Replies to Minor Queries.
Lady Flora Hastings' Bequest (Vol. iii., pp. 443. 522.; Vol. iv., pp. 44. 92. 108.).
—ERZA regrets extremely the mistake she has made with regard to the above poem. The person from whom, and the circumstances under which she received it, all tended to confirm her in her error till the last moment—with which, if the authoress of this beautiful poem were acquainted, ERZA is sure she would be forgiven.
[To these regrets on the part of ERZA we have to add the expression of our own that our columns should have been made the medium of a statement which it is obvious originated in error. We regret also that, after the contradictions given to the first statement, ERZA should, without a positive knowledge of the real facts of the case, have reiterated in such strong terms the claims of Lady Flora Hastings to the authorship of a poem which it is now quite clear is really the production of Miss Barber.]
"The Right Divine of Kings to govern wrong" (Vol. iv., p. 125).
—I cannot concur in MR. CROSSLEY'S conjecture that the marks of quotation affixed to this line in the eighteenth book of the Dunciad may have been a mere error of the press; because, in the first place, I do not find that the Dunciad is more negligently printed than other works of the day. I should say rather less so; but (which is more important) any one who will look at the successive editions will, I think, be satisfied that the remarkable typography of the line, carefully reproduced in all, could not be accidental. This matter is less trifling than it at first sight may seem, because there are several lines in Pope's works similarly marked as quotations, on which questions have arisen; and my belief is that everything so marked will turn out to have really been a quotation, though in this case, and in that other,
"No Lord's anointed but a Russian bear,"
we have, as yet, failed to find the original.
C.
Fairlight Church (Vol. iv., p. 57.).
—The old church was Early English; the original windows were lancet-shaped. It was built, like all the adjoining churches, of stone; but it had been repaired with brick, and the roof of the tower had been covered with tiles instead of shingles. The earliest brick building in Sussex, after the Roman period, is Herstmonceux Castle, built by Sir Roger de Fynes, treasurer of the household to Henry VI.
W. D. COOPER
Dogmatism and Puppyism (Vol. iv, p. 102).
—The quotation your correspondent writes about to be found in MR. DOUGLAS JERROLD'S A Man Made of Money, p. 252.:
"'Robert, my dear,' said Jenny, with the deferential air of a scholar, 'Robert, what did Mr. Carraways mean when he said he hated dog—dogmatism?' Topps was puzzled. 'Robert, my dear,' Jenny urged, 'what—what in the world is dogmatism?' Now it was the weakness of Topps, never to confess ignorance of anything soever to his wife. 'A man should never do it,' Topps had been known in convivial seasons to declare; 'it makes 'em conceited.' Whereupon Topps prepared himself, as was his wont, to make solemn, satisfying, answer. Taking off his hat, and smoothing the wrinkles of his brow, Topps said, 'Humph! what is dogmatism? Why, it is this, of course: dogmatism is puppyism come to its full growth.'"
E D. STEANE JACKSON.
Saffron Walden, Aug. 10.
Was Stella Swift's Sister? (Vol. iii., p. 450.; Vol. iv., p. 110.).
—That Swift was the son of Sir William Temple seems to have been completely disproved by Mason. Swift was born in Dublin, 30th November, 1667, in the house of his uncle Godwin Swift, who, after the death of his younger brother, Jonathan, in the preceding April, took charge of his widow. Sir William Temple appears from his letters to have been abroad in a public capacity from 1665 to 1670. If therefore, there existed such consanguinity between Swift and Stella as to be a bar to their marriage, it must have arisen in some other way. Swift says that Stella "was born at Richmond in Surrey, on 13th March, 1681; her father being the younger brother of a good family in Nottinghamshire [Qy. Sir Wm. Temple? Sheen, where he resided, was close by], her mother of a lower degree." There can be little doubt that she was illegitimate. The question arises, who was her mother? On this point the Richmond registry might perhaps throw some light. Has it ever been searched? In order that the supposed consanguinity should have existed, her mother must have been either Swift's mother, Abigail Swift (née Erick) of Leicestershire, or (what seems more probable) an illegitimate half-sister of Swift. It has been surmised, however, that an impediment to Swift's marriage of an entirely different nature from consanguinity may have existed; or that, feeling himself to be labouring under an hereditary disease, he may have been unwilling to propagate it. I am much inclined to think that the objection to the marriage of Swift and Stella, which certainly must have existed, was of this last description; and that it would have been equally strong the case of any other female. However this may be, I believe that full credit may be given to what Swift has stated respecting the perfect purity of his intercourse with Stella.
