{613}

NOTES AND QUERIES:

A MEDIUM OF INTER-COMMUNICATION FOR LITERARY MEN, ARTISTS, ANTIQUARIES,
GENEALOGISTS, ETC.

“When found, make a note of.”—CAPTAIN CUTTLE.

CONTENTS.

Notes.

WITCHCRAFT IN SOMERSETSHIRE.

Perhaps the following account of superstitions now entertained in some
parts of Somersetshire, will be interesting to the inquirers into the
history of witchcraft. I was lately informed by a member of my
congregation that two children living near his house were bewitched. I
made inquiries into the matter, and found that witchcraft is by far less
uncommon than I had imagined. I can hardly adduce the two children as an
authenticated case, because the medical gentleman who attended them
pronounced their illness to be a kind of ague: but I leave the two
following cases on record in “N. & Q.” as memorable instances of
witchcraft in the nineteenth century.

A cottager, who does not live five minutes’ walk from my house, found
his pig seized with a strange and unaccountable disorder. He, being a
sensible man, instead of asking the advice of a veterinary surgeon,
immediately went to the white witch (a gentleman who drives a flourishing
trade in this neighbourhood). He received his directions, and went home
and implicitly followed them. In perfect silence, he went to the pigsty;
and lancing each foot and both ears of the pig, he allowed the blood to
run into a piece of common dowlas. Then taking two large pins, he pierced
the dowlas in opposite directions; and still keeping silence, entered his
cottage, locked the door, placed the bloody rag upon the fire, heaped up
some turf over it, and reading a few verses of the Bible, waited till the
dowlas was burned. As soon as this was done, he returned to the pigsty;
found his pig perfectly restored to health, and, mirabile dictu!
as the white witch had predicted, the old woman, who it was supposed had
bewitched the pig, came to inquire after the pig’s health. The animal
never suffered a day’s illness afterwards. My informant was the owner of
the pig himself.

Perhaps, when I heard this story, there may have been a lurking
expression of doubt upon my face, so that my friend thought it necessary
to give me farther proof. Some time ago a lane in this town began to be
looked upon with a mysterious awe, for every evening a strange white
rabbit {614} would appear in it, and, running up and
down, would mysteriously disappear. Dogs were frequently put on the
scent, but all to no purpose, the white rabbit could not be caught; and
rumours soon began to assert pretty confidently, that the white rabbit
was nothing more nor less than a witch. The man whose pig had been
bewitched was all the more confident; as every evening when the rabbit
appeared, he had noticed the bed-room window of his old enemy’s house
open! At last a large party of bold-hearted men one evening were
successful enough to find the white rabbit in a garden, the only egress
from which is through a narrow passage between two cottages, all the rest
of the garden being securely surrounded by brick-walls. They placed a
strong guard in this entry to let nothing pass, while the remainder
advanced as skirmishers among the cabbages: one of these was successful,
and caught the white rabbit by the ears, and, not without some
trepidation, carried it towards the reserve in the entry. But, as he came
nearer to his friends, his courage grew; and gradually all the wrongs his
poor pig had suffered, took form and vigour in a powerful kick at the
poor little rabbit! No sooner had he done this than, he cannot tell how,
the rabbit was out of his grasp; the people in the entry saw it come, but
could not stop it; through them all it went, and has never been seen
again. But now to the proof of the witchcraft. The old woman, whom all
suspected, was laid up in her bed for three days afterwards, unable to
walk about: all in consequence of the kick she had received in the shape
of a white rabbit!

S. A. S.

Bridgewater.

“EMBLEMATA HORATIANA.”

Whatever may be proposed as to republishing works of English emblems,
the work published in Holland with the above title at all events deserves
to be better known. All the English works on the subject I ever saw, are
poor indeed compared with the above: indeed, I think most books of
emblems are either grounded or compiled from this interesting work; which
is to the artist a work of the deepest interest, since all the designs
are by Otho Venius, the master of Rubens. Not only are the morals
conveyed lofty and sound, but the figures are first-rate specimens of
drawing. I believe it is this work that Malone says Sir Joshua Reynolds
learned to draw from: and if he really did, he could have had nothing
better, whatever age he might be. “His principal fund of imitation,” says
Malone, “was Jacob Cat’s book of emblems, which his great-grandmother, by
his father’s side, who was a Dutch woman, had brought with her from
Holland.” There is a small copy I think published in England, but a very
poor one: the original work, of which I possess a portion only, is large,
and engraved with great care. And I have often thought it a pity such an
admirable work should be so scarce and little known. Whoever did it, it
must have occupied many years, in those slow days, to make the designs
and engrave them. At the present day lithography, or some of the easy
modes of engraving, would soon multiply it. The size of the engravings
are rather more than seven inches. Many of the figures have been used
repeatedly by Rubens, and also some of the compositions. And though he is
certainly a better painter, he falls far short in originality compared
with his master; and, I may add, in richness of material. I should say
his chief works are to be found in that book. One of my leaves is
numbered 195: so I should judge the work to be very large, and to embrace
a variety of subjects. Some of the figures are worthy of Raffaelle. I may
instance one called the “Balance of Friendship.” Two young men have a
balance between them; one side is filled with feathers, and the other
with weightier offerings: the meaning being, we should not allow favours
and gifts to come all from one side. The figures have their hands joined,
and appear to be in argument: their ample drapery is worthy of a study
for apostles.

“Undertake nothing beyond your Strength” is emblemised by the giants
scaling the heavens: one very fine figure, full of action, in the centre,
is most admirably drawn.

“Education and Habit” is another, full of meaning. Two dogs are
running: one after game, and another to a porringer. Some one has
translated the verses at the bottom on the back of the print as follows.
This has a fine group of figures in it:

The taste for emblemata appears to have passed by, but a good
selection would be I think received with favour; particularly if access
could be obtained to a good collection. And I should like to {615} see any
addition to the Rev. J. Corser‘s list in the
Number of the 14th of May.

Weld Taylor.

SHAKSPEARE CRITICISM.

When I entered on the game of criticism in “N. & Q.,” I deemed
that it was to be played with good humour, in the spirit of courtesy and
urbanity, and that, consequently, though there might be much worthless
criticism and conjecture, the result would on the whole be profitable.
Finding that such is not to be the case, I retire from the field, and
will trouble “N. & Q.” with no more of my lucubrations.

I have been led to this resolution by the language employed by Mr. Arrowsmith in No. 189., where, with little modesty,
and less courtesy, he styles the commentators on Shakspeare—naming
in particular, Knight, Collier, and Dyce, and
including Singer and all of the present
day—criticasters who “stumble and bungle in sentences of
that simplicity and grammatical clearness as not to tax the powers of a
third-form schoolboy to explain.” In order to bring me “within his
danger,” he actually transposes two lines of Shakspeare; and so, to the
unwary, makes me appear to be a very shallow person indeed.

“It was gravely,” says Mr. A., “almost magisterially, proposed by one
of the disputants [Mr. Singer] to corrupt the
concluding lines by altering their the pronoun into there
the adverb, because (shade of Murray!) the commentator could not discover
of what noun their could possibly be the pronoun, in these lines
following:

‘When great things labouring perish in their birth,

Their form confounded makes most form in mirth;’

and it was left to Mr. Keightley to bless the
world with the information that it was things.”

In all the modern editions that I have been able to consult, these
lines are thus printed and punctuated:

and their is referred to contents. I certainly seem to
have been the first to refer it to things.

Allow me, as it is my last, to give once more the whole passage as it
is in the folios, unaltered by Mr. Collier‘s
Magnus Apollo, and with my own punctuation:

My interpretation, it will be seen, beside referring their to
things, makes dyes in signify tinges, imbues
with; of which use of the expression I now offer the following
instances:

For the use of this figure I may quote from the Shakspeare of
France:

“The house ought to dye all the surrounding country with a
strength of colouring, and to an extent proportioned to its own
importance.”—Life of Wordsworth, i. 355.

Another place on which I had offered a conjecture, and which Mr. A. takes under his patronage, is “Clamor your
tongues” (Winter’s Tale, Act IV. Sc. 4.) and in proof of
clamor being the right word, he quotes passages from a book
printed in 1542, in which are chaumbreed and chaumbre, in
the sense of restraining. I see little resemblance here to clamor,
and he does not say that he would substitute chaumbre. He says,
“Most judiciously does Nares reject Gifford’s corruption of this word
into charm [it was Grey not Gifford]; nor will the suffrage of the
‘clever’ old commentator,” &c. It is very curious, only that we
criticasters are so apt to overrun our game, that the only place
where “charm your tongue” really occurs, seems to have escaped Mr. Collier. In Othello, Act V. Sc. 2., Iago
says to his wife, “Go to, charm your tongue;” and she replies, “I will
not charm my tongue.” My conjecture was that clamor was
clam, or, as it was usually spelt, clem, to press or
restrain; and to this I still adhere.

“I cannot eat stones and turfs: say, what will he clem me and
my followers?”—Jonson, Poetaster, Act I. Sc. 2.

“Hard is the choice when the valiant must eat their arms or
clem.” Id., Every Man Out of his Humour Act III. Sc. 6.

In these places of Jonson, clem is usually rendered
starve; but it appears to me, from the kindred of the term, that
it is used elliptically. Perhaps, instead of “Till famine cling
thee” (Macbeth, Act V. Sc. 5.), Shakspeare wrote “Till {616} famine
clem thee.” While in the region of conjecture, I will add that
coasting, in Troilus and Cressida (Act IV. Sc. 5.), is, in
my opinion, simply accosting, lopped in the usual way by aphæresis; and
that “the still-peering air” in All’s Well that Ends Well (Act
III. Sc. 2.), is, by the same figure, “the still-appearing air,”
i. e. the air that appears still and silent, but that yet
“sings with piercing.”

One conjecture more, and I have done. I do not like altering the text
without absolute necessity; but there was always a puzzle to me in this
passage:

Why should Aufidius speak thus of a brother who is not mentioned
anywhere else in the play or in Plutarch? It struck me one day that
Shakspeare might have written, “Upon my household hearth;” and on
looking into North’s Plutarch, I found that when Coriolanus went
to the house of Aufidius, “he got him up straight to the
chimney-hearth, and sate him downe.” The poet who adhered so
faithfully to his Plutarch may have wished to preserve this image,
and, chimney not being a very poetic word, may have substituted
household, or some equivalent term. Again I say this is all but
conjecture.

Thomas Keightley.

P.S.—It is really very annoying to have to reply to unhandsome
and unjust accusations. The Rev. Mr. Arrowsmith
first transposes two lines of Shakspeare, and then, by notes of
admiration, holds me up as a mere simpleton; and then A. E. B. charges me
with having pirated from him my explanation of a passage in Love’s
Labour’s Lost, Act V. Sc. 2. Let any one compare his (in “N. &
Q.,” Vol. vi., p. 297.) with mine (Vol. vii., p. 136.), and he will see
the utter falseness of the assertion. He makes contents the
nom. to dies, taken in its ordinary sense (rather an unusual
concord). I take dyes in the sense of tinges, imbues with,
and make it governed of zeal. But perhaps it is to the full-stop
at presents that the “that’s my thunder!” applies. I answer, that
that was a necessary consequence of the sense in which I had taken
dies, and that their must then refer to things
maugre Mr. Arrowsmith. And when he says that I
“do him the honour of requoting the line with which he had supported it,”
I merely observe that it is the line immediately following, and that I
have eyes and senses as well as A. E. B.

A. E. B. deceives himself, if he thinks that literary fame is to be
acquired in this way. I do not much approve either of the manner in
which, at least to my apprehension, in his opening paragraph, he seems to
insinuate a charge of forgery against Mr.
Collier. Finally, I can tell him that he need not crow and clap
his wings so much at his emendation of the passage in Lear, for,
if I mistake not, few indeed will receive it. It may be nuts to him and
Mr. Arrowsmith to know that they have succeeded
in driving my name out of the “N. & Q.”

