Vol. III.—No. 86.
NOTES AND QUERIES:
A MEDIUM OF INTER-COMMUNICATION
FOR
LITERARY MEN, ARTISTS, ANTIQUARIES, GENEALOGISTS, ETC.

VOL. III.—No. 86.

SATURDAY, JUNE 21. 1851.

Price Threepence.   Stamped Edition 4d.

CONTENTS.

NOTES:—

QUERIES:—

REPLIES:—

MISCELLANEOUS:—

Notes.

NOTES ON BOOKS, NO. I.
Mackintosh on Ogilvie’s Essay on the Right of Property in Land.

At the dispersion of the library of the late Sir James Mackintosh,
striking evidence of his extensive reading appeared. It seems to have
been his custom to always read with a pencil in his hand, to score the
remarkable passages, and to make occasional notes; generally at the end
of the book he indicates the place where, and date when he read it.

One remarkable and not uninteresting example occurs in the following
volume in my possession:

“An Essay on the Right of Property in Land, with respect to its
foundation in the Law of Nature: its present establishment by the
municipal laws of Europe; and the regulations by which it might
be rendered more beneficial to the lower ranks of Mankind.”
London, 1782, 8vo.

On the inside of the cover Sir James Mackintosh has written:

“Clapham Common, July 18, 1828.—An ingenious and benevolent,
but injudicious book, which is a good example of the difficulty
of forming plans for the service of mankind. To the author, an
accomplished recluse, a lettered enthusiast of no vulgar talent
or character, I owe the cultivation of a sense of the beautiful
in poetry and eloquence, for which at the distance of near half a
century I feel a lively gratitude. It was written by William
Ogilvie, Professor of Humanity in King’s College, Aberdeen. I
even now recollect passages of his Translation of the 4th Book of
the Eneid.—J. MACKINTOSH.”

I have found a corroboration of the estimate above given of this person,
by another of his countrymen, James Ogilvie (who appears to have been an
itinerant teacher of oratory in America) in a volume of Philosophical
Essays published in Philadelphia in 1816. Speaking of a gifted native
of Scotland of the name of McAllester, settled in the far west, near
Bard’s Town, and lamenting that he should choose to bury his talents in
obscurity and indolence, the writer says:

“He came nearer to the character of a scientific sage than any
human being the narrator has ever known, [490]with the exception of
William Ogilvie, Professor of Humanity in King’s College, Old
Aberdeen, Author of a profound original ‘Essay on the Right of
Property in Land.'”

The book itself is, in some respects at least, well worthy of attention,
and especially at the present moment, when the subject it embraces
presses itself upon all men’s consideration. On emigration, for
instance, Ogilvie has some anticipatory views: thus he observes with
truth:

“To increase the prosperity and the happiness of the greater
number, is the primary object of government, and the increase of
national happiness must be the increase of national strength. Is
it not then the duty, and perhaps also the interest of every
legislature in the West of Europe to promote the emigration of
its less opulent subjects, until the condition of the lower
classes of men at home be rendered nearly as comfortable as the
condition of the same classes in the new settlements of North
America?”—Pp. 50, 51.

Just now, when the Property Tax is to receive the mature consideration
of the legislature, the following passage, which also anticipates the
public feeling as expressed lately by an influential part of the press,
deserves to be cited:

“Without regard to the original value of the soil, the gross
amount of property in land is the fittest subject of taxation;
and could it be made to support the whole expense of the public,
great advantages would arise to all orders of men. What then, may
it be said, would not, in that case, the proprietors of stock in
trade, in manufactures, and arts, escape taxation, that is, the
proprietors of one half of the national income? They would indeed
be so exempted; and very justly, and very profitably for the
state; for it accords with the best interests of the community
through successive generations, that ACTIVE PROGRESSIVE INDUSTRY
SHOULD BE EXEMPTED, IF POSSIBLE, FROM EVERY PUBLIC BURTHEN, and
that the whole weight should be laid on that quiescent stock,
which has been formerly accumulated, as the reward of an industry
which is now no longer exerted.”—P. 207.

In another work on political economy, Sir James has also recorded his
opinion, and indicated some passages, which have been copied by Godwin.
The work is: Doutes Proposés aux Philosophes Economistes sur l’Ordre
Naturel et Essentiel des Sociétés Politiques, par M. l’Abbé de Mably: à
la Haye, 1768, 8vo.

“This book is a greater mixture of sense and nonsense than any
other I ever read. What he says against the Political jargon of
the Economists, their evidence and their despotisme légal, is
perfectly well reasoned. His own system of ascribing all evils to
the Institution of Separate Property is too absurd for any
serious discussion.”

It is pleasant to have these recorded opinions of such a man as
Mackintosh on books the subjects of which he had deeply meditated.
Indeed, to me there is a great charm in such private memoranda of a
distinguished and able man, giving the passing impression on his mind in
the course of his reading.

S. W. SINGER.

Mickleham, June 7. 1851.

NOTES ON IRELAND, NO. I.
Notes on Ireland’s Freedom from Serpents.

That Ireland was infested with venomous reptiles before St. Patrick’s
time, that he banished them, “and that serpents cannot survive in
Ireland,” is a well-known tradition, and one universally received
amongst the native Irish. In Christian symbolism it was usual to
designate sin or Paganism by a serpent or dragon, and saints who
converted heathen nations, or subdued the evil promptings of their own
nature, were represented with a serpent or dragon beneath their feet.
Thus, St. Patrick, by preaching the doctrine of the Cross, and uprooting
Paganism, may be said to have banished venomous serpents from Ireland.
In his case, however, the symbol may have had a deeper meaning, if, as
many (and with great probability) think, serpent worship formed part
of that Oriental heathenism which obtained in early times in Ireland.

Dr. Geoffry Keating, in his History of Ireland (in the Irish
language), which he completed about the year 1625, says: “Saoilim gurab
do an deamhnaibk gairmithear naithreacha nimke i m-beathaidh
Patraic” (“I think that by the serpents spoken of in the life of St.
Patrick were meant demons“). Serpents figure among the carvings and
hieroglyphical ornaments on some of the remnants of Irish antiquity
which still puzzle our antiquaries. On Cruach Padruig, in Mayo, there is
a sort of tarn which still bears the name of Loch na Pheiste, or the
Serpent’s Lake; and one of “the Two Lakes,” whence Gleandaloch derives
its name, has the same appellation.

Solinus, who flourished at the close of the second century, notices, I
believe, the strange fact of Ireland’s having an immunity from reptiles;
Isidore and Bede, in the seventh and eighth centuries, respectively
repeat the assertion. Donatus, Bishop of Fesulæ, who flourished about
the middle of the ninth century, says, in a Latin poem on his native
country:

“Rana.” A note on this word in Montgomery’s Poetry of Ireland
declares:

“However fabulous this may appear, it is certain that Frogs
were formerly unknown in this country: they were first
propagated here from spawn introduced as an experiment by a
Fellow of Trinity College, Dublin, in 1696.”

Joceline of Furnes, Sir James Ware, Fynes[491] Moryson, and several
others, notice the absence of serpents in Ireland.

A Belfast correspondent to the Dublin Penny Journal, June, 1834,
mentions some cases of introducing reptiles into Ireland:

“About 1797, a gentleman is said to have imported from England
into Wexford, a number of vipers:”

they died immediately after. He continues:—

“We are sorry to record that the virtues of the good old times
have passed away, as snakes are at this moment (June, 1834)
free denizens of the County of Down, and gambolling in its
shrubberies and plantings.”

The particulars are as follows:

“In the summer of 1831, a gentleman, by way of experiment to
ascertain whether snakes would survive in Ireland, brought from
Scotland a few pair of what are usually called the common snake
(Coluber natrix). These he put into a plantation at Milecross,
near Newtownards, where they soon from their number gave evidence
of becoming as fruitful as if they had been placed in South
Carolina.”

I have not heard how long the snakes continued at Milecross, but I
believe they are not there now. The Marquis of W——d, I have heard, in
a similar freak, endeavoured, but unsuccessfully, to propagate snakes on
his property.

The usual Irish word for serpent is nathair; Welsh, gnadr; German,
natter; Anglo-Saxon, nædre; Latin, natrix; English, adder. The
epithet nimhe, poison, is often added, and a compound word made,
nathair-neimhe.

Peist, a word I have before alluded to, is analogous with the Latin
best-ia, and means a worm, a beast, as well as a serpent.

EIRIONNACH.

CANONS AND ARTICLES OF 1571.

Dearest Sir,

Yours of the 4th I showed to Mr. Baker, who desires me to tell you, that
the Canons of 1571, with the subscriptions, are (as the Articles) in
paper bound up in the same volume of the Synodalia, and stand there
next to the “Articles of 1571” subscribed by the Archbishop and ten
Bishops.

I agree with you that the MS. of 1562 was designed to be subscribed
without alterations; but your reasons do not satisfy me that the
alterations were posterior to the subscription, for notwithstanding the
alterations it appeared very plain to the subscribers what they
subscribed to, and there needed no memorandum to them that the lines of
minium were designed to exclude all that was scored; and the care that
was taken to alter the account of the number of lines and Articles of
the several pages conformably to the alterations made by the lines of
minium was wholly unnecessary, and to no purpose, except the
subscriptions were to follow, in the middle of which the subscribers own
the exact number of Articles and lines in every page, and therefore this
care was necessary that their subscription might be true; but supposing
they subscribed before the alterations, the lines of minium were
sufficient to show what alterations were to be made in the new copy of
the Articles, and not the least occasion for adjusting the number of
Articles and lines at the end to the foregoing pages. But both these are
but conjectures on your and my part, and the main point does not depend
upon them, which is in my opinion, whether this MS. could be designed
for the Publick Record, and that it was not I think the want of such a
memorandum as you speak of, as well as the Archbishop leaving it to C.
C. C. as his own property, is a sufficient evidence: though I must
confess I am apt to think the postscript in the Publick Record (which
I take to be printed from the record in Renald Wolfe’s edition of 1563
referred to by your adversary) refers to this MS., and the subscriptions
to it of both houses.

Mr. Baker nor I had Gibson’s Synod. Anglicana; but this morning I got
a sight of it from the booksellers, and have sent it to Mr. Baker, who I
hope will make a better use of it than I am able to do; the passage you
refer to favours an opinion that I have had, that the subscriptions were
left in the keeping of the President of the Convocation, the Archbishop
or Bishop of London; but that a Publick Record (different from that
with the subscriptions, and left with the President) was engrossed in
parchment, and preserved in its proper place, the Registry of the
Convocation; and thus that which Archbishop Laud found at Lambeth might
be left there.

I cannot tell exactly the number of blank pages (whether three or more)
between the subscription of the Bishops and of the Lower House in 1562.
Both Mr. Baker and I omitted to take so much notice of it; but we both
remember that there might be room in the MS. for the clause in the
beginning of the twentieth Article, partly in the space between the
nineteenth and the twentieth Article, and partly in the margin; or in
the margin there might be room enough for the whole clause.

Rogers’ first edition was 1579, under this title: “The English Creed,
wherein is contained in tables an Exposition on the Articles, which
every one is to subscribe unto. Where the Article is expounded by
Scriptures and Confessions of all the Reformed Churches and Heresies
displayed, by Thomas Rogers. Printed for Andrew Mansell, 1579, in fol.”
This title I transcribe from Andrew Mansell’s printed Catalogue of
Books, published 1595. I mentioned to you another edition in 1585, the
first part, and 1587, the second part, with a new title and pretty great
additions; and I think I told you the second part began with the
twentieth Article. It may seem from thence that his first edition in
1579 was not upon all the Articles; but I believe it was,[492]
and that the other edition came not out both parts together, because of the
additions. I am sorry you find it not among Mr. Anstey’s books, nor can
I find it here. With my humble service to your good lady, I am, dearest
sir, your most affectionate humble servant,

THO. BROWNE.

The letter, of which the above is a transcript, may be interesting to
some of your readers; I therefore send it you for publication; the name
of the person to whom it was addressed, and the date, have been torn
off.

ϖ.

[Thomas Browne, the writer of the foregoing letter, was a fellow
of St. John’s College, Cambridge; but subsequently, with his
friend Mr. Baker, became a Nonjuror. The letter appears to have
been written to the Rev. Hilkiah Bedford, a Nonjuring clergyman,
who was at this time preparing his masterly reply to Anthony
Collins’ work, Priestcraft in Perfection, which was published
in 1709. Mr. Bedford’s work was published anonymously, and is
entitled, A Vindication of the Church of England from the
Aspersions of a late Libel entituled “Priestcraft in Perfection,”
&c. By a Priest of the Church of England: London, 1710. The
preface has been attributed to Dr. Joseph Trapp. Mr. Bedford has
availed himself of the information conveyed to him in the letter
given above, especially in pages 32. 35. 42. 78. 84. At page 101.
he says, “I shall set down what farther account concerning this
ancient MS. I have received in several letters from two persons
of great learning and integrity at Cambridge, who have consulted
these MSS. of Corpus Christi formerly, and been so obliging to
examine them again now for my satisfaction, with all the care and
exactness due to a matter of such moment.” The minium mentioned
by the writer of the letter is the red lead pencil commonly used
by Archbishop Parker, for noting particular passages in the
documents he perused.]

