Chapter II: Part 2

[Our correspondent will find a notice of Verstegan's work in page 85.
of this volume. The first edition was printed at Antwerp in 1605, and
was reprinted at London in 4to. in 1634, and in 8vo. in 1655 and 1673.
The first edition is deservedly reckoned the best, as well on account
of containing one or more engravings, afterwards omitted, as also for
the superiority of the plates, those in the subsequent editions being
very indifferent copies. No portrait of the author is noticed either
by Granger or Bromley.]

* * * * *

_Royal Library._--In the new edition of Boswell's _Life of Johnson_ (published by the proprietors of the _Illustrated London News_), in the _National Illustrated Library_, the editor, in reference to the library of King George III. (which is generally understood to have been presented to the nation by George IV., and which is recorded to have been given, in an inscription placed in that magnificent hall), has appended the following note:--

"It has recently transpired that the government of the day bought the
library of George IV., just as he was on the eve of concluding a sale
of it to the Emperor of Russia."

Can any of your readers inform me if this is correct, and whether the nation have really paid for what has always been considered a most worthy and munificent present from a monarch to his subjects? I trust to hear that the editor has been misinformed.

J. S. L.

[The nation certainly never paid one farthing for this munificent
present. The Russian Government offered, we believe, to purchase the
library; and this is probably the origin of the statement in the note
quoted by our correspondent.]

Replies.

HUGH HOLLAND AND HIS WORKS.

An accidental circumstance having led me to re-peruse the article entitled _Hugh Holland and his works_ (Vol. ii., p. 265.), I feel myself called on, as a lover of facts, to notice some of the statements which it contains.

1. "He was born at Denbigh in 1558." He was born at Denbigh, but not in 1558. In 1625 he thus expressed himself:

"Why was the fatall spinster so vnthrifty?
To draw my third four yeares to tell and fifty!"

2. "In 1582 he matriculated at Baliol College, Oxford." He did not quit Westminster School till 1589. If he ever pursued his studies at Baliol College, it was some ten years afterwards.

3. "About 1590 he succeeded to a fellowship at Trinity College, Cambridge." In 1589 he was elected from Westminster to a _scholarship_ in Trinity College, Cambridge--not to a _fellowship_. At a later period of life, he may have succeeded to a fellowship.

4. "Holland published two works: 1. _Monumenta sepulchralia Sancti Pauli_, London, 1613, 4to. 2. _A cypress garland_ etc., London, 1625, 4to." Hugh Holland was not the compiler of the first-named work: the initials H. H admit of another interpretation. This, however, is a very pardonable oversight. I could give about twenty authorities for ascribing the work to Hugh Holland.

5. The dates assigned to the _Monumenta Sancti Pauli_ are "1613, 1616, 1618, and 1633." Here are three errors in as many lines. The _first_ edition is dated in 1614. The edition of 1633, which is entitled _Ecclesia Sancti Pavli illvstrata_, is the _second_. No other editions exist.

6. "Holland also printed a copy of Latin verses before Alexander's _Roxana_, 1632." No such work exists. He may have printed verses before the _Roxana_ of W. Alabaster, who was his brother-collegian.

The authorities which I have consulted are Fuller, Anthony à Wood, Henry Holland, son of the celebrated Philemon Holland, Hugh Holland, and Joseph Welch; and in submitting the result of my researches to critical examination, I must commend the writer of the article in question for his continued efforts to produce new facts, and to explode current errors.

Insensible as modern critics may be to the poetical merits of Hugh Holland, we find him described by Camden as one of the _most pregnant wits_ of those times; and he certainly gave a notable proof of his wit--for fame is that which _all hunt after_--in contributing some lines to _Mr. William Shakespeares comedies, histories, and tragedies_.

On that account, if on no other, the particulars of his life should be inquired into and recorded. His _Cypress garland_, a copy of which I possess, is rich in autobiographical anecdote; and I have collected some of his fugitive verses, a specimen of which may amuse. As one of the shortest, I transcribe the lines which he addressed to Giles Farnaby, a musical composer of some eminence, on the publication of his _Canzonets to fowre voyces_, A. D. 1598.

"_M. Hu. Holland to the author._

I would both sing thy praise, and praise thy singing,
That in the winter nowe are both a-springing;
But my muse must be stronger,
And the daies must be longer.
When the sunne's in his hight with ye bright Barnaby,
Then should we sing thy praises, gentle Farnaby."

BOLTON CORNEY.

THE MILESIANS.

(Vol. iii., p. 353.)

In reply to W. R. M., who asks for information respecting the round towers of Ireland, I beg to refer him to Dr. Petrie's essay on the _Ecclesiastical Architecture of Ireland_, in which he will find a full discussion of the origin, uses, and history of the round towers.

In reference to the Milesians and other early colonists of Ireland, he will find the most authentic ancient traditions in the Irish version of the _Historia Britonum of Nennius_, lately published by the Irish Archæological Society of Dublin, with a translation and notes, by the Rev. J. H. Todd, D.D. The same volume contains also some very curious and valuable notes by the Hon. A. Herbert.

What W. R. M. says about the pronunciation of certain names of towns in Ireland, as confirming the tradition of a Milesian colony from Spain, is a complete mistake. The pronunciation of _gh_ to which he alludes, exists only amongst the English (or Anglicised natives) who are unable to pronounce the guttural _ch_ or _gh_ of the Celtic Irish, and have substituted for it the sound of _h_, or the sound of the Spanish _j_, to which W. R. M. refers. Besides this, every philologist knows that the present language of Spain had no existence at the period to which the Milesian invasion of Ireland must be referred. It is true that on the west coast of Ireland some families among the peasantry retain many of the characteristic features of modern Spaniards; but this circumstance is due to an intercourse with Spain of a much more recent date than the Milesian invasion, and is therefore no evidence of that event. It is well known that considerable trade with Spain was carried on at Galway and other ports of western Connaught, two centuries ago, and that many Spanish families settled in Ireland, or intermarried with the natives during the sixteenth and seventeenth centuries.

