{129}

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.

THE ROLLIAD.

(22d Ed., 1812.)

Finding that my copy of The Rolliad (“Notes
and Queries,” Vol. ii., p. 373.) contains fuller information
regarding the authors than has yet appeared in your valuable periodical,
I forward you a transcript of the MS. notes, most of which are certified
by the initial of Dr Lawrence, from whose copy all of them were taken by
the individual who gave me the volume.

W. C. Trevelyan.

Wallington, Morpeth.

Criticisms.

No. 1. Ellis. The passage in p. 2, from “His first exploit” to “what
it loses in sublimity,” “inserted by Dr. L. to preserve the parody of
Virgil, and break this number with one more poetical
passage.”—L.

No. 2. Ellis. “This vehicle of political satire not proving
immediately impressive, was here abandoned by its original projector, who
did not take it up again till the second part.”—L.

{130}

The French Inscriptions by Ellis.

Part II.

The passage commencing “The learned Mr. Daniel Barrington,” to
“drawing a long bow,” “inserted by R——d under the verbal
suggestions of Dr. Lawrence.”

Probationary Odes.

Political Miscellanies.

Epigrams.

Foreign Epigrams.

“Most of the English Epigrams unmarked are by Tickle, some by
Richardson, D. Bate, R——d, and others.”—L.

The “Memoranda” &c., respecting The Rolliad, at Vol. ii.,
p. 439., recalled to my recollection a “Note” made several years back;
but the “Query” was, where to find that Note? However, I made a mental
note, “when found,” to forward it to you, and by the merest chance it has
turned up, or rather, out; for it fell from within an old “Common Place
Book,” when—I must not take credit for being in search of it, but,
in fact, in quest of another note. Should you consider it likely to
interest either your correspondents, contributors, or readers, you are
much welcome to it; and in that case, to have troubled you with this will
not be regretted by

C. W.

Stoke, Bucks.

The Rolliad.—(Memorandum in Sir James Mackintosh’s copy of that work.)

“Bombay, 23rd June, 1804.

“Before I left London in February last, I received from my old friend,
T. Courtenay, Esq., M.P., notes, of which the following is a copy, giving
account of the Authors of The Rolliad, and of the series of
Political Satires which followed it:—

“If ever my books should escape this obscure corner, the above
memorandum will interest some curious collector.

“James Mackintosh.

“The above list, as far as it relates to Richardson, is confirmed by
his printed Life, from which I took a note at Lord J. Townsend’s four
days ago.

“J. Mackintosh. 18 Nov., 1823.”

NOTE ON PALAMON AND ARCITE.

It has probably often been remarked as somewhat curious, that Chaucer,
in describing the arrival of Palamon and Arcite at Athens, mentions the
day of the week on which it takes place:

Nothing seems to depend on their coming on one day of the week rather
than on another. In reality, however, this apparently insignificant
circumstance is astrologically connected with the issue of the contest.
Palamon, who on the morning of the following day makes his prayer to
Venus, succeeds at last in winning Emelie, though Arcite, who commends
himself to Mars, conquers him in the tournament. The prayers of both are
granted, because both address themselves to their tutelary deities at
hours over which these deities respectively preside. In order to
understand this, we must call to mind the astrological explanation {132}of
the names of the days of the week. According to Dio Cassius, the
Egyptians divided the day into twenty-four hours, and supposed each of
them to be in an especial manner influenced by some one of the planets.
The first hour of the day had the prerogative of giving its name, or
rather that of the planet to which it was subject, to the whole day.
Thus, for instance, Saturn presides over the first hour of the day, which
is called by his name; Jupiter over the second, and so on; the Moon, as
the lowest of the planets, presiding over the seventh. Again, the eighth
is subject to Saturn, and the same cycle recommences at the fifteenth and
at the twenty-second hours. The twenty-third hour is therefore subject to
Jupiter, and the twenty-fourth to Mars. Consequently, the first hour of
the following day is subject to the sun, and the day itself is
accordingly dies Solis, or Sunday. Precisely in the same way it follows
that the next day will be dies Lunæ; and so on throughout the week. To
this explanation it has been objected that the names of the days are more
ancient than the division of the day into twenty-four parts; and Joseph
Scaliger has attempted to derive the names of the days from those of the
planets, without reference to this method of division. His explanation,
however, which is altogether geometrical, inasmuch as it depends on the
properties of the heptagon, seems quite unsatisfactory, though Selden
appears to have been inclined to adopt it. At any rate, the account of
the matter given by Dio Cassius has generally been accepted.

To return to Chaucer: Theseus, as we know, had erected in the place
where the tournament was to be held three oratories, dedicated to Mars,
to Venus, and to Diana. On the day after their arrival, namely, on
Monday, Palamon and Arcite offered their prayers to Venus and Mars
respectively, and Emelie, in like manner, to Diana. Of Palamon we are
told that—

two hours before it was day, and that he repaired to her temple “in
hire hour.”

In the third hour afterwards,

Her prayer also was favourably heard by the deity to whom it was
addressed; the first hour of Monday (the natural day beginning at
sunrise) being subject to Luna or Diana. The orisons of Palamon were
offered two hours earlier, namely, in the twenty-third hour of Sunday,
which is similarly subject to Venus, the twenty-fourth or last hour
belonging to Mercury, the planet intermediate between Venus and the Moon.
It is on this account that Palamon is said to have prayed to Venus in her
hour.

Arcite’s vows were made later in the day than those of Palamon and
Emelie. We are told that

(namely after Emelie’s return from the temple of Diana)

The first hour of Mars is on Monday, the fourth hour of the day; so
that as the tournament took place in April or May, Arcite went to the
temple of Mars about eight or nine o’clock.

It may be well to explain the word “inequal” in the lines—

In astrology, the heavens are divided into twelve houses,
corresponding to a division of the ecliptic into twelve equal parts, the
first of which is measured from the point of the ecliptic which is on the
horizon and about to rise above it, at the instant which the astrologer
has to consider, namely, the instant of birth in the case of a nativity,
or that in which a journey or any other enterprise is undertaken.

The hours inequal here spoken of similarly correspond to a division of
the ecliptic into twenty-four parts, so that each house comprehends the
portions of the ecliptic belonging to two of these hours, provided the
division into houses is made at sunrise, when the first hour commences.
It is obvious that these astrological hours will be of unequal length, as
equal portions of the ecliptic subtend unequal angles at the pole of the
equator.

With regard to the time of year at which the tournament takes place,
there seems to be an inconsistency. Palamon escapes from prison on the
3rd of May, and is discovered by Theseus on the 5th. Theseus fixes “this
day fifty wekes” for the rendezvous at Athens, so that the tournament
seems to fall in April. Chaucer, however, says that—

Why the 3rd of May is particularly mentioned as the time of Palamon’s
escape, I cannot tell: there is probably some astrological reason. The
mixture of astrological notions with mythology is curious: “the pale
Saturnus the colde” is once more a dweller on Olympus, and interposes to
reconcile Mars and Venus. By his influence Arcite is made to perish after
having obtained from Mars the fulfilment of his prayer—

ε.

FOLK LORE.

“Snail, Snail, come out of your Hole.“—In Surrey, and
most probably in other counties where {133}shell-snails abound,
children amuse themselves by charming them with a chant to put forth
their horns, of which I have only heard the following couplet, which is
repeated until it has the desired effect, to the great amusement of the
charmer.

It is pleasant to find that this charm is not peculiar to English
children, but prevails in places as remote from each other as Naples and
Silesia.

The Silesian rhyme is:

which may be thus paraphrased:

In that amusing Folk’s-book of Neapolitan childish tales, the
Pentamerone of the noble Count-Palatine Cavalier Giovan-Battista
Basile, in the seventeenth tale, entitled “La Palomma,” we have a similar
rhyme:

of which the sense may probably be:

S. W. Singer.

The Evil Eye.—This superstition is still prevalent in
this neighbourhood (Launceston). I have very recently been informed of
the case of a young woman, in the village of Lifton, who is lying
hopelessly ill of consumption, which her neighbours attribute to her
having been “overlooked” (this is the local phrase by which they
designate the baleful spell of the evil eye). An old woman in this
town is supposed to have the power of “ill-wishing” or bewitching her
neighbours and their cattle, and is looked on with much awe in
consequence.

H. G. T.

“Millery! Millery! Dousty-poll!” &c.—I am told by a
neighbour of a cruel custom among the children in Somersetshire, who,
when they have caught a certain kind of large white moth, which they call
a miller, chant over it this uncouth ditty:—

And then, with boyish recklessness, put the poor creature to death for
the imagined misdeeds of his human namesake.

H. G. T.

“Nettle in, Dock out.”—Sometime since, turning over the
leaves of Clarke’s Chaucer, I stumbled on the following passage in
“Troilus and Cressida,” vol. ii. p. 104.:—

I was delighted to find the charm for a nettle sting, so familiar to
my childish ear, was as old as Chaucer’s time, and exceedingly surprised
to stumble on the following note:—

“This appears to be a proverbial expression implying inconstancy; but
the origin of the phrase is unknown to all the commentators on our
poet.”

If this be the case, Chaucer’s commentators may as well be told that
children in Northumberland use friction by a dock-leaf as the approved
remedy for the sting of a nettle, or rather the approved charm; for the
patient, while rubbing in the dock-juice, should keep
repeating,—

The meaning is therefore obvious. Troilus is indignant at being
recommended to forget this Cressida for a new love, just as a child cures
a nettle-sting by a dock-leaf. I know not whether you will deem this
trifle worth a corner in your valuable and amusing “Notes.”

THE SCALIGERS.

The Scaligers are well known, not only as having held the lordship of
Verona for some generations, but also as having been among the friends of
Dante in his exile, no mean reputation in itself; and, at a later period,
as taking very high rank among the first scholars of their day. To which
of them the passage above properly belongs—whether to Can Grande,
or his brother Bartolommeo, or even his father Alberto, commentators are
by no means agreed. The question is argued more largely than
conclusively, both in the notes to Lombardi’s edition, and also in Ugo
Foscolo’s Discorso nel testo di Dante.

Perhaps the following may be a contribution to the evidence in favour
of Can Grande. After {134}saying, in a letter, in which he professes
to give the history and origin of his family,—

“Prisca omnium familiarum Scaligeræ stirpis insignia sunt, aut
Scala singularis, aut Canes utrinque scalæ innitentes.”

Joseph Scaliger adds—

“Denique principium Veronensium progenitores eadem habuerunt insignia:
donec in eam familiam Alboinus et Canis Magnus Aquilam
imperii cum Scala primum ab Henrico VII^o, deinde à Ludovico
Bavaro acceptam nobis reliquerunt.”

Alboinus, however, who received this grant upon being made a
Lieutenant of the Empire, and having the Signory of Verona made
hereditary in his family, only bore the eagle “in quadrante
scuti.”

“Sed Canis Magnus, cum eidem à Cæsare Ludovico Bavaro idem privilegium
confirmatum esset, totum scutum Aquilâ occupavit, subjectâ Alitis
pedibus Scalâ.”

Can Grande, then, was surely the first who carried the “santo uccello”
in su la Scala; and his epithet of Grande would also agree best
with Dante’s words, as neither his father nor brothers seem to have had
the same claim to it.

I would offer a farther remark about this same title or epithet Can
Grande, and the origin of the scala or ladder as a charge upon the shield
or coat of this family. Cane would at first sight appear to be a
designation borrowed from the animal of that name. There would be
parallels enough in Italy and elsewhere, as the Ursini, Lewis the Lion
(VIII. of France), our own Cœur de Lion, and Harold Harefoot.
Dante, too, refers to him under the name “Il Veltro,” Inferno,
canto 1. l. 101. But Joseph Scaliger, in the letter to which I referred
before, gives the following account of it:—

“Nomen illi fuerat Franscisco, à sacro lavacro, Cani à
gentilitate, Magno à merito rerum gestarum. Neque enim
Canis ab illo latranti animali dictus est, ut recte monet
Jovius, sed quod linguâ Windorum, unde principes Veronenses oriundos
vult, Cahan idem est, quod linguâ Serviana Kral, id est
Rex, aut Princeps. Nam in gente nostrâ multi fuerunt Canes, Mastini,
Visulphi Guelphi.”—P. 17.

This letter consists of about 58 pages, and stands first in the
edition of 1627. It is addressed “ad Janum Dousam,” and was written to
vindicate his family from certain indignities which he conceived had been
put upon it. Sansovino and Villani, it appears, had referred its origin
to Mastin II., “qui,” to use Scaliger’s version of the matter,—

“Qui primus dictator populi Veronensis perpetuus creatus est, quem et
auctorem nobilitatis Scaligeræ et Scalarum antea
fabrum impudentissime nugantur hostes virtutis majorum
nostrorum.”

It was bad enough to ascribe their origin to so recent a date, but to
derive it from a mere mechanic was more than our author’s patience could
endure. Accordingly he is not sparing of invective against those who so
disparage his race.

Vappa, nebulo, and similar terms, are freely applied to
their characters; invidia, κακοήθεια,
&c., to their motives. The following is a specimen of the way he
handles them:—

“Dantes Poëta illustrissimum Christianissimorum Regum Franciæ genus à
laniis Parisiensibus deducit, utique tam vere, quam ille tenebrio nostrum
à scalarum fabro: quas mirum, ni auctor generis in suspendium eorum
parabat, quos vaticinabatur illustri nobilitate suæ
obtrectaturos.”

Now the charge of a ladder upon their shield was certainly borne by
the several branches of this family long before any of them became
masters of Verona; and I should suggest that it originated in some
brilliant escalade of one of the first members of it. Thus, of course, it
would remind us all of perhaps the earliest thing of the kind—I
mean the shield and bearings of Eteoclus before Thebes:

Waldegrave Brewster.

H——n, Jan. 28. 1851.

INEDITED BALLAD ON TRUTH.

I send you herewith a copy of an ancient ballad which I found this day
while in search of other matters. I have endeavoured to explain away the
strange orthography, and I have conjecturally supplied the last line. The
ballad is unhappily imperfect. I trust that abler antiquaries than myself
will give their attention to this fragmentary poem.

I would fill up the lacuna—

Perhaps, I repeat, some more able antiquaries will give their
attention to this, and satisfy me on the points of punctuation,
date, &c.

Kenneth R. H. Mackenzie.

Minor Notes.

Ayot St. Lawrence Church (Vol. iii., pp. 39. 102.). Ayot St.
Lawrence, Herts, is another deserted church, like that of
Landwade,—in fact a ruin, with its monuments disgracefully exposed.
I was so astonished at seeing it in 1850, that I would now ask the reason
of its having been allowed to fall into such distress, and how any one
could have had the power to build the present Greek one, instead of
restoring its early Decorated neighbour. I did not observe the 2 ft. 3
in. effigy alluded to in Arch. Journ. iii. 239., but particularly
noted the elegant sculpture on the chancel arch capital.

I would suggest to Mr. Kelke, that the incumbents of parishes should
keep a separate register, recording all monuments, &c. as they
are put up, as existing, or as found in MS. church notes, or published in
county histories. In the majority of parishes the trouble of so doing
would be trifling, and to many a pleasant occupation.

A. C.

Johannes Secundus—Parnel—Dr.
Johnson.—In Dr. Johnson’s Life of Parnel we find the
following passage:—

“I would add that the description of Barrenness, in his verses
to Pope, was borrowed from Secundus; but lately searching for the passage
which I had formerly read, I could not find it.”

I will first extract Parnel’s description, and then the passage of
Secundus; to which, I suppose, Dr. Johnson referred.

Secundus in his first epistle of his first book (edit. Paris, p.
103.), thus writes:—

Varro.