ON TWO PASSAGES IN DRYDEN.

I have met with a notion in Dryden’s Poems, which reads very like a
blunder. It occurs in the “Spanish Friar,” as follows:—

And again in this couplet:

There is a description of madness to which all men are more or less
subject, and which Pascal alludes to in one of his “Pensées:”

“Les hommes sont si nécessairement fous, que ce serait être fou
par un autre tour de folie, que de ne pas être fou:”

or, as Boileau has it in the couplet:

There is another sort of madness which is described by Terence as

And there is a third species of it, which Dryden himself speaks of in
the well-known line adopted from Seneca:

Now, it is obvious that, in the passages above quoted from Dryden, he
does not refer to any of these three kinds of madness. As a man, he
could say in regard to the first:

As a man of the world his whole life was an exemplification of the
second; for no one knew better than he how to be mad by rule. And as one
of our greatest wits he was entitled to claim a near alliance to that
madness which is characteristic of men of genius. It is clear,
therefore, that, in the lines quoted above, he speaks of that total
deprivation of reason, which is emphatically described as stark, staring
madness; and hence the blunder. In point of fact, Dryden either knew the
pleasure and happiness of which he speaks, as belonging to that sort of
madness, or he did not know them. If he knew them, then by his own
showing he was a madman. If he did not know them, how could he affirm
that none but madmen knew them?

Should my view of this matter be incorrect, I shall be thankful to any
of your readers who will take the trouble to set me right.

HENRY H. BREEN.

St. Lucia, April 15. 1851.

Minor Notes.

Lord Edward Fitzgerald’s Mother.

—A highly respectable woman, recently
living in my service, and who was born and bred in the household of the
late Duke of Leinster, told me that, when she was a child, she was much
about the person of “the old Duchess;” and that she had often seen the
bloody handkerchief that was taken off Lord Edward Fitzgerald, after he
had been shot at his capture. This relic of her unfortunate son the
venerable and noble lady always wore stitched inside her dress. The
peerage states that she was a daughter of the Duke of Richmond, was
married in 1746-7, and bore seventeen children. As the arrest of Lord
Edward Fitzgerald was not until 1798, she must have been full seventy
years old when she thus mourned; reminding one in the sternness of her
grief of the “Ladye of Branksome.”

A. G.

Chaucer and Gray.

—Of all the oft-quoted lines from Gray’s Elegy,
there is not one which is more frequently introduced than the well-known

Now Gray was an antiquary, and there is no doubt too well read in
Chaucer. Is it too much,[493] therefore, to suggest that he owed this
line to one in Chaucer’s “Reves Prologue:”

In Chaucer the sentiment it embodies is satirical:—

In Gray, on the other hand, it is the moralist who solemnly declares:

But the coincidence cannot surely be accidental.

WILLIAM J. THOMS.

Shakspeare Family.

—In the Rotulorum Patentium et Clausorum
Cancellariæ Hiberniæ Calendarium, vol. i. pars i. p. 99 b. is an
entry, which shows that one Thomas Shakespere and Richard Portyngale
were appointed Comptrollers of Customs in the port of Youghal, in
Ireland, in the fifty-first year of Edward III.

J. F. F.

Epitaph on Dr. Humphrey Tindall
(Vol. iii., p. 422.).

—The epitaph in
Killyleagh churchyard is not unlike the following inscription on the
tomb of Umphrey Tindall, D.D., Dean of Ely and President of Queen’s
College, Cambridge, who died Oct 12, 1650, in his sixty-fifth year, and
is buried in the south aisle of the choir of Ely Cathedral:—

K. C.

Cambridge.

Specimens of Composition.

—In the current (June) number of the
Eclectic Review there is a critique on Gilfillan’s Bards of the
Bible, the writer of which indulges in the use of several most
inelegant, extraordinary, and unpardonable expressions. He speaks of
“spiritual monoptotes,” &c., as if all his readers were as learned as he
himself professes to be: but the climax of his sorry literary attempt is
as follows:

“Over the whole literature of modern times there is a feeling of
reduced inspiration, milder possession, relaxed orgasmus,
tabescent vitality, spiritual collapse.”—P. 725.

What would the author of the Spectator have thought of a writer who
could unblushingly parade before the literary public such words as
“relaxed orgasmus,” “tabescent vitality,” “monoptotes,” &c.?

J. H. KERSHAW.

Burke’s “mighty Boar of the Forest.”

—It has been much canvassed, what
induced Burke to call Junius the “mighty boar of the forest.” In the
thirteenth book of the Iliad I found that Idomeneus, when awaiting the
attack of Æneas, is compared to the “boar of the mountains.” I think it
therefore probable that Burke applied the comparison (quoting, from
memory) to Junius. Perhaps you will not think this trifle unworthy of a
place among the “Notes.”

KENNETH R. H. MACKENZIE.

Queries.

QUERIES ON TENNYSON.

I should be much obliged to any of your correspondents who would explain
the following passages of Tennyson:

1. Vision of Sin (Poems, p. 361.):

2. Vision of Sin (Poems, p. 367.):

3. In Memoriam, p. 127.:

(Coleridge, Introduction to Second Lay Sermon, p. xxvi., says:

“Whose ample foreheads, with the weighty bar, ridge-like, above
the eye-brows, bespoke observation followed by meditative
thought:”

but why the allusion to Michael Angelo?)

[Is our correspondent aware that the “Bar of Michael Angelo”
has already formed the subject of a Query from MR. SINGER. See
our 2nd Vol., p. 166.]

4. The Princess, p. 66.:

“Heir of all the ages.” Is this traceable to the following lines of
Goethe?

Is the poem “The Lord of Burleigh” founded on fact or not? In an old
review of Tennyson in the Westminster and Foreign Quarterly, it is
stated to refer to the “mesalliance of the Marquis of Westminster;” but
any such notion is denied in the article on “Ballad Poetry” in the last
number of that journal.

ERYX.

ANCIENT MODES OF HANGING BELLS.

In the Churchwardens’ accounts of Ecclesfield parish, the following
entries occur:—

“1527. It. paid to James Frodsam for makyng of iiij bell collers,
xiiijd.

“——. It. paid to Robert Dawyre mẽdyng a bell wheyll, iijd.

“1530. It. for festnynge a gogon in ye belle yocke, jd.”

The foregoing extracts are quoted with a view to ascertaining at how
early a period the framework, now employed for suspending bells in[494]churches,
was in use. It would appear that in 1527 the bell-wheel was
known, and the bell swung on gudgeons (“gogon”), as it does now; but it
may be doubted whether it was the same full wheel which we have. In a
paper on Bells, read before the Bristol and West of England
Architectural Society, Dec. 10, 1849, by the Rev. H. T. Ellacombe, and
which has since been published in that Society’s Report, I observe that
two interesting plates of the bell-wheels are given: one being the old
half-wheel, as still to be seen at Dunchideock in Devonshire; and the
other the present whole wheel, which Mr. Ellacombe considers was a new
thing in 1677.

Supposing that only the half-wheel was known in 1725, still the leverage
which it afforded in raising the bell was the same as is given by its
modern substitute. What then was the still earlier way of obtaining the
momentum necessary to peal-ringing? A drawing of an ancient campanile
turret which I have, exhibits a short piece of wood stuck at right
angles into the beam to which the bell is fastened; and from the end of
this, the rope depends, and would, of course, when pulled, easily swing
the bell on its axle.

Observation in old belfries, or illustrations in old books, would
possibly throw light upon my Query, which is, What were the modes of
hanging church bells for ringing, prior to the invention of the
bell-wheel?

ALFRED GATTY.

Minor Queries.

English Sapphics.

—Can any of your readers furnish a list of the best
specimens of the English sapphic metre in the English language?—Every
one is familiar with Canning’s Needy Knife Grinder, in the poetry of
the Anti-Jacobin, but I do not believe Dr. Watts’s beautiful sapphic
lines are as well known as they deserve. I have not a copy of them by
me, but I give the first stanza from memory:

FM.

Equestrian Statues.

—I have heard it remarked that, with the solitary
exception of the Duke of Wellington, there is no instance of an
equestrian statue being erected to a subject, in Her Majesty’s
dominions. Is this so?

FM.

Plays in Churches.

—In Cooke’s Leicestershire the following is given
as an extract from the church register of Syston:

“1602, paid to Lord Morden’s players because they should not play
in the church, 12d.”

Who was this Lord Morden; and did the chartered players claim the right
of their predecessors, the “moralitie men,” to use the church for their
representations? Was the 12d. given as a bribe to the players to
induce them to forego their claim, or expended in the hire of a place
more in accordance with the parish authorities’ ideas of propriety?

EMUN.

“The Right Divine of Kings to govern wrong.“

—Where is this oft-quoted
line to be found, and who is the author of it? It is marked as a
quotation in Pope’s Dunciad, book iv.

S. WMSON.

Serius, where situated?

—In requesting the information upon a point in
geography with which this note concludes, I shall not, I trust, incur
censure for introducing it by quoting a few of the lines in which the
poet Vida conveys to parents his advice upon the choice of a master for
their sons:

I cannot pass unnoticed his counsel to masters:

Vida exemplifies the consequences of the furious character and raging
conduct of a master, in the harsh treatment of his defenceless flock
(turba invalida), in the instance of a lovely boy, who, forgetful of
fear,

The terror excited by the savage pedagogue throws the poor little fellow
into a fatal illness:

My inquiry is after Serius Seriadesque Nymphæ. Where is the Serius?
What is the Italian name for this (I presume) tributary of the Po?

F. W. F.

Hollander’s Austerity, &c.

—Will you, or some one of your readers,
kindly explain the allusions in the following passage?—

“Mr. Secretary Winwood is dead, whereby you see Death expects no
Complement, otherwise he would certainly have kept it at the
Staff’s End, with a kind of Hollander’s austerity.” [Sir Th.
Wentworth to Sir[495] H. Wotton, Nov. 8. 1617, Strafford’s
Letters and Despatches, vol. i. p. 5.]

C. P. PH***.

Brother Jonathan.

—Why is, and when first was, this fraternal cognomen
bestowed upon the United States of America? Is it strictly applicable to
the whole of the Union, or only to those states which were settled and
peopled by the Puritan fathers?

HENRY CAMPKIN.

Authorship of the “Groves of Blarney.”

—Can any one inform me when,
and by whom, the ludicrous ballad, entitled the Groves of Blarney, was
composed, and where it may be found. Everybody knows the lines which
describe “Cupid and Venus and old Nicodemus, all standing out in the
open air.”

E. V.

Carnaby.

—What is the derivation and meaning of this word, as the name
of a square or street?

ARUN.

Death of Death’s Painter.

—Most persons have heard of the story of an
Italian painter who embodied the idea of Death on the canvass so
truthfully, that the contemplation of it caused his own death. I always
thought it was fabulous, till I met with it in the translation of
Vasari’s Lives of the Painters, vol. ii. p. 305., now being published
in Bohn’s Standard Library. The name of Fivizzano is there given to
the painter, and the following epigram is said to have been inscribed
beneath the picture:—

Which may be thus translated:—

Can you refer me to any authority for the story?

J. C. H.

Finsbury.

Book Plates.

—I have been some years collecting book plates with a
view latterly of writing A History of Book Plates, if I can find time
to do so. Several years ago, in a paper which was printed in the Oxford
Heraldic Society’s Report, I suggested 1700 as their earliest known
date. I am glad to have an opportunity of mentioning that paper for the
sake of saying, that I made some mistakes in it. Mr. Burgon on seeing it
said, in a following report, that he had seen a book plate dated 1698. I
have since obtained one or two dated in that year. I am anxious to know
from any of your readers whether they have seen any English book plate
dated before 1698. I am inclined to think that foreign book plates are
to be found of an earlier date. I have some, unfortunately not dated,
which I think are earlier. There is no doubt, however, that in this
country at least they did not become general till after that date. If I
live to publish the little work which I meditate, I will give all the
information which I can produce on the subject.

DANIEL PARSONS.

Querelle d’Allemand.

—The phrase, “faire une querelle d’Allemand,”
means, as your readers are aware, to pick a quarrel with a person for
the mere pleasure of quarrelling: and the earliest instance of its
application, that occurs to me, will be found in one of Du Vair’s
essays, where speaking of the virtues of some of his predecessors in the
office of “chancelier”, he says:

“Après avoir longuement et fidèlement servi la patrie, on leur
dresse des querelles d’Allemand, et de fausses accusations pour
les bannir des affaires.”

Is the origin of this expression connected with any particular
occurrence in history; or has it arisen from any proneness to quarrel,
which might be said to be inherent in the national character of the
Germans?

HENRY H. BREEN.

St. Lucia, May, 1851.

Bassenet of Eaton.

—Edward Bassenet, the first married Dean of St.
Patrick’s, Dublin, and who in the words of Swift, “surrendered the
deanery to that beast Hen. VIII.,” was of a family seated at Eaton, in
Denbighshire. He had four sons, Richard, William, John, and George; on
whom he settled the Irish property which he acquired at the surrender,
and probably what he held at Eaton. (See Mason’s St. Patrick’s, p.
151.)

