inform me whether it is at present the custom for the officers in the
Highland regiments to wear a dirk in addition to the broadsword? Also
whether the Highland regiments were ever armed with broadswords, and {494}
whether their drill is different to that of the other troops of the line? I
have somewhere heard it said that the 28th (an English regiment) were once
armed with swords, whence their name of "The Slashers?" Is this the real
origin of the name? and if not, what is? I should also like to know the
origin of the custom of wearing undress _white_ shell jackets, which are
now worn by the Highlanders?
ARTHUR.
_Ominous Storms._--A remark by a labouring man of this town (Grantham),
which is new to me, is to the following effect. In March, and all seasons
when the judges are on circuit, and when there are any criminals to be
hanged, there are always winds and storms, and roaring tempests. Perhaps
there are readers of "N. & Q." who have met with the same idea.
JOHN HAWKINS.
_Edward Fitzgerald_, born 17th January, 1528, son of Gerald, ninth Earl of
Kildare, and brother of the celebrated "Silken Thomas," an ancestor of the
Duke of Leinster, married Mary, daughter and heiress of Sir John Leigh of
Addington, and widow of Sir Thomas Paston (called improperly Sir John).
There are contradictory pedigrees of the Leigh family in the _Surrey
Visitations_, _e. g._ Harl. MSS. 1147. and 5520. Could one of your
correspondents oblige me with a correct pedigree of this Mary Leigh; she is
sometimes called "Mabel?"
Y. S. M.
_Boyle Family._--Allow me to repeat the Query regarding Richard Boyle (Vol.
vii., p. 430.). Richard Boyle, appointed Dean of Limerick 5th Feb. 1661,
and Bishop of Leighlin and Ferns in 1666, died in 1682. Roger Boyle, the
youngest brother of Richard, was born in 1617, and educated in Trinity
College, Dublin, of which he became a Fellow. On the breaking out of the
rebellion of 1641 he went to England, and having become tutor to Lord
Paulet, he continued in that family till the Restoration, when he returned
to Ireland, and was presented with the Rectory of Carrigaline, diocese of
Cork. He was made Dean of Cork in 1662, and promoted to the Bishopric of
Down and Connor 12th Sept. 1667. He was translated to Clogher, 21st
September, 1672, and died 26th November, 1687. The sister of these prelates
was wife to the Rev. Urban Vigors (Vol. viii., p. 340.). They were near
relatives of the great Earl of Cork, and many of their descendants have
been buried in his tomb, in St. Patrick's Cathedral, Dublin. I have not
seen any reply to my Query about Mr. Vigors. May I ask is there any list of
the chaplains of King Charles I.?
Y. S. M.
_Inn Signs._--As the subject of inns is being discussed, can any of your
readers tell the origin of "The Green Man and Still?" And is there any
foundation for a statement, that "the chequers" have been found on Italian
wine-shops, and were imported from Egypt, having there been the emblem of
Osiris.
S. A.
Oxford.
_Demoniacal Descent of the Plantagenets._--In "N. & Q.," Vol. vii., p. 73.,
I asked for information as to the demoniacal ancestor of Henry II.,
confessing my own ignorance of the tradition. I received no answer, but was
induced to inquire farther by a passage in the article on "A'Becket" in the
_Quarterly Review_, xciii. 349.
"These words goaded the king into one of those paroxysms of fury to
which all the earlier Plantagenet princes were subject, and which was
believed by them to arise from a mixture of demoniacal blood in their
race."
The following is from Thierry, tom. iii. p. 330., Paris, 1830:
"L'on racontait d'une ancienne Comtesse d'Anjou, aieule du pere de
Henri II., que son mari ayant remarque avec effroi, qu'elle allait
rarement a l'eglise, et qu'elle en sortait toujours a la sacre de la
messe, s'avisa de l'y faire retenir de force par quatre ecuyers; mais
qu'a l'instant de la consecration, la Comtesse, jettant le manteau par
lequel on la tenait, s'etait envolee par une fenetre, et n'avait jamais
reparu. Richard de Poictiers, selon un contemporain, avait coutume de
rapporter cette aventure, et de dire a ce propos: 'Est-il etonnant que,
sortis d'une telle source, nous vivions mal, les uns avec les autres?
