"On the following day, about ten in the forenoon, notice was given by the English cutter of Captain Thompson's ship, that the body of our captain, alas! had been driven on to their boat's cable, and had been rescued by them.

"Thereupon, the now deceased good man was forthwith brought from the vessel of the said Captain Thompson, and as was fitting, was clothed in clean linen, for which Captain Thompson was paid with grat.i.tude.

"Of all the men who lost their lives by this great misfortune (of seamen two-and-forty, of soldiers two-and-twenty), the deceased n.o.ble captain was the first that was found. Preparations were forthwith made for his funeral, and when everything needful was provided, on Sat.u.r.day the 13th of this month, he was consigned to the grave according to Christian usages, here behind the Puntales, in the place where it is the custom to bury those of foreign nations. Our _Domine_ first preached a fine funeral discourse; the body was convoyed by some twenty cutters, wherein were many distinguished captains and merchants; in each the flags were half mast high, as a sign of mourning; in like manner all the English, Dutch, and Hamburg ships lying here, testified their condolence by hoisting their flags and Jacks half-mast high, amid the firing of guns, whereof above three hundred were heard.

"Who caused this fearful fire and misfortune, or by what negligence it originated, is unknown. The boatswain's son, who had been in the hold, and had to watch the lamp which usually burnt there, stated that he had gone from the hold upon deck, in order to speak to another youth, and on his return to the hold, found it in flames. G.o.d preserve other ships from a like misfortune, and comfort the widows and orphans of those who have been lost."

Here we conclude the news from Cadiz. According to another account the captain walked alone about his ship up to the last; others declare that they saw him at an open port-hole, raising his clasped hands to heaven; and according to others, he last of all committed himself to the waves, either to be preserved or to sink as G.o.d willed it; and it is no wonder that the weakly old gentleman, after the mental and bodily exertions of the last hours, should have gone to the bottom. A great marvel had been observed by the sailors: three doves had for several hours hovered over the burning ship, to the time of its blowing up.[44] King Charles II.

of Spain caused a monument to be erected on the grave of the Hamburg seaman; which, according to consular records, was only destroyed in the Spanish war, the beginning of this century.

We rejoice that the deceased kept his oath. The honour of his calling demanded his death, and he died. For it is better that once in a while, a brave, honest, and able man, though he were still able to save himself, should go down with his good ship, than that mariners should in the hour of danger want a model of enduring energy. He died as became a sailor, silent and collected; he laconically dismissed his own son; his whole soul was in his employment. May the German citizen never come to such a pa.s.s as to consider the deed of this man, strange and unheard of. In the inland provinces also, many hundreds of peaceable citizens since his time have died in the performance of their duty to the utmost of their power, and beyond it; pastors in the midst of contagion, doctors in the lazar house, and helpful citizens in dangers from fire. And we hope that the reader will discern that this is the path of duty, and the general rule with us.

And still our hearts heave with the thought that in the same year in which Strasburg was so ignominiously lost, a fellow-countryman felt even as we should feel, namely, that there is not much cause for astonishment, and no occasion for crying and moaning, when any one dies in the performance of duty. And his memory should be honoured both by those who traverse the sea, and those who never hear its roar. The German had much degenerated after 1648, but he yet deserved a better life; for he still understood how to die for an idea.

CHAPTER X.

GERMAN LIFE AT THE BATHS IN THE SEVENTEENTH CENTURY.

Civilization was undoubtedly, in spite of war and devastation, making continual progress, for it was not as in ancient times carried on by one people alone, but by large families of nations; and the blessing of this higher development in Germany first elevated the life of individuals. The century of the Reformation had increased the individual independence of men, and developed what was spontaneous and characteristic in various directions. After the war, the gap between the cla.s.ses became greater; not only was there a difference in their dress, but in their social manners, their language and mode of life; each cla.s.s endeavoured to close its ranks against that which was just beneath it. But this, however objectionable, was the first result of political progress. At one time the great cla.s.ses of princes, n.o.bles, citizens and peasants, lived in established relations to one another.