"I knew her from six years old, and had some share in her education, by directing what books she should read, and perpetually instructing her in the principles of honour and virtue, from which she never swerved in any one action or moment of her life."—Swift's Works, vol ix. p. 489. (citante Mason).
E. H. D. D.
Charles Lamb's Epitaph (Vol. iii., pp. 322. 459.).
—It has been suggested to me by a lady who was an intimate friend of Lamb's, that Mr. Justice Talfourd was the author of this epitaph. The observation, however, was made without, I believe, any certain knowledge on the subject.
COWGILL.
Meaning of Carnaby (Vol. iii., p. 495.).
—ARUN inquires as to the meaning of Carnaby as the name of a street. Carnaby is a surname probably deriving from the parish of Carnaby in Yorkshire. It has become a Christian name in the family of —— Haggerston, Bart., since the marriage of an heiress of Carnaby's into that family.
Streets are often called after proper names.
†
Scandinavian Mythology (Vol. ii, p. 141.).
—Your correspondent T. J. has called attention to the tradition-falsifying assertion of Mr. G. Pigott, that the custom with which the Scandinavians were long reproached, of drinking out of the skulls of their enemies, has no other foundation than a blunder of Olaus Wormius in translating a passage in the death-song of Regner Lodbrog.
The following extracts from the curious and learned work of Bartholinus, De Causis Contemptæ a Danis Adhuc Gentilibus Mortis, will, I think, show that the subject deserves further inquiry before we consent to place this ancient historical tradition in the category of vulgar errors. Speaking of the banquets of the beatified heroes in Valhalla, Bartholinus says:
"Neque tamen ex communi animalium cornu elaborata pocula in Valhalla viserentur; sacratiora desiderabantur ex cæsorum craniis inimicorum confecta, quæ apud Danos vel ex Daniâ oriundos, alias quoque gentes, in summo erant pretio."—Lib. ii. cap. xii. p. 555.
In proof of this assertion he quotes the following authors; Herodotus (lib. iv. cap. 65.) and Plato (Euthydemus), who attribute this custom to the Scythians. Aristotle is supposed to allude to it, De Repub. lib. vii. cap. 2. In the Historia Miscellanea, lib. vi., it is mentioned as a custom of the Scordisci; and similar customs are recorded of the Panebi by Nicolaus Damascenus, of the Essedones by Solinus and Mela, of the Boii by Livy (lib iii. cap. 24.), of the Celts by Silius Italicus (lib. ii.), of the Langobards by Paulus Diaconus (lib. i. cap. 27.). The last-mentioned author informs us that these skull cups were alled "scalæ;" upon which Bartholinus remarks—
"Unde genus, undeque morem ejusmodi conficiendarum paterarum unde etiam nomen scalæ iis inditum, ex septentrione nempe traxerunt Langobardi manifestum facient Vaulundar qvidu.
"Enn pœr skalar
&c. &c.
h. e.
Crania autem illa
Quæ pericraniis suberant
Argento obduxit et
Nidado tradidit."
W. B. R.
Scandal against Queen Elizabeth (Vol. iii., pp. 225. 285. 393.).
