determined at the Council of Melfi, under Pope Urban II., A. D. 1090 [1089], that it was impossible with a safe conscience to exercise any traffic, or follow the profession of the law."* (Commentaries, ed. Kerr, i. 255.) The authorities cited for this statement are (a.) an extract from Gratian's Decretum, I. lxxxviii. 11.: "Homo mercator vix aut nunquam potest Deo placere; et ideo nullus Christianus debet esse mercator; aut si voluerit esse, projiciatur de ecclesiâ Dei." Part of the 16th canon of Melfi (b.), which I give with the variations which appear in Hardouin's Concilia: "Falso [falsa] fit pœnitentia, cum penitus [al. pœnitens] ab officio [vel] curiali vel negotiali non recedit, quæ sine peccatis agi ulla ratione non prævalet [prævalent]." J. C. R. Curious Reason for Non-payment of Tithes.— "The landholders of this parish (Renwick) formerly paid a prescription in lieu of tithes, excepting the owners of an estate at Scalehouse, long in the possession of the Tallentier family, who claimed exemption on account of an ancient owner having slain a Cockatrice.' This is said to have happened about 250 years since."-Jefferson's Leath Ward in the County of Cumberland, p. 104. E. H. A. Card Playing.-Robert Bell has written in one of his lectures, that card playing — "was a favourite diversion in Shakspeare's times. The principal games then played are now unknown - such as 'primero,'gleek,' 'maw,'' ruff,' and 'knave out of doors.' There were games of tables, one of which was identical with our modern backgammon. Dice were much in use, and false dice were constantly employed by sharpers. Shakspeare's expression, 'false as dicers' oaths,' bears strictly in his own time. At the period of the Restoration false dice were called Fulhams, from having been manufactured in a town of that name." Minor Queries. W. W. Arabic Testaments.-Parke took into Africa, on in England, as he found the people in the interior valued even an English printed book, although they could not read it. If any one can point out where those were printed, it may enable Dr. Livingstone to obtain some of the copies which remain in this country, and which will be very useful in Africa. ROB ROY. tion of the year 1723, appears the following lyric Lyric Ejaculation. In a periodical publicaejaculation for the speedy and safe delivery of the Princess of Wales (afterwards Queen Caroline):— "Promised blessing of the year, Fairest blossom of the spring,' May I ask through your columns whether this Armorial Bearings. Can any of the correspondents of "N. & Q." who are skilled in heraldry inform me whether a son is entitled to any portion of the armorial bearings of his mother, supposing his father to have none? K. K. K. S. John's College, Cambridge. Endeavour used as a reflective Verb.—Of this there are three instances in the English Prayerbook: (1.) "Endeavour ourselves to follow the blessed steps." (Collect for Second Sunday after Easter.) (2.) "I will endeavour myself, the Lord being my helper." (Ordering of Deacons.) his second expedition, Arabic Testaments printed my helper." (Ordering of Priests.) (3.) "I will endeavour myself so to do, the Lord being excommunicate- a proposition at once so monstrous, and so notoriously contrary to fact, that we must wonder how the learned commentator should have failed to be startled by it. *The canon of Melfi appears to be misinterpreted. Its primary object is not to condemn certain occupations, but Can any correspondent produce a parallel example from secular literature? I have in vain consulted Todd's Johnson and Richardson's Dictionary (Encyc. Metrop. edition). J. C. R. account given of an old play with the following title: "Petronius Maximus."—In the Edinburgh Mato ensure the reality of penance. If Sir William Black-gazine, vol. lxxxviii., July, 1821, there is some stone's indignation was roused by its supposed attack on his own profession, the feeling would seem to have been quite groundless, inasmuch as officium curiale does not mean "the profession of the law," but the duties connected with attendance at a sovereign's court. The use of prævalent is in any case barbarous; but perhaps it may mean solent rather than possunt. And the whole sentence seems to imply only that the engagements of courtiers and traders must be avoided by persons under a sentence of penance, as likely to tempt them to something inconsistent with their penitential obligations, not that such engagements must necessarily be sinful for Christians in general. "The Famouse Historie of Petronius Maximus, with the tragicall Deathe of Ætius the Roman Consul, and the Misdeeds of Valentinian, the Western Emperour, now attempted in Blank Verse, by W. S. London, printed by Wm. Brent, for Nathaniel Butter, and sold by him at his shop in Paule's Church-yarde, 1619." Is anything known regarding the author of this play, which is not noticed in the Biographia Dra matica? R. INGLIS. Rev. Philip Horneck. Was he son of the celebrated Dr. Horneck? Evelyn mentions somewhere going to hear a son of this celebrated man, but does not give his Christian name; most probably this is the same person. Is anything known of him as an author or preacher ? H. G. D. Soc. Berg. Soc. In an anonymous letter, written in 1783, and addressed to a scholar of some celebrity, the writer signs himself "Clericus, Medicinæ Doctor, et Soc'. Berg. Soc." I wish to ascertain the meaning of the last-named title, if such it was. F. R. R. Armorial. Dexter: A fesse guttée, between three pheons; impaling, sinister, Quarterly, 1. On a bend, three stags' heads (apparently) cabosed; 2. A fesse between three shovelers (qu. Herle); 3. On a bend three anchors, between two cinquefoils; 4. A crescent, on a chief three crosslets fitchy. The coat is on an old silver seal-two hundred or more years old, if one may judge from the shape of the shield. There is no attempt to give the colours and metals. Mr. Papworth's forthcoming work will prove very valuable in settling such points as those here stated. JAYTEE. "An Account of the Quarrel between the K-of P- and M. de V. London, 1758." I do not know why the author put initials only in the titlepage, as he prints "The King of Prussia" and M. de Voltaire" throughout the pamphlet. He gives some very stupid and doubtful anecdotes of the rude things they said and did, amongst which is: "The king ridiculed the ghost of Nimis, and told Voltaire that a poet would have chosen the night for its appearance, but the courtier introduced it in broad day, out of compliment to the ghost which one morning shook the Dauphin in the presence of the King and the ladies.". P. 15. Whose ghost shook the Dauphin, and when? The Ant said never to Sleep. "The instincts of the ant are very unimportant considered as the ant's; but the moment a ray of relation is seen to extend from it to man, and the little drudge is seen to be a monitor- a little body with a mighty heart - then all its habits, even that said to be recently observed, that it never sleeps, become sublime.". - Emerson, Nature: an Essay, chap. iv.: Language. Can any of your readers refer me to Mr. Emerson's authority, or inform me by whom and how it was first observed that the ant "never sleeps!" and, briefly, by what experiments the truth of this strange discovery in natural history was tested and confirmed? C. FORBES. Temple. Inscriptions at the Crown Inn, Hockerill.—The following inscriptions were copied from an old pane of glass in a window at the "Crown Inn," Hockerill, supposed to be written by three different persons at different times. The old inn was used as the half-way house between London and Cambridge, and much frequented by Cantabs. Can any of the correspondents of "N. & Q." say who was the celebrated which? The old pane of glass has been within man that wrote one of these inscriptions, and these few years removed: 1. "To die is standing on some silent shore Ubi fluctus nunquam nunquam strepunt." 3. "Dic curnam? sed minus placidum est aut adire littus possibile ignem infernum aut nullum littus." H. B. C. "Courtnay, Earl of Devonshire.". Who is the author of Courtnay, Earl of Devonshire, or the Troubles of the Princess Elizabeth, a tragedy in 4to.? No date. The play seems to have been published about the time of Queen Anne. It is dedicated to the Duke of Devonshire. R. INGLIS. "Precedents and Privileges."-Who wrote a pamphlet published about the year 1808, entitled Precedents and Privileges? There is another work by the same author (seemingly political), called The Acts of the Apostles. R. INGLIS. Coal Clubs in Agricultural Districts.- Can any of your correspondents inform me where a good code of laws is to be found for the conduct of one of these societies? Probably some of the institutions that profess to attend generally to the comforts of the poor may have paid some regard to their winter supply of coal. Having lately rescued from misappropriation an annual income of about sixty pounds, I am desirous of applying it to its legitimate object, of supplying the parish poor with fuel in such manner as shall teach them the advantages of making some provision for themselves in the summer, and purchasing at summer prices, with their own savings, such quantity of coals as they will require over and above what the charity will afford them. VRYAN RHEged. Episcopal Rings. -During the late visit of the Cambrian Archæological Association at Monmouth, I observed in the temporary museum fitted up for the occasion several large massive finger-rings. They were placed there by the president, and, in reply to my inquiries, he informed me that they were official rings connected with the Papal government. Can any of your correspondents inform me on what occasions these rings were used, and by what officers? Addison remarks that when at Rome he had " seen old Roman rings so very thick about, and with such large stones in them, that 'tis no wonder a fop should reckon them a little cumbersome in the summer season of so hot a climate." Are these papal rings an imitation of the old Roman rings, and are they used in the present day? R. - In Mary Honywood and her Descendants. "N. & Q." 1st S. vi. 106. 