Replies.

[George Offor, Esq., of Hackney, has kindly favoured us with a reply to this and the following Query: "Eighteen different editions of the Bible, printed by John Field, are in my collection, published between the years 1648 and 1666. In some of these he is described as printer to the University of Cambridge, in others as 'One of His Highness's Printers;' but in those whichtraditionsays were published for the army, he is called 'Printer to the Parliament.' They are all as correctly printed as Bibles were generally published during that time, excepting that by Giles Calvert the Quaker, published in 1653, which is singularly correct and beautiful. Field's editions being remarkable for beauty of typography and smallness, have been much examined, and many errors detected. That of 1653 is the most beautiful and called genuine, and is the copy said to have been printed for the use of the army and navy. Of this I have five different editions, all agreeing in the error in Matthew, ch. vi. v. 24., 'Ye cannot serve and mammon;' and in having the first four psalms on one page. But in some the following errors are corrected, 1 Cor. vi. v. 9., 'The unrighteous shall inherit the kingdom of God;' Rom. ch. vi. v. 13., 'Neither yield ye your members as instruments of righteousness unto sin.' The copy of 1658, whichSir. W. C. Trevelyandescribes, is a counterfeit of the genuine edition of 1653, vulgarly called 'The Bastard Field's Bible.' These were reprinted many times. I possess four different editions of it, so exactly alike in form and appearance, that the variations throughout can only be detected by placing them in juxtaposition. They are all neatly printed, without a black line between the columns, and make thicker volumes than the genuine edition. I have never been able to verify the tradition that the Field's Bible, 1653, was printed for the army by order of Cromwell. It is the only one, as far as I can discover, 'Printed by John Field, Printer to the Parliament.' I received the tradition from my father nearly sixty years ago, and have no doubt but that it is founded in fact. It is an inquiry well worthy of investigation.—G. Offor."]

Canne's Bible.—What is the value of a good copy of Canne's Bible, printed at Edinburgh by John Kincaid, 1756?

Sigma.

["Canne's Bibles were first printed at Amsterdam, 1647, 1662, and 1664; in London, 1682, 1684, 1698: these are all pocket volumes. Then again in Amsterdam, 4to., 1700. At Edinburgh by Watkins in 1747, and by Kincaid in 1766; after which there followed editions very coarsely and incorrectly printed. They are all, excepting that of 1647, in my collection. Kincaid's, 1766, 2 vols. nonpareil, in beautiful condition, bound in green morocco, cost me five shillings. That of 1747, by Watkins, not in such fine condition, two shillings.Sigmacan readily imagine the value of Kincaid's edition 1756, by comparison with those of 1747 and 1766. If any of your readers could assist me to procure the first edition, 1647, I should be greatly obliged.—G. Offor."]

Dryden and Luke Milbourne.—Among the "Quarrels of Authors," I do not find that betweenglorious Johnand this reverend gentleman. In a poetical paraphrase ofThe Christian's Pattern, by the latter (8vo., 1697), he shows unmistakeable evidence of having been lately skinned by thewitty tribe, which I take to mean Dryden and hisatheistical crew. I am aware that Milbourne invited the attack by his flippant remarks upon the English Virgil, but I know not in which piece of Dryden's to look for it.

J. O.

[Dryden's attack on Milbourne occurs in his preface to the Fables (Scott's edition of hisWorks, vol. xi. p. 235.). "As a corollary to this preface," says Dryden, "in which I have done justice to others, I owe somewhat to myself; not that I think it worth my time to enter the lists with one Milbourne and one Blackmore, but barely to take notice that such men there are, who have written scurrilously against me without any provocation. Milbourne, who is in orders, pretends, amongst the rest, this quarrel to me, that I have fallen foul on priesthood; if I have, I am only to ask pardon of good priests, and am afraid his part of the reparation will come to little. Let him be satisfied that he shall not be able to force himself upon me for an adversary. I contemn him too much to enter into competition with him." A little lower down Dryden hints that Milbourne lost his living for writing a libel upon his parishioners.]

Portrait Painters of the last Century.—I am anxious to obtain some information respecting the portrait painters of the last century. I have in my collection a picture by H. Smith, 1736. Can any of your readers give me an account of him?

Durandus.

[A biographical list, alphabetically arranged, of portrait painters, is given in Hobbes'sPicture Collector's Manual; being a Dictionary of Painters, vol. ii. pp. 467-515., edit. 1849; a useful work of the kind. The name of H. Smith is not noticed.]

Ætna.—To whom can the following passage refer?

"We found a good inn here (Catania), kept by one Caca Sangue, a name that sounds better in Italian than it would in English. This fellow is extremely pleasant and communicative, and among other things he told us that Mr. ——, who has published such a minute description of his journey to the crater of Ætna, was never there, but sick in Catania when hisparty ascended, he having been their guide."—Travels through Switzerland, Italy, Sicily, &c., vol. ii. p. 21., by Thomas Watkins, A.M., F.R.S., in the years 1787, 1788, 1789; 2 vols. 8vo., 2nd edition, London, 1794.

Anon.

[The reference is probably to M. D'Orville, whose minute description of his journey up Mount Ætna was copied into theGentleman's Magazine, vol. xxxiv. p. 281., extracted from D'Orville's work, entitledSicula, or the History and Antiquities of the Island of Sicily, &c., 2 vols. folio, Amsterdam.]

Sir Adam, or Sir Ambrose, Brown.—This friend of Evelyn, who lived at Betchworth Park, is sometimes called Sir Adam, and sometimes Sir Ambrose, in Evelyn'sMemoirs. Is not Sir Adam the correct name?

C. H.

[The entries in Evelyn'sDiaryseem to be correct. Sir Ambrose Brown, obit. 1661, was the father of Sir Adam, obit. 1690. See the pedigree in Manning and Bray'sSurrey, vol. i. p. 560.]

(Vol. ix., p. 515.)

Your correspondent T. A. T. can find a full, but in one respect a most unsatisfactory reply to his inquiry, in the preface to aHistory of the Religious Orders and Communities, and of the Hospital and Castle of Norwich, by Mr. John Kirkpatrick, Treasurer of the Great Hospital, bearing the names of Edwards and Hughes, London, and Stevenson and Hatchett, Norwich, as publishers, and dated 1845. This volume was printed at the expense of Hudson Gurney, Esq., whose "well-known liberality and laudable desire to perpetuate the knowledge of the antiquities of his native city," the preface fitly records; but it was not, in the commercial sense of the word,published; and, therefore, the information it gives may not be generally accessible. The following is the list of the collections which were "safe in the custody of the corporation about thirty years ago (say between 1800 and 1810), when M. de Hague held the office of town-clerk."

"1. A thick volume of the early history and jurisdiction of the city; date 1720.2. A similar folio volume, being an account of the military state of the city, its walls, towns, ponds, pits, wells, pumps, &c.; date 1722.3. A thick quarto.4. Several large bundles, foolscap folio; Annals of Norwich.5. A fasciculus, foolscap folio; origin of charities and wills relating thereto, in each parish.6. Memorandum books of monuments.7. Ditto of merchants' marks.8. Ditto of plans of churches.9. Paper containing drawings of the city gates, and a plan of Norwich.10. Drawings of all the churches.11. An immense number of small pieces of paper, containing notes of the tenures of each house in Norwich."

"1. A thick volume of the early history and jurisdiction of the city; date 1720.

2. A similar folio volume, being an account of the military state of the city, its walls, towns, ponds, pits, wells, pumps, &c.; date 1722.

3. A thick quarto.

4. Several large bundles, foolscap folio; Annals of Norwich.

5. A fasciculus, foolscap folio; origin of charities and wills relating thereto, in each parish.

6. Memorandum books of monuments.

7. Ditto of merchants' marks.

8. Ditto of plans of churches.

9. Paper containing drawings of the city gates, and a plan of Norwich.

10. Drawings of all the churches.

11. An immense number of small pieces of paper, containing notes of the tenures of each house in Norwich."

No portion of these collections remains at present in the hands of the legatees, and the greater number of them is not so much as known to be in existence. The "thick quarto," marked "3" in the list, is that which Mr. Gurney's zeal has caused to be printed; and it is now the property of the representatives of the late Mr. William Herring of Hethersett, whose father purchased it many years ago of a bookseller. The paper marked "9" was "said to have been in the possession of the Friars' Society," which was discovered some twenty years ago. My father had tracings of the "Drawings of the City Gates;" but I am not sure that they are made from Kirkpatrick's original. The collection marked "10," my father saw "in the possession of Mr. William Matthews, Mr. De Hague's clerk." And "a portion of the papers included under the last number" was said to be existence in 1845; but Mr. Dawson Turner, who compiled the "Preface," was "not fully informed" respecting them, and I can throw no light upon the subject. It is very remarkable that the Norfolk and Norwich Archæological Association has done nothing for the recovery ordiscovery of the remainder of this invaluable bequest; perhaps the inquiry of T. A. T. may incite them to attempt both, and in this hope I trouble you with this reply.

B. B. Woodward.

Bungay, Suffolk.

In the year 1845, one of the MSS. of Mr. John Kirkpatrick was printed at Yarmouth, edited by Mr. Dawson Turner, at the expense of Mr. Hudson Gurney. This MS. is theHistory of the Religious Orders and Communities, and of the Hospital and Castle of Norwich, and filled a quarto of 258 folios in the handwriting of the author. In a very interesting preface, the editor states that no portion of Kirkpatrick's bequest remains at present in the hands of the corporation of Norwich, or is even known to be in existence, except the volume thus edited, and perhaps some fragments of the "small pieces of paper," described in the will as "containing notes of the tenure of each house in Norwich," which, if such do exist, are, it is to be feared, so scattered and injured as to be useless. The editor enumerates and describes eleven MSS. which, he says, were safe in the custody of the corporation about forty years ago from the present time: but, he adds, they have now disappeared, with the exception of the volume which he has edited. This MS. is the property of the representatives of the late Mr. William Herring, of Hethersett, whose father purchased it of a bookseller.

F. C. H.

(Vol. ix., p. 57.)

H.'s prints are probably cut from a work on Alchemy, entitled

"Lambspring, das ist ein herzlichen Teutscher Tractat vom philosophischen Steine, welchen für Jahren ein adelicher Teutscher Philosophus so Lampert Spring geheissen, mit schönen Figuren beschreiben hat. Frankfurt-am-Main, bey Lucca Jennis zu finden." 1625, 4to. pp. 36.

The series of plates extends to fifteen, among which are those described by H. Some are remarkable for good drawing and spirited expression, and all are good for the time. The verses which belong to Plate 2. are printed on the back of Plate 1., and so on, which rendered transcription necessary on mounting them. Each represents, figuratively, one of the steps towards the philosopher's stone. Some have Latin explanations at the foot. Not understanding alchemy, I can appreciate them only as works of art. An account of one as a specimen may be of some interest, so I select the least unintelligible.

Plate 6. A dragon eating his own tail.

Above:

"Das ist gross Wundr und seltsam list,Die höchst Artzney im Drachen ist."

"Das ist gross Wundr und seltsam list,

Die höchst Artzney im Drachen ist."

Below:

"Mercurius recte et chymice præcipitatus, vel sublimatus, in sua propria aqua resolutus et rursum coagulatus."

On the opposite page:

"Ein Drach im Walde wohnend istAm Gifft demselben nichts gebrisst;Wenn er die Sonn sieht und das Fewr,So speüsst er Gifft, fleugt ungehewrKein lebend Thier für ihm mag gnesnDer Basilisc mag ihm nit gleich wesn,Wenn diesen Wurmb wol weiss zu tödtnDer Kömpt auss allen seinen nöthn,Sein Farbn in seinem Todt sich vermehrnAuss seiner Gifft Artzney thut werdenSein Gifft verzehrt er gar und gans,Und frisst sein eign vergifften Schwanz.Da muss er in sich selbst volbringenDer edlst Balsam, auss ihm thut tringen.Solch grosse Tugend wird mann schawen,Welches alle Weysn sich hoch erfrawen."

"Ein Drach im Walde wohnend ist

Am Gifft demselben nichts gebrisst;

Wenn er die Sonn sieht und das Fewr,

So speüsst er Gifft, fleugt ungehewr

Kein lebend Thier für ihm mag gnesn

Der Basilisc mag ihm nit gleich wesn,

Wenn diesen Wurmb wol weiss zu tödtn

Der Kömpt auss allen seinen nöthn,

Sein Farbn in seinem Todt sich vermehrn

Auss seiner Gifft Artzney thut werden

Sein Gifft verzehrt er gar und gans,

Und frisst sein eign vergifften Schwanz.

Da muss er in sich selbst volbringen

Der edlst Balsam, auss ihm thut tringen.

Solch grosse Tugend wird mann schawen,

Welches alle Weysn sich hoch erfrawen."

The three persons in Plate 13. appear first in Plate 11. The superscription is—

"Vater, Sohn, Führer, haben sie beym Handen:Corpus, spiritus, anima, werden verstanden."

"Vater, Sohn, Führer, haben sie beym Handen:

Corpus, spiritus, anima, werden verstanden."

In Plate 13. the father's mouth may well be "of a preternatural wideness" as he swallows the son; and in Plate 14. undergoes a sudorific in a curiously-furnished bedchamber. In Plate 15. the three are seated upon one throne. The stone is found. They also will find it who strictly follow Dr. Lambspring's directions, as given in a rhyming preface. Only one ingredient is left out of the prescription:

"Denn es ist nur ein Ding allein,Drinn alls verborgn ist ins gemein.Daran solt ihr gar nicht verzagen,Zeit und Geduld müst ihr dran wagen."

"Denn es ist nur ein Ding allein,

Drinn alls verborgn ist ins gemein.

Daran solt ihr gar nicht verzagen,

Zeit und Geduld müst ihr dran wagen."

What is it?

H. B. C.

U. U. Club.

(Vol. i., p. 152.; Vol. iii., pp. 324. 377. 451. 485.: and seeContinental Watchmen, Vol. iv., pp. 206. 356.)

Formerly it was, according to a very ancient custom, the practice on the night preceding the execution of condemned criminals, for the bellman of the parish of St. Sepulchre to go under Newgate, and, ringing his bell, to repeat the following verses, as a piece of friendly advice, to the unhappy wretches under sentence of death:

"All you that in the condemn'd hold do lie,Prepare you, for to-morrow you shall die.Watch all and pray, the hour is drawing near,That you before the Almighty must appear.Examine well yourselves, in time repent,That you may not to eternal flames be sent.And when St. Sepulchre's bell to-morrow tolls,The Lord have mercy on your souls!Past twelve o'clock!"

"All you that in the condemn'd hold do lie,

Prepare you, for to-morrow you shall die.

Watch all and pray, the hour is drawing near,

That you before the Almighty must appear.

Examine well yourselves, in time repent,

That you may not to eternal flames be sent.

And when St. Sepulchre's bell to-morrow tolls,

The Lord have mercy on your souls!

Past twelve o'clock!"

The following extract from Stowe'sSurvey of London, p. 125. of the quarto edition, printed 1618, will prove that the above verses ought to be repeated by a clergyman instead of a bellman:

"Robert Doue, citizen and merchant taylor, of London, gave to the parish of St. Sepulchre's the sum of 50l.That after the several sessions of London, when the prisoners remain in the gaole, as condemned men to death, expecting execution on the morrow following; the clarke (that is the parson) of the church shoold come in the night time, and likewise early in the morning, to the window of the prison where they lye, and there ringing certain tolls with a hand-bell appointed for the purpose, he doth afterwards (in most Christian manner) put them in mind of their present condition, and ensuing execution, desiring them to be prepared therefore, as they ought to be. When they are in the cart, and brought before the wall of the church, there he standeth ready with the same bell. And after certain tolls rehearseth an appointed prayer, desiring all the people there present to pray for them. The beadle also of Merchant Taylors' Hall hath an honest stipend allowed to see that it is duely done."

This note is an extract from theRomance of the Forum, vol. ii. p. 268.

J. W. Farrer.

(Vol. ix., p. 173.)

I venture the following as the meaning of the curious stanza in George Herbert'sChurch Porch, referred to by your correspondentS. Singleton:

"God made me one man; love makes me no more,Till labor come and make my weakness score."

"God made me one man; love makes me no more,

Till labor come and make my weakness score."

If you are single, give all you have to the service of God. But do not be anxious to make the gift larger by toil: for God only requires that which is suitable to the position in which He has placed you. He bestows a certain "estate" upon every man as He bestows life: let both be dedicated to Him. For if you give first yourself, and then what He has given you, this is sufficient; you need not try to be more rich, that you may be more charitable. But if you choose a life of labour to gain an "estate" beyond the original position assigned to you in the providence of God, then you must reckon yourself responsible for the "one man" which God "made" you, and forthe otherwhich you make yourself besides.

I conceive the stanza to be a recommendation of the contemplative life with poverty, in preference to the active life with riches.

J. H. B.

(Vol. ix., pp. 127. 257.)

As your well-known correspondent from Clyst St. George has addressed an inquiry to you on this subject, it may not be uninteresting to some of your readers to learn that the practice of kneeling at funerals still exists in this neighbourhood. On a cold December day have I seen men, women, and children bend the knee on the bare sod, during the Lord's and the other prayers used in the outdoor portion of our service, not rising till the valedictory grace concluded the service. Indeed, I have never known (at least themajorityof) those attending our funerals here, omit this old custom.

That of dressing graves with flowers, at Easter and Whitsuntide, prevails here as in Wales: and the older folks still maintain the ancient practice of an obeisance as often as the Gloria occurs during the ordinary services. The last railful of communicants are also in the habit of remaining in their place at the altar rails till the service is concluded; but whether these observances are widely spread, or merely local, I have not had sufficient opportunity to judge.

J. T. P.

Dewchurch Vicarage.

At the church of South Stoke, near Arundel, I have heard the clerk respond after the Gospel: "Thanks be to God for the Holy Gospel."

At Southwick, near Brighton, the rector was wont (about four years since) to stand up at the "Glory" in the Litany.

The Bishop of London believes bowing the head when the doxology, or ascription of praise, is pronounced, to be a novelty in our Church (Letter to the Knightsbridge Churchwarden, March 28, 1854). I remember an old woman regularly attending the services of Exeter Cathedral, who was wont always to curtsy at the "Glory." And inThe Guardianof April 25, W. G. T. alludes to a parish in Staffordshire where the custom prevails. And A. W. says:

"In the western counties of England there are many parishes where the custom of bowing at the 'Gloria' has been universally observed by the poor from time immemorial. I could mention parishes in Worcestershire or Herefordshire where it has always prevailed."

It should be observed, that the custom is not to bow at the "Glory" only, but whenever, in the course of the service, the names of the Three Persons of the Blessed Trinity are mentioned. See Isaiah, vi. 2, 3.

I have heard sermons commenced in the name of the Holy Trinity, and ended with "the Glory," the preacher repeating the former part and the congregation the latter. I believe this is agreeable to very ancient use. Can any one say whether it has anywhere been retained in our own Church?

J. W. Hewett.

The custom of Lincolnshire mentioned byMr. Ellacombeas observed by his two parishioners at Bitton had its origin doubtless in the first rubric to the Order for the Administration of the Lord's Supper in our Book of Common Prayer, which enjoins that—

"So many as intend to be partakers of the Holy Communion, shall signify their names to the Curate at least some time the day before."

On this Bishop Wilson remarks:

"It is with great reason that the Church has given this order; wherefore do not neglect it.""You will have the comfort of knowing, either that your Pastor hath nothing to say against you, or, if he has, you will have the benefit of his advice: and a good blessing will attend your obedience to the Church's orders."

"It is with great reason that the Church has given this order; wherefore do not neglect it."

"You will have the comfort of knowing, either that your Pastor hath nothing to say against you, or, if he has, you will have the benefit of his advice: and a good blessing will attend your obedience to the Church's orders."

George E. Frere.

Reverence to the Altar(Vol. vi., p. 182.).—Statute XI. Such obeisance was always made in the college to which I belonged, at Oxford, to the Provost by every scholar, and by the Bible clerks when they proceeded from their seats to the eagle lectern, to read the lessons of the day.

I. R. R.

Separation of the Sexes in Church.—It was the custom a few years ago (and I have every reasonto believe it to be so at present), for the men to sit on one side of the aisle, and the women on the other, in the church of Grange, near Armagh, in the north of Ireland. No one remembered the introduction of the custom.

Abhba.

Standing while the Lord's Prayer is read(Vol. ix., pp. 127. 257.).—The congregation of the English Episcopal Chapel at Dundee stood during the reading of the Lord's Prayer, the Ten Commandments, and the Song of the Angels at the birth of Christ, when these occur in the order of morning lessons. This congregation joined that of the Scottish Episcopalians several years ago, and whether the practice is continued in the present congregation I cannot say.

In St. Paul's Chapel, Edinburgh, York Place, the congregation stand at the reading of the Ten Commandments in the fifth chapter of Deuteronomy, and they chant "Glory be to thee, O God," on the giving out of the Gospel, and "Thanks be to thee, O God," &c., after the reading of it. In the Communion they sit during the reading of the Exhortation, "Dearly Beloved in the Lord;" and it is but very lately that they have stood when repeating "Glory be to God on high," &c., in the Post Communion.

Henry Stephens.

In Durham Cathedral, on Sept. 5, 1850, at the Anniversary of the Sons of the Clergy, the congregation rose simultaneously on the occurrence of the Lord's Prayer in the lesson. I remember also that the same custom was observed at Trinity Church, Chelsea, during the incumbency of the Rev. Henry Blunt. Where the Bidding Prayer enjoined by the 55th Canon is used (that, by-the-way, being the only authorised pulpit prayer), it is usual I believe for the people to stand during the Lord's Prayer; the preacher then teaching us to pray as our Lord taught His disciples. The short doxology at the end of the Gospel, to whichMr. Ellacomberefers at p. 257., is common in the north of England.

E. H. A.

This custom prevails generally in the Episcopalian churches in Scotland; and our congregations also stand up while the Commandments are read in course of the lessons. We have also the practice of singing, after the Gospel: "Thanks be to thee, O Lord, for this thy Holy Gospel!"

Balivus.

Edinburgh.

This is the practice on the reading of this prayer in the second lesson at the parish church of Edgbaston, near Birmingham. It is probably a remanet of the ancient practice in the Church, not only to stand up during the reading of the Gospel, but throughout the whole service, as symbolic of the resurrection of Christ—the Lord's Day; which still exists in the Greek Church, and may be witnessed any Sunday in London, on visiting the recent edifice in London Wall.

T. J. Buckton.

Birmingham.

The custom is observed in St. Thomas' Church.

W. Hazel.

Portsmouth.

At Exeter Cathedral the peoplekneelwhenever the Lord's Prayer is read in the lesson.

J. W. Hewett.

Tolling the Bell on leaving Church(Vol. ix., pp. 125. 311, 312.).—In this parish a bell is always rung on the conclusion of the morning service, to give notice that a sermon will be given at the evening service. This bell, which a very respectable old man, who was parish clerk here for fifty-four years, called the "sermon bell," is never tolled unless there is a second service. If at any time the morning service is not performed, the bell is tolled at twelve o'clock at noon to inform the parishioners that an evening service will take place. A bell is also rung at eight and nine o'clock on Sunday, or any other morning when morning prayer is said.

The custom of ringing the church bell on Shrove Tuesday, as mentioned byNewburiensis(Vol. ix., p. 324.), is observed here too, and is generally called "the pancake bell."

C. F. P.

Normanton-upon-Soar, Notts.

I am disposed to agree in opinion with E. W. I. as to this custom, not only as regards the priests, but the people also, for in most country parishes it is the signal for the baker—who usually cooks the Sunday's dinner of the humbler classes—to open his oven: and I have often heard old folks speak of it as "the pudding bell."

G. Taylor.

Reading.

The object is to announce that another service is to follow, either in the afternoon or evening, as the case may be. Here the tolling is, not as the congregation are leaving the church, but at one o'clock.

Wm. Hazel.

Portsmouth.

E. W. I., in his answer to this Query in Vol. ix., p. 312., refers to the custom of tolling the church bell at eight o'clock on Sunday morning, and again at nine. This custom is followed at the chapel of ease (at Maidenhead) to the parishes of Bray and Cookham.

Newburiensis.

"The pudding bell," as country folks sometimes call it (under the impression that its use is to warn those at home to get the dinner ready), is still rung in some of the old Lancashire parish churches as the congregation go out. But as in this county parish churches are scarce, and two full services quite a matter of course, W. S.'sreason cannot apply here. I remember well the custom of the congregationskneelingwhen the Lord's Prayer occurred in the lesson; it was left off in my own church about thirty years since, this custom, curtseying at the "Gloria," and some others, being consideredignorant, and therefore discountenanced by those who knew better.

P. P.

Arch-priest in the Diocese of Exeter(Vol. ix., pp. 105. 185.).—A question has been asked: "Does a dignity or office, such as rector of Haccombe, exist in the Anglican Church?" I find something similar in the case of the vicar of Newry, who is entirely free from ecclesiastical control; he holds his appointment from the ex-officio rector (Lord Kilmony), who derives his title from the original patent granted by Edward VI. to his Irish Marshal Sir Nicholas Pagnall, who, on the dissolution of the "Monasterium Nevoracense," obtained possession of the land attached, and was farther granted:

"That he shall have all and singular, and so many and the like courts leet, frank pledge, law days, rights, jurisdictions, liberties, privileges, &c. &c., in as large, ample, and beneficial a manner as any abbot, prior, convent, or other chief, head, or governor of the late dissolved monastery heretofore seized, held or enjoyed," &c.

The seal of the ancient charter, on which is inscribed the legend, "Sigillum exemptæ jurisdictionis de virido ligno alias Newry et Mourne," is still used in the courts. A mitred abbot in his albe, sitting in his chair, supported by two yew-trees, is also engraved on it; to perpetuate (it is said) the tradition that these trees had been planted by St. Patrick in the vicinity of the convent.

N. C. Atkinson.

85. Waterloo Road, Dublin.

Holy-loaf Money(Vol. ix., pp. 150. 256.).—In Normandy and Brittany, and probably in other Roman Catholic countries, bread is blessed by the officiating priest during the performance of high mass, and handed round in baskets to the congregation by the inferior officers of the church. On inquiring into the meaning of this custom, I was told that it represented theagapæof the primitive church; and that, before the first revolution, every substantial householder in the parish was bound in turn to furnish the loaves, or a money equivalent. It is now, I believe, a voluntary gift of the more devout parishioners, or furnished out of the ordinary revenues of the church.

Honoré de Mareville.

Guernsey.

(Vol. ix., p. 445.)

InMr. Harry Leroy Temple'sPopiana, allusion is made to Pope'sImitation of Horace, Second Satire, Book I., and the question is asked, In what modern editions of Pope is this Imitation to be found? It is in Warton's edition, and also in the Aldine edition published by Pickering. It appeared to me (as to Bowles, Roscoe, Mr. Cary, and others) too glaringly indecent for a popular edition of Pope. The poet never acknowledged it; he published it as "Imitated in the manner of Mr. Pope," but it is a genuine production. See note in my edition of Pope, vol. iv. p. 300.

Mr. Templesays,—

"Roscoe and Croly givefourpoems onGulliver's Travels. Why does Mr. Carruthers leave out the third? His edition appears to contain (besides many additions) all that all previous editors have admitted, with the exception of thethirdGulliver poem, the sixteen additional verses to Mrs. Blount on leaving town, the verses to Dr. Bolton, and a fragment of eight lines (perhaps by Congreve); which last three are to be found in Warton's edition."

ThethirdGulliver poem was not published with the others by Pope in theMiscellanies. It should, however, have been inserted, as it is acknowledged by Pope in his correspondence with Swift. The omission must be set down as an editorial oversight, to be remedied in the next edition. The verses on Dr. Bolton are assuredlynotPope's; they are printed in Aaron Hill'sWorks, 1753. See a copious note on this subject in "N. & Q.," Vol. vii., p. 113. The two other omissions noticed byMr. Temple(with others unnoticed by him, as the parody on the First Psalm, &c.) were dictated by the same feeling that prompted the exclusion of theImitation of Horace. In several of Pope's letters, preserved at Maple Durham, are grossly indecent and profane passages, which he omitted himself in his printed correspondence, and which are wholly unfit for publication. The same oblivion should be extended to his unacknowledged poetical sins.

R. Carruthers.

Inverness.

(Vol. viii., p.585.):Anthologia Borealis et Australis; Florilegium Sanctarum Aspirationum.

Since I last wrote, I have not succeeded in unravelling the mystery which envelops these two works; but I have gotten some clue to it, for which I am indebted to the extreme courtesy and kindness of two correspondents.

One of these gentlemen informs me that theAnthologiais quoted at p. 280. of Dr. Forster's work on the Atmosphere: London, 1823. Mysecond correspondent writes to say, "If you can procure theCircle of the Seasons, by Dr. Forster, published in 1830, you will there find very copious extracts from the books in question." Before we go any farther I would ask,isDr. Forster the author of this book? The copy I have met with in a public library is anonymous, and is thus entitled:The Circle of the Seasons, and Perpetual Key to the Calendar and Almanac: London, Thomas Hookham, 1828, pp. 432. 12mo. It is a valuable book, and forms a complete Catholic Floral Directory. Though theAnthologiaand theFlorilegiumare lavishly quoted, no references are given save the bare names.

It is easy to see why Mr. Weale, the "compiler" of theCatholic Florist, declined giving the information requested. The quotations in question are allsecond-handfrom theCircle of the Seasons. The very preface of theFloristis not original; the most valuable part of it (commencing at p. 11.) I have discovered to be a verbatim reprint fromThe Truthteller, or, rather, from Hone'sEvery-Day Book, vol. i. pp. 103. 303., where some extracts are given from the contributions to this periodical from a correspondent with the signatureCrito. These quotations in Hone first drew my attention toThe Truthteller, and I advertised for it, but without success. It was edited, I believe, by Thomas Andrews. I have met with the second series of this periodical, published in London in 1825, and I should be glad to get the whole of it.[1]

In Forster'sPerennial Calendar, London, 1824, theAnthologiais quoted at pp. 101. 108. 173. 211. 265. 295.: one of these passages is requoted in Hone, vol. i. p. 383. I may here remark that this work of Hone's is furnished with aFloral Directory.

I feel rather piqued, both on my own account and for the honour of "N. & Q.," at being baffled by two English books, and I am somewhat surprised that thirty years should have elapsed without any inquiry having been made respecting the remarkable quotations adduced by Dr. Forster. The Queries I now propose are: Who was the compiler of theCircle of the Seasons? Are theAnthologiaand theFlorilegiumquoted in any works previous to Forster's time?

Eirionnach.

P.S.—Can I get a copy of theCatholic Friend, which is referred to in the preface of theCatholic Floristas a scarce and valuable work; and also a copy of theCatholic Instructor: London, 1844?

March, 1854.

Footnote 1:(return)[The Truthtellerwas discontinued at the end of vol. i. The first number was published Sept. 25, 1824, and the last on Sept. 17, 1825. The publisher and editor, W. A. Andrews, closes his labours with the following remarks: "Having givenThe Truthtellera year's trial, we feel ourselves called upon, as a matter of justice to our family, to discontinue it as a newspaper. The negligence of too many of our subscribers, in not discharging their engagements to us, and the indifference of others of the Catholic body, to support the vindicator of their civil and religious principles, leave us no alternative but that of dropping it as a newspaper, or carrying it on at a loss." Only two of Crito's papers on Botany were given inThe Truthteller, viz. in No. 15., p. 115., and No. 16., p. 123. He probably continued them inThe Catholic Friend, also published by W. A. Andrews.The following extract from a letter signed F., and dated Jan. 4, 1825, given inThe Truthteller, vol. i. No. 16. p. 126., recommends the publication, among other works, of a "Catholic Calendar. There should also be a Catholic Calendar, something likeThe Perennial Calendar, but more portable, and fuller of religious information, in which, under each saint, his or her particular virtues, intelligence, good works, or martyrdom, should be succinctly set forth, so as to form a sort of calendar of human triumphs, such as is recommended by Mr. Counsellor Basil Montagu in his Essays." In a note the writer adds, "This I believe will soon be undertaken." This letter seems to have been written by Dr. Forster.—Ed.]

[The Truthtellerwas discontinued at the end of vol. i. The first number was published Sept. 25, 1824, and the last on Sept. 17, 1825. The publisher and editor, W. A. Andrews, closes his labours with the following remarks: "Having givenThe Truthtellera year's trial, we feel ourselves called upon, as a matter of justice to our family, to discontinue it as a newspaper. The negligence of too many of our subscribers, in not discharging their engagements to us, and the indifference of others of the Catholic body, to support the vindicator of their civil and religious principles, leave us no alternative but that of dropping it as a newspaper, or carrying it on at a loss." Only two of Crito's papers on Botany were given inThe Truthteller, viz. in No. 15., p. 115., and No. 16., p. 123. He probably continued them inThe Catholic Friend, also published by W. A. Andrews.

The following extract from a letter signed F., and dated Jan. 4, 1825, given inThe Truthteller, vol. i. No. 16. p. 126., recommends the publication, among other works, of a "Catholic Calendar. There should also be a Catholic Calendar, something likeThe Perennial Calendar, but more portable, and fuller of religious information, in which, under each saint, his or her particular virtues, intelligence, good works, or martyrdom, should be succinctly set forth, so as to form a sort of calendar of human triumphs, such as is recommended by Mr. Counsellor Basil Montagu in his Essays." In a note the writer adds, "This I believe will soon be undertaken." This letter seems to have been written by Dr. Forster.—Ed.]

Thanks toMr. Pinkerton, I am enabled to turn my surmise into certainty, and have the pleasure of clearing up a literaryhoax, which has, it seems, passed without challenge till my note of interrogation appeared in these pages. TheAnthologiaand theFlorilegiumare purely imaginary titles for certain pieces in prose and verse, the production of Dr. Forster, and have no existence save in theCircle of the Seasons.

In the Autobiography of the eccentric Doctor—which is entitledRecueil de ma Vie, mes Ouvrages et mes Pensées: Opuscule Philosophique, par Thomas Ignace Marie Forster: Bruxelles, 1836—at p. 55. he enumerates theAnthologiaandFlorilegiumamong his "Pièces Fugitives," and ends the list in the following words:

"Encore je me confesse d'avoir écrit toutes ces essais détachés dans lePerennial Calendar, auxquels j'ai attaché quelques signatures, ou plus proprement des lettres, comme A. B. S. R. etc."

In the solitude of his garden at Hartwell he conceived the idea of making a Floral Directory, which he eventually carried out, and published under the title of theCircle of the Seasons. See p. 21.

Mr. Pinkertonhas most kindly lent me a rare and privately-printed book of Forster's, entitledHarmonia Musarum, containing Nugæ Cantabrigenses, Florilegium Sanctæ Aspirationis, and Anthologia Borealis et Australis, chiefly from a College Album, edited by Alumnus Cantabrigensis (N.B. Not published): 1843, pp. 144, 8vo.

The preface is signed T. F., and is dated "Bruges, Sept. 15, 1843." In it he says:

"The harmony of the Muses has been divided into three parts—the first being theNugæ Cantab. Thesecond contains the sacred subjects, hymns, &c., written chiefly by a relation, and formerly collected under the title ofFlorilegium Sanctæ Aspirationis. The third consists merely of a small collection of Latin verses selected by some student, with occasional notes from the rest, and calledFragments from North and South: they have, many at least, been printed before."

It is impossible to give an idea of this extraordinary Olla; we have in it pieces of Porson, Gray, and Byron, &c., Cowper'sJohn Gilpin, and Coleridge'sDevil's Walk; at p. 19. we have "Spring Impromptu, found among some old papers," with the signature "N." attached, which turns out to be Gray on the "Pleasures of Vicissitude." I regret to say that this volume contains much that is coarse and offensive, which is the less excusable, and the more surprising, as coming from the author of the very beautiful and devotional pieces published in theCircle of the Seasons.

TheFlorilegiumand theAnthologiaof theCirclehave little in common with their namesakes in theHarmonia, which latter contain poems by Southwell, Byron, Gray, Hogg, Porson, Jortin, &c., but none of Forster's prose pieces, which form so large a portion of the otherFlorilegiumandAnthologia. Dr. Forster's life would make a very entertaining biography, and I should be glad to know more about him, whether he be yet alive, what books he printed at Bruges, &c.[2]

In concluding this matter, I beg to return my best thanks toMr. Pinkertonfor the valuable information he so freely imparted to me, and the handsome manner in which he placed it at my disposal.

Footnote 2:(return)Dr. Forster was born in London in 1789, of an ancient Catholic family; he was himself a Protestant until the year 1835, when it appears that he became a convert to the Church of Rome: at the same time he received the additional names of Ignatius Maria. It is most probable that he is yet alive and in Belgium, where he has resided for many years. The Editor of "N. & Q." has kindly sent me a list from the Catalogue of the British Museum, of some four and thirty works by Dr. Forster. There is, however, another book by Dr. Forster not contained in the Museum list,Onthophilos, ou Les Derniers Entretiens d'un Philosophe Catholique(Brussels?), 1836.

Dr. Forster was born in London in 1789, of an ancient Catholic family; he was himself a Protestant until the year 1835, when it appears that he became a convert to the Church of Rome: at the same time he received the additional names of Ignatius Maria. It is most probable that he is yet alive and in Belgium, where he has resided for many years. The Editor of "N. & Q." has kindly sent me a list from the Catalogue of the British Museum, of some four and thirty works by Dr. Forster. There is, however, another book by Dr. Forster not contained in the Museum list,Onthophilos, ou Les Derniers Entretiens d'un Philosophe Catholique(Brussels?), 1836.

Mr. Lyte's New Instantaneous Process.—I beg to communicate to you a new process in photography, which is by far the most rapid I believe yet discovered, and combines at the same time great stability. It has been the result of a great many experiments on my part, and even now I am hardly prepared to say that it is brought to its fullest perfection; but it suffices to say that it is sufficiently rapid to give pictures of the waves of the sea in motion with perfect sharpness, and ships sailing at ten knots an hour, and puttling up and down at the same time, and all with a landscape lens. By it also, and by the same lens, we may take instantaneous portraits. The process is as follows:—After the plate, prepared with the collodion and sensitised with the nitrate bath, as I have described in one of your former Numbers, is taken from the bath, I pour over it a solution composed as follows:

And when required for use, mix equal parts of these solutions, and pour them over the plate. The plate is to be allowed to drain; and then, when placed in the frame, is ready for the camera, and is easily impressed as a deep negative by a Ross's landscape lens instantaneously. To develop, I use always the same agents as I have before specified. One or two cautions are to be observed in this process. First, the grape-sugar or honey must be quite pure, and free from anystrongacid re-action; and, secondly, these substances are much improved by a long exposure to the air, by which the oxidation of them is commenced, and the result made much more certain and effective. However, I find that the addition of the least possible quantity of nitric acid has the same effect; but nothing is so good as long exposure of the sugar or honey, so as to become completely candied before mixing. The sugar may as conveniently of course be mixed in the collodion as in the bath, but in that case the keeping properties are lost, as the plate is not thus kept longer moist than usual. If, however, the former process be used and well conducted, the plate when sensitised may be kept for four hours at least without injury.

The grape sugar should be made with oxalic, and the acid removed by lime as usual, and not with sulphuric acid, as is often done; as in the latter case sulpho-saccharic acid is formed, which much injures the result.

I have been trying numerous experiments in this line, and I think I have almost hit upon another and quite new and instantaneous process; but as it is only in embryo, I will not give it to you till perfect. There are of course many other substances to be yet mixed in the bath or the collodion,e. g.all the alkaloids, or indeed any of the deoxidating agents known, and probably with good results. I am still continuing my experiments on this head, and if I make any farther improvements I will lose no time in communicating them to you. Some negatives taken by this means were exhibited on Friday evening at the Royal Institution, and were much admired.

F. Maxwell Lyte.

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