threatened destruction, and imagined it would be best to offer the emperor all their jewels and treasure to appease his anger. They likewise proposed going in procession to a church of our Lady, situated on a mountain near the city, and to remain there for three days to pray to God to save them and their city from ruin. On the third night, St. Basil had a vision, in which he saw a great company of angels and saints assembled before a lady, who thus spoke to one of the saints, called the chevalier Mercure: Thou hast always been a faithful servant to my son and to me; and on this account I command thee to go and kill the emperor Julian, that false apostate, who so bitterly persecutes the Christians, and says such infamous things of my son and me.' She instantly restored Mercure to flesh and blood, who, like a good knight, took his lance and shield from the roof of the church where it had been affixed after his interment there, and went as he was commanded. When he overtook Julian, he thrust his lance through his body in the presence of his servants: having withdrawn his lance, he threw it across his neck, and none of the emperor's attendants knew who he was. St. Basil, after this vision was ended, hastened to the church wherein was the tomb of the knight, and found neither body, nor lance, nor shield. He called to him the keepers of the church, and asked them what was become of the lance and shield? They replied, that in the preceding night they had been carried away, but knew not how or by whom.

"St. Basil returned instantly to the mountain, and related his vision to the clergy and people, adding that he had just visited the church where the knight had been buried, but that neither his shield nor lance was to be found; which was a strong confirmation of the truth of the vision. The whole town, shortly after this, visited the church; and the shield and lance were seen hanging to the roof, as formerly, over the tomb of the knight,—but the point of the lance was covered with blood. It was imagined that this action had required but one day and two nights, and that on the second night the body had been replaced in the tomb, and the arms under the roof. The point of the lance was covered with the blood of Julian the apostate, as has been mentioned; and the chronicle adds, that when slain, he received the blood in his hand, saying, Vicisti me, Galilæe! that is to say, 'Thou hast conquered me, Galilean!' alluding to JESUS CHRIST, and throwing his blood in the air. The same chronicle says, that one of the counsellors and sophists of this Julian had a similar vision respecting his miraculous death, and that he came to St. Basil to be baptised, like a good Christian. He told him he had been present when the emperor was killed, and saw him throw his blood from his hand up into the air. Thus ended miserably the life of Julian

the apostate.

"We have another example in the monk Sergius, who was a Christian of the church, but through covetousness got admitted into the company of Mohammed, and became his apostle. This monk, considering that Mohammed was a great captain in the armies of Syria and other countries beyond sea, and that the principal lords of the country were almost all destroyed by the plague, leaving only children behind them, said to Mohammed, ‘If you will follow my advice, I will shortly make you the greatest and most respected lord in the universe.' Mohammed consented to his proposals; and it was agreed that Mohammed should conquer the whole country by force of arms, and make himself lord of it. The monk was to renounce the Christian religion, and compose a new religious code, in the name of Mohammed. This was done; and all the countries of Arabia, Syria, Africa, Fez, Morocco, Granada, Persia, Egypt, with several others that had been Christians, were converted, or the greater part of them, to the religion of Mohammed, six hundred years after the incarnation of our Lord. Mohammed gave to this monk great abundance of worldly riches, which his covetousness received to the eternal damnation of his soul.

"The third example is that of the prince or duke of Simeon, one of the twelve tribes of the children of Israel. He was a very powerful prince, and his name was Zambry, and was so smitten with concupiscence, and carnal desires, for a pagan lady, who would not submit to his will unless he consented to adore her idols, that he apostatised, and not only adored idols himself, but induced many of his people and subjects to do the same. The holy Scriptures thus speak of him: 'At illi comederunt et adoraverunt deos earum. Initiatusque est Israel Beclphegor. Et iratus Dominus ait ad Moysem, Tolle cunctos principes populi,

