Friend, I see thou art I cannot tell what thou employed, but in the following reign this sign was omitted from the ceremony without in any degree impairing its efficacy. Under Charles I. the service was drawn up in English, and in the conflict between the royal and republican parties the miracle assumed a considerable prominence. One cure worked by this sovereign was especially famous. As he was being brought by his enemies. through Winchester, on his way to the Isle of Wight, an innkeeper of Winchester, who was grievously ill and in daily fear of suffocation, and who had vainly sought help from the doctors, flung himself in the way of the royal prisoner. He was driven back by the guards and not suffered to touch the King, but he threw himself on his knees upon the ground, imploring help, and crying God save the king!' The King, struck by the spectacle of so much loyalty, said not permitted to come near me, and wouldst have, but God bless thee and grant thy desire.' The prayer was heard; the illness vanished, and, strange to relate, the blotches and tumours which disappeared from the body of the patient appeared in the bottle from which he had before taken his unavailing medicine, and it began to swell both within and without. The story is related by Dr. John Nicholas, warden of Winchester College, who declares it within his own knowledge to be every word of it essentially true.'1 After the death of the King it was found that handkerchiefs dipped in his blood possessed the same efficacy as the living touch. Richard Wiseman, sergeant chirurgeon of Charles II.,' published, in 1676, a very curious work called 'Chirurgical Treatises,' in which he entered largely into the treatment of the king's evil, and declared that many hundreds had derived benefit from the blood of Charles.2 A case was related of a girl of fourteen or fifteen, at Deptford, who had become quite blind through the king's evil. She had sought in vain for help from the surgeons, till at last her eyes were touched with a handkerchief stained with the royal blood, and she at once regained her sight. Hundreds of persons, it was said, came daily to see her from London and other places.3 Charles II. retained the 6 Browne's Charisma Basilicon, pp. 132-137. 2 P. 247. See too Browne's Cha risma Basilicon, p. 109. 3 This case is related in a tract in the British Museum, called, A Miracle power in exile, as Francis had done when a prisoner at Madrid, and he touched for the scrofula in Holland, Flanders, and even France. In the great outburst of enthusiastic loyalty that followed the Restoration the superstition attained its climax, and it may be seriously questioned whether in the whole compass of history there is any individual to whom a greater number of miracles has been ascribed than to the most worthless and immoral of English kings. Wiseman assures us that he had been a frequent eye-witness of cures performed by his Majesty's touch alone, without any assistance from chirurgery, and these. many of them such as had tired out all the endeavours of all chirurgeons before they came thither.' One of his surgeons, named John Browne, whose official duty it was, during many years, to inspect the sick and to witness and verify the cures, has written a book on the subject, which is among the most curious in the literature of superstition, and which contains a history of the cures, a description of numerous remarkable cases which came before the author, and a full calendar, year by year, of the sick who were touched. It appears that in a single year Charles performed the ceremony 8,500 times, and that in the course of his reign he touched nearly 100,000 persons. Before the sick were admitted into the presence of the King it was necessary that they should obtain medical certificates attesting the reality of the disease, and in 1684 the throng of sufferers demanding these was so great that six or seven persons were pressed to death before the surgeon's door. Some points, however, connected with the miracle were much disputed. It was a matter of controversy whether, as was popularly believed, the touch had a greater efficacy on Good Friday than on any other day; whether, as Sir Kenelm Digby maintained, the cure was so dependent upon the gold medal which the King hung around the neck of the patient that if this were lost the malady returned; whether the King obtained the power directly from God or through the medium of the oil of consecration. The Catholicism of James did not impair his power, and he of Miracles wrought by the Blood of Charles I. upon a Mayd at Detford, four miles from London (1649). 'Wiseman's Chirurgical Treatises, p. 245. Browne's Charisma Basilicon, pp. 63-64. Evelyn's Diary, March 28, 1684. See too Evelyn's description of the ceremony, July, 1660. exercised it to the very eve of the Revolution. A petition has been preserved in the records of the town of Portsmouth, in New Hampshire, asking the Assembly of that province, in 1687, to grant assistance to one of the inhabitants who desired to make the long journey to England in order to obtain the benefit of the royal touch.1 In that same year, in the centre of the learned society of Oxford the King touched seven or eight hundred sick on a single Sunday.2 In the preceding year, in the midst of what is termed the Augustan age of French literature, the traveller Gemelli saw Lewis XIV. touch, on Easter Sunday, about 1,600 at Versailles.3 The political importance of this superstition is very manifest. Educated laymen might deride it, but in the eyes of the English poor it was a visible, palpable attestation of the indefeasible sanctity of the royal line. It placed the sovereignty entirely apart from the category of mere human institutions, and proved that it possessed a virtue and a glory which the other political forces of the nation could neither create, nor rival, nor destroy. It proved that no personal immorality, no