To remove W. R. M.'s mistaken impression that Drogheda, Aghada, &c., are names of Spanish origin, it may be well to inform him, first, that the _gh_ in such names is not sounded like the Spanish _j_, except, as I have said, by--(I was on the point of writing _foreigners_), but I mean by those who are unable to pronounce our Celtic guttural aspirates. Secondly, that Drogheda, Aghada, &c., are names significant in the Irish language and perfectly well understood, and that as now written they are not seen in their correct orthography, but in an Anglicised spelling intended to represent to English ears the native pronunciation. In the last century Drogheda was usually written _Tredagh_ in English; but the word in its proper spelling is _Droichet-atha_, the bridge of the ford, _trajectum vadi_. There are many places in Ireland named from this word _Droichet_, which is no doubt the Latin _trajectum_, the same which forms a part of the name of _Utrecht_ (Ultrajectum), and other towns on the continent.

The word _Agha_, properly _Achadh_, signifies a _field_, and enters into the composition of hundreds of topographical names in Ireland. But in every case the _gh_ (or _ch_, as it properly is) is pronounced gutturally by the peasantry; the _h_ or Spanish _j_ sound is a modern Anglicised corruption.

On the subject of Irish proper names of places and persons a vast body of curious and valuable information will be found in the publications of the Irish Archæological Society, and also in O'Donovan's splendid edition of the _Annals of the Four Masters_.

HIBERNICUS.

We _mere Irish_ assume to be descended from a Phoenician colony; the word _Milesian_ is not Irish, the families so designated being known in the Irish language only as "Clonna Gäel" (I spare the English reader the _mute_ consonants, which _would rather bother him_ to get his tongue round).

Our tradition is, that the leader of the said colony saw Ireland from a tower, still said to exist near Corunna; he bore the style of _Mileadle Spaniogle_, for which no better translation is offered than "the soldier of Spain." His brothers and sons, the chief himself having deceased, are said to have conducted the expedition to Ireland; and if your correspondent wishes for a full account of their adventures, he should consult Keating's _History of Ireland_, which will, at all events, afford him some amusement.

As to the round towers, Mr. Petrie's book on _The Ecclesiastical Antiquities or Architecture of Ireland_ has set that question at rest. He has shown that they are undoubtedly Christian buildings intended as _Bell-houses_, which their name in Irish signifies; and further, probably, for the safe keeping of the sacred vessels, &c., in time of war or tumult. It is unfortunately too certain that agitation was always rife in Ireland. On all points connected with Irish antiquities, the safest and best reference is to the Secretary of the Royal Irish Academy, Dublin. If this answer attract any of your correspondents to visit the museum of that establishment, I venture to prophecy that they will account themselves well repaid for their trouble, even though they should miss visiting the Great Exhibition thereby.

KERRIENSIS.

THE TANTHONY.

(Vol. iii., pp. 105. 229. 308.)

I remember hearing a worthy citizen of Norwich remark, that it was very odd there should be three churches in the city called after saints whose names began with the letter T. Having been myself resident in that city many years, without being aware of this fact, I took the liberty of inquiring to which three he alluded; when I was unhesitatingly told, "Why, Sain Tandrew's, Sain Taustin's, and Sain Tedmund's, to be sure!" Let me then be allowed to repeat ARUN'S question, and to ask, "Why not Tanthony for Saint Anthony?"

The same worthy citizen was once sheriff of Norwich, and, as is, or haply was, the custom,--for I know not how these matters are managed now-a-days,--went forth in civic state to meet the judges of assize. When their lordships were seated in the sheriff's carriage, one of them charitably observed, "Yours, I believe, is a very ancient city, Mr. Sheriff!" to which the latter, a little flurried, no doubt, at being thus so pointedly addressed, but in decided accents, replied, "It _was_ ONCE, my Lord!" And without stopping to consider what was passing in his mind when he gave utterance to these somewhat ambiguous words, may we not take them up, and ask whether it be not even so, not only as regards Norwich, but most of her venerable sister towns as well? Where are their quondam glories--their arts and rare inventions--their "thoughts in antique words conveyed"--their "boast of heraldry"--their pageantries and shows? Where their high-peaked gables--their curiously wrought eaves and overhanging galleries--their quaint doorways, so elaborately carved, and all their other cunning devices?--"Modern Taste," with finger pointed to the newest creation of her plaster genius, triumphantly echoes the monosyllable, and answers, "Where?" Well, we are perforce content; only with this proviso:--if, fatigued with the tinselled superficialities and glossy refinements of the present, we are fain to "cast one longing lingering look behind," and chance to light upon some worthy illustrative memorial of the literature, the manners, or domestic life of the past,--that the spirit of Captain Cuttle's sage advice be made our own, and that we forthwith transfer our prize for the critical examination of "diving antiquaries" to the conservative pages of "NOTES AND QUERIES."

COWGILL.

_The Tanthony._--Will your correspondent ARUN permit one to refer him to an authority for the use of the word "Tanton" for St. Anthony? An hospital in York, dedicated to St. Anthony, after the dissolution came into the possession of a gild or fraternity of a master and eight keepers, who were commonly called "Tanton Pigs." Vide Drake's _Eboracum_, p. 315.

[Greek: D].

_Tanthony Bell at Kimbolton._--"Tanthony" is from St. Anthony. In Hampshire the small pig of the litter (in Essex called "the cad") is, or once was, called "the Tanthony pig." Pigs were especially under this saint's care. The ensign of the order of St. Anthony of Hainault was a collar of gold made like a hermit's girdle; at the centre thereof hung a crutch and a small bell of gold. St. Anthony is styled, among his numerous titles, "Membrorum restitutor," and "Dæmonis fugator:" hence the bell.

"The Egyptians have none but wooden bells, except one brought by the
Franks into the monastery of St. Anthony."--Rees' _Cyclopædia_, art.
Bell.

I hope ARUN will be satisfied with this connexion of St. Anthony with the pig, the crutch, and the bell.

"The staff" in the figure of the saint at Merthyr is, I should think, a crutch.

"The custom of making particular saints tutelars and protectors of one
or another species of cattle is still kept up in Spain and other
places. They pray to the tutelar when the beast is sick. Thus St.
Anthony is for hogs, and we call a poor starved creature a _Tantony_
pig."--Salmon's _History of Hertfordshire_, 1728.

A. HOLT WHITE.

May I venture to observe, in confirmation of ARUN'S suggestion as to the origin of this term, that the bell appears to have been a constant attribute of St. Anthony, although I have tried in vain to discover any allusion to it in his legend?