et suspende illos contra solem in patibulis, &c. Et paulopost: Et ecce unus de filiis Israel intravit coram fratribus suis ad scortum Madianitem, &c. Quod cum vidisset surrexit de medio multitudinis Phinees, et arrepto pugione ingressus est post virum Israelitem in lupinar, et perfodit ambos simul in locis genitalibus. Et occisi sunt viginti quatuor millia hominum. Et sic Phinees placavit Deum. Et ideo innocentius inde miseria conditionis humanæ ait. Extrema libidinis turpitudo: quæ non solum mentem effoeminat, sed etiam corpus aggravat. Omne namque peccatum quodcunque fecerit homo extra corpus est; qui autem fornicatur in corpus suum peccat.' That is to say, This duke and a great part of his people committed fornication with pagan and Saracen women of the country of Moab, who induced them to worship their idols. God was much angered thereat, and said to Moses, who was their sovereign commander, Take all the princes of the people and hang them up on a gibbet in the face of the sun.' 'But why,' said he, 'hang all the princes?' 'Because part of them were consenting to this crime, and the other part, though not following their example, were neglectful to avenge such heavy offences against God, their Creator.'

"Moses instantly assembled all the princes and people of Israel, and told them what God had commanded. The people began to weep, because the offenders were so powerful the judges dared not condemn them,-and duke Zambry had full twenty-four thousand men of his tribe. This duke quitted the assembly, and, in the presence of all the people, entered the house of the pagan lady, the mistress of his heart, who was the handsomest woman of the country. A valiant man, named Phineas, roused by this insult to his God, stepped forth and said, 'I vow to God, that I will instantly avenge this offence.' He departed without saying more, or having any commands from Moses, and having entered the lady's house found her in dalliance with her lover, when, with a knife or dagger, he pierced their bodies through, and instantly put them to death. The twenty-four thousand adherents of the duke wished to revenge his death in battle, but, through God's grace, they were the weaker, and were all slain. This example of the valiant man Phineas is worthy of notice, for he was so much enamoured with the love of God, and so grieved on seeing the daring insult offered to him, that he was regardless of exposing his own life to danger; nor did he wait for the orders of Moses to perform the act, but he did it because he saw that the judges would not do their duty, some through neglect, others from fear of duke Zambry.

"See what praise and recompense he received for this act, as it is written in the holy Scriptures: Dixit Dominus ad Moysem, Phinees filius Ieleazari filii Aaron sacerdotis avertit iram meam a filiis Israel, quia zelo meo commotus est contra eos ut non ipse delerem filios Israel in zelo meo idcirco loquere ad eum. Ecce do ei pacem fœderis mei et erit tam ipsi quam semini ejus pactum sacerdotii sempiternum: quia zelatus est pro Deo suo, et expiavit scelus filiorum Israel.' That is to say, That the act he had done was so agreeable to God that he rewarded him, by ordaining that none but such as were of his blood should be anointed priests; and this is confirmed by the writings in the Old Testament: Placuit et cessavit seditio, et reputatum est ei ad justitiam usque in sempiternum.' Scribitur in Psalmo. Which means, That this action redounded to the honour, glory and praise of Phineas and his family for ever. Thus it plainly appears, that concupiscence and disorderly lusts had so entangled the duke Zambry in their snares that he became an idolater, and worshipped idols. Here concludes the third example of my second article.

"Respecting the third article of my major, I must show from the authority of the Bible, which none dare contradict, that covetousness has made many become disloyal, and traitors to their sovereigns; but although I could produce numerous instances from the Scriptures and other writings, I shall confine my examples to three only.

.. OF LUCIFER.