—I do not recollect that either of your correspondents on this subject has brought forward the aspersion upon Queen Elizabeth's fair fame in precisely the same form in which the Jesuit Sanders places it in the following passage:—
"Hâc Ecclesiæ contra ipsam sententiâ, et Catholicorum novis incrementis quotidianis, non mediocriter offensa Elizabetha, convocatis ordinibus, leges valde iracundas et cruentas contra veteris fidei cultores promulgat: quibus primum cavetur, ne quis Elizabetham hæreticam, schismaticam, infidelem, usurpatricemve, sub pœnâ capitis vocet. Item. Ne quis aliam quamcunque certam personam nominet, cui regnum vel in vitâ, vel post mortem ipsius, deberi dicatur, exceptâ Elizabethæ naturali prole. Ea enim sunt ipsa decreti verba. In eam enim homines vel adulationem vel necessitatem ita perduxit hæresis, ut quod illud nobilissimum regnum illegitimæ illius regis sui proli ægre unquam concessit, nunc naturali, id est, spuriæ, soboli reginæ in cujus sexu fornicationis peccatum est fœdius, non denegarint: pariter et reipublicæ, ex proximi successoris ignoratione, extremum periculum, et Elizabethæ incontinentiam prodentes."—Nicolai Sanderi Hist. Schism. Angl. lib. iii. § Novæ leges latæ in Catholicos, ann. 1571, ed. 8vo. Col. Agr. 1628, p. 299.
To some of your readers this passage may seem to indicate that the use of the equivocal word naturali may have given colour, not to say occasion, to the whole scandal against Queen Elizabeth. By many, I apprehend, it will be acknowledged that spuriæ is not the only, if an allowable, interpretation.
J. SANSOM.
Oxford, July 22. 1851.
Meaning of "Deal" (Vol. iv., p. 88.).
—I think the following may help to throw a little light upon the use of the word deal as meaning divide. I was in Wensleydale about a month ago; and on inquiring where the boundary between the North and West Ridings of Yorkshire ran, was told, "On the top of Penhill, where God's water deals" (i. e. the rain divides). I may further add, on my own knowledge, that in the north-west corner of Suffolk, where the country is almost entirely open, the boundaries of the different parishes are marked by earthen mounds, from three to six feet high, which are known in the neighbourhood as dools the word being probably derived from the same root. I have been told, however, that it should be spelled duals, and that the derivation of it was from the Latin duo as marking two parishes; but I am sure that it is always pronounced by the country-people at a monosyllable, and therefore the chances are in favour of the former derivation being the right one.
A propos to Suffolk, another of your correspondents (Vol. iv., p. 55) lately mentioned the fashion the people there have of leaving out the ve in the middle of the names of places. In this I can bear him witness also; but I do not think it is confined to those letters only: e. g. Eriswell, pronounced Asel; Wymondham (in Norfolk) Wyndham, &c. Among those names of places in which the ve is left out, your correspondent has omitted Elveden (commonly, though erroneously, Elvedon), which is always called and often spelled Elden.
A. N.
"The Worm in the Bud," &c. (Vol. iv., p. 86.).
—This quotation is from Cowper's lines appended to the Bill of Mortality for the parish of All Saints, Northampton, for 1787:
"Read, ye that run, the awful truth
With which I charge my page;
A worm is in the bud of youth,
And at the root of age."
I know not with whom the idea originated. The imagery is frequently used by Shakspeare, but with him never indicates disease or death.
I can call to mind no similar expression in the classics.
H. E. H.
Moore's Almanack (Vol. iv., p. 74.).
—Your correspondent FRANCIS is in error as to the MSS. and correspondence of Henry Andrews being in the possession of his son, Mr. Wm. Henry Andrews. Mr. W. H. Andrews some time ago sold to me the whole of his father's MSS. correspondence, astronomical and astrological calculations, with a mass of very curious letters from persons desirous of having their "nativities cast." I have also some copies of Andrews' portrait, one of which shall be much at your service.
Moore's Almanack was known by that name long before Andrews had any connection with it, but he was for upwards of forty years its compiler for the Company of Stationers, whose liberal (?) treatment of Andrews may be collected from the following postscript to a letter addressed to me by his son:—
"My father's calculations, &c., for Moore's Almanack, continued during a period of forty-three years; and although through his great talent and management he increased the sale of that work from 100,000 to 500,000, yet, strange to say, all he received for his services was 25l. per ann.!! Yet I never heard him murmur even once about it; such was his delight in pursuing his favourite studies, that his anxiety about remuneration was out of the question. Sir Richard Phillips, who at times visited him at Royston, once met him in London, and endeavoured to persuade him to go with him to Stationers' Hall, and he would get him 100l.; but he declined going, saying that he was satisfied."
