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Palgrave Studies in European Political
Sociology

Series Editors
Carlo Ruzza
School of International Studies, University of Trento, Trento, Italy

Hans-Jö rg Trenz
Faculty of Political and Social Sciences, Scuola Normale Superiore, Pisa,
Italy

Palgrave Studies in European Political Sociology addresses

contemporary themes in the field of Political Sociology. Over recent
years, attention has turned increasingly to processes of
Europeanization and globalization and the social and political spaces
that are opened by them. These processes comprise both institutional-
constitutional change and new dynamics of social transnationalism.
Europeanization and globalization are also about changing power
relations as they affect people’s lives, social networks and forms of
mobility.
The Palgrave Studies in European Political Sociology series
addresses linkages between regulation, institution building and the full
range of societal repercussions at local, regional, national, European
and global level, and will sharpen understanding of changing patterns
of attitudes and behaviours of individuals and groups, the political use
of new rights and opportunities by citizens, new conflict lines and
coalitions, societal interactions and networking, and shifting loyalties
and solidarity within and across the European space.
We welcome proposals from across the spectrum of Political
Sociology and Political Science, on dimensions of citizenship; political
attitudes and values; political communication and public spheres;
states, communities, governance structure and political institutions;
forms of political participation; populism and the radical right; and
democracy and democratization.
More information about this series at http://​www.​palgrave.​com/​
gp/​series/​14630
Editors
Taru Haapala and Á lvaro Oleart

Tracing the Politicisation of the EU

The Future of Europe Debates Before and After the
2019 Elections
1st ed. 2022
Editors
Taru Haapala
Department of Political Science and International Relations,
Universidad Autó noma de Madrid, Madrid, Spain

Á lvaro Oleart
Department of Political Science, Maastricht University, Maastricht, The
Netherlands

Palgrave Studies in European Political Sociology

ISBN 978-3-030-82699-4 e-ISBN 978-3-030-82700-7
https://doi.org/10.1007/978-3-030-82700-7

© The Editor(s) (if applicable) and The Author(s), under exclusive

license to Springer Nature Switzerland AG 2022

This work is subject to copyright. All rights are solely and exclusively
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editors give a warranty, expressed or implied, with respect to the
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claims in published maps and institutional affiliations.

This publication has been achieved with the financial support of

OpenEUdebate Jean Monnet Network (600465-EPP-1-2018-1-ES-
EPPJMO-NETWORK) funded by the European Commission. This book
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Acknowledgements
This book started to take its shape in the summer of 2019 and was
finally completed in spring 2021. This period of time has been
extremely rich in events that could be interpreted as politicised. They
encompassed the 2019 European elections, the (end of the) Brexit
negotiations, the ousting of United States President Donald Trump after
Joe Biden’s victory in the 2020 presidential elections, the inauguration
of the Von der Leyen European Commission and the Covid-19 pandemic
outbreak with the postponement of the beginning of the Conference of
the Future of Europe debates. It has been a time full of quick turns
provoking fascination from a myriad of political and academic
perspectives. Even though these two years have not been without many
challenges, the book was produced in this intellectually inspiring
environment.
We are, first of all, grateful to the Jean Monnet network
‘OpenEUdebate: Matching politics with policy’ (Jean Monnet—Erasmus
REF: 600465-EPP-1-2018-1-ES-EPPJMO-NETWORK), coordinated by
Elena García-Guitiá n at the Universidad Autó noma de Madrid (2018–
2022), for the initiative and support given throughout this challenging
intellectual journey. The ‘OpenEUdebate’ network was also successful
in adapting to the ‘new normal’ of the Covid-19 pandemic. This
included, for example, the recording of a series of ten podcasts entitled
‘Europe after coronavirus’, in which we brought together experts from
academia, civil society, and politics on the effect of the pandemic on
different scenarios for the future of the European Union. Similarly,
working on the book continued in the form of two online workshops,
on the 4th and 24th of June 2020 and 10–11th February 2021. These
workshops contributed crucially to improving the quality of the
different chapters and the design of the structure and narrative of the
edited volume. We want to thank all the contributors for their capacity
of adapting to the demanding circumstances, both professional and
personal. Thanks to Ramona Coman, Luis Bouza García, Elena García-
Guitiá n, Luciano Morganti, Miruna Butnaru-Troncotă , Jan Beyer, Julie
Vander Meulen, Jorge Tuñ ó n Navarro, Claudia Wiesner, Kari Palonen,
Ana Andguladze, Niilo Kauppi, Dragoș Ioniță , María-Isabel Soldevila
and Stergios Fotopoulos. We are also grateful to Ben Crum and Simona
Guerra for their academic support, as well as to Noah Schmitt and Ian
Connerty for their editorial help.
We would like to warmly thank the Palgrave Macmillan team for all
the support given throughout the development of the book. Our joint
adventure started during the 26th International Conference of
Europeanists, organised by the Council for European Studies at the
Universidad Carlos III de Madrid, that took place on 20–22 June 2019.
During those warm days we started cooking what eventually has
become the present edited volume. We thank Hans-Jö rg Trenz and
Carlo Ruzza, editors of the Palgrave series on European political
sociology, and Ambra Finotello, Palgrave’s Executive Editor, for their
critical advice and enthusiastic backing ever since the Madrid
conference in which we first discussed the book. We would also like to
especially thank the anonymous reviewers for the excellent comments
and suggestions, which have contributed to the improvement of the
quality of the book.
Lastly, we are grateful for the support of our home universities, the
Universidad Autó noma de Madrid, the Université Libre de Bruxelles
and Maastricht University—Studio Europa Maastricht.
Madrid and Brussels
June 2021

Taru Haapala

Álvaro Oleart
Contents
1 Introduction:​Towards a Multi-Faceted Approach to Politicisation
in the EU Context
Á lvaro Oleart and Taru Haapala
Part I Politicisation of the EU as a Polity
2 Between Optimism and Pessimism:​Rethinking EU Politicisation
in Theory, Conceptualisatio​n, and Research
Claudia Wiesner
3 Citizens’ ‘Permissive Consensus’ in European Integration
Scholarship:​Theoretical Reflections on EU Politicisation and the
Democratic Deficit Discourse
Elena García-Guitiá n
4 Politicisation as a Speech Act:​A Repertoire for Analysing
Politicisation in Parliamentary Plenary Debates
Kari Palonen
5 The European Rescue of the Front National: From the Fringes
Towards the Centre of National Politics Through EU Politicisation
Niilo Kauppi
Part II Social Media in the Politicisation of the EU
6 Parliamentary Rhetoric Meets the Twittersphere:​Rethinking the
Politicisation of European Public Debates with the Rise of Social
Media
Taru Haapala
7 The Politicisation of the EU and the Making of a European
Twittersphere: The Case of the Spitzenkandidaten Process
Stergios Fotopoulos and Luciano Morganti
8 Framing the Future of Europe Debates on Twitter:​The
Personalisation of EU Politicisation in the 2019 EU Election
Campaigns
Luis Bouza García and Jorge Tuñ ó n Navarro
Part III EU Politicisation Narratives and Patterns
9 Patterns of Politicisation in the 2019 European Elections:​
Salience, Polarisation, and Conflict Over EU Integration in
(Eastern/​Western) Media Coverage
Ana Andguladze, Jan Beyer, Ramona Coman and Julie Vander Meulen
10 The Commission Takes the Lead?​‘Supranational Politicisation’
and Clashes of Narratives on Sovereignty in the ‘Future of Europe’
Debates
Miruna Butnaru-Troncotă and Dragoș Ioniță
11 The European Commission’s Communication Strategy as a
Response to Politicisation in Times of EU Contestation
María-Isabel Soldevila and Julie Vander Meulen
12 Make Europe Great Again:​The Politicising Pro-European
Narrative of Emmanuel Macron in France
Luis Bouza García and Á lvaro Oleart
13 Epilogue:​Tracing the Politicisation of the EU—A Research
Agenda for Exploring the Politicising Strategies in the Future of
Europe Debates
Taru Haapala, Á lvaro Oleart and Jan Beyer
Index
List of Figures
Chapter 7

Fig. 1 Most popular issues in the Spitzenkandidat related Twittersphere

(Source Authors’ own compilation, based on data from Brandwatch)

Fig. 2 Sentiment share of voice (Source Authors’ own compilation,

based on data from Brandwatch)

Fig. 3 Trending topics of the 2019 Maastricht and Eurovision debates

(Source Brandwatch)

Fig. 4 Mentions by country divided by the number of Twitter users

(Source Authors’ own compilation, based on data from Brandwatch)

Chapter 8

Fig.​1 Reception of Macron’s speech in Twitter

Fig.​2 Reception of Merkel’s speech in Twitter

Fig.​3 Reception of Sanchez’ speech in Twitter

Fig.​4 Map of hashtags from the May 2019 campaign

Chapter 9

Fig.​1 Distribution of articles by journal

Fig.​2 Distribution of articles by ideological position of the newspaper

(in %)

Fig.​3 Focus of articles.​EU, EU in another Member State, EU from a

domestic issue perspective, EU in the world (in %)

Fig.​4 Coverage of policy issues by journal

Fig.​5 Conflict density

Fig.​6 Left/​Right and East/​West—density of conflict

Fig.​7 Conflict framed as a confrontation between democracy vs.​

illiberalism

Fig.​8 Conflict framed as a confrontation between integration vs.​

disintegration

Fig.​9 Conflict framed as a confrontation between immigration vs.​anti-

immigration
Fig.​10 Conflict framed as a confrontation between national vs.​
supranational actors

Fig.​11 Clusters of conflict

Chapter 11

Fig.​1 Evolution of the means and tools proposed by the Commission in

its communicative strategies, according to the approach (top-down vs.​
audience-centric)

Fig.​2 Evolution of communication focus/​style 2004–2019

Chapter 12

Fig.​1 Diagram of Macron’s MEGA narrative, formed by three stories

that include five frames
List of Tables
Chapter 5

Table 1 The Front National in the European Parliament and the National
Assembly, number of seats. In 1986, the 35 seats in the National
Assembly were due to the temporary transformation of voting to a
proportional system

Chapter 10

Table 1 Selected speeches from the Future of Europe debates

Table 2 Scenarios on the Future of Europe (European Commission,

2017a)

Chapter 12

Table 1 Data set to analyse Macron’s narrative on ‘Europe’

Notes on Contributors
Ana Andguladze is a Ph.D. candidate and teaching assistant at the
Université Libre de Bruxelles, Belgium. Her research focuses on civil
society engagement with the European Union in the Eastern
partnership countries. She holds an M.A. in European Political and
Administrative Studies from the College of Europe in Bruges, Belgium
and a B.A. in European Studies from the Caucasus University in Tbilisi,
Georgia. Before her academic career, she worked in the public sector
and non-governmental organisations.

Jan Beyer is a Ph.D. candidate at the Université Libre de Bruxelles,

Belgium and the Université de Genève, Switzerland. His research
focuses on protests in hybrid and illiberal regimes in Southeast Europe.
He holds a B.A. in European Studies from Maastricht University, the
Netherlands and an M.Phil. in Politics from the University of Oxford, the
UK. He has also studied at the Complutense University of Madrid, Spain,
and the Central European University in Budapest, Hungary. Before his
academic career, he worked for the German Development Agency (GIZ).