The King’s Messengers, by the Rev. W. Adams.—Ought it not
to be remarked, in future editions of this charming and highly poetical
book (which has lately been translated into Swedish), that it is grounded
on one of the “examples” occurring in Barlaam and Josaphat?”

In the third or fourth century, an Indian prince names Josaphat was
converted to Christianity by a holy hermit called Barlaam. This subject
was afterwards treated of by some Alexandrian priest, probably in the
sixth century, in a beautiful tale, legend, or spiritual romance, in
Greek, and in a style of great ease, beauty, warmth, and colouring. The
work was afterwards attributed to Johannes Damascenus, who died in 760.
In this half-Asiatic Christian prose epic, Barlaam employs a number of
even then ancient folk-tales and fables, spiritually interpreted, in
Josaphat’s conversion. It is on the fifth of these “examples” that Mr.
Adams has built his richly-glittering fairy palace.

Barlaam and Josaphat was translated into almost {136}every European
dialect during the Middle Age, sometimes in verse, but usually in prose,
and became an admired folk-book. Among the versions lately recovered I
may mention one into Old-Swedish (a shorter one, published in my
Old-Swedish Legendarium, and a longer one, not yet published); and
one in Old-Norwegian, from a vellum MS. of the thirteenth century,
shortly to appear in Christiania.

George Stephens.

Stockholm.

Parallel Passages.—Under “Parallel Passages” (Vol. ii.,
p. 263.) there occur in two paragraphs—”There is an acre sown
with royal seed,” concluding with “living like gods, to die like
men,” from Jeremy Taylor’s Holy Dying; and from Francis
Beaumont—

Which of these twain borrowed the “royal seed” from the other, is a
manner of little moment; but the correspondence of living as gods, and
dying as men, both undoubtedly taken from Holy Scripture; the phrase
occurring in either Testament: “I have said, Ye are gods … But ye shall
die like men” (Psalm lxxxii. 6, 7.); quoted by our Saviour (John, x.
34.): “Jesus answered them, Is it not written in your law, I said, Ye are
Gods?”

J. G. M.

Hallamshire.

Cause of Rarity of William IV.’s Copper Coinage.—The
copper coinage of William IV. is become so scarce, that possibly a doubt
may some day arise, whether any but a very limited issue of it was ever
made; it may be well, therefore, to introduce a note on the cause
of its disappearance, while the subject is comparatively recent.

When the copper coins of the last reign appeared, a slight tinge in
the colour of the metal excited the suspicion of those accustomed to
examine such things, that it contained gold, which proved to be the fact;
hence their real value was greater than that for which they passed
current, and they were speedily collected and melted down by
manufacturers, principally, I believe, as an alloy to gold, whereby every
particle of that metal which they contained was turned to account. I have
been told that various Birmingham establishments had agents in different
parts of the country, appointed to collect this coinage.

R. C. H.

Burnet.—In the list of conflicting judgments on Burnet,
quoted by your correspondents (Vol. i., pp. 40. 120. 181. 341. 493.), I
find no reference to the opinion of his contemporary, Bishop Nicolson.
That writer takes a somewhat partial view of the character and merits of
the historian, and canvasses, by anticipation, much of what has been
urged against him by our more modern critics. But, as the weight of
authorities already cited appears to militate against Burnet, I am
induced to send you some of Bishop Nicolson’s remarks, for the sake of
those readers who may not have immediate access to them. I quote from his
English Historical Library, 2nd edition, p. 119.:

“In the months of December and January in the year following (1680),
the historian (G. Burnet) had the thanks of both Houses of Parliament for
what he had already done; and was desired to proceed to the finishing of
the whole work, which was done accordingly. This historian gives a
punctual account of all the affairs of the Reformation, from its first
beginning in the reign of Henry VIII., till it was finally completed and
settled by Queen Elizabeth, A.D. 1559. And the
whole is penned in such a masculine style as becomes an historian, and
such as is this author’s property in all his writings. The collection of
records which he gives in the conclusion of each volume are good vouchers
of the truth of all he delivers (as such) in the body of his history; and
are much more perfect than could reasonably be expected, after the pains
taken, in Queen Mary’s days, to suppress everything that carried the
marks of the Reformation upon it. The work has had so much justice done
it, as to meet with a general acceptance abroad, and to be translated
into most of the European languages; insomuch that even the most piquant
of the author’s enemies allow it to have a reputation firmly and
deservedly established. Indeed, some of the French writers have
cavilled at it; but the most eminent of them (M. Varillas and M. Le
Grand) have received due correction from the author himself.”

Henry H. Breen.

St. Lucia, Dec. 1850.

Coleridge’s Opinion of Defoe.—Wilson, in his Memoirs
of the life and Times of Defoe, vol. ii. p. 205., having quoted the
opinion of the Editor of Cadell’s edition of Robinson
Crusoe,—”that Defoe wanted many of those qualities, both of
mind and manner, which fitted Steele and Addison to be the inimitable
arbitri elegantiarum of English society, there can be no
doubt,”—Coleridge wrote in the margin of his copy, “I doubt this,
particularly in respect to Addison, and think I could select from Defoe’s
writings a volume equal in size to Addison’s collected papers, little
inferior in wit and humour, and greatly superior in vigor of style and
thought.”

Ts.

Miller’s “Philosophy of Modern History.”—In the memoir,
chiefly autobiographical, prefixed to the last edition (published by Mr.
Bohn, 1848-9) of this most able and interesting work, we find the
following words, p. xxxv.:

“In the preceding period of my lecturing, I collected a moderate
audience [seldom exceeding ten persons] in the Law School [his friend,
Alexander Knox, being always one], sufficient to encourage me, or at
least to permit me, to persevere, but not to animate my exertions by
publicity. But as I was approaching the sixteenth century, the number of
my hearers {137}increased so much, that I was encouraged
to remove to the Examination Hall, from which time my lectures attracted
a large portion of public attention, strangers forming a considerable
portion of the auditory.”

It is worthy of remark, in connexion with this production of a
highly-gifted scholar and divine, whose name does honour to Trinity
College, Dublin, that Dr. Sullivan’s Lectures on the Constitution and
Laws of England, which have since deservedly acquired so much fame,
were delivered in presence of only three individuals, Dr. Michael
Kearney and two others—surely no great encouragement to Irish
genius! In fact, the Irish long seemed unconscious of the merits of two
considerable works by sons of their own university,—Hamilton’s
Conic Sections and Sullivan’s Lectures; and hesitated to
praise, until the incense of fame arose to one from the literary altars
of Cambridge, and an English judge, Sir William Blackstone, authorised
the other.

In the memoir to which I have referred, we find a complete list of the
many publications which Dr. Miller, “distinguished for his services in
theology and literature,” sent forth from the press. We are likewise
informed that there are some unpublished letters from Hannah More,
Alexander Knox, and other distinguished characters, with whom Dr. Miller
was in the habit of corresponding.

Abhba.

Anticipations of Modern Ideas or Inventions.—In Vol.
iii., pp. 62. 69., are two interesting instances of this sort. In
Wilson’s Life of Defoe, he gives the titles of two works which I
have often sought in vain, and which he classes amongst the writings of
that voluminous author. They run thus:

“Augusta triumphans, or the way to make London the most
flourishing city in the universe. I. By establishing a university where
gentlemen may have an academical education under the eye of their friends
[the London University anticipated]. II. To prevent much murder,
&c., by an hospital for foundlings. III. By suppressing pretended
madhouses, where many of the fair sex are unjustly confin’d while their
husbands keep mistresses, and many widows are lock’d up for the sake of
their jointures. IV. To save our youth from destruction by suppressing
gaming tables, and Sunday debauches. V. To avoid the expensive
importation of foreign musicians by promoting an academy of our own,
[Anticipation of the Royal Academy of Music], &c. &c.
London: T. Warner. 1728. 8vo.”

“Second Thoughts are Best; or a further Improvement of a late
Scheme to prevent Street Robberies, by which our Streets will be so
strongly guarded and so gloriously illuminated, that any Part of London
will be as safe and pleasant at Midnight as at Noonday; and Burglary
totally impracticable [a remarkable anticipation of the present state
of things in the principal thoroughfares]. With some Thoughts for
suppressing Robberies in all the Public Roads of England [rural police
anticipated]. Humbly offer’d for the Good of his Country, submitted
to the Consideration of Parliament, and dedicated to his Sacred Majesty
Geo. II., by Andrew Moreton, Esq. [supposed to be an assumed name; a
common practice of De Foe’s]. London. W. Meadows, 1729.”

R. D. H.

“Sun, stand thou still upon Gibeon!“—The above text is
often quoted as not being in accordance with the present state of our
astronomical knowledge, and many well-known commentators on the Bible
have adopted the same opinion.

I find Kitto, in the Pictorial Bible, characterising it as “an
example of those bold metaphors and poetical forms of expression with
which the Scriptures abound.” Scott (edit. 1850) states that “it would
have been improper that he (Joshua) should speak, or that the miracle
should be recorded according to the terms of modern astronomy.”

Mant (edit. 1830) says: “It is remarkable that the terms in which this
event is recorded do not agree with what is now known rewarding the
motion of the heavenly bodies.”

Is it certain that Joshua’s words are absolutely at variance and
irreconcileable with the present state of astronomical knowledge?
Astronomers allow that the sun is the centre and governing principle of
our system, and that it revolves on its axis. What readier means, then,
could Joshua have found for staying the motion of our planet, than by
commanding the revolving centre, in its inseparable connexion with all
planetary motion, to stand still?

I. K.

Langley’s Polidore Vergile.—At the back of the title of a
copy of Langley’s Abridgement of Polidore Vergile, 8vo., Lond.
1546, seen by Hearne in 1719, was the following MS. note:

“At Oxforde, the yere 1546, browt down to Seynbury by John Darbye,
pryse 14d. When I kept Mr. Letymer’s shype I bout thys boke when
the Testament was obberagatyd that shepe herdys myght not red hit. I prey
God amende that blyndnes. Wryt by Robert Wyllyams, kepynge shepe uppon
Seynbury Hill.”

At the end of the dedication to Sir Ant. Denny is also written:

“Robert Wyllyams Boke, bowgyt by John Darby at Oesforth, and brot to
Seynbury.”

The Seynbury here mentioned was doubtless Saintbury in
Gloucestershire, on the borders of Worcestershire, near Chipping Campden,
and about four miles distant from Evesham.

P. B.

Luther and Ignatius Loyola.—A parallel or counterpoising
view of these two characters has been quoted in several publications,
some of recent date; but in all it is attributed to a wrong source. Mr.
M^cGavin, in his Protestant, Letter CXL., (p. 582, ed.
1846); Mr. Overbury, in his Jesuits (Lond. 1846), p. 8., and, of
course, the authority from which he borrows, Poynder’s History of the
Jesuits; and Dr. Dowling’s Romanism, p. 473. {138}(ed. New York,
1849)—all these give, as the authority for the contrasted
characters quoted, Damian’s Synopsis Societatis Jesu. Nothing of
the kind appears there; but in the Imago primi Sæculi Soc.
Jesu, 1640, it will be found, p. 19.

The misleader of these writers seems to have been Villers, in his
Prize Essay on the Reformation, or his annotator, Mills, p.
374.

Novus.

P.S. (Vol. ii., p. 375.).—The lines quoted by Dr. Pusey, I have
some notion, belong to a Romish, not a Socinian, writer.

Winkel.—I thought, some time since, that the places
bearing this name in England, were taken from the like German word,
signifying a corner. I find, on examination, that there is a
village in Rhenish Prussia named “Winkel.” It seems that Charlemagne had
a wine-cellar there; so that that word is no doubt taken from the German
words wein and keller, from the Latin vinum and
cella.

Aredjid Kooez.

Foreign Renderings.—In addition to those given, I will
add the following, which I once came across at Salzburg:

“George Nelböck recommande l’hôtel aux Trois Alliés, vis-à-vis
de la maison paternelle du célèbre Mozart, lequel est nouvellement fourni
et offre tous les comforts à Mrs. les voyageurs.”

Translated as follows:

“George Nelböck begs leave to recommand his hotel to the Three
Allied, situated vis-à-vis of the birth house of Mozart, which
offers all comforts to the meanest charges.”

Also the following:

“M. Reutlinger (of Frankfort on Main) takes leave to
recommande his well furnished magazine of all kind of
travelling-luggage and sadle-works.”

Aredjid Kooez.

Samuel Johnson—Gilbert Wakefield.—Whoever has had
much to do with the press will sympathise with Mr.
Charles Knight in all that he has stated (“Notes
and Queries,” Vol. iii., p. 62.) respecting the
accidental—but not at first discovered—substitution of
modern for moderate. If that word modern had not
been detected till it was too late for an explanation on authority, what
strange conjectures would have been the consequence! Happily, Mr. Knight was at hand to remove that
stumbling-block.

I rather fancy that I can rescue Samuel Johnson from the fangs of
Gilbert Wakefield, by the supposition of an error of the press. In 1786,
Wakefield published an edition of Gray’s Poems, with notes; and in
the last note on Gray’s “Ode on the Death of a Cat,” he thus animadverts
on Dr. Johnson:—

Our critic exposes himself to reproof from the manner in which he has
conveyed his severe remark: show a rhyme is sometimes made. The
omission of the relative, a too common practice with our writers, is an
impropriety of the grossest kind: and which neither gods or men,
as one expresses himself, nor any language under heaven, can endure.”

Now in Dr. Johnson’s Life of Gray, we find this
sentence:—

“In the first stanza ‘the azure flowers that blow’ show resolutely a
rhyme is sometimes made when it cannot easily be found.”

My notion is, that the word how has been omitted in the
printing, from the similarity of blow, show, how; and thus the sentence
will be—

“The azure flowers that blow show how resolutely a rhyme is
sometimes made when it cannot easily be found.”

But Gilbert Wakefield was a critic by profession, and apparently as
great in English as he was in Greek.

Varro.

Passage in Gray’s Elegy.—I do not remember to have seen
noted the evident Lucretian origin of the verse—

Compare Lucretius, lib. 3. v. 907.:

Echo.

Queries.

BIBLIOGRAPHICAL QUERIES.

(Continued from Vol. iii., p. 87.)

(39.) Does any one now feel inclined to vindicate for Inchofer,
Scioppius, Bariac, or Contarini, the authorship of the Monarchia
Solipsorum? Notwithstanding the testimony of the Venice edition of
1652, as well as the very abundant evidence of successive witnesses, in
favour of the first-named writer, (whose claim has been recognised so
lately as the year 1790, by the Indice Ultimo of Madrid), can
there be the smallest doubt that the veritable inventor of this satire
upon the Jesuits was their former associate, Jules-Clement Scotti? For the interpretation of his
pseudonyme, “Lucius Cornelius Europæus,” see Niceron, Mém. xxxix.
70-1.

(40.) Mr. Cureton (Ant. Syr. vers. of Ep. of S. Ignat. Preface,
p. ii., Lond. 1845) has asserted that—

“The first Epistles published, bearing the name of St.
Ignatius—one to the Holy Virgin, and two to the Apostle St. John,
in Latin,—were printed in the year 1495. Three years later there
appeared an edition of eleven Epistles, also in Latin, attributed to the
same {139}holy Martyr. But nearly seventy years more
elapsed before any edition of these Epistles in Greek was printed. In
1557, Val. Paceus published twelve,” &c.