The religious movement had created a social ferment, which was a bond of union between the cities and country aristocracy: now during the war all cla.s.ses had been shaken together; a large portion of the n.o.bility had been driven into the cities, and the impoverished landed proprietor sought a place in the service of the new state, or in the city community. Undoubtedly there lay within this the beginning of a higher life, but the old pretensions did not on that account immediately disappear; the less was the inward ground for social separation, the more carefully were outward distinctions preserved.

Servility towards persons of distinction became general; it extended from outward marks of courtesy, such as addressing them by their t.i.tles, to the actual sentiment. It was considered an honour by the citizen's daughter to receive compliments from a cavalier, and he expressed his bold addresses more smoothly, than her neighbour the poor pedantic _Magister_, or the awkward merchant's son.

The social intercourse also of the citizens amongst each other, was deteriorated by foreign manners. In the past century, the style of expression when at their ease, was not particularly delicate; but at that time it was considered thoroughly harmless, and had therefore not endangered the morality of the women. Now many honourable old words were proscribed, and in their place _double entendres_ were prevalent; to be bold and skilful in words, not to speak out what was unseemly, but to signify it cleverly, became the fashion; and the women and maidens soon learnt to give a smart answer. The choice pleasantries, the attacks and repartees that we find in the small compendiums of civilities, which were for the use of the una.s.suming citizen, are so pitiable that they will not be given here.

But there was no want of hearty cheerfulness: the young people long continued to play the familiar games which are now confined to children; they journeyed to Jerusalem, and played at blindman's-buff, which, under the appearance of accident, gave fine opportunities of venturing on liberties; games of forfeits with witty fines appear not to have been usual yet, but sarcastic verses and riddles were in vogue; if at table there was liver served with the roast or fish, rhymes were made upon it by turns, no trifling affair, for it was necessary to produce something neat, and a dunderhead or a simpleton exposed himself dreadfully. Conversation was considered a serious matter, for which one should be well prepared; anecdotes and remarkable occurrences were with that view read beforehand, and he was highly esteemed who could introduce pertinently some pretty German verse.

After the war, dancing was frequent in family circles in the evening; and waltzing was the favourite dance with the citizens: before the lady was led to the dance she was greeted with a small speech, and if she were married or a bride, the bridegroom was so likewise: then the dancer had to lead her, so that her finger lay lightly on his. In the dance he was not to spring about, nor to oblige her to make unnecessary springs, which might toss her dress up to her girdle, nor was he to tear her dress with his spurs. After the dance there was another short speech and answer. Finally he was to take her home, and in doing so it was necessary to be on his guard that there was no rival lurking for him with a cudgel, as was often the case. When arrived at the dwelling, he had first to make his excuses to the parents for having, by escorting her, allowed his homage to be perceived, and then to the lady, whom he commended to the gracious protection of the Most High, and tenderly signified that he would wish to kiss her pillow.

It is not easy to form any true idea of the old society from the general literature, for the numerous writers of comedies and novels give us mostly caricatures; they find their account in bringing everything down to a low level. It is for this reason, therefore, that the unbia.s.sed records of cotemporaries are so instructive.

In the olden time there were as now, baths to which all those resorted who wished for social amus.e.m.e.nt; and the bath life shows at least the forms of easy intercourse away from home; therefore a number of small pictures will be given here from the baths of Zurich, the most famous of all the German baths at the conclusion of the middle ages. The doings of the seventeenth and eighteenth centuries will be better explained by comparing with them, the former period of the fifteenth and sixteenth centuries.