Frederick von Schlegel, in describing a famous picture by Bramante d'Urbino (_Æsthetic and Miscellaneous Works_, p. 78.), mentions St. Anthony as "carrying the hermit's little bell;" and Lord Lindsay, in the Introduction to his _Letters on Christian Art_ (vol. i. p. 192.), says that St. Anthony is known by "the bell and staff, denoting mendicancy." If this be the case, the bell at Kimbolton was doubtless intended originally to announce the presence of some wayfarer or mendicant. Tanthony is a common contraction for St. Anthony, as in the term "a Tanthony pig;" and a similar system of contraction was in use amongst the troubadours, who put _Na_ for _Donna_; as _Nalombarda_ for _Donna Lombarda_.

The bell carried by St. Anthony is sometimes thought to have reference to his Temptations; bells being, in the words of Durandus, "the trumpets of the eternal king," on hearing which the devils "flee away, as through fear." I think, however, that these words apply rather to church bells.

E. J. M.

PILGRIMS' ROAD TO CANTERBURY.

(Vol. ii., pp. 199. 237. 269. 316.)

I think those of your readers who are interested in this Query will feel that the replies it has received are not quite satisfactory, and I therefore trust you will find some room for the following remarks.

I would beg to ask, can there be any doubt that from Southwark to Dartford, and from Rochester to their destination, Chaucer and his fellow pilgrims journeyed along the old Roman way, then for many centuries the great thoroughfare from London to the south-eastern coast, and which for these portions of the route is nearly identical with the present turnpike-road? The _Tales_ themselves make it certain that the pilgrims started on this ancient way; for when the Host interrupts the sermonising of the Reeve, he mentions Deptford and Greenwich as being in their route:

"Say forth thy tale, and tarry not the time,
Lo Depeford, and it is half way prime;
Lo Greenewich, there many a shrew is in,
It were all time thy tale to begin."

Shortly after leaving Dartford the turnpike-road bends to the left, reaching Rochester by Gravesend and Gadshill; whilst the Roman way, parts of which are still used, was carried to that city by Southfleet, and through Cobham Park; and it seems to me that the only question we have to solve is, whether Chaucer followed the Roman way throughout, or whether between Dartford and Rochester he took the course of what is now the turnpike-road. For I cannot but think it very unlikely that, with a celebrated road leading almost straight as a line to Canterbury, the pilgrims should either go many miles out of their way to seek another, as they must have done, or run the risk of losing themselves in a "horse-track."

In attempting to determine this point, your readers will remember the injunction of Poins:

"But, my lads, my lads, to-morrow morning by four o'clock early at
Gadshill; there are pilgrims going to Canterbury with rich offerings,
and traders riding to London with fat purses."--_Henry IV._, Pt. I.
Act I. Sc. 2.

And Gadshill the robber tells his fellows:

"There's money of the king's coming down the hill; 'tis going to the
king's exchequer."--Act II. Sc. 2.

Here we learn, not only that in Shakspeare's time the road between London and Canterbury was by Gadshill, but also that the tradition was that the pilgrims had been accustomed to travel that road. We cannot, I think, be far out of the way in concluding this to have been the road that Chaucer selected, and thus have the satisfaction of connecting with it in an immediate and especial manner the two greatest names in our literature; for, if he meant the only other road that seems at all likely, he would, near Cobham, pass within two miles of this famed hill. Nor can there be much doubt that so loyal a company, following a pious custom, would tarry at Rochester, to make their offerings on the shrine of St. William; if so, among the many thousands who have trodden the steps, now well-nigh worn away, leading to its site, is there one individual whose presence here we can recall with more pleasure than that of the father of English poetry?

It is evident that the road mentioned by S. H. (Vol. ii., p. 237.) is not Chaucer's road; but I can well understand why it should be called the "Pilgrims' Road;" nor should I be surprised to learn that other roads in Kent are known by the same name, for Chaucer tells us in the "Prologue" to the _Tales_ that

"From every shire's end
Of Engle-land to Canterbury they wend:"

and I need scarcely say that these widely scattered pilgrims would not all traverse the country by one and the same road, but that they would select various routes, according to the different localities from which they came. Hence, several roads might be called "Pilgrims' Roads."

From a paper which appeared in the _Athenæum_ in 1842, and has since been reprinted in a separate form, the writer of which I take to be identical with the reviewer of Buckler's work referred to by MR. JACKSON, I think we may gather that what he speaks of as the "Old Pilgrims' Road" is the Otford Road noticed by S. H. and M. (2.) Messrs. Buckler's tract mentions no wayside chapels in Kent.

It may not be uninteresting to add, that the author of _Cabinet Pictures of English Life--Chaucer_ has expressed his firm belief, the grounds for which must be sought in his work, that the "Pilgrims' Room" of the Tabard, now the Talbot, in Southwark, whence these memorable pilgrims set forth, must be at least as old as Chaucer, and that the very gallery exists along which Chaucer and the pilgrims walked.

ARUN.

Replies To Minor Queries.

_Shakspeare's Use of "Captious"_ (Vol. ii., p. 354.; Vol. iii., p. 229.).--As W. F. S. does me the favour to ask my opinion of his notion respecting the passage in _All's Well that Ends Well_, I beg to say that I am very glad to find he agrees with me in regard to the _signification_ of the word "captious;" but that I cannot suppose, with him, that Shakspeare wrote _capatious_ in a passage in which the metre is regular; for what sort of verse would be--

"Yet in this _capatious_ and intenible sieve?"

Surely W. F. S. has too good an ear to allow him to fix such a line in Shakspeare's text.

J. S. W.
Stockwell, April 3. 1851.

* * * * *

_Inscription on a Clock_ (Vol. iii., p. 329.).--The words written under the curious clock in Exeter Cathedral, about which your correspondent M. J. W. HEWETT inquires, and which are, or were, also to be found under the clock over the Terrace in the Inner Temple, London, are, in truth, a quotation from Martial; and it is singular that a sentiment so truly Christian should have escaped from the pen of a Pagan writer:

"They" (that is, the moments as they pass) "slip by us unheeded, but
are noted in the account against us."

What could Chrysostom or Augustine have said stronger or better? The whole epigram is so good that I venture to transcribe it.