209. are two communications relative to this subject, upon which I wish to ask the following questions: 1. In p. 106. it is said, "At the back of the cellar of Lincoln Cathedral lies the body of Michael Honywood." Is not cellar a misprint? perhaps for choir. And is the epitaph to be found in print? 2. In p. 209. the epitaph of Robert Thompson, Esq. (one of Mary Honywood's descendants), at Lenham, in Kent, is quoted. Where is a perfect copy of that epitaph to be found? 66 Ledbury Monument. I should be obliged if any of your correspondents could throw light on an antiquarian question in which I am much interested. There is an old tomb in the north aisle of Ledbury church, Herefordshire, near the east end, representing a female figure in a long flowing dress, large sleeve and wimple, confined round the head by a narrow band, adorned with flowerets at even distances; her hand crossed on her bosom, and holding some object. She lies on a kind of altar-tomb, the recess behind her being panelled with shields, each suspended by a ribbon from a lion's head. Two of these shields are at the head, two at the feet, and seven at the side; and they are charged alternately with three lions passant, three lions rampant, and two lions passant, beginning again three lions passant, &c., to the end. The seven shields on the lower part of the tomb are altogether blank. The date of its erection I take to be about 1480. The Query is, to whose memory is this tomb erected? and if, as I imagine, the arms are royal, which member of the royal died, lawfully descend from her; that is, 16 of her own family was buried at Ledbury, and why? The tomb is locally known as a curiosity, but its history has not yet been traced, and the only clue I am able to obtain is that an Alice Pauncefote, wife of John de Hope, gave the chantrey of St. Ann's in Ledbury in 1384, and the Pauncefote arms are gules, three lions rampant, argent. Bingham Rectory, Notts. M. E. MILES. Jackson on Border Superstitions.-In the Introduction to the ballad of "Young Tamlane," in Scott's Minstrelsy (on the "Fairies of Popular Superstition," sect. 3. ad fin.), the following passage occurs: "Some faint traces yet remain on the Border of a conflict of a mysterious and terrible nature between mortals and the spirits of the wilds. The superstition is incident 3. Has the inscription on Mrs. Honywood's own monument, at Mark's Hall, near Cogshall, in Essex" (mentioned in p. 209.), been printed? H. [Dean Honywood was buried in the upper part of Lincoln Cathedral under a grave-stone thus inscribed: "Here lyeth the body of Michael Honywood, D.D., who was grandchild, and one of the 367 persons that Mary, the wife of Robert Honywood, Esq., did see, before she body, 114 grandchildren, 228 of the third generation, and nine of the fourth." A mural monument of different coloured marbles was affixed to the stone screen behind the high altar. This was taken down about forty years ago, when the Dean and Chapter removed all the modern monuments from the walls and pillars of the church into the side chapels. Dean Hony wood's was set up in the old chapel of the B. Virgin, which you pass in going to the library. The Latin epitaph on this mural monument (too long to quote) is given in Dibdin's Bibliographical Decameron, iii. 425. The Dean was a crony of Samuel Pepys, who thus notices him in his Diary: "29th June, 1664. To Westminster, to see Deane Honiwood, whom I had not visited a great while. He is a good-natured, but a very weak man, yet a Deane, and a man in great esteem." Again: "6th Aug. 1664. I met and talked with Deane Honiwood this morning, and a simple priest he is, though a good, well-meaning man." Mary Honywood was buried near her husband in Lenham church, although a monument was erected to her memory at Markshall in Essex, with the following inscription: "Here lieth the bodye of Marie Waters, the daughter and co-heire of Robert Waters of Lenham, in Kent, esquire, wife of Robert Honywood, of Charing, in Kent, esquire, only husband, who had at her decease lawfully descended from her 367 children: 16 of her own body, 114 grandchildren, 228 of the third generation, and nine in the fourth. She lived a most pious life, and in a Christian manner died heere at Markishall in 93 yeare of her age, and in 44 of her widdowhood, 11th of May, 1620." This inscription in Latin is preserved in Hasted's MS. Collections, Addit. MS. 5480, p. 66. in the British Museum. Consult also Nichols's Topographer and Genealogist, vols. i. and ii., for some curious genealogical notices of the posterity of Mary Honywood, taken from a MS. of Peter Le Neve's in the Lansdowne Collection. following singular story is related of this remarkable lady. At one time she fell into so low, desponding state