Switzerland was by the peace of Westphalia entirely detached from the Empire; but the political separation had not led the German burgher life into foreign channels. The unity of mind remained, more than once have the literary men, the poets and artists of Switzerland, had an important share in the development of the German mind. Even now is this inward unity undiminished, and Germans and Swiss alike have reason to congratulate themselves on it. After the great war, the Swiss had honestly partic.i.p.ated in the pleasures and sorrows of the German; they also had suffered by the war, and were in political troubles; a narrow-minded patrician government oppressed the country; there also, energy, public spirit and conscience, had been weakened.

The following narrative paints the state of things at Baden, and equally portrays the Bath life of Germans in the interior of the Empire.

Bath Life in the year 1417.

The Florentine, Francis Poggio (1380-1459), one of the great Italians who spread the Humanitarian literature throughout their native country, then held the office of Papal secretary; in this capacity he was actively employed at the Council of Constance, and visited Baden from thence. He describes his impressions of travel in an elegant Latin letter to his friend, the learned Nicolo Nicoli; he himself was then an ecclesiastic. In order to understand thoroughly how much the reformation of the Church, which took place a century later, was brought about by the excited moral feeling of the people, we should pay attention to the cool, haughty freedom of tone of the following letter.

Poggio was a great scholar and a prudent statesman; he was one of the most refined among the highly cultivated Italians; nay, more, he had a fierce, manly spirit, and was always exhorting his literary friends to seriousness. But with his cla.s.sical literature he had also adopted the spirit of a distinguished Roman of the time of Tiberius, and it makes a disagreeable impression to find how mildly and good-humouredly the secretary of the Pope, the priest, the scholar, the offshoot of the civilization of his time, viewed the profligacy of both ecclesiastics and laity. His letter, which follows here, is abbreviated in some places:--

"Baden itself affords the mind little or no diversion; but has in all other respects such extraordinary charm, that I could often dream that Venus had come from Cypress, for whatever the world contains of beauty has a.s.sembled here, and so much do they uphold the customs of this G.o.ddess, so fully do you find again her manners and dissoluteness, that little as they may have read the speech of Heliogabalus, they appear to be perfectly instructed by Nature herself.

"About a quarter of an hour's drive from the town, on the other side of the river, there is a beautiful village, established for the use of the baths; in the middle of the village is a large _platz_, surrounded by splendid inns, which contain a mult.i.tude of people. Each house has its own bath, which can only be made use of by those who reside there. The number of public and private baths amounts altogether to full thirty.

Two special places, open on all sides, are appointed for the lowest cla.s.ses of the people; and the common crowd, men, women, boys, and unmarried maidens, and the dregs of all that collect together here, make use of them. In these baths there is a part.i.tion wall, dividing the two s.e.xes, but this is only put up for the sake of peace; and it is amusing to see how, at the same time, decrepit old beldames and young maidens descend into it naked, before all eyes, and expose their charms to the gaze of the men. More than once I have laughed at this splendid spectacle; it has brought to my mind the games of Flora at Rome, and I have much admired their simplicity who do not in the least see or think anything wrong in it.

"The special baths at the inns are beautifully adorned, and common to both s.e.xes. It is true they are divided by a wainscot, but divers open windows have been introduced therein, through which they can drink with, speak to, see, and touch each other, as frequently happens.

Besides this, there are galleries above, where the men meet and chatter together, for every one is free to enter the bath of another, and to tarry there, in order to look about, and joke and enliven his spirits, by seeing beautiful women nude when they go in and come out. No guard watches the avenues here; no door, and, above all, no thought of impropriety hinders them. In many baths both s.e.xes have access to the bath by the same entrance, and it not unfrequently comes to pa.s.s, that a man meets a naked woman, and the reverse. Nevertheless, the men bind a cloth round their loins, and the women have a linen dress on, but this is open either in the middle or on the side, so that neither neck, nor breast, nor shoulders are covered. The women eat frequently in the bath itself, of dishes contributed by all, which are placed on a table floating upon the water, whereto the men naturally resort. In the house where I bathed, I also was invited to such a feast; I gave my contribution, but went away, although they did urge me much to stay.