"AD MARTIALEM DE AGENDA VITA BEATA.

"Si tecum mihi, care Martialis,
Securis liceat frui diebus,
Si disponere tempus otiosum,
Et veræ pariter vacare vitæ,
Nec nos atria, nec domos potentum,
Nec lites tetricas, forumque triste
Nôssemus, nec imagines superbas:
Sed gestatio, fabulæ, libelli,
Campus, porticus, umbra, virgo, thermæ;
Hæc essent loca semper, hi labores.
Nunc vivit sibi neuter, heu! bonosque
Soles effugere atque abire sentit;
Qui nobis PEREUNT, ET IMPUTANTUR.
Quisquam vivere cum sciat, moratur?"

Lib. v. ep. 20.

W.[2]

[Footnote 2: We are indebted to several other correspondents for
similar replies to this Query; and one, A. C. W., remarks that the
epigram from which these lines are quoted, is thus translated by
Cowley:

"Now to himself, alas! does neither live,
But sees good suns, of which we are to give
A strict account, set and march thick away:
Knows a man how to live, and does he stay?"]

* * * * *

_Authors of the Anti-Jacobin Poetry_ (Vol. iii., p. 348.).--I knew _all_ the writers, some of them intimately; and I have no doubt of the general accuracy of MR. HAWKIN'S communication. The items marked B are the least to be relied on. I do not think Mr. Hammond, then Canning's colleague as Under-Secretary of State, wrote a line, certainly not of verse, though he no doubt assisted his friend in compiling, and perhaps correcting; good offices, which obtained him an honourable _niche_ in the counter-satire issued from Brooke's, and preserved from oblivion by having been reprinted in the _Anti-Jacobin_ to give more poignancy to Canning's reply, "Bard of the borrowed lyre," &c.

The Latin verses "Ipsa mali Hortatrix" were the _sole_ production of Lord Wellesley, and he reprinted them a year or two before his death; Mr. Frere had no share in them: but, on the other hand, Mr. Frere may have been, and I think was, the author of the _translation_, "Parent of countless crimes." Lord Wellesley certainly was not; for it was made after he had sailed for India.

With regard to Mr. Wright's appropriation of particular passages of the longer poems to different authors, it is obviously impossible that it should be more than a vague conjecture. I _know_ that both Canning and Gifford professed _not_ to be able to make any such distribution; but both left on my mind the impression that Canning's share of the "New Morality" was so very much the largest as to entitle him to be considered its author. Ought not Canning's verses to be collected?

C.

* * * * *

"_Felix, quem faciunt," &c._ (Vol. iii., p. 373.).--Though I cannot refer EFFIGIES to the original author of this passage, the following parallels may not be unacceptable to him:

"Felix, quem faciunt aliorum cornua cautum,
Sæpe suo, coelebs dixit Acerra, patri."

Joannis Audoeni, _Epigr_. 147. Lib. i. (nat. circa 1600.)

Again:

"Felix, quicunque dolore
Alterius disces posse carere tuo."

Tibul. lib. iii. 6. 43.

It is remarkable that the annotator on this passage in the Delphin ed., Paris, 1685, p. 327., quotes the line in question thus: "Consonat illud: Felix quem faciunt," &c., _without giving the authority_.

Again:

"Periculum ex aliis facere, tibi quod ex usu siet."--Ter. _Heaut._ i.
2. 36. (Not 25., as in the Delphin _Index_.)

Again:

"Feliciter is sapit, qui periculo alieno sapit."

This passage is assigned to Plautus in the _Sylloge_ of Petrus Lagnerius, Francf. 1610, p. 312., but I cannot find it in this author.

C. H. P.
Brighton, May 12. 1851.

Perhaps it is hardly an answer to EFFIGIES to tell him that the earliest occurrence of this line, with which I am acquainted, is in a rebus beneath the device of the Parisian printer, Felix Balligault, about the year 1496. Thus:

"Felix quem faciunt aliena pericula cautum.
Felici monumenta die felicia felix
Pressit: et hæc vicii dant retinentve nihil."

The device is a fruit-tree, from which a shield is suspended inscribed _felix_. Two apes are seated at the foot of the tree. The thought is, however, common to the wise and the witty of every age. Menander has it thus:--

[Greek: "Blepôn pepaideum eis ta tôn allôn kaka."]

And Plautus:

"Feliciter sapit qui alieno periculum sapit."

Compare Terence, _Heaut._ i. 2. 36.:

"Periculum et aliis facere, tibi quod ex usu siet."

And Diodorus Siculus, i. ab init.:

[Greek: "Kalon gar to dunasthai tois tôn allôn agnoêmasi pros
diorthôsin chrêsthai paradeigmasi."]

And Tibullus, lib. iii. eleg. vi.:

"Felix, quicunque dolore
Alterius disces posse carere tuo."

These indications may perhaps put your correspondent in the way of a more satisfactory answer to his question.

S.W. SINGER.

* * * * *

_Church Bells_ (Vol. iii., p. 339.).--Should the following extract from Mr. Fletcher's _Notes on Nineveh_ have escaped the notice of MR. GATTY, it may probably interest him:--

"During the following (12th) century Dionysius Bar Salibi occupied the
(Jacobite) patriarchal throne, a man noted for piety and learning. He
composed several works on theological subjects, among which we find a
curious disquisition on bells, the invention of which he ascribes to
Noah. He mentions that several histories record a command given to
that patriarch to strike on the bell with a piece of wood three times
a day, in order to summon the workmen to their labour while he was
building the ark. And this he seems to consider the origin of church
bells, an opinion which, indeed, is common to other Oriental
writers."--Vol. ii. p. 212.

E. H. A.

_Chiming, Tolling, and Pealing_ (Vol. iii., p. 339).--Though the following has not, I fear, _canonical_ authority, nor is it of _remote_ antiquity, still, as they are not lines of yesterday, they may serve as one Reply to Mr. GATTY'S late Query on _Chiming, tolling, and pealing_:--

"To call the folk to church in time
We _chime_,
When joy and mirth are on the wing
We _ring_,
When we mourn a departed soul
We _toll_."

