Chapter I: Life and Works of Gray (1)

II. HUMBOLDT'S COSMOS--SIDEREAL ASTRONOMY.
III. MISSIONS IN POLYNESIA.
IV. M. GUIZOT.
V. RELIGION OF THE CHINESE REBELS.
VI. CASTREN'S TRAVELS AMONG THE LAPPS.
VII. MEMOIRS OF KING JOSEPH.
VIII. TURKEY AND RUSSIA.

JOHN MURRAY, Albemarle Street.

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Works by the same Author.

BERTHA; or, The POPE and the EMPEROR.

THE LAST DAYS OF O'CONNELL.

A TRUE HISTORY OF THE HUNGARIAN REVOLUTION.

THE LIFE OF ST. ETHELBERT, KING of the EAST ANGLES.

A GRANDFATHER'S STORY-BOOK; or, TALES and LEGENDS, by a POOR SCHOLAR.

* * * * *{95}

_LONDON, SATURDAY, FEBRUARY 4, 1854._

* * * * *

Notes.

DRYDEN ON SHAKSPERE.

"_Dryden may be properly considered as the father of English criticism, as the writer who first taught us to determine upon principles the merit of composition._"--Samuel JOHNSON.

No one of the early prose testimonies to the genius of Shakspere has been more admired than that which bears the signature of John Dryden. I must transcribe it, accessible as it is elsewhere, for the sake of its juxtaposition with a less-known metrical specimen of the same nature.

"He [Shakspere] was the man who of all modern, and perhaps
ancient poets, had the largest and most comprehensive soul. All
the images of nature were still present to him, and he drew them
not laboriously, but luckily: when he describes any thing, you
more than see it, you feel it too. Those who accuse him to have
wanted learning, give him the greater commendation: he was
naturally learned; he needed not the spectacles of books to read
nature; he looked inwards, and found her there. I cannot say he
is every where alike; were he so, I should do him injury to
compare him with the greatest of mankind. He is many times flat,
insipid; his comic wit degenerating into clenches, his serious
swelling into bombast. But he is always great when some great
occasion is presented to him: no man can say he ever had a fit
subject for his wit, and did not then raise himself as high
above the rest of poets,

_'Quantùm lenta solent inter viburna cupressi.'_"

John DRYDEN, _Of dramatick poesie, an essay_.
London, 1668. 4to. p. 47.

The metrical specimen shall now take its place. Though printed somewhat later than the other, it has a much better chance of being accepted as a rarity in literature.

_Prologue to_ IULIUS CÆSAR.

"In country beauties as we often see
Something that takes in their simplicity,
Yet while they charm they know not they are fair,
And take without their spreading of the snare--
Such artless beauty lies in _Shakespear's_ wit;
'Twas well in spite of him whate'r he writ.
His excellencies came, and were not sought,
His words like casual atoms made a thought;
Drew up themselves in rank and file, and writ,
He wondering how the devil it were, such wit.
Thus, like the drunken tinker in his play,
He grew a prince, and never knew which way.
He did not know what trope or figure meant,
But to persuade is to be eloquent;
So in this _Cæsar_ which this day you see,
_Tully_ ne'er spoke as he makes _Anthony_.
Those then that tax his learning are to blame,
He knew the thing, but did not know the name;
Great _Iohnson_ did that ignorance adore,
And though he envied much, admir'd him more.
The faultless _Iohnson_ equally writ well;
_Shakespear_ made faults--but then did more excel.
One close at guard like some old fencer lay,
T'other more open, but he shew'd more play.
In imitation _Iohnson's_ wit was shown,
Heaven made _his_ men, but _Shakespear_ made his own.
Wise _Iohnson's_ talent in observing lay,
But others' follies still made up his play.
He drew the like in each elaborate line,
But _Shakespear_ like a master did design.
_Iohnson_ with skill dissected human kind,
And show'd their faults, that they their faults might find;
But then, as all anatomists must do,
He to the meanest of mankind did go,
And took from gibbets such as he would show.
Both are so great, that he must boldly dare
Who both of them does judge, and both compare;
If amongst poets one more bold there be,
The man that dare attempt in either way, is he."

_Covent Garden drolery_, London, 1672. 8^o p. 9.

A short historical comment on the above extracts is all that must be expected. The rest shall be left to the critical discernment of those persons who may be attracted by the heading of this Note--_Dryden on Shakspere_.

When Johnson wrote his preface to Shakspere, he quoted the _first_ of the above extracts to prove that the plays were once admired without the aid of comment. This was written in 1765. In 1769 Garrick placed the same extract at the head of his collection of _undeniable_ prose-testimonies to the genius of Shakspere. Johnson afterwards pronounced it to be "a perpetual model of encomiastic criticism;" and Malone quoted it as an _admirable character_ of Shakspere. Now, _admirable_ as it is, I doubt if it can be considered as expressive of the deliberate opinion of Dryden. The essayist himself, in his epistolary address to lord Buckhurst, gives a caution on that point. He observes, "All I have said is problematical." In short, the essay _Of dramatick poesie_ is in the form of a dialogue--and a dialogue is "a chace of wit kept up on both sides."