RED HAIR A REPROACH.

I do not know the why or the wherefore, but in every part of England I
have visited, there appears to be a deep-rooted prejudice in the eyes of
the million against people with red hair. Tradition, whether truly or not
must remain a mystery, assigns to Absalom’s hair a reddish tinge; and
Judas, the traitorous disciple, is ever painted with locks of the same
unhappy colour. Shakspeare, too, seems to have been embued with the like
morbid feeling of distrust for those on whose hapless heads the invidious
mark appeared. In his play of As You Like It, he makes Rosalind
(who is pettishly complaining of her lover’s tardiness coming to her) say
to Celia:

It will be apparent from this quotation, that in England, at any rate,
the prejudice spoken of is not of very recent development; and that it
has not yet vanished before the intellectual progress of our race, will,
I think, be painfully evident to many a bearer of this unenviable
distinction. It seems to be generally supposed, by those who harbour the
doctrine, that red-headed people are dissemblers, deceitful, and, in
fact, not to be trusted like others whose hair is of a different colour;
and I may add, that I myself know persons who, on that account alone,
never admit into their service any whose hair is thus objectionable. In
Wales, pen coch (red head) is a term of reproach universally
applied to all who come under the category; and if such a wight should by
any chance involve himself in a scrape, it is the signal at once for a
regular tirade against all who have the misfortune to possess hair of the
same fiery colour.

I cannot bring myself to believe that there is any really valid
foundation for this prejudice; and certainly, if not, it were indeed a
pity that the superstitious feeling thus engendered is not at once and
for ever banished from the memory.

T. Hughes.

EXTRACTS FROM NEWSPAPERS, 1714.

Daily Courant, Jan. 9, 1714:

“Rome, Dec. 16.—The famous painter, Carlo Maratta, died some
days ago, in the ninetieth year of his age.”

The Post Boy, Jan. 12-14, 1714.—Old MSS. relating to
Winchester.—In the Post Boy, Jan. {617} 12-14, 1714, appears
the following curious advertisement:

“Winchester Antiquities, written by Mr. Trussell, Dr. Bettes,
and Mr. Butler of St. Edmund’s Bury, in one of which manuscripts is the
Original of Cities; which manuscripts were never published. If the
person who hath either of them, and will communicate, or permit the same
to be copied or perused, he is earnestly desired to give notice thereof
to Mr. Mathew Imber, one of the aldermen of the city of Winchester, in
the county of Southampton, who is compleating the idea or description of
the ancient and present state of that ancient city, to be speedily
printed; together with a faithful collection of all the memorable and
useful things relating to the same city.”

Gough, in his Topography, vol. i. p. 387., thus notices these
MSS.:

“Wood says (Ath. Ox., vol. i. p. 448.) that Trussell the
historian, who was alderman of Winchester, continued to Bishop Curll’s
time, 1632, an old MS. history of the see and bishops in the Cathedral
library. He also wrote A Description of the City of Winchester; with
an Historical Relation of divers memorable Occurrences touching the
same, and prefixed to it A Preamble of the Original of Cities in
general. In a catalogue of the famous Robert Smith’s books, sold by
auction, 1682, No. 24. among the MSS. has this identical title, by J.
Trussell, fol., and was purchased for twelve shillings by a Mr. Rothwell,
a frequent purchaser at this sale. The Description, &c.,
written by Trussell about 1620, is now in the hands of John Duthy, Esq.;
and from it large extracts were made in The History and Antiquities of
Winchester, 1773. Bishop Nicolson guesses that it was too voluminous,
and Bishop Kennett that it was too imperfect to be published.

“The former mentions something on the same subject by Dr. Bettes,
whose book is still in MS.

“Dr. Butler, of St. Edmund’s Bury, made observations on the ancient
monuments of this city under the Romans.”

E. G. Ballard.

Minor Notes.

Last Suicide buried at a Cross Road.—I have reason to
believe that the last person subjected to this barbarous ceremony
was the wretched parricide and suicide Griffiths, who was buried at the
cross road formed by Eaton Street, Grosvenor Place, and the King’s Road,
as late as June, 1823. I subjoin the following account from the
Chronicle:

“The extreme privacy which the officers observed, as to the hour and
place of interment, increased in a great degree the anxiety of those that
were waiting, and it being suspected that the body would have been
privately carried away, through the back part of the workhouse (St.
George’s) into Farm Street Mews, and from thence to its final
destination, different parties stationed themselves at the several
passages through which it must unavoidably pass, in order to prevent
disappointment. All anxiety however, on this account, was ultimately
removed, by preparations being made for the removal of the body through
the principal entry of the workhouse leading into Mount Street, and about
half-past one o’clock the body was brought out in a shell supported on
the shoulders of four men, and followed by a party of constables and
watchmen. The solitary procession, which increased in numbers as it went
along, proceeded up Mount Street, down South Audley Street into Stanhope
Street, from thence into Park Lane through Hyde Park Corner, and along
Grosvenor Place, until its final arrival at the cross road formed by
Eaton Street, Grosvenor Place, and the King’s Road. When the procession
arrived at the grave, which had been previously dug, the constables
arranged themselves around it to keep the crowd off, upon which the shell
was laid on the ground, and the body of the unfortunate deceased taken
out. It had on a winding-sheet, drawers, and stockings, and a quantity of
blood was clotted about the head, and the lining of the shell entirely
stained. The body was then wrapped in a piece of Russia matting, tied
round with some cord, and then instantly dropped into the hole, which was
about five feet in depth: it was then immediately filled up, and it was
gratifying to see that that disgusting part of the ceremony of throwing
lime over the body, and driving a stake through it, was on this occasion
dispensed with. The surrounding spectators, consisting of about two
hundred persons, amongst whom were several persons of respectable
appearance, were much disgusted at this horrid ceremony.”

Imagine such scene in the “centre of civilisation” only thirty years
ago!

Vincent T. Sternberg.

Andrew’s Edition of Freund’s Latin Lexicon.—A singular
plan seems to have been pursued in this valuable lexicon in one point.
Wherever the meaning of a word in a certain passage is disputed, all
reference to that place is omitted! Here are a few examples of this
“dodge” from one book, Horace:

A. A. D.

Slang Expressions.—It would be curious to investigate
farther how some odd forms of expression of this kind have crept into, if
not the English language, at least into every-day parlance; and by
what classes of men they have been introduced. I do not of course
mean the vile argot, or St. Giles’ {618} Greek, prevalent among
housebreakers and pick-pockets; though a great deal of that is traceable
to the Rommany or gipsy language, and other sufficiently odd sources: but
I allude more particularly to phrases used by even educated
men—such as “a regular mull,” “bosh,” “just the cheese,” &c.
The first has already been proved an importation from our Anglo-Indian
friends in the pages of “N. & Q.”; and I have been informed that the
other two are also exotics from the land of the Qui-Hies. Bosh,
used by us in the sense of “nonsense,” “rubbish,” is a Persian word,
meaning “dirt” and cheese, a corruption of a Hindostani word
denoting “thing:” which is exactly the sense of the expression I have
quoted. “Just the cheese,” “quite the cheese,” i. e. just the
thing I require, quite comme il faut, &c.

Probably some of your correspondents could furnish other examples.

E. S. Taylor.

“Quem Deus vult perdere.“—In Croker’s Johnson,
vol. v. p. 60., the phrase, “Quem Deus vult perdere, prius dementat,” is
stated to be from a Greek iambic of Euripides:

This statement is made first by Mr. John Pitts, late Rector of Great
Brickhill, Bucks^[1], to Mr. Richard How of Aspley, Beds,
and is taken for granted successively by Boswell, Malone, and Croker. But
no such Greek is, in fact, to be found in Euripides; the words conveying
a like sentiment are,—

The cause of this classical blunder of so many eminent annotators is,
that these words are not to be found in the usual college and school
editions of Euripides. The edition from which the above correct extract
is made is in ten volumes, published at Padua in 1743-53, with an Italian
translation in verse by P. Carmeli, and is to be found in vol. x. p. 268.
as the 436-7th verses of the Tragedie incerte, the meaning of
which he thus gives in prose “Quando vogliono gli Dei far perire alcuno,
gli toglie la mente.”

T.J. Buckton.

Lichfield.

P.S.—In Croker’s Johnson, vol. iv. p. 170., the phrase
“Omnia mea mecum porto” is incorrectly quoted from Val.
Max. vii. 2., instead of “Bona mea mecum porto.”

White Roses.—The paragraph quoted from “an old
newspaper,” dated Saturday, June 15th, 1723, alludes to the commemoration
of the birthday of King James VIII. (the 10th of June), which was the
Monday mentioned as that before the Saturday on which the newspaper was
published. All faithful adherents of the House of Stuart showed their
loyalty by wearing the white rose (its distinguishing badge) on the 10th
of June, when no other way was left them of declaring their devotion to
the exiled family; and, from my own knowledge, I can affirm that there
still exist some people who would think that day desecrated unless they
wore a white rose, or, when that is not to be procured, a cockade of
white ribbon, in token of their veneration for the memory of him of whose
birth it is the anniversary.

L. M. M. R.

Queries.

“MERK LANDS” AND “URES.”—NORWEGIAN ANTIQUITIES.

In Shetland, at the present day, all public assessments are levied,
and divisions made, according to the number of merk lands in a parish.
All arable lands were anciently, under the Norwegian law, rated as
merks,—a merk containing eight ures. These merks are
quite indefinite as to extent. It is, indeed, clear that the ancient
denomination of merk land had not reference to superficial extent
of surface, but was a denomination of value alone, in which was included
the proportion of the surrounding commonty or scattald. Merk lands
are of different values, as sixpenny, ninepenny, twelvepenny,—a
twelvepenny merk having, formerly at least, been considered equal to two
sixpenny merks; and in some old deeds lands are described as thirty merks
sixpenny, otherwise fifteen merks twelvepenny land. All assessments have,
however, for a very long period, been levied and all privileges
apportioned, according to merks, without relation to whether they were
sixpenny or twelvepenny. The ancient rentals of Shetland contain about
fourteen thousand merks of land; and it will be noticed that, however
much the ancient inclosed land be increased by additional improvements,
the number of merks ought to be, and are, stationary. The valued rent,
divided according the merk lands, would make a merk land in Shetland
equal to 2l. Scots of valued rent. There are only one or two
places of Scotland proper where merks are in use,—Stirling and
Dunfermline, I think. As these two places were the occasional residences
of our ancient Scottish kings, it is possible this plan of estimating
land may have obtained there, to equalise and make better understood some
arrangements relating to land entered into between the kings of Norway
and Scotland. Possibly some of the correspondents of “N. & Q.” in the
north may be able to throw some light on this subject. It was stated some
time ago that Dr. Munch, Professor in the University of Christiana, had
presented to the Society of Northern Archæology, in {619} Copenhagen, a
very curious manuscript which he had discovered and purchased during a
voyage to the Orkneys and Shetland in 1850. The manuscript is said to be
in good preservation, and the form of the characters assigns the tenth,
or perhaps the ninth century as its date. It is said to contain, in the
Latin tongue, several episodes of Norwegian history, relating to
important facts hitherto unknown, and which throw much light on feudal
tenures, holdings, superstitions, omens, &c., which have been handed
down to our day, with their origin involved in obscurity, and on the
darkness of the centuries that preceded the introduction of Christianity
into Norway. Has this manuscript ever been printed?

Kirkwallensis.

THE LEIGH PEERAGE, AND STONELEY ESTATES, WARWICKSHIRE.