And truly not from shyness, which we here consider as stupid and boorish, but because I did not understand the language, for it appeared to me absurd that an Italian, ignorant of German, should pa.s.s a whole day amongst lovely, fair ladies, in a bath, dumb and speechless, merely eating and drinking. Two of my friends however, who were present, ate, drank and toyed, spoke to the ladies through an interpreter, fanned them, and in short enjoyed themselves much. My friends were clothed in a linen dress, such as the men wear here when they are invited to a ladies' bath. I saw all from the gallery, their manners and customs, their good eating, and their free and easy intercourse. It is wonderful to see in what innocence they live, and with what frank confidence they regard the men; the liberties which foreigners presume to take with their ladies does not strike their attention; they interpret everything well. In Plato's Republic, according to whose rules everything was to be in common, they would have behaved themselves excellently, as they already, without knowing his teaching, are so inclined to belong to his sect.

"Many visit daily three or four of these baths, and pa.s.s there the greatest part of the day, in singing, drinking, nay in waltzing, and they play the lute if they are not seated deep in the water. But there can be nothing more charming than to see budding maidens, or those in full bloom, with pretty kindly faces, in figure and deportment like G.o.ddesses, strike the lute, then they throw their flowing dress a little back in the water, and each appears like a Venus. It is the custom of the women to beg for alms jestingly from the men who view them from above; one throws to them, especially to the pretty ones, small coins, which they catch with their hands or with the outspread linen dress, whilst one pushes away the other, and in this game all their charms were frequently unveiled. In like manner one threw them down twined wreaths of divers flowers, with which they adorned their heads while they sat in the bath.

"I bathed only twice a day, but attracted by the rich opportunity of such a spectacle and such fun, I spent the remaining time in visits to other baths, and threw coin and wreaths like the others.

"Then the playing of flutes, the tinkling on the guitar and singing resounded everywhere; there was no time either for reading or thinking; to have been here the only wise one would have been the greatest folly, especially for one who will be no self-tormentor, and to whom nothing human is strange. I was deprived of the highest enjoyment, the main point, the interchange of speech. So there remained nothing for me but to feast my eyes on the fair ones, to follow them, to conduct them to the games, and to escort them back again. There was also such opportunity for near intercourse, and so great freedom therein, that one needed not to trouble oneself about regulating it.

"Besides this varied enjoyment, there was yet another of not less charm. Behind the courtyards, near the river, lies a large meadow shaded by many trees. Here every one comes after dinner and diverts himself with singing dancing, and sundry games. The most part played at ball, but not after our fashion, but the men and women throw to one another, each to the one he likes best, a ball, wherein are many bells.

All run to catch it; whoever gets it, wins, and throws it again to his love: all stretch out their hands again to catch it, and whoever succeeds make pretence as if they would throw it now to one person now to another. Many other sports I pa.s.s over for brevity's sake. I have recounted this to you, in order to show how completely they are the disciples of Epicurus.

"But the most striking thing is the countless mult.i.tude of n.o.bles and plebeians, who collect here from the most distant parts, not so much for health as for pleasure. All lovers and spendthrifts, all pleasure seekers, stream together here, for the satisfaction of their desires.

Many women feign bodily ailments, whilst it is really their heart that is affected; therefore one sees numberless pretty women, without husbands and relations, with two maid-servants and a man, or with some old beldame of the family who is more easily deceived than bribed. All the women come attired to their utmost with smart dresses, gold, silver, and precious stones, not as if for the baths, but as though it were for the grandest wedding. There are here also virgins of Vesta, or rather of Flora; besides, abbots, monks, lay-brothers, and ecclesiastics, and these live more dissolutely than the others, some of them also live with the women, adorn their hair with wreaths, and forget all religion. All have the same object, to fly from melancholy and seek cheerfulness, and to think of nothing but a merry life of enjoyment; they do not wish to take the property of others, but to impart their own freely. And it is remarkable that among the great number, almost thousands of men of different manners and such a drunken set, no discord arises, no tumults, no partisanship, no conspiracies, and no swearing. The men allow their wives to be toyed with, and see them pairing off with entire strangers, but it does not discompose or surprise them; they think it is all in an honest and housewifely way.

"How different are these manners from ours! We put the worst construction upon everything: we find a pleasure in slander and calumny; the slightest suspicion is sufficient for us, and equivalent to a clear transgression. I often envy the composure of the people here, and curse our perversity, always restlessly seeking, and restlessly desiring. We compa.s.s heaven, earth, and ocean, to procure money, are contented with no gain, satisfied with no profit. We are continually in fear of future disaster, and are cast down by unceasing mischances and anxieties, and in order to preserve ourselves from being unhappy, we never cease to be so. But here they live for the day, contented with a little; every day is a festival, they desire no great riches, which would be of no use to them, but they enjoy what they have, and fear not the future. If they meet with misfortune they bear it with good courage. But enough, it is not my purpose to praise them and blame ourselves. I wish this letter to be lively in order that you, my distant friend, may find in it some portion of the amus.e.m.e.nt I have enjoyed at the baths."

Here we have the elegant representation of the Italian statesman. The fifteenth century was truly a time of luxury and refined enjoyment, but what the foreigner relates is not so bad as the way in which he relates it.

The Reformation came. It exercised an influence even on the frivolous people who visited the baths. Life became more earnest and thoughtful, and the superintendence exercised by the authorities and pastors more strict. The number of married persons became greater, for it was one of the favourite tenets of the Protestant opposition, to promote marriage and domestic discipline. Much fewer became the number of those prelates and their ladies, monks and roving women, who were not joined in lawful matrimony. Thus after the time of Luther and Zwinglius, towards the end of the sixteenth century, we have a very different description of the baths of Baden, written by an honest German, the doctor of medicine Pantaleon, a Basle man, rector of the high school and of the philosophical faculty. Here follow some characteristic fragments.

"Bath life, 1580.--The free bath, called also burgher bath, is under the open heaven. It is so long and broad, that above a hundred men can bathe therein at a time. It is bordered round about with stone pavement, and many seats are disposed therein. One corner, a fourth part of the bath, is closed in by a wooden lattice, arranged for the accommodation of the women. But as the women in general come there, some are wont to go to the larger bath. In this every one, stranger or native, may bathe gratis, and divert himself for as long or short a time as he likes. On Sat.u.r.day, especially, the people from the city and country come in crowds, and husbands and wives desire to have their pastime, and to beautify themselves. But herein one is much surprised, that they in such wise misuse cupping; for every one will be cupped, and they think for the most part that they have not bathed if they have not had as many lancets stock in them as the bristles of a hedgehog.

And yet it would be far more useful to them to obtain a little additional blood.

"Poor people come oft to the baths of St. Verena, especially in May, some hundreds together. But they must first look about for an inn, that they may have some sort of home and not be about in the streets, and there are three or four inns near the baths. The poor are daily maintained by the alms of pious people. They place their bowls in a circle on the wall round the bath, and remain sitting in the bath, and no one may point out his bowl. Then money, bread, wine, soup, meat, or other things are put in the bowls, and no one knows to whom they belong. Great h.o.a.rds are sometimes collected; the warder who has his little house near the bath, distributes the gifts in due order, and exhorts the poor to pray and be thankful. After that, each takes what is in his bowl, and goes out. But as also there are oft mixed up among the honest, many bad rogues and idlers who will not work, but take the bread out of the mouths of others who are in need, it would be useful, were each poor person who is desirous to obtain alms, to bring a certificate from his magistrate that he is in need of it, and that the alms will be well applied. Many bad rogues would then be ashamed. If the poor do aught that is contrary to order and discipline, they are punished by the warder, and placed in the lock-up that stands below, near the house called the Lock and Key. When their month's stay at the bath is ended, they receive a dismissal from the warder; nay he desires them, according to the nature of their illness, to go away, to make room for others. They must attend to him also, under pain of severe punishment.