I proceed to the second extract.--Who wrote the _Prologue to Julius Cæsar_? To what master-hand are we to ascribe this twofold specimen of psychologic portraiture? Take up the dramatic histories of Langbaine and Baker; take up the _Theatrical register_ of the reverend Charles Burney; take up the voluminous _Some account_ of the reverend John Genest; examine the mass of commendatory verses in the twenty-one-volume editions of Shakspere; examine also the commendatory verses in the nine-volume edition of Ben. Jonson. Here is the result: Langbaine calls attention to the prologue in question as an _excellent prologue_, and Genest repeats what had been said one hundred and forty years before by Langbaine. There is not the slightest hint on its authorship.

{96} I must therefore leave the stronghold of facts, and advance into the of conjecture. _I ascribe the prologue to John Dryden._

It appears by the list of plays altered from Shakspere, as drawn up by Steevens and Reed, that _Julius Cæsar_ had been altered by sir William D'Avenant and Dryden jointly, and acted at the Theatre-royal in Drury-lane. It would therefore seem probable that one of those poets wrote the _prologue_ on that occasion. Nevertheless, it does not appear in the works of either poet.

The _Works_ of sir William D'Avenant were edited by Mr. Herringman, with the sanction of lady D'Avenant, in 1673; and its exclusion so far decides the question.

The non-appearance of it in the _Poems_ of Dryden, as published by Mr. Tonson in 1701, is no disproof of the claim which I advocate. The volume contains only twenty prologues and epilogues--but Dryden wrote _twice_ that number!

I shall now produce some circumstantial evidence in favour of Dryden. It is derived from an examination of the volume entitled _Covent Garden drolery_. This small volume contains twenty-two prologues or epilogues, and more than fifty songs--all anonymous, but said to be written by the _refinedest wits of the age_. We have, 1. A prologue and epilogue to the _Maiden queen_ of Dryden--not those printed in 1668; 2. A prologue and epilogue to the _Parson's wedding_ of Thomas Killigrew; 3. A prologue and epilogue to the _Marriage à la mode_ of Dryden--printed with the play in 1673; 4. The prologue to JULIUS CÆSAR; 5. A prologue to the _Wit without money_ of Beaumont and Fletcher--printed in the _Poems_ of Dryden, 1701; 6. A prologue to the _Pilgrim_ of Fletcher--not that printed in 1700. These pieces occupy the first twelve pages of the volume. It cannot be requisite to give any further account of its contents.

I waive the question of internal evidence; but have no misgiving, on that score, as to the opinion which may henceforth prevail on the validity of the claim now advanced in favour of Dryden.

Sir Walter Scott observes, with reference to the essay _Of dramatick poesie_, "The contrast of Ben. Jonson and Shakspere is peculiarly and strikingly felicitous." He could have said no less--whatever he might have said as to its authorship--had he seen the _Prologue to Julius Cæsar_.

BOLTON CORNEY.

* * * * *

PARTY SIMILES OF THE SEVENTEENTH CENTURY:--NO. I. "FOXES AND FIREBRANDS." NO. II. "THE TROJAN HORSE."

(_Continued from_ Vol. viii., p. 488.)

The following works I omitted to mention in my last Note from want of room. The first is by that _amiable_ Nimrod, John Bale, Bishop of Ossory:

"Yet a Course at the Romyshe Foxe, &c. Compyled by Johan
Harrison. Zurich. 1543. 4to."

The four following are by William Turner, M.D., who also wrote under an assumed name:

"The Huntyng of the Romishe Foxe, &c. By William Wraughton.
Basil. 1543."

"The Rescuynge of the Romishe Foxe, &c. Winchester. 1545. 8vo."

"The Huntyng of the Romyshe Wolfe. 8vo. 1554(?)."

"The Huntyng of the Foxe and Wolfe, &c. 8vo."

The next is the most important work, and I give the title in full:

"The Hunting of the Romish Fox, and the Quenching of Sectarian
_Firebrands_. Being a Specimen of Popery and Separation.
Collected by the Honourable Sir James Ware, Knight, out of the
Memorials of Eminent Men, both in Church and State: A. B.
Cranmer, A. B. Usher, A. B. Parker, Sir Henry Sidney, A. B.
Abbot, Lord Cecil, A. B. Laud, and others. And now published for
the Public Good. By Robert Ware, Gent. Dublin. 1683. 12mo. pp.
248."

The work concludes with this paragraph:

"Now he that hath given us all our hearts, give unto His
Majesties subjects of these nations _an heart of unity_, to
quash division and separation; _of obedience_, to quench the
fury of rebellious firebrands: and _a heart of constancy_ to the
Reformed Church of England, the better to expel Popery, and to
confound dissention. _Amen._"

The last work, with reference to the first simile of my note, which I shall mention, is that by Zephaniah Smith, one of the leaders of the English Antinomians:

"The Doome of Heretiques; or a Discovery of Subtle Foxes who wer
tyed Tayle to Tayle, and crept into the Church to doe Mischiefe,
&c. Lond. 1648."[1]

{97} With regard to the second simile, see--

"The Trojan Horse, or the Presbyterian Government Unbowelled.
London. 1646. 4to. By Henry Parker of Lincoln's Inn."

"Comprehension and Toleration Considered, in a Sermon on Gal.
ii. 5. By Dr. South."