Can any of your correspondents inform me if this family be still in
existence, and in possession? or if not, how soon it failed? From the
notices given by Mason, it seems probable that the eldest son died
without issue; but even this is not certain, and beyond this I have no
clue.

D. X.

Dumore Castle, or the Petrified Fort.

—Can any of your valued
contributors trace the origin of this ancient fortress, which is
situated on a peak of the Grampian Hills, seven miles north-east from
Crieff, immediately above the romantic glen of Almond, so much spoken of
in Wordsworth’s poems as the burial-place of Ossian. The fort has the
appearance of a large circus ring, around which are scattered the
remains of this once remarkable stronghold, and which to every
appearance have been burned to an extensive degree. Tradition assigns it
to be the spot in which the Caledonians so nobly defended the further
progress northward of the Romans; and also that it was the custom in
those days, for the purpose of making their places of defence more
secure, to build[496] a double wall, in which all manner of
combustibles were put, which they kindled, and let burn for the space of
a few days. Being peculiarly attached to this romantic spot, and anxious
to have any particulars regarding its history, perhaps you would be so
kind as give it a corner in your valuable “NOTES AND QUERIES;” whereby
it may be the means of gaining an answer to my Query.

JAMES C.

Charles Dodd, the Ecclesiastical Historian.

—The catalogue of the
Bodleian Library asserts that this author’s real name is Hugh Tootle. I
should like to know the authority for this statement?

TYRO.

Dublin.

Ussher’s Works, by Dr. Elrington.

—If you, or any of your
correspondents, can inform me when the remaining volume of the new
edition of Archbishop Ussher’s works by Dr. Elrington, is likely to be
published, I shall esteem it a favour, as I am unable to learn from the
booksellers.

C. PAINE, Jun.

Family of Etty the Artist.

—In the Diary of Ralph Thoresby, F. R.
S., 1702, vol. i. p. 366., occurs the following passage:—

“Evening sat up too late with a parcel of artists I had got on my
hands; Mr. Gyles, the famousest painter of glass perhaps in the
world, and his nephew, Mr. Smith, the bell-founder (from whom I
received the ringing or gingling spur, and that most remarkable,
with a neck six inches and a half long); Mr. Carpenter the
statuary, and Mr. Etty the painter, with whose father, Mr. Etty,
senr, the architect, the most celebrated Grinlin Gibbons wrought
at York, but whether apprenticed with him or not I remember not
well. Sate up full late with them.”

Thoresby at this time was at York. Were these Ettys ancestors of the
late William Etty? In the “Autobiography” published in the Art
Journal, it is stated that his father was a miller at York, but the
account goes no farther back. It would be interesting to ascertain how
far this was a case of hereditary genius. Is anything known of the “Etty
the Painter,” and “Etty, Sen., the architect,” to whom Thoresby alludes?
and are any of their works extant?

G. J. DE WILDE.

St. Hibbald.

—Who was St. Hibbald, and where is some account of him to
be found? He is reported to have been buried at Hibbaldstowe, near
Kirton, in Lindsey.

K. P. D. E.

Minor Queries Answered.

Unde derivatur “Gooseberry Fool?”

—I have heard some wild guesses on
this subject; the most preposterous, perhaps, being that which would
connect the term with gooseberry food.

Has not the French word fouler, “to press,” or “squeeze,” something to
do with the matter?

T. J. T.

Cheltenham, May 6. 1851.

[Our correspondent will find ample confirmation of the accuracy
of his derivation in Tarver’s Phraseological Dictionary, where,
under Fouler, he will find the examples, “Fouler des pommes,
du raisin, to press, to crush, to squeeze apples, grapes.”]

Biography of Bishop Hurd.

—The longest biographical sketch I remember
to have seen of the late Bishop Hurd, the friend and biographer of
Bishop Warburton, was in a work called the Ecclesiastical Register, or
some such name, I suppose of the date of 1809 or thereabouts. Can any
correspondent of “NOTES AND QUERIES” direct me to the precise title and
date of the work, or point out any better sketch of the Bishop’s life?

F. K.

[In the collected Works of Bishop Hurd, 8 vols. 8vo., edit. 1811,
will be found an autobiographical sketch of the Bishop, entitled
“Some Occurrences in my Life,” discovered among his papers after
his decease. Nichols’ Literary Anecdotes of the Eighteenth
Century, vol. vi. pp. 468-512., contains a long and interesting
account of the Bishop. See also the Annual Register, vol. 1. p.
155.]

Friday, why considered unlucky.

—Can any of your readers tell me why
Friday is considered an unlucky day?

E. N. W.

[There is no doubt the belief of Friday being an unlucky day
originated in its being the day of the Crucifixion. A very early
allusion to this superstition, and which has not we believe been
recorded by Brande, will be found in Geoffrey de Vinsauf’s
“Lament for Richard Cœur de Lion,” who was killed on a Friday:

It is to this passage Chaucer refers in his Nonnes Preeste’s
Tale, v. 15, 353., et seq., when he says:

The Lord Mayor a Privy Councillor.

—Can any of your contributors
inform me whether the prefix “Right Honourable” is accorded to the title
of the Lord Mayor of London as a mere matter of courtesy, or whether our
Chief Magistrate is for the time being ex officio a Privy Councillor,
and consequently “Right Honourable?”

If any authority for either position can be cited, so much the more
satisfactory.

LEGALIS.

[The Lord Mayor is never sworn as a Privy Councillor; but on the
demise of the Crown attends the meeting, of the Privy Council
held on such occasion, and signs the proclamation of the new
Sovereign. On[497] the accession of William IV., some objection
was, we believe, made to the admission of the Lord Mayor into the
Council Chamber, which was, however, abandoned on an intimation
that if the Lord Mayor was not admitted, he would retire,
accompanied by his officers and the aldermen who were present.]

Alterius Orbis Papa.

—In the Bishop of Exeter’s celebrated Pastoral
Letter, p. 44., the Archbishop of Canterbury is styled—

“The second spiritual chief of Christendom, alterius orbis
Papa.”

In conversation a few days since I heard these expressions objected to,
when a gentleman present observed that the title “Alterius orbis Papa”
was conferred by the Bishop of Rome, or Pope of Christendom, on his
confrère of Canterbury, at a very early period. His memory did not
furnish him with the precise date, but he was convinced that such was
the fact as reported in Collier’s Ecclesiastical History, and seemed
inclined to refer it to a period not long subsequent to the mission of
Augustine.

Is such the fact? or, if not, to whom may the words be ascribed?

A. B.

Redland, June 5.

[Carwithen, in his History of the Church of England, vol. i. p.
40., speaking of Wolsey’s attempt to gain the popedom, says, “His
aim was the chair of St. Peter, and to the attainment of his
wishes he rendered subservient both the alliances and the
enmities of his own country. At home, even the papacy could
confer on him no accession of power: he was indeed papa alterius
orbis.”]

Mrs. Elstob.

—Mrs. Elstob, the Anglo-Saxon scholar, is stated by a
recent reviewer to have passed the period of her seclusion in a village
in Wiltshire, until taken notice of by a neighbouring clergyman. What
village was this, and who was the clergyman? for other authorities place
her at Evesham in Worcestershire.

J. W.

[We are inclined to think that Wiltshire must be a misprint for
Worcestershire in the Review, as the notices of Miss Elstob in
Kippis’ Biographia Britannica, and Nichols’ Anecdotes of
Bowyer, only speak of her retirement in distressed circumstances
to Evesham, where she attracted the notice of Mr. Ballard, author
of Memoirs of British Ladies, and of Mrs. Capon, wife of the
Rev. Mr. Capon, of Stanton, in Gloucestershire.]

Cardinal Bellarmin.

—I find the following passage in D’Israeli’s
Curiosities of Literature:—

“Bellarmin was made a Cardinal for his efforts and devotion to
the Papal cause, and maintaining this monstrous paradox—that if
the Pope forbid the exercise of virtue and command that of vice,
the Roman Church, under pain of sin, was obliged to abandon
virtue for vice, if it would not sin against conscience.”

Can any of your readers favour me with the text in Bellarmin, which
contains this “monstrous paradox?”

HENRY H. BREEN.

St. Lucia, May, 1851.

[The passage will be found in Disputationum Roberti Bellarmini,
de Controversiis Christianæ Fidei: De Summo Pontifice, lib. iv.
cap. v. sect. 8.: Pragæ, 1721, fol., vol. i. p. 456.:

“8. Secundò, quia tune necessariò erraret, etiam circa fidem. Nam
fides Catholica docet, omnem virtutem esse bonam, omne vitium
esse malum: si autem Papa erraret præcipiendo vitia, vel
prohibendo virtutes, teneretur Ecclesia credere, vitia esse bona,
et virtutes malas, nisi vellet contra conscientiam peccare.
Tenetur enim in rebus dubiis Ecclesia acquiescere judicio summi
Pontificis, et facere quod ille præcipit; non facere, quod ille
prohibet; ac nè fortè contra conscientiam agat, tenetur credere
bonum esse, quod ille præcipit: malum, quod ille prohibet.”]

Replies.

SHAKSPEARE’S USE OF “CAPTIOUS” AND “INTENIBLE.” SHAKSPEARE’S “SMALL LATIN.”
(Vol. ii., p. 354.; Vol. iii., p. 65.)

This is another discussion in which Shakspeare’s love of antithesis has
not been sufficiently recognised.

The contrast in this case is in the ideas—ever receiving, never
retaining: an allusion to the hopeless punishment of the Danaïdes, so
beautifully appropriate, so unmistakeably apparent, and so well
supported in the context, that I should think it unnecessary to offer a
comment upon it had the question been raised by a critic less
distinguished than MR. SINGER; or if I did not fancy that I perceive the
origin of what I believe to be his mistake, in the misreading of another
line, the last in his quotation.

The hopelessness of Helena’s love is cheerfully endured; she glories in
it:

This last line MR. SINGER reads, “and fail not to lose still;” but
surely that is not Helena’s meaning? She means that her spring of love
is inexhaustible; that, notwithstanding the constant, hopeless waste,
there lacks not (a supply) “to lose still!”

Johnson was one of those commentators enumerated by MR. SINGER, of
whom he observes, as a matter of surprise, “that none of them
should have remarked that the sense of the Latin ‘captiosus,’ and
of its congeners in Italian and French, is deceitful, fallacious;”
“and,” he adds, “Bacon uses the word for ‘insidious,’
‘ensnaring.'” But surely Johnson the commentator was no other than
Johnson the lexicographer; and yet, for these precise definitions
of “captious,” which J. S. W. thinks “too refined and recondite”
for Shakspeare’s “small Latin,” we need apply to no[498] higher
source than to that familiar household companion—Johnson’s
Dictionary, wherein is anticipated the citation of Bacon, and
even of the French word “captieux.”

It could not therefore be from ignorance that Johnson failed to propose
this recondite sense, but from a conviction that it would not represent
the true meaning of Shakspeare.

It will be perceived that, in appreciation of “captious,” I side with
Steevens, Malone, Knight, Collier, and even with J.S.W.; in whom,
however, with his irreverent allusion to “a man who had small Latin,”
I can recognise no true worshipper of Shakspeare.

Why should Shakspeare be constantly twitted with this “small Latin,” as
if the “school-like gloss” of a hundred Porsons could add one
scintilla to the glory of his name? His was the universal language of
nature; and well does MR. SINGER remark that “We all know, by intuition
as it were, what Shakspeare meant.” It is true that we discuss his mere
words in the endeavour to school our understandings to HIS level; but
he, hedged by the divinity of immeasurable genius, must, himself, be
sacred;—to attempt to measure his attainments by our finite estimation,
is indeed sacrilege!

In retailing Ben Jonson’s unluckily chosen expression, J.S.W. does not
seem to be aware that it has been doubted, and ably doubted, by Mr.
Knight, in his History of Opinion, that Jonson himself used it by any
means in the pedagogue sense usually adopted. And it does seem scarcely
credible that Jonson would give utterance to a puff so miserably
threadbare, so absurd too on the very face of it; for in what possible
way could an alleged deficiency of Greek and Latin in Shakspeare,
affect a comparison, made by Jonson, between Shakspeare and the poets
of Greece and Rome? As well might it be said that ignorance of the Greek
language, in Napoleon Buonaparte, would prevent a parallel between him
and Alexander the Great! What if Ben Jonson meant his fifth line to
continue the supposition of the first?—”though” is a word which has a
hypothetical, as well as an admissive meaning; and there is no
difficulty in reading his lines in this way:

“If I thought my judgment were of yours, and though thy
learning were less; still I would not seek to compare thee with
modern men, but call forth thundering Eschylus,” &c.

