Volume 4 — Replies.

THE CRUCIFIX AS USED BY THE EARLY CHRISTIANS. (Vol. iv., p. 422.).

A correspondent questions the accuracy of MR. CURZON'S statement, in his Monasteries of the Levant, that—

"The crucifix was not known before the fifth or sixth century, though the cross was always the emblem of the Christian faith,"—

and asks for information as to its use, and the dates of the earliest examples. Some twenty years ago I devoted some care to this inquiry, and the result will be found in a chapter on the decline of the arts in Greece, in a History of Modern Greece, which I published in 1830. To that essay, but more especially to the authorities which it cites, I would refer your correspondent; and I think, after an examination of the latter, he will be disposed to concur with me, that Mr. Curzon's statement is correct. It is in accordance with that of Gibbon, and sustained by the same authorities as Basnage, to the effect that the first Christians, from their association with the Jews, and their aversion to the mythology of the Greeks, were hostile to the use of images of any description in their primitive temples, in which they reluctantly admitted the figure of the ignominious cross, as a memorial of the Redeemer's death. At a later period, however, the veneration for the relics of departed saints led to the admission of their painted portraits, and eventually to the erection of their images and effigies in wood and marble. (Gibbon, chap. xxiii. xlix.) Reiskius states that it was not till the fourth century after Christ that the latter innovation began:

"Ecclesia vero Christiana tribus seculis prioribus ne quidem imagines recepit aut inter sacra numeravit instrumenta. Sed demum sub finem quarti seculi ea lege admisit ut in templis memoriæ ac ornatus causa haberentur."—Reiskius, De Imaginibus Jesu Christi Exercitationes Histor., ex. i. c. i. sec. ii. p. 12.

Lillio Giraldi concurs with Reiskius:

"Illud certe non prætermittam nos dico Christianos ut aliquando Romanos fuisse sine imaginibus in primitiva quæ vocatur ecclesia."—Lillius Gregorius Giraldus, Historiæ Deorum Syntage, v. i. p. 15.

The earliest images of Christ were those mentioned as being placed, by Alexander Severus, along with those of Abraham, Jupiter, Pythagoras, Plato, and Aristotle. (Reiskius, ex. vii. c. i. sec. i. p. 151.) Constantine placed two equestrian statues of the Saviour in the Lateran Church. But Molanus, who mentions the latter fact, insists that there were existing about this period numerous statues of the Saviour, which he would refer to the time of Pontius Pilate. (De Historia SS. Imaginibus, &c., lib. i. c. vi. p. 65.)

The most ancient examples now remaining of the decorations employed by the early Christians, are doubtless those found in the catacombs at Rome. I have not access to any recent copies of these interesting antiquities; but so far as my recollection serves, they contain no example of a crucifix, or any literal delineation of the death of the Saviour. In fact, even in these gloomy retreats, the vigilance of persecution compelled the Christians to caution, and forced them to conceal, under allegories and mystery, the memorials of their faith; the figure of the Redeemer being always veiled under an assumed character, most generally that of a shepherd bearing in his arms a recovered lamb. This, which is the most common form of allegory of this period, occurs in the catacomb of the Via Latina, in that of Priscilla in the Via Salaria, discovered in 1776, both of which, according to Aringhi, are amongst the oldest Christian monuments now remaining. (Roma Subterranea, vol. ii. p. 25. 292.) In a sepulchral chamber in the cemetery of St. Calixtus, Jesus is represented as Orpheus with a lyre, as emblematic of the subduing influences of his life. But his death is still more cautiously shadowed forth by the types of Jonas, Isaac on the altar of Abraham, and Daniel in the den of lions,—examples of all of which are numerous; and the cover of an urn figured by Agincourt presents them all three. (Histoire de l'Art par les Monumens, vol. iv.; Dec. Sculp., pl. v. no. 10.)

Art, after its decline in Rome, was later cherished by the Greeks at Byzantum, and allegory in their hands, during the third and fourth centuries, exhibited a much higher refinement than amongst the degenerate Romans,—the divinity and life of Jesus being represented in their paintings by a youth of godlike mien and heavenly grace, with his foot upon the mane of a lion, whilst his death is still typified by a lamb expiring at the foot of a cross, which it sprinkles with its blood, and his resurrection by a phœnix, which rests upon the summit of a palm-tree, the emblem of his victory.