I think it probable (though I have no direct proof of it) that the great bell, or tenor, was always RUNG when a sermon was to be _preached_, which was not the case when there was to be only prayers. I believe it is so at this day at St. Mary's, Oxford; it is very certain that the great bell, being so rung, is in some places called the _Sermon_ Bell, though I remember two legends on tenor bells, which seem to imply that they were intended to call to prayers, viz.:--

"Come when I call,
To serve God all."

"For Christ, his flock, I aloud do call,
To confess their sins, and be pardoned all."

The difference between ringing the tenor (or any bell for prayers), and ringing it as a knell, is, that in the latter case the bell is set at every pull or stroke, which causes a solemnity in the sound very different from that produced by the very reverse mode of ringing it. Oh! what language there is in bells. In _ringing_, the bell is swung round; in _tolling_, it is swung merely sufficiently for the clapper to strike the side. _Chiming_ is when more bells than one are _tolled_ in harmony; if this be correct, to _toll_ can be applied only when _one_ bell is sounded, and Horne Tooke's definition of the word, from _tollere_, to _raise up_, must be wrong (humiliter loquor).

With regard to the present use of the old Sanctus Bell, which is called at Ecclesfield _Tom Tinkler_, the same is often called the _Ting Tang_.

H. T. ELLACOMBE.
Clyd St. George.

* * * * *

_Extraordinary North Briton_ (Vol. iii., p. 409.).--In answer to the inquiries of the reviewer in the _Athenæum_ of May 17, and your correspondent, the writer of the _Extraordinary North Briton_ appears to have been an individual of the name of William Moore, not, as apparently supposed, the poet William Mason. I have, amongst a complete series of the London newspapers of the day, a set of the _Extraordinary North Briton_, beginning Tuesday (May 10, 1768) and terminating with the 91st No. (Saturday, January 27, 1770). Whether it was continued further I do not know. The early numbers are published by Staples Steare, 93. Fleet Street, and the subsequent ones by T. Peat, 22. Fleet Street, and by William Moore, 55., opposite Hatton Garden, Holborn. The second and subsequent numbers are entitled, _The Extraordinary North Briton_, by W---- M----. In the last three numbers the W---- M---- is altered to William Moore, and at the end of each is "London, printed and sold by the author, W. Moore, No. 22., near St. Dunstan's Church, Fleet Street." In the 90th number is the following advertisement:

"Mr. Moore thinks it highly incumbent on him to acquaint the public,
that Thomas Brayne (who was his shopman all last winter) is now
publishing a spurious paper under the same title in Holborn; that they
may not be deceived, Mr. Moore's name will be in front of every paper
he writes. He begs leave further to add, that Brayne sold several
papers last week in his name, and told those who purchased them, that
they were wrote by Mr. Moore, and that he published for him. In order
that the public may not be deceived by such low artifice, an affidavit
of Brayne's proceedings in this respect, will appear in the public
papers some time next week."

I have also the papers published by Brayne, which are advertised at the end to be "Printed and Published by T. Brayne, No. 55., opposite Hatton Garden, Holborn."

I have referred to No. 4, for Friday, June 3, 1768, addressed to Lord Mansfield, noticed in the _Athenæum_; but, with all due respect to the opinion of the reviewer, I cannot see the slightest similitude to the style of Junius. It appears to me to be a very feeble performance, and by a very inferior person. Indeed, the entire series of the _Extraordinary North Briton_ seems poor and flat when compared with its predecessor, the original and famous _North Briton_.

The attempt to show Mason to be Junius is amusing and ingenious; but the reviewer has evidently failed in persuading himself, and therefore, amidst the many startling improbabilities by which such an attempt is encompassed, is scarcely likely to gain many converts to such a theory.

JAMES CROSSLEY.

* * * * *

_Fitzpatrick's Lines on Fox._--MR. MARKLAND, in your 78th Number (p. 334.), asks the true reading of the third line.--The word should be "mind," not "course."

The lines are under the engraved bust of Fox, prefixed to the edition, in elephant folio, of his _History of the early Part of the Reign of James II._, and the word there given is "course." In my copy of that work is inserted a letter from Miller, the publisher, to a deceased friend of mine, who was an original subscriber at "Five Guineas, boards!"

That letter, so far as is material, is as follows:--

"The error in the engraving of the writing was certainly a very bad
one, and not to be remedied, but it is a satisfaction to me that it
was Lord Holland's mistake and not mine. I have his lordship's
original writing of the four lines to clear myself. W. Miller,
Albemarle Street, June 6, 1808."

Q. D.

* * * * *

_Ejusdem Farinæ_ (Vol. iii., p. 278.).--This phrase was used in a disparaging sense long before the time of the "scholastic doctors and casuists of the middle ages," as may appear from Persius, v. 115-117., where he is showing that an elevation in rank does not necessarily produce a more elevated tone of mind; and says to an imaginary upstart:

"Sin tu, cum fueris _nostræ_ paulò antè _farinæ_,
Pelliculam veterem retines, et fronte politus
Astutam vapido servas sub pectore vulpem," &c.

It is needless to add that the metaphor is taken from loaves made from the "_same batch_" of flour, where, if one be bad, all the others must be equally so.

J. EASTWOOD.
Ecclesfield Hall.

Stephens, in his _Thesaurus_, under the head of "Farinæ," states--

"Proverbiales locutiones sunt, Ejusdem Farinæ, Nostræ farinæ,"

but makes no allusion to its being a term expressive of baseness and disparagement. Nor does it seem to be so used by Persius in v. 115. of his 5th Satire:

"Si tu, cum fueris nostræ paulò antè farinæ."

We employ a somewhat similar expression, when we say, "both of the same kidney."

C. I. R.

This expression may be traced beyond "the scholastic doctors and casuists of the middle ages." Erasmus, in his _Adagia_, says,--

"Ejusdem farinæ dicuntur, inter quos est indiscreta similitudo. Quod
enim aqua ad aquam collata, idem ad farinam farinæ. Persius in 5
Satyr.

"'Nostræ paulò antè farinæ,
Pelliculam veterem retines.'"

And again, on the proverb "Omnia idem pulvis," he says,--

"Quin nobis omnia idem, quod aiunt, pulvis: alludens ad defunctorum
cineres, inter quos nibil apparet discriminis. Confine illi quod alio
demonstravimus proverbio, ejusdem farinæ. Siquidem antiqui farinam
pollinem vocabant."