But I should like to ask J. S. W., as the nearest example from the same
play, which does he really think would require the larger Latin,—to
discover the trite and only meaning of “captiosus,” or to use triple
in the sense conferred upon it in Helena’s description, to the King, of
her father’s legacy? We have not at present in the English language any
equivalent for that word as Shakspeare used it, and of which he has left
us another example in Antony and Cleopatra, where the triumvir is
called “the triple pillar of the world.” We have failed to take
advantage of the lesson given us by our great master, and consequently
our language is deprived of what would have been a most convenient
acquisition.

It is true that Johnson gives a definition of “triple,” in reference to
its application to Antony, viz., “consisting of three conjoined;” but
that meaning, however it might be applicable to the triumvirate
collectively, is certainly not so to the members individually. To meet
Shakspeare’s use of the word, the definition must be extended to
“consisting of, or belonging to, three conjoined:” a sense in which
“triplex” was undoubtedly used by the Latins. Ovid would call the
triumvirate “viri triplices,” and of course each one must be “vir
triplex;” but perhaps the clearest instance of the triune application is
where he addresses the Fates (in Ibin. 76.) as spinning out “triplici
pollice” (with triple thumb) the allotted task. Now as only one of the
sisters held the thread, there could be but one individual thumb engaged
(although with a sort of reflective ownership to all three); and there
can be no question that Ovid would apply the same term to the shears of
Atropos, or the distaff of Clotho.

Here, then, is a really recondite meaning, fairly traced to
Shakspeare’s own reading; for had he borrowed it from any one else, some
trace of it would be found, and Warburton need not have stultified
himself by his sapient note—”IMPROPERLY USED FOR THIRD!”

But to return to “captious,” there is, after all, no such great
difference whether it be one’s goods, or one’s wits, that are taken
possession of; or whether the capture be effected by avidity or fraud;
both meanings unite in our own word “caption:” and there seems no good
reason why “captious” should not derive from “caption,” as readily as
“cautious” from “caution.” It is for the antithesis I contend, as a key
to the true sense intended by Shakspeare: the whole play is full of
antitheses, uttered especially by Helena;—and certainly, if we
recognise the allusion to the Danaïdes (as who will not?), we cannot,
without depriving it of half its force and beauty, receive “captious” in
the sense of “deceptious.” The Danaïdes were not deceived—the essence
of their punishment was utter absence of hope; Tantalus was
deceived—the essence of his punishment was hope ever recurring.

With respect to the suggestion of “capacious” by W.F.S. (p. 229.), he
could not have read MR. SINGER‘s paper with attention, or he would have
perceived that he had been anticipated by Farmer, who, by elision, had
obviated the metrical objection of J.S.W. (p. 430.). But the meaning of
“capacious” is “capable of containing,” and, as such, it would be more
than antithetical, it[499] would be contradictory, to “intenible.” If
capacious be consistent with leaky, then the “uxor secreti capax”
must have been rather an unsafe confidante.

A. E. B.

Leeds, June 5. 1851.

EARTH THROWN UPON THE COFFIN.
(Vol. iii., p. 408.)

The origin of this ceremony must undoubtedly be sought in man’s natural
desire to cover a dead body from the public view. The casting a handful
of soil on the coffin is emblematic of the complete inhumation. The most
ancient writings have allusions to the shamefulness of a corpse lying
uninterred. Being thrown outside the walls of Jerusalem, with the burial
of an ass (Jeremiah xxii. 19.), was regarded as the worst possible fate.

Wheatly’s observations upon this point, in his annotations on the burial
service in the Prayer Book, are as follows:

“The casting earth upon the body was esteemed an act of piety by
the very heathens (Ælian, Var. Hist., l. v. c. 14.), insomuch
that to find a body unburied, and leave it uncovered, was judged
amongst them a great crime (Hor. l. i. od. 28. v. 36.). In the
Greek Church this has been accounted so essential to the
solemnity, that it is ordered to be done by the priest himself
(Goar, Eucholog. Offic. Exeq., p. 538.); and the same was
enjoined by our own rubric in the first Common Prayer of King
Edward VI.: ‘Then the priest casting earth upon the corpse,’
&c. But in our present Liturgy (as altered in Queen Elizabeth’s
reign, 1559), it is only ordered that it ‘shall be cast upon the
body by some standing by:’ and so it is generally left to one of
the bearers, or sexton, who, according to Horace’s description
(injecto ter pulvere, vid. supra), gives three casts of earth
upon the body or coffin, whilst the priest pronounces the solemn
form which explains the ceremony, viz. ‘earth to earth, ashes to
ashes, dust to dust.‘”

The note in Horace upon the three words above quoted is very much to the
point:

“In sacris hoc genus sepulturæ tradebatur, ut si non obrueretur,
manu ter jacta terra, cadaveri pro sepultura esset.” (Vet.
Schol.)

The ancients thought that the spirit of an unburied corpse could not
reach the Elysian fields, but wandered disconsolate by the Styx, until
some pious hand paid the customary funeral rites. See the case of
Patroclus (Iliad, xxiii. 70, et seq.). To lay the unquiet ghost, a
handful of earth on the bodily remains would suffice:

The indignity of a public execution is much aggravated by allowing the
body of the criminal to remain exposed, as in the case of the five sons
of Saul whose corpses were guarded by Rizpah (2 Sam. xxi.); and in our
own recent custom of ordering pirates and the worst kind of murderers,
to be gibbeted in chains, as a monumental warning.

Three or four summers ago I buried an Irish reaper, who had suddenly
died in the harvest-fields. About half a dozen fellow-labourers, Irish
and Roman Catholics like himself, bore him to the grave. At the words
earth to earth, ashes to ashes, dust to dust, they threw in handfuls
of soil; and, as soon as the service was over, they filled up the grave
with spades which they had brought for the purpose. No doubt, there was
religious prejudice in all this; but their behaviour was most reverent,
and what they did seemed to arise from the generous instinct to cover
the dead body of a comrade.

ALFRED GATTY.

Wheatly on the Common Prayer (ch. xii. §5.) derives this custom from
the ancients, and adds that—

“In the Greek Church, the casting earth upon the body has been
accounted so essential to the solemnity, that it is ordered to be
done by the priest himself. And the same was enjoined by our own
rubric in the first Common Prayer of King Edward VI.”

For the Greek Church Wheatly refers to Goar Rituale Græcorum, p. 538.
The passage, which I transcribe from Goar, runs as follows:—

“Et cadaver in monumento deponitur. Sacerdos vero terram batillo
tollens superinjecit cadaveri, dicens, ‘Domini est terra et
plenitudo ejus: orbis terrarum et qui habitant in eo.’ His
peractis cadaveri superinfundunt lampadis oleum, aut e thuribulo
cinerem. Atque ita ut moris est, sepulchrum operiunt dum dicuntur
moduli,” &c.

The following reference may also be added, Goar, 556., “Officium funeris
monachorum,” where the earth is directed to be thrown “in crucis modum.”

N. E. R. (a Subscriber.)

ON THE WORD “PRENZIE” IN “MEASURE FOR MEASURE.”
(Vol. iii., p. 401.)

“The first folio,” says Dr. Johnson, “has in both places prenzie, from
which the other folios made princely, and every editor may make what
he can.” It will not be difficult, I conceive, to find out what sense
Shakspeare meant to convey by this word, and to show that what he meant
he has expressed with sufficient accuracy, though his meaning was soon
after misunderstood. Our language owes much of its wealth of words to
the talent which our great poet possessed for coining them—a talent
which he exercised with marvelous tact: and if now and then some of them
failed for want of being properly printed, we may rather wonder that so
many obtained currency, than that a few ceased to circulate soon after
they were first introduced.

The idea intended to be conveyed by the word[500] prenzie, is that
which is expressed in the following passages:

on which Steevens remarks:

“In print means with Exactness—with the utmost Nicety.”

He supports this meaning by quotations from other dramatic writers of
the same age:

When, therefore, Claudio, who, as your correspondent LEGES observes, is
aware of Angelo’s reputation for sanctity, exclaims in astonishment:

he means the same as if he had said:

But prenzie is a term applied to apparel as well us to character;
and how does this accord with the interpretation here given?

Here again we are supplied by Steevens with apt quotations in
illustration from other writers of the same age:

and

“In printsy guards” means the same, therefore, as “Guards in
print,” or, robes put on “with exactness—with the utmost
nicety.”

Printsy is a word of the same formation with tricksy; and the
phrase, “The printsy Angelo!” is as good English as “My tricksy
Ariel!” It was probably pronounced prentsy (prenzie) in the time of
Shakspeare; the word print being derived from empreinte. Sir W.
Scott speaks of “a prent book,” for a printed book. Besprent is the
participle of besprinkle. Of similar formation with printsy and
tricksy, are linsy, woolsy, and frowsy; but as all these
adjectives, except the first, are derived from nouns representing
natural or familiar things, while printsy is founded on a word having
no connexion with any obvious idea, it is probable that this difference
may account for the fact that printsy so early fell into disuse, while
the rest were retained without difficulty.

By the word printsy, those four conditions are fulfilled for which
your correspondent so properly contends:—1. the word is “suitable to
the reputed character of Angelo.” 2. It is “an appropriate epithet to
the word guards.” 3. It supplies “the proper metre in both places.” 4.
It is “similar in appearance to the word prenzie.”

No other word has been produced which so fully represents the formality
and hypocrisy of Angelo, as described in the quotations so conveniently
brought into one view by your correspondent, though one of the epithets
made use of comes very near the mark: “Lord Angelo is precise!”

JOHN TAYLOR.

ZACHARIE BOYD.
(Vol. i., pp. 298. 372. 406.)

I would refer your correspondents H. B., H. I. (p. 372.), and
PHILOBODIUS and MR. JERDAN (p. 406.), to the following volumes: The
Last Battle of the Soule in Death, by Mr. Zacharie Boyd, Preacher of
God’s Word in Glasgow, edited by Gabriel Neil, Glasgow, 1831; McUre’s
History of Glasgow, with Appendix, Glasgow, 1830.

As the first of these vols. is now very scarce (a limited number being
printed by subscription), the following extracts may be interesting to
some of your readers, and at the same time correct some errors of our
correspondents:—

“Mr. Zacharie Boyd was descended from the family of the Boyds of
Pinkill (Carrick, Ayrshire). He was cousin to Mr. Robert Boyd, of
Trochrigg, who was appointed Principal of the University of
Glasgow in 1615. The date of his birth is not exactly known; some
time previous to 1590. He received his education at the school of
Kilmarnock. The first notice we have of him is in a letter to
Principal Boyd, from David Boyd, in 1605, wherein he says,
‘There is a friend of yours, Zacharie Boyd, who will pass his
course at the colledge within two years.‘ After having finished
his course at the University of Glasgow, he studied at the
College of Saumur, in France, under his relation, Robert Boyd: he
returned to his native county in 1621. In 1623 he was ordained
Minister of the Barony Parish of Glasgow, in which situation he
continued till his death in 1653-1654.”

Mr. Zacharie Boyd was never Principal or a Professor in Glasgow College:
the only office he ever held in the college was that of Lord Rector (an
honorary office annually elected), which he held in the years 1634,
1635, 1645. He was a great benefactor to the college, to which he left
20,000l. Scots, for buildings and bursaries.

The crypt below Glasgow Cathedral, called St. Mungo’s Crypt, was the
barony church in Zacharie’s time, and where he preached; it is this same
place which Sir Walter Scott so well describes in Rob Roy (vol. ii.
chap. 3., edition in 48 vols.), where Francis Osbaldistone heard sermon.
Z. Boyd was, both in prose and verse, a very voluminous writer; his
works, however, are chiefly in MS. in the library of Glasgow College.

In addition to editing The Last Battle, Mr. Neil has examined the
“Poetical Works” in MS.; and has given a summary of the whole in
the[501] Appendix to the Biographical Sketch; and has printed for
the first time upwards of 3000 lines from the poetical MSS.

With regard to Mr. Boyd’s poetry, the following account from Neil’s
Biographical Sketch may be accounted satisfactory, with reference to
the lines often quoted as from Zacharie Boyd’s Bible:

“The work, however, which has given the greatest public notoriety
to his name as a poetical writer, is that generally called
‘Zacharie Boyd’s Bible,’ said to be a metrical version of the
whole Scriptures—an arduous task indeed, if ever he contemplated
the undertaking. But such a book as this has existed only in
name, not in reality; at least, it is nowhere to be found among
his works. The only one approaching to it is a metrical version
of the ‘Four Evangels,’ which proceeds through the Gospels of the
New Testament by chapter and verse…. And, among other works, he
produced two volumes under the title of ‘Zion’s Flowers,’ and
it is these which are usually shown as his Bible, and have
received that designation. These volumes consist of a collection
of Poems from select subjects in Scripture History, such as
Jonah, Jephtha, David and Goliath, &c., &c., rendered into the
dramatic form, in which various ‘Speakers’ are introduced, and
where the prominent parts of the Scripture narrative are brought
forward and amplified. We have a pretty close parallel to these
in the ‘Ancient Mysteries’ of the thirteenth or fourteenth
centuries, and in the Sacred Dramas of more modern writers.

“It is from this work, Zion’s Flowers, that the various
quotations which have occasioned so much mirth to the public are
said to have been made, but not one of these which are in
circulation are to be found there: the only ‘genuine extract
from these MSS. is that printed by Pennant.'”—Biog. Sketch, p.
14. et seq.

