The palace was once on fire; a soldier, who knew the king's sister was in her apartment, and must inevitably have been consumed in a few moments by the flames, at the risk of his life rushed in, and brought her highness safe out in his arms: but the Spanish etiquette was here wofully broken into! The loyal soldier was brought to trial; and as it was impossible to deny that he had entered her apartment, the judges condemned him to die! The Spanish Princess however condescended, in consideration of the circumstance, to pardon the soldier, and very benevolently saved his life.
When Isabella, mother of Philip II., was ready to be delivered of him, she commanded that all the lights should be extinguished: that if the violence of her pain should occasion her face to change colour, no one might perceive it. And when the midwife said, "Madam, cry out, that will give you ease," she answered in good Spanish, "How dare you give me such advice? I would rather die than cry out."
"Spain gives us pride—which Spain to all the earth May largely give, nor fear herself a dearth!"—Churchill.
Philip the Third was a weak bigot, who suffered himself to be governed by his ministers. A patriot wished to open his eyes, but he could not pierce through the crowds of his flatterers; besides that the voice of patriotism heard in a corrupted court would have become a crime never pardoned. He found, however, an ingenious manner of conveying to him his censure. He caused to be laid on his table, one day, a letter sealed, which bore this address—"To the King of Spain, Philip the Third, at present in the service of the Duke of Lerma."
In a similar manner, Don Carlos, son to Philip the Second, made a book with empty pages, to contain the voyages of his father, which bore this title—"The great and admirable Voyages of the King Mr. Philip." All these voyages consisted in going to the Escurial from Madrid, and returning to Madrid from the Escurial. Jests of this kind at length cost him his life.
THE GOTHS AND HUNS.
The terrific honours which these ferocious nations paid to their deceased monarchs are recorded in history, by the interment of Attila, king of the Huns, and Alaric, king of the Goths.
Attila died in 453, and was buried in the midst of a vast champaign in a coffin which was inclosed in one of gold, another of silver, and a third of iron. With the body were interred all the spoils of the enemy, harnesses embroidered with gold and studded with jewels, rich silks, and whatever they had taken most precious in the palaces of the kings they had pillaged; and that the place of his interment might for ever remain concealed, the Huns deprived of life all who assisted at his burial!
The Goths had done nearly the same for Alaric in 410, at Cosença, a town in Calabria. They turned aside the river Vasento; and having formed a grave in the midst of its bed where its course was most rapid, they interred this king with prodigious accumulations of riches. After having caused the river to reassume its usual course, they murdered, without exception, all those who had been concerned in digging this singular grave.
VICARS OF BRAY.
The vicar of Bray, in Berkshire, was a papist under the reign of Henry the Eighth, and a Protestant under Edward the Sixth; he was a papist again under Mary, and once more became a Protestant in the reign of Elizabeth.59 When this scandal to the gown was reproached for his versatility of religious creeds, and taxed for being a turncoat and an inconstant changeling, as Fuller expresses it, he replied, "Not so neither; for if I changed my religion, I am sure I kept true to my principle; which is, to live and die the vicar of Bray!"
This vivacious and reverend hero has given birth to a proverb peculiar to this county, "The vicar of Bray will be vicar of Bray still." But how has it happened that this vicar should be so notorious, and one in much higher rank, acting the same part, should have escaped notice? Dr. Kitchen, bishop of Llandaff, from an idle abbot under Henry VIII. was made a busy bishop; Protestant under Edward, he returned to his old master under Mary; and at last took the oath of supremacy under Elizabeth, and finished as a parliament Protestant. A pun spread the odium of his name; for they said that he had always loved the Kitchen better than the Church!
DOUGLAS.
It may be recorded as a species of Puritanic barbarism, that no later than the year 1757, a man of genius was persecuted because he had written a tragedy which tended by no means to hurt the morals; but, on the contrary, by awakening the piety of domestic affections with the nobler passions, would rather elevate and purify the mind.
When Home, the author of the tragedy of Douglas, had it performed at Edinburgh, some of the divines, his acquaintance, attending the representation, the clergy, with the monastic spirit of the darkest ages, published a paper, which I abridge for the contemplation of the reader, who may wonder to see such a composition written in the eighteenth century."
"On Wednesday, February the 2nd, 1757, the Presbytery of Glasgow came to the following resolution. They having seen a printed paper, intituled, 'An admonition and exhortation of the reverend Presbytery of Edinburgh;' which, among other evils prevailing, observing the following melancholy but notorious facts: that one who is a minister of the church of Scotland did himself write and compose a stage-play, intituled, 'The tragedy of Douglas,' and got it to be acted at the theatre of Edinburgh; and that he with several other ministers of the church were present; and some of them oftener than once, at the acting of the said play before a numerous audience. The presbytery being deeply affected with this new and strange appearance, do publish these sentiments," &c. Sentiments with which I will not disgust the reader; but which they appear not yet to have purified and corrected, as they have shown in the case of Logan and other Scotchmen, who have committed the crying sin of composing dramas!
CRITICAL HISTORY OF POVERTY.
M. Morin, in the Memoirs of the French Academy, has formed a little history of Poverty, which I abridge.
The writers on the genealogies of the gods have not noticed the deity of Poverty, though admitted as such in the pagan heaven, while she has had temples and altars on earth. The allegorical Plato has pleasingly narrated, that at the feast which Jupiter gave on the birth of Venus, Poverty modestly stood at the gate of the palace to gather the fragments of the celestial banquet; when she observed the god of riches, inebriated with nectar, roll out of the heavenly residence, and passing into the Olympian Gardens, throw himself on a vernal bank. She seized this opportunity to become familiar with the god. The frolicsome deity honoured her with his caresses; and from this amour sprung the god of Love, who resembles his father in jollity and mirth, and his mother in his nudity. The allegory is ingenious. The union of poverty with riches must inevitably produce the most delightful of pleasures.
The golden age, however, had but the duration of a flower; when it finished, Poverty began to appear. The ancestors of the human race, if they did not meet her face to face, knew her in a partial degree; the vagrant Cain encountered her. She was firmly established in the patriarchal age. We hear of merchants who publicly practised the commerce of vending slaves, which indicates the utmost degree of poverty. She is distinctly marked by Job: this holy man protests, that he had nothing to reproach himself with respecting the poor, for he had assisted them in their necessities.
In the scriptures, legislators paid great attention to their relief. Moses, by his wise precautions, endeavoured to soften the rigours