The fifth Lord Leigh left his estates to his sister, the Hon. Mary
Leigh, for her life, and at her decease without issue to “the first and
nearest of his kindred, being male, and of his name and blood,” &c.
On the death of Mrs. Mary Leigh in 1806, the estates were taken
possession of by her very distant kinsman, the Rev. Thomas Leigh. The
first person to dispute his right to them was Mr. George Smith Leigh, who
claimed them as being descended from a daughter of Sir Thomas
Leigh, son of the first Baron Leigh. His claim was not allowed, because
he had the name of Leigh only by royal license, and not by
inheritance. Subsequently, the Barony of Leigh was claimed by another
Mr. George Leigh, of Lancashire, as descended from a son of the Hon.
Christopher Leigh (fourth son of the aforesaid Sir Thomas Leigh), by his
second wife. His claim was disallowed when heard by a committee of the
House of Lords in 1828, because he could not prove the second marriage of
Christopher Leigh, nor the birth of any son by such marriage.

Being about to print a genealogy of the Leigh family, I should be
under an obligation to any one who will, without delay furnish me
with—

1st. The descent, with dates, of the aforesaid Mr. George Smith
Leigh from Sir Thomas Leigh.

2nd. The wife, and descendants to the present time, of the aforesaid
Mr. George Leigh.

In return for this information I shall be happy to send my informant a
copy of the genealogy when it is printed. I give you my name and
address.

J. M. G.

Minor Queries.

Phillips Family.—Is there a family of Phillips now
bearing the ancient arms of William Phillips, Lord Bardolph: viz.
Quarterly, gu. and az., in the chief dexter quarter an eagle displayed
or.

H. G. S.

Engine-à-verge.—What is the engine-à-verge,
mentioned by P. Daniel in his Hist. de la Milice Franc., and what
the origin of the name?

Cape.

Garrick’s Funeral Epigram.—Who is the author of these
verses?

K. N.

The Rosicrucians.—I should be extremely glad of a little
information respecting “the Brethren of the Rosy Cross.” Was there ever a
regular fraternity of philosophers bearing this appellation; or was it
given merely as a title to all students in alchemy?

I should wish to obtain a list of works which might contain a record
of their studies and discoveries. I subjoin the few in my own library,
which I imagine to belong to this class.

Albertus Magnus de Animalibus, libr. xxvi. fol. Venet. 1495.

Albertus Magnus de Secretis Mulierum, de Virtutibus Herbarum, Lapidum
at Animalium.

Albertus Magnus de Miribilibus Mundi, item.

Michael Scotus de Secretis Naturæ, 12mo., Lugd. 1584.

Henr. Corn. Agrippa on the Vanitie of Sciences, 4to., London,
1575.

Joann. Baptist. Van Helmont, Opera Omnina, 4to., Francofurti,
1682.

Dr. Charleton, Ternary of Paradoxes, London, 1650.

Perhaps some of your correspondents will kindly furnish me with
notices of other works by these writers, and by others who have written
on similar subjects, as Paracelsus, &c.

E. S. Taylor.

Passage in Schiller.—In the Memoirs of a Stomach,
lately published, the editor asks a question of you: “Is it Schiller who
says, ‘The metaphysical part of love commences with the first sigh, and
terminates with the first kiss’?” I pray you look to the merry and witty
and learned little book, and respond to his Query.

Amicus.

Sir John Vanbrugh.—This eminent architect and poet of the
last century is stated by his biographers to have been “born in
Cheshire.” Can anybody furnish me with the place and date of his
birth?

T. Hughes.

Chester.

Historical Engraving.—I have an ancient engraving, size
14¾ in. wide and 11¾ in. high, without title or engraver’s name, which I
should be {620} glad to authenticate. It appears to
represent Charles II. at the Hague in 1660.

The foreground is occupied by groups of figures in the costume of the
period. In the distance is seen a street in perspective, down which the
royal carriage is proceeding, drawn by six horses. On one side is a row
of horses, on the other an avenue of trees. To the right of this is a
canal, on the bank of which a battery of seven guns is firing a salute.
The opposite bank is occupied by public buildings.

In the air a figure of Fame holds a shield charged with the royal arms
of England, surrounded by a garter, without the motto. Five cherubs in
various positions are dispersed around, holding respectively a globe, a
laurel crown, palm branches, &c., and a crowned shield bearing a lion
rampant, and a second with a stork, whose beak holds a serpent.

A portion of the zodiacal circle, containing Libra, Scorpio, and
Sagittarius, marks, I suppose, the month in which the event took
place.

E. S. Taylor.

Hall-close, Silverstone, Northamptonshire.—Adjoining the
church-yard is a greensward field called “Hall-close,” which is more
likely to be the site of the mansion visited by the early kings of
England, when hunting in Whittlebury Forest, than the one mentioned by
Bridles in his History of the county. About 1798, whilst digging here, a
fire-place containing ashes was discovered; also many large wrought
freestones.

The well, close by, still retains the name of Hall-well; and there are
other things in the immediate vicinity which favour the supposition; but
can an extract from an old MS., as a will, deed, indenture, &c., be
supplied to confirm it?

H. T. Wake.

Stepney.

Junius’s Letters to Wilkes.—Where are the original
letters addressed by Junius to Mr. Wilkes? The editor of the Grenville
Papers says, “It is uncertain in whose custody the letters now
remain, many unsuccessful attempts having been recently made to
ascertain the place of their deposit.”

D. G.

The Reformer’s Elm.—What was the origin of the name of
“The Reformer’s Elm?” Where and what was it?

C. M. T.

Oare.

How to take Paint off old Oak.—Can any of your
correspondents inform me of some way to take paint off old oak?

F. M. Middleton.

Minor Queries with Answers.

Cadenus and Vanessa.—What author is referred to in the
lines in Swift’s “Cadenus and Vanessa,”—

W. Fraser.

Tor-Mohun.

Boom.—Is there an English verb active to boom, and
what is the precise meaning of it? Sir Walter Scott uses the
participle:

Vogel.

“A Letter to a Member of Parliament.“—Who was the author
of A Letter to a Member of Parliament, occasioned by A Letter
to a Convocation Man: W. Rogers, London, 1697?

W. Fraser.

Tor-Mohun.

Ancient Chessmen.—I should be glad to learn, through the
medium of “N. & Q.,” some particulars relative to the sixty-four
chessmen and fourteen draughtsmen, made of walrus tusk, found in the Isle
of Lewis in Scotland, and now in case 94. Mediæval Collection of the
British Museum?

Hornoway.

Guthryisms.—In a work entitled Select Trials at the
Old Bailey is an account of the trial and execution of Robert Hallam,
for murder, in the year 1731. Narrating the execution of the criminal,
and mentioning some papers which he had prepared, the writer says: “We
will not tire the reader’s patience with transcribing these prayers, in
which we can see nothing more than commonplace phrases and unmeaning
Guthryisms.” What {621} is the meaning of this last word, and to
whom does it refer?

S. S. S.

Replies.

CORRESPONDENCE OF CRANMER AND CALVIN.

(Vol. vii., p. 501.)

The question put by C. D., respecting the existence of letters said to
have passed between Archbishop Cranmer and Calvin, and to exist in print
at Geneva, upon the seeming sanction given by our liturgy to the belief
that baptism confers regeneration, is a revival of an inquiry made by
several persons about ten years ago. It then induced M. Merle d’Aubigné
to make the search of which C. D. has heard; and the result of that
search was given in a communication from the Protestant historian to the
editor of the Record, bearing date April 22, 1843.

I have that communication before me, as a cutting from the
Record; but have not preserved the date of the number in which it
appeared^[2],
though likely to be soon after its receipt by the editor. Merle d’Aubigné
says, in his letter, that both the printed and manuscript correspondence
of Calvin, in the public library of Geneva, had been examined in vain by
himself, and by Professor Diodati the librarian, for any such topic; but
he declares himself disposed to believe that the assertion, respecting
which C. D. inquires, arose from the following passage in a letter from
Calvin to the English primate:

“Sic correctæ sunt externæ superstitiones, ut residui maneant innumeri
surculi, qui assidue pullulent. Imo ex corruptelis papatus audio
relictum esse congeriem, quæ non obscuret modo, sed propemodum obruat
purum et genuinum Dei cultum.”

Part of this letter, but with important omissions, had been published
by Dean Jenkyns in 1833. (Cranmer’s Remains, vol. i. p. 347.) M.
d’Aubigné’s communication gave the whole of it; and it ought to have
appeared in the Parker Society volume of original letters relative to the
English Reformation. That volume contains one of Calvin’s letters to the
Protector Somerset; but omits another, of which Merle d’Aubigné’s
communication supplied a portion, containing this important sentence:

“Quod ad formulam precum et rituum ecclesiasticorum, valde probo ut
certa illa extet, a qua pastoribus discedere in functione sua non
liceat, tam ut consulatur quorumdam simplicitati et imperitiæ, quam
ut certius ita constet omnium inter se ecclesiarum consensus.”

Another portion of a letter from Calvin, communicated by D’Aubigné, is
headed in the Record “Cnoxo et gregalibus, S. D.;” but seems to be
the one cited in the Parker Society, vol. ii. of Letters, pp.
755-6, notes 941, as a letter to Richard Cox and others; so that
Cnoxo should have been Coxo.

The same valuable communication farther contained the letter of
Cranmer inviting Calvin to unite with Melancthon and Bullinger in
forming arrangements for holding a Protestant synod in some safe place;
meaning in England, as he states more expressly to Melancthon. This
letter, however, had been printed entire by Dean Jenkyns, vol. i. p.
346.; and it is given, with an English translation, in the Parker Society
edition of Cranmer’s Works as Letter ccxcvii., p. 431. It is important, as proving that
Heylyn stated what was untrue, Eccles. Restaur., p. 65.; where he
has said, “Calvin had offered his assistance to Archbishop Cranmer. But
the archbishop knew the man, and refused his offer.” Instead of such an
offer, Calvin replied courteously and affectionately to Cranmer’s
invitation; but says, “Tenuitatem meam facturam spero, ut mihi parcatur
… Mihi utinam par studii ardori suppeteret facultas.” This reply, the
longest letter in their correspondence, is printed in the note attached
to Cranmer’s letter (Park. Soc., as above, p. 432.; and a translation of
it in Park. Soc. Original Letters, vol. ii. p. 711.: and there are
extracts from it in Jenkyns, p. 346., n.p.). D’Aubigné gave it entire;
but has placed both Calvin’s letters to the archbishop before the
latter’s epistle to him, to which they both refer.

Henry Walter.

“POPULUS VULT DECIPI.”

(Vol. vii., p. 572.)

If Mr. Temple will turn to p. 141. of Mathias
Prideaux’s Easy and Compendious Introduction for reading all Sorts of
Histories, 6th edit., Oxford, 1682, small 4to., he will find his
Query thus answered:

“It was this Pope’s [Paul IV.] Legate, Cardinal Carafa, that
gave this blessing to the devout Parisians, Quandoquidem populus
decipi vult, decipiatur. Inasmuch as this people will be
deceived, let them be deceived.”

This book of Prideaux’s is full of mottoes, of which I shall give a
few instances. Of Frederick Barbarosa “his saying was, Qui nescit
dissimulare, nescit imperare:” of Justinian “His word was, Summum
jus, summa injuria—The rigour of the law may prove injurious to
conscience:” of Theodosius II. “His motto was, Tempori
parendum—We must fit us (as far as it may be done with a good
conscience) to the time wherein we live, with Christian prudence:” of
Nerva “His motto sums {622} up his excellencies, Mens bona regnum
possidet—My mind to me a kingdom is:” of Richard Cœur de
Lion, “The motto of Dieu et mon droit is attributed to him;
ascribing the victory he had at Gisors against the French, not to
himself, but to God and His might.”