The “genuine extract” will be found in Pennant’s Tour in Scotland,
vol. ii. p. 156.

PHILOBODIUS, “NOTES AND QUERIES,” Vol. i., p. 406., will find the four
lines he quotes given differently there.

S. WMSON.

P.S. To show the extent of Mr. Boyd’s poetical perseverance, I subjoin
a note of the contents of one of his poetical MSS.:—the Flowers of
Zion, generally called Zacharie Boyd’s Bible.

Replies to Minor Queries.

Death, how symbolised (Vol. iii., p. 450.).

—I beg to inform your
correspondent S. T. D., that in an old 4to. volume in my possession,
which treats principally of the topic about which he is inquiring, there
are several engravings of Death as a skeleton. In one he is armed with a
bow and arrow, an axe, and a scythe notched as a saw. In another he has
an axe only: while in a third, in which he is announcing his dissolution
to a man on his deathbed, he has a spade in his left hand, while with
his right he points upwards; and on his head is a wreath of thorns with
flowers standing up out of it. I do not know whether the book is a rare
one or not. It is in black letter, and at the end is the date 1515. The
title, which is a woodcut, rather curious, is—Sermones Johannis
Geilerii Keiserspergii, &c., &c. There are also six other woodcuts,
after the manner of Albert Durer, very quaint and curious. The volume is
in its original vellum, over oak boards, finely tooled, and has once
been bound at the corners and clasped with metal. In MS. on the top of
the title are the words “Monast. S. Udalrici Augæ.” Though in very good
condition, the black-letter type is so curiously crabbed and abbreviated
that I have not had time to do more than ascertain that it seems a very
singular and a learned work.

H. C. H.

Rectory, Hereford, June 8. 1851.

[The author of the curious work in the possession of our
correspondent is John Geiler, called also Gayler, Keiserspergius,
an eminent Swiss divine, who was born in 1445, and died in 1510.
His works in German and Latin are books of rare occurrence, and
consist principally of Sermons. Oberlin published in 1786 a
curious life of Geiler. For the titles of his various works,
consult Panzer’s Annales Typographici, vol. vi.]

Death (Vol. iii., p. 450.).—Has S. T. D. consulted the excellent
treatise of Lessing, “Wie die Alten den Tod gebildet?” It is illustrated
with[502] many engravings. (See Lessing’s Sämmtliche Schriften,
1839, vol. viii.)

C. P. PH***.

Oxford, Whit-Monday.

A Kemble Pipe (Vol. iii., p. 425.).

—If DR. RIMBAULT will turn to vol.
i., p. 10. of Campbell’s Life of Mrs. Siddons, he will find that the
Kemble of smoking notoriety alluded to in the proverb, met his fate at a
date long subsequent to the Marian persecution. He was apprehended on a
charge of implication in Titus Oates’s plot, and executed at Hereford,
August 2d, 1679, being one of the last persons who suffered death for
their religious opinions in England. He was hung, not burnt, and his
hand is still preserved in the Reliquary of the Roman Catholic Chapel at
Worcester. “On his way to execution,” says Mr. Campbell,

“He smoked his pipe and conversed with his friends; and in that
county it was long usual to call the last pipe that was smoked in
a social company, a Kemble’s pipe.”

SPERIEND.

Flemish Work on the Order of St. Franciscus (Vol. i., p. 385.).

—Your
correspondent JARLTZBERG may find a copy of the Wyngaert in the
library of the Maatschappij van Letterkunde (Lit. Soc.) in Leyden, and
may read an account of the work in vol. ii. pp. 151, 152. of the
Society’s Transactions. The copy in my possession is entitled Den
Wyngaert van Sinte Franciscus vol [not van] schoone historien,
legenden en deuchdelycke leeringhen allen menschen seer profytelyck.
Like most of the works issued from the press of Eckert van Hombach, it
is well printed on good paper; the leaves (not the pages) are numbered
up to 418, and besides there are six leaves without pagination for the
index, as well as three for the prologue, in which we learn why the work
was called Wyngaert. All the copies I have met with bear the date
1518, though in Hultman’s Catalogue, p. 20. No. 92., we find 1578,
probably an error of the printer. In J. Koning’s Catalogue, 1833, p.
17. No. 59., we are referred to Bauer, Bibl. libr. rar., vol. iv. p.
301.; and to the Catalogue raisonné de Crevenna, vol. v. p. 85., where
we read:

“Ce volume contient les vies des Saints de l’ordre de St. Franciscus,
précédées de celle de son instituteur, et n’est
point une traduction du Livre des Conformités (Liber
Conformitatum), quoiqu’il est probable qu’on ait pris beaucoup
de ce livre.”

Van Bleyswijk, in his Description of Delft, vol. i. p. 339., says,—

“The Franciscans bought up the work, in order to suppress and
destroy it: it is therefore no wonder that copies of it are
scarce.”

Unless you read it, says Professor Ackersdijck, in his Archief voor
Kerk. Gesch., you will hardly conceive it possible for any one to write
such a mass of folly and absurdity.

V. D. N.

NAVORSCHER, p. 179. June, 1851.

Meaning of Tick (Vol. iii., p. 357.).

—The following anecdote, as
characteristic of the individual as illustrative of the above Query, may
perhaps be considered deserving a corner in your Journal:—

“A well-meaning friend calling one morning on Richard B.
Sheridan, wound up a rather prosy exordium on the propriety of
domestic economy, by expressing a hope, that the pressure of some
difficulties from which he had been temporarily removed, would
induce a more cautious arrangement in future.

“Sheridan listened with great gravity, and thanking his visitor,
assured him that he never felt so happy, as all his affairs were
now proceeding with the regularity of clockwork, adding (with a
roguish twinkle of the eye, and giving his arm the oscillating
motion of a pendulum), ‘Tick, tick, tick!’ It is needless to add,
the Mentor took a hasty leave of his witty but incorrigible
companion.”

M. W. B.

Spelling of Britannia, &c. (Vol. iii., pp. 275. 463.).

—I believe that
there is no mistake as supposed in the inscription on the Geo. III.
shilling. The double “T” is expressive of the plural “Britt.” for
“Britanniarum”. Have we not many similar instances, e. g. “codd.” for
“codices,” “libb.” for “libri;” or, one of every-day occurrence, “pp.”
for “pages?”

W. M. N.

Fossil Elk of Ireland (Vol. ii., p. 494.; Vol. iii., pp. 26. 121.
212.).

—W. R. C. (a Subscriber) will find some very interesting accounts
of this creature in Boate and Molyneux’s Natural History of Ireland,
p. 137.; and in an excellent paper by Dr. Cane, in the Transactions of
the Kilkenny Archæological Society for the Year 1850, where several
works containing accounts of the animal are referred to. An interesting
memoir by Dr. Hibbert on the discovery of the Megaceros Hibernicus, or
fossil elk, in the Isle of Man, will be found in the fifth number of the
Edinburgh Journal of Science, published in 1826.[1]

[1] Errata.—Query, should not the word “Rochenon,” in Vol.
i., p. 380. col. 1., be “Rosbercon?” and should not “D. H. M‛Carthy,” in
Vol. ii., p. 348. col. 1., be “D. F. M‛Carthy” (Denis Florence
M‛Carthy)? Such errors, however trifling they may now appear, may
hereafter confuse.

R. H.

“In Time the Bull,” &c. (Vol. iii., p. 388.).

—The quotation—

seems to be from Ovid, Tristia, iv. 6. 1.:

or Ar. Am. i. 471.:

P. J. F. G.

Cambridge, May 22. 1851.

[N. B., E. C. H., and several other correspondents, have
furnished similar references to Ovid.][503]

Baldrock (Vol. iii., pp. 328. 435.).

—MR. CHADWICK’S quotations on
this word are very opportune, and useful by way of illustration, and for
elucidating the meaning of the word.

I will endeavour to explain this part of bell gear, and the purpose for
which it was used.

Baldrock (sic) is probably the patois of a locality for bawdrick,
which means a belt, or the leather strap and other appurtenances of the
upper part of the clapper, by which it was suspended from the crown
staple. In old black-letter bells (if one may use the term) the upper
part of the clapper was shaped like a stirrup, through which a strap of
stout leather, often doubled, was passed; but between this and the
staple a piece of hard wood of like width was inserted, and fitted to
work on the round part of the crown staple. Through this leather and
wood an iron pin was passed; and all was fastened together, and kept
stiff in place, by a curiously cut piece of tough wood, called a
busk-board, one end of which was tied round the stem of the clapper. I
have seen many such. There was one at Swanswich next Bath: but without a
sketch it is difficult to explain. I will enclose a sketch, to be used
at the Editor’s discretion.

A few years ago, I made the following extracts from the very interesting
accounts of the churchwardens (guardians) of St. Edmund’s, Sarum. I have
no doubt that similar entries may be found in all such old accounts, and
I hope these may induce other gentlemen to inquire for them.
Unfortunately I did not copy the sums paid.

H. T. ELLACOMBE.

In a decree of the Court of Chancery of the year 1583 is the following
passage:

“It is alleged that a certain close … in the parish of Smarden,
in the County of Kent, now called and known by the name of
Ropefield, was, long time sithence, given by one John of Hampden,
to and for the maintenance and finding of ropes, bawdricks,
oil, and leather, for the use of ringing of the bells in the
steeple of the said parish church of Smarden, &c., &c.” James
v. Woolton, 6 May, 1583. (Reg. Lib. B. 1582. fo. 502.)

Not understanding the word “bawdrick,” I applied to Messrs. Mears,
bell-founders, Whitechapel, who kindly gave me the following
information:

“The bawdrick is the head of the clapper, or the coupling by
which it hangs on the staple inserted in the crown of the bell.
It is fitted on to the head of the clapper, and a lining of
leather is inserted to prevent the creaking of the iron, when the
end of the clapper is oscillating. Hence, no doubt, the
introduction of ‘leather’ in the document referred to. The word
is still in use.”

CECIL MONRO.

Registrar’s Office, Court of Chancery, June 14. 1851.

The baldrick was a leather thong, or strap, fastened with a buckle, for
the purpose of suspending the clapper inside the bell, both of which had
loops or eyes to receive it; from its continual wear, new baldricks were
often required. I subjoin a few extracts from the parish accounts of St.
Antlins, or St. Anthony, Budge Row, relating thereto.

W. CHAFFERS, Jun.

Catalogue of Norman Nobility (Vol. iii., p. 266.).

—Your correspondent
Q. G. asked some weeks ago where the catalogue of Norman nobility before
the Conquest was to be found? In the Historiæ Normannorum, published
in Paris in 1619, at p. 1127., he will find the

“Catalogus nobilium qui immediate prædia a Rege conquæstore
tenuerunt.”

In this list occurs the name of Geri (Rogerius) de Loges, whose lordship
was in the district of Coutances. At p. 1039. of the same work, we find
that Guarinus de Logis was feudal lord of certain domains in the
bailiwick of Falaise. In a roll of all the Norman nobles, knights, and
esquires who went to the conquest of Jerusalem with Robert Duke of
Normandy in the first crusade, and copied from an ancient MS. written on
vellum, found in the library of the cathedral of Bayeux, entitled “Les
anciennes histoires d’outremer,”[504] we also find the name of John de
Logis, who bore az. a cinque foile ar.

I think, therefore, that M. J. T. (p. 189.) is in error in confounding
the family of Ordardus de Logis with that of the Baron of Hugh Lupus.
The names of the Norman nobles were territorial; and it is probable that
these worthies were not related, as the names were spelt differently.
According to the Doomsday Survey, Gunuld, the widow of Geri de Loges,
held the manor of Guiting Power in Gloucestershire.

The elder line of Ordardus de Logis, Baron of Wigton, terminated in an
heiress, who carried the estate into the family of Lucy (I think in the
reign of Edward III.), Adam, the seventh and last baron, having died
without male issue; and it afterwards became the property, by marriage,
of the ancestor of the present Earl of Carlisle. The descendants of
Ordardus are still to be found in the remote valleys of the north of
Yorkshire, and in parts of Durham: and I have been told that the Rev.
John Lodge, late Fellow of Magdalen College, Cambridge, claimed to be of
this family.

S.

Oxford, June 13. 1851.

Epitaph (Vol. iii., pp. 242. 339.).

—I have before me a 24mo. tract of
forty-seven pages:

“Nicolai Barnaudi a Crista Arnaudi Delphinatis, Philosophi et
Medici, Commentariolum in Ænigmaticum quoddam epitaphium Bononiæ
studiorum, ante multa secula marmoreo lapidi insculptum. Huic
additi sunt Processus Chæmici non pauci. Nihil sine Numine,
Lugduni, Batavorum, CIƆIƆIIIƆ.”

