ordinary chocham. Not satisfied with this, the grand signior declared that the treason of the Jew was only to be expiated by a conversion to Mahometanism, which if he refused, a stake was ready at the gate of the seraglio, on which to impale him. Sabatai replied, with much cheerfulness, that he was contented to turn Turk; and that not of force, but choice, he having been a long time desirous of so glorious a profession.

When the Jews received intelligence of Sabatai’s apostacy, and found that all their insane hopes were completely blighted, they were filled with consternation and shame. The news quickly spread all over Turkey, and they became so much the common derision of all the unbelievers, that, for a long time, they were overcome with confusion and dejection of spirit.

Of subsequent pretenders to the sacred character of the Messiah, it must suffice to mention two; the one of them a German, the other an English subject.

The German, whose name was Hans Rosenfeld, was a gamekeeper. The scene of his impious or insane pretensions was Prussia and the neighbouring states. He taught that Christianity was a deception, and that its priests were impostors. Having thus summarily disposed of spiritual matters, he proceeded to meddle with temporal in a manner which was not a little dangerous under a despotic government. Frederick the Great, who was then on the throne, he declared to be the devil; and, as it was not fit that the devil should reign, Rosenfeld made known that he intended to depose him. Having accomplished this difficult feat, he was to rule the world, at the head of a council of twenty-four elders. The seven seals were then to be opened. In his choice of the angels who were to open the seals, he took care to have an eye to his own pleasure and interest. He demanded from his followers seven beautiful girls, who were to fill the important office; but that, in the mean while, the office might not be a sinecure, they held the place of mistresses to him, and maintained him by their labour.

Rosenfeld was suffered to go on thus for twenty years, with occasionally a short imprisonment, and he still continued to find dupes. He might, perhaps, have gone to his grave without receiving any serious check, had he not been overthrown, though unintentionally, by one of his own partisans. This man, who had resigned three of his daughters to the impostor, was tired of waiting so long for his promised share of the good things which the pseudo-Messiah was to dispense; it was not his faith, it was only his patience, that was exhausted. To quicken the movements of Rosenfeld, he hit upon a rare expedient. As, according to his creed, the king was the devil, he went to him for the purpose of provoking the monarch to play the devil, by acting in such a manner as should compel the impostor to exert immediately his supernatural powers. On this provocation, Frederick did act, and with effect. Rosenfeld was ordered to be tried; the trial took place in 1782, and the tribunal sentenced him to be whipped, and imprisoned for life at Spandau. Against this sentence he twice appealed, but it was finally executed.

The English claimant of divine honours was Richard Brothers. He was born at Placentia, in Newfoundland, and had served in the navy, but resigned his commission, because, to use his own words, he “conceived the military life to be totally repugnant to the duties of Christianity, and he could not conscientiously receive the wages of plunder, bloodshed, and murder.” This step reduced him to great poverty, and he appears to have suffered much in consequence. His mind was already shaken, and his privations and solitary reflections seem at length to have entirely overthrown it. The first instance of his madness appears to have been his belief that he could restore sight to the blind. He next began to see visions and to prophesy, and soon became persuaded that he was commissioned by Heaven to lead back the Jews to Palestine. It was in the latter part of 1794 that he announced, through the medium of the press, his high destiny. His rhapsody bore the title of “A revealed Knowledge of the Prophecies and Times. Book the First. Wrote under the direction of the Lord God, and published by his sacred command; it being the first sign of warning for the benefit of all nations. Containing, with other great and remarkable things, not revealed to any other person on earth, the restoration of the Hebrews to Jerusalem, by the year of 1798: under their revealed prince and prophet.” A second part speedily followed, which purported to relate “particularly to the present time, the present war, and the prophecy now fulfilling: containing, with other great and remarkable things, not revealed to any other person on earth, the sudden and perpetual fall of the Turkish, German, and Russian Empires.” Among many similar flights, in this second part, was one which described visions revealing to him the intended destruction of London, and claimed for the prophet the merit of having saved the city, by his intercession with the Deity.

Though every page of his writings betrayed the melancholy state of the unfortunate man’s mind, such is the infatuation of human beings, that he speedily gained a multitude of partisans, who placed implicit faith in the divine nature of his mission. Nor were his followers found only in the humble and unenlightened classes of society. Strange as it may appear, he was firmly believed in by men of talent and education. Among his most devoted disciples were Sharpe, the celebrated engraver, whom we shall soon see clinging to Joanna Southcott; and Mr. Halhed, a profound scholar, a man of great wit and acuteness, and a member of the House of Commons. The latter gave to the world various pamphlets, strongly asserting the prophetic mission of Brothers, and actually made in the House a motion in favour of the prince of the Jews. Numerous pamphlets were also published by members of the new sect.

Brothers was now conveyed to a madhouse at Islington; but he continued to see visions, and to pour forth his incoherencies in print. One of his productions, while he was in this asylum, was a letter, of two hundred pages, to “Miss Cott, the recorded daughter of King David, and future Queen of the Hebrews. With an Address to the Members of his Britannic Majesty’s Council.” The lady to whom his letter was addressed had been an inmate of the same receptacle with himself, and he became so enamoured, that he discovered her to be “the recorded daughter of both David and Solomon,” and his spouse, “by divine ordinance.” Brothers was subsequently removed to Bedlam, where he resided till his decease, which did not take place for several years.

Among the most mischievous of the pretenders to prophetical inspiration may be reckoned Thomas Muncer, and his companions, Storck, Stubner, Cellarius, Thomas, and several others, contemporaries of Luther, from whom sprang the sect of the Anabaptists. Eighty-four of them assumed the character of twelve apostles and seventy-two disciples. “They state wonderful things respecting themselves,” says Melancthon, in a letter to the Elector of Saxony; “namely, that they are sent to instruct mankind by the clear voice of God; that they verily hold converse with God, see future things, and, in short, are altogether prophetical and apostolical men.” Muncer was, of them all, the one who possessed the highest portion of talents and eloquence, and chiefly by his exertions a spirit of insurrection was excited among the peasantry. Expelled from Saxony, he found a retreat at Alstadt, in Thuringia, where the people listened to his revelations, gave him the chief authority in the place, and proceeded to establish that community of goods which was one of his doctrines. The war of the peasants had by this time broken out, but Muncer hesitated to place himself at their head. The exhortations of Pfeifer, another impostor, of a more daring spirit, and who pretended to have seen visions predictive of success, at length induced him to take the field. His force was, however, speedily attacked, near Frankhuysen, by the army of the allied princes, and, in spite of the courage and eloquence which he displayed, it was utterly defeated. Muncer escaped for the moment, but speedily fell into the hands of his enemies, and, after having been twice tortured, was beheaded. The same fate befell Pfeifer and some of his associates. Of the unfortunate peasants, who had been driven to arms by oppression, still more than by fanaticism, several thousands perished.

Nine years afterwards, consequences equally disastrous were produced by fanatical leaders of the same sect. In 1534, John Matthias of Haarlem, and John Boccold, who, from his birthplace being Leyden, is generally known as John of Leyden, at the head of their followers, among the most conspicuous of whom were Knipperdolling, and Bernard Rothman, a celebrated preacher, succeeded in making themselves masters of the city of Munster. Though Matthias was originally a baker, and the latter a journeyman tailor, they were unquestionably men of great courage and ability. As soon as they were in possession of the place, the authority was assumed by Matthias, and equality and a community of goods were established, and the name of Munster was changed to that of Mount Sion. The city was soon besieged by its bishop, Count Waldeck. Matthias, who had hitherto displayed considerable skill in his military preparations, now took a step which proved that his reason had wholly deserted him. He determined, in imitation of Gideon, to go forth with only thirty men, and overthrow the besieging host. Of course he and his associates perished.

John of Leyden now became the principal leader. To establish his authority, he pretended to fall into a trance, and have visions. Among the revelations made to him were, that he was to appoint twelve elders of the people, similar to those of the twelve Hebrew tribes, and that the laws of marriage were to be changed, each person being henceforth at liberty to marry as many wives as he chose. Of the latter permission he availed himself to the extent of three wives, one of whom was the widow of Matthias. A new prophet now started up, who was a watchmaker by trade. Charged, as he pretended, with a mission from above, he gathered round him a multitude, and announced it to be the will of Heaven, that John of Leyden should be crowned king of all the earth, and should march at the head of an army to put down princes and unbelievers. John was accordingly enthroned; and, decked in royal ornaments, he held his court in an open part of the city. Among his first acts of sovereignty appears to have been the despatching, in pursuance of a celestial order, twenty-eight missionaries, to spread the doctrines of his sect through the four quarters of the world. The twenty-eight apostles were readily found, and they proceeded to execute his orders. Of these unfortunate enthusiasts all but one endured tortures and death.

The bishop had by this time increased his force to an extent which enabled him to hold the city completely blockaded. The citizens suffered dreadfully from famine and disease; but John of Leyden lost not one jot of his confidence. One of his wives, having incautiously expressed her sympathy for the sufferers, was instantly punished by being beheaded, and her death was celebrated by the multitude with singing and dancing.