of mind, she was impressed with the idea that she should be damned, and exclaiming in a paroxysm of the malady, "I shall be lost as surely as that glass is broken," she flung thrice with violence a glass which she happened to have in her hand on a marble slab, by which she was standing; but the glass rebounded each time, and did not break. The story adds, that the circumstance wrought a complete cure, and had more effect in composing her mind than the reasoning of all the great divines whom she had consulted.] The Heins. Was there a portrait-painter named Heins living about the year 1750? If so, was he an artist of any eminence? ARTHUR DU CANE. [There was a German artist of the name of Heins who lived many years at Norwich, where he practised as a portrait-painter and an engraver. His son, who was born at Norwich about 1740, became a better artist than his father, both in oil and miniature. He also engraved in a good style, but died young at Chelsea in 1770.Pilkington's Dictionary.] Replies. MAUNDY THURSDAY AND HOUSEL. (2nd S. iv. 432.) All the dictionaries and early authorities give this spelling of the word—not Maunday. E. G. R., from his remarks, evidently considers Maundy Thursday as a Protestant festival: hence his difficulties, both as to the word itself, and the anachronism which he infers. Maundy Thursday is essentially a Roman Ca tholic festival. In Alban Butler's Feasts and Fasts the great importance of the festival is most solemnly impressed upon his readers. On that day the Church of Rome celebrates the institution of the Eucharist- the Mass (according to her views) the great Christian sacrifice which she considers absolutely essential to the true possession of a priesthood by the followers of Christ. "Tantum ergo Sacramentum Veneremur cernui; Et antiquum Documentum Novo cedat Ritui." Pange lingua, or hymn, sung during the procession on Maundy Thursday. It were needless to expatiate on. the dogma therein involved. I give in the note below the early, and of course the present, view of the subject, as expressed by one of Rome's most esteemed and venerated teachers.* The epistle in the Mass of Maundy Thursday is taken from 1 Cor. xi.t In verse 24. are these words: "Take, eat;" in Latin, "Accipite et manducate." I submit that this word manducate is the true original of Maundy. The special application of the word by the old writers seems to leave no doubt in the mind that maundye was used to signify the Cana Domini, the Last Supper, as we term it, or "the Supper of the Lord "according to the old writers. Sir T. More, in his Answer to the first parte of the poysoned booke which a nameles hereticke hath named the Supper of the Lord," observes: "In hys seconde parte, which I call hys seconde course, he treateth the maundye of Christ with hys apostles upon the Sheare Thursday, wherein our Saviour actually dyd institute the blessed Sacrament, and therein verylye gaue hys owne verye fleshe and bloude to hys twelve apostles." Workes, p. 1028. In like mammer, Fryth: : "That is to say, he admitted him (saith S. Auste) unto the maundye, wherein he did betake and deliver unto the disciples ye figure of his body and bloud.". Workes, p. 127. From the "Testival" it is evident that the people called the day Sheare Thursday; because anciently "people would that day shere theyr hedes, and clypp theyr berdes; not, as I take it, in order so to make them honest against Easterday," but as a sign of grief and humiliation on the *St. Francis of Sales exclaims:-"O! qui communie selon l'esprit de l'Epoux, s'anéantit soi-même, et dit à Notre Seigneur: Mâchez-moi, digérez-moi, anéantissezmoi, et convertissez-moi en vous! Je ne trouve rien au monde de quoi nous ayons tant de domination que la viande, que nous anéantissons pour nous conserver; et Notre Seigneur est venu jusqu'à cet excès d'amour que de se rendre viande pour nous," &c.-L'Esp. de St. F. de Sales, p. 448. ed. 1747. Oh! he who receives the Sacrament according to the spirit of the Spouse, annihilates himself, and says to Our Lord: Chew me, digest me, annihilate me, and convert me into Thee! I find nothing in the world which we more thoroughly possess, and over which we have more control, than meat which we annihilate for our support; and Our Lord has come to that excess of love as to make himself meat for us. And we, what should we not do in order that He may possess us? Let Him eat us; let Him chew us- qu'il nous mâche; — let Him swallow us and swallow us again qu'il nous avale et ravale; let Him do with us what He likes." The general correspondence between the Protestant church service and the Mass, as to the lesson from the Gospels and Epistles, &c., suggested to King James the First the somewhat irreverent opinion that the Protestant service was but "an ill-said Mass." I give this fact on the authority of the controversialists. It is quite pos sible that the British Solomon made the observation. following day when they assisted to celebrate