Ce qui provient du diable doit retourner au diable.'"
Thierry quotes _Brompton apud Scriptores Rerum Francorum_, tom. xiii. p.
215.:
"Istud Ricardus referre solebat, asserens de tali genere procedentes
sese mutuo infestent, tanquam de diabolo venientes, et ad diabolum
transeuntes."
I shall be glad of any assistance in tracing the story up or down.
H. B. C.
U. U. Club.
_Anglo-Saxon Graves._--The world is continually hearing now of researches
in Anglo-Saxon graves. I beg to inquire whether Anglo-Saxon coins or
inscriptions have been found in any of these, so as to identify them with
the people to whom these interments are ascribed? or upon what other proof
or authority these graves are so assigned to the Anglo-Saxons?
H. E.
_Robert Brown the Separatist._--Robert Brown the Separatist, from whom his
followers were called "Brownists." Whom did he marry, and when? In the
_Biog. Brit._ he is said to have been the son of Anthony Brown of Tolthorp,
Rutland, Esq. (though born at Northampton, according to Mr. Collier), and
grandson of Francis Brown, whom King Henry VIII., in the eighteenth year of
his reign, privileged by charter to wear his {495} cap in the royal
presence. He was nearly allied to the Lord Treasurer Cecil Lord Burleigh,
who was his friend and powerful protector. Burleigh's aunt Joan, daughter
of David Cyssel of Stamford (grandfather of the Lord Treasurer) by his
second wife, married Edmund Brown. She was half-sister of Richard Cyssel of
Burleigh, the Lord Treasurer's father. What connexion was there between
Edmund Brown and Anthony Brown of Tolthorp?
Fuller (_Ch. Hist._, b. ix. p. 168.) says, he had a wife with whom he never
lived, and a church in which he never preached. His church was in
Northamptonshire, and he died in Northampton Gaol in 1630.
From 1589 to 1592 he was master of St. Olave's Grammar School in Southwark.
G. R. CORNER.
Eltham.
_Commissions issued by Charles I. at Oxford._--In Lord Campbell's _Lives of
the Chancellors_, vol. ii. p. 604., it is stated that a commission was
granted to Lord Keeper Littleton to raise a corps of volunteers for the
royal service among the members of the legal profession, "and that the
docquet of that commission remains among the instruments passed under the
great seal of King Charles I. at Oxford." P. C. S. S. is very desirous to
know where a list of these instruments can be consulted?
P. C. S. S.
* * * * *
Minor Queries with Answers.
_Hogmanay._--This word, applied in Scotland to the last day of the year, is
derived by Jamieson (I believe, but have not his _Dictionary_ to refer to)
from the Greek [Greek: hagia mene].
Can any of your correspondents north of the Tweed, or elsewhere, give the
correct source?
W. T. M.
Hong Kong.
[Our correspondent is probably not aware that Brand, in his _Popular
Antiquities_, vol. i. pp. 457-461. (Bohn's edit.), has devoted a
chapter to this term. Among other conjectural etymologies he adds the
following: "We read in the _Scotch Presbyterian Eloquence Displayed_,
that it is ordinary among some plebeians in the South of Scotland to go
about from door to door on New Year's Eve, crying _Hagmena_, a
corrupted word from the Greek [Greek: agia mene] _i. e._ holy month.
John Dixon, holding forth against this custom once, in a sermon at
Kelso, says: 'Sirs, do you know what hagmane signifies? It is, _the
devil be in the house!_ that's the meaning of its _Hebrew_ original,'
p. 102. Bourne agrees in the derivation of Hagmena given in the _Scotch
Presbyterian Eloquence Displayed_. 'Angli,' says Hospinian,
'_Haleg-monath_, quasi sacrum mensem vocant.' _De Origine Ethn._, p.