Andrews was also computer to the Board of Longitude, and Maskelyne's Letters evidence the value and correctness of his calculations.
The only materials left by Andrews for a memoir of his life I believe I possess, and some day I may find leisure to put them into order for publication.
ROBT. COLE.
Scurvy Ale.
—The Query (Vol. iv., p. 68.) "What was scurvy ale?" may perhaps be answered by an extract from a little work, The Polar Sea and Regions, published by Oliver and Boyd, Edinburgh. In the account of Baffin's voyage, in which he discovered the bay called after him Baffin's Bay, we are told that—
"Finding the health of his crew rather declining, he sailed across to Greenland, where an abundance of scurvy grass boiled in beer quickly restored them; and the Lord then sent them a speedy and good passage homeward."
Johnson explains scurvy-grass as spoonwort.
W. FRASER.
Siege of Londonderry (Vol. iv., p. 87.).
—Will you have the goodness to inform your correspondent that I have a pamphlet, printed soon after the famous siege was over, giving a particular account of it, though it altogether omits mentioning the name of an ancestor of mine who distinguished himself in the relief of that place. I shall be happy to afford E. A. any information or assistance he may require.
B. G.
Salting the Bodies of the Dead (Vol. iv., p. 6.),
about which MR. MCCABE asks, is a very old custom in England. Matt. Paris, in his description of Abbot William's funeral at St. Albans, A.D. 1235, tells us how—
"Corpus apertum est. &c. Et quicquid in corpore repertum est, in quadam cuna repositum est, sale conspersum. Et in cœmiterio, est humatum. Corpus autem interius, aceto lotum et imbutum et multo sale respersum et resutum. Et hoc sic factum est circumspecte et prudenter, ne corpus per triduum et amplius reservandum, tetrum aliquem odorem olfacientibus generaret et corpus tumulandum, contrectantibus aliquod offendiculum praesentaret."—Vitæ S. Albani Abbatum, p. 87. ed. Wats, Paris, 1644.
DA. ROCK.
Buckland, July 24. 1851.
In the 86th and two following sections of the Second Book of Herodotus is the description of the ancient Egyptian methods of preserving the bodies of the dead. These were more or less embalmed with aromatic spices, according to the condition of the person, and then corned with saltpetre (λιτρον, nitre) for seventy days; strictly, salted. Is it possible that the early Christians, in adopting this practice, may have been influenced by that very obscure passage, Mark ix. 49.: "Every one shall be salted with fire?"
ALFRED GATTY.
The custom of placing a plate of salt on the body of the dead is very general in Wales. I remember, when a child, inquiring the reason of the practice, and being told by an old woman that it was to prevent the body from swelling. My remark, that any weight might answer the same purpose, was met by the reply; "there's no weight so heavy as salt gets when it is on the dead." This proves that some feeling of superstition mingles with the custom. Has not the use of salt in baptism, amongst the Italians &c., come allusion to the banishment of the evil spirit?
SELEUCUS.
The Word "Repudiate" (Vol. iv., p. 54.).
—That the use of the word repudiate, in the sense of refuse, repel, reject, abandon, disown, cast off, is by no means modern; and that such phrases as "I repudiate the idea," "I repudiate the sentiment," "I repudiate the proposal," are strictly correct, is evident from the use of the word by "standard classical authors" in the original language from which it has come down to us. Sallust, for instance, in his History of Catiline's Conspiracy, says that Lentulus advised him to seek assistance everywhere, even amongst the dregs of the populace; asking him at the same time, "Why, since the senate had already adjudged him to be an enemy to the republic, he should repudiate the slaves?" i. e., refuse to enrol them in his levies.
"Cum ab senatu hostis judicatus sit, quo consilio servitia repudiet?"—Sall. Cat. 44.
Cicero, in his Offices, in opposition to the opinion of the peripatetic school, that anger is implanted in us by nature for useful ends, lays it down as a principle, that "on all occasions anger ought to be repudiated;" that is, "cast out of the mind," and says that "it is to be wished that persons who are at the head of the state should be like the laws, which inflict punishment not in anger but in justice."
