Chapter IX: Introduction (3)

Thirteen; whereof one is Verger, that directeth them all in festival days to their stations, to blowings and pipings to such offices as must be warned to prepare for the King and his Household, at meats and suppers, to be the more ready in all services; and all these sitting in the Hall together, whereof some use trumpets, some shalmuse[165] and small pipes, and some are strange-men coming to this Court at five feasts of the year; and then to take their wages of Household after four-pence halfpenny a day, if they be present in Court; and then they to avoid the next day after the feasts be done. Besides each of them another reward yearly, taking [taken] of the King, in the Receipt of the Chequer, and cloathing with the Household, winter and summer, or twenty shillings a-piece, and livery in Court at even--amongst them all four gallons of ale; and for winter season, three candles wax, six candles p'is, four tallow candles, and sufficient lodging, by the Herbergers for them and their horses in the Court. Also having in the Court two servants, honest, to bear the trumpets, pipes, and other instruments; and a torch for winter nights, whilst they blow to suppers, and other revels at Chaundry. And always two of these persons to continue in Court in wages, being present to warn at the King's ridings, when he goeth to horseback, as oft as it shall require. And by their blowings the Household-men may follow in the countries. And if any of these two Minstrels be sick in Court, he taketh two loaves, a mess of great meat, a gallon of ale. They have part of any rewards given to the Household. And if it please the King to have two strange Minstrels to continue in like wise. The King woll not for his worship that his Minstrels be too presumptuous, nor too familiar, to ask any rewards of the Lords of his land, remembering "De Henrico Secundo Imperatore, qui omnes Joculatores suos et ... monuerit ut nullus eorum in ejus nomine, vel dummodo steterunt in servicio suo, nihil ab aliquo in regno suo deberent petere donandum, scilicet, quod ipsi Domini donatores pro Regis amore citius pauperibus erogarent."

[165] Shawms.

A WAYTE.

That nightly, from Michaelmas till Shere-Thursday[166], pipeth the watch within this Court _four_ times, and in summer nights _three_ times, and he to make _bon Gayte_, and every chamber-door and office, as well for fire as for other pikers, or pellys[167]. He eateth in the Hall with the Minstrels, and taketh livery at night, half a paine, half a gallon of ale; and for summer nights, _two_ candles p'is, half a bushel of coals; and for winter nights, half a loaf, half a gallon of ale, four candles p'is, half a bushel of coals; and daily, if he be present in Court, by the Cheque Roll, _four-pence halfpenny_, or _three pence_, by the discretion of Steward and Treasurer, and after the cunning that he can, and good deserving. Also cloathing with the Household Yeomen, or Minstrels, according to the wages that he taketh. And if he be sick, or let blood, he taketh _two_ loaves, half a mess of great meat, [and] one gallon of ale. Also he partaketh with the general gifts of Household, and hath his bedding carried, and his grooms together, by the Controller's assignment. And under this Yeoman, _a Groom Wayte_; if he can excuse the Yeoman in his Office, and absence, then he taketh reward and cloathing, meet rewards, and other things, like to the other _Grooms_ of Household. Also this _Yeoman_ wayteth at the makings of _Knights_ of the Bath, watching by night-time upon them in the chapel; wherefore he hath of fee all the watching cloathing that the Knights do wear upon [them].

[166] _i. e._ Maunday Thursday.

[167] Perhaps Perils.

CLERK OF THE CROWN IN CHANCERY.

This Officer was anciently one of the Chancellor's Family[168].

[168] Lex Parliamentaria.

Formerly accompanied the Masters in Chancery in carrying Bills to the Lower House[169].

[169] Ibid. p. 195.

Reads the Titles of Bills in the House of Lords[170].

[170] Ibid. 197.

Sir George Copping was Clerk of the Crown, anno 1 Jac. I.[171]

[171] Ibid. 301.

The fee of the Clerk of the Crown, in the Reign of Queen Elizabeth, was 20_l._[172]

[172] See Peck's Desiderata Curiosa, vol. i. p. 51.

SUPPORTERS,

CRESTS, AND COGNIZANCES,

OF THE

KINGS OF ENGLAND.

RICHARD II.

Was the first who bore his Escocheon supported; _viz._ by Two _Angels_.

_Cognizances._--A White Hart couchant, gorged with a Gold Chain and Coronet, under a Tree; derived from the Princess Joan his Mother.

Also a Peascod Branch, with the Pods open, but the Peas out.

HENRY IV.

Dexter, a _Swan_. Sinister, an _Antelope_.

_Cognizance._--A Fox's Tail dependant.

HENRY V.

Two _Swans_, when Prince of Wales, holding in their beaks an Ostrich-feather and a Scroll; when King, a _Lion_ and an _Antelope_.

N. B. He first bore three Fleurs de Lis, instead of the Semée; and wrote himself King of _England_ and _France_, whereas those before him wrote _France_ and _England_.

HENRY VI.

Two Antelopes, Argent, attired, accolled with Coronets, and chained Or.

_Cognizance._--Two Feathers in Saltire.

EDWARD IV.

A _Lion_ for Marche; and a _Bull_ for Clare.

_Two Lions_, Argent.

The _Lion_ and the _White Hart_ of Richard II.

_Cognizances._--The _White Rose_.

The _Fetter-Lock_.

The _Sun_ after the Battle of Mortimer's Cross, when three _Suns_ were seen, which immediately conjoined.

The Rose is in the centre.

EDWARD V.

The _Lion_ and a _Hinde_, Argent.

_Cognizance._--The Rose and the Falcon in a Fetter-Lock.

RICHARD III.

