The Catholic World Volume I Part 63

Attila, routed, immediately took to flight, and got clear away from his pursuers. He went through Belgium, destroying city after city, leaving nothing standing, and ma.s.sacring the people in the most barbarous way.

Here comes the most difficult knot of the whole history. Authors agree that Attila now made his way into Thuringia, that is to the heart of Germany; he must therefore be supposed to have got clear over the Rhine, and marched a long way through the country. On this subject De Buck has one of the most exquisite and beautiful geographical investigations, I should think, that have ever appeared. He proves, so that you can no more doubt it than you can doubt my having this paper before me, that there was Thuringia which lay on this side of the Rhine; he proves it by a series doc.u.ments taken from mediaeval writers, and from inscriptions, that there was a Thuringia which stretched from Louvain to the Rhine. Indeed, it is impossible to conceive how Attila could have got, as by a leap, into the very midst of Germany. He traces the natural course of march (which you can follow by any map), taking the cities destroyed as landmarks, and brings him to this province; and when there, there was no possible way of crossing the Rhine but by Cologne; there was the only bridge, the only military pa.s.s of any sort. So there can be no doubt that the Huns, exasperated by their tremendous losses, and by being driven {445} out of Gaul, which they intended to occupy, having revenged themselves as they went on, were obliged to go through Cologne; and if you calculate the date of the victory, and consider the country through which Attila pa.s.sed, destroying everything as he went, you bring him almost to a certainty to Cologne about the 21st of October, nearly the day of the martyrdom. The "Regnante Domino," which attributes the martyrdom to the Huns, corroborates all this account, which is the result of a most painstaking examination, extending over many pages.

Next we come to another important point. Why attribute this ma.s.sacre to the Huns? Because there was no other invasion and pa.s.sage of savages except that one. It accords, then, both with geographical and chronological facts. We have the martyrs at Cologne at the very time when these barbarians came.

But we must needs say something about the Huns. There is no question that the Huns were the most frightful, cruel, and licentious barbarians that ever invaded the Roman empire. They were not of a northern race, Germans or Scandinavians; they were, no doubt, Mongols or Tartars; they came from Tartary, from Scythia, and settled on the Caspian sea; they then moved on to the mouths of the Danube, and again to Hungary, and rolled on in this way toward the richer countries of the west. There are several authors of that period--Jornandes, Procopius, and others--who describe them to us. [Footnote 87] They tell us that when they were infants their mothers bound down their noses, and flattened them in such a way that they should not come beyond the cheek-bones; that their eyes were so sunk that they looked like two caverns; that they scarified all the lower part of the face with hot irons when young, so that no hair could grow; that they had no beard, and were more hideous than demons; that they wore no dress except a shirt fabricated by the women in the carts in which they entirely lived; it was never changed, but was worn till it dropped off, under a mantle made entirely of wild-rat skins. Their chaussure consisted of kid skins round their legs, with most extraordinary shoes or sandals, which had no shape whatever, and did not adapt themselves to the form; the consequence was that they could not walk, and they fought entirely on their wretched horses. They had no _cuisine_ except between the saddle and the back of the horse, where they put their steaks and softened them a little before eating; but as to drink, they could take any amount of it. With regard to their morality it cannot be described. The writers of that age tell us that no Roman woman would allow herself to be seen by a Hun. They were licentious to a degree, and they carried off all the women they could into captivity; probably they destroyed a great many; which was their custom when they became a burden to them. These, then, were the sort of savages that reached Cologne.

[Footnote 87: Ammianua Marcellinus, lib. x.x.xi., cap. ii. ]