the Crucifixion. At the present day it is the fashion to appear at church in mourning or in black on Good Friday, at least with the ladies, in all countries. Three days beforehand is rather too long an interval for rendering oneself smart against the celebration of a festival. As to the anachronism advanced by E. G. R., I may state that the object of the Roman Church, in her imposing ceremonial of Holy Week, was to represent the consecutive facts of the Atonement in a grand drama, whose distinct and well-developed Five Acts begin on the Wednesday, and end with the Gloria in Excelsis, triumphantly sung on the Saturday. The four last days of Holy Week are occupied with celebrating in detail what is collectively embodied in the grand idea of Easter, as conveyed to the faithful. On the Saturday the Epistle says "If you be risen with Christ," &c., Coloss. iii. On Easter Sunday it says Purge out the old leaven For Christ, our pasch, is sacrificed," &c., 1 Cor. v. 7. All that has been enacted during the previous days is collectively commemorated on Easter Tuesday. As to the precise time when the original Maundye took place, see a learned dissertation by Hardouin, De supremo Christi paschate. (Chron. Vet. Test, Op. Select. 629.) The derivation by Spelman from mande, a basket, baskets being brought on that day to receive the alms of the king, and all the other suggestions, seem mere conjectures suggested by the fancy, or the result of the homonyme maunde; a process very usual with those who dabble in philology. Nevertheless the word mand itself has been derived from mandere, to eat, because eatables were usually carried in it! See Richardson for the various opinions. I submit that Maundy Thursday is an ecclesiastical term to designate the prominent celebration of the day, just like ShroveTuesday, Ash-Wednesday, Whit-Sunday, Michaelmas, Christmas, &c. That Spelman, in the seventeenth century, should trace the word to a vulgar incident of the festival is natural enough the name of the baskets in which the customary gifts were received;-but it is curious to find that a passage quoted by Spelman himself seems to refer to the primitive idea which was typified by the very gifts distributed to the poor-always something to eat, as well as raiment. He quotes a bequest by a certain abbot, "mandatum pauperibus facere et eos pascere, &c., pro Christi amore; that is, to make them a present to "give" them something, and to feed them-clearly reverting to the idea of the original Maundye as given by Sir T. More. In the Anglo-Saxon period the word housel was used for the Sacrament, and housele was to administer the Sacrament, as is evident in Chaucer. "We enjoin Dr. Lingard quotes the following: that no man take of the housel unfasting, unless it be for extreme sickness." (Anglo-Saxon Church, i. 328.) This word has been derived from Hostia! I submit that its derivation is far more homely, namely, from the word house; for to housele or house together was a correct rendering of the Latin communicare, which is the term for receiving the Sacrament to ben houselyd. It is difficult to find when Maundy was substituted for Shere in the name of the day. That it must have been before the Reformation seems evident from the fact that the day is so called by the Catholics. In Spain the ceremony of washing the feet of paupers is called mandato; and, according to Vieyra, the sermon preached on that day is so called in Portugal. These facts may have suggested the modern English interpretation. James II. was the last king of England who personally washed the feet of paupers. See Hone, Every Day Book, ii., Year Book, 314., and Doblado's Letters, 285., for a full account of the Catholic ceremonies on Maundy Thursday, &c. ANDREW STEINMETZ. "The hanging of a great number of witches in Suffolk and Essex, by the discovery of one Hopkins, in 1645 and 1646, is famously known. Mr. Calamy went along with the judges in the circuit to hear their confessions, and spake with many understanding and pious persons that see that there were no fraud or wrong done to them. I went to them to the prisons, and heard their sad confessions. Among the rest, an old Reading parson, named Lowis, not far from Framlingham, was one that was hanged. He confessed, &c." - World of Spirits, reprint, 1834, p. 20. Who was Mr. Calamy? The celebrated Nonconformist divine, the contributor to Smectymnus, and grandfather to Baxter's biographer, was born in 1600, and in 1645 would hardly have been called "old" Calamy, as in Mr. Clubbe's extract. What does Baxter mean by "an old Reading parson?" Is it that Mr. Lowes came originally from the town of Reading, or does he use the word disparagingly of one who read the Liturgy and his sermons, instead of praying and preaching extempore? In 2nd S. iii. 233. I expressed a doubt as to the case of Mary Hill being real, or only taken by Bekker from a 66 great news" sheet. Though the World of Spirits was on my table when I wrote, |