Two _Boars_.

A White Boar.

"The Cat, the Rat, and Lovel the Dog,
Rule all England under the _Hog_."

_i. e._ Sir William Catesby, Sir Richard Ratcliff, and Lord Lovel, creatures of King Richard. One Collingborne was executed for this poetry[173].

[173] Leigh's Choice Observations.

_Cognizance._--The Rose.

HENRY VII.

_Red Dragon_ (for Cadwallader), Dexter.

A _Greyhound_, Argent, accolled Gules, Sinister, for Nevile.

_Cognizances._--The _White Rose_ united to the _Red_.

A Portcullis for Beaufort.

A Hawthorn Bush with the Crown in it.

Richard's Crown was found in a Hawthorn Bush after the Battle of Bosworth[174].

[174] Leigh's Choice Observations, p. 151.

HENRY VIII.

The _Red Dragon_ and _Greyhound_.

Afterwards, the _Lion_ Dexter; the _Dragon_ Sinister.

_Cognizances._--A Red Rose.

A Fleur de Lis.

A Portcullis.

An Archer (Green) drawing his Arrow to the Head; with "Cui adhæreo præest." taken at the interview between him and Francis I.

EDWARD VI.

The Lion and Red Dragon.

_Cognizance._--He bore the device of Prince of Wales, though never created.

QUEEN MARY.

An Eagle and Lion.--These are the Supporters in the Coat of Philip and Mary, impaled, over the chimney in the Hall of Trinity College, Oxford, as of the year 1554, put up 1772, when Lord North, afterwards Earl of Guilford, became Chancellor[175].

[175] Churchill, in his Divi Britannici, gives a Lion and a Griffin.

_Cognizance._--When Princess, the White and Red Rose for York and Lancaster, with a Pomegranate for Spain.--When Queen, Time winged, drawing Truth out of a Pit; with "Veritas Temporis Filia."

_Queen Elizabeth._

A Lion and Red Dragon.

_Cognizance._--A Sieve, without a motto.

The words Video; Taceo. Semper Eadem[176].

[176] Vide Camden's Remains.

JAMES I.

The Lion (for England), and the Unicorn (for Scotland).

_Cognizances._--A Rose; a Fleur de Lis; a Harp (for Ireland); a Greyhound current.

REGAL TITLES.

"HIS MOST CHRISTIAN MAJESTY THE KING OF FRANCE."

Stowe says that Charlemagne, being chosen Emperor, A.D. 800, on account of his great zeal for the good of Christendom, was the first King of France that attributed to himself (I rather think received from the Pope) the Style and Title of _The Most Christian King of France_; and from him his Successors have continued it[177].

[177] Chronicle, p. 693.

HIS SACRED MAJESTY THE KING OF GREAT BRITAIN.

First given to (or rather assumed by) King James I.[178]--GRACE was the old Title.--MAJESTY succeeded to it at the latter end of the Reign of Henry VIII.[179]

[178] Mortimer's Dictionary, in voce _Sacred_.

[179] Mortimer's Dictionary.

HIS CATHOLIC MAJESTY.

(SPAIN.)

About the year 1493, Pope Alexander VI. gave to Ferdinand, King of Spain, the Title of _Catholick King_, in memory and acknowledgment of the many Victories he had obtained over the Moors[180].

[180] Platina.

ON THE

VIRTUES

OF

The Royal Touch.

KINGS OF ENGLAND.

As the following subject, which has exercised the faith and incredulity of mankind for so many ages, comes before me in the light of a religious ceremonial, I shall not attempt to defend or depreciate the validity of this gift; though it may be necessary to observe some circumstances as they occur, which may point different ways. Well-attested instances of the effect of this power of healing may be produced; though other examples are too ludicrous and futile to attract serious attention. We may, however, in these enlightened and unsuperstitious times, speak freely on a subject, which for many years, I may say centuries, absorbed the faith of whole Nations; _viz._ the Cure of the King's Evil by the Royal Touch. As Mr. Addison, in the quality of The Spectator, professed a modest veneration for a couple of sticks, if concealed under petticoats; so am I loyally and religiously induced to "honour the King," as a part of our excellent Constitution: but why Kings should have in themselves a preternatural gift above other men, by healing the most stubborn of all diseases, exceeds my comprehension. Every body is, at this time, I dare believe, of the same opinion; and this foolish affectation of a divine inherent power has wisely been laid aside, ever since the accession of the House of Hanover.

If Kings really possessed such an uncommon, such a wonderful gift, why has it been taken away? The same legal rights remain in the Royal Person now that have adhered to it for ages--while this Divine Prerogative has fallen away; or rather let us say, that the incredulity of the world has increased.

The cases brought forward by the advocates for this Gift are exceedingly strong and well attested; but yet there is something so palpably absurd in the mere supposition, that the evidence, when brought forward, will be found to destroy itself on a cross-examination.

As to the subject, and all its wonderful consequences, I have just as much faith as I have in the two following circumstances:

Lord Bolingbroke tells us, from Bodin, Amyot, and other writers, that Ferdinand King of Spain, and Alphonsus King of Naples, were cured of desperate distempers by reading Livy and Quintus Curtius[181]. Again, there was such astonishing virtue in Quintus Curtius, that we are further told, Alphonsus IX. King of Spain[182] was healed by reading his works, after having in vain read the Bible throughout fourteen times[183]. _Credat qui vult._ And yet I could as soon subscribe to these, as to the cures performed by the Royal Touch.

[181] Bolingbroke, on the Study of History, p. 22.

[182] Obiit 1214. Query if not the same as Alphonsus above?