During all this time, John of Leyden displayed a degree of firmness, vigilance, and prudence in guarding against the enemy, which did credit to his abilities. Till nearly the end of June 1535, he contrived to hold the blockading army at bay. But the end of his reign was now approaching. Two fugitives gave the bishop information of a vulnerable point; and on the 24th of June a band of picked soldiers effected an entrance into the city. A desperate struggle ensued, and the king and his partisans fought with such desperate courage, that the assailants were on the very verge of defeat, when they contrived to open a gate, and admit the troops from without the walls. Resistance was speedily subdued by overwhelming numbers. Rothman was fortunate enough to fall by the sword; but John of Leyden, Knipperdolling, and another of the leaders, were taken, and died in the most barbarous torments; their flesh was torn from their bones by burning pincers, and their mangled remains were hung up in iron cages.

Passing to the commencement of the eighteenth century, we find a group of pretended prophets, and miracle-workers, perhaps not less fanatical than those which have just been described, but certainly less noxious. They were Protestants, and were known by the appellation of the French prophets. It was towards the latter end of 1706 that they came to England, from the mountains of the Cevennes, where their countrymen had for a considerable time maintained a contest with the troops of the persecuting Louis XIV. As exiles for conscience sake, they were treated with respect and kindness; but they soon forfeited all claim to respect by the folly or knavery of their conduct. Of this group Elias Marion was the prominent figure; the others acting only subordinate parts. He loudly proclaimed that he was the messenger of Heaven, and was authorized to denounce judgments, and to look into futurity. All kinds of arts were employed by Marion and his associates to excite public attention—sudden droppings down as though death-struck; sighs and groans, and then shrieks and vociferations, on recovering; broken sentences, uttered in unearthly tones; violent contortions; and desperate strugglings with the Spirit, followed by submission and repentance; were all brought into the play. The number of the believers in their power soon became considerable. In proportion as they gained partisans, they increased their vaunts of miraculous gifts; and at length they boldly announced that they were invested with power to raise the dead. They even went so far as to try the experiment; and, notwithstanding repeated failures, their besotted followers continued to adhere to them. In vain did the ministers and elders of the French chapel, in the Savoy, declare their pretensions to be blasphemous and dangerous. Far from being deterred by this censure, the prophets grew more strenuous in their exertions to make proselytes, and more daring in their invectives; prophesying daily in the streets to crowds, launching invectives against the ministers of the established church, and predicting heavy judgments on the British metropolis and nation. It was at last thought necessary to put a stop to their career, and they were consequently prosecuted as impostors. They were sentenced to be exposed on a scaffold, at Charing Cross and the Royal Exchange, with a paper declaring their offence; to pay each of them a fine of twenty marks; and to find security for their good behaviour. After a time the sect which they had formed died away, but its ruin was less to be attributed to the punishment of the prophets, or the recovery of reason by their votaries, than by a report which was spread that they were nothing more than the instruments of designing men, who wished to disseminate Socinianism, and destroy orthodoxy.

About twenty years after the freaks of the French prophets had been put down in England, scenes occurred in the French capital which degrade human nature, and appear almost incredible. Those scenes arose out of the contest between the Jansenists and their antagonists, and the dispute respecting the celebrated Bull Unigenitus, which the Jansenists held in abhorrence. One of the oppugners of the bull was the deacon Paris, a pious and charitable man, whose scruples on the subject prevented him from taking priest’s orders, and who relinquished his patrimony to his younger brother, and lived by making stockings, the gains arising from which humble occupation he shared with the poor.

His benevolence, his piety, and his austere life, gained for him admiration and affection; and when he died, in 1727, his grave in the churchyard of St. Medard was visited by crowds, as that of a saint. Some of his votaries, who were diseased or infirm, soon began to imagine that a miracle was worked on them by the influence of the blessed deceased. Blind eyes were said to be restored to their faculty of seeing, and contracted limbs to be elongated. As faith increased, cures increased, and so did the multitudes which thronged from all parts, and consisted of the highest as well as the lowest ranks. The votaries now began to exhibit the most violent convulsionary movements, and to utter groans, shrieks, and cries. As such movements are readily propagated by sympathy, the number of persons affected grew daily greater. At length, the matter beginning to wear a serious aspect, the government shut up the churchyard; a proceeding which gave birth to a witty but somewhat profane distich, which was written upon the gate:

“De par le Roi, defense à Dieu

De faire miracle en ce lieu.”

But though the votaries were expelled from the churchyard, they did not discontinue their practices. The scene of action was only removed to private houses. Miracles, too, were still worked by means of earth from the churchyard, and water from the well which had supplied the deacon’s beverage. Pushing their frenzy to extremity, the convulsionaries, as they were called, invented a system of self-torture, not exceeded by that of the Hindoos. Their purpose was to obtain the miraculous aid of the beatified deacon. To be beaten with sticks, to bend the body into a semicircle, and suffer a stone of fifty pounds’ weight to be dropped from the ceiling down on the abdomen, and to lie with a plank on the same part, while several men stood upon it, were among the trials to which even women submitted, apparently with delight. In some instances their insanity prompted them to still more horrible displays; some being tied on spits and exposed to the flames, and others nailed to a cross by the hands and feet.

In this case, as in many others, we are astonished to find that men of learning and acute intellect are to be met with in the list of believers. There were also many who, notwithstanding they shrank from the irreverence of making the Deity a party to such deeds, believed the miracles to be really performed, and were, of course, under the necessity of giving the credit of them to the devil. It might naturally be supposed so insane a sect as that of the convulsionaries would speedily die away, but this did not happen; in spite of ridicule, and punishment, it maintained its ground to a certain extent for a long series of years, and there is some reason to doubt whether it is yet wholly extinct.

Two insane fanatics, of Brugglen, in the canton of Berne, did not escape with so slight a penalty as those who have already been recorded. They were brothers, named Rohler, and, in the year 1746, they proclaimed themselves to be the two witnesses mentioned in the eleventh chapter of the Revelations, and selected a girl of their acquaintance to fill the part of the woman who was to be clothed with the sun, and have the moon under her feet. The advent of Christ to judge the world, they fixed for the year 1748, after which event the kingdom of Heaven was to commence in their village. One of the brothers gave a sufficient proof of his being mad, by declaring that he would ascend in the flesh to heaven before the assembled multitude. He had, however, cunning enough to attribute his failure to the circumstance of numbers of his followers holding by his garments, that they might take the journey with him. These lunatics were followed by crowds, who abandoned all their usual occupations, thinking it useless to work, when the final day was at hand; and many of the believers in their mission indulged in licentious pleasures, perhaps under the idea that, as little time was left, they ought to make the most of it. The government of Berne at length began to apprehend danger from this frenzy, and it averted the evil by dooming the brothers to death.

While the Bernese peasants were thus blindly yielding to superstitious delusions, a circumstance occurred which proved that the enlightened citizens of the British capital were as liable as the Swiss boors to the same species of folly. In 1750, on the 8th of February, and the 8th of March, two rather severe shocks of earthquake were felt in London. As exactly four weeks had elapsed between the two shocks, it was sagaciously concluded that a third would occur at a similar period. The fear which this idea excited was raised to the highest pitch by a mad life-guardsman, who went about exhorting to repentance, and predicting that, on the 5th of April, London and Westminster would be wholly destroyed. His predictions had at least one beneficial effect, that of filling the churches and emptying the gin-shops. When the supposed fatal hour arrived, the roads were thronged with thousands, who were flying into the country; so numerous were the fugitives that lodgings could hardly be obtained at Windsor, and many were obliged to sit in their coaches all night. Others, who had not the means of retiring to a distance, or whose fears were less violent, lay in boats all night, or waited in crowds in the open fields round the metropolis, till the dreadful moment was passed by, till the broad daylight showed them at once the city still uninjured, and the disgraceful absurdity of their own conduct.

Considering the period at which it took place, when the failure of Brothers was yet recent, and the success which it nevertheless met with, the imposture of Joanna Southcott may be deemed as remarkable as any that has occurred. Though her claims to inspiration have been trampled in the dust by death, there are still some who insanely look forward to the completion of prophecies as ridiculous as they were blasphemous.

Notwithstanding thousands, from all parts of England, looked on Joanna Southcott with reverence and gratitude, as the means through which salvation would be effected, there does not appear any thing remarkable in her character or her history, to give a colour to her extraordinary pretensions. Joanna was born in April, 1750, the daughter of a small farmer in Devonshire; for many years she lived as a servant in Exeter, and her character was irreproachable; from her early years she delighted in the study of the Scriptures, and was accustomed on all interesting occasions to apply directly to Heaven for advice; and she affirmed that, sooner or later, an answer was always returned by outward signs or inward feelings. During her probationary state, as it may be called, she had many temptations, which she was strengthened to resist and overcome.