The first thirty pages are devoted to the epitaph on Ælia Lælia Crispus.
We are told:—

“Nec defuerunt alii, qui, ut audio, Animam hominis, alii nubium
Aquam, alii, ut hic intellexi a viro de litteris bene merito,
Eunuchum quemdam, alii alia varia, hoc epitaphio tractari
phantasmata suis scriptis contenderunt. Hæc ego cum
intellexissem, eorum misertus, qui abditioris philosophiæ in
castris militant, operæ pretium facturum me existimavi, si
trismegisticum hoc epitaphium eis aperire conarer.”

This he proceeds to do very satisfactorily, as the following specimen
will show:—

“ÆLIA. Solaris, dubio procul, ut nomen indicat, sive solis filia,
immo substantia, essentia, radius, virtus, et illa quidem
invisibilis solis nostri, ne quis eam a sole vulgi natam,
perperam cogitet; neque tamen desunt, qui eam ex Urani et Vestæ
filio, Saturno, et Ope ejus sorore, a qua cum plures Saturnus
suscepisset liberos, eosque vorasset, et e vestigio evomuisset,
Jupiter servatus, ejusque loco lapis Saturno presentatus fuit, ac
si cum peperisset Opis, ab ipsis inquam, eam natam esse cogitent;
at quidquid sit, ÆLIA, seu solaris est, neque tamen (tanta est
ejus amplitudo), astro illo, mundi oculo amicta incedit; sed et
altero, minore luminari, Luna, quæ sub pedibus ejus est comitata,
ideo etiam dicitur LÆLIA, quasi solis amica, etc., etc.”

On a fly-leaf I find the following written by an unknown hand:

“Commentarios in hoc epitaphium scripserunt Joannes Trevius
Brugensis, et Richardus vitus Basinstochius, jurisconsultus
Anglus cujus liber editus Durdrecti apud J. van Leonem Berawoul,
Anno 1618. Vid. et de hoc enigmate Boxhorn.”

If MR. CROSSLEY does not make this note wholly superfluous, make use of
it as you please.

J. S.

Woudenberg, May 12. 1851.

Prayer of Mary Queen of Scots (Vol. iii., p. 369.).

—The following
version of this prayer, differing from that given by MR. FALCONER, may
be interesting.

In Archdeacon Bonney’s Historic Notices in reference to Fotheringay,
p. 109., this note occurs:

“Seward asserts that the following lines were repeated by the
Queen of Scots immediately before her execution. They are set to
music by the late Dr. Harrington, of Bath, and other musicians.

TRANSLATION.

I may add, that the Latin lines have recently been very beautifully set
to music by that eminent composer, Mrs. Kingston.

W. G. M.

Your correspondent on the subject of the lines said to have been
repeated by Mary Queen of Scots on the scaffold, furnishes a translation
of them in lieu of others, which he condemns; and his version has
provoked me to try my hand at one, in which I have studied rhythm more
than rhyme: the rhythm and the intensity of the ordinal.

ALAN.

Aristophanes on the Modern Stage (Vol. iii., pp. 105. 250.).

—Finding
that no correspondent of yours, in answer to a Query which appeared some
time back, viz.: “Whether any play of Aristophanes had ever been adapted
to the modern[505] stage,” has yet mentioned the only two instances of
which I am aware, I beg to refer the Querist to the Plaideurs of
Racine (an adaptation of the Wasps), and to a very ingenious
modernisation of the Birds by Mr. Planché, produced about four years
since at the Haymarket as an Easter piece, under its original title.

I cannot refrain from taking this opportunity of protesting, under your
justly powerful auspices, against the use of the word “Exposition” in
its French sense of Exhibition, now creeping into places where it
could scarcely have been expected.

AVENA.

The White Rose (Vol. iii., p. 407.).

—The version which I have of the
beautiful lines quoted by your correspondent is (I quote from memory):

The succeeding couplet has equal merit:

C. I. R.

The origin of the blush imparted to the rose is most beautifully
described by Carey:

J. A. DOUGLAS.

Mark for a Dollar (Vol. iii., p. 449.).

—The origin of the sign of the
dollar, concerning which T. C. inquires, is, I believe, a contraction of
scutum, the same as £, formerly written £i, is of libra. The
strokes through the S are merely the signs of contraction.

K. P. D. E.

Gillingham (Vol. iii., p. 448.).

—In a foot-note to Rapin (2nd edit.,
vol. i. p. 130.), the general assembly convened by Earl Goodwin, at
which Edward the Confessor was chosen king, is stated, upon the same
authority as Hutchins has referred to (viz. Malmsbury), to have been
“Gilingeham or London.” If at Gillingham, there can be but little
doubt it was Gillingham near Chatham, of which latter place Goodwin is
stated to have been then possessed.

J. B. COLMAN.

Eye, June 10, 1851.

The share that Earl Godwin bore in the establishment of King Edward (the
Confessor) on the throne of England seems to make it probable that
Gillingham in Kent, not the Gillingham in Dorsetshire, was the scene of
the council referred to by your correspondent QUIDAM.
Edward, observe, was coming from the continent, and relied entirely on
the support of the great East Kentish Earl. Milton names the council in
his History of England, Works, vol. vi. p. 275., Pickering, ed. 1831.
He seems to be still quoting Malmsbury.

E. J. E.

Blackheath, June 9. 1851.

On the Lay of the Last Minstrel, &c. (Vol. iii., p. 364.).

—In reading A Borderer’s interesting note on The Lay of the Last Minstrel, it
occurred to me, whether there may not have been (perhaps unconsciously)
in Walter Scott’s mind a link of connexion betwixt his own “elvish
page,” as an agent in bringing about the nuptials of Lord Cranstoun with
the Lady Margaret; and the part played by Cupid, in regard to Dido,
after he had been transformed into Ascanius, as described in the first
Æneid. Indeed the beautiful “Song of Robin Goodfellow” (Vol. iii., p.
403) suggests a similar speculation; for in the gambols of Puck there is
something analogous to the freaks of Cupid after his metamorphose. But
other and closer parallels will probably occur to your learned readers,
and show that some of what are commonly esteemed the most original
modern creations owe much to classical invention.

ALFRED GATTY.

Lines on Temple (Vol. iii., p. 450.).

—J. S. will find the lines he
asks about, given (but without comment) in Knight’s Cyclopædia of
London, p. 440.

P. M. M.

J. S. will find the lines he has sent you printed in Hone’s Year Book
(1832), p 113.; where may be also seen the following

Hone does not give a hint as who was the author of either, nor can I
inform J. S.

EDWARD FOSS.

[The REV. MACKENZIE WALCOTT has also kindly informed us that the
original lines and the rejoinder are to be found in Brayley’s
Londiniana, vol. iv. pp. 216-7.]

Sewell, Meaning of (Vol. iii., pp. 391. 482.).

—H. C. K. makes an
error in supposing that “formido,” as used by Virgil in the passage
quoted,[506] and “sewell,” are convertible terms. If there is any word
in that passage which could be considered coextensive in meaning with
the word “sewell,” it would undoubtedly be “penna.” Nor is “sewell” a
modern term, as he supposes; in proof of which I add an extract from a
letter written by Dr. Layton, one of the commissioners for the
suppression of monasteries, to Thomas Cromwell, dated 1535, in which the
word “sewel” occurs:

“We have sett Dunce (Duns Scotus) in Bocardo, and have utterly
banisshede hym Oxforde for ever, with all his blinde glosses, and
is nowe made a comon servant to evere man, faste nailede up upon
postes in all comon houses of easement: id quod oculis meis
vidi. And the second tyme we came to New Colege, affter we hade
declarede your injunctions, we fownde all the gret quadrant court
full of the leiffes of Dunce, the wynde blowing them into evere
corner. And there we fownde one Mr. Grenefelde, a gentilman of
Buckinghamshire, getheryng up part of the said bowke leiffes (as
he saide) therewith to make hym sewelles or blawnsherres to
kepe the dere within the woode, thereby to have the better cry
with his howndes.”

H. C. K. wishes to know the origin of the word “sewell.” Can any of your
readers explain the derivation of the term “blawnsherres?” Can it be
connected with the French blanche, from white parchment, &c. having
been used in making them?

E. A. H. L.

Lambert Simnel (Vol. iii., p. 390.).

—Though I cannot throw any light
upon the question of T., Was this his real name? I may mention, as a
Worcestershire man, that it is a custom among the pastrycooks of
Worcester to make, at the beginning of Lent, a rich sort of cake;
consisting of a thick crust of saffron-bread filled with currants,
citron, and all the usual ingredients of wedding-cake, which is called a
“simnel.” I cannot say how long this custom has existed, but I have
every reason to believe it is one of great antiquity. From Johnson’s
explanation of the term, I conclude, that this practice of making
“simnels” must in former times have been more general than it is at
present.

E. A. H. L.

Tennyson’s “In Memoriam” (Vol. iii., pp. 142. 227. 458.).

—I submit
that the “crimson-circled star” may be named without calling on the poet
to explain.

The planet Venus, when she is to the east of the sun, is our evening
star (and as such used to be termed Hesperus by the ancients).

The evening star in a summer twilight is seen surrounded with the glow
of sunset, “crimson-circled.” The rose, too, was a flower sacred to
Venus, which might justify the epithet. But I suppose the blush of the
sky was what the poet thought of at such a moment.

Venus sinking into the sea, which in setting she would appear to
do,—falls into the grave of Uranus,—her father, according to the
theory of Hesiod (190). The part cast into the sea, from which Aphrodite
sprung, is here taken, by a becoming license (which softens the
grossness of the old tradition), for the whole; so that the ocean,
beneath the horizon of which the evening star sinks, may be well
described by the poet as “her father’s grave.”

That Venus is meant, the gender of the pronoun relating to the star
seems to prove beyond a doubt; there being no other sufficiently
important to occur in a picture of this kind, to which a female name is
given.

V.

Belgravia, June 12. 1851.

The second King of Nineveh who burned his Palace (Vol. iii., p.
408).

—D. X. will find all that is known of this king in the Armenian
version of Eusebius’s Chronicle, 53., and in the Chronographia of
Georgius, Syncellus (and subsequently Patriarch) of Constantinople, p.
210. B. The former gives as his authority Abydenus, and the latter
Polyhistor. Both passages will be found in Cory’s Ancient Fragments.
The Median king is called in both Astyages, and not Cyaxares; but the
date of the catastrophe being fixed by Ptolemy’s Canon in 625 B. C., the
reviewer, I suppose, considered himself justified in altering the name
to that of the king who appears from Herodotus to have governed Media at
that date.

E. H. D. D.

Legend in Frettenham Church (Vol. iii., p. 407.).

—Your correspondent
C. J. E. may find some account of the legend illustrated on the walls of
Frettenham Church in the Calendar of the Anglo-Catholic Church, from
which it appears that St. Eligius, Eloy, or Loye, is the hero of the
incident. He was the patron of blacksmiths, farriers, &c.; and
accomplished, on one occasion, the shoeing of a refractory horse by
amputating the leg; and the operation performed, he replaced the severed
member. Doubtless, as C. J. E. suggests, the shoeing might have been
effected without so much periphrasis; but perhaps the saint intended to
teach the animal docility, and inspire the spectators with a more
palpable proof of his supernatural powers, than the performance of the
operation by his mere ipse dixit would have afforded. The church of
Durweston, Dorsetshire, is named in his honour, and a rude sculpture
over the doorway commemorates the incident.

C. A.

Natural Daughter of James II. (Vol. iii., pp. 224. 249. 280.).

—When
the answer of C. to my inquiry first appeared, I doubted whether after
such strong reproof I ought again to address you; but as your valuable
paper was intended for the ignorant as well as for the learned, and as
C. (Vol. iii., p. 334.) places your respected correspondent MR.
DAWSON
TURNER in the same class as my humble self, I no longer hesitate.

When I proposed the Query, I had no ready[507] access to any book
which would easily give me the required information, and it did not
appear to me to be any great sin in making use of “NOTES AND QUERIES”
for what I conceive is its legitimate object, the communication of
knowledge; and I do not think the space my Query occupied was wasted
when it called forth the interesting reply of P. C. S. S.

I would now take the liberty of asking C. to explain the following
extract from Souverains du Monde, not finding any particulars
respecting the first marriage here alluded to in those books to which I
have been able to refer:—

“Les enfans naturals du Roi Jaques II. sont 1…. 2…. 3….

“4. Catherine Darnley, mariée en premières nôces avec Thomas
Wentworth, Baron de Raby; et en secondes nôces, en 1699, avec
James, Comte d’Anglesey. Elle est morte en 1700. Sa mère étoit
Catherine Sedley, Comtesse de Dorchester, Baronne d’Arlington.

“5. N. mariée avec le Duc de Buckingham le 27 Mars, 1706.”

You will observe that my former inquiry referred to the daughter above
stated as the fifth child.

It is plain that the compiler of Les Souverains du Monde is in error
in making the wife of the Earl of Anglesey a distinct person from the
wife of the Duke of Buckingham.

Who was the wife to the Thomas Wentworth here mentioned? and, if a
natural daughter of James II., I should be glad of the following
particulars,—the names of her mother and self—the dates of her birth,
marriage, and death—and the date of the death of her husband.

I must apologise for trespassing thus at length upon your space.

F. B. RELTON.

Clarkson’s Richmond (Vol. iii., p. 372.).