[183] Warton's History of English Poetry, p. 133.

Anciently there was great reputed sanative virtue in a seventh son; and he was looked upon as a heaven-born Doctor, and those his medical abilities were reverenced for that reason only by the common people. So far the Doctor would be safe, and might kill with impunity; but it was a crime to heal.

Thus I have a case before me in the Reign of King Charles I. where a poor unfortunate man, who was the seventh son of a seventh son, and never killed any body (for he was a gardener, and not a physician), was severely treated, because he pretended to have in him the faculty of healing several disorders, and especially the King's Evil, by the Touch or stroking of his hand. This man was imprudent enough to depreciate the Royal Touch; otherwise, at that time, he might have obtained a comfortable subsistence from his credulous patients; but that unfortunate intrenchment on the Royal Prerogative drew down upon him the double vengeance of the Court of Star-Chamber, and of the College of Physicians; which last, in the most courtly manner, denounced him to be an impostor[184]. _Delenda est Carthago._ It was highly necessary for the reputation of the Royal pretensions that this man should be proscribed.

[184] See the story at large in Granger, from Dr. Charles Goodall's
Works.

The next person who appears to have usurped this Gift was Mr. Valentine Greatrackes, a gentleman of Ireland, who first practised his art of healing by the Touch in his own country; and afterwards came into England, where, at first, he obtained great reputation, which fell off by degrees, so that there was no occasion for any violent measures to prevent his intrenching on the Royal Prerogative.

This gentleman wrote an account of his several cures, in a Letter to the Honourable Robert Boyle, which was printed in 1668. Whether Mr. Boyle was a believer I know not; but it was at a time when the King practised, so that he might think it prudent to conceal his real sentiments.

How far imagination will operate in such cases, as the old women, even of this age, contend it does in Agues, is a question not for me to discuss; but it tempts me to transcribe the following story, as given by Mr. Granger, vol. IV. p. 32.

"I was myself a witness of the powerful workings of imagination in the populace, when the waters of Glastonbury were at the height of their reputation. The virtues of the spring there were supposed to be supernatural, and to have been discovered by a revelation made in a dream to one Matthew Chancellor. The people did not only expect to be cured of such distempers as were in their nature incurable, but even to recover their lost eyes, and their mutilated limbs. The following story, which scarce exceeds what I observed upon the spot, was told me by a gentleman of character. 'An old woman in the workhouse at Yeovil, who had long been a cripple, and made use of crutches, was strongly inclined to drink of the Glastonbury waters, which she was assured would cure her of her lameness. The master of the workhouse procured her several bottles of water, which had such an effect, that she soon laid aside one crutch, and not long after, the other. This was extolled, as a miraculous cure. But the man protested to his friends, that he had imposed upon her, and fetched the water from an ordinary spring.' I need not inform the Reader, that when the force of imagination had spent itself, she relapsed into her former infirmity."

FRENCH KINGS.

Whether the French Kings possessed this Gift in a greater or less degree than our own, I cannot decide; but in point of antiquity, by the accounts of their Historians, they exceed us by many centuries.

The advocates for the priority of the Kings of England in this wonderful Gift, tell you, that the French, seeing it with a jealous eye, invented a tale, and carried their claim up to Clovis, the first of that name in France, and their first Christian King, who acceded to the Throne A. D. 481; whereas we do not pretend to go higher than Edward the Confessor, who died in 1066.

In reward for Clovis's faith and conversion, this Gift was bestowed upon him at his baptism, A. D. 496; and which he accordingly exercised immediately on one of his favourites[185].

[185] See Mezeray. The name of this person was Lancinet.

How it was first discovered to be inherent in the French King we are not told; though we are assured as to our own, that the knowledge of such power in King Edward was discovered, like many other similar wonders, from a dream.

The usual date of the introduction of this miraculous Gift into France is fixed in the Reign of St. Louis [_i. e._ IX], a contemporary with our Henry III. about 160 years after the death of the Confessor[186].

[186] Browne's "Adenochoiradelogia," 1684. See hereafter, under
Charles II.

Unfortunately for the French Kings, there is a story extant, which overthrows their healing power, in a palpable instance which happened to Louis XI. who having had an apoplexy, sent for a famous man to cure him, by name Francis of Poul. Francis, unhappily, had the Evil; but, alas! the Saint could not cure the King; and, what was worse, the King could not cure the Saint[187].

[187] Davies, ii. 181.

On the other hand, as the French Kings possessed the faculty sooner than our Kings, so did it last longer; for King George I. had the good sense not to pretend to it; whereas the French Kings kept up the farce at least till 1775, though with some address in the words spoken by the King; _viz._ "The King touches you, and may God heal you!" ["Le Roy te touche, Dieu te guerisse."] So that, in case the Touch fails, it is known where the blame is to lie; which is to be attributed to the anger of God, or the want of faith in the party[188]. The French Kings gave alms on the occasion; but I find no mention of particular pieces, as was the custom with us. I do not find that the French Kings ever touched, except upon Coronations; though it was a repeated, if not an annual ceremony with us, performed daily for a certain season[189], attended with a Form of Prayer, compiled for the purpose, which I shall hereafter preserve at length in the Appendix, together with the Ceremonial, after having given such accounts of the Practice itself, under the respective Kings, as are recorded by Writers on the subject.

[188] Louis XVI. of France went through this ceremony, as appears
from the Formule of his Coronation, published at the time, A. D.
1775. Louis XV. touched no less than 2000 persons, and Louis XIV.
upwards of 2500.