"The first instance is that of Lucifer, the most perfect of all the creatures God had made, of whom the prophet Isaiah says, 'Quomodo cecidisti de cœlo Lucifer, qui mane orieberis: qui dicebas in corde tuo, conscendam supra astra Dei, exaltabo solium meum, ascendam supra altitudinem nubium et similis ero altissimo. Veruntamen ad infernum detraheris in profundum laci.' Scrib. Is. xiv. Lucifer, as the prophet writes, considering himself as the

most perfect of creatures, said, within his own mind, 'I will exert myself so greatly that I will place myself and my throne above the angels and rival God;' that, is to say, he would have the same obedience paid to him. For this end, he deceived numbers of angels, and brought them over to his party, so that they were to do him homage and obedience, as to their sovereign lord, and be no way subject to GOD; and Lucifer was to hold his government in like manner to GOD, and independent of all subjection to him. Thus he wished to deprive GOD, his Sovereign and Creator, of the greater part of his power, and attribute it to himself, being induced to it by covetousness, which had taken possession of his mind.

"St. Michael, on discovering his intentions, came to him, and said, that he was acting very wrong; and that, since GoD had formed him the most perfect of his creatures, he was bounden in gratitude to pay him greater reverence and obedience than all the others, for the gracious favours that had been shown him. Lucifer replied, that he would do no such thing. St. Michael answered, that neither himself nor the other angels would suffer him to act so injuriously to their Sovereign Lord and Creator. In short, a battle ensued between them, and many of the angels took part on either side, but the greater number number were for St. Michael. St. Michael slew Lucifer with a perdurable death, and he and his legions were cast out of heaven by force, and thrown into hell. Their sentence is in the xiith chap. of the Revelations: Michael et angeli ejus præliabantur cum dracone, et draco pugnabat et angeli ejus cum eo.' Et paulum post, et projectus est in terram draco ille, et angeli ejus missi sunt cum eo. Et audivi vocem magnam in cœlo dicentem, nunc facta est salus, et virtus, et regnum Deo nostro ;'-which means, That St. John saw in a vision this battle, and how Lucifer was cast with his angels from heaven into hell. When the battle was won, he heard a loud voice proclaiming through the heavens, At present, peace is restored to our Lord God and to his saints.'-Thus ends the first example of the third article.

"The second instance refers to the fair Absalom, son to David king of Jerusalem.— Absalom, considering that his father was become old and very feeble, practised a conspiracy against him, and had himself anointed king. He collected ten thousand fighting men, whom he marched towards Jerusalem, to put his father to death and take possession of the town. "King David received intelligence of what was intended, and in consequence fled from the city of Jerusalem, with some of his faithful friends, to a town beyond Jordan, whither he summoned his adherents. A battle was shortly proposed in the forest of Lendeue, whither Absalom came with a large force of men at arms, leading them as their prince. His constable and other knights advised him to remain within the forest, for it was strongly situated. This he did; but as he was one of the most expert knights in the world, he would himself form his army into three battalions: the first was put under the command of Joab his constable; the second was given to Bisay, brother to Joab; and the third was commanded by Eschey, son to Jeth. When the battle took place, it was very severe and hard-fought; but the party of Absalom was slain or put to flight.

"It happened, as Absalom was flying on his mule after the defeat of his party, that he passed under an oak, whose spreading branches caught hold of his hair, and thus suspended him, while his mule galloped from under him. Absalom had that day taken off his helmet from his head, the more readily to escape, and his hair was extremely thick and long, reaching to his girdle, and got twisted among the branches, so that he seemed to hang there miraculously, as a punishment for the disloyal treason he had formed against his father and sovereign. Absalom was seen in this situation by one of the men-at-arms of Joab, constable to king David, and hastened to tell Joab of it, who replied, 'When thou sawest him, why didst thou not kill him? and I would have given thee ten golden besants, and a handsome girdle.' The man answered, 'If thou wouldst have given me ten thousand besants, I should not have dared to have touched him, or done him the least evil; for I was present when the king commanded thee, and all his men at arms, saying, 'Save me my child Absalom! Oh, save him from being slain! Joab said, 'that the commands of the king were contrary to his honour and safety; and that so long as Absalom should live, the king would be always in peril, and we shall not have peace in the kingdom. Lead me where Absalom is.' And the man led him to where Absalom was hanging by his hair. Joab, on seeing him, thrust his lance thrice into his body, near to the place of his heart, and then had