I have stated that even the cross, as an emblem, was admitted "reluctantly" into the churches of the early Christians. The fact, and the causes of this reluctance, are stated fairly by Gibbon (ch. xx.), principally on the authorities consulted by Basnage in his Histoire des Eglises Reformées, to have had their origin in the idea of infamy and ignominy which they attached to the mode of execution by crucifixion,—feelings analogous to those inspired by a gallows or a gibbet; and it required a long lapse of time, even after Constantine had abolished throughout the Roman dominions the punishment which had prevailed for slaves and malefactors, but which the Saviour of mankind had submitted to suffer, before the people could be led to regard as a symbol for veneration that which had so long been an object of horror and disgust. A most interesting account of the subsidence of this feeling, and of its effects upon Sacred Art whilst it prevailed, will be found in Emeric David's Discours sur la Peinture Moderne, p. 115. It rendered allegory so indispensable, that in the exhaustion of fancy it declined into conceits and puerility, which finally brought the subject into contempt, and compelled the hierarchy to exert the influence of the Church for its correction. This led to a measure the record of which is strongly corroborative of the statement of Mr. Curzon; namely, that A.D. 692, at the Quine Sextine, or Council in Trullo, it was ordered that thenceforth fiction and allegory should cease, and the real figure of the Saviour be depicted on the tree. (Can. 82. Act. Concil. Paris, 1714, v. iii. col. 1691, 1692.)

The Greeks complied, but with reluctance, to delineate the actual crucifixion; and as, in the controversy which arose in the second century, and never entirely subsided, regarding the beauty or deformity of the Saviour's features, the Greek Church had espoused the side of St. Basil, Tertullian, and Origen, who maintained that "he was without form or comeliness," their artists exhibited such a spectacle of deformity on the cross, that to the present hour a proverb compares a lean and ugly person to "un crucifix des Grecs." The Latins and Italians, on the other hand, whilst they were equally hostile to the literal exhibition of the Redeemer's death, and forbore for nearly a century to comply with the orders of the Council in Trullo, adopted, as to his beauty, the party of Celsus and Chrysostom,—quoted the expression of David, "thou art fairer than the children of men,"—and painted the Saviour, albeit suspended on the fatal tree, as a youth of heavenly mien; and instead of the crown of thorns, the lance, and the sponge, they represented him with a diadem, and insensible to suffering or pain.

These remarks, though they will no doubt be insufficient as an answer to your correspondent, may perhaps direct him to authorities, the consultation of which will satisfy his inquiry.

J. EMERSON TENNENT.

London.

THE WORD Αδελφος (Vol. iv., pp. 339, 458.)

In commenting on the criticisms of J. B., may I be allowed to follow the order of his own reasoning as much as possible?

1st. I am glad to find that Scapula is right, but I must object to the use of the participle acquiescing, as applied to me. My word is "deduction," and is applied to a rule grounded upon Scapula's correctness, and may, I think, settle the sense of those disputed verses in Matt. xiii. 55, 56, to say nothing of two indisputable proofs which might be adduced.

2nd. I am wrong—for what? for appearing, in the eyes of J. B., to have done that which I have not done,—for bringing in links of "the Indo-Germanic languages," which I have neither done, nor can do.

3rd. "The word is solely and peculiarly Greek." Let me give only one etymon by way of preparation for my answer. Let us take the word mouse. Well, it comes from the Latin mus, which comes, you will say, from the Greek μυς, and there are many clever etymologists, excepting a few, with J. B. and myself, would say, "it is solely and peculiarly Greek;" but we go up to the Sanscrit (the mother of European languages), and bring forward mush, a mouse, and here is the terminus—and why? because mush signifies to steal, and therefore sufficiently describes the nature of the little animal. Now, because we cannot find an existing link between the Greek and Sanscrit, is that a reason for asserting αδελφος to be of pure Greek origin? No; and if J. B. will only recollect that all words in Sanscrit, excepting bare primary roots, are compounded after the same manner as αδελφος or rather δελ-φ, he will, I hope, find that I have not been wrong in my etymon. Moreover, let J. B. prove, if he can, what is the meaning of δελφ in the Greek, unaided by any other language.

4th. Why is the Sanscrit bhratre brought into the contest? perhaps to prove what has not been proved, viz. that it also signifies frater uterinus.

5th. "How happened it that the word φρατηρ was lost in Greek?" Why, because the Greeks thought it too barbarous a word to own, as coming through the Latins from the barbarous Goths, Scandinavians, &c.! Let us pass over irrelevant matter till we come to

6th. J. B.'s authoritative rule, "that no apparent similarity between words in the Semitic and Asian (read Sanscrit) families can be used to establish a real identity, the two classes of language being radically and fundamentally distinct." Vide mouse, and a hundred more roots, that might quash this rule.

To conclude, I did not introduce the Sanscrit dal into my former note, because, I suppose, an idea passed through my mind that I might offend some "interesting points in Greek manners."

I have only one more remark to make, which is, that the Sanscrit bhra-tre is a compound word like δελ-φυς. I will give the full etymology of this word bhra-tre, to prove that J. B. has done wrong in bringing in a word to militate against his own rule. Persian, bra-dar; Sanscrit, bhra-tre; Gothic, bro-thar; Islandic, bro-dir; German, bru-der; Swedish and Danish, bro-der; Anglo-Saxon, bro-ther. Now, will J. B. prove that the Hebrew, Chaldee, and Syriac בר, bar, a son, is not connected with the Persian and Sanscrit bra and bhra? If he does, I shall doubtless be edified.

T. R. BROWN.

Vicarage, Southwick, near Oundle.

THE ROMAN INDEX EXPURGATORIUS OF 1607. (Vol. iv., p. 440.)

I am happy in being able to give, I trust, a satisfactory answer to the Query of your American correspondent U. U., respecting the original edition of 1607.

There can be no doubt that the copy in the Bodleian Library is of the genuine edition. It was in the Library certainly before the year 1620, as it appears in the catalogue printed in that year, and still bears the same reference on the shelf as is there given to it, namely, 8vo. I. 32. Theol.; and it was doubtless the copy used by Dr. James, who superintended the forming of that catalogue, and who died only a few months before. The title runs thus:

INDICIS

(red ink) LIBRORVM

(red) EXPVRGANDORVM

in studiosorum gratiam confecti.

Tomus Primus

IN QVO QVINQVAGINTA AVCTORVM

Libri præ ceteris desiderati emendantur.

(red ink)

PER FR. IO. MARIAM BRASICHELLEN.

(red ink)

SACRI PALATII APOSTOLICI MAGISTRVM

in vnum corpus redactus, & publicæ

commoditati æditus

(this first word red) (this date red)

————————————

ROMÆ, ex Typographia R. Cam. Apost. M.DC.VII.

————————————

(the line above red)

SVPERIORVM PERMISSV.

There is a full stop at confecti, also at emendantur, and at Brasichellen; but no stop whatever at auctorum. It extends (besides eight leaves of title and preliminary matter) to pp. 742. On the recto of the next and last leaf, "Series chartarum," &c., and at the bottom:

ROMÆ, M.DC.VII.

————————————

Ex Typographia Reu. Cameræ Apostolicæ.

————————————

SVPERIORVM PERMISSV.

There is also in the Bodleian Library a copy of the Bergomi edition, the title of which is as follows:

(red ink) INDICIS

LIBRORVM

(red) EXPVRGANDORVM

In studiosorum gratiam confecti

(red) TOMVS PRIMVS

In quo quinquaginta Auctorum Libri præ

cæteris desiderati emendantur

(red) PER F. IO. MARIAM BRASICHELL.

Sacri Palatij Apost. Magistrum

In vnum corpus redactus & pub. commoditati æditus.

At the bottom:

(red) ROMÆ Primò, Deinde

BERGOMI, typis Comini Venturæ, 1608.

This edition extends to 608 pages, in double columns, besides the preliminary matter, consisting of four articles, of which the first in this edition is the last in the genuine copy of 1607,—a circumstance mentioned by Clement as peculiar to the Altdorff edition; but here the signatures run to pages in eights, whereas the Altdorff edition "qu'ne remplit qu'un alphabet, et seize feuilles."

I have never seen a copy of the Ratisbon edition.

B. B.

Replies to Minor Queries.

Hobbes's "Leviathan" (Vol. iv., p. 314.).

—The meaning of the frontispiece to the first edition of this work, is, I imagine, sufficiently obvious. The large figure representing a commonwealth holds in his right hand a sword, in his left a pastoral crook. He is the emblem of a commonwealth "ecclesiastical and civil" (as the title of the book shows us). Ranged down one side of the page, under the sword-bearing arm, are the weapons and resources which the State possesses. Down the other side of the page, under the protection of the pastoral staff, is the corresponding armament of the Church. Thus, a castle and a church, a crown and a mitre, a cannon and spiritual thunderbolts, a trophy of guns and spears, &c., and one of dilemmas (represented by a pair of bull's horns), syllogisms (made like a three-pronged fork), and the like; these, ending with a battle on one side, a convention of bishops on the other, show the power which (as Hobbes would have it) each arm of the commonwealth should be able to have at its command. The whole picture is at best an absurd conceit, and very unworthy of the author of the Leviathan.

H. A. B.

The best edition of Hobbes's works was printed 1750. The print of Leviathan in it is neither like Charles nor Cromwell, of whom I have old and good prints, and many. The print has at the bottom of it "Written by Thos. Hobbs, 1651."

C. J. W.

Age of Trees (Vol. iv., p. 401.).

—I am rather surprised that your correspondent L., in his enumeration of remarkable trees, and collections of trees, in Great Britain, makes no mention, whilst on the subject of yew, of the splendid collection of old yew trees in Kingley Bottom, near Chichester, in Sussex. Should L. never have visited this charming spot, and its green antiquities, I can promise him a rich treat whenever he does so. Common report of the neighbourhood, from time immemorial, gives these venerable trees a date as far back as the landing of the sea-kings on the coast of Sussex; and sundry poems by local bards have been written on this theme.

On one of the most prominent of the South Down Hills, rising immediately above the yew-tree valley, and called Bow Hill, are two large, and some smaller tumuli, which are always called by the natives the graves of the sea-kings, who with their followers are supposed to have fallen in a battle fought under these very yew trees.