Two connected Queries may be founded upon this statement:—(1.)
Is not Mr. Cureton undoubtedly in error with respect to the year 1495?
for, if we may believe Orlandi, Maittaire, Fabricius (B. G.), and
Ceillier, the three Latin Epistles above named had been set forth
previously at Cologne, in 1478. (2.) By what mysterious species of
arithmetic can it be demonstrated that “nearly seventy years”
elapsed between 1498 and 1557? The process must be a somewhat similar one
to that by which “A.D. 360″ is made equivalent
to “five-and-twenty years after the Council of Nice.” (Pref., p.
xxxiv.) In the former instance “seventy” is hardly a literal
translation of Bishop Pearson’s “sexaginta:” but whether these
miscalculations have been already adverted to, and subsequently amended,
or not, I cannot tell.

(41.) In the same Preface (p. xxiv.) a very strange argument was put
forward, which, as we may learn from the last Quarterly Review, p.
79., where it is satisfactorily refuted, has been since repeated by Mr.
Cureton. He maintains that the Syriac text of the Ignatian Epistles
cannot be an epitome, because that “we know of no instances of such
abridgment in any Christian writer.” To commence with the West,—is
not Mr. Cureton acquainted with the manner in which Rufinus dealt with
the History of Eusebius? Have we here no specimens of
abbreviation; no allusion in the prologue to “omissis quæ videbantur
superflua?” Has Mr. C. never looked into that memorable combination of
the independent works of three contemporaries, entitled Historia
Tripartita? and, not to wander from the strictest bounds of
bibliography, will any one presume to boast of having a copy of this book
printed prior to that now near me, (a spectacle which De Bure could never
get a sight of), “per Iohannem Schüszler regie vrbis Augustensis ciuem,”
anno 1472? But let us go to the East in search of compendiums. Did not
Theodorus Lector, early in the sixth century, reduce into a harmony the
compositions of Socrates, Sozomen, and Theodoret? How does Assemani speak
of the first two parts of the Ecclesiastical History of Zacharias Rhetor, supposed
to have been written in Syriac, about the year 540? “Prima est
epitome Socratis, altera Theodoreti.” (Biblioth. Orient.,
tom. ii. cap. vii.) On this occasion, manifestly, ancient records are
encountered in an abridged Syriac form; a circumstance which will not
strengthen the Curetonian theory relative to the text of the Ignatian
Epistles. Again, bearing in mind the resemblance that exists between
passages in the interpolated Epistles and in the Apostolic Constitutions,
with the latter of which the Didascalia of Ignatius seems to have
been commingled, let us inquire, Did not Dr. Grabe, in his Essay upon
the Doctrine of the Apostles, published in 1711, unanswerably prove
that the Syriac copy of this Didascalia was much more
contracted than the Arabic one, or than the Greek
Constitutions of the Apostles? Is it not true that extracted portions of
these Constitutions are found in some old MS. collections of Canons? Has
not Cotelier furnished us with an “Epitome,” compiled by
Metaphrastes from Clementine counterfeits, concerning the life of S.
Peter? And, to descend from the tenth to the sixteenth century, are we
not indebted to Carolus Capellius for an “Epitome Apostolicarum
Constitutionum, in Creta insula repertarum,” 4to., Ingolstad.
1546?

(42.) When Mr Merryweather (Vol. iii., p. 60.)
was seeking for monastic notices of extreme longevity, did he always find
it feasible to meet with Ingulphus’s History of Croyland Abbey “apud
Wharton, Anglia Sacra, 613?” and if it be not enough to have read an
account of an ecclesiastic who is said to have attained to the delectable
age of 168 years, is it not questionable that anything will suffice
except it be the narrative of the Seven Sleepers? The third
“Lectio” relating to these Champions of Christendom, as it is given in a
Vatican MS., makes the period of their slumber to have been about 370
years. Who was the author of that finely-printed and illustrated quarto
volume, the Sanctorum Septem Dormientium Historia, ex Ectypis Musei
Victorii expressa, published, with the full approbation of the
Censors, Romæ, 1741? “Obscurus esse gestio” is his declaration about
himself (p. 63.). Has he remained incognito?

R. G.

SHAKSPEARE’S “ANTONY AND CLEOPATRA.”

The first scene of the third act of Shakspeare’s play of “Antony and
Cleopatra,” at first sight, appears to be totally unconnected with what
goes before and what follows. It may be observed that the dramas founded
on the Roman history are much more regular in their construction than
those founded on the English history. Indeed, with respect to the drama
in question, I am not aware of any scene, with the exception of that I
have mentioned, which does not bear more or less on the fortunes of the
personages from whom the play derives its name. Hence I am led to
conjecture that the dramatist here alludes to some event of the day,
which was well known to his audience. The speech of Ventidius seems to
point to something of the kind:

Some of your numerous readers will doubtless {140}be able to inform me
whether there is any instance in the annals of that age of an inferior
officer outshining his superior, and being cashiered or neglected in
consequence.

Malone assigns to the play the date of 1608.

X. Z.

GREENE’S “GROATSWORTH OF WITTE.”

The interesting article by the Hermit of
Holyport, on the early German translation of Greene’s Quip for
an Upstart Courtier, will, I am sure, be read with attention by all
lovers of our early literature. My object in addressing you on the
subject is to draw the attention of your foreign correspondents, and
perhaps the notice of your new contemporary, to the great importance of
discovering whether the Groatsworth of Witte was also translated
into German. The earliest edition I have seen is that of 1617, but it was
printed as early as 1592; and I have long been curious to ascertain
whether the remarkable passage respecting Shakspeare has descended to us
in its genuine state. In the absence of the English edition of 1592, this
information might be obtained from a translation published before 1617.
Perhaps, however, some of your readers may be able to point out the
existence of an earlier edition. I have sought for that of 1592 for
several years without any success.

J. O. Halliwell.

Minor Queries.

Fronte Capillatâ.—The following lines recurred to my
memory after reading in your last number the translation of the epigram
by Pasidippus in the article on “Fronte capillatâ,” &c.; it is many
years since I read them, but have forgotten where. Can you or any of your
correspondents inform me who is the author of them?

Henry M. Burt.

Gibson Square, Feb. 4. 1851.

Prayer of Bishop of Nantes.—In Allison’s History of
the French Revolution, ed. 1849, at page 432. vol. i., there occurs
the following passage:

“The Bishop of Nancy commenced, as customary, with the prayer:
‘Receive, O God, the homage of the Clergy, the respects of the Noblesse,
and the humble supplications of the Tiers Etat.'”

This formula was, the historian tells us, received with a storm of
disapprobation by the third order. Will any of your contributors be so
obliging as to inform me where the form of prayer spoken of as
customary is to be found?

J. M.

Liverpool.

Advantage of a Bad Ear.—Can any of your readers supply
the name of the man of mark in English history, who says “he encouraged
in himself a bad ear, because it enabled him to enjoy music he would not
have enjoyed without?”

I have looked through the lives of Lord Herbert of Cherbury, Hampden,
Hobbes, Andrew Marvell, and Fletcher of Saltoun, without finding it;
though it is possible it may be in some of these after all. The list
given will point to the kind of personage in question.

Tn.

Imputed Letters of Sullustius or Sallustius (Vol. iii., p.
62.).—I am sorry to say that the printer has completely spoiled my
Query, by printing Sullustius instead of Sallustius
throughout the whole article. I subjoin a few more particulars concerning
them. In the edition printed at Cambridge (4to. 1710), and published
under the auspices of the learned Wasse, they are included. They are
there entitled Orationes ad C. Cæsarem, de Republica Ordinanda.
Cortius rejects them, and De Brosses accepts them. Douza, Crispinus,
Perizonius, Clericus, &c., all speak in favour of their authenticity.
Allen does not mention them, and Anthon rejects them entirely. With these
additional hints I doubt not but that some of your obliging
correspondents will be able to give me a reply.

Kenneth R. H. Mackenzie.

Rev. W. Adams.—When did Mr. Adams, the accomplished
author of the Sacred Allegories, die? This is unaccountably
omitted in the “Memoir” prefixed to the collected edition of his
Allegories (London, Rivingtons, 1849). Can any characteristic
anecdote be related of him, suitable for giving point to a sketch
of his life for foreign readers?

George Stephens.

Stockholm.

Mr. Beard, Vicar of Greenwich.—Any information relating
to “Mr. Beard, Vicar of Greenwich,” who, in the year 1563, was
recommended by Loftus, Archbishop of Armagh, and Brady, Bishop of Meath,
as a proper person to be preferred to the bishopric of Kildare, will be
very acceptable to—

Spes.

Goddard’s History of Lynn.—It has been always understood
that Mr. Guybon Goddard (who was Recorder of this borough in 1651 or
thereabouts) collected a quantity of materials for a history of Lynn, and
that in 1677 or 1678 an offer to purchase them was made by the
corporation to his son, Thomas Goddard, but it seems without success. The
fact of such materials having been {141}collected is recognised
by Goddard’s brother-in-law, Sir Wm. Dugdale (who refers to it in some
part of his works), as also by Parkin, in his History of Freebridge
and King’s Lynn, p. 293., where he is called a curious collector of
antiquities. My Query is, Can any of your correspondents inform me where
this collection can be met with?

John Nurse Chadwick.

Sir Andrew Chadwick.—It is stated that on the 18th Jan.
1709-10, Sir Andrew Chadwick, of St. James’s, Westminster, was knighted
by Queen Anne for some service done to her, it is supposed for rescuing
her when thrown from her horse. Can any of your correspondents inform me
if such was the fact, and from what source they derive their
information?

John Nurse Chadwick.

King’s Lynn.

Sangaree.—Your periodical having been the means of
eliciting some interesting particulars respecting the origin of the word
grog, perhaps you will allow me to claim a similar distinction for
the word sangaree. You are aware that this word is applied, in the
West Indies, to a beverage composed of Madeira wine, syrup, water, and
nutmeg. The French call it sangris, in allusion, it is supposed,
to the colour of the beverage, which when mixed has the appearance, as it
were, of grey blood (sang gris): but as there is reason to believe
that the English were the first to introduce the use of the thing, they
having been the first to introduce its principal ingredient, Madeira
wine, I am disposed to look upon sangaree as the original word,
and sangris as nothing more than a corruption of it. Can any of
your readers (among whom I trust there are many retired West India
planters) give the etymology of this word?

Henry H. Breen.

St. Lucia, Dec. 1850.

King John at Lincoln.—Matthew Paris, under the year 1200,
gives an account of King John’s visiting Lincoln to meet William, king of
Scots, and to receive his homage:

“Ubi Rex Johannes, [he says] contra consilium multorum, intravit
civitatem intrepidus, quod nullus antecessorum suorum attentare ausus
fuerat.”

My Query is, What were they afraid of?

C. W. B.

Canes lesi.—May I also put a question with respect to an
ancient tenure in Dorsetshire, recorded by Blount, edit. 1679, p.
46.:

“Juliana, &c., tenuit dimidiam hidam terræ, &c., per
serjantiam custodiendi Canes Domini Regis lesos, si qui
fuerint, quotiescunque Dominus Rex fugaverit in Forestâ suâ de
Blakemore: et ad dandum unum denarium ad clancturam Parci Domini
Regis de Gillingham.”

Blount’s explanation of Canes lesos, is “leash hounds or park
hounds, such as draw after a hurt deer in a leash, or liam;” but is there
any reason why we should not adopt the more simple rendering of “hurt
hounds;” and suppose that Dame Juliana was matron of the Royal Dorset Dog
Hospital?

Ducange gives no such word as lesus; neither does he nor any
authority, to which I have access, help me to understand the word
clanctura. I trust, however, that some of your correspondents
will.

C. W. B.

Headings of Chapters in English Bibles.—The arguments or
contents which are prefixed to each chapter of our English Bibles seem
occasionally to vary; some being more full and comprehensive than others.
When and by whom were they compiled? what authority do they possess? and
where can we meet with any account of them?

Liturgicus.

Abbot Eustacius and Angodus de Lindsei.—Can any of your
learned readers inform me in what reign an Abbot Eustacius
flourished? He is witness to a charter of Ricardus de Lindsei, on his
granting twelve denarii to St. Mary of Greenfeld, in Lincolnshire:
there being no date, I am anxious to ascertain its antiquity. He is there
designated “Eustacius Abbe Flamoei.” Also witnessed by Willo’
decano de Hoggestap, Roberto de Wells, Eudene de Bavent, Radulpho de
Neuilla, &c. The latter appears in the Doomsday Book. The charter is
to be found among Ascough’s Col., B. M.

I should also be glad to know whether the Christian name
Angodus be German, Norman, or Saxon. Angodus de Lindsei grants a
carrucate of land in Hedreshille to St. Albans, in the time of the
Conqueror. If this person assumed the name of Lindsei previous to
the Doomsday inquisition, ought not his name to have appeared in the
Doomsday Book,—he who could afford to make a grant of 100 acres of
land to the Abbey of St. Albans?

J. L.

Oration against Demosthenes.—Mr. Harris of Alexandria
made a discovery, some years ago, of a fragment of an oration against
Demosthenes. Can you, or any of your kind correspondents, favour me with
an account of it? I cannot recall the particulars of the discovery, but I
believe the oration, with a fac-simile, was privately printed.

Kenneth R. H. Mackenzie.

Pun.—C. H. KENYON (Vol. iii.,
p. 37.) asks if Milton could have seriously perpetrated the pun “each
tome a tomb.” I doubt whether he intended it for a pun. But his Query
induces me to put another. Whence and when did the aversion to, and
contempt for, a pun arise? Is it an offshoot from the Reformation? Our
Catholic fellow-countrymen surely felt no such aversion; for the claim
which they make of supremacy for {142}their church is based
upon a pun, and that a very sorry one.

A. R.

Sonnet (query by Milton?) (Vol. iii., p. 37.).—May I
inquire from your correspondent whether he possesses the book, A
Collection of Recente and Witty Pieces by Several Eminente Hands,
London, 1628, from which this sonnet is stated to be extracted. The lines
look suspiciously modern, and I should, before making any further
observations upon them, be glad to be assured of their authenticity
through the medium of your pages.

Jas. Crossley.

Medal given to Howard.—Hepworth Dixon, in his Life of
Howard, mentions a Russian General Bulgarhow, who was presented by
his countrymen with a gold medal, as “one who had deserved well of his
country.” The General’s reply stated that his services to mankind
reached his own country only; but there was a man whose
extraordinary philanthropy took in all the world,—who had already,
with infinite toil and peril, extended his humanity to all
nations,—and who was therefore alone worthy of such a distinction;
to him, his master in benevolence, he should send the medal! And he did
so. Can any of your readers inform me who now possesses this medal, and
where it is to be found?

W. A.

Withers’ Devil at Sarum.—Where is Withers’ Devil at
Sarum, mentioned in Hudibras, to be met with? It is not in any of his
collected works that I have seen.

James Waylen.

Election of a Pope.—I have read somewhere that some
cardinals assembled in a water-closet in order to elect a pope. Can any
of your readers refer me to any book where such a fact is mentioned?

T.

Battle in Wiltshire.—A pamphlet dated (in MS.) Dec. 12.
1642, describes an engagement as taking place in Wiltshire between Rupert
and Skippon. If this be so, how comes it to pass that not only the
general histories are silent as to the event, but that even the
newspapers omit it? We know that Rupert was at the sack of Cirencester,
in February, 1642-3; and Cirencester is on the borders of Wiltshire: but
is there any authority for the first-mentioned visit to this county,
during the period from the affair at Brentford to the taking of
Cirencester?

James Waylen.

Colonel Fell.—Can you inform me who are the
representatives or descendants of Lieut.-Colonel Robert Edward Fell, of
St. Martin’s in the Fields, London, where he was living in the year 1770?
He was the great-grandson of Thomas Fell, of Swarthmore Hall, co.
Lancaster, Esq., Chancellor of the Duchy of Lancaster during the
Commonwealth, whose widow married George Fox, founder of the Quakers.

De H.

