The Jesuits of the city of Stockholm having come, about midnight, to pay their respects to the Fathers, perceived their loss. They directly posted up placards of excommunication against Charles and his adherents, who had caused the senate of Jesuits to perish. They urged the people to rebel; but they were soon expelled the city, and Charles made a public profession of Lutheranism.
Sigismond, King of Poland, began a war with Charles in 1604, which lasted two years. Disturbed by the invasions of the Tartars, the Muscovites, and the Cossacs, a truce was concluded; but Sigismond lost both his crowns, by his bigoted attachment to Roman Catholicism.
THE LOVER'S HEART.
The following tale, recorded in the Historical Memoirs of Champagne, by Bougier, has been a favourite narrative with the old romance writers; and the principal incident, however objectionable, has been displayed in several modern poems.
Howell, in his "Familiar Letters," in one addressed to Ben Jonson, recommends it to him as a subject "which peradventure you may make use of in your way;" and concludes by saying, "in my opinion, which vails to yours, this is choice and rich stuff for you to put upon your loom, and make a curious web of."
The Lord de Coucy, vassal to the Count de Champagne, was one of the most accomplished youths of his time. He loved, with an excess of passion, the lady of the Lord du Fayel, who felt a reciprocal affection. With the most poignant grief this lady heard from her lover, that he had resolved to accompany the king and the Count de Champagne to the wars of the Holy Land; but she would not oppose his wishes, because she hoped that his absence might dissipate the jealousy of her husband. The time of departure having come, these two lovers parted with sorrows of the most lively tenderness. The lady, in quitting her lover, presented him with some rings, some diamonds, and with a string that she had woven herself of his own hair, intermixed with silk and buttons of large pearls, to serve him, according to the fashion of those days, to tie a magnificent hood which covered his helmet. This he gratefully accepted.
In Palestine, at the siege of Acre, in 1191, in gloriously ascending the ramparts, he received a wound, which was declared mortal. He employed the few moments he had to live in writing to the Lady du Fayel; and he poured forth the fervour of his soul. He ordered his squire to embalm his heart after his death, and to convey it to his beloved mistress, with the presents he had received from her hands in quitting her.
The squire, faithful to the dying injunction of his master, returned to France, to present the heart and the gifts to the lady of Du Fayel. But when he approached the castle of this lady, he concealed himself in the neighbouring wood, watching some favourable moment to complete his promise. He had the misfortune to be observed by the husband of this lady, who recognised him, and who immediately suspected he came in search of his wife with some message from his master. He threatened to deprive him of his life if he did not divulge the occasion of his return. The squire assured him that his master was dead; but Du Fayel not believing it, drew his sword on him. This man, frightened at the peril in which he found himself, confessed everything; and put into his hands the heart and letter of his master. Du Fayel was maddened by the fellest passions, and he took a wild and horrid revenge. He ordered his cook to mince the heart; and having mixed it with meat, he caused a favourite ragout, which he knew pleased the taste of his wife, to be made, and had it served to her. The lady ate heartily of the dish. After the repast, Du Fayel inquired of his wife if she had found the ragout according to her taste: she answered him that she had found it excellent. "It is for this reason that I caused it to be served to you, for it is a kind of meat which you very much liked. You have, Madame," the savage Du Fayel continued, "eaten the heart of the Lord de Coucy." But this the lady would not believe, till he showed her the letter of her lover, with the string of his hair, and the diamonds she had given him. Shuddering in the anguish of her sensations, and urged by the utmost despair, she told him—"It is true that I loved that heart, because it merited to be loved: for never could it find its superior; and since I have eaten of so noble a meat, and that my stomach is the tomb of so precious a heart, I will take care that nothing of inferior worth shall ever be mixed with it." Grief and passion choked her utterance. She retired to her chamber: she closed the door for ever; and refusing to accept of consolation or food, the amiable victim expired on the fourth day.
THE HISTORY OF GLOVES.
The present learned and curious dissertation is compiled from the papers of an ingenious antiquary, from the "Present State of the Republic of Letters," vol. x. p. 289.69
The antiquity of this part of dress will form our first inquiry; and we shall then show its various uses in the several ages of the world.
It has been imagined that gloves are noticed in the 108th Psalm, where the royal prophet declares, he will cast his shoe over Edom; and still farther back, supposing them to be used in the times of the Judges, Ruth iv. 7, where the custom is noticed of a man taking off his shoe and giving it to his neighbour, as a pledge for redeeming or exchanging anything. The word in these two texts, usually translated shoe by the Chaldee paraphrast, in the latter is rendered glove. Casaubon is of opinion that gloves were worn by the Chaldeans, from the word here mentioned being explained in the Talmud Lexicon, the clothing of the hand.
Xenophon gives a clear and distinct account of gloves. Speaking of the manners of the Persians, as a proof of their effeminacy, he observes, that, not satisfied with covering their head and their feet, they also guarded their hands against the cold with thick gloves. Homer, describing Laertes at work in his garden, represents him with gloves on his hands, to secure them from the thorns. Varro, an ancient writer, is an evidence in favour of their antiquity among the Romans. In lib. ii. cap. 55, De Re Rusticâ, he says, that olives gathered by the naked hand are preferable to those gathered with gloves. Athenæus speaks of a celebrated glutton who always came to table with gloves on his hands, that he might be able to handle and eat the meat while hot, and devour more than the rest of the company.
These authorities show that the ancients were not strangers to the use of gloves, though their use was not common. In a hot climate to wear gloves implies a considerable degree of effeminacy. We can more clearly trace the early use of gloves in northern than in southern nations. When the ancient severity of manners declined, the use of gloves prevailed among the Romans; but not without some opposition from the philosophers. Musonius, a philosopher, who lived at the close of the first century of Christianity, among other invectives against the corruption of the age, says, It is shameful that persons in perfect health should clothe their hands and feet with soft and hairy coverings. Their convenience, however, soon made the use general. Pliny the younger informs us, in his account of his uncle's journey to Vesuvius, that his secretary sat by him ready to write down whatever occurred remarkable; and that he had gloves on his hands, that the coldness of the weather might not impede his business.
In the beginning of the ninth century, the use of gloves was become so universal, that even the church thought a regulation in that part of dress necessary. In the reign of Louis le Debonair, the council of Aix ordered that the monks should only wear gloves made of sheep-skin.
That time has made alterations in the form of this, as in all other apparel, appears from the old pictures and monuments.
Gloves, beside their original design for a covering of the hand, have been employed on several great and solemn occasions; as in the ceremony of investitures, in bestowing lands, or in conferring dignities. Giving