They had another peculiarity; of all the hordes of savages that invaded the Roman empire, they are the only ones that used the bow and arrow. The Germans hardly made any use of the bow, except a few men who mixed in the ranks; as a body their execution was with the sword, the lance, and the pike. The use of the bow was distinctly Tartar, or Scythian. Then we are told that their aim from horseback was infallible; that when flying from a foe they could turn round and shoot with perfect facility; that they rode equally well astride or seated sideways like a woman; in fact that they flew and turned just like the Parthians and Scythians from whom they were descended. In this great battle of Catalaunia they either lost heart or steadiness, and they could not fire upon their enemies, so that they were pursued and tremendously routed. That their mode of fighting was by the bow and arrow, you {446} will see in the representations given in the beautiful shrine at Hamelink, where the martyrs are fired into by the barbarians with bows and arrows. Let us see what this has to do with our question. The "Regnante Domino," which we have mentioned as legendary, gives a most beautiful description of the mode of dealing with the bodies. The writer says that when the inhabitants saw that the enemy were gone they came out, and in a field they found this great number of virgins lying on the ground. They collected their blood, got sarcophagi, or made graves, and put them in; "and there they lay, as they were placed," the writer says, "as any one can tell who has seen them," evidently suggesting that he had seen them. Now, in the year 1640, on July 2, Papebroch, an authority beyond all question, and Crombach, whose word may be relied on as that of a most excellent and holy man, were at the opening of the tombs. From all tradition this was no doubt the place of the stone of Clematius; there has always been a convent there; and you remember that part of the inscription which threatens eternal punishment to those who should bury any but virgins there. It is now called "St. Ursula's Acker," a sort of sacred field where the basilica was. Here they were buried, and so they remained undisturbed except by some translations of the middle ages, which do not concern us. In 1640 there was a formal exhumation, and eye-witnesses tell us what they saw. A nuncio came afterward to verify the facts.

I will give you the account of how these bodies were found. Many of them were in graves, in rows, but each body separate, there being a s.p.a.ce of a foot between them. In other places there were stone sarcophagi in which they were laid separately. Then Crombach describes that there were some large fosses, sixty feet long, eight feet deep, and sixteen wide, containing a large number of bodies. They were placed in a row with a s.p.a.ce between them; at their feet was another row; then a quant.i.ty of earth was thrown on, and another row was placed, and so on, until you came to the fourth. Every skeleton in the three rows was entire, and they all looked toward the east. They had their arms crossed upon their bosoms, and almost every one had a vessel containing blood, or sand tinged with blood. The fourth, or upper stratum, consisted of disjointed bones, and with these also there were vessels containing blood or colored sand. In this way, the writer says, he saw a hundred bodies. Then there was this remarkable circ.u.mstance about their clothes. Eutychia.n.u.s, [Footnote 88] the pope, had published a decree that no body of a martyr was ever to be buried without having a dalmatic put upon it; and clothes in abundance were found upon these bodies.

[Footnote 88: _Acta SS._ Bolland. Octob., tom, ix., p. 139.

_Constant. Rom. Pont. Epist._ Paris, 1721, p. 299. ]

Another important discovery was, that immense quant.i.ties of arrows were found mingled with the bones; some sticking in the skull, others in the breast, others in the arms--right in the bones. So it was clear that all these bodies had been put to death by means of arrows, and there was no other tribe but the Huns which made use of the arrow as its instrument of death. I may add that there were no signs of burning, or of any heathen burial about them. This also is most important. I have said that there had been other exhumations in the eleventh and twelfth centuries. There are pictures of these, and there are sarcophagi preserved in which bodies were found. These are laid in exactly the same manner as others were found in 1640. Crombach says the whole had been done most scientifically, that the distances were all arranged by measure, so that there was not a quarter of a foot difference anywhere.

Now, I ask, could these bodies have been put there in consequence of a plague, or an earthquake, or any event of that kind? Putting aside the arrows found in immense quant.i.ties, and the {447} vessels containing blood, we know that when people die in a plague to the number of hundreds, a foss is made, and they are thrown in, and there is an end of them. This could not have been a common cemetery. It contained nothing but the bodies of these women (I will speak of their physical characteristics later), all laid in studied order, with great care, and with such peculiarities, and all evidently buried at the same time. After reading all this, may we not exclaim with St. Ambrose, "We have found the signs of martyrdom," and with St. Gaudentius, "What can you desire more to show that they were all martyred?" [Footnote 89]

And who does not see here confirmed the history of Clematius?

Comparing the whole with traditions, both English and German, it seems to me that you have as much proof as you can reasonably require.

[Footnote 89: S. Ambros., cla.s.s, i., epist. xxii Ed Ben., tom, iii., p. 927. S. Gaud., _Serm. in Dedic. SS. XL. Martyr_, ap. Migne, tom, xx., col. 963.]

Having given you concisely the facts and corroborations of history, let me now proceed to answer objections.

