Replies.
THE RING FINGER.
(Vol. v., pp. 114. 371.)
My subsequent reading has not only confirmed, but added to the information conveyed in the reference quoted. I there surmised that the third was the ring finger, because the thumb and first two fingers have always been reserved as symbols of the blessed Trinity, and consequently the third was the first vacant finger. Both the Greek and Latin church agree in this, that the thumb and first two fingers signify the blessed Trinity. And whilst these three fingers signify the Trinity, the third and fourth fingers are emblematic of the two natures of Christ, the human and divine. As then the third finger served to symbolise the human nature, and marriage was instituted to propagate the human race, that was made the wedding finger. The right hand is the hand of power: hence the wife wears the ring on the ring finger of the left hand. The Greeks make each of the first three fingers, i.e. the thumb and two fingers, symbolise one of the divine persons. M. Didron informs us that, during his visit to Greece in 1839, the Archbishop of Mistra—
"Whom I interrogated on the subject, informed me that the thumb, from its strength, indicated the Creator, the Father Eternal, the Almighty; that the middle finger was dedicated to Jesus Christ, who redeemed us; and that the forefinger, between the thumb and middle finger, figured the Holy Ghost, who proceeds from the Father and the Son, and in representations of the blessed Trinity is placed between those two persons."
A bishop's ring is emblematic of the gifts of the Holy Ghost: and formerly bishops wore their ring on the forefinger of the right hand.
CEYREP.
"And the priest, taking the ring, shall deliver it unto the man, to put it upon the fourth finger of the woman's left-hand."
Rubric, Marriage Service.
Pray let the lady be comforted! Surely the most punctilious Rubrician will make no impertinent inquiries about the missing finger, so long as a fourth remains. But even if all be wanting, I will engage to find her a priest whose conscience will not be hurt at allowing the stump to pass muster.
DIGITALIS.
THE MORAVIAN HYMNS.
(Vol. v., pp. 30. 474.)
Having followed with interest the late discussion in your pages upon the earlier specimens of those strange productions, the Moravian Hymns, it seems to me, that although much that is curious has been elicited, the Query of P. H., touching the genuineness of the extraordinary sample reproduced by him from the Oxford Magazine for 1769, remains unanswered. It is therefore with a view to supply some information directly to this point, that I now beg to introduce to your readers my earliest edition, which looks very like the editio princeps of Part III.: at all events it takes precedence of that described by H. C. B. Its title is, A Collection of Hymns, consisting chiefly of Translations from the German Hymn-book of the Moravian Brethren. Part III. Small 8vo. pp. 168. London, printed for James Hutton, 1748.
At first sight there would appear to be no difference between H. C. B.'s volume and mine, beyond the latter being the earlier by one year; that year, however, seems to have been the exact period when the Brethren deemed it advisable, to avoid scandal, to revise and prune their hymn-book.
"In this part (especially) of our hymn-book," says the Preface, "a good deal of liberty has been taken in dispensing with what otherwise is customary and ornamental: and that for different reasons." Then follow these three reasons: the hymns being printed in prose, to save room; the retention of German diminutives which, although scarcely known in the English tongue, "have a certain elegance and effect" in the former language; and the use of "more antique, prosaic, and less polished diction, out of tenderness for the main point, the expressing more faithfully the doctrines of the congregation, rather than seek better at the expense of the sense."
"So much," continues the Preface, "seemed proper to mention to exempt this Book (which though calculated for our own congregation, will no doubt come into the hands of strangers) from the imputation of a needless singularity. Now we only wish that every Reader may also feel something of that solid and happy Bottom, from whence these free, familiar, and perhaps abrupt Aspirations, both in the composing and using of them, do sparkle forth: And so we commit this Third Part of our Hymn-book to the Providence and Blessing of that dear Redeemer, who with his Ever-blessed Atonement, is everywhere the subject thereof."