After she had drawn the attention of the world by her prophecies and writings, great pains were taken to ascertain the truth of her commission. “From the end of 1792,” says Mr. Sharpe, the most devout of her believers, “to the end of 1794, her writings were sealed up with great caution, and remained secure till they were conveyed by me to High House, Paddington; and the box which contained them was opened in the beginning of January, 1803. Her writings were examined during seven days, and the result of this long scrutiny was, the unanimous decision of twenty-three persons appointed by divine command, as well as of thirty-five others that were present, that her calling was of God.” They came to this conclusion from the fulfilment of the prophecies contained in these writings, and to which she appealed with confidence and triumph. It was a curious circumstance, however, that her handwriting was illegible. Her remark on this occasion was, “This must be, to fulfil the Bible. Every vision John saw in heaven must take place on earth; and here is the sealed book, that no one can read!”

A protection was provided for all those who subscribed their names as volunteers, for the destruction of Satan’s kingdom. To every subscriber a folded paper was delivered, endorsed with his name, and secured with the impression of Joanna’s seal in red wax: this powerful talisman consisted of a circle enclosing the two letters J. C., with a star above and below, and the following words, “The sealed of the Lord, the Elect, Precious, Man’s Redemption, to inherit the tree of life, to be made heirs of God and joint-heirs of Jesus Christ.” The whole was authenticated by the signature of the prophetess in her illegible characters, and the person thus provided was said to be sealed. Conformably, however, to the 7th chapter of the Revelations, the number of those highly protected persons was not to exceed 144,000.

The great object of her mission was to bring forth a son, the Shiloh, promised to be born of a virgin: and this event had been looked forward to by her followers with unbounded enthusiasm and credulity. Disappointment, more than once, appeared inevitable; the period, however, at last was said to draw nigh, she being sixty-four years of age. As she laboured under more than the usual indisposition incidental to pregnancy, and it was deemed necessary to satisfy worldly doubts, medical men were called in, to give a professional opinion, as to the fact, from a consideration of all the symptoms, and without reference to miraculous agency. Some asserted their belief that she was pregnant; others disbelieved and ridiculed the idea.

One of these gentlemen, Mr. Mathias, published his view of the case. He was informed that Joanna was sixty-four years old, a virgin and pregnant with the expected son. Appearing incredulous, as he well might, he was asked “If he would believe when he saw the infant at the breast?” He protested against opinions so blasphemous, and cautioned them to be wary how they proceeded, and to consider the consequences of attempting a delusion so mischievous upon the ignorant and credulous. His further attendance was declined, as she had been answered, “That he had drawn a wrong judgment of her disorder.” In Mr. Mathias’s opinion, notoriety, ease, and affluence, appeared to be the prevailing passions of Joanna’s mind, and the means she adopted to fulfil her desires would seem, and actually proved, well calculated to answer her end. She passed much of her time in bed in downy indolence, she ate much and often, and prayed never; when she would have it she was with child, she, like other ladies in that situation, had longings; on one occasion she longed for asparagus, when it was by no means a cheap article of food; and so strong was her longing, that she is said to have eaten one hundred and sixty heads before she allayed it. At this period, shoals of enthusiasts, with more money than wit, poured into the metropolis, to behold this chosen vessel.

Mr. Richard Reece was now consulted by Joanna Southcott, on the subject of her pregnancy. It does not appear that he was a proselyte to her religious views, but he was probably deluded and deceived, by the enumeration of physical symptoms. At all events, he was prevailed on to avow his belief of her being pregnant, by some means or other; and a numerous deputation of her followers, who appeared a motley group of all persuasions, waited upon him to receive the happy intelligence from his own lips. By this conduct he seems to have acquired great favour in her sight, for he continued in attendance till her death.

When her supposed time of deliverance from her precious burden approached, Joanna felt alarmingly ill, and her fears, either conquering her fanaticism or awakening her conscience, began to make her suspect that her inspiration was deceptious. A few weeks before her death, her misgivings gave rise to the following scene, which is described by Mr. Reece, who was present. Five or six of her friends, who were waiting in an adjoining room, being admitted into her bed-chamber, “she desired them (says Mr. Reece) to be seated round her bed; when, spending a few minutes in adjusting the bed-clothes with seeming attention, and placing before her a white handkerchief, she thus addressed them, as nearly as I can recollect, in the following words: ‘My friends, some of you have known me nearly twenty-five years, and all of you not less than twenty; when you have heard me speak of my prophecies, you have sometimes heard me say that I doubted my inspiration. But at the same time you would never let me despair. When I have been alone, it has often appeared delusion; but when the communication was made to me, I did not in the least doubt. Feeling, as I now do feel, that my dissolution is drawing near, and that a day or two may terminate my life, it all appears delusion.’ She was by this exertion quite exhausted, and wept bitterly. On reviving in a little time, she observed that it was very extraordinary, that after spending all her life in investigating the Bible, it should please the Lord to inflict that heavy burden on her. She concluded this discourse, by requesting that every thing on this occasion might be conducted with decency. She then wept; and all her followers present seemed deeply affected, and some of them shed tears. ‘Mother,’ said one (I believe Mr. Howe), ‘we will commit your instructions to paper, and rest assured they shall be conscientiously followed.’ They were accordingly written down with much solemnity, and signed by herself, with her hand placed on the Bible in the bed. This being finished, Mr. Howe again observed to her, ‘Mother, your feelings are human: we know that you are a favourite woman of God, and that you will produce the promised child; and whatever you may say to the contrary will not diminish our faith.’ This assurance revived her, and the scene of crying was changed with her to laughter.”

Mr. Howe was not the only one of her disciples whose sturdy belief was not to be shaken by the most discouraging symptoms. Colonel Harwood, a zealous believer, intreated Mr. Reece not to retract his opinion as to her pregnancy, though the latter now saw the folly and absurdity of it; and when the colonel approached the bed on which she was about to expire, and she said to him, “What does the Lord mean by this? I am certainly dying;” he replied, smiling, “No, no, you will not die, or if you should, you will return again.”

Even when she was really dead, the same blind confidence remained. Mrs. Townley, with whom she had lived, said cheerfully, “she would return to life, for it had been foretold twenty years before.” Mr. Sharpe also asserted that the soul of Joanna would return, it having gone to heaven to legitimate the child which would be born. Though symptoms of decomposition arose, Mr. Sharpe still persisted in keeping the body hot, according to the directions which she had given on her deathbed, in the hope of a revival. Mr. Reece having remarked that, if the ceremony of her marriage continued two days longer, the tenement would not be habitable on her return, “the greater will be the miracle,” said Mr. Sharpe. Consent at last was given to inspect the body, and all the disciples stood round smoking tobacco; their disappointment was excessive at finding nothing to warrant the long-cherished opinion, but their faith remained immovable. More than twenty years have elapsed since her death, yet many persons are still infatuated enough to avow themselves believers in her supernatural mission.

The most recent thaumaturgist with whom we are acquainted bears no less a title than that of prince, and worked his wonders within the last thirteen years. The personage in question is Prince Alexander Hohenlohe, whose miracles have made much noise in the world, and given rise to no small portion of angry controversy. His highness, who appears to have previously been practising with much success in Germany, first became generally known in England by an extraordinary cure which he was said to have performed on a nun, at the convent of New Hall, near Chelmsford, in Essex. It must be premised, that it was by no means necessary for him to see or be near his patient; prayers being the sole means which he employed. Accordingly, he did not stir from his residence at Bamberg. The nun at New Hall had for a year and a half been afflicted with an enormous and painful swelling of the right hand and arm, which resisted every medical application. In this emergency, the superior of the convent applied for the aid of Prince Hohenlohe. The answer which he returned seems to prove that he was a pious though a mistaken man. It also affords some insight into the cause of the effect which was undoubtedly sometimes produced. “At eight o’clock on the third of May, I will, in compliance with your request, offer up my prayers for your recovery. At the same hour, after having confessed and taken the sacrament, join your prayers also, with that evangelical fervour, and that entire faith, which we owe to our Redeemer, Jesus Christ. Stir up from the very bottom of your heart the divine virtues of true repentance, Christian charity, a boundless belief that your prayers will be granted, and a steadfast resolution to lead an exemplary life, to the end that you may continue in a state of grace.” Whatever may be thought of his miraculous pretensions, it is impossible to deny that his exhortation was praiseworthy. The following account of the result is given by Dr. Badelly, the physician to the convent:—“On the third of May (says he) she went through the religious process prescribed by the prince. Mass being nearly ended, Miss O’Connor not finding the immediate relief which she expected, exclaimed, ‘Thy will be done, O Lord! thou hast not thought me worthy of this cure.’ Almost immediately after, she felt an extraordinary sensation through the whole arm, to the ends of her fingers. The pain instantly left her, and the swelling gradually subsided; but it was some weeks before the hand resumed its natural shape and size.”