—The late Mr. Clarkson’s
manuscripts were transferred to his son, the Rev. Christ. Clarkson;
whose address might probably be obtained by Q. D. from J. B. Simpson,
Esq., Richmond, Yorkshire.

M.

MSS. of Sir Thomas Phillipps (Vol. iii., p. 358.).

—I see that in the
“Notices to Correspondents,” in No. 79., for May 3, you inform W. P. A.
that the Catalogue of Sir Thomas Phillipps’s MSS. is privately
printed, and that there are copies at the Bodleian, Athenæum, and
Society of Antiquaries.

You may perhaps be interested to know that a catalogue of about three
thousand of the Middlehill MSS. is to be found in a work entitled
Catalogi Librorum MSSorum qui in Bibliothecis Galliæ, Hiberniæ,
Helvetiæ, Belgiæ, Britanniæ Magnæ, Hispaniæ, Lusitaniæ asservantur: à
Gustavo Haenel: Lipsiæ, 1830. A copy of this important work is in the
reading-room of the British Museum.

I may add that a copy of the privately printed Catalogue of Sir T.
Phillipps’s MSS. is now to be found in the British Museum, but it has
only recently (within the last few months) made its way into the
Catalogue.

C. W. GOODWIN.

Meaning of Pilcher (Vol. iii., p. 476.).

—Is not our excellent
correspondent MR. SINGER mistaken in supposing that the ears are the
ears of the scabbard or pitcher? If you draw one thing out of another by
the ears, it must be by the ears of the first, not of the second; yet he
also says that it is used for hilts.

C. B.

Antiquity of Smoking (Vol. iii., p. 484.).

—May I add, in my defence
as to the Thracians’ smoking, that all I said was, that there was
nothing in Solinus, chap. 15. I had looked at the Bipont edition, in
which, as I now see, the passage is in chapter 10.

C. B.

Principle of Association (Vol. iii., p. 424.).

—I cannot but doubt
whether “La partie réelle de la métaphysique” means “all that has yet
been done in the philosophy of the human mind.” I apprehend it means the
material, or physical part; that which is connected with the structure
of the body. This would apply to Hartley, though not to Mr. Gay: but I
speak in the dark, for I have not that edition of La Place which your
correspondent refers to.

C. B.

Corpse makes a Right of Way (Vol. iii., p. 477.).

—That a funeral
creates a right of way, is an error founded on the fact that, being a
remarkable, and sometimes a crowded event, it is not an unfrequent
evidence of the previous existence of a right of way.

C. B.

Chloe (Vol. iii., p. 449.).

—In reply to a Query in one of your late
numbers respecting the meaning of the expression “as drunk as Chloe,” it
has been suggested to me that it refers to a lady who is mentioned
often in Prior’s Poems, and who was celebrated for the propensity
alluded to.

ERYX.

Family of Sir J. Banks (Vol. iii., p. 390.).

—It appears, on a
reference to Burke’s Commoners, that the ancestors of Sir J. Banks
were possessed of property in and about Keswick; and the present
representative of the family possesses black-lead mines in Borrowdale,
Cumberland. It is, therefore, very probable that the Mr. John Banks in
question may have been of the same family, though not a lineal
descendant of Sir J. Banks.

L. H.

Verse Lyon (Vol. iii., p. 466.).

—In the literal reprint of Puttenham,
1811, I find the words extracted by J. F. M., with one unimportant
exception, “And they called it Verse Lyon.” J. F. M. may find some
account of Leonine verses, which “are properly the Roman hexameters and
pentameters rhymed,” in Price’s edition of Warton’s History of English
Poetry, vol. i. p. cxviii.

H. G. T.

Heronsewes (Vol. iii., p. 450.).

—A probable derivation is given in
Tyrwhitt’s note on the passage[508] in the Squire’s Tale from the
French heronçeaux, which would probably, in English usage, become
either heronsewes, or heronshaws. It is of course a diminutive, like
“lioncel,” “pennoncel,” &c.

H. G. T.

Theory of the Earth’s Form (Vol. iii., p. 331.)

—Who first taught that
the form of the earth was that of a sphere? In Isaiah xl. 22. appears
the following passage:

He that sitteth upon the CIRCLE of the earth and the
inhabitants thereof,” &c.

Does not this extract prove that the Jews, as a people, were acquainted
with the spherical form of the earth in Isaiah’s time; the prophets
usually addressing the people in popular language.

C. N. S.

Mythology of the Stars (Vol. iii., pp. 70. 155.).

—In the replies to
correspondents on the above head, I have not seen noticed Dr. Lamb’s
translation of the old Greek poet Aratus, a work which, for a few
shillings, would satisfy most persons on the subject, and be found
entertaining in giving instruction.

T. M.

Topical Memory (Vol. iii., p. 449.).

—On topical memory I can refer
your inquirer to Cicero de Oratore, book ii. lxxxvi., lxxxvii.,
§351-358., and Ad Herenn. iii. xvi.-xx., and Quintil. xi. ii. 2., p.
431. Rollin, ed. 1758.

E. J. S.

Eisell (Vol. iii., p. 397.).

—The following illustration of this word
occurs in a MS. (Dd. i. fol. 7.) belonging to the University of
Cambridge. The date is about 1350:

It is here manifestly = vinegar.

C. H.

Eisell.—I have long been convinced that the true interpretation of
this word might be attained by a reference to the Welsh language; in
which may be found the word Aesell (idem sonans with Eisell),
implying verjuice, or vinegar. The two words are clearly identical (see
page 377.).

GOMER.

Four Want Way (Vol. iii., pp. 168. 434.).

—A cross road, or that point
where four roads meet, is frequently called by the peasantry in Kent
“the four vents” in other counties, “the four wents,” “the four want
way,” &c. I have always considered the word as being derived from the
ancient VENTA: thus VENTA icenorum (Caister, near Norwich), the
highway of the Iceni; VENTA silurum (Caerwent, in Monmouthshire), the
highway of the Silures; VENTA belgarum (Winchester), the highway of
the Belgæ; both of which last-named cities retain in some degree the
ancient appellation.

W. CHAFFERS, Jun.

Meaning of Carfoix (Vol. iii., p. 469.).

—Will your correspondent K. TH. give, if he can, an account of the word “carfoix?” Is it not the
French carrefour, a name applied to more than one place in Guernsey,
though not, I believe, necessarily to a spot where four ways meet? The
chief carrefour there is at the junction of the Pollet, High Street and
Smith Street; another is in the country, the Carrefour aux Lievres,
the precise locality of which I cannot quite recall. MR. METIVIER, whose
name I am glad to see in your pages, can tell, I dare say, of others. I
suppose the derivation to be in Quatuor fores, or some French
derivative from those words. “Carfoix” reminds me of “Carfax” in Oxford.
Are the names akin to each other?

E. J. S.

A regular Mull (Vol. iii., p. 449.).

—The story of King Mûl is perhaps
rather far-fetched. If it would neither put your correspondent in a
stew, nor get myself into a broil, nor you into a mess or a
pickle, I would settle his hash by suggesting that terms of cookery
are frequently used as descriptive of disagreeable predicaments; and
that though in our time nothing except beer or wine is mulled, yet it
may not always have been so. Or may not the word be a corruption of
muddle? I stand up for neither, but I will back either against King
Mûl.

M.

William Hone (Vol. iii., p. 477.).

—I expect that A. N. is labouring
under a mistake in inquiring about an account of the “conversion” of
“William Hone, THE COMPILER of the Every-day Book;” and that he means

“The Early Life and Conversion of William Hone, a narrative
written by himself, edited by his SON, William Hone, author of
the Every-day Book, &c. London, J. Ward & Co., Paternoster Row,
1841. One Shilling.”

I have no doubt that the work may be procured at the publishers’; but
should not that be practicable, I shall be happy to lend your
correspondent my copy. It may perhaps be neither unjust nor
uninteresting to add, that I know (from his own communication, shortly
after the memorable trials) he was so affected by the celebrated
Parodies being charged as “blasphemous,” that he immediately stopped
the sale of them; that, though money was then of some consequence to
him, he refused tempting offers for copies; and that he did so, because
he declared he would rather suffer any privations than be considered as
having sought to revile the religion of his country, or to do aught to
injure Christianity, which he deemed to be the hope of all, and the poor
man’s charter. In making those observations, he emphatically placed his
hand on a Bible which lay upon my table.

A HERMIT AT HAMPSTEAD.

The Rev. Mr. Gay (Vol. iii., p. 424.)

—The name of Gay is not very
common in the West of England, and MR. TAGART may possibly obtain some
account of the Rev. Mr. Gay from the descendants of Gay of Goldworthy,
near Bideford, in the[509] county of Devon, who sprang from Hampton
Gay in the county of Oxford, but became seised of the manor of
Goldworthy, about the year 1420, by marriage with the daughter and heir
of Curtis of Goldworthy, a branch of the ancient family of Curtis of
Lostwithiel, in the county of Cornwall.

The latest representative of this family of Gay, of whom I have met with
any notice, is Mr. Lawrence Gay, who, according to Lyson, was living in
the year 1822 at South Molton, in the county of Devon. Lyson also says
that “John Gay, the poet, was of this family.”

LLEWELLYN.

Lady Mary Cavendish (Vol. iii., p. 477.)

—I know nothing of any Lady
Mary’s having married Mr. Maudsley, or Mosley of the Guards; but it is
certain that she could not have been, strictly speaking, of the same
family as Sir Henry Cavendish of Ireland, whose wife was created Lady
Waterpark, with remainder to her issue by Sir Henry, who was descended
from a natural son of the Devonshire family, and even, I believe,
before it was ennobled; so that it cannot be said that any Lady Mary
Cavendish was of the same family as Sir Henry.

C.

Hand giving the Blessing (Vol. iii, p. 477.).

—In blessing the people,
the clergy of the Church of Rome raise the thumb and two forefingers,
and close the others, to represent the three persons of the Trinity; and
they give this some divine origin; but it is really an adoption of a
pagan symbol in use long before the introduction of Christianity, not
only by the Romans, but the Egyptians also. In Akerman’s Archæological
Index, p. 116., is an engraving of a silver plate of Roman workmanship,
in which the figures representing Minerva and Juno have their hands
elevated with the thumb and finger so disposed, and the figure of Vesta
has the left hand in the same position. I wish some of your
correspondents who are familiar with the classics and Egyptian
antiquities, would further illustrate the origin of this curious and
ancient custom, which hitherto has been regarded as originating with the
Church of Rome only.

W. W.

The Oldenburg Horn (Vol. ii., pp. 417, 516.).

—There is a good
engraving of this Horn, and the tradition about it is related, in p.
264, of the curious Dissertatio de admirandis mundi Cataractis of
Johannes Herbinius, Amstelodami, 1678, of which book there is a copy in
the library of the Geographical Society.

W. C. TREVELYAN.

Athenæum, June 16. 1851.

Covey (Vol. iii., p. 477.).

—How could such a question be asked? Covey
is couvée, French for a brood, a hatching, from couver, to hatch
eggs.

C.

Davy Jones’s Locker (Vol. iii., p. 478.).

—During many years of
seafaring life, I have frequently considered the origin of this phrase,
and have now arrived at the conclusion, that it is derived from the
scriptural account of the prophet Jonah. The word locker, on board of
ship, generally means the place where any particular thing is retained
or kept, as “the bread locker,” “shot locker,” “chain locker,” &c. In
the sublime ode in the second chapter of the Book of Jonah, we find that
the Prophet, praying for deliverance, describes his situation in the
following words:

“In the midst of the seas; and the floods compassed me
about:—the depth closed me round about:—the earth with her bars
was about me.”

The sea, then, might not be misappropriately termed by a rude mariner,
Jonah’s locker; that is, the place where Jonah was kept or confined.
Jonah’s locker, in time, might be readily corrupted to Jones’s locker;
and Davy, as a very common Welsh accompaniment of the equally Welsh
name, Jones, added; the true derivation of the phrase having been
forgotten.

W. PINKERTON.

Umbrella (Vol. iii., p. 482.).

—The use of this word may be traced to
an earlier period than has yet been shown by any of your correspondents?

In Florio’s Worlde of Wordes, 1598, we have it thus:—

“Ombrella, a fan, a canopie, also a testern or cloth of state
for a prince, also a kind of round fan or shadowing that they use
to ride with in summer in Italy, a little shade.”

Δ.

Nao, a Ship (Vol. iii., p. 477.).

—A. N. is informed that naw is a
Celtic name for a ship (the w is sometimes sounded like oo); though
the word is obsolete, authority for its application may be found in
Davies’ Mythology, &c. of the Druids. In the appendix to this work
there is a poem (No. 6.) by Taliesin, containing the following
example:—

The Britons consequently had a name for a ship, independent of Roman
influence. Can A. N. produce any evidence that the Britons in pre-Roman
times did not possess any vessels superior to the cwrygl? Is it
probable that the warlike aid which the Britons constantly rendered the
Gauls, was conveyed across the channel in mere “osier baskets?” Had the
“water-dwellers” (Dwr-trig-wys) of Dorsetshire (Durotriges) attained no
higher grade in navigation than that simple mode of water conveyance?

I am almost inclined to exclaim, “Mi dynaf y torch a thi” (“I will pull
the torque with thee”) in respect to the position claimed for the Latin
longa; but passing this, I will advance the opinion that the Celtic
naw is the root of the Latin navis.

GOMER.[510]

Birth of Spenser (Vol. i., pp. 489. 482.).

—Is not 1510 a mistake for
1550? The figures 1 and 5 are often confounded in manuscripts of
Spenser’s age. The mistake was probably that of the sculptor.

D. X.

Petworth Registers (Vol. iii., pp. 449. 485.).

—The period over which
these Registers extend is thus shown in the Accounts and Papers printed
by order of Parliament in the year 1833, vol. xxxviii. p. 335:—

“County of Sussex.—Arundel Rape.

“Parish Register Books earlier than the new Registers commencing
with A. D. 1813 (according to 52 Geo. III. c. 146.), remain at
the following places:—

“Petworth R. No. I. Bap. Bur. 1559-1794, Marr. 1559-1753; No. II.
Bap. Bur. 1795-1812; Nos. III.-VI., Marr. 1754-1812.”

The earlier register-book used by Heylin must have been removed from the
proper custody before the year 1831. If still preserved in any public or
private library it may perhaps reward some reader of “NOTES AND QUERIES”
in the next century by turning up when unsought for. In the mean time,
however, is there no official copy to be found in the Archbishop’s
courts at Canterbury?

LLEWELLYN.

Arms of the Isle of Man (Vol. iii., p. 373.).

—The symbol of three
legs conjoined no doubt denotes the triangular shapes of the Isle of
Man, and Sicily or Trinacria. The τρία ἄκρα from which the name
of the latter is derived are the promontories of Lilybæum, Pachynus, and
Pelorus, now Capes S. Vito, Passaro, and Faro (Virg. Æn. iii. 384.). It
is somewhat curious that the earliest coinage of this island, A.D. 1709
(which by the bye is cast, and not struck in the usual way: Obv. The
crest of the Earls of Derby, the Eagle and Child, SANS CHANGER; Rev. The
three legs), has the motto QVOCVNQVE ·
GESSERIS · STABIT. The coinage
of 1723 is exactly similar, but struck; whereas that of 1733 and all the
succeeding coinages have QUOCUNQUE · JECERIS · STABIT, which is clearly
the correct reading. I may add that I am engaged on a work on the Copper
Coinage of Great Britain and her Colonies, and shall be thankful for any
information on the subject respecting rare types, their history, &c.

E. S. TAYLOR.

Miscellaneous.

NOTES ON BOOKS, SALES, CATALOGUES, ETC.

Messrs. Longman have commenced the publication, under the title of The
Traveller’s Library, of a series of shilling volumes which is intended
to comprise “books of entertaining and valuable information in a form
adapted for reading while travelling, and at the same time of a
character that will render them worthy of preservation.” The 1st Number
contains Mr. Macaulay’s brilliant sketch of ‘Warren Hastings‘ which
has been appropriately followed by that of ‘Lord Clive,’ from his
Historical Essays and will be succeeded by ‘The Earl of Chatham,’
‘William Pitt,’ ‘Horace Walpole,’ &c., from the same pen; and these
again by other works of acknowledged merit, the price of which has
hitherto confined them within a comparatively narrow circle of readers.
The 3d Number, ‘London,’ by Mr. McCulloch, belongs to this class. As
a really cheap and not merely low-priced series of valuable books, this
well-printed Traveller’s Library deserves, and, we trust will meet
with, every success.

At a moment like the present, when so much inquiry is directed to the
subject of public health and indeed of health generally, we may be
excused for directing the attention, of our readers to ‘The Laws of
Health in relation to Mind and Body, in a Series of Letters from an Old
Practitioner to a Patient,’ by Lionel J. Beale, as a small volume of
useful hints and suggestions from one who obviously combines shrewd
observation and professional knowledge, with that most useful of all
qualifications for a writer on such a topic, namely, sound common sense.

BOOKS RECEIVED.—Illustrations of Mediæval Costume in England from MSS.
in British Museum, &c., by C. A. Day and J. H. Dines, Part 3. The
present number of this very cheap work on costume contains no less than
three coloured plates—curiously illustrative of the subject, though
not so strictly English as the title-page would indicate.

Hurry-graphs, by N. Parker Willis, and The House of Seven Gables, by
Nathaniel Hawthorne, form the new volumes of Bohn’s Cheap Series. The
former is characterised by the usual light, off-hand style of the
writer. The latter will add to the reputation which Mr. Hawthorne has
won by his ‘Scarlet Letter.’ They are two pleasant volumes for the
steam-boat or the railway carriage.

An Essay of the Authenticity of the Four Letters of Atticus, included
in Woodfall’s Edition of Junius, by William Cramp, is an attempt, and
we must add an unsuccessful attempt, to prove that the Letters in
question were written by Lord Chesterfield.

Messrs. Sotheby and Wilkinson will be occupied during the next week in
the sale of the fifth portion of the singularly curious and valuable
Library of Thomas Jolley, Esquire, including, among other interesting
autographs, Literary Assignments, Receipts of Pope, Swift, Thomson,
Fielding, &c.

CATALOGUES RECEIVED.—J. Miller’s (43. Chandos Street) Catalogue of
Books Old and New; B. Quaritch’s (16. Castle Street, Leicester Square)
Cheap Book Circular No. 30. of Books in all Languages.

BOOKS AND ODD VOLUMES
WANTED TO PURCHASE.

• ALBERT LUNEL, a Novel in 3 Vols.
• DR. ADAMS‘
  SERMON ON THE
  OBLIGATION OF VIRTUE. Any edition.
• ENGRAVED PORTRAITS OF
  BISHOP BUTLER.
• RETROSPECTIVE REVIEW. Vol. IV.
• DENS‘ THEOLOGIA
  MORALIS ET DOGMATICA. 8 Vols. 12mo. Dublin, 1832.
• MARLBOROUGH DISPATCHES. Volumes IV. and V.[511]
• ART JOURNAL, 1839 to 1844 inclusive. Also 1849.
• BULWER’S NOVELS.
  12mo. Published at 6s. per Vol. Pilgrims of the Rhine. Alice, and Zanoni.
• STEPHANI THESAURUS. Valpr. Parts I. II. X. XI. and XXIX.
• KIRBY’S BRIDGEWATER TREATISE. 2 Vols.
• The Second Vol. of CHAMBERS’ CYCLOPÆDIA OF
  ENGLISH LITERATURE.
• MITFORD’S HISTORY OF
  GREECE, continued by Davenport. 12mo. 8 Vols. Published by Tegg and Son, 1835. Volume Eight wanted.
• L’ABBÉ DE SAINT
  PIERRE, PROJET DE PAIX
  PERPETUELLE. 3 Vols. 12mo. Utrecht, 1713.
• AIKIN’S SELECT
  WORKS OF THE BRITISH
  POETS. 10 Vols, 24mo.
  Published by Longmans and Co. 1821. Vols. I. V. and VIII. wanted.
• CAXTON’S REYNARD THE FOX (Percy Society Edition). Sm. 8vo. 1844.
• CRESPET, PERE.
  Deux Livres de la Haine de Satan et des Malins Esprits contre l’Homme. 8vo. Francfort, 1581.
• CHEVALIER RAMSAY,
  ESSAI DE POLITIQUE, où l’on traite de la
  Nécessité de l’Origine, des Droits, des Bornes et des différentes
  Formes de la Souveraineté, selon les Principes de l’Auteur de
  Télémaque. 2 Vols. 12mo. La Haye, without date, but printed in
  1719.
• The same. Second Edition, under the title “Essai Philosophique
  sur le Gouvernement Civil, selon les Principes de Fénélon,” 12mo.
  Londres, 1721.
• THE CRY OF THE
  OPPRESSED, being a True and Tragical Account of the unparalleled Sufferings of
  Multitudes of Poor Imprisoned Debtors, &c. London, 1691. 12mo.
• MARKHAM’S HISTORY OF FRANCE. Vol. II. 1830.
• MARKHAM’S HISTORY OF ENGLAND. Vol. II. 1836. Sixth Edition.
• JAMES’S NAVAL HISTORY. (6 Vols. 8vo.) 1822-4. Vol. VI.
• HUME’S HISTORY OF ENGLAND. (8 Vols. 1818.) Vol. IV.
• RUSSELL’S EUROPE, FROM THE
  PEACE OF UTRECHT. 4to. 1824. Vol. II.
• CLARE’S RURAL MUSE.
• WATT’S BIBLIOTHECA BRITANNICA, Part V. 4to.
• STRUTT’S MANNERS AND CUSTOMS. Vol. II. 4to.
• OLD BAYLEY
  SESSIONS PAPERS, 1744 to 1774, or
  any portion thereof. 4to.
• COLDEN’S HISTORY OF THE
  FIVE INDIAN NATIONS OF
  CANADA. Vol. 1. 12mo. Lond. 1755.
• HEARNE (T.) LELAND’S ITINERARY. Vols. I. II. III. and VII.
• HORACE-ORELLIUS. 2 Vols.
• D’ARBLAY’S DIARY. Vol. III.
• WAAGEN’S WORKS OF
  ART AND ARTISTS IN ENGLAND. 3 Vols. 8vo. 1838.
• SMYTH’S (PROF. W.)
  LECTURES ON MODERN
  HISTORY. 3rd Edit. 2 Vols. 8vo. 1841.

*** Letters, stating particulars and lowest price,
carriage free, to be sent to MR. BELL, Publisher of “NOTES AND
QUERIES,” 186.  Fleet Street.

Notices to Correspondents.

POPE JOAN. W. M. H. is assured that the article in No. 81. was
written by R. R. M., and not by the learned author, whose
communications we agree with W. M. H. in wishing “we saw still more
frequently in our pages.”

O. O. The allusion in Tennyson to—

is to Margaret Roper, who was buried with the head of her father, Sir
Thomas More, in her arms. See “NOTES AND QUERIES,” Vol. iii., p. 10.

DUTCH BOOKS. MARTINUS will feel obliged if HIBERNICUS will forward
the Catalogue (he so kindly offers in No. 80. p. 378.) to MR. F.
MULLER, care of Mr. Nutt, bookseller No. 272. Strand.

E. N. W. The figures above the letters in the motto subscribed to the
verses which Joannes Rombouts addressed to Verstegan, point out his
Christian name, Joannes; those below the letters, his surname,
Rombouts.

R. H. We are unable to furnish any information respecting the volume
of IRISH ANTIQUITIES to which our correspondent refers. We will
willingly give insertion to any Query on the subject of Ogham
Inscriptions generally.

E. S. T. Will this correspondent kindly adapt his information on Bier
Ways as a reply to the Query on the subject?

T. P. The “Notes on Almanacks” are under consideration.

LION SYMBOLICAL OF THE RESURRECTION. We owe it to JARLTZBERG to
explain with reference to C. P.***’s remark, p. 450., that a long
reply to MR. EASTWOOD’S Query was forwarded by him at the time; its
length indeed it was which necessarily led to its non-insertion at the
time.

REPLIES RECEIVED.—Encorah and Millicent, &c.—Prenzie—M. or
N.—Local Mints—Rev. Mr. Gay—Petworth
Registers—Baronettes—Curse of Scotland—Nao, a ship—Arches of
Pelaga—Pylche or Pilcher—Dozen of Bread, or Baker’s
Dozen—Tinsel—Bonnie Cravat—Davy Jones’s Locker—Arms of the
Isle of Man—Dieu et mon Droit—William Hone—Cachecope
Bell—Pallavicini

CIRCULATION OF OUR PROSPECTUSES BY CORRESPONDENTS. The suggestion of
T. E. H., that by way of hastening the period when we shall be
justified in permanently enlarging our Paper to 24 pages, we should
forward copies of our Prospectus to correspondents who would kindly
enclose them to such friends as they think likely, from their love of
literature, to become subscribers to “NOTES AND QUERIES,” has already
been acted upon by several friendly correspondents, to whom we are
greatly indebted. We shall be most happy to forward Prospectuses for
this purpose to any other of our friends able and willing thus to assist
towards increasing our circulation.

Errata.—Page 322. col. 1. l. 20., for “conscriptu” read
“conscripta;” and l. 29. for “Madingi” read “Wadingi;” p 444. col.
1. l. 18., for “Upon” read “Uprose.” In the Tabula Regum, p. 457.,
“scotus” in the fifth line should be “secundus;” in the fourteenth line,
“xxiiij.” should be
“xx/iiij.,”
fourscore, not twenty-four; and in l. 23. for “xliij.” read “xliiij.”

VOLS. I. and II., each with very copious Index, may still be had,
price 9s. 6d. each.

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Street Square, in the Parish of St. Bride in the City of London; and
published by GEORGE BELL, of No. 186. Fleet Street, in the Parish of St.
Dunstan in the West, in the City of London, Publisher, at No. 186. Fleet
Street aforesaid.—Saturday, June 21. 1851.