As to the hymns themselves, I need say little more to describe them than to observe that the present edition contains not only the one quoted by P. H. from the Oxford Magazine, but all the others which are there to be found, and which have raised doubt in your correspondent's mind whether they are not rather the fabrications of Anti-Moravians than genuine productions, and at the periods in use among the Brethren. Here, too, is to be found the "Chicken Blessed" of Anstey: in his Bath Guide he correctly quotes it as "No. 33. in Count Zinzendorf's Hymn-book,"—that being its position in the present volume. The satirist has, however, given only half of "the learned Moravian's ode," but that faithfully. Besides these there are some of the hymns enumerated by Rimius in his Candid Narrative of the Herrnhuters (London, 1753), in support of his charges against them.
Probably your readers are content with the specimens which have already appeared in your columns. Had it been otherwise, this curious volume would have supplied some of a singular character: as it is, I cannot resist extracting No. 77. and a part of No. 110.; the former relating an adventure between the Arch-Enemy and Saint Martin; the latter, "Concerning the happy little Birds in the Cross's-air, or in the Atmosphere of the Corpse of Jesus:"
"Once on a time a man there was,
A saint whose name was Martin,
Concerning whom, Severus says,
Satan came to him darting
As Lightning quick and bright array'd;
'I am thy Jesus dear,' he said,
'Me thou wilt surely worship.'
"Martin looks straight towards his side,
No Side-hole met his vision:
'Let me,' says he, 'in Peace abide,
Thou hast no side's Incision;
Thou art the Devil, my Good Friend!
The place where Jesus' sign does stand
Blindfold I could discover.'
"The same's the case ev'n at this Day
With Jesu's congregation:
For Larks who round his Body play,
Have of his wounds sensation;
Because our dear incarnate God,
Will with his wounds as man be view'd,
Be felt, and so believ'd on."
"How does a cross-air Bird behave,
When of the Tent it will take leave?
The Body grows a little sick,
The soul may find it long or quick
Till she the Bridegroom see;
There stands he presently.
She views the Side, Hands, Feet, each Part;
The Lamb upon her weary Heart
A kiss then gives her:
This kiss Extracts the soul quite out,
And on his dear Mouth home 'tis brought,
The Kiss's Print the Body shews,
Which to its Fining-place then goes;
When done the Soul does fetch it,
And to the wound-hole snatch it."
Parts I. and II. of these hymns I have never seen; but besides the above described, I have the following editions: A Collection of Hymns of the Children of God, in all Ages from the beginning till now: in Two Parts. Designed chiefly for the use of the Congregations in union with the Brethren's Church. Thick 8vo. London, printed in the year 1754: this is the larger hymn-book alluded to by SIGMA. A Collection of Hymns, chiefly extracted from the larger Hymn-book of the Brethren's Congregation: London, printed and sold at the Brethren's chapels, 1769,—noticed by H. C. B. These are both extraordinary productions, but yield to the edition of 1748: it having already been observed of these hymns, that the later impression is always the tamer.
J. O.
CAGOTS.
(Vol. iv., p. 190.)
I arrive at the conclusion, that the Cacosi of Latin writers, Cacous, or Cagous, represent the true name from which Cagots, the t being mute, is but a slight deviation; while some other forms have scarcely retained more than the initial Ca. The etymology from the Goths (most absurd in substance, and worthy of the days when Languedoc was fetched from Land-got, Land of the Goths,) has reference only to one of the French spellings.
Cacosus, meaning a leper, as well as a Cacous or Cagot, was from κακὸν, κάκωσις, in Greek; and from it came cacosomium, contracted for cacoso-comium, not a mere noso-comium, but an asylum for lepers. See Ducange.
But the Cacous in question were not only lepers, but families in which leprosy was considered hereditary. For this reason they are called Giezites, les Gézits, les Gesitains, from Giezi, servant of Elisha and his posterity. (See Michel, vol. i. pp. 56. 148. 238. &c.) A simple leper was Lazarius or ladre. The latter were, like Lazarus, merely afflicted; but the former were deemed to be under an abiding curse, like Giezi.
