"The Cat, the Rat, and Lovel the Dog,Rule all England under theHog."
"The Cat, the Rat, and Lovel the Dog,Rule all England under theHog."
i. e.Sir William Catesby, Sir Richard Ratcliff, and Lord Lovel, creatures of King Richard. One Collingborne was executed for this poetry[173].
Cognizance.—The Rose.
Red Dragon(for Cadwallader), Dexter.
AGreyhound, Argent, accolled Gules, Sinister, for Nevile.
Cognizances.—TheWhite Roseunited to theRed.
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].
TheRed DragonandGreyhound.
Afterwards, theLionDexter; theDragonSinister.
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.
The Lion and Red Dragon.
Cognizance.—He bore the device of Prince of Wales, though never created.
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].
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."
A Lion and Red Dragon.
Cognizance.—A Sieve, without a motto.
The words Video; Taceo. Semper Eadem[176].
The Lion (for England), and the Unicorn (for Scotland).
Cognizances.—A Rose; a Fleur de Lis; a Harp (for Ireland); a Greyhound current.
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 ofThe Most Christian King of France; and from him his Successors have continued it[177].
First given to (or rather assumed by) King James I.[178]—Gracewas the old Title.—Majestysucceeded to it at the latter end of the Reign of Henry VIII.[179]
(Spain.)
About the year 1493, Pope Alexander VI. gave to Ferdinand, King of Spain, the Title ofCatholick King, in memory and acknowledgment of the many Victories he had obtained over the Moors[180].
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 freelyon 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.
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 theCourt 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.
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 ofthe 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."
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 tothe 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].
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].
Unfortunately for the French Kings, there is a story extant, which overthrows their healing power, in a palpable instance whichhappened 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].
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 FrenchKings 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.
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, andtouched 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]."
It does not appear that the King knew of this Gift before; but he continued to use itever 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].
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 fromHeaven[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.
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.
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 thisSaint-likeKing, 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].
Two reasons against the canonization are suggested by different Writers:—1. That the then Pope thought King Henry VI. toosimple 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].
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.
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, "13s.4d.for heling 2 seke folks." From these sums it is evident, that the Touch-pieces given were Nobles, or 6s.8d.in value[198]. The accountsof 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 Angliæetiam nuncTactu 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 wassung, or the suffrages, which might be chanted.
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 poundsper 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 theStuarts; our ancientPlantagenetswere humbly content to cure theCramp[201]."
What part thePlantagenetstook in this business, for want of information, must be left doubtful; but ample proof has been offered, that theTudorspossessed the Gift of Healing.
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 haveled 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].
"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.
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,Icannot,Icannot 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 resortto 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].
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]."
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].
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.
So pious a King, and so jealous of every prerogatory right, divine and human, couldnot 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 diversProclamations[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].
One would naturally be surprized to read of such numbers who received the RoyalTouch in the 17th century, when the disease is now so nearly worn out; but Mr. Brownetells 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 asecondpiece ofGoldwas necessary on asecondTouch, 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.
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].
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.
In January 1683, the following Proclamation was ordered to be published in every Parish in the Kingdom[215].
"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 ofBeaufort, 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, beingtimes 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 someconspicuous 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."
"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 ofBeaufort, 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, beingtimes 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 someconspicuous 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, byContact 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 inhigh 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]."
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: