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or took away all hopes of obtaining the Kingdom, to cut off his Head of Hair. Aimoinus in the same place—“He earnestly beholding “ him, commanded his Hair to be cut off, de
nying him to be his Son. Also Having “ caused his Hair to be cut off a second time, “ he put him in Prison at Cologne ; from whence “ making his escape, he filed to Narses, and suf“ fer'd his Hair to grow again, &c. Which Story Gregory of Tours, lib. 6. cap. 24. likewise records. Also cap. 44. where he speaks of King Theodorick. "The Franks (says he) rose “ up in Arms against him, and cast him out of « the Kingdom, and cut off his Head of Hair “ by force. But there is a very remarkable, or rather horrible Story related by Gregory of Tours, concerning Crotilda, the Queen Mother; who chose rather to have the Heads of her two Grandsons cut off than their Hair. 'Tis in his 3d Book, cap. 18.---- “ Our Mother (says the “ King to his Brother) has kept our Brother's
Sons with her, and intends to advance them. " to the Throne; we must concert what mea-, “ sures ought to be taken in this affair ; whe
ther we shall order their Hair to be cut off,
and so reduce them to the State of common “ Subjects; or whether we shall cause them to
be put to death, and afterwards divide the Kingdom between us : Then they sent Archadius with a pair of Scissars in one hand, and a naked Sword in t'other to the Queen ; who approaching her, showed them both to her, and said, Your Sons, most Glorious Queen, have sent me to know your Pleasure,
what Destiny you are pleased to allot to “ these two Youths ; whether by suffering " their Hair to be cut off, you will have them
5 to live ; or whether you had rather have “ both their Throats cut. Whereupon She “ chose rather to see them both kill'd, than to “ have their Hair cut off. I further observe, that it was the Fashion when our Kings went to single Combat, to have their long Hair tied up in a large knot a top of their Helmets like a Creft; and that was their cognizance or mark in all their Fights. Therefore Aimoinus, lib. 4. cap. 18. where he speaks of the dreadful Combat between King Dagobert and Bertoaldus, Duke of the Saxons : " The King (says " he) having his Hair, together with a part « of his Helmet, cut off with a Blow of a “ Sword on his Head, fent them by his “ Esquire to his Father, desiring him to haften “ to his assistance.
Now when I consider what might be the Reasons of this Institution, I can find none but this : That since it had been the ancient Custom of the Gauls and Franks to wear their Hair long, ( as it was also of the Sicambri, and of most others in those Parts ) our Ancestors thought fit to continue, and in process of time to appropriate this Ornament, and mark of Distinction to the Regal Family. No person, tho' but indifferently learn'd, needs any proof that the Gauls wore their Hair long, especially when he calls to mind that of the Poet Claudian, ex lib. in Ruffin. 2.
but this : of this Initizlider what mi
Inde truces flavo comitantur vertice Galli
Now that the Franks did so too, whom we have shewn to be descended from the Chauci or
Chaiici, that single passage of the Poet Lucam
is sufficient to confirm. ..; - Et vos crinigeros bellis arcere Chaycos'; *
Oppositi, petitis Romam, doc. . Which being so, we may easily comprehend the reason why Strangers, who were ill affected towards our Nation, contumeliously called our Kings, who wore so great a Head of Hair, Reges setatos, bristled Kings; and not only so, but (tho Bristles and long Hair be common to Lyons, Horses and Swine, all which are therefore called Setosi, or Setigeri) they stretched the Contumely so far, as to say, they had Hogs Bristles. From whence arose that filthy Fiction and foul Name, teigereigo Twv; of which Georgius Cedrenus writes thus in his History, “ 'Eréponto de oi en að révrs excíve se ta zónevoi xepisótel, “ egunrémetal 7819009zétui tipov 78 xas ti tñs eszows awe “ Tôv teigas expuouéves, wis goiegt; that is, They
who were of the Kingly Race were called
Cristati, which may be interpreted Bristle“ back'd; because they had all along their “ Back-bones, Bristles growing out like “ Swine--, Which Passage of Cedrenus, I believe, is corrupted, and instead of the Word spise toi, ought to be Estémoi, or perhaps both. For as some Persons called them pleasantly Christati, by reason of their large erected Bunch of Hair upon the Tops of their Helmets ; so their ill-Willers called them upbraidingly Setati, or Setigeri. If Cedrenus had not been so very plain in this Passage, and the Appellation of Cristati be to be retained, I shou'd rather have thought they might have been called 7 pegogen Cóxtol, as being remarkable for their large Heads of Hair.
Ć HA P. X. The Form and Constitution of the
THESE Thing being thus briefly preT mised, we think it proper now to set forth in what Manner the Kingdom of Francogallia was constituted. And we have already made it plain, that the People reserv'd to themselves all the Power, not only of Creating, but also of Abdicating their Kings. Which Form of Government 'tis manifest our Ancestors had, before they were brought under by the Romans. « so that the People as Cæfar tells us ) had no “ less Authority and Power over their Kings, than “ the Kings bad over the People. Populus non s minus in Regem, quam rex in populum im« perii ac potestatis retinet. Altho’’tis probable the Franks did not derive this Constitution of their Commonwealth from the Gauls; but from their Countrymen, the Germans ; of whom Tacitus, lib. de mor. Germ. fays, ---“Re“ gibus non eft infinita aut libera Potestas. “ Their Kings have not an Arbitrary or Unlimi-. 6 ted Power. Now 'tis manifest, that no Form of Government is more remote from Tyranny, than this : for not one of the three distinguishing Marks, or Characteristicks of Tyranny, which the old Philosophers make mention of, can be found in the Form and Constitution of our Government. First, as to a forced Obedience. ; i. e. that a King shou'd rule over a People against their Wills, we have shewn you al
en, the ways, Poteftas:
ready, that the Supreme Power, both of Electing and Abdicating their Kings, was in the People. Secondly, as to a Life-guard composed of Fo- ; reigners, (which they reckon the Second Mark of Tyranny); so far were our Francogallican Kings from making use of Mercenary Strangers for their Guards, that they had not so much as their own Countrymen and Citizens, for that Purpose; but placed their whole Trust and Confidence in the Love and Fidelity of their Subjects; which they thought a sufficient Guard.
As an Argument of this, we may observe what Gregory of Tour's writes, lib. 7. cap. 18. and Aimoinus, lib. 3. cap. 63. --- “King Gone “ trannus being inform'd by an ordinary Fellow “ at Paris, that Faraulphus lay in wait for him,
presently began to secure his Person by “ Guards and Weapons ; so that he went no
whither (not even to the Holy Places ) “ without being surrounded with armed Men “ and Soldiers. We have at present a very famous History extant of St. Lewis, written by that Excellent Person Joannes Fonvilæus, who lived very familiarly with that King for many Years; in which whole History there is not the least mention made of Guards or Garisons, but only of Porters or Door-keepers ; which in his Native Tongue, he calls Ushers.
Now as to the third Mark of Tyranny, which is when Matters are so carried, that what is done tends more to the Profit and Will of the Person governing, than to that of the governed, or the Good of the Commonwealth; we shall hereafter prove, that the Supreme Administration of the Francogallican Kingdom was lodged in the Publick Annual Council of the Nation, which