misgovernment, no religious apostacy, no deprivation of political power, could annul the consecration which the Divine hand had imparted to the legitimate heir of the British throne. The Revolution in England at once suspended the miracle, for William, being a stranger, was not generally believed to possess the power, though Whiston relates that on one solitary occasion the King was prevailed upon to touch a sick person, praying God to heal the patient, and grant him more wisdom at the same time,' and that the touch, in spite of the manifest incredulity of the Sovereign, proved efficacious. In the person of Anne, however, the old dynasty was again upon the throne, and in the ecclesiastical and political reaction of her reign the royal miracle speedily revived. The service, which was before printed separately, was now inserted in the Prayer-book. The Privy Council issued proclamations stating when the Queen would perform the miracle. The announcement was read in all the parish churches. Dr. 1 Graham's Hist. of the United iv. p. 630. States, i. 419. 6 Life of Anthony Wood. Whiston's Memoirs (Ed. 1753), i. p. 377. Whiston ascribed the cures to the prayers of the priests. power in exile, as Francis had done when a prisoner at Madrid, and he touched for the scrofula in Holland, Flanders, and even France. In the great outburst of enthusiastic loyalty that followed the Restoration the superstition attained its climax, and it may be seriously questioned whether in the whole compass of history there is any individual to whom a greater number of miracles has been ascribed than to the most worthless and immoral of English kings. Wiseman assures us that he had been a frequent eye-witness of cures performed by his Majesty's touch alone, without any assistance from chirurgery, and these. many of them such as had tired out all the endeavours of all chirurgeons before they came thither.' One of his surgeons, named John Browne, whose official duty it was, during many years, to inspect the sick and to witness and verify the cures, has written a book on the subject, which is among the most curious in the literature of superstition, and which contains a history of the cures, a description of numerous remarkable cases which came before the author, and a full calendar, year by year, of the sick who were touched. It appears that in a single year Charles performed the ceremony 8,500 times, and that in the course of his reign he touched nearly 100,000 persons. Before the sick were admitted into the presence of the King it was necessary that they should obtain medical certificates attesting the reality of the disease, and in 1684 the throng of sufferers demanding these was so great that six or seven persons were pressed to death before the surgeon's door.2 Some points, however, connected with the miracle were much disputed. It was a matter of controversy whether, as was popularly believed, the touch had a greater efficacy on Good Friday than on any other day; whether, as Sir Kenelm Digby maintained, the cure was so dependent upon the gold medal which the King hung around the neck of the patient that if this were lost the malady returned; whether the King obtained the power directly from God or through the medium of the oil of consecration. The Catholicism of James did not impair his power, and he of Miracles wrought by the Blood of Charles I. upon a Mayd at Detford, four miles from London (1649). 1 Wiseman's Chirurgical Treatises, p. 245. Browne's Charisma Basilicon, pp. 63-64. 2 Evelyn's Diary, March 28, 1684. See too Evelyn's description of the ceremony, July, 1660. exercised it to the very eve of the Revolution. A petition has been preserved in the records of the town of Portsmouth, in New Hampshire, asking the Assembly of that province, in 1687, to grant assistance to one of the inhabitants who desired to make the long journey to England in order to obtain the benefit of the royal touch. In that same year, in the centre of the learned society of Oxford the King touched seven or eight hundred sick on a single Sunday.2 In the preceding year, in the midst of what is termed the Augustan age of French literature, the traveller Gemelli saw Lewis XIV. touch, on Easter Sunday, about 1,600 at Versailles.3 The political importance of this superstition is very manifest. Educated laymen might deride it, but in the eyes of the English poor it was a visible, palpable attestation of the indefeasible sanctity of the royal line. It placed the sovereignty entirely apart from the category of mere human institutions, and proved that it possessed a virtue and a glory which the other political forces of the nation could neither create, nor rival, nor destroy. It proved that no personal immorality, no misgovernment, no religious apostacy, no deprivation of political power, could annul the consecration which the Divine hand had imparted to the legitimate heir of the British throne. The Revolution in England at once suspended the miracle, for William, being a stranger, was not generally believed to possess the power, though Whiston relates that on one solitary occasion the King was prevailed upon to touch a sick person, praying God to heal the patient, and grant him more wisdom at the same time,' and that the touch, in spite of the manifest incredulity of the Sovereign, proved efficacious. In the person of Anne, however, the old dynasty was again upon the throne, and in the ecclesiastical and political reaction of her reign the royal miracle speedily revived. The service, which was before printed separately, was now inserted in the Prayer-book. The Privy Council issued proclamations stating when the Queen would perform the miracle. The announcement was read in all the parish churches. Dr. iv. p. 630. 'Graham's Hist. of the United States, i. 419. Life of Anthony Wood. Whiston's Memoirs (Ed. 1753), p. 377. Whiston ascribed the cures to the prayers of the priests. |