Can anybody tell me if the age of any of these trees has ever been ascertained? Kingley Bottom, or, as people now-a-days prefer calling it, Kingley Vale, is so much frequented as a spot for pic-nics and festive days, that I have no doubt many of your readers have seen the trees to which I refer, and can bear me out in asserting that they are worthy of ranking, in age and beauty, with any of their species in the kingdom.

SCANDINAVIAN.

The "Hethel Thorn," so well known to many Norfolk people, is on a farm now the property of that munificent patron of historical literature, Mr. Hudson Gurney, by whom it was purchased from Sir Thomas Beevor. The first Sir Thomas always said it was mentioned in a deed of 1200 and odd, as a boundary, under the appellation of "the Old Thorn." It is stated, also, that it is mentioned in some chronicle as the thorn round which a meeting of insurgent peasantry was held during the reign of King John (can any readers of "NOTES AND QUERIES" give a reference to the precise passage?). An etching of this interesting relic has been made by Mr. Ninham. The involution of its branches, which are all hollow tubes, as heavy as iron, is most curious; and although the tree is certainly diminished of late years, it still puts out leaves and berries vigorously.

W. J. T.

Treatise against Equivocation (Vol. iv., p. 419.).

—Your correspondent EUPATOR has, in his examination of the MS. of this treatise, overlooked a title prefixed by Garnet, which furnishes the heading by which the book is correctly entered in the Catalogue of the Laudian MSS. as A Treatise against (not of or for) Lying and Fraudulent Dissimulation. "Of" was first written, but at once crossed out, and "against" written after it, not interlined. Of the two errors which EUPATOR points out, the one was made at the press, by failure in reading the contraction for "verbo," which is printed correctly at length at p. 43., and the other was a mistake on the part of the transcriber.

W. D. M.

Lycian Inscriptions (Vol. iv., p. 383.).

—As to the double language in Homer of the gods and men, Heyne and others have thought (ad Il. Α. 403.) that the one was the old language, the other the modern. See Clarke ib., who thinks one was the learned name, the other the vulgar: but gives a scholion of the former opinion. The passages are as follow:

All these words, except one, are plain Greek,—and that one is a word of men. It is impossible, therefore, that the gods' language could have been the antiquated Greek language.

In the Odyssey (Κ 305.) Mercury says that a certain plant is called Moly by the gods, and that it is very difficult for men to find. The answer to the question, What do men call it? therefore would probably have been, that they have no name for it at all. It is an odd word, not easy to derive, and ending in _u_; which Aristotle says is the ending of only five words in Greek, and one of those, ἄστυ, was obsolete as an appellative in Aristotle's time.

Ichor, though applied in Homer to the gods, he does not say was a word of the gods; and as it is used in Hippocrates, it is more probably a dialectic than an antiquated word. Its termination, however is rare; and in another instance, τεκμωρ, was obsolete in Aristotle's time (Rhet. init.).

As to the Lycian language, the alphabet is said, in the appendix to Fellows, to resemble partly the Greek, partly the Zend, and one or two letters the Etruscan. The language is said (ib. 430.) to resemble the Zend more than any other known language; but to differ too much to be considered as a dialect of Zend, and must rank as a separate language.

I would observe, that one of the peculiarities mentioned, as compared with all the Indo-Germanic languages—namely, the having no consonant at the end of the masculine or feminine accusative—existed in the old Latin, as in the Scipionic tombs, "optimo viro, omne Loucana."

Sir Edmund Head, in the Classical Museum, No. II., considers the people to be the Solymi of Homer.

C. B.

Alterius Orbis Papa (Vol. ii., p. 497.).

—In Twysden's Historical Vindication of the Church of England, p. 22. (Cambridge edition, 1847), I find—

"After the erection of Canterbury into an archbishopric, the bishops of that see were held quasi alterius orbis papæ, as Urban II. styled them."

In a note, William of Malmesbury (De Gestis Pontif., lib. i. in Anselm., p. 223. l. 33.) is referred to as authority for the above statement. Urban II. was pope from 1087 to 1099.

C. W. G.

Carmagnoles (Vol. iv., p. 208.).

—Your querist W. B. H. will perhaps accept the following partial solution of his question, which has been communicated to me by one of your own distinguished correspondents in France. It is contained in a little volume published by Duellersan under the following title, Chansons Nationales et Populaires de France, Paris, 1846, 32mo:

"Cette horrible chanson, la Carmagnole, est un monument curieux de la folie démagogique, et nous la donnons pour faire voir avec quelle poésie brutale on excitait le peuple. Elle eut une vogue en Août 1792, époque à laquelle Louis XVI. fut mis au Temple. Elle devint le signal et l'accompagnement des joies féroces et des exécutions sanglantes. On dansait la Carmagnole dans les bals; on la dansait au théâtre et autour de la guillotine. Barrère appelait les discours qu'il prononçait à la Convention, des Carmagnoles. L'air, qui est véritablement entrainant, était joué en pas redoublé dans la musique militaire; mais Bonaparte la défendit, ainsi que le Ça-ira, lors qu'il fut Consul.

"Cette chanson parut au moment où les troupes Françaises venaient d'entrer triomphantes dans la Savoie et le Piemont. On ignore si la musique et la danse de la Carmagnole sont originaires de ce pays."

In the month of January, 1849, the General-in-Chief of the army of Paris, Changarnier, having taken vigorous measures to prevent new tumults, the first verse of the original, which commences—

was thus parodied:

PERIERGUS BIBLIOPHILUS.

General James Wolfe (Vol. iv., p. 271.).

—The late Admiral Frank Sotheron, of Kirklington Hall, near Southwell, Notts, was, I have heard, related to Wolfe, and possessed a portrait and several letters of his. Admiral Sotheron died some ten years ago, but his daughter (and only child) married the present member for Wilts, who afterwards took the name of Sotheron.

J. M. W.

I have a portrait of Wolfe in my possession, and, I believe, the original from which the print, stated to be a scarce and contemporary one, was taken, which furnishes the frontispiece to the second volume of the History of the Canadas, by the author of Hochelaga. It fell, singularly enough, into my hands a short time previous to the appearance of the work in question, and I have been enabled since to trace its possession by parties, and amongst them members of my own family, for a very lengthened period. The artist I have not been able to discover; but perhaps some possessor of the print, should the name appear, will afford this information.

C. A. P.

(Great Yarmouth.)

As your pages have lately contained several communications on the subject of General Wolfe, I send you the following story, which I heard from a lady now deceased. Some time after Wolfe's death his family wished to give some memorial of him to the lady who had been engaged to him, and they consulted her as to the form which it should take. Her answer was, "A diamond necklace;" and her reason, because she was going to be married to another person, and such an ornament would be useful. My informant, whose birth, according to the Peerage, was in 1766, had, in her earlier days, often met this lady, and described her as showing remains of beauty, but as no wiser than this anecdote would lead us to suppose her.

J. C. R.

Johannes Trithemius (Vol. iv., p. 442.).

—This noted historian and divine was born at Trittenheim, in the electorate of Treves, in 1462. He became abbot of Spanheim about 1482, where he made a rich collection of manuscript and printed books. In 1506 he was appointed abbot of St. James at Wurtzbourg. His writings are numerous, and there is an ample collection of them in the British Museum. In his Nepiachus he gives an account of his life and studies. He died at Wurtzbourg in 1516. The learned and judicious Daunou thus characterises the volume De scriptoribus ecclesiasticis: "Malgré beaucoup d'omissions et d'erreurs, ce livre a été fort utile à ceux qui ont depuis mieux traité la même matière; on le consulte encore aujourd'hui."

Leland, Bale, Pits, and Wharton, have recorded their obligations to Trithemius. The venerable Leland quotes him frequently, under the name of Trittemius, and styles him "homo diligentiæ plane maximæ nec minoris lectionis."

BOLTON CORNEY.

"John Trytheme was a German Benedictine, and Abbot of Hirsauge, A.D. 1484. He was the author of A Catalogue of Ecclesiastical Writers, several Letters, Treatises of Piety, of Doctrine, and Morality, other historical works, and The Chronicle of Hirsauge."—(See Dufresnoy's Chronological Tables.)

It would appear that the work Trithemii Collectanea de Scriptoribus Ecclesiasticis has gone through several editions; and Walch tells us that "inter omnes ea eminet, quam Jo. Alberto Fabricio debemus." The following remarks also respecting Trithemius appear in Walch's Bibliotheca (tom. iii. p. 389.):

"Incipit Trithemius a Clemente Romano; recenset scriptores 970; ac testatur, se in opere hoc conficiendo per septem fere annorum spatium elaborasse. Possevinus, Labbeus, atque alii, varios ejus errores chronologicos ac historicos notarunt. Quodsi autem rationem temporis reputamus, quo Trithemius vixit scripsitque, causa omnino est, cur eum ob errata non reprehendamus, sed excusemus atque industriam illius laudemus."

Cave, also, in his Historia Literaria (part ii. p. 569.), gives us a brief account of Trithemius, and of his literary productions.

E. C. HARRINGTON.

The Close, Exeter.

The work of John Trittenheim, De Scriptoribus Ecclesiasticis, is held in high and deserved repute. (See Fabricius, Biblioth. Latin. Med. Ætat., iv. 451.) He died abbot of Würtzburg, in 1518. The copy of A. W. H. is the first edition, which was published at Mainz (Moguntia) in 1494.

C. H.

Sir William Herschel (Vol. ii., p. 391.).

