Chapter II: Part 2

CEPHAS is very fair, for he does not find fault with other persons' versions of the first part of Heb. xiii. 4. without giving his own version to be compared; and he states the ground of his criticisms on my reference to it. He has kindly told your readers, what they might have conjectured from the Italics in our authorized version, that in rendering [Greek: Timios ho gamos en pasi], "Marriage _is_ honourable in all," they inserted _is_; and to show your readers an example of keeping closer to the original, he himself renders it as follows: "Let (the laws of) marriage be revered in all _things_, and the marriage bed be undefiled."

Then comes his exposure of my unhappy mistake: "H. WALTER mistakes the adjective _feminine_ [Greek: en pasi] as meaning _all men_." Really, had I known that [Greek: pasi] was an adjective feminine, I could scarcely have fallen into the mistake of supposing it to mean _all men_. But many of your readers will be likely to feel some sympathy for my error, while they learn from CEPHAS that the ordinary Greek grammars, in which they can have proceeded but a very few pages before they read and were called upon to repeat the cases of [Greek: pas, pasa, pan], were quite wrong in teaching us that though [Greek: pasi] might be either masculine or neuter, it must not be taken for a feminine form. But before we correct this error in one of the first pages of our grammar, I presume that we should all like to know from what recondite source CEPHAS has discovered that [Greek: pasi], and not [Greek: pasais], is the feminine form of this constantly-recurring adjective.

But farther, p. 193. will show that I did not give him a right to assume that I should construe [Greek: pasi] "all _men_." For under my _mistaken_ view of its being masculine, I thought the weaker sex was included; and being myself a married man, I knew that marriage comprehends women as well as men.

But there is still more to be learnt from the criticisms of CEPHAS, which the learned world never knew before. For, having told us that [Greek: pasi] is an adjective feminine, he adds, "it signifies here _in all things_;" whereas the grammars have long taught that _things_ must not be understood unless the adjective be neuter. Perhaps he had better concede that the grammars have not been wrong in allowing that [Greek: pasi] may be neuter; and then, as we know that it is also masculine, and he knows it to be feminine, it must be admitted to be of all genders, and so young learners will be spared all the trouble of distinguishing between them. If it be admitted that [Greek: pasi] is neuter here, it may signify _all things_.

My other mistake, he says, has been that of not perceiving that the imperative _let_ should be supplied, instead of the indicative _be_. This must be allowed to be open to debate; but as the proper meaning of [Greek: timios] is "to be esteemed honourable," "had in reputation" (Acts v. 34.), will it be a mistake to say, that the primitive Christians would properly respect marriage, in their clergy as well as in others, on the ground of the Scriptures saying, "Let marriage be esteemed honourably in every respect?" Could they properly want ground for allowing it to the clergy, when they could also read 1 Tim. iii. 2. 11., and Titus i. 6.? As CEPHAS quotes the Vulgate for authority in favour of _enim_ in the next clause, he might have told your readers to respect its authority in rendering the first clause, "Honorabile connubium in omnibus." And if he has no new rules for correcting Syriac as well as Greek, that very ancient version, though the gender of the adjective be ambiguous in the equivalent to [Greek: pasi], renders the next clause, "and _their_ couch _is_ pure," showing that _persons_ were understood.

Next comes K. S., who tells your readers that Whiston quotes the well-known _Doctor_ Wall for evidence as to the prohibition of second marriages among the Greek clergy, before the Council of Nice. I should like to know something of this _well-known Doctor_. There was a well-known Mr. Wall, who wrote on baptism; and there was a Don Ricardo Wall, a Spanish minister of state, well known in his day, and there was a Governor Wall, too well known from his being hanged; but I cannot find that any of these was a Doctor, so as to be the well-known Doctor Wall, whose "authority no one would willingly undervalue," (p. 299.) As for poor Whiston, his name was well known too, as a bye-word for a person somewhat crazy, when he quitted those mathematical studies which compelled him to fix his mind on his subject with steadiness whilst pursuing them. K. S. has told us that he terms "the _Apostolic Constitutions_ the most sacred of the canonical books of the New Testament." Such an opinion is quite enough as a test of Whiston's power of judging in such questions. After much discussion, the most learned of modern investigators assigns the compilation of the first six books of those _Constitutions_ to the end of the third century, and the eighth to the middle of the fourth.

In the remarks to which CEPHAS has thus adverted, I gave some evidence of marriages among ecclesiastics, at later dates than your correspondent supposes such to have been allowed. Can he disprove that evidence? (See Vol. iv., p. 194.)

HENRY WALTER.

Your correspondent CEPHAS attacks the authorised version of Heb. xiii. 4., and favours your readers with another. I venture to offer a few remarks on both these points.

I. He thinks--

"The authors of the authorised version advisedly inserted _is_
instead of _let_, to forward their own new (?) doctrines."

Doubtless whatever the translators did was done "_advisedly_;" but what proof has CEPHAS that they adopted the present version _merely_ to serve their own "interest?" Some verb _must_ be supplied, and either form will suit the passage. It is true that Hammond prefers _let_ to _is_, but there is as great authority on the other side.

1. St. Chrysostom:

"_For marriage is honourable, and the bed undefiled_: why art thou
ashamed of the honourable; why blushest thou at the
undefiled?"--_Hom. XII._ (Colos. vi.) Oxf. Trans., vol. xiv. p.
330.

"_For marriage is honourable._"--_Hom. X._ (1 Tim. i.), Oxf.
Trans., vol. xii. p. 77.

"And this I say, not as accusing marriage; _for it is honourable_:
but those who have used it amiss."--_Hom. IX._ (2 Corin. iii.),
Oxf. T., vol. xxvii. p. 120.

"And the blessed Paul says, '_Marriage is honourable in all, and
the bed undefiled_;' but he has nowhere said, that the care of
riches is honourable, but the reverse."--_Hom. V._ (Tit. ii.),
Oxf. T., vol. xii. p. 313.

"Thus marriage is accounted an honourable thing both by us and by
those without; and _it is honourable_."--_Hom. XII._ (1 Cor. ii.),
Oxf. T., vol. iv. p. 160.

