The Valet's Tragedy, and Other Studies Part 20

*Civ. Catt. Series V., vol. vi. 710. Home and Foreign Review, vol.

i. 156.

Lord Acton conjectured that the name 'de la Cloche' was taken from that of a Protestant minister in Jersey (circ. 1646). This is the more probable, as Charles later invented a false history of his son, who was to be described as the son of 'a rich preacher, deceased.' The surname, de la Cloche, had really been that of a preacher in Jersey, and survives in Jersey.

After 1665, James de la Cloche was pursuing his studies in Holland, being at this time a Protestant. Conceivably he had been brought up in a French Huguenot family, like that of the de Rohan. On February 7, 1667, Charles wrote a new doc.u.ment. In this he grants to de la Cloche 500 pounds a year, while he lives in London and adheres to 'the religion of his father and the Anglican service book.' But, in that very year (July 29, 1667), de la Cloche went to Hamburg, and was there received into the Catholic Church, forfeiting his pension.

Christina of Sweden was then residing in Hamburg. De la Cloche apprised her of his real position--a son of the King of England--and must have shown her in proof Charles's two letters of 1665 and 1667. If so--and how else could he prove his birth?--he broke faith with Charles, but, apparently, he did not mean to use Charles's letters as proof of his origin when applying, as he did, for admission to the novitiate of the Jesuits at Rome. He obtained from Christina a statement, in Latin, that Charles had acknowledged him, privately, to her, as his son. This note of Christina's, de la Cloche was to show to his director at Rome.

It does not appear that Charles had ever told Christina a word about the matter. These pious monarchs were far from being veracious. However, Christina's doc.u.ment would save the young man much trouble, on the point of his illegitimacy, when, on April 11, 1668, he entered St. Andrea al Quirinale as a Jesuit novice. He came in poverty. His wardrobe was of the scantiest. He had two shirts, a chamois leather chest protector, three collars, and three pairs of sleeves. He described himself as 'Jacques de la Cloche, of Jersey, British subject,' and falsely, or ignorantly, stated his age as twenty-four. Really he was twenty-two.*

Why he told Christina his secret, why he let her say that Charles had told her, we do not know. It may be that the General of the Jesuits, Oliva, did not yet know who de la Cloche really was. Meanwhile, his religious vocation led him to forfeit 500 pounds yearly, and expectations, and to disobey his father and king.

*Civ. Catt., ut supra, 712, 713, and notes.

The good King took all very easily. On August 3, 1668, he wrote a longa et verbosa epistola, from Whitehall, to the General of the Jesuits. His face was now set towards the secret treaty of Dover and conversion. The conversion of his son, therefore, seemed truly providential. Charles had discussed it with his own mother and his wife. To Oliva he wrote in French, explaining that his Latin was 'poor,' and that, if he wrote English, an interpreter would be needed, but that no Englishman was to 'put his nose' into this affair. He had long prayed G.o.d to give him a safe and secret chance of conversion, but he could not use, without exciting suspicion, the priests then in England. On the other hand, his son would do: the young cavalier then at Rome, named de la Cloche de Jersey. This lad was the pledge of an early love for 'a young lady of a family among the most distinguished in our kingdoms.' He was a child of the King's 'earliest youth,' that is, during his residence in Jersey, March-June 1646, when Charles was sixteen. In a few years, the King hoped to recognise him publicly. With him alone could Charles practise secretly the mysteries of the Church. To such edifying ends had G.o.d turned an offence against His laws, an amourette. De la Cloche, of course, was as yet not a priest, and could not administer sacraments, an idea which occurred to Charles himself.

The Queen of Sweden, Charles added, was prudent, but, being a woman, she probably could not keep a secret. Charles wants his son to come home, and asks the Jesuit to put off Christina with any lie he pleases, if she asks questions. In short, he regards the General of the Jesuits as a person ready to tell any convenient falsehood, and lets this opinion appear with perfect naivete! He will ask the Pope to hurry de la Cloche into priest's orders, or, if that is not easy, he will have the thing done in Paris, by means of Louis XIV., or his own sister, Henrietta (Madame). Or the Queen and Queen Mother can have it done in London, as they 'have bishops at their will.' The King has no desire to interrupt his son's vocation as a Jesuit. In London the young man must avoid Jesuit society, and other occasions of suspicion. He ends with a promise of subscriptions to Jesuit objects.*

*Civ. Catt. Series V., vii. 269-274.

By the same courier, the King wrote to 'Our most honoured son, the Prince Stuart, dwelling with the R.P. Jesuits under the name of Signor de la Cloche.' James may be easy about money. He must be careful of his health, which is delicate, and not voyage at an unhealthy season. The Queens are anxious to see him. He should avoid asceticism. He may yet be recognised, and take precedence of his younger and less n.o.bly born brother, the Duke of Monmouth. The King expresses his affection for a son of excellent character, and distinguished by the solidity of his studies and acquirements. If toleration is gained, de la Cloche has some chance of the English throne, supposing Charles and the Duke of York to die without issue male. Parliament will be unable to oppose this arrangement, unless Catholics are excluded from the succession.

This has a crazy sound. The Crown would have been in no lack of legitimate heirs, failing offspring male of the King and the Duke of York.

If de la Cloche, however, persists in his vocation, so be it. The King may get for him a cardinal's hat. The King a.s.sures his son of his affection, not only as the child of his extreme youth, but for the virtues of his character. De la Cloche must travel as a simple gentleman.*

*Ut supra, 275, 278.

On August 29, Charles again wrote to Oliva. He had heard that the Queen of Sweden was going to Rome. De la Cloche must not meet her, she might let out the secret: he must come home at once. If Charles is known to be a Catholic, there will be tumults, and he will lose his life. Another letter, undated, asks that the novice, contrary to rule, may travel alone, with no Jesuit chaperon, and by sea, direct from Genoa.

Consulting physicians, the King has learned that sea sickness is never fatal, rather salutary. His travelling name should be Henri de Rohan, as if he were of that Calvinistic house, friends of the King. The story must be circulated that de la Cloche is the son of a rich preacher, deceased, and that he has gone to visit his mother, who is likely to be converted. He must leave his religious costume with the Jesuits at Genoa, and pick it up there on his return. He must not land at the port of London, but at some other harbour, and thence drive to town.*

Ut supra, 283-287.

On October 14, d'Oliva, from Leghorn, wrote to Charles that 'the French gentleman' was on the seas. On November 18, Charles wrote to d'Oliva that his son was returning to Rome as his secret amba.s.sador, and, by the King's orders, was to come back to London, bearing answers to questions which he will put verbally. In France he leaves a Jesuit whom he is to pick up as he again makes for England.*

*Father Florent Dumas, in a rather florid essay on 'The Saintly Son of Charles II,' supposes that, after all, he had a Jesuit chaperon during his expedition to England (Jesuit Etudes de Rel., Hist. et Lit., Paris, 1864-1865).

The questions to which de la Cloche is to bring answers doubtless concerned the wish of Charles to be a Catholic secretly, and other arrangements which he is known to have suggested on another occasion.

After this letter of November 18, 1668, WE NEVER HEAR A WORD ABOUT JAMES DE LA CLOCHE.* No later letters from the King to d'Oliva are found, the name of James de la Cloche does not occur again in the Records of the Society of Jesus.

*Ut supra, 418-420.

Father Boero argues that James would return to London, under a third name, unknown. But it would be risky for one who had appeared in England under one name in 1665, and under another (Rohan) in 1668, to turn up under a third in 1669. To take aliases, often three or four, was, however, the custom of the English Jesuits, and de la Cloche may have chosen his fourth. Thus we could not trace him, in records, unless Charles wrote again to d'Oliva about his son. No such letter exists. In his letter of November 18, Charles promises, in a year, a subscription to the Jesuit building fund--this at his son's request. I know not if the money was ever paid. He also asks Oliva to give James 800 doppie for expenses, to be repaid in six months.