Eirionnach.

Cardinal Carafa seems to have been the author of the above memorable
dictum. Dr. John Prideaux thus alludes to the circumstance:

“Cardinalis (ut ferunt) quidam μετὰ πολλῆς
φαντασίας
Lutetiam aliquando ingrediens, cum instant importunius turbæ ut
benedictionem impertiret: Quandoquidem (inquit) hic populus
vult decipi, decipiatur in nomine Diaboli.”—Lectiones
Novem, p. 54.: Oxoniæ, 1625, 4to.

I must also quote from Dr. Jackson:

“Do all the learned of that religion in heart approve that commonly
reported saying of Leo X., ‘Quantum profuit nobis fabula Christi,’
and yet resolve (as Cardinal Carafa did, Quoniam populus iste vult
decipi, decipiatur) to puzzle the people in their
credulity?”—Works, vol. i. p. 585.: Lond. 1673, fol.

The margin directs me to the following passage in Thuanus:

“Inde Carafa Lutetiam regni metropolim tanquam Pontificis legatus
solita pompa ingreditur, ubi cum signum crucis, ut fit, ederet, verborum,
quæ proferri mos est, loco, ferunt eum, ut erat securo de numine animo et
summus religionis derisor, occursante passim populo et in genua ad ipsius
conspectum procumbente, sæpius secreta murmuratione hæc verba
ingeminasse: Quandoquidem populus iste vult decipi,
decipiatur.”—Histor., lib. xvii., ad ann. 1556, vol. i.
p. 521.: Genevæ, 1626, fol.

Robert Gibbings.

LATIN—LATINER.

(Vol. vii., p. 423.)

Latin was likewise used for the language or song of birds:

Chaucer, it will be observed, uses the Anglo-Saxon form of the word.
Leden was employed by the Anglo-Saxons in the sense of language
generally, as well as to express the Latin tongue.

In the German version of Sir Tristram, Latin is also used for the song
of birds, and is so explained by Ziemann:

“Latin, Latein; für jede fremde eigenthümliche Sprache, selbst
für den Vogelgesang. Tristan und Isolt, 17365.”—Ziemann,
Mittelhochdeutsches Wörterbuch.

Spenser, who was a great imitator of Chaucer, probably derives the
word leden or ledden from him:

In the last passage, perhaps, meaning, knowledge, best
expresses the sense. Ledden may have been one of the words which
led Ben Jonson to charge Spenser with “affecting the ancients.” However,
I find it employed by one of his cotemporaries, Fairfax:

The expression lede, in lede, which so often occurs in Sir
Tristram, may also have arisen from the Anglo-Saxon form of the word
Latin. Sir W. Scott, in his Glossary, explains it: “Lede, in
lede. In language, an expletive, synonymous to I tell you.”
The following are a few of the passages in which it is found:

It is not necessary to descant on thieves’ Latin, dog-Latin, Latin
de Cuisine, &c.; but I should be glad to learn when dog-Latin
first appeared in our language.

E. M. B.

Lincoln.

JACK.

(Vol. vii., p. 326.)

The list of Jacks supplied by your correspondent John Jackson is amusing and curious. A few additions
towards a complete collection may not be altogether unacceptable or
unworthy of notice.

Supple (usually pronounced souple) Jack, a flexible cane;
Jack by the hedge, a plant (Erysimum cordifolium); the
jacks of a harpsichord; jack, an engine to raise ponderous
bodies (Bailey); Jack, the male of birds of sport (Ditto);
Jack of Dover, a joint twice dressed (Ditto, from Chaucer);
jack pan, used by barbers (Ditto); jack, a frame used by
sawyers. I have also noted Jack-Latin, Jack-a-nod, but
cannot give their authority or meaning. {623}

The term was very familiar to our older writers. The following to
Dodsley’s Collection of old Plays (1st edition, 1744) may assist
in explaining its use:

Your correspondent is perhaps aware that Dr. Johnson is disposed to
consider the derivation from John to be an error, and rather
refers the word to the common usage of the French word Jacques (James).
His conjecture seems probable, from many of its applications in this
language. Jacques, a jacket, is decidedly French; Jacques
de mailles equally so; and the word Jacquerie embraces all the
catalogue of virtues and vices which we connect with our Jack.

On the other hand, John, in his integrity, occurs familiarly in
John Bull, John-a-Nokes, John Doe, John
apple, John Doree, Blue John, John Trot,
John’s Wort, John-a-dreams, &c.; and Poor John
is found in Dodsley, vol. viii. pp. 197. 356.

C. H. P.

Brighton.

PASSAGE IN ST. JAMES.

(Vol. vii., p. 549)

On referring to the passage cited by S. S. S. in Bishop Taylor’s
Holy Dying, vol. iv. p. 345. (Heber’s edit.), I find I had marked
two passages in St. James’s Epistle as being those to which, in all
probability, the bishop alluded; one in the first chapter, and one in the
third. In the commencement of his Epistle St. James exhorts his hearers
to exercise patience in all the worldly accidents that might befal them;
to resign themselves into God’s hands, and accept in faith whatever might
happen. He then proceeds:

“If any of you lack wisdom” (prudentia ad dijudicandum quid in
singulis circumstantiis agendum sit—Grotius), “let him ask
of God” (postulet ab eo, qui dat, nempe Deo: ut intelligas non aliunde
petendum sapientiam.—Erasmus).

Again, in chap. iii. 13., he asks:

“Who is a wise man, and endued with knowledge among you” (ἐπιστήμων,
i. e. sciens, sive scientià præditus, quod recentiores vocant
scientificus.—Erasmus).

He bids him prove his wisdom by submission to the truth; for that
cunning craftiness which manifests itself only in generating heresies and
contentions, is—

“Not from above,” ἀλλ’
ἐπίγειος,
Ψυχικὴ (animalis,—ista
sapientia a natura est, non a Deo) δαιμονιώδης.—Vid.
Eph. ii. 2., and 2 Cor. iv. 4.

These passages would naturally afford ample scope for the exuberant
fancy of ancient commentators; and it is not unreasonable to suppose that
Bishop Taylor may have had the remarks of one of these writers running in
his mind, when he quoted St. James as reprobating, with such minuteness
of detail, the folly of consulting oracles, spirits, sorcerers, and the
like.

I have not, at present, access to any of the commentators to whom I
allude; so I am unable to confirm this suggestion.

H. C. K.

—— Rectory, Hereford.

There is no uncanonical epistle attributed to this apostle, although
the one received by the English from the Greek and Latin churches was
pronounced uncanonical by Luther. The passage to which Jeremy Taylor
refers, is iv. 13, 14., which he interpreted as referring to an unlawful
inquiry into the future:

“Go to now, ye that say, To-day or to-morrow we will go into such a
city and continue there a year, and buy and sell, and get gain: whereas
ye know not what shall be on the morrow: for what is your life? It is
even a vapour, that appeareth for a little time, and then vanisheth
away.”

Hug (Wait’s Trans., vol. ii. p. 579.) considers the apostle as
reproving the Jews for attempting to evade the national punishment
threatened them, by removing out of their own country of Judæa. Probably,
however, neither Taylor nor Hug are correct in departing from the more
obvious signification, which refers to the mercantile character of the
twelve tribes (i. 1.), arising mainly out of the fact of their
captivities and dispersions (διασπορᾷ). The
practice is still common in the East for merchants on a large and small
scale to spend a whole season or year in trafficking in one city, and
passing thence to another with the varied products suitable respectively
to each city; and such products were interchanged without that extreme
division of labour or despatch which the magnitude of modern commerce
requires. The whole passage, from James iv. 13. to v. 6. inclusive, must
be taken as specially applicable to the sins of mercantile men whose
works of righteousness St. James (iii. 17-20.) declared to be
wanting, in proof of their holding the faith necessary, {624}
according, to St. Paul (Rom. iii. 27.), for their salvation.

T. J. Buckton.

Birmingham.

FAITHFULL TEATE.

(Vol. vii., p. 529.)

The Ter Tria^[3], about which your correspondent
J. S. inquires, is neither a rare nor a very valuable book; and if his
copy has cost him more than some three and sixpence, it is a poor
investment of capital. Mine, which is of the second edition, 1669, has
the following book-note:

“The worthy Faithfull Teate indulges himself in the then prevailing
bad taste of anagramising his name: see the result after the
title. A better play upon his name is that of Jo. Chishull, who, in
lashing the prophane wits of the day, and eulogising the author, has the
following comical allusion thereto:

‘Let all wise-hearted sav’ring things divine

Come suck this Teat that yields both milk and wine,

Loe depths where elephants may swim, yet here

The weakest lamb of Christ wades without fear.'”

The Ter Tria was originally published in 1658; its author,
F. T., was the father of the better known Nahum Tate, the co-translator
of the last authorised version of the Psalms,—a Teat which,
following the metaphor of Mr. Chishull, has nourished not a few
generations of the godly, but now, like a sucked orange, thrown aside for
the more juicy productions of our modern Psalmists. Old Teate (or Tate,
as the junior would have it) is styled in this book, “preacher at
Sudbury.” He seems subsequently to have removed to Ireland, where his son
Nahum, the laureat, was born.

J. O.

PARVISE.

(Vol. viii., p. 528.)

Parvise seems to have been a porch, used as a school or place
for disputation. The parvise mentioned in the Oxford “Little-Go”
(Responsions) Testamur is alluded to in Bishop Cooper’s book against
Private Mass (published by the Parker Society). He ridicules his
opponent’s arguments as worthy of “a sophister in the parvyse schools.”
The Serjeant-at-law, in Chaucer’s Canterbury Pilgrims, had been often at
the paruise. In some notes on this character in a number of the
Penny Magazine for 1840 or 1841, it is farther remarked that the
choristers of Norwich Cathedral were formerly taught in the
parvise, i. e. porch. The chamber over a porch in some
churches may have been the school meant. Instances of this arrangement
were to be found at Doncaster Church (where it was used as a library),
and at Sherborne Abbey Church. The porch here was Norman, and the chamber
Third Pointed; and at the restoration lately effected the pitch of the
roof was raised, and the chamber removed.

B. A. Oxon.

Oxford University.

I believe that the parvisus, or paradisus of the
Responsions Testamur, is the pro-scholium of the divinity school,
otherwise called the “pig-market,” from its site having been so occupied
up to the year 1554. This is said to be the locality in which the
Responsions were formerly held.

It is ordered by the statutes, tit. vi.,—

“Quod priusquam quis ad Gradum Baccalaurei in Artibus admittatur, in
Parviso semel Quæstionibus Magistrorum Scholarum respondeat.”

However, they go on to direct, “Locus hisce Responsionibus assignetur
Schola Metaphysices;” and there they are at present held. (See the
Glossary to Tyrwhitt’s Chaucer; and also Parker’s Glossary of
Architecture, ad voc. “Parvise.”)

Cheverells.

The term parvise, though used in somewhat different senses by
old writers, appears to mean strictly a porch or
antechamber. Your correspondent Oxoniensis
will find in Parker’s Glossary ample information respecting this
word, with references to various writers, showing the different meanings
which have been attached to it. “Responsions,” or the preliminary
examinations at Oxford, are said to be held in parviso; that is,
in the porch, as it were, or antechamber before the schools, which are
the scene of the greater examinations for the degree.

H. C. K.

If your correspondent will refer to the word Parvisium, in the
Glossary at the end of Watt’s edition of Matthew Paris, he will find a
good deal of information. To this I will add that the word is now in use
in Belgium in another sense. I saw some years since, and again last
summer, in a street leading out of the Grande Place, by one side of the
Halle at Bruges, on a house, this notice,—

D. P.

Begbrook.