Tennyson’s “In Memoriam.”—Perhaps some of your readers
may be able to explain the reference in the following verse, the first in
this beautiful series of poems:

The following stanza, also in the poem numbered 87., much needs
interpretation:

W. B. H.

Manchester.

Magnum Sedile.—Can any of your correspondents throw light
on the singular arched recesses, sometimes (though rarely) to be found on
the south side of chancels, west of the sedilia. The name of magnum
sedile has been given to them, I know not on what authority; but if
they were intended to be used as stalls of dignity for special occasions,
they would hardly have been made so wide and low as they are generally
found. A good example occurs at Fulbourn, Cambridgeshire,—certainly
not monumental; and another (but more like a tomb) at Merton, near
Oxford, engraved in the Glossary of Architecture. Why should they
not have been intended for the holy sepulchre at Easter? as I am not
aware that these were necessarily restricted to the north side. Is there
any instance of a recess of this kind on the south side, and an Easter
sepulchre on the north, in the same church?

C. R. M.

Ace of Diamonds—the Earl of Cork.—In addition to
the soubriquets bestowed upon the nine of diamonds of “the Curse
of Scotland,” and that of “the Grace Card,” given to the six of hearts
(Vol. i., pp. 90. 119.), there is yet another, attached to the ace of
diamonds, which is everywhere in Ireland denominated “the Earl of Cork,”
the origin of which I should be glad to know.

E. S. T.

Closing of Rooms on account of Death.—In the
Spectator, No. 110., July, 1711, one of Addison’s papers on Sir
Roger de Coverley, the following passage occurs:

“My friend, Sir Roger, has often told me with a good deal of mirth,
that at his first coming to his estate he found three parts of his house
altogether useless; that the best room in it had the reputation of being
haunted, and by that means was locked up; that noises had been heard in
his long gallery, so that he could not get a servant to enter it after
eight o’clock at night; that the door of one of his chambers was nailed
up, because there went a story in the family that a butler had formerly
hanged himself in it; and that his mother, who lived to a great age, had
shut up half the rooms in the house, in which either her husband, a son,
{143}or daughter had died. The knight seeing
his habitation reduced to so small a compass, and himself in a manner
shut out of his own house, upon the death of his mother ordered all the
apartments to be flung open, and exorcised by his chaplain, who lay in
every room one after another, and by that means dissipated the fears
which had so long reigned in the family.”

The practice of shutting up rooms in which members of the family had
died was retained up to the end of the last century. I learn from a
friend that, in a country house in the south of England, his mother’s
apartment, consisting of a sitting-room, bed-room, and dressing-room, was
closed at her death in 1775. The room in which his grandfather had died
in 1760 was likewise closed. These four rooms were kept locked up, with
the shutters shut, till the year 1793, when the next owner came into
possession, who opened them, and caused them to be again used. Probably
other cases of the same sort may be known to your correspondents, as
having occurred in the last century; but the custom appears to be now
extinct.

L.

Standfast’s Cordial Comforts.—I have lately procured a
copy of an interesting book, entitled

“A Little Handful of Cordial Comforts: scattered throughout several
Answers to Sixteen Questions and Objections following. By Richard
Standfast, M.A., Rector of Christ Church in Bristol, and Chaplain in
Ordinary to King Charles II. Sixth Edition. Bristol, 1764. 18mo. pp.
94.”

Can any of your readers give me further particulars of Mr. Standfast,
or tell me where to find them? In what year was the work first published?
It was reprinted in Bristol in 1764, “for Mr. Standfast Smith,
apothecary, great-grandson of the author.” Has any later edition
appeared?

Abhba.

“Predeceased” and “Designed.”—J. Dennistoun, in his
Memoirs of the Dukes of Urbino, ii. p. 239., says—

“His friend the cardinal had lately predeceased him.”

Can any of your readers give me an instance from any one of our
standard classical authors of a verb active “to decease”?

The same author uses the word designed several times in the
sense of designated. I should be glad of a few authorities for the
use of the word in this sense.

W. A.

Lady Fights at Atherton.—A poem, published in 1643, in
honour of the King’s successes in the West, has the following reference
to a circumstance connected with Fairfax’s retreat at Atherton Moor:

I should be glad to learn to what this refers, and whether or not the
real story formed the basis of De Foe’s account of the fighting lady at
Thame, laid about the same period, viz. the early part of the year
1643.

James Waylen

Sketches of Civil War Garrisons, &c.—During the civil
war, sketches and drawings were, no doubt, made of the lines drawn about
divers garrisons. Some few of these have from time to time appeared as
woodcuts: but I have a suspicion that several remain only in MS. still.
If any of your readers can direct me to any collection of them in the
British Museum or Oxford, they would shorten a search that has long been
made in vain.

James Waylen.

“Jurat? crede minus:” Epigram.—Can any of your learned
readers inform me by whom the following epigram was written? I lately
heard it applied, in conversation, to the Jesuits, but I think it is of
some antiquity:—

F. R. R.

Meaning of Gulls.—What is the origin of the word “gulls,”
as applied in Wensleydale (North York) to hasty-pudding, which is a
mixture of oatmeal and milk or water boiled?

D. 2.

The Family of Don.—Can any of your correspondents furnish
me with information regarding the family of Don, of Pitfichie, near
Monymusk, Aberdeenshire; or trace how they were connected with the Dons
of Newton Don, Roxburghshire?

A. A.

Abridge.

Wages in the last Century.—I should like to have any
particulars of the price of labour at various periods in the last
century, especially the wages of domestic servants. May I be permitted to
mention that I am collecting anecdotes of the manners and customs, social
and domestic, of our grandfathers, and should be much obliged for any
curious particulars of their ways of living, their modes of travelling,
or any peculiarities of their daily life? I am anxious to form a museum
of the characteristic curiosities of the century; its superstitions, its
habits, and its diversions.

A. A.

Abridge.

Woman, Lines on.—Can any of your correspondents inform me
who was the author of the following lines:—

They are to be found on several tombstones throughout the country.

Scrutator.

{144}

Replies.

THE EPISCOPAL MITRE AND PAPAL TIARA.

(Vol. iii., p. 62.)

In answer to the question of an “Inquirer”
respecting the origin of the peculiar form and first use of the episcopal
mitre, I take the liberty of suggesting that it will be found to be of
Oriental extraction, and to have descended from that country, either
directly, or through the medium of other nations, to the ecclesiastics of
Christian Rome. The writers of the Romish, as well as Reformed Churches,
now admit, that most, if not all, of the external symbols, whether of
dress or ceremonial pageantry, exhibited by the Roman Catholic
priesthood, were adopted from the Pagans, under the plea of being
“indifferent in themselves, and applicable as symbolical in their own
rites and usages” (Marangoni, Delle cose gentili e profane trasportate
nel uso ed ornamento delle chiesi); in the same manner as many Romish
customs were retained at the Reformation for the purpose of inducing the
Papists to “come in,” and conform to the other changes then made
(Southey, History of the Church). Thus, while the disciples of Dr.
Pusey extract their forms and symbols from the practices of Papal Rome,
the disciples of the Pope deduce theirs from the practices of Pagan
Rome.

With this preface I proceed to show that the episcopal mitre
and the papal tiara are respectively the copies each of a distinct
head-dress originally worn by the kings of Persia and the conterminous
countries, and by the chiefs of their priesthood, the Magi. The
nomenclature alone indicates a foreign extraction. It comes to us through
the Romans from the Greeks; both of which nations employed the terms
μίτρα,
Lat. mitra, and τιάρα, Lat. tiara, to designate
two different kinds of covering for the head in use amongst the Oriental
races, each one of a distinct and peculiar form, though as being
foreigners, and consequently not possessing the technical accuracy of a
native, they not unfrequently confound the two words, and apply them
indiscriminately to both objects. Strictly speaking, the Greek μίτρα, in its
primitive notion, means a long scarf, whence it came to signify,
in a secondary sense, various articles of attire composed with a scarf,
and amongst others the Oriental turban (Herod. vii. 62.). But as
we descend in time, and remove in distance from the country where this
object was worn, we find that the Romans affixed another notion to the
word, which they used very commonly to designate the Asiatic or Phrygian
cap (Virg. Æn. iv. 216.; Servius, l.c.); and this sense has
likewise been adopted in our own language:

Thus the word mitra in its later usage came to signify a
cap or bonnet, instead of a turban; and it is needless to
observe that the priests of a religion comparatively modern, when they
adopted the term, would have taken it in the sense which was current at
their own day. Now, though the common people were not permitted to wear
high bonnets, nor of any other than a soft and flexible material, the
kings and personages of distinction had theirs of a lofty form, and
stiffened for the express purpose of making them stand up at an imposing
elevation above the crown of the head. In the national collection at
Paris there is preserved an antique gem, engraved by Caylus (Recueil
d’Antiq., vol. ii. p. 124.), on which is engraved the head of some
Oriental personage, probably a king of Parthia, Persia, or Armenia, who
wears a tall upstanding bonnet, mitred at the top exactly like a
bishop’s, with the exception that it has three incisions at the side
instead of a single one. These separate incisions had no doubt a
symbolical meaning amongst the native races, although their allusive
properties are unknown to us; but it is not an unwarrantable inference,
nor inconsistent with the customs of these nations as enduring at this
day, to conclude that the numbers of one, two, or three, were
appropriated as distinctions of different degrees in rank; and that their
priests, the Magi, like those of other countries where the sovereign did
not invest himself with priestly dignities, imitated the habiliments as
they assumed the powers of the sovereign, and wore a bonnet closely
resembling his in form and dignity, with the difference of one large
mitre at each side, in place of the three smaller ones.

If this account be true respecting the origin of the mitre, it will
lead us by an easy step to determine the place where it was first
used—at Antioch, the “Queen of the East,” where, as we are told in
the Acts of the Apostles, the followers of Christ were first called
“Christians;” thus indicating that they were sufficiently numerous and
influential to be distinguished as a separate class in that city, while
those in Rome yet remained despised and unknown. Antioch was the imperial
residence of the Macedonian dynasty, which succeeded Alexander, who
himself assumed the upright bonnet of the Persian king (Arrian. iv. 7.),
and transmitted it to his successors, who ruled over Syria for several
hundred years, where its form would be ready at hand as a model
emblematic of authority for the bishop who ruled over the primitive
church in those parts.

The tiara of the popes has, in like manner, an Eastern origin; but
instead of being adopted by them directly from its native birth-place, it
descended through Etruria to the Pagan priesthood of ancient Rome, and
thence to the head of the Roman Catholic Church. The τιάρα of the Greeks, and tiara
of the Latins, expresses the cloth cap or fez of the Parthians,
Persians, Armenians, &c., {145}which was a low scull-cap amongst the
commonalty, but a stiff and elevated covering for the kings and
personages of distinction (Xen. Anab. ii. 5, 23.). This imposing
tiara is frequently represented on ancient monuments, where it varies in
some details, though always preserving the characteristic peculiarity of
a tall upright head-dress. It is sometimes truncated at its upper
extremity, at others a genuine round-topped bonnet, like the Phrygian cap
when pulled out to its full length, and stiffened so as to stand
erect—each a variety of form peculiar to certain classes or degrees
of rank, which at this period we are not able to decide and distinguish
with certainty. But on a bas-relief from Persepolis, supposed to have
belonged to the palace of Cyrus, and engraved by Ferrario (Costume
dell’ Asia, vol. iii. tav. 47.), may be seen a bonnet shaped very
much like a beehive, the exact type of the papal tiara, with three bands
(the triregno) round its sides, and only wanting the cross at the
summit, and the strawberry-leaved decoration, to distinguish it from the
one worn by Pio Nono: and on a medal of Augustus, engraved on a larger
scale in Rich’s Companion to the Latin Dictionary, art. Tutulus,
we find this identical form, with an unknown ornament of the top, for
which the popes substituted a cross, reappearing on the skull of a pagan
priest. I may add that the upright tiaras represented on works of ancient
art, which can be proved, or are known to be worn by royal personages,
are truncated at the summit; whence it does not seem an improper
inference to conclude that the round and conical ones belonged to persons
inferior to the kings alone in rank and influence, the Magi; which is the
more probable, since it is clear that they were adopted by the highest
priests of two other religions, those of Pagan and of Christian Rome.

If space admits, I would also add that the official insignia and
costume of a cardinal are likewise derived from the pagan usages of
Greece. Amongst his co-religionists he is supposed to symbolize one of
the Apostles of Christ, who went forth ill clothed and coarsely shod to
preach the Gospel; whereas, in truth, his comfortable hat, warm cloak,
and showy stockings, are but borrowed plumage from the ordinary
travelling costume of a Greek messenger (ἀποστόλος).
The sentiment of travelling is always conveyed in the ancient bas-reliefs
and vase paintings by certain conventional signs or accessories bestowed
upon the figure represented, viz., a broad-brimmed and low-crowned hat
(πέτασος, Lat.
petasus), with long ties (redimicula) hanging from its
sides, which served to fasten it under the chin, or sling it behind at
the nape of the neck when not worn upon the head; a wrapping cloak (ἱμάτιον, Lat.
pallium) made of coarse material instead of fine lamb’s wool; and
a pair of stout travelling boots laced round the legs with leathern
thongs (ἐνδρομίδες),
more serviceable for bad roads and rough weather than their
representatives, red silk stockings. All these peculiarities may be seen
in the following engravings (Winhelm. Mon. Ined. Tratt., Prelim.,
p. xxxv.; Id., tav. 85.; Rich’s Companion, art. “Ceryx” and
“Pallium”).

I regret that the nature of your publication does not admit the
introduction of woodcuts, which would have enabled me to present your
readers with the best of all demonstrations for what I advance. In
default of that I have endeavoured to point out the most compendious and
accessible sources where the figures I refer to may be seen in
engravings. But if any reader of “Notes and
Queries” should not have an opportunity of consulting the books
cited, and is desirous of pursuing the investigation to satisfy himself,
I would willingly transmit to him a drawing of the objects mentioned
through Mr. Bell, or any other channel deemed more convenient.

A. Rich, junr.

The Episcopal Mitre (Vol. iii., p. 62.)—Godwyn, in his
Moses and Aaron, London, 1631, b. i., c. 5., says that—

“A miter of fine linnen sixteene cubits long, wrapped about his head,
and a plate of purple gold, or holy crowne, two fingers broad, whereon
was graven Holinesse to the Lord, which was tied with a blew lace upon
the forefront of the miter,”

was that “which shadowed and signified the kingly office of our
Saviour Christ,” in the apparel of the Jewish high priest, and ordered
(Lev. xvi. 4.): and again, in his Romanæ Historiæ Anthologia,
Oxford, 1631, lib. iii. sec. 1. cap. 8., he says that the

“Mitra did signifie a certaine attire for women’s heads, as a
coife or such like.”

For further illustration see Virgil’s Æneid, lib. iv. l.
216.:

Again, lib. ix. l. 616.:

During the ennobling of the clergy by the Roman emperors, in the
seventh and eighth centuries, a crown was found necessary, and anciently
cardinals wore mitres; but, at the council of Lyons, in 1245, they were
appointed to wear hats.

Blowen.

The Episcopal Mitre (Vol. iii., p. 62.).—An Inquirer will find much curious matter respecting
the mitre, collected both from classical writers and antiquaries, in
Explications de plusieurs Textes difficiles de l’Ecriture par le R. P.
Dom. [Martin], 4to., à Paris, 1730. To any one ambitious of
learnedly occupying some six or seven columns of “Notes
and Queries” the ample foot references are very tempting; I
content myself with transcribing two or three of the entries in the
index:

“Mitre des anciens, leur nature, et leur forme; était la {146}marque du
Sacerdoce; se portait ordinairement à la tête, et quelquefois aux mains.
Forme des mitres dans leur origine, et dans les tems postérieurs,”
&c.