81." See also an ingenious essay on Hagmena in the _Caledonian Mercury_
for Jan. 2, 1792, from which the most important parts have been
extracted by Dr. Jamieson in his art. "Hogmanay."]
_Longfellow's "Hyperion."_--Can any of your readers tell me why that
magnificent work of Longfellow's, which though in prose contains more real
poetry than nine-tenths of the volumes of verse now published, is called
_Hyperion_?
MORDAN GILLOTT.
[Hyperion is an epithet applied to Apollo, and is used by Shakspeare,
_Hamlet_, Act I. Sc. 2.:
"Hyperion to a satyr."
Warburton says, "This similitude at first sight seems to be a little
far-fetched, but it has an exquisite beauty. By the satyr is meant Pan,
as by Hyperion _Apollo_. Pan and Apollo were brothers, and the allusion
is to the contention between those gods for the preference in music."
Steevens, on the other hand, believes that Shakspeare "has no allusion
in the present instance, except to the beauty of Apollo, and its
immediate opposite, the deformity of a satyr." Hyperion or Apollo is
represented in all the ancient statues as exquisitely beautiful, the
satyrs hideously ugly.]
_Sir Hugh Myddelton._--Where was Sir Hugh Myddleton buried? and has a
monument been erected to his memory? I have searched several encyclopaedias
and other works, but they make no mention of his place of sepulture.
Hughson, I think, states it to be St. Matthew's, Friday Street; but I
believe this is not correct.
J. O. W.
[There is a statue of Sir Hugh Myddelton, by Carew, in the New Royal
Exchange. See Cunningham's _Handbook of London_, from which work we
learn (p. 327.) that "the register of St. Matthew's, Friday Street,
abounds in entries relating to the family of Sir Hugh Myddleton."
Cunningham does not mention his burial-place; but in the pedigree of
the family given in Lewis's _History of Islington_, it is stated that
he was buried in the churchyard of St. Matthew, London.]
_Sangarede._--The expression "sangarede," or "sangared," occurs in two
ancient wills, one dated 1504, in which the testator bequeathed--
"To the sepulkyr lyght vi hyves of beene to pray ffor me and my wyffe
in y^e comon _sangered_."--_Lib. Fuller_, f. 70.
In the other, dated 1515, this passage occurs:
"I wyll y^t Ione my wyff here a yeere daye for me yeerly terme of her
lyfe in the church of Mendlshm, and after here decesse y^e towne of
Mendelyshm here a _sangarede_ for me and my wyfe in the church of
Mendlshm perpetually."
I should be much obliged if you or one of your correspondents could furnish
me with an intimation of the meaning of the term.
LAICUS.
[Sangared, _i. e._ the chantry, or chanting, from the Saxon _sangere_,
a singer.]
_Salubrity of Hallsal, near Ormskirk, Lancashire._--Between the 19th of
February and the 14th of {496} May, 1800, ten persons died in this parish
whose ages, as recorded on their tombs in the order of their departure,
were 74, 84, 37, 70, 84, 70, 72, 62, 80, 90. This year must have been a
fatal one to old people. Can any of the correspondents of "N. & Q." tell
anything about the season?
W. J.
Bootle.
[The beginning of the year 1800 was unusually severe; in February, ice
covered the ground so completely, that people skaited through the
streets and roads; and in March, easterly winds prevailed with
extraordinary violence. For the verification of these facts, consult
the Meteorological diaries in the _Gentleman's Magazine_ of the above
period.]
_Athens._--What is the origin of the term "violet-crowned city," as applied
to Athens? Macaulay uses the expression in his _History of England_, but
does not state how it was acquired.