Gemelli(the famous Traveller) gives an account of 1600 persons being
presented for this purpose to Louis XIV. on Easter Sunday 1686.
Every Frenchman received 15 sous, and every Foreigner 30.

In "De mirabili Strumas Sanandi vi solis Galliæ Regibus
Christianissimis Divinitus concessa. Authore Andreâ Laurentio, Regis
Consiliario et Medico Primario, 1609," is a very curious Print,
representing King Henry IV. touching for the Evil; in which are
introduced many Patients and Officers of the Court.

The French confined their expression to the word _Touch_, though we
use the term _Heal_.

[189] See Browne.

EDWARD THE CONFESSOR[190].

To begin in order of time, I shall give you the narrative in Mr. Stowe's words, from the Latin account by Alfred, Abbot of Rivaulx. Thus then it is:

"A young woman, married, but without children, had a disease about her jawes, and under her cheeke, like unto kernels, which they termed akornes, and this disease so corrupted her face with stench, that shee coulde scarce without great shame speake to any man. This woman was admonished in her sleepe, to go to King Edwarde, and get him to washe her face with water, and shee shoulde bee whole. To the Court shee came; and the King hearing of this matter, disdained not to doe it; having a bason of water brought unto him, hee dipped his hand therein, and washed the womannes face, and touched the diseased place; and this hee did oftentimes, sometimes also signing it with the signe of the Crosse, which after hee hadde thus washed it, the hard crust or skinne was softened and dissolved; and drawing his hand by divers of the holes, out of the kernels came little wormes, whereof they were full with corrupt matter and blood, the King still pressed it with his handes to bring forth the corruption, and disdained not to suffer the stench of the disease, untill hee hadde brought forth all the corruption with pressing: this done, hee commanded her a sufficient allowance every day for all thinges necessary, untill she hadd received perfect health, which was within a weeke after; and whereas shee was ever beefore barren, within one yeere shee had a childe by her husband. And although this thing seeme strange, yet the Normans sayde that hee often did the like in his youth, when he was in Normandy[191]."

[190] Dr. Plot, in his Natural History of Oxfordshire, c. 10, § 125,
Plate 16, No. 5, gives a Drawing of the Touch-piece, supposed to
have been given by Edward the Confessor. The ribbon, he says, was
white.

[191] Stowe's Annals, p. 98.

It does not appear that the King knew of this Gift before; but he continued to use it ever after, and his successors followed him in the practice.

But this is not all: for Stowe affords us but one instance of the cure of a blind man by King Edward; whereas the Abbot's account[192] extends to six men totally blind, besides another who had lost one of his eyes; all of whom were restored to perfect sight by the King[193].

[192] See the "Decem Scriptores."

[193] Mr. Browne likewise believes that several blind persons were
restored to sight by King Charles II.

WILLIAM THE CONQUEROR

Had business enough upon his hands to employ his time, without thinking of such a matter as this; but however, that he might, in quieter times, enjoy this Kingly attribute (though only a Bastard Son of a Territorial Duke), Voltaire tells us, that some dependants endeavoured to persuade the world, that this Gift was bestowed upon him from Heaven[194]. Whether he ever exercised it does not appear. Nothing but a special bounty of Heaven could convey to him this privilege; and such interference was necessary; for it was anciently held not to be inherent in any but lawful Kings, and not to extend to Usurpers; so that it must have slept during all the wars between the Houses of York and Lancaster, till resumed by Henry VII. as will be mentioned in its place.

EDWARD III.

Mr. Joshua Barnes, the most copious Historiographer of this Reign, does not positively say that King Edward exercised this Gift, presuming only that he had a double right to it, as Heir to both the Realms of England and of France; and, consequently, more eminently endowed than Philip of Valois, the then French King[195]. The French, no doubt, would deny it to him, as an usurping claimant of their Crown; though they could not refuse his right, as derived to him as a legal King of England.

[194] See Davies, ii. 180.

[195] Barnes's History, b. ii. ch. 7. sect. 5.

HENRY VI.

I have already conceived the Gift of healing by the Touch to have been, as it were, in abeyance during the Civil Wars between the Houses of York and Lancaster; and therefore have found no historical record of Cures performed by this _Saint-like_ King, who had such ample religious claims. I have called him Saint-like, because he never was canonized, though it was attempted and refused by the Pope in the Reign of Henry VII. for reasons to be seen in Fuller's Church History of Britain[196].

[196] Book iv. p. 154.

Two reasons against the canonization are suggested by different Writers:--1. That the then Pope thought King Henry VI. too simple to be sainted:--2. That the contingent expence amounted to more than King Henry VII. was willing to defray, being not less than 1500 ducats of gold, a large sum at that time of day[197].

[197] Id. in eod.

But, however, although King Henry VI. performed no Cures in his life-time, yet was a man miraculously saved from death at the gallows by the appearance of the King, 40 years after his demise (in the 10th year of Henry VII.), by which intervention the halter had no effect; for the convict was found alive, after having hung the usual hour, and went speedily (as in duty bound) to return thanks at the King's Tomb at Chertsey, for such a wonderful deliverance. The Story states, that the man was really innocent, though, from circumstantial evidence, presumed to have been guilty; otherwise the Ghost of so pious and merciful a King had doubtless never appeared to him and interposed.

HENRY VII.