him thrown into a ditch and covered with stones; for according to the laws of God, all traitors against their fathers and sovereigns were to be put to death and covered with stones. "When David heard of the death of his son, he went into an upper chamber, and wept bitterly, uttering these words: Fili mi Absalon, fili mi quis mihi tribuat, ut ego moriar pro te Absalon fili mi*.' It was told to Joab and the other captains, that David was inconsolable for the loss of Absalom, which made them very indignant; and Joab went to David, and said,—' Confudisti hodie vultus omnium servorum tuorum qui salvam fecerunt animam tuam. Diligis odientes te, et odio habes diligentes te, et ostendisti hodie quia non curas de ducibus tuis, et de servis tuis, et vere cognovi modo quod si Absalon viveret, et nos omnes occubuissemus tunc placeret tibi. Nunc igitur surge et præcede et alloquens satisfac servis tuis juro enim tibi per dominum, quod si non exieris, ne unus quidem remansurus sit tecum nocte hac; et pejus erit hoc tibi, quam omnia mala, quæ venerunt super te ab adolescentia tua usque in præsens.' Scribitur 2 Reg. xix. That is to say, the good knight Joab went to the king, and said to him without disguising his sentiments, Thou hatest those who love thee, and art fond of such as hate thee : thou wouldst that we, who have risked our lives in battle to save thee, had perished, so that Absalom had lived. Thy captains and people are so wroth against thee that, unless thou arise and seat thyself at thy gate to thank them cheerfully as they enter thereat, they will deprive thee of thy kingdom, and choose another king; and no greater misfortune will have befallen thee from thy youth to this day, unless thou dost as I have advised.' The king, feeling the justice of what Joab had said, went and seated himself at the gate to thank his men-at-arms on their entrance, and made them good cheer. In this example, it is to be noticed, that Joab killed Absalom contrary to the king's express orders, because they were prejudicial to the honour of God, of the king, and of the people. Notwithstanding that Joab slew Absalom, they had always been intimate friends, insomuch that Joab had made peace for him with his father David for a murder which he had committed on the eldest of the king's sons, and for which Absalom had been a fugitive from the kingdom four years.

"Some may, however, argue the contrary, because king David, when on his death-bed, charged his son Solomon, who was to succeed him, to punish Joab; but I am sure it was not for the above-mentioned act,--for although Joab, at the time he slew Absalom, was a good and loyal knight, he committed two great faults toward the end of his days. The first, when he killed a very good knight and man-at-arms, called Amasa, and, secondly, by putting that excellent knight Abner to death treacherously, namely, by embracing him, and at the same time thrusting a knife into his body; and as king David had not punished Joab for these two enormous crimes himself, he felt such compunctions of conscience for it on his death-bed, that he ordered king Solomon to have it done when he should be deceased, and punish him in this mortal life, that Joab might escape perpetual damnation, saying thus: 'Tu scis quæ fecerit mihi Joab filius Sarviæ quæ fecerit duobus principibus exercitus Israel, Abner filio Ner, et Amasæ filio Jether, quos occidit, et effudit sanguinem belli in pace. Facias ergo juxta sapientiam tuam, et non deduces canitiem ejus pacifice ad infernos.' Scribitur 3 Reg. ii. Which means, that the two knights, chiefs of the chivalry of Israel, had been disloyally slain, when at peace with God and man. I am hurt in mind for having been too lenient towards him; and if thou dost not punish him for these two crimes, thou wilt cause the damnation of his soul.'

"I must here remark, that there is no knight so perfect but who may commit a fault, and one indeed so great as to do away all his former good actions. And therefore men do not at justs and at battles cry out, The brave for ever!' (Aux preux!) but men always cry out, The sons of the brave!' (Aux fils de preux!) after the deaths of their fathers. For no knight can be judged preux (valiant, or brave) till after his death h†.