And, first there is the question, Were all these martyrs? Well, if they were to be tried by the rules established very justly in the modern Church, it would no doubt be difficult to say; because how can you prove that each of these women laid down her life voluntarily for Christ? The tradition of Cologne is that they would not sacrifice their virtue to those heathens, and that they were surrounded and shot. But in those times a wider meaning was sometimes attached to the word "martyr." There were what are called _martyres improprie dicti_, where there could not be the same kind of evidence as in the case of others; or _martyres latiore sensu_. A person was called a martyr when he was put to death without his will being consulted, as in the case of our own St. Edmund, and in the case of St. Wenceslaus, who was put to death without being interrogated as to whether he would remain a Christian or not, and many others. De Buck shows that there was nothing more common. We have the remarkable case of the Theban legion--another instance of a large number of men being surrounded and cut down by soldiers without being questioned as to whether they were in a state of grace, or whether they were prepared to die. The deed was done _in odium religionis_, by people who merely looked to the gratification of their own pa.s.sions and their desire for revenge. In those days the question of such persons being martyrs would be a very simple one, if it were known that they were killed by the Huns in hatred, as was supposed, of their virginity and because of their resistance. We have in martyrologies the account of Nicomedia and its twelve thousand martyrs. De Buck supposes that the number included all the martyrs of the persecution. And the 6,700 of the Theban legion are explained in the same way.

The next question is, Were these persons all virgins? Who can know? It is quite certain that even married persons, when martyred, had sometimes the t.i.tle of virgins given to them. Many instances are supplied by the martyrologies and offices. St. Sabina, [Footnote 90]for instance, is called a virgin martyr, though she was a married person. It was considered that martyrdom raised all women to a higher degree of excellence. There are some curious questions, too, arising, which would not very well do for a discussion here. It is, however, sufficiently proved that when there was a great number of virgins, and others were mixed with them, the n.o.bler t.i.tle was given to all. Just as, if you have a great many martyrs and some confessors united, the t.i.tle of martyrs is applied to all, as they are included in one office, each sharing in the glory of martyrdom. The "Sermo in Natali"

expressly tells us that it was not supposed at its early period that all were virgins, but that there were ladies of all ranks and children amongst them. Indeed, some remains of children were found.

[Footnote 90: _Acta SS._ Bolland. Octob., tom, ix., p. 143.]

{448}

Then comes the question, Were there eleven thousand? Certainly not as all one company. It is supposed, and there appears nothing unreasonable in it, that when once the rage of the Huns was excited they would give way to an indiscriminate ma.s.sacre, and that the eleven thousand most probably included persons who had sought refuge, perhaps their own captives, and probably a great number of the inhabitants of the city.

But does it not seem a frightful number of persons to be ma.s.sacred?

Not by the Huns. In the year 436 these same Huns slaughtered at once in Burgundy 30,000 men. They were of the same race, the same family of men, as Tamerlane, who had 70,000 heads cut off in Ispahan. And the Turks, when they took the island of Chios, reduced the population of 120,000 to 8,000. So that those slaughters, which to us seem so fearful, are not to be considered in the same light when occurring in those times. We have a frightful example in the case of Theodosius and the inhabitants of Thessalonica. It is said that 15,000 persons were put to death in the theatre for a simple insult. The most moderate calculation is that by St. Ambrose, who gives the number as 7,000.

Human life, of course, was not then regarded as by us, especially by men who devastated whole cities and burned them to the ground. Hence the difficulty as to the number of persons, including among them not merely the followers of St. Ursula, but the bulk of the female inhabitants, is explained.

Another question arises, Were they English, or were there English amongst them? That is answered unhesitatingly, Yes. All the traditions, English and German, agree that these ladies had come from England and sought refuge.

I have mentioned the facilities for emigration, and the way in which many went out of the country; so that there would be nothing wonderful in a certain number of British women being at Cologne at that time.