Is. Casaubon, in a note on the above passage of Persius, says,--

"Proverbium Latinum ad notandum similitudinem, 'est ejusdem farinæ,'
proprie locum habet in panibus."

Though the expression is generally, if not always, used disparagingly, as the corresponding expressions "birds of a feather" and "of the same kidney," yet I should doubt whether the term "farinæ" is itself expressive of baseness, any more than "feather" or "kidney." By the way, what is the origin of the latter of the above expressions?

E. S. T. T.

* * * * *

_The Sempecta_ (Vol. iii., pp. 328. 357.).--I have to return many thanks to DR. MAITLAND for his kindness in so promptly answering my Query. The reference to Martene has enabled me to find the poem in question. It is in Martene and Durand's _Thesaurus novus Anecdotorum_, Paris, 1717; and will be found in vol. iii. col. 1333. The poem forms caput iii. of the second book of the _Historia Monasterii Villariensis in Brabantiâ, ordinis Cisterciensis_ (a title which shows the monastery to which the old soldier-monk belonged instead of Croyland), and is headed "Incipit vita beati Franconis." I think there are few of your readers who will not thank me for calling their attention to it, if they will take the trouble to refer to Martene's work.

H. R. LUARD.
Trin. Coll. May 5.

* * * * *

"_Nulli fraus tuta latebris_" (Vol. iii., p. 323.) will be found in _Camerar. Emblem._, cent. ii. 40.

Q. Q.

* * * * *

_Voltaire--where situated_ (Vol. iii., p. 329.).--If the Querist will look to the _Critical Essays of an Octogenarian_, by J. R. (the learned, venerable, and respected James Roche, Esq., of Cork), he will find, at p. 11. vol. i., that there is no such place, the word "Voltaire" being merely a transposition of the name of the party assuming it as a designation. Thus, he was called _Arouet Le Jeune_. Transpose the letters of _Arouet L. J._, and allowing _j_, _u_ and _i_, _v_ to be used for each other, you have _Voltaire_.

K.

* * * * *

_By the Bye_ (Vol. ii., p. 424.; Vol. iii., p. 109.).--In further illustration of this phrase, I would advert to the practice of declaring by the bye, which prevailed in the superior courts of common law, before the Uniformity of Process Act (2 Will. IV., c. 39.). The following extract from Burton's _Exchequer Practice_, 1791, vol. i. p. 149., will sufficiently explain this happily obsolete matter:--

"By the old rules it is ordered, 'That upon every defendant's
appearance, the plaintiff may put in as many declarations as he will
against every such defendant, provided they all be put in at one and
the same time.' If there be more than one declaration delivered at the
same time against the same defendant, every additional declaration so
delivered is called delivering the declaration by the bye."

In the King's Bench, in certain cases, any other plaintiff could declare by the bye against the defendant, and that even before the original plaintiffs had declared. See Crompton's _Practice Common-placed_, 2nd ed., 1783, vol. i. p. 100.

_The Doctor_ (in chap. cx.) says--

"By the bye, which is the same thing, in common parlance, as by the
way, though critically there may seem to be a difference; for by the
bye might seem to denote a collateral remark, and by the way a direct
one."

By the bye, what a pity it is there is no Index to _The Doctor_.

C. H. COOPER.
Cambridge, March 24, 1851.

* * * * *

_Bigod de Loges_ (Vol. iii., p. 306.).--There is an error, perhaps a clerical one, in M. J. T.'s statement, that "Bigod, whose name was attached to the charter of foundation of St. Werburgh's Abbey, is elsewhere, according to Ormerod, called Robert."

The remark is by Leycester, not Ormerod, and the purport is exactly the converse. To the words "Signum Roberti de Loges" is added, "alii Bigot de Loges hic legunt." Vide _Monasticon_, pars I., pp. 200. 202.

This passage will be found in Leycester's _Antiquities_, p. 111., reprinted in _Hist. Chesh._, vol. i. p. 13. But Leycester's _Prolegomena_ is the heading, and the initials "P. L." are appended to the note.

LANCASTRIENSIS.

* * * * *

_Knebsend or Nebsend, co. York_ (Vol. iii., p. 263.).--A part of Sheffield is called Neepsend, which is probably the place inquired after by J. N. C., especially as the ordinary pronunciation of it is _Nep_send.

J. EASTWOOD.

* * * * *

_Mrs. Catherine Barton_ (Vol. iii., p. 328.).--Your correspondent will find all that is known in Sir David Brewster's _Life of Newton_, and will see (p. 323.) that her maiden name must have been either Smith, Pilkington, or Barton itself.

M.

* * * * *

_Peter Sterry_ (Vol. iii., p. 38.).--In the title-page to his sermon, preached before the Parliament, Nov. 1, 1649 (Lond. 1650, 4to.), Sterry is called "sometime Fellow of Emanuel College, Cambridge; now a Preacher of the Gospel in London." Some account of him may be seen in Burnet's _History of his own Time_; and in the _Memoirs of Edmund Ludlow_. Wood says that Peter Sterry was notorious "for keeping on that side which had proved trump" (_Athenæ_, iii. 197., edit. Bliss).

EDWARD F. RIMBAULT.

* * * * *

_Wife of James Torre_ (Vol. iii., p. 329.).--In reply to MR. PEACOCK'S Query I beg to inform him that the lady's name was Elizabeth, youngest of the four daughters and co-heiresses of William Lincolne, D.D., of Bottesford, and by her Mr. Torre had several children, all of whom died young except Jane, who married, in 1701, the Rev. Thomas Hassel. This is taken from Burke's _Dictionary of Landed Gentry_, vol. ii, M to Z, published by Colburn, London, 1847, where the Torre pedigree can be seen, but no other mention of the _Lincolne_ family is there made. There are seven different coats of arms and crests under the name _Lincolne_ in Burke's _Armory of England, Scotland, and Ireland_, published by Churton in 1843. This is all I can find at present.

J. N. C.

* * * * *

_Ramasse_ (Vol. iii., p. 347.).--One word to complete MR. WAY'S explanation. This style of sliding down the slopes of the Alps is called a _ramasse_, because the guides are ready below to _ramasser_, that is, to _pick up_, the travellers who are thus sent down.

C.