"The 'Stadthof' is a large cheerful inn, adorned with many beautiful rooms, saloons, and chambers. There are two large kitchens, one of which belongs to the landlord, who provides the guests with all kinds of meals, or with single dishes, according to every one's need. In the other, there is a special cook, for all those who buy their own food, and wish to have it cooked to their own fancy, for this is allowed to every one. In this house there are eight good baths, of which five are in common, the remaining three are let out to certain persons by the week for a fixed sum of money, with the chambers belonging thereto. The first is the gentlemen's bath, in which men, both n.o.ble and others, ecclesiastics and laymen, young and old, Catholic or Evangelical, come together without any disputes or quarrels, friendly and peaceably.

"This bath is almost the same height as the court, and whosoever sits therein, can look out through the doors into the court, and behold every one. Whoever wishes to use these baths, pays on entrance two _doppelvierer_,[45] or one _angster_,[46] and three _kreuzers_.

Moreover the members of the bath community give breakfast at six o'clock every morning by turns, one much, another little, according as they wish to distinguish themselves. Although much eating and drinking is not good with the baths, yet it oft happens that many who sit three or four hours in the bath, need a little soup, and cannot go on without somewhat to drink. Yet it were well for some rule to be established, that each person should not have more than a quart of wine; this would give the baths a better repute, and they could not then openly write and put in print, that here is a tippling bath wherein drunken matins are sung. For the members of the bath community can unite to settle these matters according to their pleasure. They pray before and after breakfast, and return thanks to the host in a pleasant song, hoping that he may live long in all honour, till he gives another breakfast.

After that they nominate him whose turn it is to be the next host, place a garland on him, and threaten him in a song that they will come to him the morrow with fifes and drums. But on Sundays and great festivals they discontinue their breakfasts and songs.

"At this bath a mayor is chosen by the majority of the bath community, likewise a governor, treasurer, chaplain, apparator, bailiff, and executioner, who after breakfast sit in judgment, in order to put an end to or punish any offences against order and discipline, which may have been committed in this or the other baths of the house. Each member of the bath community must also put his left hand on the mayor's staff, and swear to obey him. The fines which fall in, they give to the poor, or for wine, or they spend it amongst one another. Thus pa.s.ses the morning in pastime. When any one has finished bathing, he takes a friendly leave, and gives an honourable farewell present.

"The second bath is the women's bath, in which divers honourable women and maidens meet together. In this the women also choose, every day, in turn a hostess, have a cheerful breakfast, thank the hostess, and with a wreath and pleasant song select another, as in the gentlemen's baths.

They have also a special treasurer who keeps their money and presents in the treasury, which they spend in a friendly way together. But if anything unseemly or worthy of punishment takes place, they bring it before the mayor and court of the gentlemen, that some decision may be p.r.o.nounced thereupon, according to old custom.

"In the third bath--the kettle--come all kinds of people, women and men, as many as fifty people together; they are modest and friendly with one another, and eat what they can, and what pleases them. These also are subject to the court of the gentlemen's bath. Any one also, out of the gentlemen's or ladies' bath, may go into the kettle. On the other hand, those in the kettle bath, may not go into the others, unless they pay their share of the breakfasts. This bath has a very salutary effect, and the lame and paralytic are often brought here, who soon become vigorous and straight, and are able of themselves to go away, as in the year 1577, happened to a maiden from Waldshut, who did not over-eat herself, and bathed according to due order.