—Your correspondent gives the quotation about the star observed in Virgo, which he supposes identical with Neptune, quite correctly, except in one very material point—the observer's name. The passage in question will be found in Captain W. H. Smyth's Cycle of Celestial Objects, vol. ii. p. 264., and is extracted from a letter addressed to him by M. Cacciatore of Palermo, in 1835, many years after the death of Sir William. H. C. K. is not the first person who has suggested the identity of the objects; but, as pointed out by Captain Smyth in a paper on Neptune, in the United Service Journal for 1847, Part II., Neptune must, in 1835, have been fully 120° from the position assigned by Cacciatore to the star observed by him.

J. S. WARDEN.

Balica, Oct. 1851.

Dr. Wm. Wall (Vol. iv., p. 347.).

—Your decision to exclude any further contributions upon the question of the "Marriage of Ecclesiastics" is most judicious. But ought the portion of MR. HENRY WALTER reply respecting Dr. Wall to pass unnoticed? Had the writer referred to any of the biographical dictionaries in ordinary use, he would have discovered that the "well-known Mr. Wall who wrote on baptism" had conferred on him by the University of Oxford the degree of D.D., to testify their high opinion of his writings.

In addition to the Doctor's works on the baptismal controversy, two books, which are not often met with now, were published after his death, bearing the following titles:—

"Brief Critical Notes, especially on the various readings of the New Testament Books. With a Preface concerning the Texts cited therein from the Old Testament, as also concerning the Use of the Septuagint Translation. By W. Wall, S.T.P., author of the History of Infant Baptism, London, 1730." 8vo., pp. lxiv. 415.

"Critical Notes on the Old Testament, wherein the present Hebrew Text is explained, and in many places amended, from the ancient Versions, more particularly from that of the LXXII. Drawn up in the order the several Books were written, or may most conveniently be read. To which is prefixed a large Introduction, adjusting the Authority of the Masoretic Bible, and vindicating it from the objections of Mr. Whiston, and the Author of the Grounds and Reasons of the Christian Religion. By the late learned William Wall, D.D., Author of the History of Infant Baptism. Now first published from his Original Manuscript. London, 1734." 2 vols. 8vo., pp. lxi. 307. 354. v.

These are valuable works, explaining many difficult expressions.

JOHN I. DREDGE.

Parish Registers (Vol. iv., p. 232.).

—J. B. is referred for the acts of parliament relating to "Parish Registers," to Burn's History of Parish Registers, 1829. This work has been out of print fifteen or sixteen years, but may be seen in many public libraries.

J. S. B.

Compositions during the Protectorate (Vol. iv., p. 406.).

—W. H. L. will probably find what he wants in a small volume, easily met with, entitled A Catalogue of the Lords, Knights, and Gentlemen that have compounded for their Estates, London, 1655, 12mo.; or another edition, enlarged, Chester, 1733, 8vo. (See Lowndes, vol. i. p. 363.)

H. F.

General Moyle (Vol. iv., p. 443.).

—Major General John Moyle, who died in 1738, and was buried at Rushbrooke, near Bury St. Edmund's, was the son of the Rev. John Moyle, of Wimborne Minster, co. Dorset, by Mary his wife, daughter and coheir of Sir Giles Eyre, Kt., one of the Judges of the Common Pleas. General Moyle, by his wife, who was Isabella daughter of Sir Robert Davers, of Rushbrooke, Bart., had a family of five sons and one daughter; the latter married Samuel Horsey, Bath king-at-arms.

G. A. C.

Descendants of John of Gaunt (Vol. iv., p. 343.).

—A. B. may be right as to there being "some little confusion in Burke's excellent work." There certainly is no "little confusion" in A. B.'s communication.

Margaret Beaufort, successively Countess of Richmond and Derby, the mother of King Henry VII., was the only child of John Beaufort, the first Duke of Somerset.

What can A. B. mean by "Henry, Edmund, and John, successively dukes of Somerset," to whom he conjectures Margaret Beaufort might have been sister? There were not three brothers Beaufort successively dukes of Somerset; nor were there ever three successive dukes of Somerset named Henry, Edmund and John; though there certainly was a succession of John, Edmund, and Henry, they being respectively father, uncle, and cousin of Margaret.

John Beaufort, Earl of Somerset, who had been created Marquis of Somerset and Dorset, was, on his death (1410), succeeded in the earldom of Somerset by his eldest son, Henry Beaufort, who dying without issue (1418), the second son, John Beaufort, succeeded to this earldom. He was created Duke of Somerset (1443), and on his death without male issue (1444), the dukedom became extinct; but the earldom of Somerset descended to his brother, Edmund Beaufort, Marquis of Dorset (the third son of John Beaufort, Earl of Somerset), who was afterwards (1448) created Duke of Somerset. He was slain at the battle of St. Alban's (1455), and was succeeded by his eldest son, Henry Beaufort, who was beheaded in 1463. He is said to have been succeeded by his next brother, Edmund Beaufort; but it is doubtful if the fact were so, and the better opinion seems to be that the dukedom became extinct by the attainder of Duke Henry in 1463.