This word is by no means obsolete in France, in the acceptation of "a sledge." In addition to the instances given from Barré and Roquefort by MR. ALBERT WAY, in his instructive note on the "Pilgrymage of Syr R. Guylforde, Knyght," I find in Napoléon Landais' _Dictionnaire général et grammatical des Dictionnaires Français_," the following explanation:--

"RAMASSE, chaise à porteurs, traîneau pour descendre des montagnes où
il y a de la neige: _descendre une montagne dans une ramasse_."

He also says, in defining the meaning of the verb "ramasser:"

"Traîner dans une _ramasse: on le ramassa pendant deux heures; quand
il fut sur la montagne, il se fit ramasser_."

The late Mr. Tarver, in his _Dictionnaire Phraséologique Royal_, has also the following:

"RAMASSE, s. f. (t. de voyageur), sledge.
"_On le ramassa_, they conveyed him in a sledge.
"RAMASSEUR, a man who drives a sledge."

D. C.
St. John's Wood, May 4. 1851.

* * * * *

_Four Want Way_ (Vol. iii., p. 168.).--Halliwell describes the word "want" as meaning in Essex a cross-road. It is still used here as denoting a place where four roads meet, and called "a four want way." I always fancied it meant a wont way, _via solita_; but I have no authority for the etymology.

BRAYBROOKE.
Audley End.

["Went" is used in Chaucer in the sense of "way," "passage,"
"turning," or road: thus, in _Troilus and Creseide_, iii. 788., he
speaks of a "a privie went," and v. 605., "And up and doun there made
he many a went;" and in the _House of Fame_:

"And in a forrest as they went,
At the tourning of a went."]

* * * * *

_Dr. Owen's Works_ (Vol. i., p. 276.).--The editor of the _Works of John Owen_ is informed, that in the valuable library of George Offor, Esq., of Hackney, will be found a thick volume in manuscript of unpublished _Sermons on the Fifty-third Chapter of Isaiah_, in the Doctor's own hand-writing, and apparently prepared for publication. The same library also contains two scarce pieces by Dr. Owen, which it is thought have never been reprinted: 1. _The Stedfastness of Promises, and the Sinfulness of Staggering_, opened in a sermon preached at Margaret's, in Westminster, before the Parliament, Feb. 28, 1649, being a Day set apart for Solemn Humiliation throughout the Nation. By John Owen, Minister of the Gospel. London, 1650. 4to. pp. 54.--2. _God's Work in Founding Zion, and his People's Duty thereupon._ A Sermon preached in the Abbey Church at Westminster, at the opening of the Parliament, Sept. 17, 1656. By John Owen, a Servant of Jesus Christ in the Work of the Gospel. Oxford, 1656. 4to. pp. 48.

J. Y.
Hoxton.

* * * * *

_Bactrian Coins_ (Vol. iii., p. 353.).--Has your correspondent read the book by Masson _On the Coins, &c. of Afghanistan_, published by Professor H. H. Wilson? There are also references to authorities in Humphreys _On Ancient Coins and Medals_.

C. B.

_Bactria._--BLOWEN will find some trustworthy information respecting Bactria in Professor Lassen's _Indische Alterthumskunde_, Zweiter Band, pp. 277. et seq. Bonn, 1849; and a list of authorities on the Græco-Bactrian coins in the same work, pp. 282. 283. (notes).

C. H.

* * * * *

_Baldrocks_ (Vol. iii., p. 328.).--On looking over a vestry book belonging to South Lynn in this town, commencing at 1605, and ending in 1677, I find some Churchwardens' Accounts, and amongst them the two following entries, which may, I trust, assist "A CHURCHWARDEN," and lead to an elucidation of this word:--

"1610.
"Janua. 17. ffor a _balledrick_ to ye great Bell, xxi_d._

"1618.
"Novemb. 22. Item. for mendine of ye _baldericke_ for ye foore
bell, vj_d._"

From these entries it seems that the "baldrock" was something attached to the great bell.

In most of the recent English Dictionaries the word is applied to furniture, and to a belt or girdle. But in a Latin Dictionary published at Cambridge in 1693, I find in the Anglo-Latin part the following:--

English. A bawdrick of a bell clapper.
Latin. Ropali corrigia.

And the English of "Ropali Corrigia" seems (notwithstanding the English version given with it) to be "_pieces of leather_," or "_thongs of leather_" to the bell clapper, but for what purpose used I do not know.

JOHN NURSE CHADWICK.

P.S. The word "corrigia" is taken from the word "corium," a skin of leather.

[Were not these leather coverings?--that for the rope, to prevent its
cutting the ringer's hands (as we constantly see), and also to prevent
his hand slipping; and that for the clapper, to muffle it--straps of
leather girded round them.]

* * * * *

_Tu Autem_ (Vol. iii., pp. 265. 308.).--The "Tu Autem," still remembered at Oxford and Cambridge, and yet lingering at the public dinners of the canons of Durham, is the last fragment of what was once a daily, or at least an almost daily, religious form or service at those ancient places; and it is rather strange that such a fragment should have remained so long in the collegiate and cathedral refectory without having preserved any remembrance of its real origin and meaning. If Bishop Hendren or Father Holdfast would forego their favourite pursuits for a few minutes, and look into your interesting and improving miscellany, they might inform you that in the Romish Breviary--which, no doubt, has preserved many ancient religious services--there is a form entitled _Benedictio mensæ_. As the generality of your readers may not have the Breviary at hand, I send you so much of the service as may suffice for the present purpose.

"BENEDICTIO MENSÆ.

"_Ante prandium Sacerdos benedicturus mensam, incipit_, Benedicite,
_et alii repetunt_, Benedicite. _Deinde dicit_ Oculi omnium, _et alii
prosequuntur_. In te sperant, Domine, et tu das escam illorum in
tempore opportuno" &c. &c. Then "Gloria Patri" &c., and "Pater noster"
&c. &c.

"_Posteà Sacerdos dicit_:

"Oremus.

"Benedic Domine nos, et hæc tua dona, quæ de tua largitate sumus
sumpturi. Per Christum Dominum nostrum. Amen.

"_Deinde Lector._ Jube Domine benedicere. _Benedictio._ Mensæ
coelestis participes faciat nos Rex æternæ gloriæ. Amen.