But those who were Giezites by condition, as inheriting and transmitting the disease, were by many of the vulgar imagined to be Giezites by blood, and the real posterity of Elisha's servant, "Cagots de Chanaan." By an equally natural result, persons actually free from disease were shunned as Cacous; since the stigma attached to the race, not to the individual. Indeed, the wearing out of the malady has created the whole obscurity of the case.
Their most curious title, Crestiaas or Christians, was not given them in direct affirmation, but in denial of a negative, "not non-christian." Because, being considered of Giezi's lineage, not only Jews, but Jews under a curse, many would be disposed to repell them from communion. See Dom Lepelletier's Dict. Bretonne, in CACOUS.
Whether hereditary lepra was rightly thought to exist, or whether the negligence of the more abject and squalid families in communicating it to each other falsely raised that idea, is a separate question, which I must leave to physicians.
A. N.
SHERIFFS AND LORDS LIEUTENANT.
(Vol. v., p. 394.)
Dalton saith:
"Vice comites have the same authority that the antient comites had; and at this day there are some relicts of that dignity, for he hath album baculum, and the grant of the office is commisimus vobis [comitatum]. And also he takes place of every nobleman during the time that he is in office."
The Writ of Assistance ran thus:
"To archbishops, bishops, dukes, earls, barons, knights, freeholders, and all others of our county of C. Whereas we have committed to our well-beloved A. B. the custody of our said county, with the appurtenances, during our pleasure, We command you that ye be aiding, answering, and assisting to the said A. B. as our sheriff of our said county in all things which appertain to the said office."
This form was abolished in 1833. The Lord Lieutenant is a military officer, who appears to have grown into permanence under the Tudors. The office of Custos Rotulorum, which, though quite distinct, is usually joined with it, is much more ancient; its duties are to keep the records of the sessions, which involve the appointment of the clerk of the peace, and the power of recommending to the Great Seal of persons to be inserted in the commission of the peace.
As for instances of such precedence being claimed, it is not easy to recollect what is usually taken as a thing so much of course. Perhaps the instance of a Duke, who had been Lord Lieutenant forty years, apologising to a Sheriff for having inadvertently taken precedence, may serve.
VICE. COM. DEPUTAT.
In answer to L. J.'s inquiry, upon what authority the precedency of the Sheriff over the Lord Lieutenant is maintained; may it not partly be founded on the office of Sheriff being of greater antiquity, and on this officer having the command over, and the power of summoning all the people of the county above the age of fifteen, and under the degree of a peer? The office of Lord Lieutenant was first created in the third year of King Edward VI., to suppress, as Strype tells us, "the routs and uproars" in most of the counties. We might suppose that the Sheriff already possessed sufficient power for this purpose: the means then adopted to promote tranquillity were not well calculated to be popular among the people. No drum or pipe was to be struck or sounded. Plays were forbidden. In the churches of Devonshire and Cornwall, Lord Russell was to take down every bell in a steeple but one, so as to prevent a peal being rung.
The precedency in question is acted upon to the present hour; and a Lord Lieutenant, however high his rank in the peerage, gives place to the Sheriff as a matter of course. But do not both these officers yield precedence to her Majesty's justices of assize, when actually engaged on the circuit?
J. H. M.
ST. CHRISTOPHER.
(Vol. v., pp. 295. 334. 372.)
Two questions are asked by E. A. H. L. concerning St. Christopher: 1. Are there any known representations of St. Christopher in painted glass? There is a very interesting example in a window in St. Neot's Church, Cornwall. It represents St. Christopher with the child Jesus on his back, and below has the legend: "Sante Christophere, ora pro me." This ancient window was presented to the church by three members of the Borlase family. Their benefaction is recorded in the inscription along the cill of the window:
"Orate pro animabus Catherine Burlas, Nicolai Burlas, et Johannis Vyvian, qui istam fenestram fieri fecerunt."
Another example of St. Christopher, bearing the divine infant, is in one of the lights of the three-light window over the altar of All Saints' Church, North Street, York. It is the work of the fifteenth century.