"My third instance shall be of Athalia, queen of Jerusalem, of whom the holy Scriptures say, Athalia vero mater regis Ochosiæ, videns filium suum mortuum surrexit et interfecit omne semen regium. Tollens autem Josaba filia regis Joran et soror Ochosiæ Joas filium Ochosiæ furata est eum de medio filiorum regis qui interficiebantur, et nutricem ejus de triclinio et abscondit eum a facie Athaliæ ut non interficeretur,' &c. 4 Reg. xi. Which, being translated, means, That the wicked Athalia, observing king Ochosias, her son, was dead, and had left but very young children to succeed him, through lust of governing the kingdom, slew all the king's children excepting Joas, who, through the courage of a valiant lady, inspired thereto by the grace of God, was carried away from his cradle, and sent by her secretly to the high-priest, who educated him until he was seven years old. This wicked queen reigned tyrannically for seven years, when the high-priest had her put to death by those who lay in wait for the purpose. He then caused the young child to be anointed king, who, notwithstanding his youth, being only seven years of age, governed his kingdom excellently well, through the advice of the high-priest and other prudent counsellors. The holy Scriptures say, Joas regnavit 40 annis in Hierusalem, fecitque rectum coram Domino cunctis diebus quibus docuit eum Joiada sacerdos.'

"Thus you have the third example, which shows how the concupiscence of vain honours is nothing more than a disorderly passion, to take by force the possessions of another. This it was that made queen Athalia a murderess, false and disloyal, and induced her to obtain, by a succession of crimes, the government of the kingdom of Jerusalem. You have heard how she was privily slain by such as lay in wait for her, which is a lawful manner of slaying tyrants, and is the death which all such ought to suffer. With this I conclude the third article of my major.

"I come now to my fourth article, to which I propose adding eight facts, by way of conclusion, and eight others as corollaries, the stronger to lay my foundation for the justification of my aforesaid lord of Burgundy. I shall first lay down as law, that any subject-vassal, who by an artful desire of obtaining the realm of his sovereign lord and king, shall employ any witchcraft, or other illegal means, against his corporal safety, sins most grievously, and commits the crime of high treason, in the first degree, and, consequently, is deserving a double death. I secondly prove my proposition, by adding, that any subjectvassal who is an enemy to his sovereign lord sins mortally. My conclusion is therefore true,—and that he is a tyrant I shall prove by my lord St. Gregory, who says:

"It appears plain, that whoever commits the crime of high treason against the person of the prince is guilty of the highest possible offence, and is deserving of a double death. By the first death, I mean the separation of the body from the soul, which causes a perdurable damnation; for St. John the evangelist says, ' Qui vivit non morietur nec lædetur a morte secunda;' that is to say, That every human creature who shall obtain a victory over Covetousness and her three daughters, need not to be afraid of the second death, namely, eternal damnation. The second fact is, that in cases where a subject-vassal has been guilty of this crime, he cannot be too severely or too speedily punished; but a man of rank is more deserving of punishment than a simple subject, a baron than a simple knight, a count than a baron, a duke than a count, the cousin to the king than a foreigner, the king's brother than a cousin, the son to the king than his brother. Such is the first part of the second fact, and I thus prove the second part; for as the obligation is greater, by many degrees, to desire to preserve the safety of the king's person and the good of the state, so the punishment of those who act contrary increases according to their rank; and the consequence I draw from it will prove true, namely, that the son is more bounden than the brother, the brother than the cousin, a duke than a count, a count than a baron, a baron

poet Spenser ventured to adapt the word in its superlative degree to the English tongue. He says somewhere "the prowest knight alive." In fact, the word "preux "may be considered as summing up the whole catalogue of knightly

virtues in one expression. The exclamation was sometimes varied-" Honneur aux filz, des preux!" which seems to be the original expression.