"Remarks on a Bill of Comprehension. London. 1684. By Dr.
Hickes."

"The New Distemper, or The Dissenters' Usual Pleas for
Comprehension, Toleration, and the Renouncing the Covenant,
Considered and Discussed. Non Quis sed Quid. London. 1680. 12mo.
Second Edition. Pp. 184. (With a figurative frontispiece,
representing the 'Ecclesia Anglicana.')"

The first edition was published in 1675. Thomas Tomkins, Fellow of All Souls' College, was the author; but the two editions are anonymous.

As to the Service Book, see the curious work of George Lightbodie:

"Against the Apple of the Left Eye of Antichrist; or The
Masse-Booke of Lurking Darknesse (_The Liturgy_), making Way for
the Apple of the Right Eye of Antichrist, the Compleate
Masse-Booke of Palpable Darknesse. London. 1638. 8vo."

Baylie's _Parallel_ (before referred to) was a popular work; it was first printed London, 1641, in 4to.; and reprinted 1641, 1642, 1646, 1661.

As to "High Church" and "Low Church," see an article in the _Edinburgh Review_ for last October, on "Church Parties," and the following works:

"The True Character of a Churchman, showing the False Pretences
to that Name. By Dr. West." (No date. 1702?) Answered by
Sacheverell in "The Character of a Low Churchman. 4to. 1702."
"Low Churchmen vindicated from the Charge of being no Churchmen.
London. 1706. 8vo. By John Handcock, D.D., Rector of St.
Margaret's, Lothbury."

"Inquiry into the Duty of a Low Churchman. London. 1711. 8vo."
(By James Peirce, a Nonconformist divine, largely quoted in _The
Scourge_: where he is spoken of as "A gentleman of figure, of
the most apostolical moderation, of the most Christian temper,
and is esteemed as the Evangelical Doctor of the Presbyterians
in this kingdom," &c.--P. 342.)

He also wrote:

"The Loyalty, Integrity, and Ingenuity of High Churchmen and
Dissenters, and their respective Writers, Compared. London.
1719. 8vo."

See also the following periodical, which Lowndes thus describes:

"_The Independent Whig._ From Jan. 20, 1719-20, to Jan. 4, 1721.
53 Numbers. London. Written by Gordon and Trenchard in order to
oppose the High Church Party; 1732-5, 12mo., 2 vols.; 1753,
12mo., 4 vols."

Will some correspondent kindly furnish me with the date, author's name, &c., of the pamphlet entitled _Merciful Judgments of High Church Triumphant on Offending Clergymen and others in the Reign of Charles I._?[2]

I omitted Wordsworth's lines in my first note:

"_High_ and _Low_,
Watchwords of party, on all tongues are rife;
As if a Church, though sprung from heaven, must owe
To opposites and fierce extremes her life;--
Not to the golden mean and quiet flow
Of truths, that soften hatred, temper strife."

Wordsworth, and most Anglican writers down to Dr. Hook, are ever extolling the Golden Mean and the moderation of the Church of England. A fine old writer of the same Church (Dr. Joseph Beaumont) seems to think that this love of the Mean can be carried too far:

"And witty too in self-delusion, we
Against highstreined piety can plead,
Gravely pretending that extremity
Is Vice's clime; that by the Catholick creed
Of all the world it is acknowledged that
The temperate _mean_ is always Virtue's seat.
Hence comes the race of mongrel goodness: hence
Faint tepidness usurpeth fervour's name;
Hence will the earth-born meteor needs commence,
In his gay glaring robes, sydereal flame;
Hence foolish man, if moderately evil,
Dreams he's a saint because he's not a devil."

_Psyche_, cant. xxi. 4, 5.

{98} Cf. Bishop Taylor's _Life of Christ_, part I. sect. v. 9.

JARLTZBERG.

Nov. 28, 1853.

P.S.--Not having the fear of Sir Roger Twisden or MR. THOMAS COLLIS before my eyes, I advisedly made what the latter gentleman is pleased to term a "loose statement" (Vol. viii., p. 631.), when I spoke of the Church of England separating from Rome. As to the Romanists "conforming" for the first twelve (or as some have it nineteen) years of Elizabeth's reign, the less said about that the better for both parties, and especially for the dominant party.[3]

MR. COLLIS'S dogmatic assertions, that the Roman Catholics "conformed" for the twelve years, and that Popes Paul IV. and Pius IV. offered to confirm the Book of Common Prayer if Elizabeth would acknowledge the papal supremacy, are evidently borrowed, word for word, from Dr. Wordsworth's[4] _Theophilus Anglicanus_, cap. vii. p. 219. A careful examination of the evidence adduced in support of the latter assertion, shows it to be of the most flimsy description, and refers it to its true basis, viz. _hearsay_: the reasoning and inferences which prop the evidence are equally flimsy.

Fuller, speaking of this report, says that it originated with "some who love to feign what they cannot find, that they may never appear to be at a loss." (_Ch. Hist._, b. IX. 69.)

As the question at issue is one of great historical importance, I am prepared, if called on, to give a summary of the case in all its bearings; for the present I content myself with giving the following references:

"Sir Roger Twisden's Historical Vindication of the Church of
England in point of Schism, as it stands separated from the
Roman. Lond. 1675."--P. 175.

"Bp. Andrewes' Tortura Torti. Lond. 1609."--P. 142.

"Parallel Torti et Tortoris."--P. 241.

"Abp. Bramhall ag. Bp. Chal."--Ch. ii. (vol. ii. p. 85., Oxf.
ed.)

"Sir E. Cook's Speech and Charge at Norwich Assizes. 1607."

"Babington upon Numbers. Lond. 1615."--Ch. vii. § 2. p. 35.

"Servi Fidelis subdito infideli Responsis, apud Johannem Dayum.
Lond. 1573." (In reply to Saunders' _De Visibili Monarchia_.)

"Camd. Annal. an. 1560. Lond. 1639."--Pt. I. pp. 47. 49.

(See also Heylin, 303.; Burnet, ii. 387.; Strype, _Annal._ ch. xix.; Tierney's _Dodd_, ii. 147.)

The letter which the pontiff _did_ address to Elizabeth is given in Fuller, ix. 68., and Dodd, ii. app. xlvii. p. cccxxi.

N.B.--In the P.S. to my last note, "N. & Q.," Vol. _viii._, p. 156., was a misprint for Vol. V.

[Footnote 1: The titles of these books remind one of "a merry disport," which formerly took place in the hall of the Inner Temple. "At the conclusion of the ceremony, a huntsman came into the hall bearing a fox, a pursenet, and a cat, both bound at the end of a staff, attended by nine or ten couples of hounds with the blowing of hunting-horns. Then were the fox and cat set upon and killed by the dogs beneath the fire, to the no small pleasure of the spectators." One of the masque-names in this ceremony was "Sir Morgan Mumchance, of Much Monkery, in the county of Mad Popery."

In _Ane Compendious Boke of Godly and Spiritual Songs_, Edinburgh, 1621, printed from an old copy, are the following lines, seemingly referring to some such pageant:

"The Hunter is Christ that hunts in haist,
The Hunds are Peter and Pawle,
The Paip is the Fox, Rome is the Rox
That rubbis us on the gall."

See Hone's _Year-Book_, p. 1513.

The symbolism of the brute creation is copiously employed in Holy Scripture and in ancient writings, and furnishes a magazine of arms in all disputes and party controversies. Thus, the strange sculptures on _misereres_, &c. are ascribed to contests between the secular and regular clergy: and thus Dryden, in his polemical poem of _The Hind and the Panther_, made these two animals symbolise respectively the Church of Rome and the Church of England, while the Independents, Calvinists, Quakers, Anabaptists, and other sects are characterised as wolves, bears, boars, foxes--all that is odious and horrible in the brute creation.

"A Jesuit has collected _An Alphabetical Catalogue of the Names of Beasts by which the Fathers characterised the Heretics_. It may be found in _Erotemata de malis ac bonis Libris_, p. 93., 4to., 1653, of Father Raynaud. This list of brutes and insects, among which are a variety of serpents, is accompanied by the names of the heretics designated." (See the chapter in D'Israeli's _Curios. Lit._ on "Literary Controversy," where many other instances of this kind of complimentary epithets are given, especially from the writings of Luther, Calvin, and Beza.)]

[Footnote 2: [We are enabled to give the remainder of the title and the date:--"Together with the Lord Falkland's Speech in Parliament, 1640, relating to that subject: London, printed for Ben. Bragg, at the Black Raven in Paternoster Row. 1710."--ED.]]

[Footnote 3: See the authorities given by Mr. Palmer, _Church of Christ_, 3rd ed., Lond. 1842, pp. 347-349.; and Mr. Percival _On the Roman Schism_: see also Tierney's _Dodd_, vols. ii. and iii.

A full and impartial history of the "conformity" of Roman Catholics and Puritans duping the penal laws is much wanting, especially of the former during the first twelve years of Elizabeth. With the Editor's permission I shall probably send in a few notes on the latter subject, with a list of the works for and against outward conformity, which was published during that period. (See Bp. Earle's character of "A Church Papist," _Microcosmography_, Bliss's edition, p. 29.)]

[Footnote 4: It is painful to see party spirit lead aside so learned and estimable a man as Dr. Wordsworth, and induce him to convert a ridiculous report into a grave and indisputable matter of fact. The more we know, the greater is our reverence for accuracy, truthfulness, and candour; and the older we grow in years and wisdom, the more we estimate that glorious motto--_Audi alteram partem_.

What are our ordinary histories of the Reformation from Burnet to Cobbett but so many caricatures? Would that there were more Maitlands in the English Church, and more Pascals and Pugins in the Roman!

Let me take this occasion to recommend to the particular attention of all candid inquirers a little brochure, by the noble-minded writer last named, entitled _An Earnest Address on the Establishment of the Hierarchy_, by A. Welby Pugin: Lond. Dolman, 1851. And let me here inquire whether this lamented writer completed his _New View of an Old Subject; or, the English Schism impartially Considered_, which he advertised as in preparation?

I should mention, perhaps, that Sir Roger Twisden's book was reprinted in 1847: I have, however, met with the original edition only.]

* * * * *

DUTCH EAST INDIA COMPANY.--SLAVERY IN ENGLAND.

Having come across an old _Daily Post_ of Thursday, August 4, 1720, I send you the following cuttings from it, which perhaps you may think worth insertion:

"Hague, August 9.

"It was on the 5th that the first of our East-India ships
appear'd off of the Texel, four of the ships came to an anchor
that evening, nine others kept out at sea till day-light, and
came up with the flood the next morning, and four more came in
this afternoon; but as they belong to the Chambers of Zealand,
and other towns, its thought they will stand away for the Maese.
This fleet is very rich, and including the single ship which
arriv'd about a fortnight since, and one still expected, are
valued at near seven millions of guilders prime cost in the
Indies, not reckoning the freight or value at the sale, which
may be suppos'd to make treble that sum."

"We have an account from Flanders, that two ships more are come in
to Ostend for the new East India {99} Company there; it is said,
these ships touch no where after they quit the coast of Malabar
till they come upon the coast of Guinea, where they put in for
fresh water; and as for those which come from China, they water
on the bank of the Island of Ceylon, and again on the east shore
of Madagascar; but that none of them touch either at the Cape de
bon Esperance, or at St. Helena, not caring to venture falling
into the hands of any of the Dutch or other nations trading to
the east. These ships they say are exceedingly rich, and the
captains confirm the account of the treaty which one of their
former captains made with the Great Mogul, for the settling a
factory on his dominions, and that with very advantageous
conditions; what the particulars may be we yet know not."

"Went away the 22d of July last, from the house of William Webb
in Limehouse Hole, a negro man, about twenty years old, call'd
Dick, yellow complection, wool hair, about five foot six inches
high, having on his right breast the word HARE burnt. Whoever
brings him to the said Mr. Webb's shall have half a guinea
reward, and reasonable charges."

JAMES GRAVES.

Kilkenny.

* * * * *

ORIGINAL ROYAL LETTERS TO THE GRAND MASTERS OF MALTA.

(_Continued from_ Vol. viii., p. 558.)

I am now enabled to forward, according to my promise, literal translations, so far as they could be made, of three more letters, which were written in the Latin language, and addressed by Henry VIII. to the Grand Masters of Malta. The first two were directed to Philip de Villiers L'Isle Adam, and the last to his successor Pierino Dupont, an Italian knight, who, from his very advanced age, and consequent infirmity, was little disposed to accept of the high dignity which his brethren of the Order of St. John of Jerusalem had unanimously conferred upon him. The life of Dupont was spared "long enough," not only for him to take an active part in the expedition which Charles V. sent against Tunis at his suggestion, to reinstate Muley Hassan on the throne of that kingdom, but also to see his knights return to the convent covered with glory, and galleys laden with plunder.

No. IV. Fol. 6th.

Henry by the Grace of God, King of England and France, Defender
of the Faith, and Lord of Ireland, to our Reverend Father in
Christ, Dominus F. de Villiers L'Isle Adam, our most dear
friend--Greeting:

For a long period of time, Master Peter Vanes, of _Luca_, has
been serving as private secretary; and as we have always found
his service loving and faithful, we not only love him from our
heart, and hold him dear, but we are also extremely desirous of
his interest and advancement. As he has declared to us that his
most ardent wish is by our influence and favour to be in some
way invested with honour in his own country, we have most
willingly promised to do for him in this matter whatever lay in
our power; and we trust that from the good offices which your
most worthy Reverence has always received from us, this our
desire with regard to promoting the aforesaid Master Peter will
be furthered, and the more readily on this account, because what
we beg for may be granted without injury to any one. Since,
then, a certain Dominus Livius, concerning whom your Reverend
Lordship will be more fully informed by our same Secretary, is
in possession of a Priory in the Collegiate Church of SS. John
and Riparata in the city of _Luca_, we most earnestly desire
that the said Livius, through your Reverend Lordship's
intercession, may resign the said Priory and Collegiate Church
to our said Latin Secretary, on this condition, however, that
your Reverend Lordship, as a special favour to us, will provide
the said Dominus Livius with a Commandery of equal or of greater
value. We therefore most earnestly entreat that you will have a
care of this matter, so that we may obtain the object of our
wishes; and we shall be greatly indebted to your Reverend
Lordship, to whom, when occasion offers, we will make a return
for the twofold favour, in a matter of like or of greater
moment.

May all happiness attend you.
From our palace of Greenwich,
13th day of January, 1526,
Your good friend,
HENRY REX.

No. V. Fol. 9th.

Henry by the Grace of God, King of England and France, Defender
of the Faith, and Lord of Ireland, to our Reverend Father in
Christ, Dominus F. de Villiers L'Isle Adam, our most dear
friend--Greeting:

Although, by many proofs, we have often before been convinced
that our Reverend Lordship, and your venerable Brethren, after
the loss of Rhodes, have had nothing more to heart than that by
your actions you might deserve most highly of the Christian
republic, and that you might sometimes give proof of this by
your deeds, that you have zealously sought for some convenient
spot where you might at length fix your abode; nevertheless,
what we have lately learnt from the letters of your Reverend
Lordship, and from the conversation and prudent discourse of
your venerable Brother De Dentirville has caused us the greatest
joy; and although, with regard to the recovery of Rhodes,
complete success has not answered your intentions, nevertheless
we think that this your Order of Jerusalem has always wished to
seek after whatever it has judged might in any {100} manner tend
to the propagation of the Catholic Faith and the tranquillity of
the Christian Republic. But that his Imperial Majesty has
granted to your Order the _island_ of _Malta_, Gozo, and
Tripoli, we cannot but rejoice; places which, as we hear, are
most strongly fortified by nature, and most excellently adapted
for repelling the attacks of the Infidels, should have now come
into your hands, where your Order can assemble in all safety,
recover its strength, and settle and confirm its position.[5]
And we wish to convince you that fresh increase is daily made to
the affection with which we have always cherished this Order of
Jerusalem, inasmuch as we perceive that your actions have been
directed to a good and upright end, both because these
undertakings of your Reverend Lordship, and of your venerable
Brethren, are approved by us as highly beneficial and
profitable; and because we trust that your favour and protection
will ever be ready to assist our nation, if there be any need;
nor shall we on our part be ever wanting in any friendly office
which we can perform towards preserving and protecting your
Order, as your Reverend Lordship will gather more at length of
our well affected mind towards you from Dominus Dentirville, the
bearer of these presents.

May all happiness attend you.
From our Palace at Hampton Court,
The 22nd day of November, 1530.
Your good friend,
HENRY REX.

No. VI.

Henry by the Grace of God, King of England and France, Defender
of the Faith, and Lord of Ireland, to our Reverend Father in
Christ, Don Pierino de Ponte, Grand Master of Jerusalem.

Our most dear friend--Greeting:

We had conceived so great a hope and opinion of the probity,
integrity, and prudence of your predecessor, that, from his care
and vigilance, we securely trusted that the business and affairs
of this your Order, which hitherto has always wont to be of no
slight assistance to our most Holy Faith, and to the Christian
name, would as far as was needful have been amended and settled
most quietly and effectually with God and his Holy Religion.
From the love then and affection which we have hitherto shown in
no ordinary manner to your Order, for the sake of the
propagation of the Christian Faith, we were not a little grieved
at the death of your predecessor, because we very much feared
that serious loss would in consequence be entailed on that
Religion. But since, both from your letters and from the
discourse of others, we now hear that your venerable Brethren
agreed by their unanimous voice and consent to choose your
Reverence as the {101} person to whom the care and government of
so weighty an office should be intrusted, considering this dignity
to be especially worthy of you and your spirit of Religion, we
cannot but sincerely be glad; and rejoice especially if, by your
eminent virtues, it shall be effected that only such matters
shall be undertaken, and presided over by the strength and
counsels of the Order of Jerusalem, as are most in accordance
with the True Religion of Christ our Redeemer, and best adapted
to the propagation of his doctrine and Faith. And if you shall
seriously apply your mind to this, as you are especially bound
to, we shall by no means repent of the favours which we have
bestowed neither seldom nor secretly upon this your Order, nay
rather this object shall be attained that you shall have no
reason to think that you have been foiled in that your
confidence, and in our protection and the guardianship which we
extend over your concerns through reverence for the Almighty
God. And we shall not find that this guardianship and protection
of your Order, assumed by us, has been borne for so long a
period by us without any fruit.

Those things which the Reverend Prior of our Kingdom, and the
person who brought your Reverend Lordship's letter to us, have
listened to with attention and kindness, and returned an answer
to, as we doubt not will be intimated by them to your Reverend
Lordship.

May all happiness attend you.
From our Palace at Westminster,
The 17th day of November, 1534.
HENRY REX.

From the date and superscription of the above truly Catholic letter, it will be seen that it was written about the period of the Reformation in England, and addressed to the Grand Master of an Order, which for four centuries had been at all times engaged in Paynim war; and won for itself among the Catholic powers of Europe, by its many noble and daring achievements, the style and title of being the "bulwark of the Christian faith." Bound as the Knights of St. John of Jerusalem were in all ages to pay a perfect obedience to the Roman Pontiffs, it is not surprising that this should be the last letter which we have found filed away in the archives of their Order, bearing the autograph of Henry VIII.

WILLIAM WINTHROP.

La Valetta, Malta.

[Footnote 5: H. M. Henry VIII. was certainly labouring under an error, when supposing that the islands of Malta and Gozo "were strongly fortified by nature, and excellently adapted for repelling the attacks of the infidels;" as in truth nature had done nothing for their defence, unless it be in furnishing an abundance of soft stone with its yellow tinge, of which all their fortifications are built.

When L'Isle Adam landed at Malta in October, 1530, it was with the rank of a monarch; and when, in company with the authorities of the island, "he appeared before its capital, and swore to protect its inhabitants, the gates of the old city were opened, and he was admitted with the knights; the Maltese declaring to them their fealty, without prejudice to the interests of Charles V., to whom they had heretofore been subject." Never, since the establishment of the Order, had the affairs of the Hospitallers appeared more desperate than at this period. For the loss of Rhodes, so famed in its history, so prized for its singular fertility, and rich and varied fruits; an island which, as De Lamartine so beautifully expressed it, appeared to rise "like a bouquet of verdure out of the bosom of the sea," with its groves of orange trees, its sycamores and palms; what had L'Isle Adam received in return, but an arid African rock, without palaces or dwellings, without fortifications or inland streams, and which, were it not for its harbours, would have been as difficult to hold as it would have been unworthy of his acceptance. (Vertot.)

A person who has never been at Malta can, by reading its history, hardly picture to himself the change which the island underwent for the better, under the long and happy rule of the Order of St. John. Look whither one will, at this day, he sees some of the most perfect fortresses in the world,--fortifications which it took millions of money to erect; and two hundred and fifty years of continual toil and labour, before the work on them was finished. As a ship of war now enters the great harbour, she passes immediately under the splendid castles of St. Elmo, Ricasoli, and St. Angelo. Going to her anchorage, she "comes to" under some one of the extensive fortifications of the Borgo, La Sangle, Burmola, Cotonera, and La Valetta. In all directions, and at all times, she is entirely commanded by a line of walls, which are bristling with cannon above her. Should the more humble merchantman be entering the small port of Marsamuscetto, to perform her quarantine, she also is sailing under St. Elmo and Florianna on the one side, and forts Tigné and Manoel on the other; from the cannon of which there is no escape. But besides these numerous fortifications, the whole coast of the island is protected by forts and batteries, towers and redoubts. We name those of the Red Tower, the Melleha, St. Paul, St. Julien, Marsa Sirocco, and St. Thomas; only to show how thoroughly the knights had guarded their convent, and how totally different the protection of the Maltese was under their rule, from what it was when they first landed; and found them with their inconsiderable fort, with one cannon and two falconets, which, as Boisgelin has mentioned, was their only defence.]

* * * * *

ENAREANS.

When Psammeticus turned back the conquering Scythians from their contemplated invasion of Egypt, some stragglers of the rear-guard plundered the temple of Venus Urania at Ascalon. The goddess punished this sacrilege by inflicting on the Scythian nation the "female disease." Herodotus, from whom we learn this, says:

"The Scythians themselves confess that their countrymen suffer
this malady in consequence of the above crime; their condition
also may be seen by those who visit Scythia, where they are
called Enareæ."--Beloe's Translation, vol. i. p. 112., ed. 8vo.

And again, vol. ii. p. 261., Hippocrates says:

"There are likewise among the Scythians, persons who come into
the world as eunuchs, and do all the work of women; they are
called Enaræans, or womanish," &c.

It would occupy too much space to detail here all the speculations to which this passage has given rise; sufficient for us be the fact, that in Scythia there were men who dressed as, and associated with, the women; that they were considered as victims of an offended female deity; and yet, strange contradiction! they were revered as prophets or diviners, and even acquired wealth by their predictions, &c. (See _Universal History_, xx. p. 15., ed. 8vo.)

The curse still hangs over the descendants of the Scythians. Reineggo found the "female disease" among the Nogay Tatars, who call persons so afflicted "Choss." In 1797-8, Count Potocki saw one of them. The Turks apply the same term to men wanting a beard. (See Klaproth's _Georgia and Caucasus_, p. 160., ed. 4to.) From the Turkish use of the word "choss," we may infer that Enareans existed in the cradle of their race, and that the meaning only had suffered a slight modification on their descent from the Altai. De Pauw, in his _Recherches sur les Américains_, without quoting any authority, says there are men in Mogulistan, who dress as women, but are obliged to wear a man's turban.

It must be interesting to the ethnologist to find this curse extending into the New World, and actually now existing amongst Dr. Latham's American _Mongolidæ_. It would be doubly interesting could we trace its course from ancient Scythia to the Atlantic coast. In this attempt, however, we have not been successful, a few isolated facts only presenting themselves as probably descending from the same source. The relations of travellers in Eastern Asia offer nothing of the sort among the Tungusi, Yakuti, &c. The two Mahometans (A.D. 833, thereabout), speaking of Chinese depravity, assert that it is somehow connected with the worship of their idols, &c. (Harris' _Collection_, p. 443. ed. fol.) Sauer mentions boys dressed as females, and performing all the domestic duties in common with the women, among the Kodiaks; and crossing to the American coast, found the same practised by the inhabitants of Oonalashka (ed. 4to., pp. 160. 176.). More accurate observation might probably detect its existence amongst intermediate tribes, but want {102} of information obliges us here to jump at once over the whole range of the Rocky Mountains, and then we find Enareanism (if I may so term it) extending from Canada to Florida inclusive, and thence at intervals to the Straits of Magellan.

Most of the earlier visitors to America have noticed the numerous hermaphrodites everywhere met with. De Pauw (who, I believe, never was in America) devotes a whole chapter to the subject in his _Recherches sur les Américains_, in which he talks a great deal of nonsense. It assisted his hypothesis, that everything American, in the animal and vegetable kingdoms, was inferior to their synonymes in the Old World.

The calm and more philosophical observation of subsequent travellers, however, soon discovered that the so-called hermaphrodites were men in female attire, associating with the women, and partaking of all their labours and occupations. Père Hennepin had already mentioned the circumstance (Amstel. ed. in 12mo., p. 219.), but he seems to have had no idea of the practice being in any way connected with religion. Charlevoix went a step farther, for speaking of those he met with among the Illinois, he says:

"On a prétendu que cet usage venait de je ne sais quel principe
de la religion, mais cette religion avait, comme bien d'autres,
prit sa naissance dans la corruption du coeur," &c.

Here he stopped, not caring to inform himself as to the real origin of the usage. Lafitau says these so-called hermaphrodites were numerous in Louisiana, Florida, Yucatan, and amongst the Sioux, Illinois, &c.; and goes on,--

"Il y a de jeunes gens qui prennent l'habit de femme qu'ils
gardent toute leur vie, et qui se croyent honorez de s'abaisser
à toutes leurs occupations; ils ne se marient jamais, ils
assistent à tous les exercises où la religion semble avoir part,
et cette profession de vie extraordinaire les fait passer pour
des gens d'un ordre supérieur et au-dessus du commun des
hommes," &c.

Are not these, he asks, the same people as those Asiatic worshippers of Cybele? or those who, according to Julius Firmicus, consecrated themselves, the one to the Phrygian goddess, the others to Venus Urania?--priests who dressed as women, &c. (See _Moeurs des Sauvages américains_, vol. i. p. 52., ed. 4to., Paris, 1724.) He farther tells us that Vasco Nuñez de Balbao met many of them, and in the fury of his religious zeal had them torn to pieces by dogs. Was this in Darien? I believe neither Heckewelder, Adair, Colden, nor J. Dunn Hunter, mention this subject, though they must all have been aware of the existence of Enareans in some one or more of the tribes with which they were acquainted; and I do not remember having ever met with mention of them among the Indian nations of New England, and Tanner testifies to their existence amongst the Chepewa and Ottawa nations, by whom they are called A-go-kwa. Catlin met with them among the Sioux, and gives a sketch of a dance in honour of the I-coo-coo, as they call them. Southey speaks of them among the Guayacuru under the name of "Cudinas," and so does Von Martius. Captain Fitzroy, quoting the Jesuit Falkner, says the Patagonian wizards (query priests) are dressed in female attire: they are chosen for the office when young, preference being given to boys evincing a feminine disposition.

Lafitau's conjecture as to the connexion between these American Enareans and the worshippers of Venus Urania, seems to receive some confirmation from our next evidence, viz. in Major Long's _Expedition to St. Peter's River_, some of these people were met with, and inquiry being made concerning them, it was ascertained that--

"The Indians believe the moon is the residence of a hostile
female deity, and should she appear to them in their dreams, it
is an injunction to become Cinædi, and they immediately assume
feminine attire."--Vol. i. p. 216.

Farther it is stated, that two of these people whom they found among the Sauks, though generally held in contempt, were pitied by many--

"As labouring under an unfortunate destiny that they cannot
avoid, being supposed to be impelled to this course by a vision
from the female spirit that resides in the moon," &c.--Vol. i.
p. 227.

Venus Urania is placed among the Scythian deities by Herodotus, under the name "Artimpasa." We are, for obvious reasons, at liberty to conjecture that the adoption of her worship, and the development of "the female disease," may have been contemporaneous, or nearly so. It were needless entering on a long story to show the connexion between Venus and the moon, which was styled Urania, Juno, Jana, Diana, Venus, &c. Should it be conceded that the American _Mongolidæ_ brought with them this curse of Scythia, the date of their emigration will be approximated, since it must have taken place subsequently to the affair of Ascalon, or between 400 or 500 years B.C.

The adoption of female attire by the priesthood, however, was not confined to the worshippers of Venus Urania; it was widely spread throughout Heathendom; so widely that, as we learn from Tacitus, the priests of the Naharvali (in modern Denmark) officiated in the dress of women. Like many other heathenish customs and costumes, traces of this have descended to our own times; such, for example, may have been the exchange of dresses on New Year's Eve, &c.: see Drake's _Shakspeare and his Times_, vol. i. p. 124., ed. 4to. And what else is the effeminate costume of the clergy in many parts of Europe, the girded waist, and the petticoat-like cassock, but a relique {103} of the ancient priestly predilection for female attire?

A. C. M.

* * * * *

Minor Notes.

_Russia and Turkey._--The following paragraph from an old newspaper reads with a strange significance at the present time:

"The last advices from Leghorn describe the genius of discord
still prevailing in the unfortunate city of Constantinople, the
people clamouring against their rulers, and the janissaries ripe
for insurrection, in consequence of the backwardness of the
Porte to commence hostilities with Russia."--_English Chronicle,
or Universal Evening Post_, February 6th to 8th, 1783.

J. LOCKE.

_Social Effects of the severe Weather, Jan. 3 and 4, 1854._--The daily and local newspapers have detailed many public incidents of the severe weather of the commencement of 1854: such as snow ten yards deep; roads blocked up; mails delayed; the streets of the metropolis, for a time, impassible; omnibuses with four horses; Hansom cabs driven tandem, &c. The effects of the storms of snow, socially, were not the least curious. In the neighbourhood of Manchester seventy persons were expected at an evening party, one only arrived. At another house one hundred guests were expected, nine only arrived. Many other readers of your valuable paper have, no doubt, made similar notes, and will probably forward them.

ROBERT RAWLINSON.

_Star of Bethlehem._--Lord Nugent, in his _Lands, Classical and Sacred_, vol. ii. p. 18., says: