8. ETYMOLOGY AND ORIGIN OF PICARDY.

"Whimsical enough is the origin of the name of Picard, and from thence of Picardie, which does not date earlier than A.D. 1200. It was an academical joke, an epithet first applied to the quarrelsome humour of those students in the University of Paris, who came from the frontier of France and Flanders (Valesii Notitia Galliarum, p. 447-Longuevue, Description de la France, p. 54)." (Gibbon's Decline and Fall of the Roman Empire, Lond. 4to, 1836, p. 1066, chap. lviii.)

Ménage, Dictionnaire étymologique, Paris, 1750, tome ii. p. 315.

9. INTRODUCTION OF SEDAN CHAIRS INTO ENGLAND.

“The first sedan chair seen in England was in this reign and See also was used by the Duke of Buckingham, to the great indignation ART. 1923. of the people, who exclaimed that he was employing his fellow creatures to do the service of beasts" (Hume's History of England, Lond. 8vo, 1789, vol. vi. p. 168).

Hume gives no authority for this statement, and Wilson, (in his History of Great Britain, being the Life and Reign of King James I., 4to, Lond. 1653, p. 130,) merely says: "So after, when Buckingham came to be carried in a chair upon men's shoulders," &c., which appears to be somewhat different from our present sedan chairs. The emperor Claudius is said to have first introduced them into Rome (Histoire littéraire de la France, tome i. part i. p. 168). The literature of Charles II. is full of allusions. to them, see Wycherley's Love in a Wood, act iv. scene 5, p. 28B; Congreve's Old Bachelor, act ii. scene 5, p. 155A; Congreve's Double Dealer, act iii. scene 11, p. 188A; Congreve's Love for Love, act ii. scene 4, p. 210в.

10. THE FIRST INSTANCE OF MARTYRDOM SANCTIONED BY THE CHURCH.

"The first instance of severity on men's bodies that was not censured by the Church, was in the fifth century, under Justin I., who ordered the tongue of Severus (who had been Patriarch of Antioch, but did daily anathematise the Council of Chalcedon) to be cut out” (Burnet's History of the Reformation, Nares, 4to edit. P. I. B. I. p. 38).

There is an earlier instance, the martyrdom of Priscillian in the fourth century, which was approved by Leo I. Mosheim, Ecclesiast. History, vol. i. p. 114, 8vo, 1839. For proof that Pope Leo approved of it, see Bayle's Dict. Hist. in voce Priscillian, Note G.

II.

THE MARRIAGE OF COUSINS GERMAN WAS ALLOWED IN EARLY
AGES OF THE CHURCH.

"The marriage of cousins german, and consequently of persons in any remoter degree of consanguinity, was allowed in the first ages of the Church, as it was by the Roman law. . . . St. Ambrose, however, took up the strange and untenable opinion that the union of first cousins was prohibited in Scripture, and the emperor Theodosius is supposed to have acted under his advice when he promulgated an atrocious law by which persons intermarrying under such circumstances were to be burned, and their property confiscated. Both St. Augustine and Athanasius delivered it as their judgment that these alliances were not forbidden by any divine law; but the unreasonable doctrine prevailed, and though the edict was mitigated by Honorius in the West, and Arcadius in the East, and finally repealed by the latter, the Church continued to regard such marriages as incestuous, and gradually extended its prohibition to the seventh degree. Pope Gregory affirms it as a thing known by experience, that when cousins german marry, no progeny could be reared" (Southey's Vindicia Ecclesiæ Anglicana, Lond. 8vo, 1826, pp. 232, 233).

Southey quotes Bingham as his authority.

12. ETYMOLOGY OF HUSSAR.

"The word Hussar (in Hungarian, Huszar) is derived from the Hungarian husz (twenty), because, by an act of the Diet in 1458, every twenty peasants through Hungary were bound to furnish one horse soldier properly equipped for service" (Paget's Hungary and Transylvania, Lond. 1839, vol. i. p. 408).

13. CERTAIN CRIMINALS WERE DEBARRED IN EARLY CHURCH FROM

RIGHTS OF ASYLUM.

"Neque homicidis, neque adulteris, neque virginum raptoribus, &c., terminorum custodies cautelam; sed etiam inde extrahes et supplicium eis inferes" (Justin. Novel 17, c. 7).

Lingard, Hist. of Anglo-Saxon Church, vol. i. pp. 274, 276, 8vo, 1845. Grant says the Nestorians make asylums of their churches to which the manslayer may flee (see p. 184 of his Nestorians, or the Lost Tribes). Guizot thinks the right of asylum produced most beneficial effect (Histoire de la Civilisation en Europe, Paris, 1846, p. 193). Michaelis, Commentaries on the Laws of Moses, 8vo, 1814, vol. iv. pp. 256-259. Middleton's Letters from Rome, 8vo, 1742, pp. 214-215.

14. ORIGIN OF THE CUSTOM AMONG CATHOLIC PRIESTS OF SHAVING

THE HEAD.

"All the Egyptian priests, as Herodotus informs us (see See also Herod. lib. ii. 36), had their heads shaved and kept continually ART. 364. bald. Thus the emperor Commodus, that he might be admitted into that order, got himself shaved, and carried the god Anubis in procession (sacra Isidis coluit, ut et caput raderet et Anubin portaret.'-Lamprid. in Commod. 9), and it was on this account most probably that the Jewish priests were commanded not to shave their heads, nor to make any baldness upon them' (Leviticus xxi. 5; Ezek. xliv. 20). Yet this pagan rasure or tonsure, as they choose to call it, on the crown of the head, has long been the distinguishing mark of the Romish. priesthood" (Middleton's Letter from Rome, showing an exact conformity between Popery and Paganism, 8vo, 1742, p. xii.) Wiseman's Lectures on Connexion between Science and Revealed Religion, lect. iii. p. 104, 2nd edit. 8vo, 1842. Stopford's PaganoPapismus, pp. 138-143, 1765. Reprinted 1844, 8vo. See the curious passage in Acts xviii. 18, and compare Milman's History of Christianity, 8vo, 1840, vol. i. p. 431. Cook (Voyages, 8vo, 1821, vol. v. p. 182) saw something like the tonsure among the natives of Van Diemen's Land.

15. GLASS WINDOWS WERE INVENTED IN THE FOURTH CENTURY. "Glass windows were not invented till about the age of Theodosius the Elder; and St. Jerome, if I mistake not, is the first who hath spoken of them. Before this time, they never thought of applying glass to this purpose. Seneca says that in his days they began to use transparent stones in their windows. They were fetched from different countries, and they used to cut those which let the most light through. The younger Pliny had them" (Remarks on Ecclesiastical History, by John Jortin, Lond. 8vo, 1805, vol. ii. p. 373).

Promptorium Parvulorum, p. 155. Camden Society, 1843, 4to. But Blunt says they were known to the Romans, and that window glass was found at Pompei (Vestiges of Ancient Manners, 8vo, 1823, pp. 228, 229).

16. PROCLAMATION OF CHARLES I. RESPECTING THE KING'S EVIL.

In 1630, Charles I. issued a proclamation" for the better ordering of those who repair to the Court for the cure of the disease called the King's Evil"" (see the proclamation in Rushworth's Historical Collections, in 8 vols, folio, 1659, 1701, vol. ii. p. 47).

See also

ART. 148.

This faculty is ridiculed by Montesquieu in his 24th Lettre persane (Euvres de Montesquieu, Paris, 1835, p. 17). Evelyn (in Diary, vol. ii. pp. 151-152) describes the ceremony (and see vol. iii. p. 113). Cartwright's Diary, Camden Society, 1843, p. 75. Grégoire, Histoire des Confesseurs, p. 328, 8vo, 1824, Paris. Mélanges, par V. Marville, Paris, 1725, tome iii. pp. 205-206. Garcia, Antipatía de los Franceses y Españoles, Rouen, 1630, 12mo, p. 340. See an epigram addressed in 1629, by Ben Jonson to Charles I., particularly mentioning the power in the royal touch (Jonson's Works, 1816, vol. viii. pp. 453-454).

17. LAWS OF EDWARD II. COMPELLING PERSONS TO RECEIVE

KNIGHTHOOD.

"There was a law of Edward II., that whoever was possessed of twenty pounds a year in land, should be obliged, when summoned, to appear and to receive the honour of knighthood" (Hume's History of England, vol. vi. p. 294).

The father of Anthony Wood was fined for refusing knighthood (see vol. ii. p. 19, of the Lives of those eminent Antiquaries, 8vo, 1772).

18. THE RIGHT OF REMAINING COVERED IN THE ROYAL PRESENCE

66

GRANTED TO THE EARL OF SUSSEX.

Ratcliff, Earl of Sussex, had done the most considerable services of them all; for to him she" [Mary Queen of England] "had given the chief command of her army, and he had managed it with that prudence that others were thereby encouraged to come unto her assistance, so an unusual honour was contrived for him, that he might cover his head in her presence, which passed under the great seal on October 2, he being the only peer in England on whom the honour was ever conferred, as far as I know. The like was granted to the Lord Courcy, Baron of Kingsale, în Ireland, whose posterity enjoys it to this day, but I am not so well informed of that family as to know by which of our kings it was granted" (Burnet's History of the Reformation, P. ii. book ii. p. 389).

See Fuller's Church History, book ix. p. 167.

20. LEO X. NOT THE ORIGINATOR OF INDULGENCES.

"That there was any degree of novelty in the method adopted by Leo of obtaining a temporary aid to the revenues of the Church by the dispensation of indulgences, may be denied with confidence; it being certain that this measure had been resorted

to as early as A.D. 1100, when Urban II. granted indulgences and remission of sins to all persons who should join in the Crusades to liberate the sepulchre of Christ from the hands of the infidels. Hence it became customary to grant them also to such as without adventuring in their own persons, should provide a soldier for these expeditions, and from this origin the transition was easy to any other purpose which the Roman Church had in view" (Roscoe's Life of Leo X. chap, xii. par. 3),

There is an account of a "pardon" in Britanny given by Souvestre (Les derniers Bretons, Paris, 1843, p, 262 et seq.).

They are said not to have been known before A.D. 1200. (See Townshend's Accusations of History against the Church of Rome, 8vo, 1825, p. 106); or, as Townshend modifies it, "not till the Council of Lateran.' But see Phillpot's Letters to Charles Butler (8vo, 1825, pp. 158–195). He acknowledges, p. 183, that they are older than the Council of Lateran, having been employed by Honorius II., who was elected pope in 1124; but according to the confession of Chais, they were known" vers le milieu du xie siècle!" (Lettres sur les Jubilés, La Haye, 1751, tome ii. p. 529), and the decree of Innocent III. in Council of Lateran, which Townsend fancies to be the first mention of indulgences, was intended to modify them! (Ib. p. 531, and see also Art. 1328). Blunt has discovered that they are of Pagan origin (Vestiges of Ancient Manners, 8yo, 1823, p. 190). Among the Japanese an indulgence is the reward of a pilgrimage (see Thunberg's Voyage to Japan in his Travels, Lond. 1795, vol. iv. p. 27).

21. CLASSICAL LEARNING OPPOSED BY COUNCILS, AND BY ST. JEROME.

"A Council of Carthage1 forbade bishops from reading clas- See also sical authors, and Jerome, whose authority was not inferior ART. 134. to that of any Council, censured the young clergy for studying comedies and Virgil to the neglect of the Prophets and Evangelists. . . . . The celebrated Alcuin forbade his disciple Sejulpus from reading Virgil to his pupils. The prejudice indeed was widely spread in the time of Charlemagne that classical authors corrupted Christian morality" (Mills' Travels of Theodore Ducas, vol. i. p. 27).

See Tertullian's opinion of schoolmasters, in Bishop of Lincoln's Illustrations from the Writings of Tertullian, p. 361. See Campbell's Lectures on Eccles. History, ii, 268. Wiseman's Lectures on Connexion between Science and Revealed Religion, pp. 428-434, 8vo, 1842, 2nd edit. See Lord King's Enquiry into Constitution of the Primitive Church, part i. pp. 89–95, Lond. 1691. Bishop

This was in A.D. 400.