James did not leave the Society of Jesus, argues Father Boero, for, had he left, he would have carried away the papers in which Charles acknowledges him and promises a pension of 500 pounds yearly. But that doc.u.ment would be useless to James, whether he remained a Jesuit or not, for the condition of the pension (1667) was that he should be a Protestant of the Anglican sect, and live in London. However, Charles's letter of 1668 was in another tune, and James certainly left THAT with the Jesuits in Rome; at least, they possess it now. But suppose that James fled secretly from the Jesuits, then he probably had no chance of recovering his papers. He was not likely to run away, however, for, Charles says, he 'did not like London,' or the secular life, and he appears to have returned to Rome at the end of 1668, with every intention of fulfilling his mission and pursuing his vocation. His return mission to England over, he probably would finish his Jesuit training at a college in France or Flanders, say St. Omer's, where t.i.tus Oates for a while abode. No James de la Cloche is known there or elsewhere, but he might easily adopt a new alias, and Charles would have no need to write to Oliva about him. It may be that James was the priest at St. Omer's, whom, in 1670, Charles had arranged to send, but did not send, to Clement IX.* He may also be the priest secretly brought from abroad to Charles during the Popish Plot (1678-1681).**

*Mignet, Neg. rel. Succ. d'Espagne, iii. 232.

**Welwood, Memoirs, 146.

These are suggestions of Lord Acton, who thinks that de la Cloche may also have been the author of two papers, in French, on religion, left by Charles, in his own hand, at his death.* These are conjectures. If we accept them, de la Cloche was a truly self-denying young semi-Prince, preferring an austere life to the delights and honours which attended his younger brother, the Duke of Monmouth. But, just when de la Cloche should have been returning from Rome to London, at the end of 1668 or beginning of 1669, a person calling himself James Stuart, son of Charles II., by an amour, at Jersey, in 1646, with a 'Lady Mary Henrietta Stuart,' appeared in some magnificence at Naples. This James Stuart either was, or affected to be, James de la Cloche. Whoever he was, the King's carefully guarded secret was out, was public property.

*Home and Foreign Review, i. 165.

Our information as to this James Stuart, or Giacopo Stuardo, son of the King of England--the cavalier who appears exactly when the Jesuit novice, James de la Cloche, son of the King of England, vanishes--is derived from two sources. First there are Roman newsletters, forwarded to England by Kent, the English agent at Rome, with his own despatches in English. It does not appear to me that Kent had, as a rule, any intimate purveyor of intelligence at Naples. He seems, in his own letters to Williamson,* merely to follow and comment on the Italian newsletters which he forwards and the gossip of 'the Nation,' that is, the English in Rome. The newsletters, of course, might be under the censorship of Rome and Naples. Such is one of our sources.**

*See 'The Valet's Master,' for other references to Williamson.

**State Papers, Italian, 1669, Bundle 10, Record Office.

Lord Acton, in 1862, and other writers, have relied solely on this first set of testimonies. But the late Mr. Maziere Brady has apparently ignored or been unacquainted with these materials, and he cites a printed book not quoted by Lord Acton.* This work is the third volume of the 'Lettere' of Vincenzo Armanni of Gubbio, who wrote much about the conversion of England, and had himself been in that country. The work quoted was printed (privately?) by Giuseppe Piccini, at Macerata, in 1674, and, so far, I have been unable to see an example. The British Museum Library has no copy, and the 'Lettere' are unknown to Brunet.

We have thus to take a secondhand version of Armanni's account. He says that his informant was one of two confessors, employed successively by Prince James Stuart, at Naples, in January-August 1669. Now, Kent sent to England an English translation of the Italian will of James Stuart. A will is also given, of course in Italian, by Vincenzo Armanni; a copy of this is in the Record Office.

*Maziere Brady, Anglo-Roman Papers, pp. 93-121 (Gardner Paisley, 1890).

It appears from this will that James Stuart, for reasons of his own, actually did enjoy the services of two successive confessors, at Naples, in 1669. The earlier of these two was Armanni's informant. His account of James Stuart differs from that of Kent and the Italian newsletters, which we repeat, alone are cited by Lord Acton (1862); while Mr. Brady (1890), citing Armanni, knows nothing of the newsletters and Kent, and conceives himself to be the first writer in English on the subject.

Turning to our first source, the newsletters of Rome, and the letters of Kent, the dates in each case prove that Kent, with variations, follows the newsletters. The gazzetta of March 23, 1669, is the source of Kent's despatch of March 30. On the gazzette of April 6, 13, and 20, he makes no comment, but his letter of June 16 varies more or less from the newsletter of June 11. His despatch of September 7 corresponds to the newsletter of the same date, but is much more copious.