In the same city, St. John's Church, Micklegate, has two representations of St. Christopher in glass. One is the window north of the altar, but it is only a portion of the figure; the other is in the window south of the altar, and of perpendicular character. In St. Martin-le-Grand, Coney Street, in the sixth or eastern window of the north aisle, is a figure of St. Christopher, of date about 1450. St. Michael-le-Belfroy, in the same city, has two figures of the saint: one, of perpendicular character, in the window north of the altar; the other, a fragment, in the fourth window from the east end on the south side, of date between 1540 and 1550. Holy Trinity Church, Goodramgate, possesses a very beautiful figure of the saint. It forms the fifth of a series of five large figures in the east window of the church, and seems to bear the date 1470.
The second question is, "What is the real meaning of the representations of St. Christopher that are so frequently found on the north walls of churches?" I cannot agree with MR. J. EASTWOOD in thinking that the explanation he gives from Sacred and Legendary Art is sufficiently satisfactory. It appears to me that the figures of St. Christopher were meant to symbolise the privilege enjoyed by the faithful of receiving the body and blood of Christ, and thus becoming Christo-feri. The emblem may have had its origin in the earliest ages, when the disciplina arcani was carried out. This opinion receives strength from the circumstance, that Christopher was a name assumed by the saint, and not his baptismal name. The extraordinary powers of cure spoken of in verses often inscribed below the figures of this saint, were understood by the faithful to allude to the efficacy of the Holy Communion, that made them Christopher's, i.e. persons bearing their blessed Saviour, not on their shoulders, but within their breasts. His figures in sculpture and painting are always represented as colossal, to signify that this heavenly food makes each of the faithful "as a giant to run the way" (Ps. xix. 5.) This explanation will probably satisfy E. A. H. L. that the important position occupied by St. Christopher in the iconography of the mediæval church is to be solved by its symbolical signification.
In addition to the representations of this saint in painted glass mentioned above, E. A. H. L. will find mention of another specimen in the last number of the Archæological Journal. It is in private hands, being the property of Mr. Lucas, who purchased a collection of specimens of old glass some years since at Guildford, said to have come from an old mansion in Surrey. The specimen in question is described as "St. Christopher carrying our Saviour—an octagonal piece of glass."—P. 101.
He will also find, in the same place, that a mural painting of St. Christopher has been lately discovered in the chancel of Gawsworth Church, Cheshire, of which a description is given in p. 103.
CEYREP.
E. A. H. L. asks if there is any known representation of St. Christopher in painted glass. There is one in All Saints, York, engraved in Weale's Papers; and there is a small one on a brass in Tattershall Church.
C. T.
For information on this subject, I would refer E. A. H. L. to Warton, Poetry, vol. i. p. 451.; Coryatt's Crudities, vol. i. p. 29.; Rudder's Gloucestershire, p. 286.; Gage's Hengrave, p. 64.; Winckelm. Stosch, ch. i. n. 103.
On a loose print of "Painted Glass at Leicester," Throsby del. 1788, now before me, is a representation of him who was once Psychicus the savage, but now the holy Saint Christopher, figured, as usual, under the likeness of a man of gigantic stature, carrying on his shoulder the little child Jesus, through the broad and deep waters of a turbulent river, and steadying his steps with an uprooted palm-tree laden with fruit, which he bears in his hands by way of staff. He is here exhibited in more seemly habiliments, and as a personage of much more dignified and venerable appearance, than in the well-known picture on the walls of Wotton Church. The latter, however, is a portraiture of superior antiquarian interest, on account of its accessories, wherein St. Christopher's especial office, as patron of field sports, is, with much rudeness it is true, but most efficiently and fully illustrated.
In the extract given by J. EASTWOOD from Sacred and Legendary Art, we have merely the supposititious conclusions of an ingenious imagination, introduced to supply a void which the accomplished writer was unable otherwise to fill up. There is a pretty little work published by Burns, and entitled St. Christopher; a Painting in Fordholme Church, which contains, much too much, however, in the suspicious form of a modern religious allegory, what professes to be the authentic "Legend" of this saint.