THE CŒNACULUM OF LIONARDO DA VINCI.

(Vol. vii., pp. 524, 525.)

Mr. Smirke‘s paper, questioning the received
opinion as to the points of time and circumstance {625} expressed in this
celebrated fresco, contains the following sentence:

“The work in question is now so generally accessible, through the
medium of accurate engravings, that any one may easily exercise
his own judgment on the matter.”

Having within no very distant period spent an hour or two in examining
the original, with copies lying close at hand for the purposes of
comparison, allow me to offer you a few impressions of which, while
fresh, I “made a note” in an interleaved copy of Bishop Burnet’s curious
Tour in Italy, which served me as a journal while abroad. Burnet
mentions the Dominican Convent at Milan as in his day “very rich.” My
note is as follows:

“The Dominican convent is now suppressed. It is a cavalry barracks:
dragoons have displaced Dominicans. There is a fine cupola to the church,
the work of Bramante: in the salle or refectory of this convent was
discovered, since Burnet’s time, under a coat of wash or plaster, the
celebrated fresco of Lionardo da Vinci, now so well known to the world by
plates and copies, better finished than the original ever was, in all
probability; certainly better than it is now, after abuse, neglect, damp,
and, worst of all, restoring, have done their joint work upon it.
A visit to this fresco disenchants one wonderfully. It is better to be
satisfied with the fine engravings, and let the original live in its
ideal excellence. The copyists have taken some liberties, of which these
strike me as the chief:

“First, The Saviour’s head is put more on one side, in what I would
call a more languishing position than its actual one.

“Second, the expression of the figure seated at his left hand is quite
changed. In the copies it is a grave, serious, fine face: in the
original, though now indistinct, it evidently expressed ‘open-mouthed
horror’ at the declaration, ‘One of you shall betray me.’

“Third, Judas in all copies is identified not only by the held bag of
money, but by the overturned saltcellar at his elbow. This last is not in
the original.

“The whole fresco, though now as well kept as may be, seems spoiling
fast. There is a Crucifixion at the other end of the same hall, in much
better preservation, though of the same date; and the doorway which the
tasteful Dominicans cut in the wall, through the bottom of the painting,
is, though blocked up, still quite visible. It is but too probable that
the monks valued the absurd and hideous frescoes in the cloisters
outside, representing Saint Dominic’s miracles! and the Virgin fishing
souls out of purgatory with a rosary, beyond Lionardo’s great work.”

So far my original note, written without supposing that the received
idea, as to the subject of the picture, had ever been questioned. In
reference to the question raised, however, I will briefly say, that, as
recollection serves me, it would require a well-sustained criticism to
convince me that the two disciples at the Saviour’s right hand were not
designed to express the point of action described in the 23rd and 24th
verses of chapter xiii. of St. John’s Gospel. Possibly Mr. Smirke might favour us with the argument of his
MSS. on the group.

A. B. R.

Belmont.

FONT INSCRIPTIONS.

(Vol. vii., p. 408.)

I have in my note-book the following entries:—

Kiddington, Oxon.:

Newark, round the base in black letter:

On a pillar adjoining the font is a brass tablet with this
inscription:

“This Font was demolished by the Rebels, May 9, 1646, and rebuilt by
the charity of Nicholas Ridley in 1660.”

Kirton, Lincoln:

“Orate pro aia Alauni Burton qui fontem istum fieri fec. a.d. mccccv.”

Clee, Lincoln:

“The Font is formed of two cylindrical parts, one placed upon the
other, over which, in the shaft of the circular column, is inlaid a small
piece of marble, with a Latin inscription in Saxon characters, referring
to the time of King Richard, and stating it was dedicated to the Holy
Trinity and St. Mary, by Hugh Bishop of Lincoln, a.d. 1192.”

The above are extracts from books, not copied by me from the
fonts.

F. B. Relton.

At Threckingham, Lincolnshire, round the base of the font—

At Little Billing, Northamptonshire,—

“Wilberthus artifex atq; cementarius hunc fabricavit, quisquis suum
venit mergere corpus procul dubio capit.”

J. P., Jun.

To the list of these should be added the early English font at Keysoe,
Beds., noticed in the Ecclesiologist, vol. i. p. 124., and figured
in Van Voorst’s Baptismal Fonts. It bears the legend in Norman
French:

{626}

Or, in modern French:

Cheverells.

BURN AT CROYDON.

(Vol. vii., pp. 238. 393.)

The bourne at Croydon is one of the most remarkable of those
intermitting springs which issue from the upper part of the chalk strata
after long-continued rains.

All porous earth-beds are reservoirs of water, and give out their
supplies more or less copiously according to their states of engorgement;
and at higher or lower levels, as they are more or less replenished by
rain. Rain percolates through the chalk rapidly at all times, it being
greatly fissured and cavernous, and finds vent at the bottom of the
hills, in ordinary seasons, in the perennial springs which issue there,
at the top of the chalk marl, or of the galt (the clay so called) which
underlies the chalk. But when long-continued rains have filled the
fissures and caverns, and the chinks and crannies of the ordinary vents
below are unequal to the drainage, the reservoir as it were overflows,
and the superfluity exudes from the valleys and gullies of the upper
surface; and these occasional sources continue to flow till the
equilibrium is restored, and the perennial vents suffice to carry off the
annual supply. Some approach to the full engorgement here spoken of takes
place annually in many parts of the chalk districts, where springs break
out after the autumnal and winter rains, and run themselves dry again in
the course of a few months, or maybe have intermissions of a year or two,
when the average falls are short. Thence it is we have so many
“Winterbournes” in the counties of Wilts, Hants, and Dorset; as
Winterbourne-basset, Winterbourne-gunner, Winterbourne-stoke, &c.
(Vide Lewis’s Topog. Dict.) The highest sources of the Test,
Itchen, and some other of our southern rivers which take their rise in
the chalk, are often dry for months, and their channels void of water for
miles; failing altogether when the rains do not fill the neighbouring
strata to repletion.

In the case of long intermissions, such as occur to the Croydon
bourne, it is not wonderful that the sudden appearance of waters in
considerable force, where none are usually seen to flow, should give rise
to superstitious dread of coming evils. Indeed, the coincidence of the
running of the bourne, a wet summer, a worse sowing-season, and a wet
cold spring, may well inspire evil forebodings, and give a colourable
pretext for such apprehensions as are often entertained on the occurrence
of any unusual natural phenomenon. These intermittent rivulets have no
affinity, as your correspondent E. G. R. supposes, to subterraneous
rivers. The nearest approach to this kind of stream is to be found in the
Mole, which sometimes sinks away, and leaves its channel dry between
Dorking and Leatherhead, being absorbed into fissures in the chalk, and
again discharged; these fissures being insufficient to receive its waters
in times of more copious supply. The subterraneous rivers of more
mountainous countries are also not to be included in the same category.
They have a history of their own, to enlarge on which is not the business
of this Note: but it may not be irrelevant to turn the attention for a
moment to the use of the word bourne or burn. The former
mode of spelling and pronouncing it appears to prevail in the south, and
the latter in the north of England and in Scotland; both alike from the
same source as the brun or brunen of Germany. The perennial
bourne so often affords a convenient natural geographical boundary, and a
convenient line of territorial division, that by an easy metonymy it has
established itself in our language in either sense, signifying streamlet
or boundary-line,—as witness the well-known lines:

M.

CHRISTIAN NAMES.

(Vol. vii., pp. 406. 488, 489.)

The opinion of your correspondents, that instances of persons having
more than one Christian name before the last century are, at least, very
rare, is borne out by the learned Camden, who, however, enables me to
adduce two earlier instances of polyonomy than those cited by
J. J. H.:

“Two Christian names,” says he (Remaines concerning Britaine,
p. 44.), “are rare in England, and I onely remember now his majesty, who
was named Charles James, and the prince his sonne Henry Frederic; and
among private men, Thomas Maria Wingfield, and Sir Thomas Posthumous
Hobby.”

The custom must have been still rare at the end of the eighteenth
century, for, as we are informed by Moore in a note to his Fudge
Family in Paris (Letter IV.):

“The late Lord C. (Castlereagh?) of Ireland had a curious theory about
names; he held that every man with three names was a
Jacobin. His instances in Ireland were numerous; Archibald Hamilton
Rowan, Theobald Wolfe Tone, James Napper Tandy, John Philpot Curran,
&c.: and in England he produced as examples, Charles James Fox,
Richard Brinsley {627} Sheridan, John Horne Tooke, Francis
Burdett Jones,” &c.

Perhaps the noble lord thought with Sterne in Tristram Shandy,
though the nexus is not easy to discover, that “there is a strange
kind of magic bias, which good or bad names irresistibly impose upon our
character and conduct,” or perhaps he had misread that controverted
passage in Plautus (Aulular. Act II. Sc. 4.):

The custom is now almost universal; and as, according to Camden
(Remaines, &c., p. 96.),

“Shortly after the Conquest it seemed a disgrace for a gentleman to
have but one single name, as the meaner sort and bastards had,”

so now, the tria nomina nobiliorum have become so common, as to
render the epigram upon a certain M. L-P. Saint-Florentin, of almost
universal applicability as a neat and befitting epitaph.

“On ne lui avait pas épargné,” says the biographer of this gentleman
(Biographie Universelle, tom. xxxix. p. 573.), “les épigrammes de
son vivant; il en parut encore contre lui au moment de sa mort; en voici
une:—

‘Ci gît un petit homme à l’air assez commun,

Ayant porté trois noms, et n’en laissant aucun.'”

William Bates.

Birmingham.

Leopold William Finch, fifth son of Heneage, second Earl of
Nottingham, born about the year 1662, and afterwards Warden of All Souls,
is an earlier instance of an English person with two Christian names than
your correspondent J. J. H. has noticed.

J. B.

WEATHER RULES.

(Vol. vii., p. 522.)

Your correspondent J. A., Jun., makes a Note
and asks a question regarding a popular opinion prevalent in
Worcestershire, on the subject of a “Sunday’s moon,” as being one very
much addicted to rain. In Sussex that bad repute attaches to the moon
that changes on Saturday:

It may be hoped that the time is not far distant when a scientific
meteorology will dissipate the errors of the traditional code now in
existence. Of these errors none have greater or more extensive prevalence
than the superstitions regarding the influence of the moon on the
atmospheric phenomena of wet and dry weather. Howard, the author of
The Climate of London, after twenty years of close observation,
could not determine that the moon had any perceptible influence on the
weather. And the best authorities now follow, still more decidedly, in
the same train.

“The change of the moon,” the expression in general use in predictions
of the weather, is idly and inconsiderately used by educated people,
without considering that in every phase that planet is the same to us, as
a material agent, except as regards the power of reflected light; and no
one supposes that moonlight produces wet or dry. Why then should that
point in the moon’s course, which we agree to call “the new” when it
begins to emerge from the sun’s rays, have any influence on our weather.
Twice in each revolution, when in conjunction with the sun at new, and in
opposition at the full, an atmospheric spring-tide may be supposed to
exist, and to exert some sort of influence. But the existence of any
atmospheric tide at all is denied by some naturalists, and is at most
very problematical; and the absence of regular diurnal fluctuations of
the barometric pressure favours the negative of this proposition. But,
granting that it were so, and that the moon, in what is conventionally
called the beginning of its course, and again in the middle, at the full,
did produce changes in the weather, surely the most sanguine of
rational lunarians would discard the idea of one moon differing
from another, except in relation to the season of the year; or that a new
moon on the Sabbath day, whether Jewish or Christian, had any special
quality not shared by the new moons of any other days of the week.