It is evident, from various concurrent circumstances, that this King touched for the Evil, as the Religious Ceremonial used upon those occasions, such as Prayers, Benedictions, Suffrages, &c. during his Reign, are to be found not only in MS. in the British Museum, but were afterwards printed by order of King James II. A. D. 1686; both in Latin. Another proof arises from charges made for pieces of money delivered for this purpose in that Reign; for, in the 18th year of Henry VII. we find a disbursement of 20 shillings, made by John Heron, "for heling 3 seke folks;" and again, "13_s._ 4_d._ for heling 2 seke folks." From these sums it is evident, that the Touch-pieces given were Nobles, or 6_s._ 8_d._ in value[198]. The accounts of this John Heron are preserved, together with those of divers others, in the office of the Remembrancer of the Exchequer. The fact is further established from the testimony of Polydore Vergil, who wrote his History at the command of King Henry VII. (though it was not made public till the following Reign); wherein the Writer, after going a little into the origin of this Gift, adds, that the Kings of England, even in his time, healed persons afflicted with this disease ["Nam Reges Angliæ _etiam nunc_ Tactu strumosos sanant."] He further subjoins, that the exercise of it was attended with hymns, and other devout cæremonies; meaning, no doubt, those above-mentioned: ["quibusdam hymnis non sine ceremoniis prius recitatis[199]."] From looking over the Ceremonial, I conceive that by hymns, Polydore Vergil means the Gospel, which at that time was _sung_, or the suffrages, which might be chanted.

[198] In the Ceremonial, the King crossed the Sore of the Sick
Person, with an _Angel-Noble_.

[199] Polydore Vergil, p. 143. Basil edit 1546.

Fabian Philips, in his Treatise on Purveyance, p. 257, asserts, "that the Angels issued by the Kings of England on these occasions, amounted to a charge of three thousand pounds _per annum_."]

I shall give a transcript of the service appropriated to this occasion in the Appendix, (No. I.) as the printed copies are very scarce.

I cannot dismiss this Reign without observing that the learned Editor of the Northumberland Household Book[200] is hereby proved to have been very inattentive, when he says that "this miraculous Gift was left to be claimed by the _Stuarts_; our ancient _Plantagenets_ were humbly content to cure the _Cramp_[201]."

[200] The late truly venerable Bishop Percy.

[201] Notes to p. 334.--This Ceremony of consecrating the
_Cramp-Rings_ will be added to this account of the King's Evil. See
Appendix, No. III.

What part the _Plantagenets_ took in this business, for want of information, must be left doubtful; but ample proof has been offered, that the _Tudors_ possessed the Gift of Healing.

EDWARD VI.

The King now before us, though he kept a journal of all material occurrences, does not, however, once hint that he touched for the Evil, as probably his natural piety would have led him to have done, had it ever taken place; but, if there be any truth in the immediate prevalence of prayer on the ears of Heaven, an instance is recorded wherein the King obtained his request, in a more notable instance than any cure he might have performed by the operation of his Touch. Sir John Cheke, his Tutor for the Greek language, lay very dangerously ill, to the great disquiet and concern of the King, who, after frequent and daily inquiries, learned from the Physicians at last that there was not the least hope of life. "No," said the King, "he will not die now; for this morning I begged his life from God in my prayers, and obtained it." This accordingly came to pass; and Sir John recovered speedily, contrary to all medical expectations. The truth was ascertained by an ear-witness, the Earl of Huntingdon, who related it to the grandson of Sir John Cheke (Sir Thomas Cheke, of Pirgo, Essex), by whom it was mentioned to my Author[202].

[202] Fuller's Church History of Britain, book vii. p. 425.

"Nec Deus intersit nisi dignus vindice Nodus;"

and, if ever necessary, it was on this occasion; though the King lived but one year afterwards; and Cheke survived, to disgrace the Protestant Religion by his revolt.

QUEEN ELIZABETH.

That the Queen touched, is acknowledged; but it is as evident that she had no high opinion of the efficacy of such operation; for she once threw out an expression tending much to disparage the validity of it. Being on a Progress in Gloucestershire, her Majesty was so pestered with applications from diseased people, who pressed about her person in hopes of obtaining the Royal Touch, that she unguardedly, and in an ill-humour, exclaimed, "Alas, poor people, _I_ cannot, _I_ cannot cure you; it is God alone who can do it." This was interpreted by some, as a renunciation of the Gift; but, nevertheless, the Queen afterwards admitted a general resort to her for the purpose of being touched, and one in particular was healed[203]. On this, or some other occasion, a rigid Papist was under a necessity of applying for the Queen's Touch, after having tried every other means in vain; and was, says my Author, perfectly healed. This happening soon after the Pope had denounced the sentence of Excommunication against her Majesty, raised the reputation of this Gift in the Royal Line of England; seeing that the Pope had no power to divest the Queen of it[204].

[203] Browne, book iii. p. 124.

[204] Browne in eod.; and Tooker's "Charisma," ch. 6.

The Queen, at another time, A. D. 1575, being on a Progress in Warwickshire, where she was entertained by the Earl of Leicester at Kenilworth Castle, during her abode there, "touched nine for the King's Evil[205]."

[205] Strype's Annals, iv. p. 394.

JAMES I.

It does not appear that the Kings of Scotland ever pretended to this Gift; but when their James VI. came to the Throne of England, the virtue appeared in him; and he exercised it, as is evident from a passage in Macbeth[206], and still more strongly from Proclamations in this Reign, still extant[207].

[206] Davies, ii. 179.

[207] By a Proclamation, March 25, 1616, it appears that the Kings
of England would not permit patients to approach them during the
summer.

Being lineally descended from Henry the Seventh's Daughter, Margaret, this King had the same title to the Gift as Henry himself, who, as has been seen, used it, though descended from a line of Usurpers.

CHARLES I.