Now there is this curious fact ill.u.s.trating the subject. Very lately the Golden Chamber, as it is called, adjoining the church, where the chief remains are deposited, was visited by Dr. Braubach and Dr. Gortz of Cologne, Dr. Buschhausen of Ratingen, and others, who examined the skulls and p.r.o.nounced them to be Celtic, not German. The Celtic characteristics, as given by Blumenbach and other writers, are quite distinct--the chin falls back considerably, the skull is very long, and the vertex of the head goes far behind--quite distinct from the Romans or Germans. Moreover, with the exception of ten or fifteen out of from eighty to a hundred, they were all the bodies of females. Now all the writers--all that I have seen at least--say that there could not have been an emigration of some hundreds of women without some men, some persons to guard them, and these would be with them and would share their martyrdom. Then, in the next place, they were all young people, there was no sign of their having died of a plague or any other casualty, but they appeared to be strong, healthy young women; which of course, as far as we can judge, verifies the narrative to the utmost.

I now leave you to judge how very different historical research has made this legend, as it is called, appear, and how much we have a right to regard it in a devotional spirit, as the inhabitants of Germany certainly do. I do not say that there have not been many exaggerations, false relics, and stories; but critical investigation enables us to put all these aside, and to sift their evidence. But certainly we have a strong historical verification of what has been considered until within the last few years as legendary, not only by real discoveries which have come to light, but also by a right use of evidence which before had been overlooked and neglected.

The whole of what I have said relates to events. But my subject embraces "events and things." The latter part remains untouched, and I have {449} yet to show how things or objects which have been looked upon as fabulous have been proved to be real and genuine.

II. I proceed, therefore, to objects which have been, or may be, easily misrepresented, as if a.s.serted to be what they are not, and involving an imputation of imposture on the part of those who propose them to the notice or veneration of Catholics.

I will begin with a rather singular example, but one which, I trust, will verify the a.s.sertion which I have made; and if time permits, I will multiply the examples by giving two or three other instances.

I do not know whether any of you in your foreign travels have visited the cathedral of Chartres; I have not seen it myself, but I believe that it is one of the most n.o.ble, most majestic, and most inspiring of all Gothic buildings on the continent. The French always speak of it as combining the great effects of a mediaeval church, more perhaps than any other in their country; and as my address will relate to that cathedral, I think it is necessary to give a little preliminary account of it; at the same time warning you that I do not by any means intend to plunge into the depths of the singular mystery in which the origin of that cathedral is involved. It takes its rise from a Druidical cavern which was for some time the only church or cathedral.

Over that the Christians--for the town was early converted to Christianity--built a church, of course modest, and simple, and poor, as the early churches of the Christians were; but in this was preserved, with the greatest jealousy, and with the deepest devotion, what was called a Druidical image of Our Lady, which was always kept in the crypt, for it was over the crypt that the church was built. It was said to have existed there before the building of the church; but into that part of the history it is not necessary to enter. In the year 1020 this poor old church was struck by lightning, was set on fire, and entirely consumed. The bishop at that time was one of the most remarkable men in the French Church--Fulbert, who has left us a full account of what was done in his time there. He immediately set to work to build another church, proposing that it should be perfectly magnificent according to all the ideas of the age; and to enable him to do so, he had recourse to our modern practice of collecting money on all sides. Among others Canute, king of England and Denmark, and Richard, duke of Normandy, and almost all the sovereigns of the north contributed largely. The result was the beginning of a very magnificent church. The singularity of the building was this, that everybody labored with his hands, not only men, but women, not only the poor, but the n.o.ble. These furnished with their own hands provisions or whatever was necessary for the workmen. However, after Fulbert's death, like most undertakings of that cla.s.s, the work became more languid; and before it was completed (that was in 1094), the building, in which there was a great quant.i.ty of wood used, was again burnt to the ground. Well, this time it was determined that there should be a splendid church, such as had never been seen before; and here, again, that same plan of working with their hands was adopted to an extent which, as stated in an account given us by Haymon and one or two others, seems incredible. The laborers relieved one another day and night, lighting up the whole place with torches; provisions were abundantly furnished to all the workmen without their having to move from their places. In fact, the writer says that you might see n.o.blemen, not a few, but hundreds and thousands, dragging carts or drawing materials and provisions; in fact, not resting until, in 1160, seventy years after the destruction, the church was consecrated; and there it remains, the grand cathedral church of Chartres at this day.