This dissertation, which is illustrated by several plates, will repay
for the time spent in reading it. I presume Inquirer is acquainted with Godwyn’s Moses and
Aaron, where he will find something.

W. Dn.

Episcopal Mitre.—The origin of the peculiar form of the
episcopal mitre is the cloven tongues which descended on the Apostles on
the day of Pentecost, with the gift of the Holy Spirit. Of this the mitre
is an emblem.

L. M. M. R.

DRYDEN’S ESSAY UPON SATIRE.

(Vol. ii., pp. 422. 462.)

The Query proposed by your correspondent, as to the authorship of the
Essay on Satire, is a very interesting one, and I am rather
surprised that it has not yet been replied to. In favour of your
correspondent’s view, and I think it is perhaps the strongest argument
which can be alleged, is Dean Lockier’s remark:—

“Could anything be more impudent than his (Sheffield’s) publishing
that satire, for writing which Dryden was beaten in Rose Alley (and which
was so remarkably known by the name of the ‘Rose Alley Satire’) as his
own? Indeed he made a few alterations in it, but these were only verbal,
and generally for the worse.”—Spence’s Anecdotes, edit.
Singer, p. 64.

Dean Lockier, it must be observed, was well acquainted with Dryden
from 1685 to the time of his death; and appears to speak so positively
that he would seem to have acquired his knowledge from Dryden’s own
information. His first introduction to that great poet arose from an
observation made in Dryden’s hearing about his Mac Fleckno; and it is
therefore the more likely that he would be correctly informed as to the
author’s other satires. Dean Lockier was, it may be added, a good critic;
and his opinions on literary subjects are so just, that it is to be
regretted we have only very few of them.

I confess I do not attach much weight to the argument arising from the
lines on the Earl of Mulgrave himself contained in the poem. To transfer
suspicion from himself, in so general a satire, it was necessary to
include his own name amongst the rest; but, though the lines are somewhat
obscure, it is, after all, as respects him, compared with the other
persons mentioned, a very gentle flagellation, and something like what
children call a make-believe. Indeed Rochester, in a letter to his friend
Henry Saville (21st Nov. 1679), speaks of it as a panegyric.

On the other hand, Mulgrave expressly denied Dryden’s being the
author, in the lines in his Essay on Poetry,—

“Tho’ praised and punished for another’s rhymes.”

and by inference claimed the poem, or at least the lines on Rochester,
as his own. Dryden, in the Preface to his Virgil, praises the Essay on
Poetry in the highest terms; but says not a word to dispute
Mulgrave’s statement, though he might then have safely claimed the
Essay on Satire, if his own; and though he must have been aware
that, by his silence, he was virtually resigning his sole claim to its
authorship. It was subsequently included in Mulgrave’s works, and has
ever since gone under the joint names of himself and Dryden.

On the question of internal evidence critics differ. Your
correspondent can see in it no hand but Dryden’s; while Malone will
scarcely allow that Dryden made even a few verbal alterations in it
(Life, p. 130.); and Sir Walter Scott is not inclined to admit any
further participation on the part of the great poet than “a few hints for
revision,” and denies its merit altogether—a position in which I
think very few, who carefully peruse it, will agree with him.

I am disposed to take a middle course between your correspondent and
Dryden’s two biographers, and submit that there is quite sufficient
internal evidence of joint ownership. I cannot think such lines
as—

or,—

or,—

would proceed from Dryden, while it is to be noticed that the
inharmonious rhymes “faults” and “thoughts” were favourites of Mulgrave,
and occur twice in his Essay on Poetry.

Neither can I doubt that the verses on Shaftesbury,—the four
“will any dog;” the four “For words and wit did anciently agree,” the
four “Mean in each action;” the two “Each pleasure has its
price”—are Dryden’s additions, with many others, which a careful
reader will instantly appropriate.

I can find no sufficient authority for the statement of Malone and Sir
W. Scott, that Pope revised the Essay on Satire. It is well known
he corrected that on Poetry.

Jas. Crossley.

Manchester, Feb. 10. 1851.

{147}

FOUNDATION-STONE OF ST. MARK’S AT VENICE.

(Vol. iii., p. 88.)

I recollect having seen the stone in question in the collection of the
late Mr. Douce, in whose possession it had been for some years before his
communication of it to the Society of Antiquaries. It is quite evident
that he was satisfied of its authenticity, and it was most probably an
accidental purchase from some dealer in antiquities, who knew nothing
about it. I happen to know that it remained in the hands of Sir Henry
Ellis at the time of Mr. Douce’s death, and your correspondent H. C. R.
will most probably find it among the other collections of Mr. Douce now
in the museum at Goodrich Castle.

The doubt expressed by your correspondent is evidently founded upon
the engraving and accompanying paper in the 26th volume of the
Archæologia; and as it conveys such a grave censure of the
judgment of the director of the council and secretaries of the
Antiquarian Society, it appears to me that it is incumbent upon him to
satisfy his doubts by seeing the stone itself, and, if he should be
convinced of his error, to make the amende honorable.

It is to be regretted that he did not state “the points which have
suggested this notion of its being a hoax.” For my own part, I cannot see
the motive for such a falsification; and if it is one, it is the
contrivance of some one who had more epigraphic skill than is usually
found on such occasions.

There is nothing in the objection of your correspondent as to the size
and form of the stone which would have any weight, and it is not
necessary to suppose that it “must have been loose in the world for 858
years.” On pulling down the old church, the foundation-stone in which
this was imbedded may have been buried with the rubbish, and exhumed in
comparatively recent times. It had evidently fallen into rude and
ignorant hands, and suffered by being violently detached from the stone
in which it was imbedded.

Every one who knew the late Mr. Douce must have full confidence in his
intimate knowledge of mediæval antiquity, and would not easily be led to
imagine that he could be deceived on a point like this; but are we to
presume, from a vague idea of your correspondent’s, that the
executive body of the Society of Antiquaries would fail to detect a
forgery of this nature?

S. W. S., olim F. S. A.

Foundation-stone of St. Mark’s, Venice (Vol. iii.,
p.88.).—This singular relic is now preserved in the “Doucean
Museum,” at Goodrich Court, Herefordshire, with the numerous objects of
art and antiquities bequeathed by Mr. Douce to the late Sir Samuel
Meyrick. I believe that nothing can now be ascertained regarding the
history of this stone, or how it came into the possession of Mr. Douce.
Sir Samuel enumerates it amongst “Miscellaneous Antiquities,” No. 2., in
his interesting Inventory of this Collection, given in the Gentleman’s
Magazine, Feb., 1835, p. 198. The Doucean Museum comprises, probably,
the finest series of specimens of sculpture in ivory existing in any
collection in England. The Limoges enamels are also highly deserving of
notice.

Albert Way.

HISTOIRE DES SÉVARAMBES.

(Vol. iii., pp. 4. and 72.)

I am not sufficiently familiar with Vossius or his works to form any
opinion as to the accuracy of the conclusion which Mr.
Crossley has arrived at. There is at least much obscurity in the
matter, to which I have long paid some little attention.

My Copy is entitled,—

“The History of the Sevarambians: A People of the South continent. In
Five Parts. Containing an Account of the Government, &c.
Translated from the Memoirs of Capt. Siden, who lived fifteen
years amongst them. Lond. 1738.” (8vo. pp. xxiii. and 412.)

I have given this to show how it differs from that spoken of by Mr. C. as being in two parts, by Capt. Thos.
Liden, and not a reprint, but a translation from the French, which
Lowndes says was “considerably altered and enlarged.”

If this be so, we can hardly ascribe to Vossius the edition of 1738.
The preface intimates that the papers were written in Latin, French,
Italian, and Dutch, and placed in the editor’s hands in England, on his
promising to methodise them and put them all into one language; but I do
not observe the slightest allusion to the work having previously appeared
either in English or French, although we find that Barbier, in his
Dict. des Anon., gives the French edit. 1 pt. Paris, 1677; 2 pt.
Paris, 1678 et 1679, 2 vols. 12mo.; Nouvelle edit. Amsterdam, 1716, 2
vols. 12mo.; and ascribes it to Denis Vairasse d’Alais.

There is a long account of this work in Dict. Historique, par
Marchand: à la Haye, 1758, fo. sub. nom., Allais, as the author,
observing—

“Il y a diversité d’opinions touchant la langue en laquelle il a été
écrit ou composé.”

The earliest he mentions is the English one of 1675, and an edition in
the French, “à Paris, 1677;” which states on the title, Traduit de
l’Anglois, whereas the second part is “imprimée à Paris chez
l’Auteur, 1678,” from which Marchand concludes that Allais was the
writer, adding,—

“On n’a peut-être jamais vu de Fiction composée avec plus d’art et
plus d’industrie, et il faut avouer {148}qu’il y en a peu où le
vraisemblable soit aussi ingénieusement et aussi adroitement
conservé.”

Wm. Taylor, of Norwich, writes to Southey, asking,—

“Can you tell me who wrote the History of the Sevarambians? The
book is to me curious. Wieland steals from it so often, that it must have
been a favourite in his library; if I had to impute the book by guess, I
would fix on Maurice Ashby, the translator of Xenophon’s
Cyropædia, as the author.”

to which Southey replies,—

“Of the Sevarambians I know nothing!” (See Gent. Mag. N.S. xxi.
p. 355.)

Sir W. Scott, in his Memoirs of Swift, p. 304. (edit. 1834),
speaking of Gulliver’s Travels, says—

“A third volume was published by an unblushing forger, as early as
1727, without printer’s name, a great part of which is unacknowledged
plunder from a work entitled Hist. des Sévarambes, ascribed to
Mons. Alletz, suppressed in France and other Catholic kingdoms on account
of its deistical opinions.”

It would seem from this, that Sir Walter was not aware of the English
work, or knew much of its origin or the author.

F. R. A.

Histoire des Sévarambes.—The second edition of Gulliver’s
Travels, entitled Travels into several Remote Nations of the World, by
Lemuel Gulliver, 2 vols. 8vo., London, 1727, is accompanied with a
spurious third volume, printed at London in the same year, with a similar
title-page, but not professing to be a second edition. This third volume
is divided into two parts: the first part consists, first, of an
Introduction in pp. 20; next, of two chapters, containing a second voyage
to Brobdingnag, which are followed by four chapters, containing a voyage
to Sporunda. The second part consists of six chapters, containing a
voyage to Sevarambia, a voyage to Monatamia, a voyage to Batavia, a
voyage to the Cape, and a voyage to England. The whole of the third
volume, with the exception of the introduction and the two chapters
relating to Brobdingnag, is derived from the Histoire des
Sévarambes, either in its English or French version.

L.

TOUCHING FOR THE EVIL.

(Vol. iii., pp. 42. 93.)

There is ample evidence that the French monarchs performed the
ceremony of touching for the evil.

In a MS. in the University Library, Cambridge^[18], is this memorandum:—

“The Kings of England and Fraunce by a peculiar guift cure the
King’s evill by touching them with their handes, and so doth the seaventh
sonne.”—Ant. Miraldus, p. 384.

Fuller intimates that St. Louis was the first king of France who
healed the evil. “So witnesseth Andrew Chasne, a French author, and
others.”^[19]

Speaking of the illness of Louis XI., “at Forges neere to Chinon,” in
March, 1480, Philip de Commines says:

“After two daies he recovered his speech and his memory after a sort:
and because he thought no man understood him so wel as my selfe, his
pleasure was that I should alwaies be by him, and he confessed himselfe
to the officiall in my presence, otherwise they would never have
understood one another. He had not much to say, for he was shriven not
long before, because the Kings of Fraunce use alwaies to confesse
themselves when they touch those that be sick of the King’s evill, which
he never failed to do once a weeke. If other Princes do not the like,
they are to blame, for continuall a great number are troubled with that
disease.”^[20]

Pierre Desrey, in his Great Chronicles of Charles VIII., has
the following passage relating to that monarch’s proceedings at Rome in
January, 1494-5:—

“Tuesday the 20th, the king heard mass in the French chapel, and
afterwards touched and cured many afflicted with the king’s evil, to the
great astonishment of the Italians who witnessed the miracle.”^[21]

And speaking of the king at Naples, in April, 1495, the same
chronicler says:—

“The 15th of April, the king, after hearing mass in the church of the
Annonciada, was confessed, and then touched and cured great numbers that
were afflicted with the evil—a disorder that abounded much all over
Italy—when the spectators were greatly edified at the powers of
such an extraordinary gift.

*   *   *   *   *

“On Easter day, the 19th of April, the king was confessed in the
church of St. Peter, adjoining to his lodgings, and then touched for the
evil a second time.”^[22]

Fuller, in remarking upon the cure of the king’s evil by the touch of
our English monarchs, observes:—

“The kings of France share also with those of England in this
miraculous cure. And Laurentius reports, that when Francis I., king of
France, was kept prisoner in Spain, he, notwithstanding his exile and
restraint, daily cured infinite multitudes of people of that disease;
according to this epigram:

‘Hispanos inter sanat rex chæradas, estque

Captivus Superis gratus, ut antè fuit.’

‘The captive king the evil cures in Spain:

Dear, as before, he doth to God remain.’

“So it seemeth his medicinal quality is affixed not {149}to his
prosperity, but person; so that during his durance, he was fully free to
exercise the same.”^[23]

Cavendish, relating what took place on Cardinal Wolsey’s embassy to
Francis I., in 1527, has the following passage:—

“And at his [the king’s] coming in to the bishop’s palace [at Amiens],
where he intended to dine with my Lord Cardinal, there sat within a
cloister about two hundred persons diseased with the king’s evil, upon
their knees. And the king, or ever he went to dinner, provised every of
them with rubbing them and blessing them with his bare hands, being
bareheaded all the while; after whom followed his almoner distributing of
money unto the persons diseased. And that done, he said certain prayers
over them, and then washed his hands, and so came up into his chamber to
dinner, where as my lord dined with him.”^[24]

Laurentius, cited by Fuller in the page already given, was, it seems,
physician in ordinary to King Henry IV. of France. In a treatise entitled
De Mirabili Strumarum Curatione, he stated that the kings of
England never cured the evil. “To cry quits with him,” Dr. W. Tucker,
chaplain to Queen Elizabeth, in his Charismate, denied that the
kings of France ever originally cured the evil

“but per aliquam propaginem, ‘by a sprig of right,’ derived
from the primitive power of our English kings, under whose jurisdiction
most of the French provinces were once subjected.”^[25]

Louis XVI., immediately after his coronation at Rheims, in 1775, went
to the Abbey of St. Remi to pay his devotions, and to touch for the evil.
The ceremony took place in the Abbey Park, and is thus described in a
paper entitled Coronation of the Kings of France prior to the
Revolution, by Charles White, Esq.:—

“Two thousand four hundred individuals suffering under this
affliction, having been assembled in rows in the park, his majesty,
attended by the household physicians, approached the first on the right.
The physician-in-chief then placed his hand upon the patient’s head,
whilst a captain of the guards held the hands of the latter joined before
his bosom. The king, with his head uncovered, then touched the patient by
making the sign of the cross upon his face, exclaiming, ‘May God heal
thee! The king touches thee.’ The whole two thousand four hundred having
been healed in a similar manner, and the grand almoner having distributed
alms to each in succession, three attendants, called chefs de
goblet, presented themselves with golden salvers, on which were three
embroidered napkins. The first, steeped in vinegar, was then offered to
the king by Monsieur; the second, dipped in plain water, was presented by
the Count d’Artois; and the third, moistened with orange water, was
banded by the Duke of Orleans.”^[26]

The power of the seventh son to heal the evil (mentioned in the MS. I
have cited) is humourously alluded to in the Tatler (No. 11.). I
subjoin the passage, which occurs in a letter signed “D. Distaff.”