E. A. T.
[The ancient Greeks and Romans, at their festive entertainments, wore
garlands of flowers, and the violet was the favourite of the Athenians,
than whom no people were more devoted to mirth, conviviality, and
sensual pleasure. Hence the epithet was also given to Venus, [Greek:
Kupris iostephanos], as in some verses recorded by Plutarch, in his
_Life of Solon_. Aristophanes twice applies the word to his sybarite
countrymen: _Equites_, v. 1323., and _Acarn._ i. 637.]
_James Miller._--Who was Miller, mentioned by Warburton as a writer of
farces about 1735?
I. R. R.
[James Miller, a political and dramatic writer, was born in Dorsetshire
in 1703. He received his education at Wadham College, Oxford; and while
at the university, wrote a satiric piece called _The Humours of
Oxford_, which created him many enemies, and hindered his preferment.
He also published several political pamphlets against Sir Robert
Walpole; and also the tragedy of _Mahomet_, and other plays. He died in
1744.]
* * * * *
Replies.
BRYDONE.
(Vol. ix., pp 138. 255. 305. 432.)
TRAVELLER having honoured me by alluding to a little work of mine, written
thirty-five years ago, I may perhaps be permitted to correct a few errors
(trifling, because personal) in his notice. My affinity was that of a
cousin, not uncle, to the late lord my predecessor. I never had the
military rank assigned to me, but was at the time like TRAVELLER himself, a
"youngster" freshly emancipated from Oxford to the Continent: and had
little more pretension in printing the extracts from my Journal, than to
comply with the kind wishes of many friends and relatives.
But to pass to what is more important, the character of Brydone, at the
time I speak of there were no useful _handbooks_ in existence; and tourists
took for the purpose such volumes of travels as they could carry. Brydone,
for this, was unfit. The French criticism (quoted Vol. ix., 306.) rightly
says, that he sacrificed truth to piquancy in his narrations. Still it is a
heavy charge to suspect so gross a deviation, as that of inventing the
description of an ascent which he never accomplished; especially when the
ascent is a feat not at all difficult. The evidence for this disbelief must
be derived from a series of errors in the account, which I do not remember
to have observed while reading him on the spot. The charitable supposition
of MR. MACRAY, that he mistook the summit, is hardly compatible with so
defined a cone as that of Etna; but all must agree with his just estimate
of that description, and which the _Biographie Universelle_ itself terms
"chef d'oeuvre de narration." Brydone, no doubt, is as unsafe for the road
as he is amusing for the study, and perhaps from that very reason.
MONSON.
Gatton Park.
* * * * *
COLERIDGE'S UNPUBLISHED MSS.
(Vol. iv., p. 411.; Vol. vi., p. 533.; Vol. viii., p. 43.)
When I sent you my Note on this subject at the last of the above
references, I had not read _Letters, Conversations, and Recollections of
S. T. Coleridge_, Moxon, 1836. The subjoined extracts from that work
confirm that note, vol. i, pp. 104. 156. 162.
August 8, 1820. Coleridge:
"I at least am as well as I ever am, and my regular employment, in
which Mr. Green is weekly my amanuensis, [is] the work on the books of
the Old and New Testaments, introduced by the assumptions and
postulates required as the preconditions of a fair examination of
Christianity as a scheme of doctrines, precepts, and histories, drawn
or at least deducible from these books."
January, 1821. Coleridge:
"In addition to these ---- of my GREAT WORK, to the preparation of
which more than twenty years of my life have been devoted, and on which
my hopes of extensive and permanent utility, of fame, in the noblest
sense of the word, mainly rest, &c. Of this work, &c., the result must
finally be revolution of all that has been called _Philosophy_ or
Metaphysics in England and France since the era of the commencing
predominance of the mechanical system at the restoration of our second
Charles, and with the present fashionable views, not only of religion,
morals, and politics, but even of the modern physics and physiology....
Of this work, something more than a volume has been {497} dictated by
me, so as to exist fit for the press, to my friend and enlightened
pupil, Mr. Green; and more than as much again would have been evolved
and delivered to paper, but that for the last six or eight months I
have been compelled to break off our weekly meeting," &c.