Other cures, still more marvellous, are said to have followed in rapid succession. Requests for assistance now poured in so rapidly from all quarters, that he was nearly overwhelmed. On an average he received daily fifty letters. As it was physically impossible for him to attend to every individual application, a vast majority of his suitors must have gone without the benefit of his curative powers, had he not fortunately hit upon a plan to accommodate all comers. His new arrangement consisted in “adopting a system of offering his prayers for the relief of particular districts, on particular days.” For instance, seven o’clock in the morning, on the first of August, was appointed for curing all the diseased in Ireland, and notice was given to all the religious communities in that island, that it would be proper for each of them, at the same hour, to perform a mass. This delusion flourished for a considerable time; but it gradually died away, and, for some years past, nothing more has been heard of Prince Alexander Hohenlohe’s miracle-working intercession.

CHAPTER IV.
ROMAN CATHOLIC SUPERSTITIONS, ETC.

There appears to have been, on the one hand, an extensive belief in the existence of a female Pope Joan, while, on the other, many eminent writers have been anxious to relieve the papal chair of such a scandal.

By the believers in her existence, Joan is affirmed to have worn the tiara between Leo IV. who died 855, and Benedict III. who died 858. Anastatius the library keeper, in that age, does not appear to have made mention of this she-pope; but Marianus Scotus observes, under the year 855, that, Joan a woman, succeeded Leo IV. during two years five months and four days.

Joan, whose original name, we are told, was Gilberta, is said to have been a native of Mentz, in Germany, and to have received an excellent education. Falling in love with a young Englishman, a monk at Fulda, she assumed male attire to obtain admittance into the monastery where he resided. They subsequently eloped, and travelled through many countries.

Their time, however, was not wholly devoted to “love and love’s disport;” for they are said to have omitted no opportunity of acquiring knowledge, and, among other places, to have studied at Athens. Her lover having died, she repaired to Rome, still disguised as a man: she was extremely witty, and had a graceful way of arguing at disputations and public lessons; so that many were equally surprised at her learning, and delighted by her manner. She gained such friendship and goodwill, that, after the death of Leo, she was chosen Pope, and performed all the acts and ceremonies popes are wont to do.

Whilst she was Pope, she became pregnant by one of her chaplains; and as she was going in solemn procession to the Church of the Lateran, she was delivered, in the midst of the city, in the great square, and in the presence of all the people. She died on the spot, and was buried without papal pomp, or any of the usual honours. Her sudden death was said by some to be a judgment for her crime; and it was added, that, by a divine notification sent down to her, she had the choice of undergoing such a public exposure here, and obtaining pardon hereafter, or passing through life tranquilly, and incurring a future dreadful responsibility.

It has been maintained by others that Pope John the Eighth manifesting much imbecility and cowardice, the people thought he should rather be called a woman than a man; thence arose the unfounded report, that a woman was in reality elected pope. The general belief, however, is, that the whole story is an utterly groundless fabrication.

Pope Sixtus the Fifth, when he first came to Rome, was constrained to beg alms, but, by his abilities, he at last raised himself to the Popedom. When he first aspired to that dignity, while he was yet a Cardinal, he counterfeited illness and old age for fifteen years. During the conclave which was assembled to create a Pope, he continually leaned on his crutch, and very frequently interrupted the sage deliberations of the conclave by a hollow cough and violent spitting. This scheme took so well that the Cardinals fell into the trap; and every one thinking that, by electing Sixtus, he might himself stand a chance of being in a short time elected, he was unanimously chosen. As soon as the election was concluded, the new Pope performed a miracle; his legs became vigorous, his body, that had been before curved, became firm and erect, his cough was dissipated; and he showed, in a short time, of what he was capable.

It cannot be denied but that Christianity is adorned with the spoils of Judaism and Paganism: our best authors are of that opinion; among others Duchoul, at the end of his treatise concerning the religion of the old Romans, ingenuously owns the conformity there is between the ceremonies of the Christians and those of the Romans and Egyptians. Such being the case, it will not be thought extraordinary that many of the modern miracles, so famed in Italy, should be the identical prodigies of former times; for, in order to accelerate the conversion of the Gentiles, the first Popes found it necessary to dissemble, and to wink at many things, so as to effect a compromise between the original superstition and the modern creed.

The melting of the blood of St. Januarius, at Naples, when with great solemnity, it is applied to his head, on the day of his festival—whilst at other times it continues dry in the glass—is one of the standing and authentic miracles of Italy; yet Mr. Addison, who twice saw it performed, says that, instead of appearing to be a real miracle, he thought it one of the most bungling tricks he had ever seen, and believed it to be copied from a similar heathen miracle, the melting of the incense, without the help of fire, at Gnatia, as described by Horace in his journey to Brundusium:

Dum, flammâ sine, thura liquescere limine sacro

Persuadere cupit.

Another eye-witness to the same miracle, Dr. Duan, says, “he approached through the crowd till he got close to the bust of St. Januarius. The archbishop had been attempting to perform the miracle, and an old monk stood by, who was at the utmost pains to instruct him how to handle, chafe, and rub the bottle which contained the blood. He frequently, also, took it in his own hands, but his manœuvres were as ineffectual as those of the archbishop, who was all over in a profuse sweat with vexation and exertion, fearing lest the people might interpret so unpropitious an omen against him. The old monk, with a genuine expression of chagrin, exclaimed, ‘Cospetto di Bacco, e dura come una pietra.’[5] An universal gloom overspread the multitude. Some were in a rage at the saint’s obstinacy, and called his head an ungrateful yellow-faced rascal. It was now almost dark, and, when least expected, the signal was given that the miracle was performed. A Roman Catholic, who remained close by the archbishop, assured me this miracle failed altogether; the bottle was turned with a rapid motion before the eyes of the spectators, who would not contradict that which they were all expecting to see.”

An image of our Saviour is shown at Rome, which, some time before the sacking of that city, wept so heartily, that the good fathers of the monastery were all employed in wiping its face with cotton; thus following the example of the statue of Apollo, which, according to Livy, wept for three days and nights successively. This phenomenon resembles another, which is recorded respecting a statue of Orpheus, in Libethra, which was made of cypress wood. When Alexander the Great was on the point of setting out upon his expedition, various omens occurred; among them, this statue was in a profuse sweat for several days. Aristander, the soothsayer, gave a favourable interpretation to this apparent indication of fear, by saying it was emblematic of the labour the poets and historians would have to undergo, to celebrate the actions of the Macedonian monarch.

Mrs. Piozzi mentions a ludicrous metamorphosis of one statue at Rome. “A beautiful statue of Diana,” says she, “with her trussed up robes, the crescent alone wanting, stands on the high altar to receive homage in the character of St. Agnes, in a pretty church dedicated to her, (fuor della porte) where it is supposed she suffered martyrdom, and why? for not venerating that very goddess Diana, and for refusing to walk in her processions at the new moons. ‘Such contradictions put one from oneself,’ as Shakspeare saith.”

The incredible absurdities of some of the assertions made by the possessors of sacred relics, ought to have been sufficient, in the name of common sense, to convict them of imposture. What can be at once more ridiculous and irreligious than the following? The monastery of St. Benedict, in France, had for time immemorial been supposed to possess that invaluable relic, the head of John the Baptist. Many years since, however, the monastery of St. Francis overthrew their claim, by declaring, that in their dormitory they had discovered the genuine caput: and one of the friars testifying to its being the real head, in the most solemn manner asserted that when, in a holy fervour, he frequently kissed the lips, he found they still retained the flavour of locusts and wild honey. So strong a proof there was no withstanding; the claim of St. Francis was admitted, and established by the conclave. The recital of one forgery only recalls another, and it would be easy to recount well-authenticated tales, which would fill a volume. An exhibiter of holy relics showed with much veneration the sword with which Balaam smote the ass.[6] Being reminded that scripture only recorded Balaam’s wish for such a weapon, he adroitly replied, “Ay, and this is the sword he wished for.”

Those who have through motives of curiosity visited many of the shrines abroad may have remarked an incredulity often lurking about the countenances of the holy men who exhibit them: the bolder, indeed, will openly laugh, when questioned as to their own belief on these subjects.

The vulgar, however, have generally too much credulity to be sufficiently competent to judge of the truth or falsehood of what is set before them, and too many evidences still exist of their folly with regard to relics.

Cologne, on account of its numerous religious houses, relics, &c., was called the Holy City. The chapel of St. Ursula there became very famous for being the depository of her bones and those of the eleven thousand virgins, her companions, who came from England in a little boat to convert the Huns, who had taken possession of Cologne in 640, and who, unmoved by the sweet eloquence of so many virgins, quickly silenced their arguments by putting them all to death. Some doubt arose many years since, whether any country could have spared so many virgins: and a surgeon, somewhat of a wag, upon examination of the consecrated bones, declared that most of them were the bones of full-grown female mastiffs—for which discovery he was expelled the city.

The horrors of Hindoo penance may be thought equalled by the voluntary sufferings of some of the earlier saints in the calendar, when fanaticism and ignorant credulity went hand-in-hand. The most remarkable of these early fanatics was, perhaps, St. Dominic the Cuirassier, thus named from an iron cuirass which he wore next his skin, and which was never taken off, till it was necessary to replace it by a new one. Conceiving that he had incurred the guilt of simony, he not only refrained from performing mass, but resolved to do penance the rest of his life; the result of this determination is so well described in the pages of a leading periodical,[7] that it is transferred with slight condensation.