2. St. Augustine:

"Hear what God saith; not what thine own mind, in indulgence to
thine own sins, may say, or what thy friend, thine enemy rather
and his own too, bound in the same bond of iniquity with thee, may
say. Hear then what the Apostle saith: '_Marriage is honourable in
all, and the bed undefiled. But whoremongers and adulterers God
will judge._'"--_Hom. on N.T._, Serm. xxxii. [82 B], Oxf. T., vol.
xvi. p. 263.

"'_Honourable, therefore, is marriage in all_, [he had just before
been speaking of married persons] _and the bed undefiled._' And
this we do not so call a good, as that it is a good in comparison
of fornication," &c.--_Short Treat. de Bono Conjug._, Oxf. T.,
vol. xxii. p. 283.

3. St. Jerome, to whose authority perhaps CEPHAS will sooner bow on a version of Holy Scripture than to Hammond's:

"Illi scriptum est: 'Honorabiles nuptiae, et cubile immaculatum:'
Tibi legitur, 'Fornicatores _autem_ et adulteros judicabit
Deus.'"--69. _Epist. ad Ocean. Hier. Op._, vol. i. f. 325.
Basileae. Ed. Erasm. 1526.

In all these passages the words are quoted _affirmatively_, as is evident from the context; and it seems more likely, as well as more charitable, to believe that our translators were induced to adopt the present version in deference to such authorities, than to impute to them paltry motives of party purposes, which at the same time they have themselves taken the surest means to get exposed, by printing the inserted word in Italics. Can CEPHAS adduce any Father who quotes the text as he would read it, in the imperative mood, and with the sense of "all things," not "all persons?" There may be such, but they require to be alleged in the face of positive and adverse testimony. It is evident that the mere substitution of [Greek: esto] for [Greek: esti], without an entire change of the rest of the passage, will make no difference; for that which was an assertion before will then have become a command.

II. CEPHAS proposes another version, and observes, "H. WALTER mistakes the adjective feminine [Greek: en pasi] as meaning 'all men,' whereas it signifies here 'in all things.'" Probably this is the first time that MR. H. WALTER and your other readers ever heard that [Greek: en pasi] was a _feminine_ adjective. Your learned critic must surely have either forgotten his Greek grammar, in his haste to correct the translators of the Bible, or else is not strong in the genders; for he has unluckily hit upon the very gender which [Greek: pasi] cannot be, by any possibility. But let it pass for a "lapsus memoriae." However, he supports his version of "all things" by one other passage, 2 Cor. xi. 6., where yet it _may_ be translated, as Hammond himself does in the margin, "among all men" (cf. v. 8.): and I will offer him one other:

[Greek: hina en pasi doxazetai ho Theos dia Iesou Christou].--1
Pet. iv. 11.

[Scil. [Greek: charismasin].]

But does CEPHAS mean to say that [Greek: en pasi] is _always_ to be thus rendered, when found without a substantive? Here are five passages from St. Paul's Epistles, in which, with one possible exception, it _evidently_ means "persons," not "things."

1. [Greek: ho de autos esti Theos, ho energon ta panta en
pasin.]--1 Cor. xii. 6.

2. [Greek: hina e ho Theos ta panta en pasin.]--1 Cor. xv. 28.

3. [Greek: barbaros, Skythes, doulos, eleutheros, alla ta panta
kai en pasi Christos.]--Col. iii. 11.

4. [Greek: tauta meleta, en toutois isthi; hina sou he prokope
phanera e en pasin.]--1 Tim. iv. 15.

5. [Greek: all' ouk en pasin he gnosis.]--1 Cor. viii. 7.

Upon the whole, then, I imagine that if any one will take the trouble to compare the passages above cited, and others in which the phrase [Greek: en pasi] is used, he will find that _generally_ it refers to "persons," and requires to be limited by the context before it bears the sense of "_things_:"--in other words, that the former meaning is to be considered the rule, the latter the exception.

E. A. D.

Is not this somewhat dangerous ground for "NOTES AND QUERIES" to venture upon, bearing in mind "the depths profound" of disputatious polemics by which it is bounded? As, however, A. B. C. has, to a certain extent, led you forward, it were well for you to offer a more sufficient direction to the intricacies of the way, than can be found in the only half-informed "Replies" which have hitherto been given to his inquiry. This is the more necessary, as we now are accustomed to turn to you for the resolution of many of our doubts; and, under these circumstances, it were better that you spake not at all, than that your language be incomplete or uncertain. But the present question, from the very nature of the case, is involved in some difficulty; and, to set about the proof of individual instances of the non-celibate _as a rule_ of the bishops of the primitive Church, or to discuss probabilities, which have already formed the subject of much [Greek: paradiatribe], would fill more of your pages than you would be ready to devote to such a purpose. It would best then subserve the intentions of your publication, upon such a matter as the present, to direct the attention of your correspondents to accredited sources of information, and leave them to work out the results for themselves. Voluminous are these authorities, but it will be found that the following contain the entire subject in dispute, as presented by the combatants on both sides; namely, _The Defense of the Apologie_, edit. fol. 1571, pp. 194-231, 540-545.; Wharton's _Treatise of the Celibacy of the Clergy_, in Gibson's _Preservative against Popery_, fol. 1738, vol. i. pp. 278-339.; and Preby. Payne's _Texts Examin'd_, &c., in _the same_, pp. 340-359. Previously, however, to commencing the study of these authorities, I would recommend a perusal of the statement made by Messrs. Berington and Kirk, on the celibacy of the clergy, in _The Faith of Catholics_, &c., edit. 1830, p. 384.

COWGILL.

[COWGILL is right: the question of the Marriage of Ecclesiastics
is not calculated for our pages. But our correspondent CEPHAS
having impugned the scholarship of H. WALTER, and the honesty of
the translators of the authorized version, justice required that
we should insert MR. WALTER'S answer, and one of the many replies
we have received in defence of the translators. With these, and
COWGILL'S references to authorities which may be consulted upon
the question, the discussion in our columns must terminate.]

LORD STRAFFORD AND ARCHBISHOP USSHER.

(Vol. iv., p. 290.)