Luis Bouza García is a Lecturer in political science at the

Autonomous University of Madrid. He has a Ph.D. from the Robert
Gordon University in Aberdeen. He is also a visiting professor at the
College of Europe in Bruges, where he coordinated the European
General Studies courses between 2012 and 2018. He is the author of
Participatory democracy and civil society in the EU: Agenda-setting and
institutionalisation (Palgrave, 2015).

Miruna Butnaru-Troncotă is Lecturer and Director of the Centre of

European Studies at the Department of International Relations and
European Studies of National University of Political Science and Public
Other documents randomly have
different content
 DU HALDE.

Emududakel, the Messenger of Death, receives the Soul as 'tis

breathed out of the body into a kind of a sack, and runs away with it
through briars and thorns and burning whirlwinds, which torment the
Soul very sensibly, till he arrives at the bank of a fiery current,
through which he is to pass to the other side in order to deliver the
soul to Emen, the God of the Dead.

LETTERS TO THE DANISH MISSIONARIES.

A curious story concerning the power which the Soul has been
supposed to possess of leaving the body, in a visible form, may be
found in the notes to the Vision of the Maid of Orleans. A more
extraordinary one occurs in the singularly curious work of Evlia
Effendi.

“Sultan Bajazet II. was a saint-monarch, like Sultan Orkhaun, or

Sultan Mustapha I. There exist different works relating his miracles
and deeds, but they are rare. The last seven years of his life he ate
nothing which had blood and life. One day longing much to eat calf's
or mutton's feet, he struggled long in that glorious contest with the
Soul, and as at last a well-seasoned dish of feet was put before him,
he said unto his Soul, ‘See my Soul, the feet are before thee, if thou
wantest to enjoy them, leave the body and feed on them.’ In the
same moment a living creature was seen to come out of his mouth,
which drank of the juice in the dish and having satisfied its appetite
endeavoured to return into the mouth from whence it came. But
Bajazet having prevented it with his hand to re-enter his mouth, it fell
on the ground, and the Sultan ordered it to be beaten. The Pages
arrived and kicked it dead on the ground. The Mufti of that time
decided that as the Soul was an essential part of man, this dead
Soul should be buried: prayers were performed over it, and the dead
Soul was interred in a small tomb near Bajazet's tomb. This is the
truth of the famous story of Bajazet II. having died twice and having
been twice buried. After this murder of his own soul, the Sultan
remained melancholy in the corner of retirement, taking no part or
interest in the affairs of government.”

The same anecdote of the Soul coming out of the mouth to relish a
most desired dish, had already happened to the Sheik Bajazet
Bostaumi, who had much longed to eat Mohallebi (a milk-dish) but
Bajazet Bostaumi permitted it to re-enter, and Sultan Bajazet killed it;
notwithstanding which he continued to live for some time longer.

See Josselyn for a similar tale.

When Mohammed took his journey upon Alborach, Gabriel (said he)
led me to the first Heaven, and the Angels in that Heaven graciously
received me, and they beheld me with smiles and with joy,
beseeching for me things prosperous and pleasant. One alone
among the Angels there sat, who neither prayed for my prosperity,
nor smiled; and Gabriel when I enquired of him who he was, replied,
never hath that Angel smiled, nor will smile, he is the Keeper of the
Fire, and I said to him is this the Angel who is called the well beloved
of God? and he replied, this is that Angel. Then said I bid him that he
show me the Fire, and Gabriel requesting him, he removed the cover
of the vessel of Fire, and the Fire ascending I feared lest all things
whatever that I saw should be consumed, and I besought Gabriel
that the Fire again might be covered. And so the fire returned to its
place, and it seemed then as when the Sun sinks in the West, and
the gloomy Angel, remaining the same, covered up the Fire.

RODERICI XIMENES, ARC. TOL. HIST. ARAB.

Should a Moslem when praying, feel himself disposed to gape, he is

ordered to suppress the sensation as the work of the Devil, and to
close his mouth, lest the father of iniquity should enter and take
possession of his person. It is curious that this opinion prevails also
among the Hindoos who twirl their fingers close before their mouths
when gaping, to prevent an evil spirit from getting in that way.
 GRIFFITHS.

In what part soever of the world they die and are buried, their bodies
must all rise to judgement in the Holy Land, out of the valley of
Jehosophat, which causeth that the greater and richer sort of them,
have their bones conveyed to some part thereof by their kindred or
friends. By which means they are freed of a labour to scrape thither
through the ground, which with their nails they hold they must, who
are not there buried, nor conveyed thither by others.

SANDERSON. PURCHAS.

The Russians in effecting a practicable road to China, discovered in

lat. 50 N., between the rivers Irtish and Obalet, a desert of very
considerable extent, overspread in many parts with Tumuli, or
Barrows, which have been also taken notice of by Mr. Bell and other
writers. This desert constitutes the southern boundary of Siberia. It is
said the borderers on the desert, have for many years, continued to
dig for the treasure deposited in these tumuli, which still however
remain unexhausted. We are told that they find considerable
quantities of gold, silver and brass, and some precious stones,
among ashes and remains of dead bodies: also hilts of swords,
armour, ornaments for saddles and bridles, and other trappings, with
the bones of those animals to which the trappings belonged, among
which are the bones of elephants. The Russian Court, says Mr.
Demidoff, being informed of these depredations, sent a principal
officer, with sufficient troops, to open such of these tumuli, as were
too large for the marauding parties to undertake and to secure their
contents. This Officer on taking a survey of the numberless
monuments of the dead spread over this great desert, concluded
that the barrow of the largest dimensions most probably contained
the remains of the prince or chief; and he was not mistaken; for, after
removing a very deep covering of earth and stones, the workmen
came to three vaults, constructed of stones, of rude workmanship; a
view of which is exhibited in the engraving. That wherein the prince
was deposited, which was in the centre, and the largest of the three,
was easily distinguished by the sword, spear, bow, quiver and arrow
which lay beside him. In the vault beyond him, towards which his feet
lay, were his horse, bridle, saddle and stirrups. The body of the
prince lay in a reclining posture, on a sheet of pure gold, extending
from head to foot, and another sheet of gold, of the like dimensions,
was spread over him. He was wrapt in a rich mantle, bordered with
gold and studded with rubies and emeralds. His head, neck, breast
and arms naked, and without any ornament. In the lesser vault lay
the princess, distinguished by her female ornaments. She was
placed reclining against the wall, with a gold chain of many links, set
with rubies, round her neck, and gold bracelets round her arms. The
head, breast and arms were naked. The body was covered with a
rich robe, but without any border of gold or jewels, and was laid on a
sheet of fine gold, and covered over with another. The four sheets of
gold weighed 40 lb. The robes of both looked fair and complete; but
on touching, crumbled into dust. Many more of the tumuli were
opened, but this was the most remarkable. In the others a great
variety of curious articles were found.

MONTHLY REVIEW, Vol. 49.

The following story I had from Mr. Pierson, factor here for the African
company, who was sent here from Cape Coree to be second to Mr.
Smith then chief factor. Soon after his arrival Mr. Smith fell very ill of
the country malignant fever; and having little prospect of recovery,
resigned his charge of the company's affairs to Pierson. This Mr.
Smith had the character of an obliging, ingenious young gentleman,
and was much esteemed by the King, who hearing of his desperate
illness, sent his Fatishman to hinder him from dying; who coming to
the factory went to Mr. Smith's bed-side, and told him, that his King
had such a kindness for him, that he had sent to keep him alive, and
that he should not die. Mr. Smith was in such a languishing
condition, that he little regarded him. Then the Fatishman went from
him to the hog-yard, where they bury the white men; and having
carried with him some brandy, rum, oil, rice, &c., he cry'd out aloud,
O you dead white men that lie here, you have a mind to have this
factor that is sick to you, but he is our king's friend, and he loves him,
and will not part with him as yet. Then he went to captain Wiburn's
grave who built the factory, and cry'd, O you captain of all the dead
white men that lie here, this is your doings; you would have this man
from us to bear you company, because he is a good man, but our
king will not part with him, nor you shall not have him yet. Then
making a hole in the ground over his grave, he poured in the brandy,
rum, oil, rice, &c., telling him, If he wanted those things, there they
were for him, but the factor he must not expect, nor should not have,
with more such nonsense; then went to Smith, and assured him he
should not die; but growing troublesome to the sick man, Pierson
turned him out of the factory, and in two days after poor Smith made
his exit.

Mr. Josiah Relph to Mr. Thomas Routh, in Castle Street, Carlisle.

June 20, 1740.

* * * * *

“The following was sent me a few months ago by the minister of

Kirklees in Yorkshire, the burying place of Robin Hood. My
correspondent tells me it was found among the papers of the late Dr.
Gale of York, and is supposed to have been the genuine epitaph of
that noted English outlaw. He adds that the grave stone is yet to be
seen, but the characters are now worn out.

Here undernead dis laitl Stean

Laiz Robert Earl of Huntingtun.
Nea Arcir ver az hie sa geud,
An Piple kauld im Robin Heud.
Sick utlawz az hi and is men
Vil england nivr si agen.
Obiit 24. Kal. Dehembris, 1247.

I am, dear Sir, your most faithful and humble Servant,

 JOSIAH RELPH.”

Note in Nichols.—See the stone engraved in the Sepulchral

Monuments, vol. i. p. cviii. Mr. Gough says the inscription was never
on it; and that the stone must have been brought from another place,
as the ground under it, on being explored, was found to have been
never before disturbed.2
2 On the disputed question of the genuineness of the above epitaph, see the Notes
and Illustrations to Ritson's Robin Hood, pp. xliv—1. Robin Hood's Death and Burial is
the last Ballad in the second volume.

“And there they buried bold Robin Hood,

Near to the fair Kirkleys.”

Lord Dalmeny, son of the E. of Rosebery, married about eighty years

ago a widow at Bath for her beauty. They went abroad, she sickened
and on her death-bed requested that she might be interred in some
particular church-yard, either in Sussex or Suffolk I forget which. The
body was embalmed, but at the custom-house in the port where it
was landed the officer suspected smuggling and insisted on opening
it. They recognized the features of the wife of their own clergyman,—
who having been married to him against her own inclination had
eloped. Both husbands followed the body to the grave. The
Grandfather of Dr. Smith of Norwich knew the Lord.

It was a melancholy notion of the Stoics that the condition of the

Soul, and even its individual immortality, might be affected by the
circumstances of death: for example, that if any person were killed
by a great mass of earth falling upon him, or the ruins of a building,
the Soul as well as the body would be crushed, and not being able to
extricate itself would be extinguished there: existimant animam
hominis magno pondere extriti permeare non posse, et statim spargi,
quia non fuerit illi exitus liber.
Upon this belief, the satirical epitaph on Sir John Vanbrugh would
convey what might indeed be called a heavy curse.

Some of the Greenlanders, for even in Greenland there are sects,

suppose the soul to be so corporeal that it can increase or decrease,
is divisible, may lose part of its substance, and have it restored
again. On its way to Heaven which is five days dreadful journey, all
the way down a rugged rock, which is so steep that they must slide
down it, and so rough that their way is tracked with blood, they are
liable to be destroyed, and this destruction, which they call the
second death, is final, and therefore justly deemed of all things the
most terrible. It is beyond the power of their Angekoks to remedy this
evil; but these impostors pretend to the art of repairing a maimed
soul, bringing home a strayed or runaway one, and of changing
away one that is sickly, for the sound and sprightly one of a hare, a
rein deer, a bird, or an infant.

“This is the peevishness of our humane wisdom, yea, rather of our

humane folly, to earn for tidings from the dead, as if a spirit departed
could declare anything more evidently than the book of God, which is
the sure oracle of life? This was Saul's practise,—neglect Samuel
when he was alive, and seek after him when he was dead. What
says the Prophet, Should not a people seek unto their God? Should
the living repair to the dead? (Isai. viij. 19.) Among the works of
Athanasius I find (though he be not the author of the questions to
Antiochus,) a discourse full of reason, why God would not permit the
soul of any of those that departed from hence to return back unto us
again, and to declare the state of things in hell unto us. For what
pestilent errors would arise from thence to seduce us? Devils would
transform themselves into the shapes of men that were deceased,
pretend that they were risen from the dead (for what will not the
Father of lies feign?) and so spread in any false doctrines, or incite
us to many barbarous actions, to our endless error and destruction.
And admit they be not Phantasms, and delusions, but the very men,
yet all men are liars, but God is truth. I told you what a Necromancer
Saul was in the Old Testament, he would believe nothing unless a
prophet rose from the grave to teach him. There is another as good
as himself in the New Testament, and not another pattern in all the
Scripture to my remembrance, Luke xvi. 27. The rich man in hell
urged Abraham to send Lazarus to admonish his brethren of their
wicked life; Abraham refers to Moses and the Prophets. He that
could not teach himself when he was alive, would teach Abraham
himself being in hell, Nay, Father Abraham, but if one went unto
them from the dead, they will repent.

“The mind is composed with quietness to hear the living; the

apparitions of dead men, beside the suspicion of delusion, would fill
us with gastly horror, and it were impossible we should be fit
scholars to learn if such strong perturbation of fear should be upon
us. How much better hath God ordained for our security, and
tranquillity, that the priest's lips should preserve knowledge? I know,
if God shall see it fit to have us disciplined by such means, he can
stir up the spirits of the faithful departed to come among us: So, after
Christ's resurrection many dead bodies of the Saints which slept
arose, and came out of their graves, and went into the Holy City, and
appeared unto many. This was not upon a small matter, but upon a
brave and renowned occasion: But for the Spirits of damnation, that
are tied in chains of darkness, there is no repassage for them, and it
makes more to strengthen our belief that never any did return from
hell to tell us their woeful tale, than if any should return. It is among
the severe penalties of damnation that there is no indulgence for the
smallest respite to come out of it. The heathen put that truth into this
fable. The Lion asked the Fox, why he never came to visit him when
he was sick: Says the Fox, because I can trace many beasts by the
print of their foot that have gone toward your den, Sir Lion, but I
cannot see the print of one foot that ever came back:

Quia me vestigia terrent

Omnia te advorsum spectantia, nulla retrorsum.
So there is a beaten, and a broad road that leads the reprobate to
hell, but you do not find the print of one hoof that ever came back.
When I have given you my judgment about apparitions of the dead in
their descending from Heaven, or ascending from hell, I must tell you
in the third place, I have met with a thousand stories in Pontifician
writings concerning some that have had repassage from Purgatory
to their familiars upon earth. Notwithstanding the reverence I bear to
Gregory the Great, I cannot refrain to say; He was much to blame to
begin such fictions upon his credulity; others have been more to
blame that have invented such Legends; and they are most to be
derided that believe them. O miserable Theology! if, thy tenets must
be confirmed by sick men's dreams, and dead men's phantastical
apparitions!”

BP. HACKETT.

“It is a morose humour in some, even ministers, that they will not
give a due commendation to the deceased: whereby they not only
offer a seeming unkindness to the dead, but do a real injury to the
living, by discouraging virtue, and depriving us of the great
instruments of piety, good examples: which usually are far more
effective methods of instruction, than any precepts: These commonly
urging only the necessity of those duties, while the other shew the
possibility and manner of performing.

“But then, 'tis a most unchristian and uncharitable mistake in those,

that think it unlawful to commemorate the dead, and to celebrate
their memories: whereas there is no one thing does so much uphold
and keep up the honour and interest of religion amongst the
multitude, as the due observance of those Anniversaries which the
Church has, upon this account, scattered throughout the whole
course of the year, would do: and indeed to our neglect of this in a
great part the present decay of religion may rationally be imputed.

“Thus in this age of our's what Pliny saith of his, Postquam desimus
facere laudanda, laudari quoque ineptum putamus. Since people
have left off doing things that are praiseworthy, they look upon praise
itself as a silly thing.

“And possibly the generality of hearers themselves are not free from
this fault; who peradventure may fancy their own life upbraided,
when they hear another's commended.

“But that the servants of God, which depart this life in his faith and
fear, may and must be praised, I shall endeavour to make good upon
these three grounds.

“In common justice to the deceased themselves. Ordinary civility

teaches us to speak well of the dead. Nec quicquam sanctius habet
reverentia superstitum, quàm ut amissos venerabiliter recordetur,
says Ausonius, and makes this the ground of the Parentalia, which
had been ever since Numa's time.

“Praise, however it may become the living, is a just debt to the

deserts of the dead, who are now got clear out of the reach of envy;
which, if it have anything of the generous in it, will scorn, vulture-like,
to prey upon carcass.

“Besides, Christianity lays a greater obligation upon us; The

Communion of Saints is a Tenet of our faith. Now, as we ought not
pray to or for them, so we may and must praise them.

“This is the least we can do in return for those great offices, they did
the Church Militant, while they were with us, and now do, they are
with God; nor have we any other probable way of communicating
with them.

“The Philosopher in his Morals makes it a question, whether the

dead are in any way concerned in what befals them or their posterity
after their decease; and whether those honours and reproaches,
which survivors cast upon them, reach them or no? and he
concludes it after a long debate in the affirmative; not so, he says, as
to alter their state, but, συμβάλλεσθαί τι, to contribute somewhat to it.
“Tully, though not absolutely persuaded of an immortal soul, as
speaking doubtfully and variously of it, yet is constant to this, that he
takes a good name and a reputation, we leave behind us, to be a
kind of immortality.