The first step towards this perpetual penance was, to enter into the congregation of Santa Croce Fonte Avellana, whose exercises were so rigorous that one of their amusements was to flog each other after the services. It was a general belief that the pains of purgatory might be mitigated by certain acts of penance and an indulgence from the Pope.

The monks of Santa Croce determined that thirty psalms, said or sung, with an obligato accompaniment of one hundred stripes to each psalm, making in all three thousand, would be received as a set off for one year’s purgatory: the whole psalter, with fifteen thousand stripes, would redeem five years from the vast crucible, and twenty psalters, with three hundred thousand stripes fairly entered, would be equal to a receipt in full for one hundred years.

This Dominic the Cuirassier, being very ambitious, tasked himself generally at ten psalters, and thirty thousand lashes a day, at which rate he would have redeemed three thousand six hundred and fifty years of purgatory per annum. In addition to this, however, he used to petition for a supplementary task of a hundred years. Being, as he hoped, already a creditor to a large amount in the angel’s books, and as no good works can be lost, he recited and lashed away for the benefit of the great sinking fund of the Catholic Church, with more spirit than ever. During one Lent he entreated for, and obtained, the imposition of a thousand years; and St. Pietro Damiano affirms that, in these forty days, he actually recited the psalter two hundred times, and inflicted sixty millions of stripes; working away with a scourge in each hand. In an heroic mood he once determined to flog himself, in the jockey phrase, against time, and at the end of twenty-four hours had gone through the psalms twelve times, and begun them the thirteenth, the quota of stripes being one hundred and eighty-three thousand, reducing purgatory stock sixty-one years, twelve days, and thirty-three minutes. It still remains to be proved, how he could recite verses and count lashes at the same time, or consistently have continued to wear his cuirass, which would have nullified the infliction of so many stripes.

There is no event in the history of the religious opinions of mankind more singular than that of the Crusades; every circumstance that tends to explain, or give any rational account of, this extraordinary frenzy of delusion in the human mind is interesting. In the account which follows, that which is given from the elegant pen of Dr. Robertson, in his Life of the Emperor Charles V. has been taken advantage of.

The Crusades, or expeditions to rescue the Holy Land out of the hands of Infidels, seemed to be the first event that roused Europe from the lethargy in which it had been long sunk, and that tended to introduce any considerable change in government, or in manners. It is natural to the human mind to view those places which have been distinguished by being the residence of any illustrious personage, or the scene of any great transaction, with some degree of delight and veneration. To this principle must be ascribed the superstitious devotion with which Christians, from the earliest ages of the church, were accustomed to visit that country, which the Almighty had selected as the inheritance of his favourite people, and in which the Son of God had accomplished the redemption of mankind.

As this distant pilgrimage could not be performed without considerable expense, fatigue, and danger, it appeared the more meritorious, and came to be considered as an expiation for almost every crime. An opinion which spread with rapidity over Europe, about the close of the tenth and beginning of the eleventh century, and which gained universal credit, wonderfully augmented the number of credulous pilgrims, and increased the ardour with which they undertook this useless voyage.

The thousand years, mentioned by St. John in the twentieth chapter of Revelations, were supposed to be accomplished, and the end of the world to be at hand. A general consternation seized mankind: many relinquished their possessions; and abandoning their friends and families, hurried with precipitation to the Holy Land, where they imagined that Christ would quickly appear to judge the world.

This belief was so universal, and so strong, that it mingled itself with civil transactions. Many charters, in the latter part of the tenth century, began in this manner: “Appropinquante mundi termino,” &c.—“as the end of the world is now at hand, and by various calamities and judgments the signs of its approach are now manifest.”

While Palestine continued subject to the caliphs, they had encouraged the resort of pilgrims to Jerusalem; and considered this as a beneficial species of commerce, which brought into their dominions gold and silver, and carried nothing out of them but relics and consecrated trinkets. But the Turks having conquered Syria, about the middle of the eleventh century, pilgrims were exposed to outrages of every kind from these fierce barbarians.

This change, happening precisely at the juncture when the panic terror above mentioned rendered pilgrimages most frequent, filled Europe with alarm and indignation. Every person who returned from Palestine related the dangers which he had encountered in visiting the holy city, and described with exaggeration the cruelty and vexations of the Turks.

When the minds of men were thus prepared, the zeal of a fanatical monk, who conceived the idea of leading all the forces of Christendom against the infidels, and of driving them out of the Holy Land by violence, was sufficient to give a beginning to that wild enterprise. Peter the Hermit, for that was the name of this martial apostle, ran from province to province, with a crucifix in his hand, exciting princes and people to this holy war, and wherever he came he kindled the same enthusiastic ardour for it with which he himself was animated. The council of Placentia, where upwards of thirty thousand persons were assembled, pronounced the scheme to have been suggested by the immediate inspiration of Heaven. In the council of Clermont, still more numerous, as soon as the measure was proposed, all cried out with one voice, “It is the will of God!” Persons of rank caught the contagion; not only the gallant nobles of that age, with their martial followers, whom we may suppose apt to be allured by the boldness of a romantic enterprise, but men in more humble and pacific stations in life, ecclesiastics of every order, and even women and children, engaged with emulation in an undertaking which was deemed meritorious and even sacred.

If we may believe the concurring testimony of contemporary authors, six millions of persons assumed the cross, which was the badge that distinguished such as devoted themselves to this holy warfare. All Europe, says the Princess Anna Comnena, torn up from the foundation, seemed ready to precipitate itself in one united body upon Asia. Nor did the fumes of this enthusiastic zeal evaporate at once: the frenzy was as lasting as it was extravagant. During two centuries Europe seems to have had no object but to recover, or keep possession, of the Holy Land, and through that period vast armies continued to march thither.

As Constantinople was the place of rendezvous for all the armies of the crusaders, this brought together the people of the East and West as to one great interview; and several authors, witnesses of this singular congress of people, formerly strangers, describe with simplicity and candour the impression which that new spectacle made upon their own minds.

The first efforts of valour, animated by enthusiasm, were irresistible; part of the Lesser Asia, all Syria, and Palestine, were wrested from the infidels; the banner of the cross was displayed on Mount Sion; Constantinople, the capital of the Christian empire in the East, was afterwards seized by a body of those adventurers who had taken arms against the Mahometans; and an Earl of Flanders and his descendants kept possession of the imperial throne during half a century. But, though the first impression of the crusaders was so unexpected that they made their conquests with comparative ease, they found infinite difficulty in preserving them. Establishments so distant from Europe, surrounded by warlike nations animated with fanatical zeal scarcely inferior to that of the crusaders themselves, were perpetually in danger of being overturned. Before the expiration of the thirteenth century the Christians were driven out of all their Asiatic possessions, in acquiring of which incredible numbers of men had perished, and immense sums of money had been wasted. The only common enterprise in which the European nations ever engaged, and which they all undertook with equal ardour, remains a singular monument of human folly.

CHAPTER V.
ROYAL IMPOSTORS.

The seductions presented by a throne, and some circumstances which seemed to give a chance of success, have, in various ages and countries, stimulated individuals to personate the descendants of sovereigns, and, in some instances, deceased sovereigns themselves. To mention all of them, even briefly, within the narrow limits of a chapter, would be impossible; and, therefore, passing over the false Smerdis, the Alexanders, and others of ancient times, we will select a few specimens from modern history.

During the reigns of Henry the Sixth and Seventh, infinite carnage and misery were caused by the contest between the houses of York and Lancaster. That contest also gave rise to several remarkable impostures on the part of the Yorkists. The Duke of York, in the time of Henry the Sixth, animated one Jack Cade, a native of Ireland, to personate Mortimer, and, in consequence of this, a formidable insurrection actually burst out in Kent during the Whitsuntide week. On the first mention of the popular name of Mortimer, the common people of that county, to the number of twenty thousand, flocked to Cade’s standard. He marshalled the vast multitude that followed him, and marched to Blackheath, and, shortly after, to London. Having served in the French wars, he was enabled to encamp them with some military skill. He presented two petitions to the king, in the name of the people; and his demands, not in themselves unreasonable, were supported even by some of the king’s friends. In spite of his attempts to maintain discipline, some of his followers pillaged a few houses in London, and thus alarmed the city, which at first had favoured him. The citizens consequently rose against him, and a sharp conflict ensued, which terminated to his disadvantage. A pardon being offered to his men, they accepted it, and immediately dispersed. He himself took horse, and fled towards Lewes, in Sussex; but he was overtaken, and discovered in a garden, by an esquire, named Alexander Iden, who slew him after a desperate combat.

The discontentment of the Yorkists against the House of Lancaster showed itself more remarkably during the reign of Henry the Seventh, whose increasing unpopularity, about the year 1486, induced the opposite party to attempt some singular impostures, and set up pretenders to the crown.

The first fictitious prince was introduced to the world, by one Richard Simon, a priest, possessed of subtlety and enterprise. The youth was in reality one Lambert Simnel, the son of a baker; endowed with understanding above his years, and address above his condition, he seemed well fitted to personate a prince of royal extraction.