The question raised by PEREGRINUS is one of interest, which a comparison of original and trustworthy writers enables us soon to settle. It is no vulgar calumny which implicates Ussher in the advice which induced Charles I. to consent to the murder of Lord Strafford; and though it seems not unlikely that from timidity Ussher avoided giving any advice, but allowed it to be inferred that he coincided in the counsel of Williams; after weighing the evidence on this subject it is, to say the least, impossible for us to believe for an instant that he acted in the same noble manner as Bishop Juxon. Thus far is clear, that Bishop Juxon, knowing that the king was satisfied of the innocence of Lord Strafford, besought him to refuse to allow of the execution, and to "trust God with the rest." Neither is it denied that Bishops Williams, Potter, and Morton advised the king to assent to the bill of attainder, on the ground that he was only assenting to the deeds of others, and was not himself acting responsibly. And assuredly the same evidence which carries us thus far, will not allow of our supposing that Ussher joined with Juxon, though, as I have said before, he may, when summoned, have avoided giving any advice. The facts seem simply these: when it was known that the king, satisfied of the innocence of Lord Strafford, hesitated about affixing his signature to the bill, or granting a commission to others to do so, the London rabble, lord mayor, and prentice lads were next called up, and the safety of the royal family menaced. This led to the queen's solicitation, that Charles would regard the lives of his family and sacrifice Strafford. Still the king could not be moved. He had scruples of conscience, as well he might. This the peers knowing, they _selected_ four bishops who should satisfy these scruples: the four thus selected were Ussher, Williams, Morton, and Potter. On Sunday morning, the 9th of May, the _four_ should have proceeded to Whitehall: the _three_ latter did so; but Ussher preferred the safer course of going and preaching at St. Paul's, Covent Garden, leaving to his brother bishops the task of distinguishing between the king's private conscience and his corporate one. The king, not satisfied to leave the matter in the hands of those specially selected to urge his consent, summoned the Privy Council. Juxon was present as Lord Treasurer, and gave that noble and truly Christian advice: "Sir, you know the judgment of your own conscience; I beseech you follow that, and trust God with the rest." Moved by this, and by his own conviction of Strafford's innocence, the king still refused assent; and it was needful to hold another meeting, which was done in the evening of the same day. As evening service had not been introduced into churches, Ussher was present at the palace, and by his silence acquiesced in the advice tendered by Bishop Williams. After the bill was signed, he broke silence in useless regrets. But it was then too late to benefit Strafford, and quite safe to utter his own opinions. In opposition to this, which rests upon indisputable evidence, and with which Ussher's own statement entirely accords, PEREGRINUS adduces the fact that Ussher attended Strafford on the scaffold. But what does this prove? Merely that the faction which would not tolerate that Laud or Juxon should minister the last offices of the Church to their dying friend, did not object to Ussher's presence; and that Strafford, who could have known nothing of what had passed on Sunday in the interior of Whitehall, gladly accepted the consolations of religion from the hands of the timid Primate of all Ireland.

The substance of what appears in Elrington's _Life of Ussher_ had been long before stated by Dr. Thomas Smith in his _Vita Jacobi Usserii_, apud _Vitae quorundam Erudit. et Illust. Virorum_; but if, in addition, PEREGRINUS would consult May's _History of the Long Parliament_; Echard's _History of England_, bk. ii. ch. i.; Whitelocke's _Memorials_, p. 45.; Rushworth; Collier's _Ecclesiastical History_, t. ii. p. 801.; Dr. Knowler, in Preface to _The Earl of Strafford's Letters and Dispatches_; Dr. South, in _Sermon on Rom_. xi. 33.; and Sir George Radcliffe's Essay in Appendix to _Letters, &c. of Lord Strafford_, t. ii. p. 432., I doubt not but that he will come to the conclusion that the above sketch is only consistent with stern fact.

W. DN.

SCULPTURED STONES IN THE NORTH OF SCOTLAND.

(Vol. iv., p. 86.)

ABERDONIENSIS tells us that Mr. Chalmers, of Auldbar, had got drawings of the sculptured stone obelisks in Angus lithographed for the Bannatyne Club, and that the work had excited considerable interest, and that the Spalding Club of Aberdeen are now obtaining drawings of the stones of this description in the north of Scotland. Circulars from the Spalding Club desiring information had been sent to a large number of the clergy, to which answers had been received only from a small portion, and he desired further information. These monuments, he states, are not to be found south of the Forth, and I am told not further north than Sutherlandshire. It would be desirable to know what these sculptured obelisks and the sculptures on them are; if symbolical, of what, or what they serve to illustrate; the supposed race and date to which they are referable. What the Veronese antiquarians, Maffei and Bianchini, did from the nation's ancient remains to throw light on history, shows what may be done. In Orkney no sculptured stone, or stone with a runic inscription, has been noticed among its circles of standing stones, or single bantasteins; and though it is right to admit that attention has not been directed to seeking them, yet I do not believe they could have escaped observation had there been any such. The absence of runic stones in Orkney appears singular in a country certainly Scandinavian from its conquest by Harald Harfager, king of Norway, A.D. 895 (or perhaps earlier), till its transfer to Scotland in 1468 in mortgage for a part of the marriage portion of the Danish princess who became the queen of James III. of Scotland by treaty between the countries of Denmark and Norway and Scotland. In Zetland Dr. Hibbert noticed a few ruins, and within these few days the peregrinations of the Spalding Club have brought to notice, in the Island of Bruray, a stone of runic state, having inscribed on it letters like runic characters, and sculptures in relief, but decayed. A drawing is being made of it, to satisfy antiquarian curiosity. It may merit notice that _no_ runic stones have been found in Orkney, nor circles of standing stones in Zetland. The sculptures of classic antiquity have been made use of to elucidate history, and it is equally to be desired that those Scottish sculptured remains should, if possible, be rescued from what Sir Francis Palgrave calls the "speechless past," and made to tell their tale in illustration of the earlier period of Scottish or Caledonian story.

W. H. F.

ANAGRAMS.

(Vol. iv., pp. 226, 297.)

As anagrams have been admitted into your pages, perhaps the following, on the merits of your publication, may find a place.

(1.) Every one will allow that "NOTES AND QUERIES" is _a Question-Sender_, and a very efficient one too.

(2.) Always ready to furnish information, it says to all, _O send in a Request_.

(3.) Its principles are loyal and constitutional, for its very name, in other words, is _Queens and Tories_.

(4.) It is suited to all classes, for while it instructs the people, it _tires no sad queen_.

(5.) It promotes peaceful studies so much that it _ends a queen's riot_.

(6.) The new subscriber finds it so interesting that on his bookseller's asking if he wishes to continue it, he is sure to say, _No end as I request_.