"Illa (iracundia) vero omnibus in rebus repudianda est."—Cic. de Off. I. xxv. 13.
Cicero knew nothing of the Christian grace of "being angry and sinning, not;" he knew nothing of the severity of love. In another place he tells us that on one occasion Themistocles declared in the Athenian assembly, that he had a plan to propose which would be of great advantage to the state, but ought not to be made public. He was willing, however, to communicate it to any one person whom they might select. Aristides, rightly named the Just, being the person selected, Themistocles disclosed his plan to him: which was, secretly to set fire to the Lacedæmonian fleet in the dockyard of Gytheum, by which means they would effectually crush the power of the Lacedæmonians. Aristides returned to the assembly, and at once declared that Themistocles' plan was certainly very advantageous, but by no means honourable; whereupon the Athenians, rightly considering that what was not attended with honour, could not be attended even with advantage in reality, without hearing another word, "repudiated the whole affair;" that is, utterly rejected the proposal.
"Itaque Athenienses, quod honestum non esset, id ne utile quidem putaverunt; totamque eam rem, quam ne audierant quidem, auctore Aristide, repudiaverunt."—Cic. de Off. III. xi. 12.
In a third place, he relates that some persons forged a will of one Minucius Basilus, who had died in Greece; and, in order that they might the more easily obtain their end, put down Marcus Crassus and Quintus Hortensius, two of the most influential men in Rome at that time, as co-legatees with themselves, who although they suspected the will to be forged, yet did not repudiate the little legacy coming to them through other persons' fraud, because forsooth they were not privy to the actual commission of the forgery.
"Qui cum illud falsum esse suspicarentur, sibi autem nullius essent conscii culpæ, alieni facinoris munusculum non repudiaverunt."—Cic. de Off. III. xviii. 4.
A little further research might easily multiply instances, but I think these are quite sufficient to prove that we moderns are but following the ancients in using the word repudiate without reference to any obligation expressed or implied.
F. F. F.
Repudiate, Ringlet, Outburst (Vol. iv., p. 54.).
—Your correspondent H. C. K. has dealt, I fear, somewhat too harshly with "repudiate." Surely "repudiare" is "to reject what one is ashamed of, scorns, or disdains." Two instances immediately suggest themselves in Cicer. pro Plancio, 18 (44). 20 (50). In the former—
"Respuerent aures, nemo agnosceret, repudiarent,"
perhaps the word is a gloss upon "respuerunt." The latter, however, is unexceptionable:
"Nunquam enim fere nobilitas, integra præsertim atque innocens, a Populo Romano supplex repudiata fuit."
Why then should "repudiate" necessarily imply the notion of "obligation?" and why should I, if I "repudiate" the criticism of H. C. K., be held to "talk nonsense?"
May I be allowed room for a couple of Queries? 1. Is our modern usage of "ringlet" found before the time of Milton? 2. What is the earliest authority for "outburst?"
CHARLES THIRIOLD.
Cambridge, July 29. 1851.
On the Letter "v" (Vol. iv., p. 55.).
—I have read with pleasure the paragraphs in your "NOTES AND QUERIES" on "the letter v," and beg space for a further notice, with an especial reference to the patronymic of Ray or Wray. One family uses the motto, "Juste et Vrai," whose name is Wray; and another the same motto, whose name is Ray. And it will be remembered that John Ray, the naturalist, changed the orthography of his name from Wray to Ray, as he concluded it had been formerly written; and in one of the letters published by the Ray Society, [9] allusion is made to the adjective or substantive vrai, as if that distinguished philosopher and divine had either derived his name thence, or it had the same signification as that French word. Are we then to take this as an instance of the silent v or double u or v; and as any proof that families writing their names Wray and Ray were originally of one patronymic and one common root, and that presumptively Norman?
[9] Vide the Correspondence of John Ray. Edited by Edwin Lankester, M.D. London, 1848, pp. 65, 66.