A report had been spread, and received with great avidity, that Richard, Duke of York, second son to Edward the Fourth, had secretly escaped from confinement, saved himself from the cruelty of his uncle, and lay concealed somewhere in England. Taking advantage of that rumour, Simon had at first instructed his pupil to assume that name; but hearing afterwards that Edward Plantagenet, Earl of Warwick, was reported to have made his escape from the Tower, he changed the plan of his imposture, that Simnel might personate that unfortunate prince.

From his being better informed of circumstances relating to the royal family, particularly of the Earl of Warwick’s adventures, than he could be supposed to have learned from one of Simon’s condition, it was conjectured that persons of higher rank, partisans of the House of York, had laid the plan of the conspiracy, and had conveyed proper instructions to the actors.

The first scene opened in Ireland, a country zealously attached to the House of York. No sooner did Simnel present himself to Thomas Fitzgerald, Earl of Kildare, and claim his protection as the unfortunate Warwick, than the credulous nobleman, not suspecting so bold an imposture, paid him great attention, and consulted some persons of rank on a matter so extraordinary.

These parties were more sanguine in belief than even himself; and in proportion to the circulation of the story, it became the object of greater enthusiasm and credulity, till the people of Dublin with one consent, tendered their allegiance to Simnel as the true Plantagenet.

Simnel was lodged in the castle of Dublin, and was crowned with a diadem taken from the statue of the Virgin, and publicly proclaimed king by the appellation of Edward the Sixth.

In order to prove the imposture of Simnel, Henry the Seventh ordered that Warwick should be taken from the Tower, led in procession through the streets of London, conducted to St. Paul’s, and exposed to the view of the whole people. This expedient put a stop to the credulity of the English; but in Ireland the people still persisted in their revolt, and even retorted on the king the reproach of propagating an imposture, and of having shown to the populace a counterfeit Warwick.

Simnel landed in England, and opposed the king in battle; but his faction having been routed, he was soon reduced to his original insignificance. He was pardoned by the king, was made a scullion to the royal kitchen, and was subsequently raised to the rank of a falconer.

Notwithstanding the failure of Lambert Simnel, a second attempt was, six years afterwards, made to disturb the government; it introduced one of the most mysterious personages recorded in English history.

The Duchess of Burgundy, it seems, full of resentment at Henry the Seventh, propagated a report that her nephew, Richard Plantagenet, Duke of York, had escaped from the Tower. To personate the duke, a youth, named Perkin Warbeck, was discovered, fit for her purpose. He is asserted to have been the son of one Osbeck or Warbeck, a renegado Jew of Tournay. This Jew had been to London in the reign of Edward the Fourth, and during his stay his wife brought him a son: being in favour at court, he prevailed with the king to stand godfather to his son, though it was hinted that there was, in reality, a much nearer connexion between the king and the youth; and by this, people accounted for the resemblance which was afterwards remarked between young Perkin and that monarch.

Having been well tutored by the Duchess of Burgundy, Perkin repaired to Ireland, which was chosen as the proper place for his first appearance. He landed at Cork, assuming the name of Richard, Duke of York, son of Edward the Fourth, and drew around him many partisans from among that credulous people. The news soon reached France; and Charles of France, then on the point of war with Henry, sent Perkin an invitation to repair to him, at Paris. On his arrival, he was received with all the marks of regard due to the Duke of York, as the rightful heir to the British throne. Perkin, both by his deportment and personal qualities, supported the opinion which was spread abroad of his royal pedigree; and the whole kingdom was full of the accomplishments, as well as the singular adventures, of the young Plantagenet.

Wonders of this nature are commonly augmented by distance. From France, the admiration and credulity diffused themselves into England. Sir George Neville, Sir George Taylor, and above one hundred gentlemen more, went to Paris in order to offer their services to the supposed Duke of York, and to share his fortunes. Alarmed by the pretender having gained so powerful a friend, Henry the Seventh signed a treaty of peace with Charles, who immediately ordered the adventurer to retire from his dominions. Perkin now solicited the protection of the Dowager Duchess of Burgundy. She gave him a warm reception, and bestowed on him the appellation of the White Rose of England. This behaviour of hers induced numbers to give credence to his story, as it was thought impossible that the aunt could be mistaken as to the personal identity of her nephew.

In consequence of the great communication between the Low Countries and England, the English were every day more prepossessed in favour of the impostor. Disgusted with Henry’s government, men of the highest birth and quality began to turn their eyes to the new claimant, and even opened a correspondence with him.

Sir Robert Clifford, with others, went over to Burgundy and tendered to Perkin their services. Clifford even wrote back to say that he knew perfectly the person of Richard, Duke of York, and that this young man was undoubtedly that prince himself. The whole nation was in suspense, and a regular conspiracy was formed against the king’s authority.

Henry showed great ingenuity in detecting who this wonderful person was that thus boldly advanced pretensions to his crown. His spies insinuated themselves amongst the young man’s friends, and bribed his retainers and domestic servants—nay, sometimes his confessor himself; and, in the end, the whole conspiracy was laid before him, and many of the chief conspirators were condemned and executed.

Perkin, however, continued at large, and made a descent on Kent, where he was repulsed. He then returned to Flanders, whence he sailed to Cork, but the Irish were no longer disposed to espouse his cause. In Scotland, however, to which he next proceeded, he was more fortunate. James, the monarch of that country, recognised him as “the true prince,” and not only gave to him in marriage a near relation, Lady Catherine Gordon, but also took up arms in his behalf. But, failing in two incursions in England, James grew tired of the contest, and consented to treat with Henry. Either fearing that he might be given up, or having received an intimation to withdraw, Perkin quitted Scotland with four ships and eighty followers, made a vain attempt at Cork to obtain aid from the Earl of Desmond, and finally landed in Cornwall, the men of which county had recently been in rebellion. Six thousand Cornishmen joined him, and at their head he assaulted Exeter, but was defeated by the citizens. Finding that Henry, with an overwhelming force, was now at hand, his courage failed him, and he took refuge in the sanctuary of Beaulieu, in Hampshire. He gave himself up on a promise of pardon, but was committed to the Tower. He was subsequently executed, on a charge of having, while imprisoned in the Tower, formed a treasonable plan with the Earl of Warwick to effect their escape, and raise the standard of insurrection.

Pretenders to royalty have not been of uncommon occurrence in other countries. In Portugal, the doubts respecting Sebastian having been really slain at the battle of Alcaçar, gave rise to several attempts to personate that chivalrous but rash monarch. Five or six impostors succeeded each other; of one claimant to the name and title of the Portuguese sovereign, however, the pretensions were so plausibly or so truly supported, that serious doubts have been entertained whether he was not “the true prince,” and no “false thief.”

Of the most conspicuous of these pretenders, the first is said to have been a pastry-cook of Madrigal, Gabriel de Spinosa by name. He was tutored to act his part by Father Michael de los Santos, an Augustin friar, who had been chaplain to Don Sebastian. The friar had spoken so freely in Portugal against the Spanish usurpation, that Philip of Spain removed him out of the country, and made him confessor to a convent of nuns, at Madrigal. Donna Anna of Austria, Philip’s niece, was one of the inmates of this convent. To this princess the friar introduced the pretended Sebastian, who played his assumed character so well that she gave him some rich jewels to raise money. While he was endeavouring to dispose of these valuables privately at Madrid, he was apprehended as a thief. He declared his real profession, and that the jewels belonged to Donna Anna, and he would perhaps have been released, had not his plot been betrayed by the intercepting of a letter, in which he was addressed with the title of majesty. The result was that he and the friar were hanged, and the princess was removed to another convent and rigorously confined for the rest of her life.

The pertinacious belief of the Portuguese, that Sebastian would yet return, and their hatred of the Spanish domination, soon encouraged others to follow the example of Spinosa. The son of a tiler at Alcobaça, who, after leading a loose life, had turned hermit, next came forward to personate the much-desired monarch. He was accompanied by two companions, one of whom assumed the name of Don Christopher de Tavora, and the other took the title of the Bishop of Guarda. They began to raise money, and to collect partisans round them. Their career was, however, cut short by the archduke, who caused them to be apprehended. The pseudo Sebastian was ignominiously paraded through the streets of Lisbon, and then sent to the galleys for life; the self-appointed bishop was sentenced to be hanged.

Undeterred by this failure, no long time elapsed before another pretender started up, to supply the place of the tiler’s son. This was Gonçalo Alvarez, the son of a mason. His first act of royal power was to give the title of Earl of Torres Novas to Pedro Alonso, a rich yeoman, whose daughter he intended to marry. He succeeded in raising a body of eight hundred men, and it was not until some blood had been shed that he could be put down. He was hanged and quartered at Lisbon, with his newly-created earl.

In spite of these examples, several new Sebastians arose. Only one of them, however, deserves mention; but this one, if an impostor, was at least an extraordinary character. It was at Venice that he made his first appearance, about twenty years after the battle of Alcaçar. Of the manner in which he escaped from the slaughter, and of all his subsequent wanderings, he gave a minute and seemingly well-connected account. The Venetian senate, on complaint being made to it, ordered him to depart. He sought a refuge at Padua, but, being expelled from that city by the governor, he returned to Venice. The Spanish ambassador now called loudly for the arrest of the supposed Sebastian. He accused him not only of imposture, but also of many atrocious crimes. The wanderer was in consequence seized, and thrown into prison. The ordeal to which he was subjected was no slight one. He underwent twenty-eight examinations before a committee of nobles; and he is said to have fully cleared himself of all the crimes attributed to him, and even to have given so accurate a statement of the former transactions between himself and the republic as to excite the wonder of his hearers. His apparent firmness, piety, and patience, also gained him many friends.

The senate refused to examine the charge of imposture, unless some allied prince or state would request such an investigation. The request was made, and a solemn inquiry was instituted. No decision, however, followed; all that was done was to order the asserted Sebastian to quit the Venetian territories in three days. He bent his course to Florence, where he was arrested by order of the Grand Duke, who delivered him up to the Count de Lemos, the viceroy of Naples. The count died some time after; and his successor appears to have forgotten the claimant to the Portuguese throne, who, for several years, suffered the severest hardships, as a prisoner in the castle of del’ Ovo. It is probable that attention was at length called to him by attempts to excite, at Lisbon, an insurrection in his behalf. Be this as it may, he was brought out of his dungeon, led disgracefully through the city, and proclaimed to be an impostor. On this occasion, he did not belie his pretensions, nor display any want of courage. Whenever the public officer exclaimed, “this is the man who calls himself Sebastian,” he calmly said, “and Sebastian I am.” When the same individual declared him to be a Calabrian, he exclaimed, “it is false.” When the exposure of him was over, he was shipped as a galley slave; he was next imprisoned at St. Lucar; and was subsequently removed to a castle in Castile. From that moment his fate is buried in oblivion.

In Russia, the seductive hope of ascending a throne has tempted various individuals to simulate deceased princes, and to stake life on “the hazard of the die,” for the chance of obtaining their object. One only, with more ability and better fortune than the rest, succeeded in grasping for a short time the prize. On the death of Feodor, son of Ivan the Terrible, the throne was occupied by Boris Godunoff, who had contrived to procure the murder of Demitri, or Demetrius, the younger brother of Feodor. For a while Boris governed wisely, and acquired much popularity with the multitude; but it was not long before the nobles began to plot against him; the affections of the populace were alienated, and universal confusion ensued. This state of affairs was favourable to imposture, and an individual soon appeared who had talents to turn it to his advantage. There was a monk named Otrefief, who bore an almost miraculous likeness to the murdered Demetrius. He was also possessed of qualities well calculated to win the suffrage of the crowd; for his figure was fine, his manners prepossessing, and his eloquence forcible.

Relying on his personal likeness to the deceased prince, the love which the people cherished for the old royal stock, and the hatred to which they had been roused against Boris, the hardy adventurer spread abroad a report that he was Ivan, who had been saved from the assassins, by the substitution of another youth in his place. Leaving this to work in the minds of the Russians, he withdrew into Poland, where his arts, his eloquence, and his promises, soon gained for him numerous allies. Sendomir, a wealthy and powerful Boyard, promised him his daughter in marriage whenever he should become czar; and, through the influence of Sendomir, the support of the king of Poland was obtained. Boris denounced him, in proclamations, as an impostor, and sent spies to seize and put him to death; but both were unavailing. The false Demetrius advanced into Russia, in 1604, at the head of a small army of Cossacks and Poles. Boris despatched a much larger force to meet him, and a desperate battle ensued. The spirit-stirring language of the pretender to his troops, and his own signal intrepidity, turned the scale of victory in his favour. Numbers immediately espoused his cause; Boris every day found his subjects and his troops deserting him; and at length he poisoned himself in despair. The victor entered Moscow, and was crowned there.

Demetrius began his reign in a manner which seemed to promise that it would be lasting. He was prudent, just, amiable, and accessible even to his poorest subjects. But the possession of power seems to have exercised on him its usual intoxicating influence. His virtues vanished, and he began to excite disgust. But the circumstances which most contributed to alienate from him the Russians were his impolitic lavishing of honours upon the Poles, and his equally impolitic contempt of the national religion. These were two inexpiable offences in the eyes of those whom he governed. A conspiracy was formed against him by Prince Schnisky, the palace of the pseudo Demetrius was stormed, and he perished by the weapons of the revolters.

Several other Demetriuses subsequently started up. The first of these was a Polish schoolmaster, who, with the help of the Poles, obtained possession of Moscow; but he soon sunk into obscurity. The rest were still less lucky; some of them perished on the gibbet. The last of the species appeared in 1616, and pretended to be the son of Demetrius. He was seized and strangled, and with him terminated all attempts to personate a prince of the race of Ivan the Terrible.

A century and a half elapsed before another adventurer of this kind was seen in Russia. His name was Pugatscheff, and he was a coarse and ferocious specimen of impostor princes. He was a Don Cossack, and had served against the Prussians and Turks. A trifling circumstance was the cause of his aspiring to a throne. He was sent with a despatch to a general, whom he found surrounded by his staff officers. On seeing Pugatscheff, all the officers at once expressed their surprise at the striking likeness which he bore to the murdered Emperor Peter.

This was sufficient to awaken ambition in his mind. He deserted, and took refuge in Poland, where he spent some time in acquiring the information which was requisite for carrying his plan into effect. He then entered Russia, spread his forged tale among the Cossacks, and at length collected sufficient followers to enable him to take the field. He began his operations in 1773, by seizing some fortresses in the government of Orenbourg, swelled his numbers exceedingly, baffled the government forces, and, it is thought, might have made himself master of Moscow had he pushed boldly forward. Count Panin having brought together a considerable army, succeeded in driving him beyond the Ural mountains; but, in spite of every effort that was made against him, he contrived to keep up a harassing warfare for more than twelve months. It is probable that he might have held out longer had he not disgusted even his partisans by his acts of wanton and brutal cruelty. This, and the temptation offered by a reward of a hundred thousand roubles, induced some of his followers to betray him. He was carried to Moscow in an iron cage, and was executed there in January, 1775.

France, within the last fifty years, has had no less than three or four false dauphins; one of whom, of very recent date, was a German watchmaker. The most conspicuous of them were, however, Jean Marie Hervegault, and Maturin Bruneau. The former of these was the son of a tailor, at St. Lo. The strong resemblance of his features to those of Louis XVI. was doubtless that which inspired him with the hope of passing for the son of that monarch. He had a good address, much art, and a large stock of impudence, and succeeded in making numerous proselytes, even among people of education and fortune. He was several times imprisoned, but his blind admirers still persisted in paying him royal honours. He died in the Bicêtre in 1812. His successor, Maturin Bruneau, had neither equal skill nor equal success with Hervegault, yet he found a considerable number of credulous dupes. His career was stopped in 1818, by a sentence of seven years’ imprisonment, two years of which were imposed for his daring insolence to the court by which he was tried.

CHAPTER VI.
DISGUISES ASSUMED BY, OR IN BEHALF OF, ROYALTY.

“Uneasy lies the head which wears a crown,” are the emphatic words of Shakspeare; and that a penalty of no light sorrow is often attached to the pomp and grandeur of royalty, is a fact which receives confirmation from the earliest traditionary accounts we have of the histories of kings and princes.[8]

To avoid the dangers inseparable from war; or, during war, to overpower an enemy by guile, as well as by force of arms; or, in political troubles, to seek a temporary concealment; have been occasionally the objects of men celebrated in after-times as heroes, and as examples worthy and proper to be followed by such as aimed at future conquest or greatness.

Thetis, knowing that her son Achilles was doomed to perish, if he went to the Trojan war, privately sent him, it is said, to the court of Lycomedes, where he was disguised in a female dress; but, as Troy could not be taken without him, Ulysses went to the same court in the habit of a merchant, and exposed jewels and arms for sale. Achilles, neglecting the jewels, generally more attractive to female eyes, and displaying a certain skill in handling the weapons, inadvertently discovered his sex, and, challenged by Ulysses, was obliged to go to the war, in which he ultimately perished. The truth of this story cannot perhaps be safely asserted, especially as the introduction of the goddess Thetis is evidently poetical; but the tradition of it and the two following are quoted, to show that such impostures and concealments were not considered derogatory to the courage or good conduct of the greatest heroes of antiquity; and it is also probable that such facts, stripped of their poetical dress, did really take place.

Ulysses had pretended to be insane, that he might not be obliged to leave his beloved Penelope; and had yoked a horse and bull together, ploughing the sea-shore, where he sowed salt instead of corn. This dissimulation was discovered by Palamedes, who placed Telemachus, the infant son of Ulysses, before the plough, and thus convinced the world that the father was not mad; as he turned the plough from the furrow, to avoid injuring his son.

Codrus, the last king of Athens, from a nobler motive concealed his dignity, and saved his country, by sacrificing his own life; for, when the Heraclidæ made war against Athens, the Delphian oracle was consulted about the event: the Pythoness declared, that the Peloponnesians would be victorious, provided they did not kill the Athenian king. This response being promulgated, Codrus, in the heroic spirit of the age, determined to sacrifice his own life for the benefit of his country. Disguising himself, therefore, as a peasant, he went to the outpost of the enemy, and, seeking an occasion to quarrel, he was killed. When the real quality of the person slain became known, the Heraclidæ, believing their fate sealed if they remained, quickly retreated to their own country.

Numa Pompilius, at the death of Romulus, was unanimously elected king of Rome, and accepted the office after the repeated and earnest solicitations of the senate and people. Not, like Romulus, fond of war and military expeditions, he applied himself to tame the ferocity of his subjects, by inculcating a reverence for the deity. He had the discretion to see that, if he could bring them to the belief that he was aided by higher powers, his own regulations would be better attended to. He, therefore, encouraged the report which was spread, of his paying regular visits to the goddess-nymph Egeria; and he made use of her name to give sanction to the laws and institutions which he had introduced, and he informed the Romans that the safety of the empire depended upon the preservation of the sacred ancyle, or shield, which it was generally believed had dropped from heaven.

King Alfred, during the unsettled times of the Saxon heptarchy, is an example of a reverse of fortune successfully overcome by temporary disguise and concealment. Striving with the Danes for the possession of his own country, he was worsted, and compelled to provide for his safety by flying to a small island in Somersetshire, in the midst of marshes. This little oasis in the desert afterwards obtained the name of Ethelingey, or Prince’s Island. From a swineherd who resided there the king received shelter, and under his roof he remained for months. It happened one day that the swain’s wife placed some loaves on the hearth to be baked. The king was at the moment sitting by the fire, trimming his arrows. The woman, who was ignorant of his rank, said to him, “Turn thou those loaves, that they burn not; for I know that thou art a great eater.” Alfred, whose thoughts and time were otherwise engaged, neglected this injunction, and the good woman, finding on her return the cakes all burnt, rated the king very severely; upbraiding him that, though he was so negligent in watching her warm cakes, he always seemed very well pleased to eat them. Alfred, it is said, subsequently munificently rewarded the peasant, whose name was Denulf, recommended him to apply himself to letters, and afterwards made him Bishop of Winchester.

Some fugitives of Alfred’s party, at length, coming to the same place, recognised him, and remained with him, forming the nucleus of his future army. After six months passed in this retreat, he sought to surprise the main army of the Northmen, which was still encamped in Wiltshire. But, before striking any blow, he resolved to inspect the camp of the enemy in person. His early predilection for Saxon poetry and music qualified him to assume another disguise, that of a harper, and in this character he went to the Danish camp. His harp and singing excited notice; he was admitted to the king’s table, heard his conversation with his generals, and contemplated their position unsuspected. He then returned to his own troops in safety, and, taking advantage of his knowledge of the place, conducted them to the most unguarded quarter of the enemy’s camp, who were soon put to flight with great slaughter. This success paved the way for his ultimately regaining his crown and kingdom. Such is the story which has been handed down to us by some writers; but it was unknown to Asser, the biographer and contemporary of Alfred, and its truth is more than doubtful.

Richard Cœur de Lion, at the close of those chivalrous adventures which made his name so renowned in the crusades, having left the Holy Land, on his way home, sailed to Corfu. On his arrival at that island, he hired three coasting vessels to carry him and his suite to Ragusa and Zara. Aware of the danger to which he was exposed from the animosity and machinations of his enemies, he concealed his dignity under the name of Hugh the Merchant. The beards and hair of Richard and his companions had grown long from neglect, and they wore the garments of pilgrims. Driven by a storm on the Istrian coast, they landed between Venice and Aquileia, and proceeded towards Goritz, where it was necessary to solicit passports from the governor. He happened to be Maynard, the nephew of that Conrad who was stabbed in the streets of Tyre, and whose death was maliciously ascribed to Richard. Richard had purchased three rubies from a merchant at Pisa, and one of them was fixed in a gold ring. Consulting his native liberality, rather than remembering his assumed character, Richard sent this ring as a present to the governor, when he asked his protection. Startled at the value of the gift, Maynard asked who were the persons that wished for passports. He was answered that they were pilgrims from Jerusalem; but the man who sent the ring was Hugh the Merchant. “This is not the gift of a merchant, but of a prince,” said he, still contemplating the ring: “this must be King Richard;” and he returned a courteous but evasive answer.

Richard felt that, in a country where he had so many bitter enemies, suspicion was equivalent to discovery, and that, if he remained, his safety was compromised. He quitted therefore his party, and by the assistance of a German youth, as his guide, travelled three days and nights without food. Pressed at last by hunger, he rested near Vienna, where his enemy the Duke of Austria then was. A second incautious liberality again excited suspicion; and he was obliged to remain in a cottage whilst the youth procured necessaries for him. Richard supplied his messenger with so much money, that the ostentatious display of it in the market by the youth excited curiosity. On his next visit to the market he was seized, and put to the torture, by which he was compelled to reveal the name and asylum of the king. The Duke surrounded the cottage with his soldiers, who called on Richard to surrender, but the monarch refused to yield to any one but to the Duke himself. A cruel imprisonment followed his arrest, but he was at last restored to his kingdom.

The romantic story of his favourite Blondel, seeking him throughout Europe in the disguise of a minstrel, and discovering his prison, by singing his favourite air under the walls of it, is believed to have no other foundation than the lay of some sentimental troubadour.

The beautiful and unfortunate Mary Queen of Scots excited a romantic interest and affection in her immediate followers, which has scarcely diminished at this distance of time; and in the attempt to escape from her evil fortune, in which she was strenuously aided by those followers, she was more than once obliged to assume a disguise to impose on the ever-wakeful vigilance of her enemies.

It is well-known that this celebrated beauty, through the political, as well, as it is believed, the personal jealousy of Queen Elizabeth, was imprisoned in Lochleven Castle, situated in the midst of a lake, which being thus cut off from all communication with the surrounding country, was thought sufficiently secure, for the purposes of safe custody. But her beauty, and pitiable misfortunes, rendered her an object of compassion to many about her, and several attempts were made to rescue her from her rigorous confinement.

Mary had one day nearly succeeded in making her escape from the castle, disguised as a laundress. She had actually seated herself in the boat, when she was betrayed by inadvertently raising to her cheek a hand of snowy whiteness; her beauty in this instance, as in many others, proving the greatest source of her misery.

William Douglas, soon after, had the address to steal the keys of the gates, from the hall in which Sir William Douglas his father, and his mother, were sitting at supper. The queen, apprised of the circumstance, once more descended to the edge of the lake, where a boat was waiting, and having entered it, her maid assisted in rowing; as they approached the shore, William Douglas flung the keys into the lake. Having quitted the boat, the queen mounted a palfrey, and rode to Middry, the residence of Lord Seaton, where she was surrounded by her friends. She did not, however, long enjoy this respite from her misfortunes, the defeat of her army, at the fatal battle of Langside, in 1568, consigning her to a long and barbarous imprisonment, and, ultimately, to the scaffold.

Sketches of Imposture, Deception, and Credulity

SKETCHES
OF
IMPOSTURE, DECEPTION,
AND
CREDULITY.

CONTENTS

CHAPTER I.
INTRODUCTORY REMARKS.

CHAPTER II.
ON ANCIENT ORACLES, ETC.

CHAPTER III.
FALSE MESSIAHS, PROPHETS, AND MIRACLES.

CHAPTER IV.
ROMAN CATHOLIC SUPERSTITIONS, ETC.

CHAPTER V.
ROYAL IMPOSTORS.

CHAPTER VI.
DISGUISES ASSUMED BY, OR IN BEHALF OF, ROYALTY.

Sketches of Imposture, Deception, and Credulity

SKETCHESOFIMPOSTURE, DECEPTION,ANDCREDULITY.

CONTENTS

CHAPTER I.INTRODUCTORY REMARKS.

CHAPTER II.ON ANCIENT ORACLES, ETC.

CHAPTER III.FALSE MESSIAHS, PROPHETS, AND MIRACLES.

CHAPTER IV.ROMAN CATHOLIC SUPERSTITIONS, ETC.

CHAPTER V.ROYAL IMPOSTORS.

CHAPTER VI.DISGUISES ASSUMED BY, OR IN BEHALF OF, ROYALTY.

SKETCHES
OF
IMPOSTURE, DECEPTION,
AND
CREDULITY.

CHAPTER I.
INTRODUCTORY REMARKS.

CHAPTER II.
ON ANCIENT ORACLES, ETC.

CHAPTER III.
FALSE MESSIAHS, PROPHETS, AND MIRACLES.

CHAPTER IV.
ROMAN CATHOLIC SUPERSTITIONS, ETC.

CHAPTER V.
ROYAL IMPOSTORS.

CHAPTER VI.
DISGUISES ASSUMED BY, OR IN BEHALF OF, ROYALTY.