(7.) Lastly, its pages are only too absorbing; for I often observe (after dinner) my friend _A--n's nose quite red_.

Hoping the editor, who must be accustomed, from the variety of his contributions, to (8) _stand queer noise_, will excuse this trifling, I beg to subscribe myself,

(9) DAN. STONE, ESQUIRE.

As some of your readers feel an interest in anagrams, I venture to make an additional contribution. Polemics apart, it will strike most persons as remarkably happy:

"But, holie father, I am certifyed
That they youre power and policye deride;
And how of you they make an anagram,
The best and bitterest that the wits could frame.
As thus:
_Supremus Pontifex Romanus._
Annagramma:
_O non sum super petram fixus._"

It occurs in Taylor's _Suddaine Turne of Fortune's Wheele_, lately printed for private circulation, under the care of Mr. Halliwell.

C. H.

I am surprised not one of your correspondents has noticed the anagram by George Herbert on _Roma_. As it is a good specimen of what may be called "learned trifling" I subjoin a copy of it:--

"Roma dabit oram, Maro,
Ramo, armo, mora, et amor.

"Roma tuum nomen quam non pertransiit _Oram_
Cum Latium ferrent saecula prisca jugum?
Non deerat vel fama tibi, vel carmina famae,
Unde _Maro_ laudes duxit ad astra tuas.
At nunc exsucco similis tua gloria _Ramo_
A veteri trunco et nobilitate cadit.
Laus antiqua et honor perierunt, te velut _Armo_
Jam deturbarunt tempora longa suo.
Quin tibi jam desperatae _Mora_ nulla medetur;
Qua Fabio quondam sub duce nata salus.
Hinc te olim gentes miratae odere vicissim;
Et cum sublata laude recedit _Amor_."

H. C. K.

Amongst George Herbert's _Poems_ is an anagram, which I shall only allude to, as it is upon a sacred subject; and Fulke Greville, Lord Brooke, has left us a play upon his own name, which would scarcely satisfy the requirements of MR. BREEN. However, I am glad of any opportunity of referring to our great English Lucretius, and will transcribe it:--

"Let no man aske my name,
Nor what else I should be;
For _Greiv-Ill_, paine, forlorne estate
Doe best decipher me."

"Caelica," sonnet lxxxiii. _Works_, p. 233. Lond. 1633.

To me the most satisfactory anagram in the English language is that by the witty satirist Cleveland upon Oliver Cromwell:

_Protector. O Portet C. R._

Cleveland's _Works_, p. 343. Lond. 1687.

RT.

Warmington, Oct. 18. 1851.

THE LOCUSTS OF THE NEW TESTAMENT.

(Vol. iv., p. 255.)

The Romaic version of Matt. iv. 4. is almost verbally taken from the Greek, "[Greek: he de trophe autou en akrides kai meli agrion]." In Mark i. 6., the expression is [Greek: esthion akridas]. The only other place in the New Testament were the word [Greek: akris] is found, is in Rev. ix. 3. 7., where it plainly means a locust.

In the Septuagint version the word is commonly used for the Hebrew [Hebrew: `arbeh], locust, of the meaning of which there is no dispute; as in Exodus, x. 4. 12, 13, 14.; Deut. xxviii. 38.; Joel, i. 4., ii. 25.; Ps. cv. 34., &c.

In other places the word [Greek: akris] in the Septuagint corresponds to [Hebrew: chagab], in the Hebrew, as in Numb. xiii. 33.; Is. xl. 22.; and that this was a species of locust which was eatable, appears from Lev. xi. 21, 22.:

"Yet there may ye eat of every _flying_ creeping thing that goeth
upon all fours, which have legs above their feet, to leap withal
upon the earth; even those of them ye may eat, the locust
([Hebrew: th ha`arbeh], [Greek: ton brouchon]) after his kind, and
the bald locust after his kind, and the beetle after his kind, and
the grasshopper ([Hebrew: `eth hechagab], [Greek: ten akrida])
after his kind."

That locusts were eaten in the East is plain from Pliny, who in xi. 29. relates this of the Parthians; and in vi. 30. of the Ethiopians, among whom was a tribe called the Acridophagi, from their use of the [Greek: akris] for food.

There seems, then, no reason to suppose that in Matt. iv. 4., Mark i. 6., the word [Greek: akrides] should be taken to mean anything but locusts.

It was, however, a very ancient opinion that the word [Greek: akrides] here means [Greek: akrodrya], or [Greek: akra dryon], or [Greek: akremones], or [Greek: akrismata], the ends of the branches of trees; although the word [Greek: akrides] is never used in this sense by pure Greek writers.

T. C.

Durham.

The interpretation of [Greek: akrides] (Matt. iii. 4.) suggested to [Greek: Boreas] is not new. Isidorus Pelusiota (Epist. i. 132.) says:

"[Greek: hai akrides, hais Ioannes etrepheto, ou zoa eisin, hos
tines oiontai amathos, kantharois apeoikota; me genoito; all'
akremones botanon e phyton]."

Chrysostom, Theophylact, and others, either adopt or quote the same interpretation, as may be seen by referring to Suicer, _Thes. Eccl._, under the word [Greek: Akris].

But in the absence of any direct proof that the word was ever used in this sense, I do not think it safe to adopt interpretations which possibly rested only on some tradition.

There is positive proof that locusts were eaten by some people. In Lev. xi. 22. we have,

"These of them ye may eat; the locust after his kind, and the bald
locust after his kind, and the beetle after his kind, and the
grasshopper after his kind."

In this passage we find [Greek: akrida] used by the LXX. for the Hebrew [Hebrew: chagab], the last of the four kinds specified. I find in several commentators whom I have consulted, reference to Bochart's _Hierozoicon_, ii. 4. 7., but as I have not the book by me, I must be content with referring your correspondent to it; and if he will look at the commentaries of Elsner and Kuinoel, and Schleusner's _Lexicon_, he will find references to so many authors in confirmation of the fact in question, that I think he will not disagree with me in concluding that where the balance of learned opinion, as well as of evidence, is so great in favour of one interpretation, we ought not rashly to take up another, however intelligent the party may be by whom it was suggested.

I have just looked into Wolfius on the New Testament, and there find a list of writers who have adopted the interpretations of the Father above mentioned, and also a host of others who defend the received explanation. If they should be within the reach of [Greek: Boreas] (as most of them are not in mine), he will be able to balance their arguments for himself.