Now, it may be asked, what was {450} there which most particularly made Chartres a place of such great devotion, and so attached the inhabitants to its cathedral that they thus sacrificed their ease and comfort so many years to build a church worthy of their object? It was a relic--a relic which had existed for several hundred years at that time in the church, which made it a place of pilgrimage, and which was considered most venerable. What was this relic? The name which it has always borne in the mouths of the simple, honest, and devoted people of Chartres and its neighborhood, and in fact of all France, is _La Chemise de la Sainte Vierge_--that is, a tunic which was supposed and believed to have been worn by the Blessed Virgin, her under-clothing, and was of course considered most venerable from having been in contact with her pure virginal flesh. However, you may suppose that you require strong proof of such a relic at all, and you will remember that my object is to show how things which may have been doubtful, and perhaps considered almost incredible, have received great proof and elucidation by research. I do not pretend to say that in all respects you can prove the relic: the research to which I allude is modern, but it may guide us back, may confirm a tradition, may give us strong reasons in its favor, showing that it has not been received without good ground, though it may not be able to penetrate the darkness which sometimes surrounds the beginning of anything in very remote antiquity. I am not going, then, to prove the relic, but I am going to show you the grounds on which it had been accepted, and then come to the modern verification of it.

The history is this. A Byzantine writer of the fourteenth century, Nicephorus Calixtus, [Footnote 91] tells us that this very relic was in the possession of persons in Judaea, to whom it was left by our Blessed Lady before her death; that it fell, in the course of time, into the hands of a Jew in Galilee; that two patricians of Constantinople, Galbius and Candidus, traced it, purchased it, and took it to Constantinople, where, considering themselves in possession of a great treasure, they concealed it, and would not let it be known (this was in the middle of the fifth century); that the Emperor Leo, in consequence of the miracles which were wrought, and by which this relic was discovered, in spite of those who possessed it, immediately entered into negotiations, obtained it, and built a splendid church in Constantinople expressly to keep it; and that the church so built was considered as the safety, the palladium as it were, of the city of Constantinople. He mentions another fact which is important; that is, that there were at that time in Constantinople three other churches, each built expressly for the preservation of one relic of our Lady. I mention these facts for this purpose: there is a very prevalent idea, I believe among Catholics as well as certainly among Protestants, that what may be called the great tide of relics came into Europe through the crusades; that the poor ignorant crusaders, who were more able to handle a sword than to use their discretion, were imposed upon, and bought anything that was offered to them at any price, and so deluged Europe with spurious and false relics. Now, you will observe, that all that I have been relating is referred to an age quite anterior to the crusades, or to any movement of the west into the east. It is true that Nicephorus Calixtus is a comparatively modern writer, but he could bear testimony to churches that were existing, and tell by whom they were built. The mere writer of a hand-book can trace out the history of a church or any other public monument which is before the eyes of all: but he was not of that character: he was a historian, and he tells us that there were [Footnote 92] three churches in Constantinople, just as we might say that {451} in Rome there is the church of Santa Croce, built by Constantine to preserve the relics of the cross. n.o.body can doubt that the church was built for the relic, that the relic was deposited there, and that earth from the Holy Land was put into its chapel. Monuments like that preserve their own history. Therefore, when this writer tells us that these churches existed from that period, we can hardly doubt that he could arrive at a knowledge of such facts; and at any rate it removes the impression that these wonderful relics were merely the sweepings, as it were, of Palestine during a fervent and pious but at the same time ignorant and unenlightened age.

[Footnote 91: _Hist. Eccles._, lib. xv., cap. xxiv.]

[Footnote 92: _Hist. Eccles._, lib. xv., cap. xxv., xxvi.]

Thus, we get the history so far. Now, we know that there was no one who valued relics to such an extent as Charlemagne. We see, by Aix-la-Chapelle and other places, what exceedingly curious relics he collected. I am not here to defend them individually, because I do not know their history; nor is it to our purpose. He was in close correspondence with the east, from which he received large presents; for it was very well known what he valued most. There was a particular reason for this. The Empress Irene at that time (Charlemagne died in 814) wished to have his daughter Rothrude in marriage for her son Porphyrogenitus, and later offered her own hand to himself.