"_Post prandium aguntur gratiæ hoc modo. Dicto à Lectore_, Tu autem
Domine miserere nobis. Deo gratias, _omnes surgunt_.

"_Sacerdos incipit._ Confiteantur tibi Domine omnia opera tua. Et
Sancti tui benedicant tibi. Gloria Patri, &c.

"_Posteà Sacerdos absolutè dicat_: _A_gimus tibi gratias, omnipotens
Deus, pro universis beneficiis tuis, &c.

"_Deinde alternatim dicitur Psalmus._ Miserere mei Deus.

"_Vel Psalmus 116._" (in our version, 117.), &c. &c. &c.

The service then proceeds with very much repetition. The performance of the whole would probably occupy twenty minutes.

I must note that there are variations in the service depending upon the season, &c. &c.

I have indicated the _rubric_ of the Breviary by _Italics_.

J. YALC.
Preston, Lanc.

* * * * *

_Commoner marrying a Peeress_ (Vol. ii., p. 230.).--Your correspondent L. R. N. inquires whether there is any decision subsequent to that in the reign of Henry VIII. on the claim to the Taylboys barony, respecting the right of a Commoner marrying a peeress to assume her title and dignity, he having issue male by her. In reply I beg to inform him that there appears to have been one on the claim of Richard Bertie, in 1580, to the Barony of Willoughby, in right of his wife Catherine Duchess of Suffolk, as tenant by the curtesy, which was rejected, and Peregrine Bertie her son was admitted in the lifetime of his father. It seems, however, from the want of modern instances, as also by the elevation of ladies to the rank of peeresses, with remainders to their children, thus enabling the issue to sit in the lifetime of the father, that the prevailing notion is against curtesy in titles of honour. This subject will be found treated at some length in Cruise's _Digest_, vol. iii. pp. 187, 188. 198. ed. 1818.

O. S.

* * * * *

_Ancient Wood Engraving_ (Vol. iii., p. 277.).--The subject of THE HERMIT OF HOLYPORT'S question is an engraving of the "Pinax" of Cebes, a Theban philosopher who wrote circa A. M. 3600, and who, in his allegorical work of that name, described human life under the guise of a picture.

This information is for the HERMIT'S especial benefit, as I suppose it will be old news to most of your correspondents.

I have an old Dutch edition of the "Pinax" (Gerard de Jager, 1683), bound in vellum, with the _Enchiridion_ and other works of Epictetus; the frontispiece of which is the fellow to the Hermit's engraving.

F. I.
Bradford.

* * * * *

_Vegetating Insects_ (Vol. iii., p. 166.).--As the Query of MR. MANLEY in No. 70. has not been answered, I beg to say that Vegetating Insects are not uncommon both in New South Wales and New Zealand. The insect is the caterpillar of a large brown moth, and in New South Wales is sometimes found six inches long, buried in the ground, and the plant above ground about the same length: the top, expanded like a flower, has a brown velvety texture. In New Zealand the _plant_ is different, being a single stem from six to ten inches high: its apex, when in a state of fructification, resembles the club-headed bulrush in miniature. When newly dug up, and divided longitudinally, the intestinal canal is distinctly visible, and frequently the hairs, legs, and mandibles. Vegetation invariably proceeds from the nape of the neck; from which it may be inferred, that the insect, in crawling to the place where it inhumes itself, prior to its metamorphosis, while burrowing in the light vegetable soil, gets some of the minute seeds of the fungus between the scales of its neck, from which in its sickening state it is unable to free itself, and which consequently, being nourished by the warmth and moisture of the insect's body then lying motionless, vegetates, and not only impedes the process of change in the chrysalis, but likewise occasions the death of the insect. The New South Wales specimen is called "Sphæria Innominata," that of New Zealand "Sphæria Robertsii;" both named, I believe, by Sir W. J. Hooker. In some specimens of the New Zealand kind now before me, the _bodies_ of the insects are in their normal state, but the legs, &c., are gone.

Both specimens are figured and described in the _Tasmanian Journal_, vol. i. No. 4.

VIATOR.

Chatham.

* * * * *

_Prayer at the Healing_ (Vol. iii., p. 352.).--N. E. R. inquires whether this prayer found a place in the prayer-books printed at Oxford or Cambridge.

I have it before me in the folio Book of Common Prayer, "Oxford, printed by John Baskett, Printer to the King's Most Excellent Majesty, and to the University, MDCCXV." It is placed between the form of prayer for Aug. 1. (the King's Accession) and the King's Declaration preceding the Articles.

This form differs from that given by Sparrow, in his _Collection_, edit. 1684, p. 165., as follows:--

Sparrow gives _two_ Gospels: Mark, xvi. 14., St. John, i. 1., the imposition of the King's hands taking place at the words "_they shall lay_," &c. in the reading of the first, and the gold being placed at reading the words "_that light_" in the second.

In Baskett's form, the _first_ Gospel only is used, with the collect "_Prevent us, O Lord_," before it.

In Baskett's form, the supplicatory versicles and Lord's Prayer, which agree in their own order with the earlier form, _follow_ this first Gospel, and _precede the imposition and the suspension of the gold_, during which (it is directed) the chaplain that officiates, _turning himself to his Majesty_, shall say these words following:

"God give a blessing to this work, and grant that these sick persons,
on whom the king lays his hands, may recover through Jesus Christ our
Lord."

This does _not_ appear in Sparrow's form of 1684, _neither_ does the following address, at the close, by the "chaplain, _standing with his face towards them that come to be healed_."

"The Almighty God, who is a most strong tower to all them that put
their trust in Him, to whom all things in heaven, in earth, and under
the earth do bow and obey, be now and evermore your defence, and make
you know and feel that there is none other Name under heaven given to
man, in whom, and through whom, you may receive health and salvation,
but only the name of our Lord Jesus Christ, Amen."

Objectionable as the ceremony was, there can be no doubt that a much more Protestant character was given to it by these alterations.

LANCASTRIENSIS.

* * * * *

_M. or N._ (Vol. i., p. 415.; Vol. ii., p. 61.; Vol. iii., p. 323.).--With reference to the initials or letters M. and N. found in the Catechism and the Marriage Service of our Common Prayer Book, it has struck me that a fancy of mine may satisfy some of those who wish to find more than a mere caprice in the selection of them.