Vol. ii. p. 219. Editor:
"The prospectus of these lectures (viz. on Philosophy) is so full of
interest, and so well worthy of attention, that I subjoin it; trusting
that the Lectures themselves will soon be furnished by, or under the
auspices of Mr. Green, the most constant and the most assiduous of his
disciples. That gentleman will, I earnestly hope--_and doubt not_--see,
_feel_, the necessity of giving the whole of his great master's views,
opinions, and anticipations; not those alone in which he more entirely
sympathises, or those which may have more ready acceptance in the
present time. He will not shrink from the great, the _sacred duty_ he
has voluntarily undertaken, from any regards of prudence, still less
from that most hopeless form of fastidiousness, the wish to conciliate
those who are never to be conciliated, _inferior minds_ smarting under
a sense of inferiority, and the imputation _which they are conscious is
just_, that but for Him _they_ never could have been; that distorted,
dwarfed, changed, as are all his views and opinions, by passing
_athwart_ minds with which they could not assimilate, they are yet
almost the only things which give such minds a _status_ in literature."
How has Mr. Green discharged the duties of this solemn trust? Has he made
any attempt to give publicity to the _Logic_, the "great work" on
_Philosophy_, the work on the Old and New Testaments, to be called _The
Assertion of Religion_, or the _History of Philosophy_, all of which are in
his custody, and of which the first is, on the testimony of Coleridge
himself, a finished work? We know from the _Letters_, vol. ii. pp. 11.
150., that the _Logic_ is an essay in three parts, viz. the "Canon," the
"Criterion," and the "Organon;" of these the last only can be in any
respect identical with the _Treatise on Method_. There are other works of
Coleridge missing; to these I will call attention in a future Note. For the
four enumerated above Mr. Green is responsible. He has lately received the
homage of the University of Oxford in the shape of a D.C.L.; he can surely
afford a fraction of the few years that may still be allotted to him in
re-creating the fame of, and in discharging his duty to, his great master.
If, however, he cannot afford the time, trouble, and cost of the
undertaking, I make him this public offer; I will, myself, take the
responsibility of the publication of the above-mentioned four works, if he
will entrust me with the MSS.
The Editor will, I doubt not, be good enough to forward to the learned
Doctor a copy of the Number in which this appeal is published.
C. MANFIELD INGLEBY.
Birmingham.
* * * * *
MR. JUSTICE TALFOURD AND DR. BEATTIE.
(Vol. ix., p 393.)
There is so much similarity of character, in respect of sympathy for the
humbler position and the well-being of others, between this lamented judge
and that of the professor who is depicted by his biographer in the
following extract, that I hope you will agree with me in thinking it worthy
of being framed, and hung up as a companion-sketch in your pages:
"As a Professor, not his own class only, but the whole body of students
at the University, looked up to him with esteem and veneration. The
profound piety of the public prayers, with which he began the business
of each day, arrested the attention of the youngest and most
thoughtless; the excellence of his moral character; his gravity blended
with cheerfulness, his strictness joined with gentleness, his favour to
the virtuous and diligent, and even the mildness of his reproofs to
those who were less attentive, rendered him the object of their respect
and admiration. Never was more exact discipline preserved than in his
class, nor ever anywhere by more gentle means. His sway was absolute,
because it was founded in reason and affection. He never employed a
harsh epithet in finding fault with any of his pupils; and when,
instead of a rebuke which they were conscious they deserved, they met
merely with a mild reproof, it was conveyed in such a manner as to
throw not only the delinquent, but sometimes the whole class into
tears. To gain his favour was the highest ambition of every student;
and the gentlest word of disapprobation was a punishment, to avoid
which, no exertion was deemed too much. His great object was not merely
to make his pupils philosophers, but to render them good men, pious
Christians, loyal to their king, and attached to the British
constitution; pure in morals, happy in the consciousness of a right
conduct, and friends to all mankind."