Many relics existed at the time of this correspondence; and as presents are now made of Arab horses and China services, so were they then made of relics, which, if true, monarchs preferred to anything else. Now, there is every reason to suppose that among the presents sent by Irene to Charlemagne was this veil or tunic. [Footnote 93]

There is in the cathedral of Chartres a window expressly commemorating the pa.s.sage of this relic from the east to Chartres. Secondly, the relic, as you will see later, was, up to a few years ago, wrapped in a veil of gauze, which was entirely covered with Byzantine work in gold and in silk, which had never been taken off; and it was wrapped up in it till the last time it was verified. We have every reason to suppose that it had come from Constantinople, and that it was delivered at Chartres in that covering. In the third place, it is historical--there is no question about it, for all chronicles and authorities agree upon the point--that Charles the Bald, the grandson of Charlemagne, being obliged to leave Aix-la-Chapelle, in consequence of going to settle in France, which was the portion of the empire allotted to him, took the relic away, and deposited it in the cathedral of Chartres. So that, as far as we can trace a transaction of this sort, there seems to be as much evidence as would be accepted in respect to the transmission of any object of a profane character from one country to another. There is the correspondence of the workmanship; there are the records of the place; and there is the fact that the relics were brought from Aix-la-Chapelle, where Charlemagne had collected so many relics that he had received from Constantinople. Mabillon, who certainly is an authority in matters of ecclesiastical history, says it would be the greatest rashness to deny the genuineness of this relic. "Who will presume to deny that it is real and genuine?" This is in a letter to the bishop of Blois, in which he is expressly treating the subject of discerning true relics. Everything so far, therefore, helps to give authenticity to this extraordinary relic which made Chartres a place of immense pilgrimage.

[Footnote 93: See note at p. 455.]

Bringing it down so far, we may ask, what was the common, and we may say the vulgar, opinion of the people regarding it? It had never been opened, and was never seen until the end of the last century. The consequence was, that it was called by the name I have mentioned. It was represented as a sort of tunic. It was the custom to make tunics of that form, which were laid upon the shrine and {452} worn in devotion; they were sent specially to ladies of great rank, and were so held in veneration that it was the rule, that if any person going to fight a duel had on one of these chemisettes, as they were called, he must take it off; as it was supposed his rival had not fair play so long as he carried it upon him. In giving an account of the building I forgot to mention the wonderful miracles in connection with the relic there, which are believed by everybody to have taken place. It is even on record that the _Chevalier sans peur et sans reproche_ went to Chartres _pour se faire enchemiser_ before he went to war.

In 1712, we find that the relic was in a cedar case richly ornamented with gold and jewels--the original case in which it had arrived. The wood being worm-eaten and crumbling, it was thought proper to remove and clean it, and put it in some better place. The cedar case had no opening by which it could in any way be examined, and the bishop of the time, Mgr. de Merinville, proposed to open it. He chose a jury of the most respectable inhabitants of the town, clergy and laity, to a.s.sist. The box was unclosed, and the relic was found wrapped up, as I have said, in the veil of Byzantine work. The veil was not unclosed, so that they did not see the relic itself. The debris of the box was swept away, and the relic, as it was, was put into a silver case that had been prepared; this was locked up, and then deposited in a larger shrine distinct from all the other relics. The _proces verbal_ still exists in the archives of Chartres giving an account of all that took place, from which the account I have given you is taken.

Infidelity was then spreading in France, and, as you may know, a great deal of ridicule was thrown on this relic. It was said that such a garment was not worn in those days, that the system of dress was quite different, and that it was absurd to imagine any article like this.

Now, as no one had seen the relic, there was no way of answering these reproaches. In 1793, three commissioners came from the French government, went into the sacristy, and imperiously desired to look at the relic; it was very richly enshrined, and they intended to carry it off. The shrine was brought to them, as the _proces verbal_ of the second examination relates, when they seemed to be seized with a certain awe, and said, "We will not touch it; let it be opened by priests." Two priests were ordered to open the box, and they did so.

These men had come prepared to have a good laugh, and scoffing at this wonderful relic. For antiquarians had been saying that such inward clothing was not known so early as the first century, but that instead a long veil used to be wrapped round the body.