Such a publication as “N. & Q.” is not the place to discuss fully
the question of lunar influence. Your correspondent J. A., Jun., and all persons who have inconsiderately taken up
the popular belief in moon-weather, will do well to consult an
interesting article on this subject (I believe attributed to Sir D.
Brewster) in The Monthly Chronicle for 1838; and this will also
refer such inquirers to Arago’s Annuaire for 1833. There may be
later and completer disquisitions on the lunar influences, but they are
not known to me.

M.

ROCOCO.

(Vol. i., pp. 321. 356.)

This word is now receiving a curious illustration in this colony of
French origin. Rococo—antiquated, old-fashioned—would
seem to have become rococo itself; and in its place the negroes
have adopted the word entêté, wilful, headstrong, to express, as
it were, the persistence of a person in retaining anything that has gone
out of fashion. This term was first applied to white hats; and the
wearers of such have been assailed from every corner of the streets with
the cry of “Entêté chapeau!” It was next applied to umbrellas of a {628}
strange colour (the varieties of which are almost without number in this
country of the sun); and it has now been extended to every article of
wearing apparel of an unfashionable or peculiar shape. A negro woman,
appearing with a blue umbrella, has been followed by half a dozen black
boys with the cry of “Entêté parasol!” and in order to get rid of the
annoyance she had to shut the umbrella and continue her way under the
broiling sun. But the term is not always used in derision. A few days
ago, a young girl of colour, dressed in the extreme of the fashion, was
passing along, when some bystanders began to rally her with the word
“Entêté.” The girl, perceiving that she was the object of their notice,
turned round, and in an attitude of conscious irreproachableness,
retorted with the challenge in Creole French, “Qui entêté ça?” But the
smiles with which she was greeted showed her (what she had already partly
suspected) that their cries of “Entêté” were intended rather to
compliment her on the style of her dress.

Henry H. Breen.

St. Lucia.

DESCENDANTS OF JOHN OF GAUNT.

(Vol. vii., p. 41.)

I am gratified to see that Mr. Hardy‘s
documentary researches have confirmed my conjectures as to the erroneous
date assigned for the death of the first husband of Jane Beaufort.
Perhaps it may be in his power also to rectify a chronological error,
which has crept into the account usually given of the family into which
one of her sons married. The Peerages all place the death of the last
Lord Fauconberg of the original family in 1376, not observing that this
date would make his daughter and heiress married to William Nevill,
second son of the Earl of Westmoreland and Countess Joane, twenty-five
years at the lowest computation; or, if we take the date which they
assign for the death of Lord Ferrers of Wemme, forty years older than her
husband,—a difference this, which, although perhaps it might not
prove an insuperable impediment to marriage where the lady was a great
heiress, would undoubtedly put a bar on all hopes of issue: whereas it
stands on record that they had a family.

I must take this opportunity of complaining of the manner in which
many, if not all these Peerages, are compiled: copying each others’
errors, however obvious, without a word of doubt or an attempt to rectify
them; though Mr. Hardy‘s communication, above
mentioned, shows that the materials for doing so, in many cases, exist if
properly sought. Not to mention minor errors, they sometimes crowd into a
given time more generations than could have possibly existed, and
sometimes make the generations of a length that has not been witnessed
since the patriarchal ages. As instances of the former may be mentioned,
the pedigree of the Ferrerses, Earls of Derby (in which eight successions
from father to son are given between 1137 and 1265), and those of the
Netterville and Tracy families: and of the latter, the pedigree of the
Fitzwarines, which gives only four generations between the Conquest and
1314; and that of the Clanricarde family. It is strange that Mr. Burke,
who appears to claim descent from the latter, did not take more pains to
rectify a point so nearly concerning him; instead of making, as he does
in his Peerage, one of the family to have held the title (MacWilliam
Eighter) and estates for 105 years!—an absurdity rendered still
more glaring by this long-lived gentleman’s father having possessed them
fifty-four years before him, and his son for fifty-six years after him.
If such can be supposed true, the Countess of Desmond’s longevity was not
so unusual after all.

J. S. Warden.

THE ORDER OF ST. JOHN OF JERUSALEM.

(Vol. vii., p. 407.)

May I be allowed to inform your correspondent R. L. P. that he is in
error, when supposing that the English knights were deprived of their
property by Queen Elizabeth, as it was done by act of parliament in the
year 1534, and during the reign of Henry VIII.

For the information sought by your correspondent R. L. P., I would
refer him to the following extract taken from Sutherland’s History of
the Knights of Malta, vol. ii. pp. 114, 115.:

“To increase the despondency of L’Isle Adam [the Grand Master of the
Order of St. John of Jerusalem], Henry VIII. of England having come to an
open rupture with the Pope, in consequence of the Pontiff’s steady
refusal to countenance the divorcement of Catherine of Arragon his queen,
commenced a fierce and bloody persecution against all persons in his
dominions, who persisted in adhering to the Holy See. In these
circumstances, the Knights of St. John, who held themselves bound to
acknowledge the Pope as their superior at whatever hazard, did not long
escape his ire. The power of the Order, composed as it was of the
chivalry of the nation, while the Prior of London sat in parliament on an
equality with the first baron of the realm, for a time deterred him from
openly proscribing it; but at length his wrath burst forth in an
ungovernable flame. The knights Ingley, Adrian Forrest, Adrian Fortescu,
and Marmaduke Bohus, refusing to abjure their faith, perished on the
scaffold. Thomas Mytton and Edward Waldegrave died in a dungeon; and
Richard and James Bell, John Noel, and many others, abandoned their
country for ever, and sought an asylum at Malta^[4], completely stripped {629} of their
possessions. In 1534, by an act of the legislature, the Order of St. John
was abolished in the King of England’s dominions; and such knights as
survived the persecution, but who refused to stoop to the conditions
offered them, were thrown entirely on the charity of their brethren at
Malta. Henry offered Sir Wm. Weston, Lord Prior of England, a pension of
a thousand pounds a year; but that knight was so overwhelmed with grief
at the suppression of his Order, that he never received a penny, but soon
after died. Other knights, less scrupulous, became pensioners of the
crown.”

W. W.

La Valetta, Malta.

Replies to Minor Queries.

Anticipatory Worship of the Cross (Vol. vii., p. 548.).—A
correspondent wishes for farther information on the anticipatory worship
of the cross in Mexico and at Alexandria. At the present moment I am
unable to refer to the works on which I grounded the statement which he
quotes. He will, however, find the details respecting Mexico in
Stephens’s Travels in Yucatan; and those respecting Alexandria in
the commentators on Sozomen (H. E., vii. 15.), and Socrates
(H. E., v. 16.). A similar instance is the worship of the Cross
Fylfotte in Thibet.

The Writer of “Communications with the Unseen World.”

Ennui (Vol. vii., p. 478.).—

“Cleland (voc. 165.) has, with his usual sagacity, and with a great
deal of trouble, as he himself acknowledges, traced out the true meaning
and derivation of this word: for after he had long despaired of
discovering the origin of it, mere chance, he says, offered to him what
he took to be the genuine one: ‘In an old French book I met,’ says he,
‘with a passage where the author, speaking of a company that had sat up
late, makes use of this expression, “l’ennuit les avoit gagnés,” by the
context of which it was plain he meant, that the common influence of
the night, in bringing on heaviness and yawning, had
come upon them. The proper sense is totally antiquated, but the
figurative remains in full currency to this day.”—Lemon’s
Etymological Dictionary.

The true synonym of ennui seem to be tædium, which
appears to have the same relation to tædo, a torch, as
ennui to nuit.

B. H. C.

“Qui facit per alium, facit per se,” &c. (Vol. vii., p.
488.).—This maxim is found in the following form in the Regulæ
Juris, subjoined to the 6th Book of the Decretals, Reg. lxxii.: “Qui
facit per alium, est perinde ac si faciat per seipsum.”

J. B.

Vincent Family (Vol. vii., pp. 501. 586.).—The Memoir
of Augustine Vincent, referred to by Mr.
Martin, was written by the late Sir N. Harris Nicolas, and
published by Pickering in 1827, crown 8vo. Shortly after its publication,
a few pages of Addenda were printed in consequence of some
information communicated by the Rev. Joseph Hunter, respecting the
descendants of Augustine Vincent. At that time Francis Offley Edmunds,
Esq., of Westborough, was his representative.

G.

Judge Smith (Vol. vii., pp. 463. 508.).—I am well
acquainted with the monumental inscriptions in Chesterfield Church, but I
do not recollect one to the memory of Judge Smith.

Thomas Smith, who was an attorney in Sheffield, and died in 1774, had
a brother, William Smith of Norwich, who died in 1801. Thomas Smith
married Susan Battie, by whom he had a son Thomas Smith of Sheffield, and
after of Dunston Hall, who married in 1791 Elizabeth Mary, only surviving
child of Robert Mower of Woodseats, Esq., (by Elizabeth his wife,
daughter of Richard Milnes of Dunston Hall, Esq.) It was through this
lady that the Dunston estate came to the Smiths by the will of her uncle
Mr. Milnes. Mr. Smith died in 1811, having had issue by her (who married
secondly John Frederick Smith, Esq., of London) three sons and several
daughters. The second son (Rev. Wm. Smith of Dunston Hall) died in 1841,
leaving male issue; but I am not aware of the death of either of the
others. The family had a grant of arms in 1816. Dunston Hall had belonged
to the Milnes family for about a century.

W. St.

“Dimidiation” in Impalements (Vol. vii., p. 548.).—In
reply to your correspondent’s Query as to dimidiation, he will
find that this was the most ancient form of impalement. Its manifest
inconvenience no doubt at last banished it. Guillim (ed. 1724) says, at
p. 425.:

“It was an ancient way of impaling, to take half the husband’s coat,
and with that to joyn as much of the wife’s; as appeareth in an old roll,
wherein three lions, being the arms of England, are dimidiated and
impaled with half the pales of Arragon. The like hath been practised with
quartered coats by leaving out half of them.”

On p. 426. he gives the example of Mary, Henry VIII.’s sister, and her
husband Louis XII. of France. Here the French king’s coat is cut in half,
so that the lily in the base point is dimidiated; and the queen’s
coat, being quarterly France and England, shows two quarters only;
England in chief, France in base.

Sandford, in his Genealogical History, gives a plate of the
tomb of Henry II. and Richard I. of England at Fontevrault, which was
built anew in {630} 1638. Upon it are several impalements by
dimidiation. Sandford (whose book seems to me to be strangely
over-valued) gives no explanation of them. No doubt they were copied from
the original tomb.

In Part II. of the Guide to the Architectural Antiquities in the
Neighbourhood of Oxford, at p. 178., is figured an impalement by
dimidiation existing at Stanton Harcourt, in the north transept of
the church, in a brass on a piece of blue marble. The writer of the
Guide supposes this bearing to be some union of Harcourt and Beke,
in consequence of a will of John Lord Beke, and to be commemorative of
the son of Sir Richard Harcourt and Margaret Beke. It is in fact
commemorative of those persons themselves. Harcourt, two bars, is
dimidiated, and meets Beke, a cross moline or ancrée. The figure thus
produced is a strange one, but perfectly intelligible when the practice
of impaling by dimidiation is recollected. I know no modern instance of
this method of impaling. I doubt if any can be found since the time of
Henry VIII.

D. P.

Begbrook.

Worth (Vol. vii., p. 584.).—At one time, and in one
locality, this word seems to have denoted manure; as appears by the
following preamble to the statute 7 Jac. I. cap. 18.:

“Whereas the sea-sand, by long triall and experience, hath bin found
to be very profitable for the bettering of land, and especially for the
increase of corne and tillage, within the counties of Devon and Cornwall,
where the inhabitants have not commonly used any other worth, for
the bettering of their arable grounds and pastures.”