So pious a King, and so jealous of every prerogatory right, divine and human, could not fail to exercise this preternatural endowment[208]; and accordingly we find him regulating the manner and time that persons shall be admitted to the Royal Touch, by divers Proclamations[209]. One is dated soon after his Accession, in 1621[210]; another in 1626; and a third in 1628[211]. He cured by his words only[212].

[208] The following interesting remarks on this subject were
communicated to Mr. Nichols, in 1781, by the learned and very
ingenious Dr. Aikin. "Though the superstitious notions respecting
the cure of the King's Evil by the Touch of our English Kings are
probably at present entirely eradicated, it is still a curious and
not uninstructive object of enquiry, by what means they were so
long supported, and by what kind of evidence they have been able to
gain credit even in the dawning of a more enlightened period. The
testimony of Richard Wiseman, Serjeant-Surgeon to King Charles I.
has been alleged as one of the strongest and most unexceptionable
in favour of the Touch. He was a man of the greatest eminence
in his profession; and his Works (collected in a folio volume,
intituled, "Several Chirurgical Treatises, by Richard Wiseman,
Serjeant-Chirurgeon, 1676") bear all the marks of an honest and
upright disposition in their author. On the subject of the Royal
Touch he delivers himself in the following strong and unequivocal
terms: 'I myself have been a frequent eye-witness of many hundreds
of cures performed by his Majesty's Touch alone, without any
assistance of Chirurgery; and those many of them such as had tired
out the endeavours of able Chirurgeons before they came thither.
It were endless to recite what I myself have seen, and what I have
received acknowledgments of by letter, not only from the several
parts of the Nation, but also from Ireland, Scotland, Jersey, and
Guernsey.' The question which will naturally arise upon this passage
is, Did Wiseman really believe what he asserted, or was he knowingly
promoting an imposture? Both suppositions have their difficulties;
yet both are in some degree probable. His warm attachment to the
Royal Family, and early prejudices, might in some measure make his
faith preponderate against his judgment; and, on the other hand,
certain passages in his treatise necessarily shew a consciousness
of collusion and fraudulent pretensions. It was his business, as
Serjeant-surgeon, to select such afflicted objects as were proper
to be presented for the Royal Touch. In the history of the disease,
relating its various states and appearances, he says, 'Those which
we present to his Majesty are chiefly such as have this kind of
tumour about the _musculus mastoideus_, or neck, with whatever
other circumstances they are accompanied; nor are we difficult in
admitting the thick-chapped upper lips, and eyes affected with a
_lippitudo;_ in other cases we give our judgment more warily.'
Here is a selection of the slightest cases, and a manifest doubt
expressed concerning the success in more inveterate ones. A little
below, observing that the _strumæ_ will often be suppurated, or
resolved unexpectedly from accidental ferments, he says, 'In case
of the King's Touch, the resolution doth often happen where our
endeavours have signified nothing; yea, the very _gummata;_ insomuch
that I am cautious of predicting concerning them (though they appear
never so bad) till 14 days be over.' From this we learn, that the
Touch was by no means infallible, and that the pretence of its
succeeding was not given up till a fortnight had passed without
any change for the better. Indeed it appears very plain, that the
worst kind of cases were seldom or never offered the Touch; for in
no disease does Wiseman produce more observations from his practice
of difficult and dangerous chirurgical treatment, and in not one
of these did he call in the assistance of the Royal Hand. It was
indeed proposed in a single instance, but under such circumstances
as furnish a stronger proof of imposture than any thing hitherto
related. A young gentlewoman had an obstinate scrophulous tumour
in the right side of the neck, under the maxilla. Wiseman applied
a large caustic to it, brought it to suppuration, treated it with
escharotics, and cured it. 'About a year after,' he says, 'I saw her
again in town, and felt a small gland, of the bigness of a lupin,
lying lower on that side of the neck. I would have persuaded her
to admit of a resolvent emplaster, and to be touched; but she did
not, as she said, believe it to be the King's Evil.' Here, after
allowing his patient to undergo a course of very severe surgery, he
is willing to trust the relics of the disease to the Royal Touch,
assisted by a resolving plaster; but the complaint was now too
trifling to engage her attention. Surely the greatest opponent of
the Touch will not place it in a more contemptible light!"

[209] By a Proclamation, June 18, 1626, it is ordered, that no one
shall apply for this purpose, who does not bring a certificate that
he was never touched before; a regulation which undoubtedly arose
from some supposed patients, who had attempted to receive the bit of
gold more than once.

[210] Rymer, tom, xviii. p. 118.

[211] Id. p. 1023.

[212] Browne, book iii. p. 135.

One would naturally be surprized to read of such numbers who received the Royal Touch in the 17th century, when the disease is now so nearly worn out; but Mr. Browne tells us it raged remarkably at the period when he lived.

As to the giving of a piece of Gold, Mr. Browne says, "it only shews his Majestie's Royal well-wishes towards the recovery of those who come thus to be healed." In other parts of his book, however, he tells us that "some, losing their Gold[213], their diseases have seized them afresh; when, upon obtaining a second Touch, and new Gold, their diseases have been seen to vanish." Again, as to the virtue contained in the Gold, he relates a story of a father and a son, who both were afflicted with the Evil, for which the former was touched, and received a piece of Gold; but the latter never was touched, and had no Gold; upon which the son borrows the father's Gold, and received great relief from it. During this interval the father grew worse, received back his Gold, and, after wearing it a little time, became better; and this practice was pursued for several years. Mr. Browne likewise gives other examples of the operation of the Gold, on, persons who had never received the Touch.--Though we have called it Gold, which, in itself, was anciently reckoned to have a sanative quality in itself, yet Silver would do as well; for Mr. Browne does not deny but that a Silver two-pence has effectually done the business. The case was, that the King (Charles I.), who was the Operator, was then a Prisoner at Hampton Court, and perhaps had no Gold to spare; and therefore, in several instances, he used Silver, with which many were known to have been cured:--but, after all, by way of salvo, Mr. Browne adds, that such as failed of their cure--_wanted Faith_. From another passage in Mr. Browne's preface, one would be tempted to think that the virtue neither consisted in the Gold or the Silver, but in the Ribbon to which it was pendent; for he assures those who contended that a _second_ piece of _Gold_ was necessary on a _second_ Touch, that the same Gold, newly strung upon a White Ribbon, would work as effectually as a fresh piece of Gold. Some, he tells us, have been cured with the Touch only, without Gold or Silver.

[213] Sir Kenelm Digby informed Mons. Monconys, that if the person
had lost the piece of gold, the complaint immediately returned.

Among other salvos in case of failure of the Touch, added to the want of faith, is, that the disease was mistaken in many instances; and that the Patients did not labour under the Struma, or Evil, but some other similar disorder, over which the Royal Hand had no divine influence.

There was such sympathy between the Royal Hand and the part touched, that Mr. Browne seems to believe a case that had been sent to him, of a woman, at a distance from London, who had formerly been cured by King Charles I. and whose sores broke out afresh upon the day of the King's death, though she was so ignorant of the world as not to know that it was to take place. But she soon recovered her health.

The effect of this Divine Emanation has been said even to extend beyond the life of this unfortunate Monarch; for part of the blood of this King being preserved on a piece of linen dipped therein, was found to have the same effect as the Touch, or his Prayers, when he was living[214].

[214] Browne, book iii. p. 109.

A wen is said to be cured by the hand of a dead man while hanging on the gallows. This is still a superstitious notion among the common people at this day; and a child's cawl is a preservative against drowning in the notions of sailors (who are extremely credulous in general): one often sees them advertised for sale; and, if bought at all, they find a vent, no doubt, at Wapping.

A wedding ring of gold, rubbed on a stye upon the eyelid, used to be esteemed a sovereign remedy; but, if I mistake not, it must be applied nine times.

CHARLES II.

In January 1683, the following Proclamation was ordered to be published in every Parish in the Kingdom[215].

[215] One of these is still preserved in a frame in the Vestry of
St. Martin's Church at Leicester, placed there by the Rev. Samuel
Carte, Vicar of that Parish, and brother of Mr. Thomas Carte the
Historian.

"At the Court at Whitehall, 9th of January 1683. Present, the
King's Most Excellent Majesty; Lord Keeper, Lord Privy Seal,
Duke of Ormond, Duke of Beaufort, Earl of Oxford, Earl of
Huntingdon, Earl of Bridgewater, Earl of Peterborow, Earl of
Chesterfield, Earl of Clarendon, Earl of Bathe, Earl of Craven,
Earl of Nottingham, Earl of Rochester, Lord Bishop of London,
Mr. Secretary Jenkins, Mr. Chancellor of the Duchy, Lord Chief
Justice Jeffryes, Mr. Godolphin. Whereas, by the grace and
blessing of God, the Kings and Queens of this Realm, by many
ages past, have had the happiness, by their sacred Touch, and
invocation of the name of God, to cure those who are afflicted
with the disease called the King's Evil; and his Majesty, in
no less measure than any of his Royal Predecessors, having
had good success therein; and, in his most gracious and pious
disposition, being as ready and willing as any King or Queen
of this Realm ever was, in any thing to relieve the distresses
and necessities of his good subjects; yet, in his princely
wisdom, foreseeing that in this (as in all other things) order
is to be observed, and fit times are necessary to be appointed
for the performing of this great work of charity, his Majesty
was therefore this day pleased to declare in Council his Royal
will and pleasure to be, That (in regard heretofore the usual
times of presenting such persons for this purpose have been
prefixed by his Royal Predecessors) the times of public healings
shall from henceforth be from the Feast of All-Saints, commonly
called Alhallow-tide, till a week before Christmas; and after
Christmas, until the first day of March, and then to cease
till the Passion-week, being times most convenient, both for
the temperature of the season, and in respect of contagion,
which may happen in this near access to his Majesty's sacred
Person. And when his Majesty shall at any time think fit to go
any progress, he will be pleased to appoint such other times
for healing as shall be most convenient. And his Majesty doth
hereby accordingly order and command, that, from the time of
publishing this his Majesty's order, none presume to repair to
his Majesty's Court to be healed of the said disease, but only
at or within the times for that purpose hereby appointed as
aforesaid. And his Majesty was farther pleased to order, that
all such as shall hereafter come or repair to the Court for
this purpose, shall bring with them certificates, under the
hands and seals of the parson, vicar, or minister, and of both
or one of the churchwardens of the respective parishes where
they dwell, and from whence they come, testifying, according to
the truth, that they have not, at any time before, been touched
by his Majesty, to the intent to be healed of their disease.
And all ministers and churchwardens are hereby required to be
very careful to examine into the truth before they give such
certificates; and also to keep a register of all certificates
they shall from time to time give. And, to the end that all his
Majesty's loving subjects may the better take knowledge of this
his Majesty's command, his Majesty was pleased to direct, that
this Order be read publicly in all parish-churches, and then be
affixed to some conspicuous place there; and for that end the
same be printed, and a convenient number of copies sent to the
Most Reverend Father in God the Lord Archbishop of Canterbury,
and the Lord Archbishop of York, who are to take care that
the same be delivered to all parishes within their respective
provinces.

LOYD.

"London, printed by the Assigns of John Bill, deceased, and by
Henry Hills, Printers to the King's Most Excellent Majesty."

A regular Notice to the same effect was published by authority in the London Gazette.

In 1684, John Browne, Sworn Chirurgeon in Ordinary to the King's Most Excellent Majesty, published a work, not now easily to be met with, except in the Libraries of the curious; and perhaps, for its general subjects, exploded at this day, as the fashion of physick has much altered, as well as many new and important discoveries been made, since it was written. It is in three Books. The Titles to the three Books are--1. "_Adenochoiradelogia_; or, an Anatomick-Chyrurgical Treatise of Glandules and Strumaes, or King's Evil Swellings. Together with the Royal Gift of Healing or Cure thereof, by contact or imposition of Hands, performed for above 640 years by our Kings of England, continued with their admirable Effects and miraculous Events; and concluded with many wonderful Examples of Cures by their Sacred Touch; all which are succinctly described by John Browne, one of His Majesty's Chyrurgeons in Ordinary, and Chyrurgeon of his Majesty's Hospital; published with His Majesty's Royal Approbation: Together with the Testimony of many eminent Doctors and Chyrurgeons. Sold by Samuel Lowndes, over-against Exeter Change in the Strand." 2. "_Chæradelogia_; or an Exact Discourse of Strumaes, or King's Evil Swellings; wherein are discovered their Names and Natures, Differences, Causes, Signs, Presages, and Cure, in that modest and plain Dress, that the meanest capacity may hereby find out the Disease." 3. _Charisma Basilicon_; or, the Royal Gift of Healing Strumaes, or King's Evil, Swellings, by Contact or Imposition of the Sacred Hands of our Kings of England and of France, given them at their Inaugurations. Shewing the Gift itself, and its continued Use, declaring all Persons Healed thereby, without any respect either to their Age, Sex, Temper, or Constitution; with the Manner, Form, and Ceremonies thereof; and divers general Rules for the meanest capacity to find out the Disease. The best expedient to prevent poor People from unnecessary Journeys. The whole concluded with above Sixty admirable Cures, performed with and without Gold, by His Majesty's Benediction; by His Late Majesty's precious Blood; and the like." Prefixed to the work is a portrait of Browne, engraved by R. White, inscribed "Johannes Browne, Regis Britannici necnon Nosocomii sui Chirurgus Ordinarius;" and a curious frontispiece, also engraved by White, entitled "The Royal Gift of Healing," representing Charles II. seated on his Throne, surrounded by his Court, touching for the King's Evil.

This ceremony seems to have been in high vogue during this reign. "The King gives freely," says Mr. Browne, "not calling the Angels to witness, nor sinking so low as others do, to perform the same by Black Art or Inchantment. He does it with a pure heart, in the presence of the Almighty, who knows all things, without superstition, curing all that approach his Royal Touch. And this I may frankly presume to aver, that never any of his Predecessors have ever exercised it more, or more willingly or freely, whose wonderful effects, and certainty of cure, we must and shall ever acknowledge[216]."

[216] Browne, book iii. p. 126.

This is followed by accounts of about 70 "wonderful and miraculous cures, performed by his Majesty's Sacred Hands;" and also by "An Account of the Number of Persons touched for the King's Evil, from May 1660 to September 1664, from the Registers kept by Thomas Haynes, Esq. Serjeant of the Chapel Royal; from which I shall copy the totals of each year:

1660 6725
1661 4619
1662 4275
1663 4667
1664 3335

Another account, kept by Mr. Thomas Donkley, Keeper of his Majesty's Closet belonging to the Chapel Royal, continues the Numbers as follows:

1667 3078
1668 3543
1669 2983
1670 3377
1671 3568
1672 3771
1673 4457
1674 5079
1675 3471
1676 4454
1677 4607
1678 3456
1679 3752
1680 3796
1681 2461
1682 8577

Summa Totalis 92,107

QUEEN ANNE.

It appears by the Newspapers of the time, that on the 30th of March, 1714, _two hundred_ persons were touched by Queen Anne[217]. Amongst these was _Samuel Johnson_, afterwards the justly celebrated Moral Writer. He was sent by the advice of Sir John Floyer, then a Physician at Lichfield; and many years afterwards, being asked if he could remember Queen Anne, said, "he had a confused, but somehow a sort of solemn recollection of a Lady in diamonds, and a long black hood."

[217] The Ceremony used in this Reign is given in the Appendix, No.
II.

The Honourable Daines Barrington[218] has preserved an anecdote, which he heard from an old man who was witness in a cause with respect to this supposed miraculous power of Healing. "He had, by his evidence, fixed the time of a fact, by Queen Anne's having been at Oxford, and touched him, whilst a child, for the Evil. When he had finished his evidence, I had an opportunity of asking him, whether he was really cured? Upon which he answered, with a significant smile, "that he believed himself to have never had any complaint that deserved to be considered as the Evil; but that his parents were poor, _and had no objection to the bit of gold_."

[218] Observations on the Statutes.

The learned and honourable Writer very properly observes on this occasion, "that this piece of gold, which was given to those who were touched, accounts for the great resort upon this occasion, and the supposed afterwards miraculous cures."

GEORGE I.

Although this Monarch, who succeeded to the Crown in 1714, had the good sense not to pretend to this miraculous Gift, it was assumed by the Descendants of the race of Stuarts. And it is well recollected, that Mr. Carte's (in other respects very excellent) "History of England" fell into almost immediate disrepute, on his making, in one of his notes, a bold assertion, the substance of which shall be here given: