J. F. Y.
Salgado's Slaughter-house (Vol. ii., p. 358.).—Your correspondent asks, Who was Salgado? and his question has not yet, I believe, been answered. James Salgado, whose name does not appear in any biographical dictionary, though it deserves to do, and whose pieces are unnoticed in Peck's Catalogue, though they should certainly not have been omitted, was a Spanish priest, who renounced the Roman Catholic belief, and was imprisoned by the Inquisition, and after undergoing many sufferings made his escape to England in the latter part of the reign of Charles II. His history is contained in An Account of his Life and Sufferings, in a 4to. tract in my possession, entitled, A Confession of Faith of James Salgado, a Spaniard, and sometimes a Priest in the Church of Rome, London, 1681, 4to. Watt and Lowndes both notice some of his pieces, but their lists are very imperfect, and do not comprise the tract, of which your correspondent gives the title, and which is also in my possession, and several others which I have noted in my copy of my Confession, but which it is perhaps unnecessary to enumerate here.
James Crossley.
Mathew's (not Matthew's) Mediterranean Passage (Vol. iii., p. 240.).—I have a copy of this work, and shall have pleasure in forwarding it to Mercurii for perusal, if he will address a note to me, which the publisher of "Notes and Queries" will forward.
Nibor.
Oxford, March 29. 1851.
The Mitre and the "Cloven Tongues" (Vol. iii., p. 146.).—My attention has just been directed to the remark of your correspondent L. M. M. R., who adduces the miracle of the "cloven tongues as of fire" as having supplied the form of the mitre.
This is an old explanation; but your correspondent does not appear to be aware that "cloven" has been rejected by high classical authority, as not being a correct interpretation of the word διαμεριζόμεναι. The exact translation is, "And tongues as of fire appeared, being distributed to them." The same verb is used in the passage, "They parted my garments among them,"—parted or distributed—the exact equivalent.
It appears to me that the translators have here made an extraordinary blunder. They have, I think, mistaken διαμηρίζω for διαμερίζω. For the peculiar meaning of the former verb I beg to refer those who have not observed it, to Liddell and Scott's Lexicon. The substitution of a letter here (η for ε) would give to the Scripture term a significance, which, though analogous to that of the current translation, is immeasurably distant from the exact interpretation.
Hughes Frazer Halle.