RELICS OF SAINTS.

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

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

A monk of Bergsvinck has given a history of the translation of St.

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

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

Another has written a history of what he calls the translation of the relics of St. Majean to the monastery of Villemagne. _Translation_ is, in fact, only a softened expression for the robbery of the relics of the saint committed by two monks, who carried them off secretly to enrich their monastery; and they did not hesitate at any artifice or lie to complete their design. They thought everything was permitted to acquire these fragments of mortality, which had now become a branch of commerce.

They even regarded their possessors with an hostile eye. Such was the religious opinion from the ninth to the twelfth century. Our Canute commissioned his agent at Rome to purchase _St. Augustin's arm_ for one hundred talents of silver and one of gold; a much greater sum, observes Granger, than the finest statue of antiquity would have then sold for.

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

Theofroy, abbot of Epternac, to raise our admiration, relates the daily miracles performed by the relics of saints, their ashes, their clothes, or other mortal spoils, and even by the instruments of their martyrdom.

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

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

When the Reformation was spread in Lithuania, Prince Radzivil was so affected by it, that he went in person to pay the pope all possible honours. His holiness on this occasion presented him with a precious box of relics. The prince having returned home, some monks entreated permission to try the effects of these relics on a demoniac, who had hitherto resisted every kind of exorcism. They were brought into the church with solemn pomp, and deposited on the altar, accompanied by an innumerable crowd. After the usual conjurations, which were unsuccessful, they applied the relics. The demoniac instantly recovered.

The people called out "_a miracle!_" and the prince, lifting his hands and eyes to heaven, felt his faith confirmed. In this transport of pious joy, he observed that a young gentleman, who was keeper of this treasure of relics, smiled, and by his motions ridiculed the miracle. The prince indignantly took our young keeper of the relics to task; who, on promise of pardon, gave the following _secret intelligence_ concerning them. In travelling from Rome he had lost the box of relics; and not daring to mention it, he had procured a similar one, which he had filled with the small bones of dogs and cats, and other trifles similar to what were lost. He hoped he might be forgiven for smiling, when he found that such a collection of rubbish was idolized with such pomp, and had even the virtue of expelling demons. It was by the a.s.sistance of this box that the prince discovered the gross impositions of the monks and the demoniacs, and Radzivil afterwards became a zealous Lutheran.

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

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

Lord Herbert, in his Life of Henry VIII., notices the _great fall of the price of relics_ at the dissolution of the monasteries. "The respect given to relics, and some pretended miracles, fell; insomuch, as I find by our records, that _a piece of St. Andrew's finger_ (covered only with an ounce of silver), being laid to pledge by a monastery for forty pounds, was left unredeemed at the dissolution of the house; the king's commissioners, who upon surrender of any foundation undertook to pay the debts, refusing to return the price again." That is, they did not choose to repay the _forty pounds_, to receive _apiece of the finger of St. Andrew_.

About this time the property of relics suddenly sunk to a South-sea bubble; for shortly after the artifice of the Rood of Grace, at Boxley, in Kent, was fully opened to the eye of the populace; and a far-famed relic at Hales, in Gloucestershire, of the blood of Christ, was at the same time exhibited. It was shown in a phial, and it was believed that none could see it who were in mortal sin; and after many trials usually repeated to the same person, the deluded pilgrims at length went away fully satisfied. This relic was the _blood of a duck_, renewed every week, and put in a phial; one side was _opaque_, and the other _transparent_; the monk turned either side to the pilgrim, as he thought proper. The success of the pilgrim depended on the oblations he made; those who were scanty in their offerings were the longest to get a sight of the blood: when a man was in despair, he usually became generous!

PERPETUAL LAMPS OF THE ANCIENTS.

No. 379 of the Spectator relates an anecdote of a person who had opened the sepulchre of the famous Rosicrucius. He discovered a lamp burning, which a statue of clock-work struck into pieces. Hence, the disciples of this visionary said that he made use of this method to show "that he had re-invented the ever-burning lamps of the ancients."

Many writers have made mention of these wonderful lamps.

It has happened frequently that inquisitive men examining with a flambeau ancient sepulchres which had been just opened, the fat and gross vapours kindled as the flambeau approached them, to the great astonishment of the spectators, who frequently cried out "_a miracle!_"

This sudden inflammation, although very natural, has given room to believe that these flames proceeded from _perpetual lamps_, which some have thought were placed in the tombs of the ancients, and which, they said, were extinguished at the moment that these tombs opened, and were penetrated by the exterior air.

The accounts of the perpetual lamps which ancient writers give have occasioned several ingenious men to search after their composition.

Licetus, who possessed more erudition than love of truth, has given two receipts for making this eternal fire by a preparation of certain minerals. More credible writers maintain that it is possible to make lamps perpetually burning, and an oil at once inflammable and inconsumable; but Boyle, a.s.sisted by several experiments made on the air-pump, found that these lights, which have been viewed in opening tombs, proceeded from the collision of fresh air. This reasonable observation conciliates all, and does not compel us to deny the accounts.

The story of the lamp of Rosicrucius, even if it ever had the slightest foundation, only owes its origin to the spirit of party, which at the time would have persuaded the world that Rosicrucius had at least discovered something.