“But there is more in it than so. Our remembrance of the Saints may
be a means to improve their bliss, and heighten their rewards to all
eternity. Abraham, the Father of the Faithful, hath his bosom thus
daily enlarged for new comers.

“Whether the heirs of the kingdom are, at their first admission,

instated into a full possession of all their glory, and kept to that stint, I
think may be a doubt. For if the faculty be perfected by the object,
about which 'tis conversant; then the faculties of those blessed ones
being continually employed upon an infinite object, must needs be
infinitely perficible, and capable still of being more and more
enlarged, and consequently of receiving still new and further
additions of glory.

“Not only so, (this is in Heaven:) but even the influence of that
example, they leave behind them on earth, drawing still more and
more souls after them to God, will also add to those improvements to
the end of the world, and bring in a revenue of accessory joys.

“And would it not be unjust in us then to deny them those glorious

advantages, which our commemoration and inclination may and
ought to give them.”3

ADAM LITTLETON.
3 “Five Sermons formerly printed,” p. 61., at the end of the volume. The one from
which the above passage is extracted is that preached at the obsequies of the Right
Honorable the Lady Jane Cheyne.

Circles and right lines limit and close all bodies, and the mortal right
lined circle, must conclude to shut up all. There is no Antidote
against the Opinion of Time, which, temporally considereth all things;
Our Fathers find their Graves in our short memories and sadly tell us
how we may be buried in our survivors. Grave-stones tell truth
scarce forty years: Generations pass while some Trees stand, and
old families last not three oaks. To be read by bare Inscriptions like
many in Gruter, to hope for Eternity by Ænigmatical Epithetes, or first
Letters of our names to be studied by Antiquaries, who we were, and
have new names given us like many of the Mummies, are cold
consolations unto the students of perpetuity even by everlasting
Languages.

SIR T. BROWNE.

CHAPTER CCXXXVI.

CHARITY OF THE DOCTOR IN HIS OPINIONS.—MASON THE POET.—POLITICAL

MEDICINE.—SIR WILLIAM TEMPLE.—CERVANTES.—STATE PHYSICIANS.—
ADVANTAGE TO BE DERIVED FROM, WHETHER TO KING, CABINET, LORDS OR
COMMONS.—EXAMPLES.—PHILOSOPHY OF POPULAR EXPRESSIONS.—
COTTON MATHER.—CLAUDE PAJON AND BARNABAS OLEY.—TIMOTHY
ROGERS AND MELANCHOLY.

Go to!
You are a subtile nation, you physicians,
And grown the only cabinets in court!
B. JONSON.
The Doctor, who was charitable in all his opinions, used to account
and apologize for many of the errors of men, by what he called the
original sin of their constitution, using the term not theologically, but
in a physico-philosophical sense. What an old French physician said
concerning Charles VIII. was in entire accord with his speculations,
—ce corps etoit composé de mauvais pâte, et de matiere
cathareuse. Men of hard hearts and heavy intellect, he said, were
made of stony materials. For a drunkard, his qualifying censure was,
—“poor fellow! bibulous clay—bibulous clay!” Your light-brained,
light-hearted people, who are too giddy ever to be good, had not
earth enough, he said, in their composition. Those upon whose
ungrateful temper benefits were ill bestowed, and on whom the
blessings of fortune were thrown away, he excused by saying that
they were made from a sandy soil;—and for Mammon's muckworms,
—their mould was taken from the dunghill.

Mason the poet was a man of ill-natured politics, out of humour with
his country till the French Revolution startled him and brought him
into a better state of feeling. This however was not while the Doctor
lived, and till that time he could see nothing but tyranny and injustice
in the proceedings of the British Government, and nothing but
slavery and ruin to come for the nation. These opinions were the
effects of Whiggery1 acting upon a sour stomach and a saturnine
constitution. To think ill of the present and augur worse of the future
has long been accounted a proof of patriotism among those who by
an illustrious antiphrasis call themselves patriots. “What the Romans
scorned to do after the battle of Cannæ,” said Lord Keeper Finch in
one of his solid and eloquent speeches, “what the Venetians never
did when they had lost all their terra firma, that men are now taught
to think a virtue and the sign of a wise and good man, desperare de
Republica: and all this in a time of as much justice and peace at
home, as good laws for the security of religion and liberty, as good
execution of these laws, as great plenty of trade and commerce
abroad, and as likely a conjuncture of affairs for the continuance of
these blessings to us, as ever nation prospered under.”
1 See Vol. IV. p. 375.
The Doctor, when he spoke of this part of Mason's character,
explained it by saying that the elements had not been happily
tempered in him—“cold and dry, Sir!” and then he shook his head
and knit his brow with that sort of compassionate look which came
naturally into his countenance when he was questioned concerning a
patient whose state was unfavourable.

But though he believed that many of our sins and propensities are
bred in the bone, he disputed the other part of the proverb, and
maintained that they might be got out of the flesh. And then
generalizing with a rapidity worthy of Humboldt himself, he asserted
that all political evils in modern ages and civilized states were mainly
owing to a neglect of the medical art;—and that there would not, and
could not be so many distempers in the body politic, if the primæ viæ
were but attended to with proper care; an opinion in which he was
fortified by the authority of Sir William Temple.