I am not aware of any other instance of the use of this word in this
sense.

C. H. Cooper.

Cambridge.

“Elementa sex,” &c. (Vol. vii., p. 572.).—The answer
to the Latin riddle propounded by your correspondent Effigy, seems to be the word putres; divided
into utres, tres, res, es, and the letter
s.

The allusion in putres is to Virgil, Georgic, i. 392.;
and in utres probably to Georgic, ii. 384.: the rest is
patent enough.

I send this response to save others from the trouble of seeking an
answer, and being disappointed at their profitless labours. If I may
venture a guess at its author, I should be inclined to ascribe it to some
idle schoolboy, or perhaps schoolmaster, who deserved to be whipped for
their pains.

C. W. B.

“A Diasii ‘Salve’,” &c. (Vol. vii., p. 571.).—The
deliverance desired in these words is from treachery, similar to that
which was exhibited by the fratricide Alfonso Diaz toward his brother
Juan. (Vid. Senarclæi Historiam veram, 1546; Actiones et
Monimenta Martyrum, foll. 126-139. [Genevæ], 1560: Histoire des
Martyrs, foll. 161-168., ed. 1597; M^cCrie’s Reformation
in Spain, pp. 181-188., Edinb. 1829.)

The “A Gallorum ‘Venite,'” probably refers to the singing of the
“Venite, exultemus Domino,” on the occasion of the massacre of St.
Bartholomew.

R. G.

Meaning of “Claret” (Vol. vii., pp. 237. 511.).—Old
Bartholomew Glanville, the venerable Franciscan, gives a recipe for
claret in his treatise De Proprietatibus Rerum, Argent., 1485.,
lib. xix. cap. 56., which proves it to be of older date than is generally
supposed:

“Claretum ex vino et melle et speciebus aromaticis est confectum …
Unde a vino contrahit fortitudinem et acumen, a speciebus autem retinet
aromaticitatem et odorem, sed a melle dulcedinem mutuat et saporem.”

H. C. K.

—— Rectory, Hereford.

“The Temple of Truth” (Vol. vii., p. 549.).—The author of
this work, according to Dr. Watt, was the Rev. C. E. de Coetlogon, rector
of Godstone, Surrey.

Ἁλιέυς.

Dublin.

Wellborne Family (Vol. vii., p. 259.).—The following is
from the Town and Country Magazine for 1772:

“Deaths.—Mr. Richard Wellborne, in Aldersgate Street,
descended in a direct male line from the youngest son of Simon Montfort,
Earl of Leicester, who flourished in King Henry III.’s time, and married
that king’s sister.”

There is now a family of the name of Wellborne residing in
Doncaster.

W. H. L.

Devonianisms (Vol. vii., p. 544.).—While a resident in
Devonshire, I frequently met with localisms similar in character to those
quoted by J. M. B.; but what at first struck me as most peculiar in
common conversation, was the use, or rather abuse, of the little
preposition to. When inquiring the whereabouts of an individual,
Devonians ask one another, “Where is he to?” The invariable reply
is, “To London,” “To Plymouth,” &c., as the case may
be. The Cheshire clowns, on the other hand, murder the word at, in
just the same strange and inappropriate manner.

The indiscriminate use of the term forrell, when describing the
cover of a book, is a solecism, I fancy, peculiarly Devonian. Whether a
book be bound in cloth, vellum, or morocco, it is all alike
forrell in Devonshire parlance. I imagine, however, that the word,
in its present corrupt sense, must have originated from forrell, a
term still used by the trade to designate an inferior kind of vellum {631} or
parchment, in which books are not unfrequently bound. When we consider
that vellum was at one time in much greater request for bookbinding
purposes than it is just now, we shall be at no great loss to reconcile
this eccentricity in the vocabulary of our west country brethren.

T. Hughes.

Chester.

Humbug (Vol. vii., p. 550.).—A recent number of Miller’s
Fly Leaves makes the following hazardous assertion as to the
origin and derivation of the term Humbug:

“This, now common expression, is a corruption of the word Hamburgh,
and originated in the following manner:—During a period when war
prevailed on the Continent, so many false reports and lying bulletins
were fabricated at Hamburgh, that at length, when any one would signify
his disbelief of a statement, he would say, ‘You had that from Hamburgh;’
and thus, ‘That is Hamburgh,’ or Humbug, became a common
expression of incredulity.”

With all my credulity, I cannot help fancying that this bit of
specious humbug is a leetle too far-fetched.

T. Hughes.

Chester.

George Miller, D.D. (Vol. vii., p. 527.).—His Donnellan
Lectures were never published.

Ἁλιέυς.

Dublin.

“A Letter to a Convocation Man” (Vol. vii., p.
502.).—Your correspondent W. Fraser may be
informed that the “great preacher” for whom he inquires was Archbishop
Tillotson.

Ἁλιευς.

Sheriffs of Huntingdonshire and Cambridgeshire (Vol. vii., p.
572.).—This is a very singular Query, inasmuch as Fuller’s list of
the sheriffs of these counties begins 1st Henry II., and not, as is
assumed by your correspondent D., “from the time of Henry VIII.”

C. H. Cooper.

Cambridge.

Ferdinand Mendez Pinto (Vol. vii., p. 551.).—Inquirens will find the passage he quotes in Congreve’s
Love for Love, Act II. Sc. 5. Foresight, addressing Sir Sampson
Legend, says:

“Thou modern Mandeville, Ferdinand Mendez Pinto was but a type,”
&c.

In the Tatler, No. 254. (a paper ascribed to Addison and Steele
conjointly), these veracious travellers are thus pleasantly noticed:

“There are no books which I more delight in than in travels,
especially those that describe remote countries, and give the writer an
opportunity of showing his parts without incurring any danger of being
examined and contradicted. Among all the authors of this kind, our
renowned countryman, Sir John Mandeville, has distinguished himself by
the copiousness of his invention, and the greatness of his genius. The
second to Sir John I take to have been Ferdinand Mendez Pinto, a person
of infinite adventure and unbounded imagination. One reads the voyages of
these two great wits with as much astonishment as the travels of Ulysses
in Homer, or of the Red Cross Knight in Spenser. All is enchanted ground
and fairy land.”

Biographical sketches of Mandeville and Pinto are attached to this
paper in the excellent edition of the Tatler (“with Illustrations
and Notes” by Calder, Percy, and Nichols), published in six volumes in
1786. Godwin selected this quotation from Congreve as a fitting motto for
his Tale of St. Leon.

J. H. M.

The passage referred to occurs in Congreve’s Love for Love, Act
II. Sc. 5. Cervantes had before designated Pinto as the “prince of
liars.” It seems that poor Pinto did not deserve the ill language applied
to him by the wits. Ample notices of his travels may be seen in the
Retrospective Review, vol. viii. pp. 83-105., and Macfarlane’s
Romance of Travel, vol. ii. pp. 104-192.

C. H. Cooper.

Cambridge.

“Other-some” and “Unneath” (Vol vii., p. 571.).—Mr.
Halliwell, in his Dictionary of Archaic and Provincial Words, has
other-some, some other, “a quaint but pretty phrase of frequent
occurrence.” He gives two instances of its use. He has also
“Unneath, beneath. Somerset.”

C. H. Cooper.

Cambridge.

The word other-some occurs in the authorised version of the
Bible, Acts xvii. 18. “Other some, He seemeth to be a setter forth of
strange gods.” It does not occur in any of the earlier versions of this
passage in Bagster’s English Hexapla. Halliwell says that it is “a
quaint but pretty phrase of frequent occurrence,” and gives an example
dated 1570. Unneath, according to the same authority, is used in
Somersetshire. Other-some is constantly used in Norfolk. I think
it, however, a pity that your space should be occupied by such Queries as
these, which a simple reference to Halliwell’s Dictionary would
have answered.

E. G. R.

Willow Pattern (Vol. vi., p. 509.).—Evidently a Chinese
design. The bridge-houses, &c., are purely Chinese; and also the want
of perspective. I have seen crockery in the shops in Shanghai with the
same pattern, or at least with very slight difference.

H. B.

Shanghai.

Cross and Pile (Vol. vii., p. 487.).—Another evidence
that the word pile is of French origin: {632} “Pille, pile;
that side of the coin which bears the head. Cross or pile, a
game.”—A Dictionary of the Norman French Language, by Robert
Kelham of Lincoln’s Inn: London, 1779, 8vo., p. 183.

Φ.

Old Fogie (Vol. vii., pp. 354. 559.).—J. L., who writes
from Edinburgh, denies the Irish origin of this appellation, because he
says it was used of the “veteran companies” who garrisoned the castles of
Edinburgh and Stirling. My mother, who was born in 1759, often told me
that she never had heard any other name for the old men in the Royal
Hospital, in the vicinity of which she passed her early days. It was
therefore a well-known name a century ago in Dublin, and consequently was
in use long before; probably from the building of the hospital in the
reign of Charles II. Can J. L. trace the Scotch term as far back as that?
Scotch or Irish, however, I maintain that my derivation is the right one.
J. L. says he prefers that of Dr. Jamieson, in his Scottish
Dictionary, who “derives it from Su.-G. Fogde, formerly one
who had the charge of a garrison.” In thus preferring a Scottish
authority, J. L. shows himself to be a true Scot; but he must allow me to
ask him, is he acquainted with the Swedish language? (for that is what is
meant by the mysterious Su.-G.) And if so, is he not aware that
Fogde is the same as the German Vogt, and signifies
governor, judge, steward, &c., never merely a military commandant;
and what on earth has that to do with battered old soldiers?

I may as well take this opportunity of replying to another of your
Caledonian correspondents, respecting the origin of the word
nugget. The Persian derivation is simply ridiculous, as the word
was not first used in Australia. I am then perfectly well aware that this
term has long been in use in Scotland and the north of Ireland as
i. q. lump, as a nugget of bread, of sugar, &c. But an
ingot is a lump also: and the derivation is so simple and natural,
that in any case I am disposed to regard it as the true one. May not the
Yankee term have been made independently of the British one?

Thos. Keightley.

Another odd Mistake (Vol. vii., p. 405.).—On page 102. of
Last Glimpses of Convocation, by A. J. Joyce, 1853, I read of “the
defiance thrown out to Henry III. by his barons, Nolumus leges Angliæ
mutare.” I have never read of any such defiance, expressed in any
such language, anywhere else.

W. Fraser.

Tor-Mohun.

Spontaneous Combustion (Vol. vii., pp. 286. 440.).—I have
somewhere read an account of a drunkard whose body was so saturated with
alcohol, that being bled in a fever, and the lamp near him having been
overthrown, the blood caught fire, and burst into a blaze: the account
added, that he was so startled by this occurrence, that on his recovery
he reformed thoroughly, and prolonged his life to a good old age. Where
is this story to be found, and is the fact related physically possible?
It seems to bear on the question of spontaneous combustion.

W. Fraser.

Tor-Mohun.

Erroneous Forms of Speech (Vol vii., p. 329.).—E. G. R.
will find, on farther inquiry, that he is in the wrong as regards the
mode of writing and speaking mangold-wurzel. The subject was
discussed in the Gardeners’ Chronicle in 1844. There (p. 204.)
your correspondent will find, by authority of “a German,” that
mangold is field-beet or leaf-beet: and that mangel is a
corruption or pretended emendation of the common German appellation, and
most probably of English coinage. Such a thing as mangel-wurzel is
not known on the Continent; and the best authorities now, in this
country, all use mangold-wurzel.

M.

P.S.—Since writing the above, I have seen Mr.
Frere‘s note on the same subject (Vol. vii, p. 463.). The
substitution of mangel for the original mangold, was
probably an attempt to correct some vulgar error in orthography; or to
substitute a word of some significance for one of none. But, as Dr.
Lindley has said, “If we adopt a foreign name, we ought to take it as we
find it, whatever may be its imperfections.”

