Castles and Cave Dwellings of Europe, Sabine Baring-Gould [ebook reader below 3000 TXT] 📗

the fact. It was said that these passages condemned the consecration, but they were not the effect of chance, because there is no such thing as chance in the celebration of the divine mysteries." When Clovis was about to attack the Visigoths and drive them out of Aquitaine, he sent to inquire of the oracles of God at the tomb of S. Martin. His envoys arrived bearing rich presents, and on entering the church they heard the chanter recite the words of the psalm, "Thou hast girded me with strength unto the battle: Thou shalt throw down mine enemies under me. Thou hast made mine enemies also to turn their backs upon me: and I shall destroy them that hate me" (Ps. xviii. 39, 40). They returned with joy to the king, and the event justified the oracle.

I might fill pages with illustrations, but as these have no immediate reference to cave oracles, I will quote no more. It is obvious that recourse to churches and the tombs of the saints had taken the place of inquiries at the temples of the gods, and the grottoes dedicated to Fawns and Nymphs. So also it was by no means uncommon for recourse to be had to churches in which to sleep so as to obtain an oracle as to healing, as it had been customary for the same purpose to seek pagan temples. This was called _Incubation_.

The dreams produced were often the result of inhaling a gas that escaped in some of the caves, or through fissures in the floors of the temples. At Hierapolis in Phrygia was a cavern of Cybele. At the close of the fifth century, when the temple of the goddess had been completely abandoned through the interdiction of paganism, the philosopher Damascius, who had remained faithful to the old beliefs of his country, descended, along with a companion, into the Charonion in spite of the danger attending it, or was supposed to exist. He came forth safe and sound, according to his own account, but hardly had he reached his home before he dreamt that he had become Attys, the lover of Cybele, and that he assisted at a festival held in his honour. There were other such caves. In the visions seen by those sleeping in them, the divinities of healing appeared and prescribed the remedies to be taken by those who consulted them. Pilgrimages to these resorts-- temples and caves of AEsculapius, Isis, and Serapis, were common events. Those who desired to consult Serapis slept in his temple at Canope. When Alexander was sick of the malady whereof he died, his friends went thither to learn if any cure were possible. "Those who go to inquire in dream of the goddess Isis," says Diodorus Siculus, "recover their health beyond expectation. Many have been healed of whom the physicians despaired." The temples were hung with ex-votos. At Lebedes, in Lydia, the sick went to pass the night in the temple of the Soteri, who appeared to them in dreams. It was the same in a temple in Sardinia. So also in one of Ino in Laconia. In the Cheronese, the goddess Hemithaea worked the same miracles as did Isis. She appeared in dream to the infirm and prescribed the manner in which they might be healed. In the Charonion of Nyssa it was the priest who consulted the gods in dream. In the temple of AEsculapius near Citheraea, a bed was always ready for incubation. Christianity could not uproot so deeply founded superstitious convictions and practices.

The Emperor Constantine consecrated to the archangel Michael two churches near Byzantium, one was at Anaplous, on the Bosphorus, the other on the opposite shore at Brochoi. This second church replaced a temple that had, according to tradition, been founded by the Argonauts, and was called the Sosthenion. According to John Malala, Constantine slept in the temple and asked that he might be instructed in dream to whom the church which was to replace it should be dedicated. Great numbers from Byzantium and the country round had resort to these churches to seek the guidance of the archangel in their difficulties and a cure when sick. Sozomen, the ecclesiastical historian, relates an instance of a cure effected in one of the churches of S. Michael. Aquilinus, a celebrated lawyer, was ill with jaundice. "Being half dead, he ordered his servants to carry him to the church, in hopes of being cured there or dying there. When in it, God appeared to him in the night and bade him drink a mixture of honey, wine and pepper. He was cured, although the doctors thought the potion too hot for a malady of the bile. I heard also that Probian, physician of the Court, was also cured at the Michaelon by an extraordinary vision, of pains he endured in his feet." "Not being able to record all the miracles in this church, I have selected only these two out of many." [Footnote: _Hist. Eccles._, ii. 3; see for many illustrations Maury (A.), _La Magic_, Paris, 1860. Part II., chap. i.]

That which took place at the Michaelons on the Bosphorus occurred elsewhere, in churches dedicated to SS. Cosmas and Damian. At AEgae in Cilicia was a shrine of AEsculapius, and incubation was practised in his temple. It afterwards became a church of Cosmas and Damian, and the same practices continued after the rededication. The chain of superstitious practices continued after the change in religion without any alteration. In the church of S. Hilaire in France is to be seen the saint's bed, "to which they carry insane persons, and after certain prayers and religious rites, they lay them to sleep in the bed, and they recover." [Footnote: _Jodocus Sincerus, Itin. Galliae, 1617._]

In my "Book of South Wales" I have shown that the same usage continued as late as the beginning of the nineteenth century in the church of Christchurch near Caerleon, on the gravestone of one John Colmer, and have reproduced a print of 1805, representing a man lying there to get cured.