Under a separate heading, perhaps you will also indulge me with a Query as to the coat of arms, under the portrait by Bathon, 1760, after W. Hibbart, of Joannes Rajus, A.M., prefixed to Dr. Derham's Life of John Ray, published by George Scott, M.A. and F.R.S.: London, 1760. The shield is, gules, on a fesse, between three crescents, three cross crosslets. Is it inferable that that coat was ever borne by patent or admissible prescriptive right, by any of his ancestors? Several families in the north of England, whence his father came, also have registered in respectable armories crescents against their names. The poor origin of John Ray is obviated, in some degree, by what is said in a Life of him, published in The Portrait Gallery of British Worthies, by Charles Knight. I suppose he himself used the armorials in question, and was related to the family of nearly the same name, bearing crescents, viz. Reay.
The glasses of some of your correspondents may assist one more shortsighted than themselves.
H. W. G. R., Presbyter,
and Member of the Ray Society.
1. Mead Place, Derby, Aug. 2. 1851.
I beg leave to correct a remark of W. S. W***. as to Tiverton, Devon, which was never pronounced Terton; it is Twiverton, near Bath, which is pronounced Twerton.
S. S.
"Whig" and "Tory" (Vol. iv., p. 57.).
—The name "Whig" is derived from the Celtic ugham, a sort of large saddle, with bags attached to it, in use among the freebooters of the borders of Scotland: hence those robbers were known to the Highlanders by the name of Whiggam-more, or "big-saddle thieves;" and when the Civil War broke out, the Highlanders and Irish, who supported the king, called themselves a taobh Righ, i. e. "the king's party," and gave the name of Whiggamore thieves to their opponents. Whiggammore and taobh Righ soon became shortened to Whig and Tory, and in aftertimes served to distinguish the supporters of the rival houses of Hanover and Stuart. The modern signification of the terms is different, Whig being taken to mean "liberal," and Tory "exclusive."
FRAS. CROSSLEY.
Planets of the Months (Vol. iv., p. 23.).
—I do not understand this Query. What is meant by "planets for the months?" There are twelve months, and in common parlance only seven planets. Nor do I see what is meant by "precious stones symbolizing those planets." In heraldry, the arms of sovereigns and royal personages are blazoned by the names of the sun, moon, and planets, for colours, as those of noblemen are by precious stones. If this is what is asked after, the following table will explain it:—
| Colours. | Pr. Stones. | Planets. | |
| Or | Topaz | Sol | |
| Argent | Pearl | Luna | |
| Sable | Diamond | Saturn | |
| Gules | Ruby | Mars | |
| Azure | Sapphire | Jupiter | |
| Vert | Emerald | Venus | |
| Purpure | Amethyst | Mercury |
C.
Baronets of Ireland (Vol. iv., p. 44.).
—The two following extracts may throw some light upon the origin of the title of baronet. James I. probably adopted this title, which he found to have been so long existing in Ireland, for the new order of nobility he was about to establish. And it should be remembered that the order of baronet was instituted for the purpose of promoting the plantation of Ulster.
The names mentioned in the second extract are probably those of the baronets whom Spenser mentions as being, in existence in his time. There was, thirty years ago, a "Baron of Galtrim;" perhaps there is still.
EUDOX: "You say well, for by the increase of Freeholders, their numbers hereby will be greatly augmented; but how should it passe through the higher house, which still must consiste all of Irish?"
IREN: "Marry, that also may bee redressed by ensample of that which I heard was done in the like case by King Edward III. (as I remember), who being greatly bearded and crossed by the Lords of the cleargie, they being there [i. e. in the Parliament of Ireland] by reason of the Lords Abbots, and others, too many and too strong for him, so as hee could not for their frowardnesse order and reforme things as hee desired, was advised to direct out his writts to certaine Gentlemen of the best ability and trust, entitling them therein Barons, to serve and sitt as Barons in the next Parlament. By which meanes hee had so many Barons in his Parlament, as were able to weigh down the Cleargie and their friends: the which Barons, they say, were not afterwards Lords, but onely Baronets, as sundry of them doe yet retayne the name."—Spenser's "View of the State of Ireland," in the Ancient Irish Histories, Dublin Edition, 1809, pp. 223, 224.