[Hebrew: B.]

L---- Rectory, Somerset.

Perhaps the following may be useful to your correspondent [Greek: Boreas] on the word [Greek: akrides], St. Matt. iii. 4.

Lev. xi. 22., we have an enumeration of the various kinds of locusts known to the Jews, viz. the locust proper, the bald locust, beetle, grasshopper; rendered in the Vulgate respectively, _bruchus_, _attacus_, _ophiomachus_, _locusta_, the latter by the Septuagint, [Greek: akrides]. The Hebrew [Hebrew: `arbeh], the locust proper, from [Hebrew: ravah], to multiply, is used chiefly for the ravaging locust, as Exod. x. 12., probably a larger kind; while [Hebrew: chagab], which is translated _grasshopper_ in our version above, Vulg. _locusta_, Sept. [Greek: akrides], rendered by Fuerstius (_Heb. Conc._) _locusta gregaria_, is mostly used as implying diminutiveness, as Numbers, xiii. 33., and but once as a devouring insect, 2 Chro. vii. 13. It is translated indiscriminately, in our version, _locust_ and _grasshopper_; all these were edible and permitted to the Jews. Singularly enough, there is one passage in which this word [Hebrew: chagab] is used, viz. Eccl. xii. 5., in which it is doubted by some whether it may not mean a vegetable; but this is not the opinion of the best authorities. The observation of Grotius, by-the-bye, on the place is extremely curious, differing from all the other commentators.

What we learn from the Old Testament, then is the probability that [Greek: akrides] meant a smaller kind of locust; and that they were edible and permitted to the Jews. We have abundant evidence, moreover, from other quarters, that these locusts were prized as food by frequenters of the desert. Joh. Leo (_Descript. Africae_, book ix., quoted by Drusius, _Crit. Sac._) says:

"Arabiae desertae et Libyae populi locustarum adventum pro felici
habent omine; nam vel elixas, vel ad solem desiccatas, in farinam
tundunt atque edunt."

Again, _Mercurialis, de Morb. Puerorum_, i. 3. ap. eun.:

"Refert Agatharchides, in libro de Mare Rubro, [Greek:
akridophagous], i.e. eos qui vescuntur locustis, corpora habere
maxime extenuata et macilenta."

Fit food, therefore, of the ascetic. Theophylact understood by [Greek: akrides] a wild herb or fruit; but all the most trustworthy commentators besides were of opinion that an animal was intended.

The modern Greek interpretation of [Greek: akrides], "the young and tender shoots of plants," may perhaps be traced in what Balth. Stolbergius (see his essay on this passage, the most copious of any) says; maintaining it to be an animal, he adds,--

"Insectum, infirmis pennis alatum, ac proinde altius non evolans,
sic dictum ab uredine locorum quae attingit; quasi loca usta.
Graece, [Greek: akris, para tas akras ton astachyon kai ton phyton
nomesthai]."

The following from _Hieron. adv. Jovinian_, ii. 6., quoted by Drusius, while it asserts that locusts were esteemed as food in some countries, will, perhaps, account for the unwillingness of the Greek friend of your correspondent [Greek: Boreas] to recognise an animal in the [Greek: akrides] of John the Baptist:

"Apud orientales et Libyae populos, quia per desertum et calidam
eremi vastitatem locustarum nubes reperiuntur, locustis vesci
moris est; hoc verum esse Johannes quoque Baptista probat.
Compelle Phrygem et Ponticum ut locustas comedat, nefas putabit."

H. C. K.

---- Rectory, Hereford.

Will you permit me to observe that the proper word is _locusts_? For I remember when I was at Constantinople in the year 1809, that passing through the fruit and vegetable bazaar, I observed some dried fruits, resembling a large French bean pod; they appeared dry, and were of a brown colour. I inquired the name of "the fruit;" I was told they were "locusts." I was struck with the name, for I remembered the passage in the New Testament, and I could not reconcile my mind to St. John living upon locusts (the insects) and wild honey. I immediately tasted some of the fruit, and found it sweet and good, something similar to the date, but not so good, although nutritious. I was thus instantly convinced of the possibility of St. John living upon "locusts and wild honey" in the desert. I have related to you this fact as it occurred to me. The locust tree must be well known amongst horticulturists. I do not pretend to enter into the question whether the translation is right or wrong, as I am no "scollard," as the old woman said.

J. BL.

There is in Malta, the north of Africa, and Syria, a tree called the locust tree; it bears a pod resembling the bean, and affords in those countries food for both man and horse, which I have no doubt in my own mind is the locust of the New Testament. If your correspondent feels curious on the subject, I would search the bottom of my portmanteau, and perhaps might be able to forward him a specimen.

J. W.

Relative to the meaning of [Greek: Akrides] in Matt. iii., I beg to refer your correspondent [Greek: Boreas] to the note in Dr. Burton's _Gr. Test._, where he will find reference to the authors who have discussed the question.

DX.

THE SOUL'S ERRAND.

(Vol. iv., p. 274.)

This beautiful little poem is assigned by Bishop Percy to Sir Walter Raleigh, by whom it is said to have been written the night before his execution; this assertion is, however, proved to be unfounded, from the fact that Raleigh was not executed until 1618, and the poem in question was printed in the second edition of Francis Davidson's _Poetical Rhapsody_, in 1608. "It is nevertheless possible," observes Sir Harris Nicolas (Introduction to _Poetical Rhapsody_, p. ci.), "that it was written by Raleigh the night before he _expected_ to have been executed at Winchester, November, 1603, a circumstance which is perfectly reconcileable to dates, and in some degree accounts for the tradition alluded to." This ground must be now abandoned, as it is certain that MS. copies of the poem exist of a still earlier date. Malone had a MS. copy of it dated 1595 (_Shakspeare by Boswell_, vol. ii. p. 579.); Brydges speaks of one in the British Museum dated 1596 (_Lee Priory edit. of Raleigh's Works_, vol. viii. p. 725.); and Campbell says, "it can be traced to a MS. of a date as early as 1593" (_Specimens_, p. 57. second edit.).