Taking these authorities in order of date, we find the newsletter of Rome (March 23, 1669) averring that an unknown English gentleman has been 'for some months' at Naples, that is, since January at least, and has fallen in love with the daughter of a poor innkeeper, or host (locandiere). He is a Catholic and has married the girl. The newly made father-in-law has been spending freely the money given to him by the bridegroom. Armanni, as summarised by Mr. Brady, states the matter of the money thus: 'The Prince was anxious to make it appear that his intended father-in-law was not altogether a pauper, and accordingly he gave a sum of money to Signor Francesco Corona to serve as a dowry for Teresa. Signor Corona could not deny himself the pleasure of exhibiting this money before his friends, and he indiscreetly boasted before his neighbours concerning his rich son-in-law.'

From Armanni's version, derived from the confessor of James Stuart, it appears that nothing was said as to James's royal birth till after his arrest, when he informed the Viceroy of Naples in self-defence.

To return to the newsletter of March 23, it represents that the Viceroy heard of the unwonted expenditure of money by Corona, and seized the English son-in-law on suspicion. In his possession the Viceroy found about 200 doppie, many jewels, and some papers in which he was addressed as Altezza (Highness). The word doppie is used by Charles (in Boero's Italian translation) for the 800 coins which he asks Oliva to give to de la Cloche for travelling expenses. Were James Stuart's 200 doppie the remains of the 800? Lord Acton exaggerates when he writes vaguely that Stuart possessed 'heaps of pistoles.' Two hundred doppie (about 150 or 160 pounds) are not 'heaps.' To return to the newsletter, the idea being current that the young man was a natural son of the King of England, he was provisionally confined in the castle of St. Elmo. On April 6, he is reported to be shut up in the castle of Gaeta. On the 20th, we hear that fifty scudi monthly have been a.s.signed to the prisoner for his support.

The Viceroy has written (to England) to ask what is to be done with him.

On June 11, it is reported that, after being removed to the Vicaria, a prison for vulgar malefactors, the captive has been released. He is NOT the son of the King of England.

Kent's letter of March 30 follows the newsletter of March 23. He adds that the unknown Englishman 'seems' to have 'vaunted to bee the King of England's sonne BORNE AT GERSEY,' a fact never expressly stated about de la Cloche. It is not clear that James Stuart vaunted his birth before his arrest made it necessary for him to give an account of himself. Kent also says that the unknown sent for the English consul, Mr. Browne, 'to a.s.sist his delivery out of the castle. But it seems he could not speake a word of English nor give any account of the birth he pretended to.' On Kent's showing, he had no doc.u.mentary proofs of his royal birth. French was de la Cloche's language, if this unknown was he, and if Kent is right, he had not with him the two doc.u.ments and the letter of Charles II. and the certificate of the Queen of Sweden. 'This is all the light I can picke out of the Nation, or others, of his extravagant story, which whether will end in Prince or cheate I shall endeavour to inform you hereafter.'

Kent's next letter (June 16) follows, with variations, the newsletter of June 11:--Kent to J. Williamson

June 16, 1669.

The Gentleman who WOULD HAVE BEENE HIS MAT'YS b.a.s.t.a.r.d at Naples, vpon the receipt of his Ma'ties Letters to that Vice King was immediately taken out of the Castle of Gaetta brought to Naples and Cast into the Grand Prison called the Vicaria, where being thrust amongst the most Vile and infamous Rascalls, the Vice King intended to have Caused him to bee whipt about the Citty, but meanes was made by his wife's kindred (Who was Likewise taken with this pretended Prince) to the Vice-Queene, who, in compa.s.sion to her and her kindred, prevailed with Don Pedro to deliver him from that Shame [and from gaol, it seems], and soe ends the Story of this fourb WHO SPEAKS NOE LANGUADGE BUT FFRENCH.

The newsletter says nothing of the intended whipping, or of the intercession of the family of the wife of the unknown. These points may be the additions of gossips.

In any case the unknown, with his wife, after a stay of no long time in the Vicaria, is set at liberty. His release might be explained on the ground that Charles disavowed and cast him off, which he might safely do, if the man was really de la Cloche, but had none of the papers proving his birth, the papers which are still in the Jesuit archives.

Or he may have had the papers, and they may have been taken from him and restored to the Jesuit General.