This is the language of Dr. Beattie's biographer, who knew him intimately.
Cowper, the poet, thus writes of him to the Rev. W. Unwin, from a knowledge
of his works:
"I thanked you in my last for Johnson; I now thank you with more
emphasis for Beattie--the most agreeable and amiable writer I ever met
with--the only author I have seen whose critical and philosophical
researches are diversified and embellished by a poetical imagination,
that makes even the driest subject, and the leanest, a feast for an
epicure in books. He is so much at his ease too, that his own character
appears in every page; and, which is rare, we see not only the writer,
but the man; and that man so gentle, so well-tempered, so happy in his
religion, and so humane in his philosophy, that it is necessary to love
him, if one has any sense of what is lovely."--_Life of Dr. Beattie_,
by Sir William Forbes, Bart.
J. M.
Oxford.
* * * * *
{498}
RUSSIAN "TE DEUM."
(Vol. ix., p. 325.)
The following is a translation of this Greek doxology, as contained in the
Prayer-Book of the Greek Church, under the title '[Greek: Horologion to
mega, Benatiai, Tupog. Nikulaou Gluke], 1845, p. 75.:
1. Glory to Thee, the Giver of light.
2. Glory to God on high, and on earth peace, good-will towards men.
3. We praise Thee, we bless Thee, we worship Thee, we glorify thee, we
give thanks to Thee for Thy great glory;
4. O Lord King, heavenly God, Father Almighty, O Lord, only begotten
Son Jesus Christ, and Holy Spirit.
5. O Lord God, Lamb of God, Son of the Father, that taketh away the sin
of the world; have mercy upon us, Thou that takest away the sins of the
world.
6. Accept our prayer; Thou that sittest at the Father's right hand,
have mercy on us:
7. For Thou only art holy; Thou only, Lord Jesus Christ, art in the
glory of God the Father. Amen.
8. Day by day I bless Thee, and I praise Thy name for ever, and for all
eternity.
9. Vouchsafe, Lord, this day to keep me sinless.
10. Blessed art Thou, Lord, the God of our fathers; and praised and
glorified be Thy name for ever. Amen.
11. Lord, let Thy mercy be on us, as we trust in Thee.
12. Blessed art Thou, Lord; teach me Thy statutes.
13. Lord, Thou hast been our refuge from one generation to another.
14. I said, Lord be merciful unto me; heal my soul, for I have sinned
against Thee.
15. Lord, I fly to Thee; teach me to do Thy will, for Thou art my God;
16. For with Thee is a well of life, in Thy light shall we see light.
17. Extend Thy mercy to them that know Thee.
18. O holy God, holy Strength, holy Immortal, have mercy on us. Amen.
Verses 2. to 7. are identical with the _Gloria in Excelsis_, or the Angelic
Hymn, sung at the conclusion of the Lord's Supper in the Anglican Church,
but which commences the Mass in the Romish Church. It is of great
antiquity, being attributed to Telesphorus, A.D. 139, and is found in the
_Apostolic Constitutions_, vii. c. 48.
Verses 8, 9. 11. are the same as in the Latin _Te Deum_.
Verse 12. is from Psalm cxix. 12.
Verse 13. is from Psalm xc. 1.
Verse 14. is from Psalm xli. 4.
Verse 15. is from Psalm cxliii. 9, 10.
Verse 16. is from Psalm xxxvi. 9.
Verse 17. is from Psalm xxxvi. 10.
T. J. BUCKTON.
Lichfield.
In answer to your correspondent HONORE DE MAREVELLE'S Query regarding the
_Te Deum_ as sung in Russia, I beg to inform him that in whatever language
the Emperor Nicholas is most familiar with this hymn, it is sung in all
their churches in Sclavonic, which is only intelligible to the priests and
a _very small_ number of the laity, the mass of the people being quite
ignorant of this old language. All the services in Russian churches are
performed in Sclavonic.