Ecclesia Anglicana (Vol. vii., pp. 12. 440. 535.).—I
gladly set down for G. R. M. the following instances of the use of
“Ecclesia Gallicana;” they are quotations occurring in Richard’s
Analysis Consiliorum: he will find many more in the same work as
translated by Dalmasus:

“Ex Gallicanæ Ecclesiæ usu, Jubilæi Bullæ ad Archiepiscopos
mittendæ sunt, e quorum manibus ad suffraganeos Episcopos
perferuntur.”—Monumenta Cleri, tom. ii. p. 228.

“Gallicana Ecclesia a disciplinæ remissione, ante quadringentos
aut quingentos annos inducta, se melius quam aliæ defendit, Romanæque
curiæ ausis vehementius resistat.”—Fleurius, Sermo super
Ecclesiæ Gallicanæ Libertatibus.

I have not time to search for the other examples which he wants;
though I have not any doubt but they would easily be found. The English
Church has been, I consider, a more Romanising church than many; but, in
mediæval times, the most intimate connexion with Rome did not destroy,
though it impaired, the nationality of the church. The church of Spain
is, I believe, now one of the most national of the churches in communion
with Rome.

W. Fraser.

Tor-Mohun.

Gloves at Fairs (Vol. vii., p. 455.).—The writer saw, a
few years ago, the shape of a glove hanging {633} during the fair at the
common ground of Southampton, and was told, that while it was there
debtors were free from arrest within the town.

Anon.

In returning my thanks to your correspondents who have given instances
of this custom, allow me to add that a friend has called my attention to
the fact that Mattishall Gant, or fair, takes place in Rogation or
Gang week, and probably takes its name from the latter word. Forby
says that there are probably few instances of the use of this word, and I
am not aware of any other than the one he gives, viz. Mattishall
Gant.

E. G. R.

Popular Sayings.—The Sparrows at Lindholme (Vol. vii., p.
234.).—The sparrows at Lindholme have made themselves scarce here,
under the following circumstances:—William of Lindholme seems to
have united in himself the characters of hermit and wizard. When a boy,
his parents, on going to Wroot Feast, hard by, left him to keep the
sparrows from the corn; at which he was so enraged that he took up an
enormous stone, and threw it at the house to which they were gone, but
from throwing it too high it fell on the other side. After he had done
this he went to the feast, and when scolded for it, said he had fastened
up all the sparrows in the barn; where they were found, on the return
home, all dead, except a few which were turned white. (Vide Stonehouse’s
History of the Isle of Axholme.)

As for the “Doncaster Daggers” and “Hatfield Rats,” also inquired
after, I have no information, although those places are in the same
neighbourhood.

W. H. L.

Effects of the Vox Regalis of the Queen Bee (Vol. vii., p.
499.).—Dr. Bevan, than whom there is probably no better authority
on apiarian matters, discredits this statement of Huber. No other
naturalist appears to have witnessed these wonderful effects. Dr. Bevan
however states, that when the queen is

“Piping, prior to the issue of an after-swarm, the bees that are near
her remain still, with a slight inclination of their heads, but whether
impressed by fear or not seems doubtful.”—Bevan On the Honey
Bee, p. 18.

Cheverells.

Seneca and St. Paul (Vol. vii., p. 500.).—

“The fourteen letters of Seneca to Paul, which are printed in
the old editions of Seneca, are apocryphal.”—Dr. W. Smith’s
Dict. of Mythology, &c.

“Seneca, Opera, 1475, fol. The second part
contains only his letters, and begins with the correspondence of St.
Paul and Seneca.”—Ebert’s Bibl. Dict.

B. H. C.

Hurrah (Vol. vi., p. 54.; Vol. vii., p. 595.).—Wace’s
Chronicle of the Norman Conquest, as it appears in Mr. Edgar
Taylor’s translation, pp. 21, 22, mentions the war-cries of the various
knights at the battle of Val des Dunes. Duke William cries “Dex aie,” and
Raol Tesson “Tur aie;” on which there is a note that M. Pluquet
reads “Thor aide,” which he considers may have been derived from the
ancient Northmen. Surely this is the origin of our modern hurrah;
and if so, perhaps the earliest mention of our English war-cry.

J. F. M.

Purlieu (Vol. vii., p. 477.).—The etymology of this word
which Dr. Johnson adopted is that which many others have approved of. The
only other derivation which appears to have been suggested is from
perambulatio. Blount, Law Dict., s. voc., thus
explains:

“Purlue or Purlieu (from the Fr. pur, i. e.
purus, and lieu, locus) is all that ground near any forest,
which being made forest by Henry II., Richard I., or King John, were, by
perambulation, granted by Henry III., severed again from the same,
and became purlue, i. e. pure and free from the laws and
ordinances of the forest. Manwood, par. 2., For. Laws, cap. 20.; see the
statute 33 Edw. I. stat. 5. And the perambulation, whereby the
purlieu is deafforested, is called pourallee, i. e.
perambulatio. 4 Inst. fol. 303.”

(See also Lye, Cowel, Skinner, and especially Minshæus.)

B. H. C.

Bell Inscriptions (Vol. vi., p. 554.).—In Weever’s
Ancient Funeral Monuments (London, 1631) are the following
inscriptions:

There is also an old inscription for a “holy water” vessel:

At page 848. there is a beautiful specimen of an old font in the
church of East Winch, in the diocese of Norwich.

Clericus (D).

Dublin.

Quotation from Juvenal (Vol. vii., pp. 166. 321.).—My
copy of this poet being unfortunately without notes, I was not aware that
there was authority for “abest” in this passage; but my argument still
remains much the same, as regards quoters {634} having retained for
their own convenience a reading which most editors have rejected. I
observe that Gifford, in his translation, takes habes as the basis
of his version in both the passages mentioned.

May I ask if it is from misquotation, or variation in the copies, that
an even more hackneyed quotation is never given as I find it printed,
Sat. 2. v. 83.: “Nemo repente venit turpissimus?”

J. S. Warden.

Lord Clarendon and the Tubwoman (Vol. vii., pp. 133.
211.).—Your correspondent L. has not proved this story to be
fabulous: it has usually been told of the wife of Sir Thomas Aylesbury,
great-grandmother of the two queens, and, for anything we know yet of
her family, it may be quite true.

J. S. Warden.

Rathe (Vol. vii., p. 512).—I can corroborate the
assertion of Anon., that this word is still in use in Sussex, though by
no means frequently. Not long since I heard an old woman say, “My gaeffer
(meaning her husband) got up quite rathe this morning.”

In the case of the early apple it is generally pronounced
ratheripe.

See also Cooper’s excellent Sussex Glossary, 2nd edit.
1853.

M.

Old Booty’s Case (Vol. iii., p. 40.).—The most authentic
report of this case is, I think, in one of the London Gazettes for 1687
or 1688. I read the report in one of these at the British Museum several
years ago. It purported to be given only a few days after the trial had
taken place.

H. T. Riley.

Miscellaneous.

BOOKS AND ODD VOLUMES WANTED TO PURCHASE.

Circle of the Seasons. 12mo. London, 1828.
(Two Copies.)

Jones’ Account of Aberystwith. Trevecka, 8vo.
1779.

M. C. H. Broemel’s Fest-Tanzen der Ersten
Christen. Jena, 1705.

Cooper’s Account of Public Records. 8vo. 1832.
Vol. I.

Passionael efte dat Levent der Heiligen.
Basil, 1522.

King on Roman Coins.

Lord Lansdowne’s Works. Vol. I. Tonson.
1736.

James Baker’s Picturesque Guide to the Local Beauties
of Wales. Vol. I. 4to. 1794.

Webster’s Dictionary. Vol. II. 4to. 1832.

Walker’s Particles. 8vo. old calf, 1683.

Warner’s Sermons. 2 Vols. Longman, about
1818.

Author’s Printing and Publishing Assistant.
12mo., cloth. 1842.

Sanders’ History of Shenstone in
Staffordshire. J. Nichols, London. 1794. Two Copies.

Herbert’s Carolina Threnodia. 8vo. 1702.

Theobald’s Shakspeare Restored. 4to. 1726.

Sermons by the Rev. Robert Wake, M.A. 1704,
1712, &c.

History of Ancient Wilts, by Sir R. C. Hoare. The last three Parts.

*** Correspondents sending Lists of Books Wanted are requested to send
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Being anxious to include as many Replies as possible in our present
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Queries to which they relate, we have omitted for this week our
usual Photographic Correspondence, as well
as our Notes on Books, and several
interesting articles, which are in type.

Mr. Lyte‘s Treatment of Positives
shall appear next week.

C. Mansfield Ingleby.—The
passage—-

is from Waller. See some curious illustrations of it in our 3rd
Vol., pp. 154, 155.

W. Ewart. We should he glad to have an
opportunity of looking at the collection of Epithets to which our
correspondent refers.

Jarltzberg‘s Query in our next. His other
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BOOKS at TEN PENCE per FRANC only, being a reduction of 17 per cent. on
the former rate of Shillings for Francs. A monthly French Catalogue is
sent gratis to Purchasers.

CURIOUS GLEANINGS from ANCIENT NEWSPAPERS OF THE TIME OF KING
CHARLES, &c.—A very Choice, Instructive, and most Amusing
Miscellaneous Selection may be had free by sending SIX POSTAGE STAMPS
to

MR. J. H. FENNELL, 1. WARWICK COURT, HOLBORN, LONDON.

PHOTOGRAPHIC SCHOOL.—ROYAL POLYTECHNIC INSTITUTION.

The SCHOOL is NOW OPEN for instruction in all branches of Photography,
to Ladies and Gentlemen, on alternate days, from Eleven till Four
o’clock, under the joint direction of T. A. MALONE, Esq., who has long
been connected with Photography, and J. H. PEPPER, Esq., the Chemist to
the Institution.

A Prospectus, with terms, may be had at the Institution.

MURRAY’S MODERN COOKERY BOOK.
New and Cheaper Edition.

Now ready, an entirely New, Revised, and Cheaper Edition, with 100
Woodcuts. Post 8vo., 5s., bound.

MODERN DOMESTIC COOKERY. Founded upon Principles of Economy and
Practical Knowledge, and adapted for the Use of Private Families.

“A collection of plain receipts, adapted to the service of families,
in which the table is supplied, with a regard to economy as well as
comfort and elegance.”—Morning Post.

“Unquestionably the most complete guide to the culinary department of
domestic economy that has yet been given to the world.”—John
Bull.

“A new edition, with a great many new receipts, that have stood the
test of family experience, and numerous editorial and
typographical improvements throughout.”—Spectator.

“Murray’s ‘Cookery Book’ claims to rank as a new
work.”—Literary Gazette.

“The best work extant on the subject for an ordinary
household.”—Atlas.

“As a complete collection of useful directions clothed in perspicuous
language, this can scarcely be surpassed.”—Economist.

“Full of sage instruction and advice, not only on the economical and
gastronomic materials, but on subjects of domestic management in
general.”—Builder.

“We may heartily and safely commend to English housewifery this
cookery book. It tells plainly what plain folks wish to know, and points
out how an excellent dinner may be best
secured.”—Express.

JOHN MURRAY, Albemarle Street.

Printed by Thomas Clark Shaw, of No. 10.
Stonefield Street, in the Parish of St. Mary, Islington, at No. 5. New
Street Square, in the Parish of St. Bride, in the City of London; and
published by George Bell, of No. 186. Fleet
Street in the Parish of St. Dunstan in the West, in the City of London,
Publisher, at No. 186. Fleet Street aforesaid.—Saturday, June 25.
1853.