“I have observed the fate of Campania,” says that eminent

statesman, “determine contrary to all appearances, by the caution
and conduct of a General, which was attributed by those that knew
him, to his age and infirmities, rather than his own true qualities,
acknowledged otherwise to have been as great as most men of the
age. I have seen the counsels of a noble country grow bold, or
timorous, according to the fits of his good or ill-health that managed
them, and the pulse of the Government beat high with that of the
Governor; and this unequal conduct makes way for great accidents
in the world. Nay, I have often reflected upon the counsels and
fortunes of the greatest monarchies rising and decaying sensibly
with the ages and healths of the Princes and chief officers that
governed them. And I remember one great minister that confessed
to me, when he fell into one of his usual fits of the gout, he was no
longer able to bend his mind or thought to any public business, nor
give audiences beyond two or three of his domestics, though it were
to save a kingdom; and that this proceeded not from any violence of
pain, but from a general languishing and faintness of spirits, which
made him in those fits think nothing worth the trouble of one careful
or solicitous thought. For the approaches, or lurkings of the Gout, the
Spleen, or the Scurvy, nay the very fumes of indigestion, may
indispose men to thought and to care, as well as diseases of danger
and pain. Thus accidents of health grow to be accidents of State,
and public constitutions come to depend in a great measure upon
those of particular men; which makes it perhaps seem necessary in
the choice of persons for great employments (at least such as
require constant application and pains) to consider their bodies as
well as their minds, and ages and health as well as their abilities.”

Cervantes according to the Doctor clearly perceived this great truth,

and went farther than Sir W. Temple, for he perceived also the
practical application, though it was one of those truths which
because it might have been dangerous for him to propound them
seriously, he was fain to bring forward in a comic guise, leaving it for
the wise to discover his meaning, and for posterity to profit by it. He
knew—(Daniel loquitur) what did not Cervantes know?—that if Philip
II. had committed himself to the superintendence of a Physician
instead of a Father Confessor, many of the crimes and miseries by
which his reign is so infamously distinguished, might have been
prevented. A man of his sad spirit and melancholy complection to be
dieted upon fish the whole forty days of Lent, two days in the week
during the rest of the year, and on the eve of every holiday besides,
—what could be expected but atrabilious thoughts, and cold-blooded
resolutions? Therefore Cervantes appointed a Physician over
Sancho in his Baratarian government: the humour of the scene was
for all readers, the application for those who could penetrate beyond
the veil, the benefit for happier ages when the art of Government
should be better understood, and the science of medicine be raised
to its proper station in the state.

Shakespere intended to convey the same political lesson, when he

said “take physic pomp!” He used the word pomp instead of power,
cautiously, for in those days it was a perilous thing to meddle with
matters of state.

When the Philosopher Carneades undertook to confute Zeno the

Stoic in public argument, (still reader Daniel loquitur) how did he
prepare himself for the arduous disputation? by purging his head
with hellebore, to the intent that the corrupt humours which
ascended thither from the stomach should not disturb the seat of
memory and judgment, and obscure his intellectual perception. The
theory, Sir, was erroneous, but the principle is good. When we
require best music from the instrument, ought we not first to be
careful that all its parts are in good order, and if we find a string that
jars, use our endeavours for tuning it?

It may have been the jest of a satirist that Dryden considered stewed
prunes as the best means of putting his body into a state favourable
for heroic composition; but that odd person George Wither tells us of
himself that he usually watched and fasted when he composed, that
his spirit was lost if at such times he tasted meat or drink, and that if
he took a glass of wine he could not write a verse:—no wonder
therefore that his verses were for the most part in a weak and watery
vein.2 Father Paul Sarpi had a still more extraordinary custom; it is
not to an enemy, but to his friend and admirers that we are indebted
for informing us with what care that excellent writer attended to
physical circumstance as affecting his intellectual powers. For when
he was either reading or writing, alone, “his manner,” says Sir Henry
Wotton, “was to sit fenced with a castle of paper about his chair, and
over head; for he was of our Lord of St. Alban's opinion that all air is
predatory, and especially hurtful when the spirits are most
employed.”
2 The Greek Proverb, adverted to by Horace in i. Epist. xix., was in the Doctor's
thoughts.

ὓδωρ δὲ πίνων οὐδὲν ἂν τέκοι σοφόν.

There should be a State Physician to the King, besides his

Physicians ordinary and extraordinary,—one whose sole business
should be to watch over the royal health as connected with the
discharge of the royal functions, a head keeper of the King's health.

For the same reason there ought to be a Physician for the Cabinet, a
Physician for the Privy Council, a Physician for the Bench of
Bishops, a Physician for the twelve Judges, two for the House of
Lords, four for the House of Commons, one for the Admiralty, one for
the War Office, one for the Directors of the East India Company,
(there was no Board of Controul in the Doctor's days, or he would
certainly have advised that a Physician should be placed upon that
Establishment also): one for the Lord Mayor, two for the Common
Council, four for the Livery. (He was speaking in the days of Wilkes
and Liberty). How much mischief, said he, might have been
prevented by cupping the Lord Mayor, blistering a few of the
Aldermen, administering salts and manna to lower the pulse of civic
patriotism, and keeping the city orators upon a low regimen for a
week before every public meeting.

Then in the Cabinet what evils might be averted by administering

laxatives or corroborants as the case required.

In the Lords and Commons, by clearing away bile, evacuating ill

humours and occasionally by cutting for the simples.3
3 The probable origin of this Proverb is given in Grose's Dictionary of the vulgar
tongue.

While men are what they are, weak, frail, inconstant, fallible,
peccable, sinful creatures,—it is in vain to hope that Peers and
Commoners will prepare themselves for the solemn exercise of their
legislative functions by fasting and prayer,—that so they may be
better fitted for retiring into themselves, and consulting upon
momentous questions the Urim and Thummim which God hath
placed in the breast of every man. But even as Laws are necessary
for keeping men within the limits of their duty when conscience fails,
so in this case it should be part of the law of Parliament that what its
Members will not do for themselves, the Physician should do for
them. They should go through a preparatory course of medicine
before every session, and be carefully attended as long as
Parliament was sitting.