COWGILL.
E. A. H. L. makes the inquiry whether "there are any known representations of St. Christopher in painted glass; if so, where?" This I am unable to answer; but your learned correspondent JARLTZBERG having sent you one version of the legend attached to this saint, may I venture to remind you of another? This is the one attached to the celebrated picture, "The Descent from the Cross," by Rubens, in the cathedral of Antwerp, in which the painter, adopting the Greek derivation of the name as given by JARLTZBERG, represents the saint supporting Christ on his removal from the crucifix. The picture was painted for the Arquebusiers of Antwerp, whose patron was St. Christopher; but they were dissatisfied with it, and refused Rubens his promised reward, a piece of land in their possession contiguous to his own, for which he had accomplished this, certainly one of his most beautiful paintings.
T. W. P.
GENERAL PARDONS—SIR JOHN TRENCHARD.
(Vol. iii., p. 279.)
I am not aware of any general pardon under the great seal having been printed; but the following transcript of one (the original with the seal attached is in the collection of my friend, R. Rising, Esq., of Horsey) is very much at J. G. N.'s service, and is especially interesting, as being one of the last acts of James II. before he quitted England for ever.
"Jacobus Secundus Dei grati: Anglie, Scocie, ffrancie & hibn̅ie Rex, fidei defensor, &c. Omnibus ad quos p'sentes he n're p̶veniu't sal̅tem. Sciatis qd̅ Nos pietate moti, ac gr'a n'ra sp'iali ac ex certa scientia & mero motu n'ris Pardonabimus relaxavims et remisims ac p̶ p'sentes p̶ Nobis heredibus, & successoribus n'ris, Pardonams relaxams et remittims Joh̅i Trenchard nup̶ de medio Templo Londin' armigero seu quocunque alio nomine vel cognomine artis, misterii, loci vel locor' idem Joh̅es Trenchard sciatr censeatr vocetr vel nuncupetr aut nup' sciebatr, censebatr, vocabatr seu nuncupa batr omn' et omni'od' Prodic'ones crimina lese maiestatis, mispris'ones Prodic'onis, Conspirac'ones, Sedic'ones, Insurrecc'ones, Concelament' Bellor', gestiones Bellor', machinac'ones, Imaginac'ones, et attempt' Illicit', convinc'ones verbor', p'palac'ones ac om'ia & singula ffelon', et al' malefi'a crimina Transgressiones, contempt' et offens' quecunq: p̶ ip'um Joh̅em Trenchard p̶ se solum sive cum aliqua alia p'sona, seu aliquib' aliis p̶'sonis qualicunq:, quandocunq:, seu ubicunq: antehac contra p̶sonam n'ram Regal' vel Gub'nac'onem n'ram, vel contra Person' Dn̅i Caroli sēdi nup̶ Regis Anglie preclarissimi ffratris n'ri vel Regimen suu' vel leges & statut' regni n'ri Anglie fact' com̅iss' sive p̶petrat'.—Necnon fugam & fugas sup̶inde fact'. Et licet p'fat' Joh̅es Trenchard p̶inde arrestat', ind'cat', impetit', utlagat', rectat' appellat' condemnat' convict' attinct' seu adiudicat' existit vel non existit aut inde arrestari, adiudicari, impetiri, utlagari rectari, appellari, condemnari, convinci, attingi seu adiudicari contigerit in futuro. Ac om'ia & singula Jud'camenta, convic'cones, judicia, condempnac'onas attinctur', execuc'ones imprisonamenta, Penas mortis, Penas corporales, fforisfutur', punic'ones & om'es al' Penas ac penalitates quascunq: de, p̶, sive concernen' p̶'missa, vel aliqua p̶'missor' insup̶ vel versus p̶'fat Joh̅em Trenchard habit' fact' reddit' sive adiudicat' vel imposter' h'end' f'iend' reddend', sive adiudicand' aut que nos versus ip'um Joh̅em Trenchard p̶ p'missis vel aliquo p'missor' h'uimus h'emus seu imposter' h'ere poterimus, ac heredes seu successores n'ri ullo modo he're poterint in futuro. Necnon omnes et singul' utlagar' versus p'fat' Joh̅em Trenchard rac'one seu occac'one p̶missor' seu eor' alicuius p̶mulgat' seu imposter' p̶'mulgand' At om'es & om'iod' sect', Querel', fforisfutur' impetic'ones & Demand' quecunq: que nos versus p̶'fat' Joh̅em Trenchard p̶ p'missis vel aliquo p̶'missor' h'uim' h'emus seu infuturo h'ere poterimus. Sectamq: pacis n're que ad nos versus p̶'fat Joh̅em Trenchard p̶tinet seu p̶tinere poterit, rac'one seu occac'one p̶'missor' seu eor' alicui. Et firmam pacem n'ram ei inde dam' et concedim' p̶ p'sentes. Nolentes q'd ip'e idem Joh̅es Trenchard p̶ Justitiar' Vice Comites Mariscallos Escaetor', Coronator', Ballivos seu aliquos al' ministros n're heredum vel successor' n'ror' quoscunq: rac'onib' seu occac'onib' p'd'tis seu eor' aliqu' molestetr p̶'turbetr seu in aliquo gravetr Volentes q'd he l're n're patentes quoad om'ia singul' p'missa sup̶ind menc'onat' bene, firme, valide, sufficien' et effectual' in lege erunt et existent licet Prodic'ones, crimina lese maiestatis, misprisiones Prodic'onis, conspirac'ones, sedic'ones, Insurecc'ones, concelament' Bellor', Gestion' Bellor', machinac'ones, Imaginac'ones, vel attempt' Illicit', convinc'ones verbor', Propalac'ones & ffelon' crimina, & offens' p'dict', minus certe specificat' existim't. Q'dq: hec Pardonaco' n'ra in om'ib' curiis n'ris et alibi interpretetr et adiudicetr in beneficentissimo sensu p̶ firmiore exonerac'one relaxac'one & Pardonac'one p̶'fat' Joh̅is Trenchard ac etiam p'litetr allocetr in om'ib: Curiis n'ris absq: aliquo Brevi de Allocac'one mea parte pr'm's obtent' sive obtinend'. Et non obstante aliqua def'tu vel aliquib' def'tibus in his l'ris n'ris patentib' content' aut aliquo statuto, acto, ordinac'one provisione seu Restricc'one aut aliqua al' re, causa, vel materia quacunq: in contrar' inde ullo modo non obstante.
In Cuius rei testimoniu' has l'ras n'ras fier' fecimus Patentes.
Teste me ip'o apud West' decimo sept'o die Decembris anno regni n'ri tertio.
Per Breve de p'rato Sigillo
BARKER."
This was in the year 1688, just seven days after, according to Macaulay, that he had fled secretly from the kingdom, having previously thrown the great seal into the Thames, whence it was dredged up some months after by a fisherman. Being driven back by stress of weather, he returned to London, and on the 17th Pepys states,
"That night was a council; his Maty refuses to assent to all the proposals, goes away again to Rochester."
and on that very night was this pardon granted, James probably endeavouring to prop up his tottering cause by attaching as many as possible to his own party. There were several documents in the collection of the late Josiah Trench, Esq., of Windsor (1648-1652) signed by John Trenchard, among the other regicides. Ewing, in his Norfolk Lists, states that a portrait of him is in existence, and that he was a serjeant-at-law, and at this date (1688) M. P. for Thetford, being at that date merely an esquire. In 1692, according to the same authority, Sir John Trenchard was Secretary of State; and his death took place in 1694. I should be glad to add to these scanty notices, especially as regards the reason which rendered a pardon necessary at this time.
E. S. TAYLOR.