We have accordingly a series of customs beginning in caves dedicated to heathen deities, transferred to their temples, then to churches under the invocation of Christian saints and of angels.

One might well have supposed that with the advance of education, there would have been an end to all cave oracles and grotto apparitions. But not so--there is a special mystery in a cave that stimulates the imagination, and the final phase of this tendency is the apparition at Lourdes, and the consecration of the grotto. The vision at Le Salette has not retained its hold on the superstitious, because it was on an alp, but that of Lourdes being in a cave, roused religious enthusiasm to the highest pitch. That the supposed apparition talked nonsense made the whole the more delightfully mysterious.

"Yonder, beneath the ivy which drapes the rock, the grotto opens," writes Zola, "with its eternally flaming candles. From a distance it looks rather squat and misshapen, a very narrow and humble aperture for the breath of the Infinite which issued from it. The statue of the Virgin has become a mere speck, which seems to move in the quiver of the atmosphere heated by the little yellow flames. To see anything it is necessary to raise oneself; for the silver altar, the harmonium, the heaps of bouquets thrown there, the votive offerings streaking the smoky walls, are scarcely distinguishable from behind the railing."

The floor of the grotto is scarcely raised above the level of the river Gave, which has had to be thrust back to make room for a passage to the mouth of the cavern. The whole story of the apparition of the Virgin there rests on the unsupported assertion of an hysterical scrofulous peasant girl. But who can say that the cult of sacred grottoes is a thing of the past when tens of thousands of pilgrims visit Lourdes annually, and believe in the story that confers sanctity on it!


CHAPTER XI


ROBBERS' DENS

The name of the outlaw, Humphrey Kynaston, who, with his horse, lived in the face of a precipice, is not likely speedily to be forgotten in Shropshire; his exploits are still matter of tradition, and the scenes of his adventures are yet pointed out.

Humphrey was the son of Sir Roger Kynaston, of Hordley, near Ellesmere. The family derived from Wales and from the princes of Powys. Their arms were argent, a lion rampant sable.

Sir Roger Kynaston had zealously embraced the side of the York faction. King Henry VI. had attempted to make peace by holding a conference in London, when the Lord Mayor at the head of five thousand armed citizens kept peace between the rival parties. Henry proposed an agreement, which was accepted, and then the King, with representatives of both sides, went in solemn procession to S. Paul's. To the great joy of the spectators, the Yorkist and Lancastrian leaders walked before him arm in arm, Richard, Duke of York, leading by the hand the queen, the real head of her husband's party.

But the pacification had been superficial. The Yorkists were determined to win the crown from the feeble head of Henry. At their head was the Earl of Warwick, and the King had hoped to get him out of the way by making him Governor of Calais. But strife broke out again six months after the apparent reconciliation at S. Paul's. The Earl of Salisbury was the first to move; but he had no sooner put himself in march from Yorkshire to join the Duke of York at Ludlow, than Lord Audley, with 7000 men, attempted to intercept him. They met at Blore Heath, in Staffordshire. Audley was drawn into a snare, and slain by Sir Roger Kynaston with his own hand; along with him fell 2000 of his followers. Thenceforth the Kynastons assumed, not only the Audley arms and the motto, "Blore Heath," but the rising sun of York as their crest.

Wild Humphrey was the son of Sir Roger Kynaston, by his wife the Lady Elizabeth, daughter of Henry Gray, Earl of Tankerville, and Lord of Powys. He was the second son, and not expecting to succeed to the family estates, was given the constableship of the castle of Middle, which had at one time belonged to the Lords le Strange, but which had lapsed to the Crown.

He sadly neglected his duties, and allowed the castle to fall into disrepair, almost into ruin. This was not altogether his own fault. The castle was of importance as guarding the marches against the Welsh, always ready, at the least provocation, to make raids into England. The office of constable was honorary rather than remunerative, a poor recompense for the services rendered by Sir Roger to the Yorkist cause. Humphrey was expected to keep up the castle out of his own resources, and he was without private means. It was true that with the accession of the House of Tudor, danger from the Welsh was less imminent: but Henry VII. was a parsimonious monarch, careful mainly to recover for the exchequer the sums of which it had been depleted in the Wars of the Roses.

As Humphrey was short of money, he took to robbery. The Wars of the Roses had produced anarchy in the land, and every man's hand was against his fellow, if that fellow had something of which he might be despoiled.

The story is told that one day Wild Humphrey rode to the manor-house of the Lloyds of Aston, and requested a draught of wine. With ready hospitality a silver beaker was brought forth swimming with the juice of the grape. Humphrey, who was mounted, drained it to the last drop, then, striking spurs into his horse, galloped away, carrying the silver