"BARONETS.
"Seint Leger, Baronet of Slemarge, meere Irish.
Den, Baronet of Por man ston, waxing Irish.
Fitz Gerald, Baronet of Burnchurch.
Welleslye, Baronet of Narraghe.
[Ancestor of the Duke of Wellington.]
Husee, Baronet of Galtrim.
S. Michell, Baronet of Reban.
Marwarde, Baronet of Scryne.
Nangle, Baronet of Navan."
Campion's "Historie of Ireland," written in the yeare 1571, p. 12. (In the Ancient Irish Histories, Dublin edition, 1809.)
T. J.
Hopkins the Witchfinder (Vol. ii., pp. 392. 413.).
—Your correspondents will find some "curious memoirs" of this person in the Anthologia Hibernica for June, 1793, p. 424. The memoirs are embellished with a plate "correctly copied from an extreme rare print in the collection of J. Bindley, Esq."
R. H.
Plowden (Vol. iv., p. 58.).
—From Burke's Landed Gentry, 1846, under "Plowden of Plowden" (A.D. 1194), it would appear that Edmund was of Wansted, Hampshire, and ancestor of the Plowdens of Lassam, Hants, and that he "was styled in his will, July 29, 1655, Sir Edmund, lord earl palatine, governor, and captain general, of the province of New Albion." I would suggest to your Transatlantic readers the interest that would be derived from a compilation of surnames in the United States; and in cases where it can be ascertained, the date of introduction, position of first immigrant, ancestry, and descendants. The names and subsequent history of those families who remained loyal during the American Revolution, are worthy of record; most of whom have, I believe, prospered in the world since the confiscation of their property.
The names of the followers of William the Conqueror are often alluded to; but the "comers over" at the conquest of Wales, Scotland, and Ireland are but seldom thought of, though they lend to their descendants' pedigree a degree of historical interest.
A. C.
As lazy as Ludlam's Dog (Vol. i., pp. 382. 475.).
—This proverb is to be found in Ray's first edition (1670), and is quoted in a little book entitled Scarronides, et cet., a burlesque on the second book of Virgil's Æneid. Æneas, reposing on the "toro alto," is likened to "Ludlam's curr, on truckle lolling;" whilst a marginal note says "'Tis a proverb, Ludlam's dog lean'd his head against a wall when he went to bark." Both here and in Ray the name is spelt Ludlam.
CRANMORE.
Pope and Flatman (Vol. iv., p. 132.).
—The piece quoted by MR. BARTON had long since been pointed out by Warton (Essay on Pope), who has also collected many others which Pope may have known and made use of, some which he must.
V.
Spenser's Faerie Queene (Vol. iv., p. 133.).
—The explanation of the stanza in question would occupy more space than I think you would spare me. It will suffice to note that a very sufficient one will be found in Todd's edition of Spenser (1803) in vol. iii., at the close of canto ix. book ii.; and that the letter of Sir K. Digby is given at full length, before the editor's own commentary and explanation, in that place.
V.
Belgravia.
Bells in Churches (Vol. ii., p. 326.).
—In reply to the inquiry whether there is still a law against the use of bells as a summons to divine services, except in churches, which has not been answered, permit me to quote the following sentences from a judgment of Lord Chief Justice Campbell, as reported in the Times of August 14.
"First, with regard to the right of using bells at all. By the common law, churches of every denomination had a full right to use bells, and it was a vulgar error to suppose that there was any distinction at the present time in this respect. At the same time, those bells might undoubtedly be made use of in such a manner as to create a nuisance; and in that case a Protestant church and a Roman Catholic one were equally liable."
The case (Soltan v. De Weld) from the judgment in which the above remarks are extracted was tried at the Croydon Assizes, and related to the use of bells by a Romanist community in such a manner as was alleged to be a nuisance.
ARUN.
Proverb of James I. (Vol. iv., p. 85.).
—The meaning of this proverb will be found in Jamieson's Scottish Dictionary, 4to. ed:—To "cone" or "cunne" thanks, is "to give thanks; to express a sense of obligation; to leave a sense of obligation."
S. WMSON.