"The Margraves' bath was let out to special persons. The serene and right honourable Jorg Friedrich, Margrave of Brandenburg, who there bathed in person in 1575, was painted sitting therein on a horse. When I think of this bath, I cannot help laughing at a wonderful pleasantry that took place therein, and which is worth relating. In the aforesaid year a burgomaster and honourable councillor of the praiseworthy and far-famed city of Zurich, had sent a handsome bath present to the right honourable the Prince of Brandenburg, of wine and oats, and commanded Herr Heinrich Lochmann, the Banneret of Zurich, to present and deliver this. Now when he appeared with the present at Baden, it happened that the Prince was somewhat heated and weakened by the bath, so that for some days he could not appear at table, but kept quiet in his bedroom or in the bath. Meanwhile he commanded Duke Johann of Liegnitz and his councillors, to receive the foreign guests and provide them well. Now what they had made good cheer, and the Banneret was desirous to see the Prince, it was signified to him that the Prince received no one at present, but kept in his bedroom or the bath. Then the Banneret swore and vowed by his honour that he would be received by the Prince, and would on the morrow before he departed, if it could not be done otherwise, enter the bath with boots and spurs, and offer the Prince his hand, that he might tell his superiors he had seen the Prince. Now as I had sat at the table with him, and had been invited in the morning to bathe alone with the Prince. I respectfully signified to him what conversation had been carried on at supper, and what the Banneret threatened him with. I at the same time told the Prince of the great age of the Banneret, and his upright, valiant spirit, and begged of his Princely Grace, in case it should so happen, not to take it ungraciously. We sat thus together two hours, and spoke with one another of divers matters, when lo! there comes my good Lochmann, who like an old simple a.s.sociate, wished the Prince good day, waded in his boots and spurs through the water, and offered the Prince his hand. I remarked that the Prince changed colour. Thereupon the Banneret stepped back and begged the Prince to forgive him, as he had done it with good intent, that he might tell his superiors of the benignity and friendliness of the Prince. Then did the Prince, like a wise and eloquent gentleman, thank first the Banneret's superiors, and then also himself for the gift, and commended himself also to the favour of the men of Zurich. Thus he forgave him this boldness, which had proceeded from a good true-hearted spirit, and drank to his good friendship in a large goblet of wine. I received the goblet from the Prince and handed it to the Banneret, who pledged the Prince and drank to me from the goblet. He thereupon parted from the Prince quite humbly and joyfully."

Such is the narrative of the prudent Pantaleon. He is not like Poggio, a stranger who frankly, and in a spirit of curiosity, describes foreign manners, who perhaps had every wish to draw a friendly picture of the life at the baths, and who belonged to a nation which, as Poggio himself says, is surprised at nothing. But in the same degree as his character and conceptions differ from those of the Italian, so does the aspect of the baths appear altered in the century of the Reformation. A greater earnestness, prayer, and an organized self-police are not to be mistaken. The last, especially at that time, a general German idea, deserves attention. The state authorities also had taken the bath life under their supervision. Gifts were presented to the bath travellers in the sixteenth century, as they still continued to make presents on their departure to those who remained behind. As these gifts fostered vanity and luxury to an extravagant excess, the governments took serious steps to put a stop to them.

In the century of the Thirty years' war and of Louis XIV. much of the self-control and political feeling of the men, and piety of the women which had been perceptible at the baths, as a consequence of the Reformation, was lost. Switzerland suffered like Germany. The government was narrow-minded and tyrannical, and among the subjects there was a deficiency of self-respect, an aping of foreigners and of French manners. Again did enjoyment at the baths become dissolute. But even this is different from the frivolous, wanton behaviour of the fifteenth century. The citizens thought it an honour to court the adventurous cavalier from foreign parts, and to be his parasite; the coquetry of the women also was more forward and common, and their almost unblushing connection with the foreign bath visitors showed an empty heart, and too often a great absence of modesty. There is a characteristic account of these famous baths at this period also, by a frivolous Frenchman, De Merveilleux, preserved by a branch of the German family Wunderlish. 'Amus.e.m.e.nts des Bains de Bade,' &c., London, 1739.