"The Soul's Errand" is found in the folio edition of Joshua Sylvester's _Works_, and also in the poems of Lord Pembroke. Ritson, whose authority merits some attention, peremptorily attributes it to Francis Davison. "_The Answer to the Lye_," he observes, "usually ascribed to Raleigh, and pretended to have been written the night before his execution, was in fact by Francis Davison" (_Bib. Poet._ p. 308.).

The evidence in favour of these three claimants has been well examined by the Rev. John Hannah (see _Poems by Sir Henry Wotton, Sir Walter Raleigh, and others_, 12mo. 1845, pp. 89-99.), and completely set aside. The same gentleman has printed a curious poetical piece, from an old MS. Miscellany in the Chetham Library at Manchester (8012. p. 107), which does something to establish Raleigh's claim. It commences as follows:--

"Go, Eccho of the minde;
A careles troth protest;
Make answere yt _rude Rawly_
No stomack can disgest."

"In these verses (remarks Mr. Hannah) three points especially
deserve attention; first, that they assign the disputed poem to
Raleigh _by name_; next, that they were written _when he was still
alive_, as is plain from the concluding stanza; and lastly, that
they give the reason why it has been found so difficult to
discover its true author, for the 13th stanza intimates that 'The
Lie' was anonymous, though its writer was not altogether unknown."

Many MS. copies of "The Soul's Errand" exist. Two of them have been printed at the end of Sir Harris Nicolas's edition of Davison's _Poetical Rhapsody_; the one from Harl. MS. 2296., the other from a manuscript in the same collection, No. 6910.; the readings of which not only differ materially from each other, but in a slight degree also from the printed copies. The title in Davison is "The Lie," which is retained by Percy; that of "The Soul's Errand" was taken by Ellis from Sylvester's _Works_. In some copies it is called "The Farewell."

EDWARD F. RIMBAULT.

The lines reported to have been written by Sir Walter Raleigh the night before his execution were _not_, I think, those alluded to by AEGROTUS. In the _Reliquiae Wottonianae_ are some few "poems found amongst the papers of Sir Henry Wotton," one of which is headed "Sir Walter Raleigh the Night before his Death," and is this:

"Even such is _time_ that takes on trust
Our _youth_, our _joyes_, our all we have,
And pays us but with _age_ and _dust_;
Who in the dark and silent grave
(When we have wandered all our ways)
Shuts up the story of our days.
But from this _earth_, this _grave_, this _dust_,
My God shall raise me up, I trust."--W. R.

P. 396, 3d edition, London, 1672.

In the _Collection of Sacred Poetry_, edited for the Parker Society by Mr. Farr (vol. i. p. 236.), the lines I have adduced are headed "An Epitaph" and attributed to Sir W. Raleigh on the above melancholy occasion.

"The Soul's Errand," which AEGROTUS quotes from, is entitled "The Farewell" in the same collection; but so much ambiguity rests upon Sir Walter's poetry that I shall merely add my conviction that the "Epitaph" is only a fragment--"judicent peritiores."

RT.

Warmington, Oct. 14. 1851.

[BARTANUS, JOHN ALGOR, H. E. H. have also kindly replied to this
Query.]

THE TWO DRS. ABERCROMBIE.

(Vol. iii., p. 209.)

It does not appear that David and Patrick Abercromby either studied or graduated at the University of Leyden. Their names are not found in the alphabetic registers of the students matriculated in the University.[3] For this reason the academic dissertations of these two physicians will be sought in vain in the University library. Three works of David Abercromby are, however, here:

1. "Tuta ac Efficax
Luis Venereae, saepe absque
Mercurio, ac semper absque
Salivatione Mercuriali
Curandae Methodus.
Authore Davide Abercromby, M.D.
Londini, impensis Samuel Smith ad
insigne principis in Coemiterio Divi
Pauli. MDCLXXXIV."
Dedicated to Dr. Whistlero
(Dubam, Londini, 7th Apr. 1684).

2. "Davidis Abercromby, M.D.
De variatione, ac varietate Pulsus Observationes
accessit ejusdem authoris
Nova Medicinae
tum Speculativae,
Tum Practicae Clavis
Sive ars
Explorandi Medicae Plantarum ac Corporum
quorum--cumque Facultatis
ex solo sapore.--Imp. Samuel Smith.
Londini, MDCLXXXV. in 8vo."
Dedicated to Robert Boyle.

3. "Davidis Abercrombii,
Scoto-Britanni
Philosoph. ac Med. Doct.
Fur Academicus.
Amstelodami, apud Abrahamum
Wolfgang, 1689."
Dedicated to Jacobus Cuperus
(classis ex India nuper
reducis archithalasso.)

[Footnote 3: These are now under the care of Professor N. C. Kist
of Leyden. It is to be regretted that they are not printed.]

Here is a list of the Abercrombys who have studied at Leyden, with the dates of their matriculation:--

"6. Oct. 1713. Alexander Abercromby, Scotus, an. 21. Stud. Juris."

"25. Oct. 1724. Georgius Abercromby, an. 21, et Jacobus
Abercromby, an. 20, Scoto-Britanni, Stud. Juris. Residing with
Beeck in the Brustraet."

"18. Nov. 1724. Jacobus Abercromby, Scotus, an. 24. Stud. Juris.
Resides with S. Rosier, in the Moorstug."

"3. Aug. 1725. Georgius Abercromby, Scoto-Britannus, an. 22. Stud.
Juris. Apud J. Boudar, in the Brustraet."

"3. Aug. 1725. Jacobus Abercromby, Scoto-Brit., an. 20. Stud.
Juris. Apud eundem."

There is no other dissertation or work of the Abercrombys in the library or the university here.

ELSEVIR.

Leyden.

[We are indebted to the kindness of the Editor of the _Navorscher_
for this extract from his forthcoming number.]

Replies to Minor Queries.

_Dacre Monument at Hurstmonceux_ (Vol. ii., p. 478.)--E. V. asks for the names of the bearers of the following coats of arms on the monument to the Dacre family in Hurstmonceux church. I beg to supply them:

1. Sab. a cross or. Havenell.

2. Barry of six arg. and az. a bend gules. Grey.

3. Arg. a fess gules. Doddingsells.

4. Quarterly or and gules an escarbuncle of eight rays floratty sab. Mandeville, first Earl of Essex. Granted 1139.

5. Barry of six arg. and gules. Bayouse.

6. Az. an inescocheon in an orle of martlets or. Schatterset and Walcott.

I cannot find one with the inescocheon charged.

In the following page, 479., J. D. S. asks the name of the bearer of a coat in the great east window of the choir of Exeter cathedral, viz. argent, a cross between four crescents gules. I beg to inform him that arg. a cross _engrailed_ between four crescents gules belongs to Bernham. Also, that arg. a cross _flory_ between four crescents gules, belongs to the name of Tylly, or Tyllet, or Tillegh, of Dorsetshire.

H. C. K.

---- Rectory, Hereford.

_Book-plates_ (Vol. iii., p. 495.; Vol. iv., pp. 46. 93.).--An instance of what may be considered as an early example of a book-plate, occurs pasted upon the fly-leaf of a MS. in the College amongst Philpot's _Collections_ (marked P. e. 15.), being an engraving of a blank shield, with a helmet and lambrequin, and a compartment for the motto; the whole surrounded by a border ornamented with flowers; altogether well engraved. The shield contains six quarterings, very neatly sketched with pen and ink; and the helmet is surmounted by a crest, also neatly sketched. In the upper part of the border, occupying a space evidently intended to be filled up, is the autograph of "Joseph Holand;" while a similar space in the lower part contains the date of "1585" in the same hand, in which also the motto "Fortitudo mea Deus," is written within the compartment above mentioned. The following, which is a collateral proof of the age of the book-plate, is likewise an autograph title to the MS.:

"In this booke are conteyned the armes of the nobylytye of Ireland
and of certeyne gentilmen of the same countrye. Joseph Holand,
1585."

This Joseph Holand was father of Philip Holand, who was Portcullis _tempore_ James I., and Gibbon, Bluemantle, says he was a "collector of rarities."

By the kindness of an antiquarian friend I have three impressions of different book-plates of the celebrated Pepys. I am not aware that they are rare; but one is curious, as consisting merely of his initials "S. P." in ornamented Roman capitals, elegantly and tastefully interlaced with two anchors and cables, with his motto in a scroll above them.

THOMAS WILLIAM KING, York Herald.

College of Arms.

_Sermon of Bishop Jeremy Taylor_ (Vol. iv., p. 251.).--I beg to acknowledge the favor of MR. CROSSLEY'S communication (which, from an accident, I have only just seen) respecting a sermon of Bishop Taylor's, and to inform him that I have been intending to produce it in the concluding volume (vol. i. of the series), which will contain several small pieces. I have been aware of the existence of it from the first, the volume in question being in the Bodleian Catalogue.

May I take the opportunity of adding, how much I feel obliged by any communication respecting Bishop Taylor's Works.

C. PAGE EDEN.

_Moonlight_ (Vol. iv., p. 273.).--The effects of the moonlight on animal matter is well known to the inhabitants of warm climates. I remember that when I resided in Bermuda, if the meat (which was usually hung out at night) was exposed to the rays of the moon it putrified directly. I was frequently cautioned by the inhabitants to beware of the moon shining upon me when asleep, as it caused the most dangerous and virulent fevers. Another curious power of the moonlight was that of developing temporary blindness, caused by the glare of the sun on bright objects. I have often seen persons stumbling and walking as quite blind, in a moonlight so bright I could see to read by; these were principally soldiers who had been employed during the day working on the fort and on the white stone. On hearing the surgeon of the regiment mention that two-thirds of the men were troubled with it, causing a greater amount of night-work as sentries to the few who were able to see at night, I suggested to him the following plan mentioned in a story I had read many years before in _Blackwood_:--

"A pirate ship in those latitudes was several times nearly
captured, owing to all the men being moon-blind at night; the
captain ordered all his men to bind up one eye during the day, and
by this means they could see with that eye to navigate the ship at
night."

My friend the surgeon tried the experiment, and found bandaging the eyes at night, and giving them complete rest, restored in time their sight at moonlight.

M. E. C. T.

That the light of the moon accelerates putrefaction is more than an unfounded popular opinion. I have heard it repeatedly asserted by observant and sober-minded naval officers as a fact, established by experience in tropical climates. Their constant testimony was, that when there is no moon the fresh meat is hung over the stern of the ship at night for coolness; but if this is done when the moon shines, the meat becomes unfit to eat.

The Query will probably elicit an answer from some one able to speak more directly upon the subject. It well deserves further inquiry.

T. C.

Durham, Oct. 15.

_Flatman and Pope_ (Vol. iv., pp. 209. 283.).--"The Thought on Death," by Flatman, is referred to by Wharton, Bowles, and other editors of Pope. Flatman's _Poems_ were first printed in 1674; 2ndly, 1676; 3rdly, 1682; and 4thly and lastly, 1686. The above occurs in the first edition.

For an account of Flatman, see Walpole's _Anecdotes of Painters_, vol. iii. p. 20., ed. 1765; Granger's _Biog. Hist._; and Wood's _Athenae_.

Some verses by him on his son, who died 1682, aged ten years, and inscribed on his monument in St. Bride's Church, will be found in Stow by Strype, vol. i. p. 740. ed. 1754.

Flatman wrote a preface to Shipman's _Poems_, and verses to Sanderson's _Graphice_, fol.; also to Walton in Chalkhill's _Thealma and Clearchus_, and Johnson's (Wm.) _Narrative of Deliverance at Sea_, 18mo. 3d edit. 1672.

[Greek: p.]

_Berlin Time_ (Vol. iv., p. 256.).--Is your correspondent very sure that the astronomers of France, Germany, Italy, and Spain begin the day at midnight? I turn to Herschel's _Outlines of Astronomy_ (p. 86.), and I find that astronomers (without any limitation) commenced their day at noon. Sir John Herschel is inclined to think that it would be better to commence at midnight with the world at large. Surely if the foreign astronomers _already did this_, he would not have failed to cite their example, and to remind the English astronomers that they stood alone; but of this he does not give the smallest hint.

A LEARNER.

Your correspondent DX. is mistaken in supposing that "foreigners ordinarily commence the astronomical day at midnight."

With respect to France, in the _Explication et Usage des Articles de la Connaissance des Temps_ it is expressly stated: "Le jour astronomique _commence a midi_."

And in the explanation appended to the _Berlin Jahrbuch_, it is in like manner distinctly laid down:

"The time which must be always understood, unless it is otherwise
particularly expressed, is the mean time of the meridian of the
New Berlin Observatory, which is taken to be 44m 14.0s eastward of
Paris, and 53m 35.5s eastward of Greenwich. _The beginning of the
day is at noon._"

The _civil_ day always commences at the midnight preceding this _astronomical_ day.

It follows that Sept. 17, 3h 40m 30s Greenwich mean time, is simply Sept. 17, 4h 34m 5.5s Berlin mean time.

T. C.

Durham.

_Ruined Churches_ (Vol. iv., p. 261.).--The old church of St. John in the Wilderness, near Exmouth, can hardly be said to be _in ruins_, in the sense before implied with regard to marriages, &c. It is _dilapidated_, and almost deserted; but on visiting it a few days since, I found it securely locked, the nave weather tight, and sufficiently furnished for baptisms, marriages, and burials, with surplice, two Prayer Books, Bible, table, font, bier, and bell. They had certainly all seen their best days; but on that account perhaps they are supposed to be more in keeping with the general state of the venerable fabric.

It is, in fact, the mother church of others in the vicinity, which are only chapels of ease; but as the population increased around them, and fell away, from some cause or other, from the precincts of the old church, it seems to have been deserted and dismantled of everything but what is barely necessary for burials, and an occasional wedding and baptism. It is the south aisle only which has been removed, and that by authority, many years ago; but certainly, it has on that side, and from the want of glass in the fine tower window, a desolate and ruinous appearance. In the churchyard there is a most venerable specimen of a noble yew-tree.

H. T. E.

Clyst St. George, Oct. 10. 1851.

_Italian Writer on Political Economy--Death of Carli_ (Vol. iv., p. 175.).--It is inquired, "What was the first work by an Italian writer on any element of political economy? and in what year did Carli, the celebrated economist, die?" The latter question I at once answer by stating that it was on the 22d of February, 1795, in his seventy-fifth year, having been born at Cape d'Istria, an episcopal town of Illyria, April, 1720, of a noble family. His collected works, embracing almost the _omne scibile_, were published in 1784-1794, nineteen octavo volumes, at Milan, _Delle Opere del Signor Gianrinaldo Conte Carli, Presidente Emerito del Supremo Conciglio di Pubblica Economia, &c._ The first publication, confined to fifteen volumes, was extended to nineteen by him, _Delle Antichita Italiche, con Appendice, de' Documenti, &c._, 1793-1795. Few writers have exceeded him in the variety of his subjects, which combined the drama, poetry, translations, history, philosophy, the monetary system, political economy, &c. As to your correspondent ALPHA'S first inquiry, it will be satisfactorily answered by consulting the collection printed at Milan in 1803, _Scrittori Classici Italiani_, first volume of the fifty in 8vo., to which the entire extend up to that period, since when several have appeared.

J. R.

Cork.

_Epigram ascribed to Mary Queen of Scots_ (Vol. iv., p. 316.).--The four lines inscribed in the copy of Sallust mentioned by C., and which have been _supposed_ to be the composition of the Queen of Scots, will be found in the second book of Ovid's _Amores_, Elegia 18, ll. 5-8.

C. W. G.

_Surplices_ (Vol. iv., p. 192.).--In reference to the origin, use, &c. of this and other ecclesiastical vestments, let J. Y. consult the following authorities:--Bona, _Rerum Liturgicarum_, lib. i. cap. 24.; Gerberti _Vetus Liturgia Alemannica_, tom. i. disquisit. iii. cap 3.; Goar, _Rituale Graecum_; Du Cange's _Glossary_; and, _Ferrarius de Re Vestiaria_. The information on the subject, hence to be obtained, is briefly epitomised in the appendix to Palmer's _Antiq. of the English Liturgy_. Let J. Y. also look at Hawkins' _Hist. Music_, vol. ii. p. 432.; vol. iii. p. 71.; likewise at Bishop Challoner's _Garden of the Soul_, pp. x. 123. (edit. 1824); and, if he have a full abundance of leisure, with sufficient resolution to abandon it to an undertaking so pregnant with instructiveness, let him too, by all means, "explore with curious search" the controversial writings of the early periods of Puritanism, on the sadly vexed question of the habits of the clergy, to which he will find abundant reference in all our Anglican church histories.

COWGILL.

_Continental Watchmen and their Songs_ (Vol. iv., p. 206.).--

THE MANNER OF WATCHMEN INTIMATING THE
TIME AT HERRNHUTH, GERMANY.

Past eight o'clock! O Herrnhuth, do thou ponder:
Eight souls in Noah's ark were living yonder.
'Tis nine o'clock: ye brethren, hear it striking;
Keep hearts and houses clean, to our Saviour's liking.
Now brethren, hear, the clock is ten and passing:
None rest but such as wait for Christ embracing.
Eleven is past! still at this hour of eleven,
The Lord is calling us from earth to heaven.
Ye, brethren, hear, the midnight clock is humming:
At midnight our great Bridegroom will be coming.
Past one o'clock! the day breaks out of darkness;
Great morning star appear, and break our hardness!
'Tis two! on Jesus wait this silent season,
Ye two so near related, Will and Reason.
The clock is three! the blessed Three doth merit
The best of praise, from body, soul, and spirit.
'Tis four o'clock, when three make supplication
The Lord will be the fourth on that occasion.
Five is the clock! five virgins were discarded,
When five with wedding garments were rewarded.
The clock is six, and I go off my station;
Now, brethren, _watch yourselves for your salvation_.

F. B. RELTON.

_Horology_ (Vol. iv., p. 175.).--H. C. K. inquires for the best _scientific_ work on horology. In my searches after the history of time keeping in all ages, I found none more useful than a little tract, the production of a watchmaker, and to be had at 81. Fleet Street. The _Mirror_ of 1824 contains some interesting notes on this subject.

C. R.

Paternoster Row.

_The Aneroid Barometer_ (Vol. iv., p. 295.).--The intended signification of this name, "aneroid," can of course be only determined by the person who conferred it; upon any less direct authority the derivation quoted from Mr. Dent's description can scarcely be received. The meaning of [Greek: neros] is _moist_, rather than _fluid_; but even admitting the latter signification, then the last syllable ought surely to be referred, not to [Greek: eidos], but to its root [Greek: eido] (scio); _perceivable without fluid_ being a much better characteristic than _a form without fluid_.