“Tipstaff, being a seventh son, used to cure the king’s
evil; but his rascally descendants are so far from having that
healing quality, that by a touch upon the shoulder, they give a man such
an ill habit of body, that he can never come abroad afterwards.”

I imagine that by the seventh son is meant the seventh son of a
seventh son.

C. H. Cooper.

Cambridge, Feb. 4. 1851.

P.S. Since the above was written, I have observed the following notice
of the work of Laurentius in Southey’s Common Place Book, 4th
Series, 478. (apparently from a bookseller’s catalogue):

“Laurentius (And.) De Mirabili Strumas Sanandi VI. Solis Galliæ
Regibus Christianissimis divinitas concessa, (fine copy,)
12s. Paris, 1609.

“This copy possesses the large folded engraving of Henry IV., assisted
by his courtiers in the ceremony of curing the king’s evil.”

Replies to Minor Queries.

Forged Papal Bulls (Vol. ii., p. 491.).—In your Number,
20th Dec., J. E. inquires where is the instrument for counterfeiting the
seal of the Pope’s Bulls, which was dredged up from the ruins of old
London Bridge. It is in my possession, and your correspondent will find
an account of it, with woodcuts of the instrument itself and the seal, in
the Proceedings of the Archæological Association, 11th Feb.
1846.

Geo. R. Corner.

Eltham.

Obeism.—As your correspondent T. H. (Vol. iii., p. 59.)
desires “any information” on the subject of Obeism, in the absence
of more and better, I offer my mite: that in the early part of this
century it was very common among the slave-population in the West Indies,
especially on the remoter estates—of course of African
origin—not as either a “religion” or a “rite,” but rather as a
superstition; a power claimed by its professors, and assented to by the
patients, of causing good or evil to, or averting it from them;
which was of course always for a “consideration” of some sort, to the
profit, whether honorary, pecuniary, or other, of the dispenser. It is by
the pretended influence of certain spells, charms, ceremonies, amulets
worn, or other such incantations, as practised with more or less
diversity by the adepts, the magicians and conjurers, the “false
prophets” of all ages and countries.

{150}

On this matter, a curious phenomenon to investigate would be, the
process by which the untonsured neophyte is converted into the bonneted
doctor; the progress and stages of his mind in the different phases of
the practice; how he begins by deceiving himself, to end in deceiving
others; the first uninquiring ignorance; the gradual admission of ideas,
what he is taught or left to imagine; the faith, of what is fancied to be
so, the mechanical belief; then the confusion of thought from the
intrusion of doubt and uncertainty; the adoption of some undefined
notions; and, finally, actual unbelief; followed by designed and
systematic injustice in the practice of what first was taken up in
sincerity, though even this now perhaps is not unmixed with some fancy of
its reality. For this must be the gradation more or less gone through in
all such things, whether Obeism, Fetichism, the Evil Eye, or any sort of
sorcery or witchcraft, in whatever variousness of form practised; cheats
on the one hand, and dupes on the other the primum mobile in every
case being, some shape or other of gain to the practitioner.

It seems, however, hardly likely that Obeism should now be “rapidly
gaining ground again” there, from the greater spread of Christianity and
diffusion of enlightenment and information in general since the
slave-emancipation; as also from the absence of its feeding that formerly
accompanied every fresh importation from the coast: as, like mists before
the mounting sun, all such impostures must fade away before common sense,
truth, and facts, whenever these are allowed their free influence.

The conclusion, then, would rather be, that Obeism is on the decline
only more apparent, when now seen, than formerly, from its attracting
greater notice.

M.

Obeahism.—In answer to T. H.’s Query regarding Obeahism,
though I cannot answer his question fully, as to its origin, &c., yet
I have thought that what I can communicate may serve to piece out the
more valuable information of your better informed correspondents. I was
for a short time in the island of Jamaica, and from what I could learn
there of Obeahism, the power seemed to be obtained by the Obeah-man or
woman, by working upon the fears of their fellow-negroes, who are
notoriously superstitious. The principal charm seemed to be, a collection
of feathers, coffin furniture, and one or two other things which I have
forgotten. A small bundle of this, hung over the victim’s door, or placed
in his path, is supposed to have the power of bringing ill luck to the
unfortunate individual. And if any accident, or loss, or sickness should
happen to him about the time, it is immediately imputed to the dreaded
influence of Obeah! But I have heard of cases where the unfortunate
victim has gradually wasted away, and died under this powerful spell,
which, I have been informed by old residents in the island, is to be
attributed to a more natural cause, namely, the influence of poison. The
Obeah-man causes a quantity of ground glass to be mixed with the
food of the person who has incurred his displeasure; and the result is
said to be a slow but sure and wasting death! Perhaps some of your
medical readers can say whether an infusion of powdered glass
would have this effect. I merely relate what I have been told by
others.

While speaking of the superstition of the negroes, I may mention a
very curious one, very generally received and universally believed among
them, called the rolling calf, which, if you wish, I will give you
an account of in my next.

D. P. W.

Pillgarlick (Vol. ii., p. 393.; Vol. iii., pp. 42.
74.).—It seems to me that the passage quoted from Skelton by
F. S. Q. completely elucidates the meaning of this word. Let us premise
that, according to all principles of English etymology,
pill-garlick is as likely to mean “the pillar of garlick” as to be
a syncopated form of “pill’d garlick.” Now we see from Skelton’s
verse that in his time the peeling of garlick was proverbially a degraded
employment—one which was probably thrust off upon the lowest inmate
of the servants’ hall, in an age when garlick entered largely into the
composition of all made dishes. The disagreeable nature of the occupation
is sufficient to account for this. Accordingly we may well suppose that
the epithet “a poor pill-garlick” would be applied to any person, in
miserable circumstances, who might be ready to undertake mean employment
for a trifling gratuity.

This, I think, satisfactorily answers the original question, “Whence
comes the expression?” The verse quoted by F. S. Q. satisfactorily
establishes the orthography, viz., pill garlick. A Query of some
interest still remains—In what author do we first find the compound
word?

R. D. H.

Pillgarlick (Vol. iii., p. 74.).—That to pill is
merely another form of the word to peel, appears from the book of
Genesis, c. xxx., v. 37, 38: “And Jacob took him rods of green poplar,
and of the hazel and chesnut tree: and pilled white strakes in
them, and made the white appear which was in the rods. And he set the
rods which he had pilled before the flocks,” &c.

On first seeing your correspondent’s Query, it occurred to me that
perhaps “poor Pillgarlick” was in some way akin to “Pillicock,” of whom
Edgar, in King Lear, records that “Pillicock sat on Pillicock’s
hill;” but the connexion between these two worthies, if any, I confess
myself quite unable to trace.

I conceive that Pillgarlick means “peeler of garlick,” i.e.
scullion; or, to borrow a phrase from a witness in a late case at the
Middlesex sessions, {151}which has attracted some attention, “a
person in a low way of life.”

The passage from Skelton, cited by your correspondent F. S. Q., may, I
think, be explained thus: the will is so powerful in man’s moral
constitution, that the reason must content itself with an inferior place
(as that of a scullion compared with that of the master of the house); or
if it attempts to assert its proper place, it will find it a hopeless
endeavour—as hopeless as that of “rosting a stone.”

X. Z.

Hornbooks (Vol. ii., pp. 167. 236.).—In answer to Mr. Timbs, I send you the following particulars of a
Hornbook in the British Museum, which I have this morning
examined.

It is marked in the new catalogue (Press Mark 828, a. 55.). It
contains on one side the “Old English Alphabet”—the capitals in two
lines, the small letters in one. The fourth line contains the vowels
twice repeated (perhaps to doubly impress upon the pupil the
necessity of learning them). Next follow, in two columns, our ancient
companions, “ab, eb, ib,” &c., and “ba, be, bi,” &c. After the
formula of exorcism comes the “Lord’s Prayer” (which is given somewhat
differently to our present version), winding up with “i. ii. iii. iiii.
v. vi. vii. viii. ix. x.” On the other side is the following whimsical
piece of composition:—

“What more could be wished for, even by a literary gourmand under
the Tudors, than to be able to Read and Spell; To repeat that holy charm
before which fled all unholy Ghosts, Goblins, or even the old Gentleman
himself to the very bottom of the Red Sea, and to say that immortal
prayer, which secures heaven to all who ex animo use it, and those
mathematical powers, by knowing units, from which spring countless
myriads.”

Now for my “Query.” Can any of your correspondents oblige me with the
probable date of this literally literary treasure, or refer me to
any source of information on the subject?

Kenneth R. H. Mackenzie.

Bacon (Vol. iii., p. 41.).—The explanation given in a
former number from old Verstegan, of the original meaning of the family
name of Bacon, and the application of the word to the unclean beast, with
the corroboration from the pages of Collins’s Baronetage, is very
interesting. The word, as applied to the salted flesh of the dead
animal, is another instance of the introduction of a foreign term for a
dead animal, in opposition to the Anglo-Saxon name of the living
animal. It was used in this sense in France at a very early period; and
Ampère, in his Histoire Littéraire de la France avant le 12ième
Siècle, iii. 482., mentions the word among other instances of
Gallicisms in the Latin of the Carolingian diplomas and capitularies, and
quotes the capitularies of Charles the Fat. Bacco, porc salé, from
the vulgar word bacon, jambon. The word was in use
as late as the seventeenth century in Dauphiné, and the bordering cantons
of Switzerland, and is cited in the Moyen de Parvenir, ch. 38. The
passage is curious, as it would seem to intimate that Lord Bacon was one
of the personages introduced in that very extraordinary production of the
Rabelaisian school.

I have frequently heard the word employed by the country people in the
markets of Geneva.

J. B. D.

Lachrymatories (Vol. ii., pp. 326. 448.).—In illustration
of the question as to the probable use of those small vases so
commonly found in sepulchral monuments, I extract the following from
Wayfaring Sketches among the Greeks and Turks. 2d edit.
Introduction, pp. 6, 7. London: Chapman, 1849.

“The poorest of the sepulchres is certain to contain (in Greece) at
least a few of these beautiful vases, the lachrymatories, &c.

*   *   *   *   *

When found in the graves of females, their form would generally seem
to indicate that they had been used for containing scents, and other
requisites of the toilet; in one that was found not long since, there was
a preparation evidently (?) of rouge or some such paint for the face,
&c., the mark left by the pressure of two fingers of a small hand
was distinctly visible (?).”

To me, ignorant as I am of antiquarian matters, this sounds very
curious; and I send it you in case you may find it worthy of insertion,
as provocative of discussion, and with the utilitarian idea that I
may gain some information on the subject.

C. D. Hamont.

Greenock, Jan. 16. 1851.

Scandal against Queen Elizabeth (Vol. iii., p. 11.).—An
intercepted letter, apparently from a popish priest, preserved among the
Venetian correspondence in the State Paper Office, gives the following
account of the death-bed of the Queen; which, as illustrative of the
observations of your correspondent Cudyn Gywn,
may not be uninteresting:—

“London, 9 Martii, 1603.

“About 10 dayes synce dyed the Countess of Notingham. The Queene loved
the Countess very much, and hath seemed to take her death very heavelye,
remayning euer synce in a deepe melancholye, w^th conceipte of
her own death, and complayneth of many infirmyties, sodainlye to haue
ouertaken her, as impostūmecoñ in her head, aches in her bones, and
continuall cold in her legges, besides notable decay in
iudgem^t and memory, insomuch as she cannot attend to any
discourses of governm^t and state, but delighteth to heare
some of the 100 merry tales, and such like, and to such is uery
attentiue; at other tymes uery impatient, and testye, so as none of
the Counsayle, but the secretary, dare come in her presence.”

May we not class this story of her majesty’s {152}predilection for the
hundred merry tales among the “black relations of the Jesuits?”

Spes.

Meaning of Cefn.—What is the meaning of the Welsh word
“Cefn” used as prefix?

Josephus.

1. The first meaning of the word “Cefn” is, “the back;” e.g.
“Cefn dyn,” “the back of a man.”

2. It also signifies “the upper part of the ridge of some elevated and
exposed land.” As a prefix, its meaning depends upon the fact whether the
word attached to it be an adjective or a substantive. If an adjective be
attached, it has the second signification; i.e. it is the
upper part of some exposed land, having the particular quality involved
in the adjective, such as, “Cefndu,” “Cefngwyn,” “Cefncoch,” the black,
white, or red headland.

When a substantive is attached, it has the first signification;
i.e. it is the back of the thing signified by the
substantive; such as, “Cefnllys,” the back of the court.

E. L.

Portrait of Archbishop Williams (Vol. iii., p. 8.).—There
is a portrait of this prelate in the library of the Dean and Chapter of
Westminster, in the Cloisters. The greater part of the archbishop’s
library was given to this library, but only one volume of it seems to
have been preserved. It is of this library the remark is made in J.
Beeverell, Délices de la Grande Bretagne, p. 847., 12mo.,
1707:

“Il se trouve dans le cloistre une bibliothèque publique, qui
s’ouvre soir et matin pendant les séances des Cours de Justice dans
Westminstre.”

μ.

Sir Alexander Cumming (Vol. iii., p. 39.).—In answer to
an inquiry relative to Sir Alexander Cumming, of Culter, I may refer to
the Scottish Journal (Menzies, Edin. 1848) of Topography,
Antiquities, Traditions, &c., vol. ii. p. 254., where an extract
from a MS. autobiography of the baronet is given. The work in which this
occurs is little known; but, as a repertory of much curious and
interesting information, deserved a more extensive circulation than it
obtained. It stopped with the second volume, and is now somewhat scarce,
as the unsold copies were disposed of for waste paper.

Pater-noster Tackling (Vol. iii., p.
89.).—Pater-noster fishing-tackle, so called in the shops,
is used to catch fish (perch, for instance) which take the bait at
various distances between the surface and the bottom of the water.
Accordingly, hooks are attached to a line at given intervals throughout
its length, with leaden shots, likewise regularly distributed, in order
to sink it, and keep it extended perpendicularly in the water.

This regularity of arrangement, and the resemblance of the shots to
beads, seems to have caused the contrivance to have been, somewhat
fancifully, likened to a chaplet or rosary. In a rosary
there is a bead longer than the rest, for distinction’s sake called the
Pater-noster; from whence that name applies to a rosary; and,
therefore, to anything likened to it; and, therefore, to the article of
fishing-tackle in question.

The word pater-noster, i.e. pater-noster-wise, is an
heraldic term (vide Ash’s Dictionary), applied to
beads disposed in the form of a cross.

Robert Snow.

Welsh Words for Water (Vol. iii., p. 30.).—

“It is quite surprising,” says Sharon Turner (Trans. of the Royal
Society of Literature, vol. i. pt. i. p. 97.), “to observe that, in
all the four quarters of the world, many nations signify this liquid by a
vocable of one or more syllables, from the letter M.”

He mentions the Hebrew word for it, mim; in Africa he finds
twenty-eight examples, in Asia sixteen, in South America five, in North
America three, in Europe three; and elsewhere, in Canary Islands one, in
New Zealand one. He adds—

“We trace the same radical in the Welsh more, the sea, and in
the Latin mare, humor, humidus.^[27]

“All these people cannot be supposed to have derived their sound from
each other. It must have descended to them from some primitive source,
common to all.”

From the expression used by J. W. H., “the connexion of the Welsh
dwr with the Greek ὕδωρ is remarkable,” he appears not to
have known that Vezron found so many resemblances in the Doric or Laconic
dialect, and the Celtic, that he thereupon raised the theory that the
Lacedæmonians and the Celts were of the same—the
Titanic—stock.

T. J.

Early Culture of the Imagination (Vol. iii., p. 38.).—The
germ of the thought alluded to by Mr. Gatty is as
ancient as the time of Plato, and may be found in the Republic,
book ii. c. 17. If this will aid Mr. Gatty in his
research, it is gladly placed at his disposal by

Kenneth R. H. Mackenzie.

January 20. 1851.

Venville (Vol. iii., p. 38.).—R. E. G. inquires
respecting the origin of this word, as applied to certain tenants round
Dartmoor Forest. The name is peculiar to that district, and is applied
chiefly to certain vills or villages (for the most part also
parishes), and to certain tenements within them, which pay fines to the
Lord of Lidford and Dartmoor, viz. the Prince of Wales, as Duke of
Cornwall. The fines are supposed to be due in respect either of rights of
common on the forest, or of trespasses committed by cattle on it; for the
point is a vexata quæstio between the lord and tenants of Dartmoor
and the tenants of the Venville lands, which lie along the boundaries of
it. {153}In the accounts rendered to the lord of
these fines, there was a distinct title, headed “Fines Villarum”
when these accounts were in Latin; and I think it cannot be doubted that
the lands and tenures under this title came to be currently called
Finevill lands from this circumstance. Hence Fenvill, Fengfield,
or Venvill; the last being now the usual spelling and pronunciation.
R. E. G. may see a specimen of these accounts, and further observations
on them, in Mr. Rowe’s very instructive Perambulation of Dartmoor,
published a year or two ago at Plymouth.

E. S.

Cum Grano Salis (Vol. iii., p. 88.) simply means, with a grain
of allowance; spoken of propositions which require qualification. The
Cambridge man’s explanation, therefore, does not suit the meaning. I have
always supposed that salis was added to denote a small grain. I find in
Forcellini that the Romans called a small flaw in crystals
sal.

C. B.

Hoops (Vol. iii., p. 88.).—The examples given in
Johnson’s article Farthingale will sufficiently answer the
question. Farthingales are mentioned in Latimer with much indignant
eloquence:

“I trow Mary had never a verdingale.”

If the question had been, not whether they were in use as early as
1651, but whether they were in use in 1651, perhaps there would have been
more difficulty, for they do not appear in Hollar’s dresses, 1640.

C. B.

Cranmer’s Descendants (Vol. iii., p. 8.).—It may be of
some interest to C. D. F. to be informed, that the newspapers of the time
recorded the death of Mr. Bishop Cranmer of Wivelescombe, co. Somerset,
on the 8th April, 1831, at the age of eighty-eight. He is said to have
been a direct descendant of the martyred archbishop, to whose portraits
he bore a strong personal resemblance.

J. D. S.

Shakspeare’s Use of the Word “Captious” (Vol. ii., p.
354.).—Why may not the word have the same meaning as it has now? A
captious person is not primarily a deceitful person, but either
one who catches at any argument to uphold his own cause, or, more
generally, one who catches or cavils at arguments or expressions used by
another, and fastens a frivolous objection on them; one who takes
exception to a point on paltry and insufficient grounds:

i.e. yet into this sieve, which catches at, and yet never holds
them, I still pour the waters of my love.

There seems to me a double meaning of the word captious,
indicating an under-current of thought in the author; first, the literal
sense, then the inferential: “this sieve catches at and seems as if it
would intercept the waters of my love, but takes me in, and disappoints
me, because it will not uphold them.” The objection to explaining
captious by simply fallacious, is that the word means this
by inference or consequence, rather than primarily. Because one who is
eager to controvert, i.e. who is captious, generally, but not
always, acts for a sophistical purpose and means to deceive. Cicero, I
believe, uses fallax and captiosus as distinct, not as
synonymous, terms.

E. A. D.

Boiling to Death (Vol. ii., p. 519.).—

“Impoysonments, so ordinary in Italy, are so abominable among English,
as 21 Hen. 8. it was made high treason, though since repealed; after
which the punishment for it was to be put alive in a caldron of water,
and there boiled to death: at present it is felony without benefit of
clergy.”—Chamberlayne’s State of England,—an old copy,
without a title-page.

Judging from the list of bishops and maids of honour, I believe the
date to be 1669.

Wedsecnarf.

Dozen of Bread (Vol. ii., p. 49.).—The Duchess of
Newcastle says of her Nature’s Picture:

“In this volume there are several feigned stories, &c. Also there
are some morals and some dialogues; but they are as the advantage loaf of
bread to the baker’s dozen.” 1656.

Wedsecnarf.

Friday Weather (Vol. iii., p. 7.).—A very old friend of
mine, a Shropshire lady, tells me that her mother (who was born before
1760) used to say that Friday was always the fairest, or the foulest, day
of the week.

Wedsecnarf.

Saint Paul’s Clock (Vol. iii., p. 40.).—In reply to Mr. Campkin’s Query, I send you the following extract
from Easton’s Human Longevity (London, 1799):

“James Hatfield died in 1770, aged 105. Was formerly a soldier: when
on duty as a centinel at Windsor, one night, at the expiration of his
guard, he heard St. Paul’s clock, London, strike thirteen strokes
instead of twelve, and not being relieved as he expected he fell asleep;
in which situation he was found by the succeeding guard, who soon after
came to relieve him; for such neglect he was tried by a court-martial,
but pleading that he was on duty his legal time, and asserting, as a
proof, the singular circumstance of hearing St. Paul’s clock strike
thirteen strokes, which, upon inquiry, proved true—he was in
consequence acquitted.”

J. B. Colman.

Lunardi (Vol. ii., p. 469.).—I remember seeing Lunardi’s
balloon pass over the town of Ware, previous to its fall at Standon. I
have seen the moonstone described by your correspondent C. J. F.,
but all that I can remember of an old song on the occasion is. “They
thought it had been the man in the moon,” alluding to the men in the
fields, who ran away frightened. But a servant girl had {154}the courage to
take the rope thrown out by Lunardi, and was well rewarded. It caused a
great sensation, and many of the principal inhabitants of Ware and
Wadesmill assembled with Lunardi at the Feathers Inn, at the latter
place.

J. Taylor.

Newick, Sussex.

Outline in Painting.—J. O. W. H. (Vol. i., p. 318.) and
H. C. K. (Vol. iii., p. 63.) are earnestly referred, for resolution of
their doubts, to the work by Mr. Ruskin, in 2 vols. large 8vo., entitled
Modern Painters, by a Graduate of Oxford, published by
Smith and Elder, 1846.

Robert Snow.

Handbell before a Corpse (vol. iii., p. 68.).—Your
correspondent ב. has too inconsiderately dismissed the
Query which he has undertaken to answer touching the custom of ringing a
handbell in advance of a funeral procession. He says, “I have never
considered it as anything but a cast of the bell-man’s office, to
add more solemnity to the occasion.”

The custom is invariably observed throughout Italy, and is
common in France and Spain. I have witnessed at least some hundreds of
funerals in various cities and villages of Piedmont, Sardinia, Tuscany,
the Roman States, Naples, Elba, and Sicily; and in Malta; yet never knew
I one without the handbell.

Its object, as first explained to me in Florence, is to clear
the way for the procession; to remind passengers and loiterers to take
off their hats; and to call the pious to their doors and windows to gaze
upon the emblems of mortality, and to say a prayer for the repose of the
departed soul.

Nocab.

Brandon the Juggler (Vol. ii., p. 424.).—Your
correspondent T. Cr. is referred to Scot’s
Discoverie of Witchcraft, p. 308. (edit. 1584) for a notice of
this person and his pigeon.

Jas. Crossley.

“Words are Men’s Daughters” (Vol. iii., p. 38.).—This
line is taken from Dr. Madden’s Boulter’s Monument (Dublin, 1745,
8vo.), a poem which was revised by Dr. Johnson, but to which little
attention has been paid by his biographers. Mr. Croker observes (edit. of
Boswell, 1848, p. 107. note)—

“Dr. Madden wrote very bad verses. The few lines in Boulter’s monument
which rise above mediocrity may be attributed to Johnson.”

Those who take the trouble to refer to the poem itself, will,
notwithstanding Mr. Croker’s hasty criticism, find a great many fine and
vigorous passages, in which the hand of Johnson is clearly
distinguishable, and which ought not to be allowed to remain unnoticed.
Perhaps on a future occasion I may, in support of this opinion, give some
specimens from the poem. The line as to which T. J. inquires,—

“Words are men’s daughters, but God’s Sons are things,”—

and which is in allusion to Genesis vi. 2. 4., is, I entertain no
doubt, one of Dr. Johnson’s insertions.

Jas. Crossley.

“Fine by degrees, and beautifully less” (Vol. iii., p.
105.).—This line is from Prior’s “Henry and Emma,” a poem, upon the
model of the “Nut-brown Maid.” I copy part of the passage in which it
occurs, for the sake of any of your readers who may be lovers of
context, and may not have the poem at hand to refer to.

C. Forbes.

Temple, Feb. 10.

“The Soul’s dark Cottage” (Vol. iii., p. 105.).—The
couplet “Effaress” inquires for, is to be found
in Waller’s poems. It is a production of his later years, and occurs in
the epilogue to his “Poems of Divine Love,” and “Of the Fear of God,”
&c., thus:—

{155}

There is another couplet worth citing—

How different were the effusions of Waller’s earlier muse! In the year
1645, Humphrey Mosley published “Poems, &c., written by Mr.
Ed. Waller, of Beaconsfield, Esquire, lately a Member of the Honourable
House of Commons.” The title-page also states that—

“All the Lyrick Poems in this Booke were set by Mr. Henry Lawes of the
King’s Chappell, and one of his Majesties Private Musick.”

It is not a little remarkable that the same publisher, in the same
year, should have also given to the world the first edition of that
precious volume—Milton’s Minor Poems; and, in the
advertisement prefixed, he thus adverts to the circumstance:—

“That incouragement I have already received from the most ingenious
men, in their clear and courteous entertainment of Mr. Waller’s
late choice Peeces, hath onece more made me adventure into the world,
presenting it with these ever-green and not to be blasted
laurels.”

Had Humphrey Mosley any presentiment of the deathless fame of
Milton?

S. W. Singer.

“The Soul’s dark Cottage,” &c. (Vol. iii., p.
105.).—This admired couplet can never escape recollection. It was
written by Waller. From the tenor of some preceding lines, and the place
which the verses occupy in the edition of 1693, they must be among the
latest of his compositions.

Bolton Corney.

“Beauty Retire” (Vol. iii., p. 105.).—The lines beginning
“Beauty Retire,” which Pepys set to music, taken from the second part of
the Siege of Rhodes, act iv. scene 2., are printed in the 5th
volume of the Memoirs, p. 250., 3rd edition.

I believe the music exists in the Pepysian Library, but any of the
Fellows of Magdalene College could ascertain the fact.

Braybrooke.

Mythology of the Stars (Vol. iii., p. 70.).—I would here
add to my recommendation of Captain Smyth’s Celestial Cycle
(antè, p. 70.), that soon after it appeared it obtained for its
author the annual gold medal of the Royal Astronomical Society; and that
it is a book adapted to the exigencies of astronomers of all degrees,
from the experienced astronomer, furnished with every modern refinement
of appliances and means of observation, to the humbler, but perhaps no
less zealous beginner, furnished only with a good pair of natural eyes,
aided, on occasion, by the common opera-glass. Such an observer, if he
goes the right way to work, will make sure of a high degree of
entertainment and instruction, and may reasonably hope to light on a
discovery or two, worthy, even in the present day, of being recorded.

Robert Snow.

Simon Bache (Vol. iii., p. 105.).—Thesaurarius
Hospitii.—The office of “Thesaurarius Hospitii,” about which
A. W. H. inquires, means, I believe, “Treasurer of the Household.” In
Chauncy’s Hertfordshire, vol. ii. p. 102., the inscription on
Simon Bache is given in the same terms as by your correspondent. The
learned author then gives, at p. 103., the epitaph on another monument
also in Knebworth Church, erected to the memory of John Hotoft, in which
occur these two lines:

At p. 93. of the same volume, Sir Henry Chauncy speaks of the same
John Hotoft as an eminent man, and sheriff of the county, and adds:

“He was also Treasurer of the King’s Household afterwards; he dyed and
was buried in the chancel of this church, where his monument remains at
this day.”

Who Simon Bache was, or how he came to be buried at Knebworth, I
cannot tell. The name of “Bach” occurs in Chauncy several times, as that
of mayors and assistants, at Hertford, between 1672 and 1689.

J. H. L.

Winifreda (Vol. iii., p. 108.).—It may perhaps interest
Lord Braybrooke and J. H. M. to know, that I have
in my possession the copy of Dodsley’s Minor Poems, which belonged
to John Gilbert Cooper, and which was bought at the sale of his grandson,
the late Colonel John Gilbert-Cooper-Gardiner. The song of “Winifreda” is
at page 282. of the 4th volume; and a manuscript note, in the handwriting
of the son of the author of Letters concerning Taste, states it to
have been written “by John Gilbert Cooper.” The praise bestowed by
Cooper on the poem, and which J. H. M. conceives to militate against his
claim to the composition, is obviously intended to apply to the
original, and not to Cooper’s elegant translation.

A.

Newark.

Queries on Costume (Vol. iii., p. 88.).—Addison’s paper
in the Spectator, No. 127., seems to be {156}conclusive that hooped
petticoats were not in use so early as the year 1651. The anecdote in
connection with the subject related in Wilson’s Life of De Foe,
has always appeared to me very questionable, not only on that
consideration, but because Charles was at the time a fine tall young man
of more than twenty-one years of age, and at the only period that he
could have been in the neighbourhood referred to, he was on horseback and
attended by at least two persons, who were also mounted. Neither can the
circumstances related be at all reconciled with the particulars given by
Clarendon and subsequent writers, who have professed to correct the
statements of that historian by authority.

J. D. S.

Antiquitas Sæculi Juventus Mundi (Vol. ii., p. 218.; Vol. iii.,
p. 125.).—Permit me again to express my opinion, with due deference
to the eminent authorities cited in your pages, that the comprehensive
words of Lord Bacon, “Antiquitas sæculi juventus mundi,” were not
borrowed from any author, ancient or modern. But it would be a compliment
which that great genius would have been the first to ridicule, were we to
affirm that no anterior writer had adopted analogous language in
expressing the benefits of “the philosophy of time.” On the contrary, he
would have called our attention to the expressions of the Egyptian priest
addressed to Solon, (see a few pages beyond the one referred to in his
Advancement of Learning):

“Ye Grecians are ever children, ye have no knowledge of antiquity nor
antiquity of knowledge.”

The words of Bacon to me appear to be a condensation of the well-known
dialogue in Plato’s Timæus, above quoted, as will, I hope, appear
in the following paraphrase:

“Apud vos propter inundationes ineunte modò sæculo nihil scientiarum
est augmentationis. Quoad nos juventus mundi ac terræ Aegyptiacæ,
quâ nulla hominum exitia fuerunt, progrediente tempore, antiquitas
fit sæculi, et antiquissimarum rerum apud nos momumenta
servantur.”

T. J.

Lady Bingham (Vol. iii., p. 61.).—Lady Bingham, whose
daughter, afterwards Lady Crewe, was unsuccessfully courted by Sir
Symonds D’Ewes (for which see his autobiography), was Sarah, the daughter
of John Heigham, Esq., of Gifford’s Hall in Urekham Brook, Suffolk, of
the same family with Sir Clement Heigham, Knt., of Barrow, Suffolk,
Speaker of the House of Commons. She was married by banns at St. Olave’s,
Hart Street, Jan. 11, 1588, to Sir Richard Bingham, Knt., of co. Dorset.
She married, secondly, Edward Waldegrave, Esq., of Lawford, Essex, to
whom she was second wife, and by him had Jemima, afterwards Lady Crewe.
Edward Waldegrave, married to his first wife, Elizabeth, daughter of
Bartholomew Averell, of Southminster, Essex, had by her an only daughter,
Anne, who married Drew, afterwards Sir Drew Drury, Bart., of
Riddlesworth, Norfolk. He, Edward Waldegrave, was descended from a
younger branch of the family of Waldegrave, of Smallbridge, in the parish
of Bures, Suffolk, from whence descends the present Earl Waldegrave.

Lady Bingham lies buried in the chancel of Lawford church, where a
stone in the floor states her age to have been sixty-nine, and that she
was buried Sept. 9. 1634. There is also another stone in the floor for
Edward Waldegrave, Esq., who married Dame Sarah Bingham, by whom he had
one daughter, Jemima, who was married to John Stearne (a mistake
evidently for Stene, the seat of James Lord Crewe). Edward Waldegrave was
buried Feb. 13, 1621, aged about sixty-eight.

The large monument in Lawford church is for the father of this Edward
Waldegrave, who died in 1584.

D. A. Y.

Proclamation of Langholme Fair (Vol. iii., p. 56.).—Monkbarns wishes the meaning of the choice expressions
in the proclamation. They may be explained as
follows:—Hustrin, hustling, or riotously inclined, being so
consonanted to make it alliterate with custrin, spelt by Jamieson,
custroun, and signifying a pitiful fellow. Chaucer has the word
truston in this sense.

Land-louper, one who runs over the country, a vagabond.

Dukes-couper I take to be a petty dealer in ducks or poultry,
and to be used in a reproachful sense, as we find “pedlar,” “jockey,”
&c.

Gang-y-gate swinger, a fighting man, who goes swaggering in the
road (or gate); a roisterer who takes the wall of every one.
Swing is an old word for a stroke or blow.

Durdam is an old word meaning an uproar, and akin to the Welsh
word dowrd. Urdam may be a corruption of whoredom,
but is more probably prefixed to the genuine word as a co-sounding
expletive.

Brabblement seems to be a derivative from the Scotch verb
“bra,” to make a loud and disagreeable noise (see Jamieson); and
squabblement explains itself.

Lugs, ears; tacked, nailed; trone, an old word,
properly signifying the public weighing-machine, and sometimes used for
the pillory.

A nail o’ twal-a-penny is, of course, a nail of that size and
sort of which twelve are bought for a penny.

Until he down of his hobshanks, and up with his muckle doubs,
evidently means, until he goes down on his knees and raises his hands.
Hobshanks is, I think, still in common use. Of doubs I can
give no explanation.

W. T. M.

Edinburgh, Jan. 29th.

Burying in Church Walls (Vol. iii., p. 37.).—To {157}the
examples mentioned by N. of tombs in church walls, may be added the
remarkable ones at Bottisham, Cambridgeshire. There are several of these
in the south aisle, with arches internally and externally: the
wall between resting on the coffin lid. They are, of course, coeval with
the church, which is fine early Decorated. They are considered, I
believe, to be memorials of the priors of Anglesey, a neighbouring
religious house. They will, no doubt, be fully elucidated in the memoir
of Bottisham and Anglesey, which is understood to be in preparation by
members of the Cambridge Antiquarian Society. At Trumpington, in the same
county, is a recessed tomb of Decorated date, in the south wall of the
chancel, externally.

C. R. M.

Defender of the Faith (Vol. ii., pp. 442. 481.; Vol. iii., pp.
9. 94.).—Should not King Edward the Confessor’s claim to defend
the church as God’s Vicar be added to the several valuable notices in
relation to the title Defender of the Faith, with which some of
your learned contributors have favoured us through your pages?

According to Hoveden, one of the laws adopted from the Anglo-Saxons by
William was:

“Rex autem atque vicarius Ejus ad hoc est constitutus, ut regnum
terrenum, populum Dei, et super omnia sanctam ecclesiam,
revereatur et ab injuriatoribus defendat,” &c.

Which duty of princes was further enforced by the words—

“Illos decet vocari reges, qui vigilant, defendunt, et regunt
Ecclesiam Dei et populum Ejus, imitantes regem psalmographum,”
&c.—Vid. Rogeri de Hoveden Annal., par. post., §. Regis
Officium; ap. Rerum Anglicarum Scriptores post Bedam, ed. Francof. 1601,
p. 604. Conf. Prynne’s Chronol. Records, ed. Lond. 1666, tom i. p.
310.

This law appears always to have been received as of authority after
the Conquest; and it may, perhaps, be considered as the first seed of
that constitutional church supremacy vested in our sovereigns, which
several of our kings before the Reformation had occasion to vindicate
against Papal claims, and which Henry VIII. strove to carry in the other
direction, to an unconstitutional excess.

J. Sansom.

Sauenap, Meaning of (Vol. ii., p. 479.).—The word
probably means a napkin or pinafore; the two often, in old
times, the same thing. The Cornish name for pinafore is
save-all. (See Halliwell’s Arch. Dict.) I need not add that
nap, napery, was a common word for linen.

George Stephens.

Stockholm.

Sir Thomas Herbert’s Memoirs (Vol. ii., p. 476.).—The
memoirs of Charles I. by Sir Thomas Herbert were published in 1702. I
transcribe the title from a copy in my possession:—

“Memoirs of the two last years of the reign of that unparall’d prince,
of ever blessed memory, king Charles I. By sir Tho. Herbert, major
Huntingdon, col. Edw. Coke, and Mr. Hen. Firebrace, etc. London,
Rob. Clavell, 1702, 8vo.”

The volume, for a publication of that period, is of uncommon
occurrence. It was printed, as far as above described, “from a
manuscript of the Right Reverend the Bishop of Ely, lately
deceased.” The remainder of the volume consists of reprinted
articles.

Bolton Corney.

Robert Burton (Vol. iii., p. 106.).—The supposition that
the author of the Anatomy of Melancholy was born at Fald,
Staffordshire, instead of Lindley, Leicestershire, seems probable from
the fact, that in an edition of the History of Leicestershire, by
his brother William, I find that the latter dates his preface “From
Falde, neere Tutbury, Staff., Oct. 30. 1622.” In this work, also, under
the head “Lindley,” is given the pedigree of his family, commencing with
“James de Burton, Squier of the body to King Richard the First;” down to
“Rafe Burton, of Lindley, borne 1547; died 17 March, 1619;” leaving
“Robert Burton, bachelor of divinity and student of Christ Church, Oxon;
author of the Anatomy of Melancholy; borne 8 of Febr. 1578;” and
“William Burton, author of this work (History of Leicestershire),
borne 24 of Aug. 1575, now dwelling at Falde, ann. 1622.”

T. T.

Leicester.

Drachmarus (Vol. iii., p. 105.).—If your correspondents
(Nos. 66 and 67.) who have inquired for a book called Jartuare,
and for a writer named “Drachmarus,” would add a little to the length of
their questions, so as not by extra-briefness to deaden the dexterity of
conjecturers, perhaps they might be nearer to the reception of replies.
Many stranger things have happened than that Drachmarus should be
renovated by the context into Christian Druthmar.

Averia (Vol. iii., p. 42.).—I have long desired to know
the exact meaning of averia, but I have not met with a good
explanation until lately. It is clear, however, from the following legal
expression, “Nullus distringatur per averia carucæ.” Caruca
is the French charrue, and therefore averia must mean
either cart-horses or oxen which draw the plough.

P.

Dragons (Vol. iii., p. 40.).—I think the Draco of
the Crusaders’ times must have been the Boa constrictor. If you
will look into St. Jerome’s Vitas Patrum, you will find that he
mentions the trail of a “draco” seen in the sand in the Desert, which
appeared as if a great beam had been dragged along. I think it not
likely that a crocodile would have {158}ventured so far from
the banks of the Nile as to be seen in the Desert.

P.

Miscellaneous.

NOTES ON BOOKS, SALES, CATALOGUES, ETC.

The members of the Percy Society have just received the third and
concluding volume of The Canterbury Tales of Geoffrey Chaucer, a new
Text, with Illustrative Notes, edited by Thomas Wright, Esq. It is
urged as an objection to Tyrwhitt’s excellent edition of the
Canterbury Tales, that one does not know his authority for any
particular reading, inasmuch as he has given what he considered the best
among the different MSS. he consulted. Mr. Wright has gone on an entirely
different principle. Considering the Harleian MS. (No. 7334.) as both
“the oldest and best manuscript he has yet met with,” he has “reproduced
it with literal accuracy,” and for the adoption of this course Mr. Wright
may plead the good example of German scholars when editing the
Nibelungen Lied. That the members of the Society approve the
principle of giving complete editions of works like the present, has been
shown by the anxiety with which they have looked for the completion of
Mr. Wright’s labours; and we doubt not that, if the Council follow up
this edition of the Canterbury Tales with some other of the
collected works which they have announced—such as those of
Hoccleve, Taylor the Water Poet, &c.—they will readily fill up
any vacancies which may now exist in their list of members.

Mr. Parker has just issued another handsome, and handsomely
illustrated volume to gladden the hearts of all ecclesiologists and
architectural antiquaries. We allude to Mr. Freeman’s Essay on the
Origin and Development of Window Tracery in England, which consists
of an improved and extended form of several papers on the subject of
Tracery read before the Oxford Architectural Society at intervals during
the years 1846 and 1848. To those of our readers who know what are Mr.
Freeman’s abilities for the task he has undertaken, the present
announcement will be a sufficient inducement to make them turn to the
volume itself; while those who have not yet paid any attention to this
interesting chapter in the history of Architectural progress, will find
no better introduction to the study of it than Mr. Freeman’s able volume
with its four hundred illustrations.

Mr. Foss has, we hear, gone to press with two additional volumes of
his Judges of England, which will carry his subject down to the
end of the reign of Richard III.

The Athenæum of Saturday last announces that the remaining
Stowe MSS., including the unpublished Diaries and Correspondence of
George Grenville, have been bought by Mr. Murray, of Albemarle Street,
from the Trustees of the Duke of Buckingham. The correspondence will form
about four volumes, and will be ready to appear among our next winter’s
novelties. The Grenville Diary reveals, it is said, the secret movements
of Lord Bute’s administration—the private histories of Wilkes and
Lord Chatham—and the features of the early madness of George III.;
while the Correspondence exhibits Wilkes, we are told, in a new
light—and reveals (what the Stowe Papers were expected to reveal)
something of moment about Junius; So that we may at length look for the
solution of this important query.

Messrs. Puttick and Simpson (191. Piccadilly) will sell, on Monday and
Tuesday next, a collection of Choice Books, mostly in beautiful
condition. Among the more curious lots are, an unpublished work of
Archbishop Laud, on Church Government, said to have been presented
to Charles I. for the instruction of Prince Henry; and an unique Series
of Illustrations for Scotland, consisting of several thousand engravings,
and many interesting drawings and autographs.

We have received the following Catalogues:—Bernard Quaritch’s
(16. Castle Street, Leicester Square) Catalogue (No. 24.) of Books in
European and Oriental Languages and Dialects, Fine Arts, Antiquities,
&c.; Waller and Son’s (188. Fleet Street) Catalogue of Autograph
Letters and Manuscripts, English and Foreign, containing many rare and
interesting Documents.

BOOKS AND ODD VOLUMES WANTED TO PURCHASE.

*** Letters stating particulars and lowest price, carriage
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“NOTES AND QUERIES,” 186. Fleet Street.

Notices to Correspondents.

J. E., The price of “Notes and Queries”
is 3d. per Number. There was an extra charge for the Index; and
No. 65. was a double Number, price 6d. The taking of the Index
was, as Lubin Log says, “quite optional.” {159}

Philo-Stevens. We do not know of any Memoir
of the late Mr. Price, the Editor of Warton’s History of English
Poetry. There is not certainly one prefixed to any edition of Warton.
Mr. Price was a thorough scholar, and well deserving of such a
memorial.

E. S. T. Only waiting for an opportunity of using them.

Martin Family (of Wivenhoe). Clericus, who sought for information respecting this
Family, may, by application to our publisher, learn the address of a
gentleman who has collected evidence of their pedigree.

De Navorscher. Mr. Nutt, of 270. Strand, is
the London Agent for this interesting work, of which we have received the
January and February Numbers.

Our Monthly Part for February, price 1s. 3d., will be ready on
Wednesday next.

Replies Received. Salisbury
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Note and Queries may be procured, by order,
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All communications for the Editor of Notes and
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Erratum.—No. 67. p. 101. l. 4., for a read
an.

An unpublished MS. of Archbishop Laud on
Church Government, and very Choice Books, Mahogany Glazed Book-case, Two
Fine Marble Figures, &c.

PUTTICK AND SIMPSON, Auctioneers of Literary Property, will SELL by
AUCTION, at their Great Room, 191. Piccadilly, on MONDAY, February 24th,
and following Day, a Collection of very Choice Books in beautiful
Condition, Books of Prints, Picture Galleries, a Fine Set of Curtis’
Botanical Magazine; a beautiful Series of Pennant’s Works, in russia;
Musée Française and Musée Royal, morocco; Annual Register, whole-bound in
calf, and numerous other valuable Books, many in rich bindings.

Catalogues will be sent on application.

Highly Interesting Autograph Letters.

PUTTICK AND SIMPSON, Auctioneers of Literary Property, will SELL by
AUCTION, at their Great Room, 191. Piccadilly, on FRIDAY, February 28th,
a highly Interesting Collection of Autograph Letters, particularly
Letters of Modern Poets, Crabbe, Byron, &c.; some very rare Documents connected with
the Scottish History; an Extraordinary Declaration issued by James III.,
the Old Pretender; and many others of equal consequence.

Catalogues will be sent on application.

Valuable Library, late the Property of the Rev. George Innes, Head Master of the King’s School,
Warwick, deceased. Six Days’ Sale.

PUTTICK AND SIMPSON, Auctioneers of Literary Property, will SELL by
AUCTION, at their Great Room, 191. Piccadilly, on MONDAY, March 3rd, and
Five following Days, the valuable LIBRARY of the late Rev. George Innes, consisting of Theology; Greek and Latin
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SOWERBY’S ENGLISH BOTANY. Now ready, Vol. IV. price 1l.
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WHITAKER’S CLERGYMAN’S DIARY AND ECCLESIASTICAL CALENDAR FOR 1851,
containing a Diary with the Lessons, Collects, and Directions for Public
Worship, with blank spaces for Memoranda for every Day in the Year, the
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The Ecclesiastical Calendar contains a list of all the Bishops, Deans,
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The Bishops and other Dignitaries of the Colonial Church, the Scottish
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The Miscellaneous Part contains complete Lists of both Houses of
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“It appears to be exceedingly well got up, and to contain all that a
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Oxford: John Henry Parker; and 377. Strand, London.

Committee for the Repair of the TOMB OF GEOFFREY CHAUCER.

The Tomb of Geoffrey Chaucer in Westminster Abbey is fast mouldering
into irretrievable decay. A sum of One Hundred Pounds will effect a
perfect repair. The Committee have not thought it right to fix any limit
to the contribution; they themselves have opened the list with a
subscription from each of them of Five Shillings; but they will be ready
to receive any amount, more or less, which those who value poetry and
honour Chaucer may be kind enough to remit to them.

Subscriptions have been received from the Earls of Carlisle,
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Subscriptions are received by all the members of the Committee, and at
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{160}

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Street.

Printed by Thomas Clark Shaw, of No. 8. New
Street Square, 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, February 22. 1851.