"The second and last Duke John," alluded to by A. B., is altogether a myth: the last Beaufort Duke of Somerset was either Henry or Edmund; and there was but one Duke John, and he was not the "second and last," but the first duke.

C. H. COOPER.

Cambridge.

Church of St. Bene't Fink (Vol. iv., p. 407.).

—I think some account of the inscriptions, or of their having been transcribed, will be found in the Gentleman's Magazine, as well as of those removed by the destruction of the church of St. Michael's, Crooked Lane, in order to make the approaches for new London Bridge; there, also, I think I have seen some account of the inscriptions in the church pulled down for the erection of the Bank of England. The preservation of the monumental records of the dead has been so frequently suggested in "NOTES AND QUERIES" that I will not occupy space by urging further arguments in favour of the scheme proposed for the transcription and preservation of inscriptions on monuments and grave-stones. The numerous churches which, in these days, are undergoing alterations and repairs, call for your continued exertion to effect the object you have already submitted for the purpose in former numbers. The ancient church of St. Mary, Lambeth, has just been rebuilt, and many of the monumental tablets will of necessity be removed from their former sites, and grave-stones may disappear. The venerable Ashmole lies at the entrance of the old vestry, under a flat stone; and outside, a short distance from the window, lies Tradescant, under a large altar-tomb in a state of decay!

G.

When the church of St. Bene't Fink was pulled down, to make room for the new Royal Exchange in 1844, the monumental tablets, &c. were removed to the church of St. Peter's-le-Poor in Old Broad Street, to which Parish the former is now annexed.

J. R. W.

Bristol.

Coins of Vabalathus (Vol. iv., pp. 255, 427.).

—An article on the coins of the Zenobia family appeared in the Revue Numismatique, 1846, vol. xi. p. 268. The writer of that article says—

"Il est impossible de rendre compte du mot ϹΡΩΙΑϹ ou ϹΡΙΑϹ, qui précède, sur quelques pièces, le nom de Vabalathus. La même observation s'applique aux médailles Latines du même prince, dont le nom est suivi d'un certain nombre de lettres, VCRIMDR ou VCRIIVID auxquelles on s'est efforcé inutilement de trouver un sens."

W. W.

Engraved Portrait (Vol. iv., p. 443).

—This is the portrait of Daniel De Foe, and was engraved by W. Sherwin. The verses underneath are—

It is mentioned in The Catalogue of English Heads, by Jos. Ames, p. 57.

JOHN I. DREDGE.

"Cleanliness is next to godliness" (Vol. iv., p. 256.).

—The author of the Epistle to the Hebrews says (ch. x. v. 22.):

"Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water."

It has long been my opinion that the proverb in question arose from the above text, in which a pure conscience, a necessary condition of godliness, is immediately followed by an injunction to cleanliness.

H. T.

Cozens the Painter (Vol. iv., p. 368.).

—I would refer your correspondent, for the few particulars known of him, to Edwards's Anecdotes of Painting, 1808 (in continuation of Horace Walpole's Anecdotes), p. 120.

Cozens's chief patrons were Wm. Beckford, Esq., of Fonthill; G. Baker, of St. Paul's Churchyard; John Hawkins, Esq., of Bognor; and the Earl of Harewood (of his time). If your correspondent wishes to see some few fine specimens of his works, Mr. George Smith, of Hamilton Terrace, and Charles Sackwille Bale, Esq., of Cambridge Terrace, possess some very fine ones. Mr. J. Heywood Hawkins has at Bognor his father's collection.

Cozens's fine drawings are very uncommon, and he is now little known, though one of the fathers of the Water-Colour School, and of the highest ability. I am not aware of any published portrait of him: your correspondent's portrait of him by Pine is therefore interesting. Pine was Cozens's mother's brother.

FRANCIS GRAVES.

In addition to the opinion ascribed to Mr. Turner, it may be mentioned that the late John Constable, R.A., spoke of Cozens as "the greatest of landscape-painters." I cannot at present give a reference to Leslie's Life of Constable, but am sure that this saying occurs there more than once.

J. C. R.

Whig and Tory (Vol. iv., pp. 57. 281.).

—In addition to what has appeared in "NOTES AND QUERIES" respecting the etymology of these terms, I send you a note of what Lingard says on the matter:

"The celebrated party name Tory is derived from toringhim, to pursue for the sake of plunder. The name was given to certain parties in Ireland, who, refusing to submit to Cromwell, retired into bogs and fastnesses, formed bodies of armed men, supporting themselves and their followers by the depredations which they committed on the occupiers of their estates. They were called Raperees and Tories."

"It was during the reign of Charles II. that the appellations of Whig and Tory became permanently affixed to the two great political parties.... The first had long been given to the Covenanters on the west of Scotland, and was supposed to convey a charge of seditious and anti-monarchical principles...."

PHILIP S. KING.

Prince Rupert's Drops (Vol. iv., pp. 234. 274.).