Well, they found a long piece of cloth four and a half ells in length--exactly what had been said should be the proper garment. The commissioners were startled and amazed, and said, "It is clear that this is not the relic the people have imagined; perhaps it is all an imposture." They then cut off a considerable piece and sent it to the Abbe Barthelemy, author of the "Travels of Anacharsis" and member of the Inst.i.tute--a man who had made the customs and usages of antiquity his study; they did not tell him where it came from, but desired him to give an opinion of what it might be. He returned this answer: that it must be about 2,000 years old, and that from the description given him it appeared to be exactly like what the ladies in the East wear at this day, and always have worn--that is, a veil which went over the head, across the chest, and then involved the whole body, being the first dress worn. I ask, could a verification be more complete than this? And, recollect, it comes entirely from enemies. It was not the bishop or clergy that sought it. The relic was in the hands of those three infidel commissioners, who sent a portion to Paris without saying or giving any hint of what it was (they {453} wanted to make out that the whole was an imposture), and the answer was returned which I have mentioned, and which is contained in the _proces_ in the archives of the episcopal palace at Chartres. If any one wants to read the whole history, I refer him to a most interesting book just published by the cure of St. Sulpice (Abbe Hamon), ent.i.tled "Notre Dame de France, ou Histoire du Culte de la Sainte Vierge en France."

The first volume, the only one out, contains the history of the dioceses of the province of Paris.

I will proceed to a second popular charge, and it is one the opportunity of easily verifying which may never occur again. It refers to the head of St. John the Baptist, or, shall I say, to the three heads of St. John the Baptist? Because, if you read English travellers of the old stamp, like Forsyth, you will find that they make coa.r.s.e jokes about it. Forsyth, I think, says something about Cerberus; but more gravely it has been said, that St. John must have had three heads--one being at Amiens, one at Genoa, and another at Rome; that at each place they are equally positive in their claims; and that there is no way of explaining this but by supposing that St. John was a triceps.

When we speak of a body you can easily imagine that one piece may be in one place, another in another, a third elsewhere, and so on. That is the common way in which we say that the bodies of saints are multiplied; because the Church considers that the place which contains the head or one of the larger limbs of a saint, or the part in which, if a martyr, he was killed or received his death-wound, has the right of keeping his festival and honoring him just as if it had the whole body. Therefore, in cathedrals and places where festivals are held in honor of a particular saint, where they have relics, which have perhaps been sealed up for years, and never examined, they often speak as if they have the entire body. This is a common practice, and if I had time I might give you an interesting exemplification of it.

[Footnote 94] Suffice it to say, that according to travellers there are three heads of St. John. Now as I have said, a body can be divided, but you can hardly imagine this to be the case with a head.

[Footnote 94: Since published in _The Month_, "Story of a French Officer." (See CATH. WORLD, No. 1.)]

A very interesting old English traveller--Sir John Mandeville--went into the East very early, and returned in 1366; soon after which, almost as soon as any books were published, his travels appeared. He is a very well-known writer. Of course you must not expect that accuracy in his works which a person would now exhibit who has books at his command and all the conveniences for travelling. He was not a profound scholar: he believes almost whatever is told him, so what we must do is to let him guide us as well as he can, and endeavor to judge how far he is right. I will read you an extract, then, from Sir John Mandeville: [Footnote 95]

[Footnote 95: "Travels," chap, ix., p. 182. Ed. Bohn.]

"From thence we go up to Samaria, which is now called Sebaste; it is the chief city of that country. There was wont to be the head of St.

John the Baptist inclosed in the wall; but the Emperor Theodosius had it drawn out, and found it wrapped in a little cloth, all b.l.o.o.d.y; and so he carried it to Constantinople; and the hinder part of the head is still at Constantinople; and the fore part of the head to under the chin, under the church of St. Silvester, where are nuns; and it is yet all broiled, as though it were half burnt; for the Emperor Julian above mentioned, of his wickedness and malice, burned that part with the other bones, as may still be seen; and this thing hath been proved both by popes and emperors. And the jaws beneath which hold to the chin, and a part of the ashes, and the platter on which the head was laid when it was smitten off, are at Genoa; and the Genoese make a great feast in honor of it, and so do the Saracens also. And some men say that the {454} head of St. John is at Amiens in Picardy; and other men say that it is the head of St. John the bishop. I know not which is correct, but G.o.d knows; but however men worship it, the blessed St.

John is satisfied."

This is a true Catholic sentiment. Right or wrong, all mean to honor St. John, and there is an end of it. We could not expect a traveller going through the country like Sir John, not visiting every place, but hearing one thing from one and another from another, to tell us the exact full truth. But we have here two very important points gained.