Traces of such a practice, as of many important and primeval truths,

are found among savages, from whom the Doctor was of opinion
that much might be learnt, if their customs were diligently observed
and their traditions carefully studied. In one of the bravest nations
upon the Mississippi, the warriors before they set out upon an
expedition always prepared themselves by taking the Medicine of
War, which was an emetic, about a gallon in quantity for each man,
and to be swallowed at one draught. There are other tribes in which
the Beloved Women prepare a beverage at the Physic Dance, and it
is taken to wash away sin.

Here said the Doctor are vestiges of early wisdom, probably

patriarchal and if so, revealed,—for he held that all needful
knowledge was imparted to man at his creation. And the truth of the
principle is shown in common language. There is often a philosophy
in popular expressions and forms of speech, which escapes notice,
because words are taken as they are uttered, at their current value
and we rest satisfied with their trivial acceptation. We take them in
the husk and the shell, but sometimes it is worth while to look for the
kernel. Do we not speak of sound and orthodox opinions,—sound
principles, sound learning? mens sana in corpore sano. A sound
mind is connected with a sound body, and sound and orthodox
opinions result from the sanity of both. Unsound opinions are
diseased ones, and therefore the factious, the heretical and the
schismatic, ought to be put under the care of a physician.

“I have read of a gentleman,” says Cotton Mather, “who had an

humour of making singular and fanciful expositions of scripture; but
one Doctor Sim gave him a dose of physic, which when it had
wrought, the gentleman became orthodox immediately and
expounded at the old rate no more.”

Thus as the accurate and moderate and erudite Mosheim informs

us, the French theologian Claude Pajon was of opinion that in order
to produce that amendment of the heart which is called regeneration,
nothing more is requisite than to put the body, if its habit is bad, into
a sound state by the power of physic, and having done this, than to
set truth and falsehood before the understanding, and virtue and vice
before the will, clearly and distinctly in their genuine colours, so as
that their nature and their properties may be fully apprehended. But
the Doctor thought that Pajon carried his theory too far, and ought to
have been physicked himself.

That learned and good man Barnabas Oley, the friend and
biographer of the saintly Herbert, kept within the bounds of
discretion, when he delivered an opinion of the same tendency. After
showing what power is exercised by art over nature, 1st. in
inanimate materials, 2dly. in vegetables, and 3dly. the largeness or
latitude of its power over the memory, the imagination and
locomotive faculties of sensitive creatures, he proceeds to the fourth
rank, the rational, “which adds a diadem of excellency to the three
degrees above mentioned, being an approach unto the nature
angelical and divine.” “Now,” says he, “1st. in as much as the human
body partly agrees with the first rank of materials inanimate, so can
Art partly use it, as it uses them, to frame (rather to modify the frame
of) it into great variety; the head thus, the nose so; and other ductile
parts, as is seen and read, after other fashions. 2. Art can do
something to the Body answerable to what Gardeners do to plants. If
our Blessed Saviour's words (Matthew VI. 27.) deny all possibility of
adding procerity or tallness to the stature, yet as the Lord Verulam
notes to make the Body dwarfish, crook-shouldered (as some
Persians did) to recover straightness, or procure slenderness, is in
the power of Art. But, 3. much more considerable authority has it
over the humours, either so to impel and enrage them, that like
furious streams they shall dash the Body (that bottom wherein the
precious Soul is embarked) against dangerous rocks, or run it upon
desperate sands; or so to attemper and tune them, that they shall
become like calm waters or harmonious instruments for virtuous
habits, introduced by wholesome moral precepts, to practise upon. It
is scarce credible what services the Noble Science of Physic may do
unto Moral, (yea to Grace and Christian) virtue, by prescribing diet to
prevent, or medicine to allay the fervors and eruptions of humours, of
blood, and of that irriguum concupiscentiæ, or ὁ τροχὸς τῆς
γενέσεως, especially if these jewels, their recipes, light into obedient
ears. These helps of bettering nature, are within her lowest and
middle region of Diet and Medicine.”
A sensible woman of the Doctor's acquaintance, (the mother of a
young family) entered so far into his views upon this subject, that she
taught her children from their earliest childhood to consider ill-
humour as a disorder which was to be cured by physic. Accordingly
she had always small doses ready, and the little patients whenever it
was thought needful took rhubarb for the crossness. No punishment
was required. Peevishness or ill-temper and rhubarb were
associated in their minds always as cause and effect.

There are Divines who have thought that melancholy may with
advantage be treated in age, as fretfulness in this family was in
childhood. Timothy Rogers, who having been long afflicted with
Trouble of Mind and the Disease of Melancholy, wrote a discourse
concerning both for the use of his fellow sufferers, says of
Melancholy, that “it does generally indeed first begin at the body, and
then conveys its venom to the mind; and if any thing could be found
that might keep the blood and spirits in their due temper and motion,
this would obstruct its further progress, and in a great measure keep
the soul clear. I pretend not (he continues) to tell you what medicines
are proper to remove it, and I know of none, I leave you to advise
with such as are learned in the profession of Physic.” And then he
quotes a passage from “old Mr. Greenham's Comfort for afflicted
Consciences.” “If a Man,” saith old Mr. Greenham, “that is troubled in
conscience come to a Minister, it may be he will look all to the Soul
and nothing to the Body: if he come to a Physician he considereth
the Body and neglecteth the Soul. For my part, I would never have
the Physician's counsel despised, nor the labour of the Minister
neglected: because the Soul and Body dwelling together,—it is
convenient, that as the Soul should be cured by the Word, by Prayer,
by Fasting, or by Comforting, so the Body must be brought into some
temperature by physic, and diet, by harmless diversions and such
like ways; providing always that it be so done in the fear of God, as
not to think by these ordinary means quite to smother or evade our
troubles, but to use them as preparatives, whereby our Souls may be
made more capable of the spiritual methods which are to follow
afterwards.”