It was reserved for modern discoveries in chemistry to prove that air was not only necessary for a medium to the existence of the flame, which indeed the air-pump had already shown; but also as a const.i.tuent part of the inflammation, and without which a body, otherwise very inflammable in all its parts, cannot, however, burn but in its superficies, which alone is in contact with the ambient air.

NATURAL PRODUCTIONS RESEMBLING ARTIFICIAL COMPOSITIONS.

Some stones are preserved by the curious, for representing distinctly figures traced by nature alone, and without the aid of art.

Pliny mentions an agate, in which appeared, formed by the hand of nature, Apollo amidst the Nine Muses holding a harp. At Venice another may be seen, in which is naturally formed the perfect figure of a man.

At Pisa, in the church of St. John, there is a similar natural production, which represents an old hermit in a desert, seated by the side of a stream, and who holds in his hands a small bell, as St.

Anthony is commonly painted. In the temple of St. Sophia, at Constantinople, there was formerly on a white marble the image of St.

John the Baptist covered with the skin of a camel; with this only imperfection, that nature had given but one leg. At Ravenna, in the church of St. Vital, a cordelier is seen on a dusky stone. They found in Italy a marble, in which a crucifix was so elaborately finished, that there appeared the nails, the drops of blood, and the wounds, as perfectly as the most excellent painter could have performed. At Sneilberg, in Germany, they found in a mine a certain rough metal, on which was seen the figure of a man, who carried a child on his back. In Provence they found in a mine a quant.i.ty of natural figures of birds, trees, rats, and serpents; and in some places of the western parts of Tartary, are seen on divers rocks the figures of camels, horses, and sheep. Pancirollus, in his Lost Antiquities, attests, that in a church at Rome, a marble perfectly represented a priest celebrating ma.s.s, and raising the host. Paul III. conceiving that art had been used, sc.r.a.ped the marble to discover whether any painting had been employed: but nothing of the kind was discovered. "I have seen," writes a friend, "many of these curiosities. They are _always helped out_ by art. In my father's house was a gray marble chimney-piece, which abounded in portraits, landscapes, &c., the greatest part of which was made by myself." I have myself seen a large collection, many certainly untouched by art. One stone appears like a perfect cameo of a Minerva's head; another shows an old man's head, beautiful as if the hand of Raffaelle had designed it. Both these stones are transparent. Some exhibit portraits.

There is preserved in the British Museum a black stone, on which nature has sketched a resemblance of the portrait of Chaucer.[72] Stones of this kind, possessing a sufficient degree of resemblance, are rare; but art appears not to have been used. Even in plants, we find this sort of resemblance. There is a species of the orchis, where Nature has formed a bee, apparently feeding in the breast of the flower, with so much exactness, that it is impossible at a very small distance to distinguish the imposition. Hence the plant derives its name, and is called the BEE-FLOWER. Langhorne elegantly notices its appearance:--

See on that flow'ret's velvet breast, How close the busy vagrant lies!

His thin-wrought plume, his downy breast, The ambrosial gold that swells his thighs.

Perhaps his fragrant load may bind His limbs;--we'll set the captive free-- I sought the LIVING BEE to find, And found the PICTURE of a BEE.

The late Mr. Jackson, of Exeter, wrote to me on this subject: "This orchis is common near our sea-coasts; but instead of being exactly like a BEE, _it is not like it at all_. It has a general resemblance to a _fly_, and by the help of imagination may be supposed to be a fly pitched upon the flower. The mandrake very frequently has a forked root, which may be fancied to resemble thighs and legs. I have seen it helped out with nails on the toes."

An ingenious botanist, after reading this article, was so kind as to send me specimens of the _fly_ orchis, _ophrys muscifera_, and of the _bee_ orchis, _ophrys apifera_. Their resemblance to these insects when in full flower is the most perfect conceivable: they are distinct plants. The poetical eye of Langhorne was equally correct and fanciful; and that too of Jackson, who differed so positively. Many controversies have been carried on, from a want of a little more knowledge; like that of the BEE _orchis_ and the FLY _orchis_, both parties prove to be right.

Another curious specimen of the playful operations of nature is the mandrake; a plant, indeed, when it is bare of leaves, perfectly resembling that of the human form. The ginseng tree is noticed for the same appearance. This object the same poet has noticed:--

Mark how that rooted mandrake wears His human feet, his human hands; Oft, as his shapely form he rears, Aghast the frighted ploughman stands.

He closes this beautiful fable with the following stanza not inapposite to the curious subject of this article:

Helvetia's rocks, Sabrina's waves, Still many a shining pebble bear: Where nature's studious hand engraves The PERFECT FORM, and leaves it there.

FOOTNOTES:

[Footnote 72: One of the most curious of these natural portraits is the enormous rock in Wales, known as the Pitt Stone. It is an immense fragment, the outline bearing a perfect resemblance to the profile of the great statesman. The frontispiece to Brace's "Visit to Norway and Sweden" represents an island popularly known as "The Horseman's Island,"

that takes the form of a gigantic mounted horseman wading through the deep. W.B. Cooke, the late eminent engraver, amused himself by depicting a landscape with waterfalls and ruins, which, when turned on one side, formed a perfect human face.]

THE POETICAL GARLAND OF JULIA.

Huet has given a charming description of a present made by a lover to his mistress; a gift which romance has seldom equalled for its gallantry, ingenuity, and novelty. It was called the garland of Julia.