The work is a farrago of low rubbish utterly beneath criticism; and I should perhaps hardly think it worth while to say as much as I have said of it, had it not been that, in turning it about, I could not help feeling a suspicion that Daniel Defoe's hand was in the matter, at least so far as that papers that had belonged to him might have come into Curll's hands, and furnished materials for the work. It would be tedious to enter into details; but the question seemed to me to be one of some interest, because, in my own mind, it was immediately followed by another, namely, whether Daniel had not more to do than has been suspected with the History of Formosa? Those who are more familiar with Defoe than I am, will be better able to judge whether he was, as Psalmanazar says, "the person who Englished it from my Latin;" for the youth was as much disqualified for writing the book in English, by being a Frenchman, as he would have been if he had been a Formosan. He acknowledges that this person assisted him to correct improbabilities; but I do not know that he anywhere throws further light on the question respecting the help which he must have had. Daniel would be just the man to correct some gross improbabilities, and at the same time help him to some more probable fictions. Under this impression I recently inquired (see "N. & Q.," Vol. vii., p. 305.) respecting the authorship of
Pylades and Corinna, and the possibility that it might be the work of Defoe; but I believe that my question has not been answered.
I have already trespassed unreasonably on your columns; but still I must beg, in justice to a man whose character, as I have said, I very highly respect, to add one remark. When his imposture is referred to, it is not always remembered that when he came to this country he was not his own master. It seems that he rambled away from his home in the South of France, when about fifteen years old; that he spent about two years in wandering about France and Germany, and astonishing people by pretending to be, at first a converted, and afterwards an unconverted, Formosan; that when performing this second, pagan, character, he arrived at Sluys, where a Scotch regiment in the Dutch service, under Brigadier Lauder, was stationed; that the chaplain, named Innes, detected the fraud, but instead of reproving the lad for his sin and folly, only considered how he might turn the cheat to his own advantage, and render it conducive to his own preferment. The abandoned miscreant actually went through the blasphemous mockery of baptizing the youth as a convert from heathenism; named him after the brigadier, who stood godfather: claimed credit from the Bishop of London for his zeal; and was by the kind prelate invited to bring his convert to London. The chaplain lost no time in accepting, was graciously received by the bishop and the archbishop, snapped up the first piece of preferment that would answer his views (it happened to be the office of chaplain-general to the forces in Portugal), and made off, leaving his convert to bear the storm which was sure to burst on him, as best he might. That a youth thus tutored and thus abandoned, before Johnson was born, should have lived to attract his society, and win from him the testimony that he was "the best man" whom he had ever known, gives him a claim to our respect, which seems to me to be strengthened by everything which I have been able to learn respecting him.
S. R. Maitland.
Gloucester.
CONSECRATED ROSES, ETC.
(Vol. vii., p. 407.)
Had G.'s Query referred solely to the consecration of The Golden Rose, I might have given him a satisfactory answer by referring him to Cartari's essay on the subject entitled La Rosa d'Ora Pontificia, &c., 4to. 1681, and to the account (with accompanying engraving) of the Rose, Sword, and Cap consecrated by Julius III., and sent by him to Philip and Mary; and to Cardinal Pole's exposition of these Papal gifts, which are to be found in the 1st volume of F. Angeli Rocca, Opera Omnia (fol. Rome, 1719). In the authors to whom I have referred, much curious information will, however, be found. I take this opportunity of saying, that as I am about to submit a communication on the subject of The Golden Rose to the Society of Antiquaries, I shall feel obliged by any hints which may help me to render it more complete; and of putting on record in "N. & Q." the following particulars of the ceremonial, as it was performed on the 6th of March last, which I extract from the Dublin Weekly Telegraph of the 9th of April.
"On Sunday, the 6th [March, 1853], the Benediction of the Golden Rose, was, according to annual usage, performed by the Pontiff previously to High Mass, in the Sistine Chapel, celebrated by a cardinal, at which he assists every Sunday during Lent. To the more ancient practice of blessing, on the fourth Sunday of 'Quaresima,' a pair of gold and silver keys, touched with filings from the chains of St. Peter (which are still preserved in Rome), the Holy See has substituted that of the Benediction of the 'Rosa d'Oro,' to be presented, within the year, to some sovereign or other potentate, who has proved well deserving of the Church. The first positive record respecting the Golden Rose has been ascribed to the Pontificate of Leo IX. (1049-53); but a writer in the Civitta Catolica states that allusion to a census levied for its cost may be found in the annals of a still earlier period. The Pontiffs used formerly to present it annually to the Prefect of Rome, after singing Mass, on this Sunday, at the Lateran, and pronouncing a homily, during which they lifted the consecrated object in one hand whilst expounding to the people its mystic significance. Pius II. (1458) is the last Pope recorded to have thus preached in reference to and thus conferred the Golden Rose; and the first foreign potentate recorded to have received it from the Holy See is Fulk, Count of Anjou, to whom it was presented by Urban II. in 1096. A homily of Innocent III. also contains all explanation of this beautiful symbol—the precious metal, the balsam and musk used in consecrating it, being taken in mystic sense as allusion to the triple substance in the person of the Incarnate Lord—divinity, soul, and body. It is not merely a single flower, but an entire rose-tree that is represented—the whole about a foot in height, most delicately wrought in fine lamina of gold. This being previously deposited between lighted candelabra, on a table in the sacristy, is taken by the youngest cleric of the camera, to be consigned to his Holiness, after the latter has been vested for the solemnity, but before his assuming the mitre. After a beautiful form of prayer, with incense and holy water, the Pontiff then, holding the object in his hand, imparts the Benediction, introducing into the flower which crowns the graceful stem, and is perforated so as to provide a receptacle, balsam of Peru and powder of musk. He then passes with the usual procession into the Sistine, still carrying the rose in his left hand; and during the Mass it remains beneath the crucifix over the altar. If in the course of the year no donation of the precious object is thought advisable, the same is consecrated afresh on the anniversary following. Some have conjectured that the Empress of France will be selected by Pius IX. to receive this honour in the present instance; but this is mere conjecture. On a former occasion, it is true, the Golden Rose was conferred by him on another crowned head of the fairer sex—one entitled to more than common regards from the Supreme Pastor in adversity—the Queen of Naples."