—In your reply to the Query respecting these drops, you state that it is not certain in what country they were invented; I may therefore mention that the French call them larmes Bataviques, from the circumstance of their being made in Holland; from whence some were sent to Paris in 1656, to the Swedish minister there, M. Chanut.

PHILIP S. KING.

Deep Well near Bansted Downs (Vol. iv., p. 315.).

—I am well acquainted with the country immediately south of the Bansted Downs, and can give W. S. G. some information about the wells there.

I know no country where there is so great a scarcity of water. The nearest stream is a small branch of the Mole, which has its rise some three miles off, just beyond Merstham (pronounced "Meestrum"). The ponds are very few and shallow, so that the inhabitants have to rely on wells for their water. Wells, however, are an expensive luxury, and appertain only to the better-most dwellings. I know several labourers' cottages distant upwards of a mile from the nearest well or pond; they use what water they catch, and when that is gone, shift as they best can,—most commonly do without. This scarcity of water may be the reason why a district within fifteen miles of London is so thinly populated.

The country is very hilly, and even the valleys are some height above the level of London. Woodmansterne is said to be the highest point in Surrey next to Leith Hill.

Most of the farm-houses and superior cottages have wells, and many of these are of considerable depth. There is one just at the foot of Bansted Downs (and consequently in the valley), which is 120 feet deep. After a dry summer this well is very low, and after a second quite empty. This is about the general depth of the valley wells. There is one in the railway valley, below Chipsted Church, some 100 feet deep; I have never known it dry. Within a stone's throw of this last, the London and Brighton railway runs in a very deep cutting,—I have been told the deepest railway cutting in England,—and great fears were entertained that this deep cutting would drain this and several neighbouring wells. The only way, however, in which the railway affected the wells, was to cut right through one, parts of which may still be seen in the embankment.

It is not always the case that a deep well will drain its shallow neighbours. At the Feathers Inn, at Merstham, is a well cut in the solid chalk, 160 feet deep; this was quite out the other day, while two or three wells not fifty yards off, each thirty feet deep, had plenty of water.

Of course the wells on the hills are much deeper than those in the valleys. At a farm called Wood Place, some three miles from Bansted, is a well 365 feet deep; it is never actually out of water; four pair of hands are needed to raise the bucket.

At a farm called Portnals, about a mile from Bansted, is the deepest well I know in these parts; a horse is required to draw the water. It is some 460 feet, and, I have been told, generally somewhat low. All these wells are, I believe, in the chalk.

In this part of Surrey are some wells said to be 500, 600, or even 700 feet deep.

W. S. G. may find some resemblance between the above and the one he wants, else there is no truth in a well.

I fear I am taking more of your space than my subject merits. I will therefore briefly conclude with a Query.

Where are the deepest wells in England?

P. M. M.

Mrs. Mary Anne Clarke (Vol. iv., p. 396.).

—Is Mrs. Mary Anne Clarke really dead?

She was alive two years since, and was then living with her son, Colonel Clarke, somewhere on the Continent. Colonel Clarke is an officer of the line, and is universally respected.

I obtained the above information from a friend and brother officer of the Colonel.

FM.

Upton Court (Vol. iv., p. 315.).

—My friend Miss Mitford gives a most interesting account of Upton Court in the Ladies' Companion for August 1850, which, as I know the place well, I believe to be perfectly correct. A short extract may not be unwelcome:

"Fifty years ago a Catholic priest was the sole inhabitant of this interesting mansion. His friend, the late Mrs. Lenoir, Christopher Smart's daughter, whose books, when taken up, one does not care to put down again, wrote some verses to the great oak. Her nieces, whom I am proud to call my friends, possess many reliques of that lovely Arabella Fermor of whom Pope, in the charming dedication to the most charming of his poems, said that 'the character of Belinda, as it was now managed, resembled her in nothing but beauty.'

"Amongst these reliques are her rosary, and a portrait, taken when she was twelve or thirteen years of age. The face is most interesting: a high, broad forehead; dark eyes, richly fringed and deeply set; a straight nose, pouting lips, and a short chin finely rounded. The dress is dark and graceful, with a little white turned back about the neck and the loose sleeves. Altogether I never saw a more charming girlish portrait, with so much of present beauty and so true a promise of more,—of that order, too, high and intellectual, which great poets love. Her last surviving son died childless in 1769, and the estate passed into another family.

"Yet another interest belongs to Upton; not indeed to the Court, but to the Rectory. Poor Blanco White wrote under that roof his first work, the well-known Doblado's Letters; and the late excellent rector, Mr. Bishop, in common with the no less excellent Lord Holland and Archbishop Whately, remained, through all that tried and alienated other hearts, his fast friend to his last hour."

The portrait of Arabella Fermor is in Reading, purchased at a sale at Upton Court many years ago, when the property changed hands.

JULIA R. BOCKETT.

Southcote Lodge.