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QUERIES

CATACOMBS AND BONE-HOUSES

I should be very glad to have some distinct information on the above subject, especially in explanation of any repositories of human bones in England? Was the ancient preservation of these skeleton remains always connected with embalming the body?—or drying it, after the manner described by Captain Smythe, R.N., to be still practised in Sicily?—and, in cases in which dry bones only were preserved, by what process was the flesh removed from them? for, as Addison says, in reference to the catacombs at Naples, "they must have been full of stench, if the dead bodies that lay in them were left to rot in open niches." The catacombs at Paris seem to have been furnished with bones from the emptyings of the metropolitan churchyards. In some soils, however, the bones rot almost as soon as the flesh decays from them.

There are, possibly, many bone-houses in England. I have seen two of considerable extent, one at Ripon Minster, the other at Rothwell Church, in Northamptonshire; and at both places skulls and thigh bones were piled up, in mural recesses, with as much regularity as bottles in the bins of a wine-cellar. At Rothwell there was (twenty years ago) a great number of these relics. The sexton spoke of there being 10,000 skulls, but this, no doubt, was an exaggeration; and he gave, as the local tradition, that they had been gathered from the neighbouring field of Naseby. A similar story prevails at Ripon, viz. that the death-heads and cross-bones, which are arranged in the crypt under the Minster, are the grisly gleanings of some battle-field.

Now, if these, and other like collections, were really made after battles which took place during any of the civil wars of England, some details would not be unworthy of the notice of the picturesque historian; e.g., was it the custom in those unhappy days to disinter, after a time, the slightly-buried corpses, and deposit the bones in the consecrated vault?—or was this the accidental work of some antiquarian sexton of the "Old Mortality" species?—or was the pious attention suggested by the ploughman's later discoveries—

"Agricola, incurvo terram molitus aratro," &c.?

Any report from the places where there happen to be bone-houses, together with the local tradition assigning their origin, would I think, throw light on an interesting and rather obscure subject.

Ecclesfield, Dec. 31. 1849.

ALFRED GATTY

CONTRADICTIONS IN DON QUIXOTE; AND QUERY AS TO THE BUSCAPIÉ

In answer to the question of "MELANION" (in No. 5 p. 73.), it may be sufficient to refer him to the Spanish editions with notes, viz. that of Pellicer in 1800; the 4th edition of the Spanish Academy in 1819; and that of D. Diego Clemencin in 1833, where he will find the discrepancies he mentions pointed out. In the first edition of 1605 there was another instance in the same chapter, which Cervantes corrected in the edition of 1608, but overlooked the other two. It was one of those lapses, quas incuria fudit, which great writers as well as small are subject to. Clemencin laughs at De los Rios for thinking it a chracteristic of great geniuses so to mistake; and at the enthusiasm of some one else, who said that he preferred the Don Quixote with the defects to the Don Quixote without them.

Having answered one query, I presume I may be permitted to propose one, in which I feel much interested.

Is the recently published BUSCAPIÉ the work of Cervantes? We have now been favoured with two translations, one by Thomasina Ross, the other by a member of the University of Cambridge, under the title of The Squib, or Searchfoot; the latter I have read with some attention, but not having been able to procure the Spanish original, I should be glad to have the opinion of some competent Spanish scholar who has read it, as to its genuineness. My own impression is that it will prove an ingenious (perhaps innocent?) imposture. The story of its discovery in a collection of books sold by auction at Cadiz, and its publication there by Don Adolfo de Castro, in the first place, rather excites suspicion. My impression, however, is formed from the evident artificial structure of the whole. Still, not having seen the original, I confess myself an imperfect judge, and hope that this may meet the eye of one competent to decide.

S.W. SINGER

ANCIENT ALMS-BASINS

I have read the various notices in Nos. 3, 5, and 6. on the subject of these dishes. I have an electrotype copy from such a dish, the original of which is in Manchester. The device is like No. 4. of those of CLERICUS (No. 3. p. 44.); but two circles of inscription extend round the central device (the Grapes of Escol), in characters which are supposed to be Saracenic. The inner inscription is five times, the outer seven times, repeated in the round. I see by the Archaeological Journal, No. 23, for Sept. 1849 (pp.295-6.), that at the meeting of Archaeological Institute, on the 1st June last, Mr. Octavius Morgan, M.P., exhibited a collection of ancient salvers or chargers, supposed to be of latten; several ornamented with sacred devices and inscriptions, including some remarkable examples of the curious florid letter, forming legends, which have so long perplexed antiquaries in all parts of Europe. Mr. Morgan arranged the devices in four classes, the first being chargers or large dishes, supposed by him to have been fabricated at Nuremburg. The northern antiquary, Sjöborg, who has written much on the subject, calls them baptismal or alms dishes. Their most common devices are, Adam and Eve (probably the No. 3. of CLERICUS), St. George, and the Grapes of Eschol (No. 4. of CLERICUS). On one of those exhibited was the Annunciation (No. 2. of CLERICUS). On these facts I wish to put the following queries:—

1. Are Sjöborg's works known to any of your readers?

2. In what language does he suppose the characters to be?

MELANDRA.

[While we are very happy to promote the inquiries of our correspondent, we think it right to apprise him that the opinions of the Swedish antiquary whom he has named, are received with great caution by the majority of his archæological brethren.]

MINOR QUERIES

Cupid Crying.—I shall be obliged if you, or any of your correspondents, can tell me who was the author of the epigram, or inscription, of which I subjoin the English translation. I am sure I have seen the Latin, but I do not know whose it was or where to find it; I think it belongs to one of the Italian writers of the fifteenth or sixteenth century:—

"CUPID CRYING

 
"Why is Cupid crying so?—
Because his jealous mother beat him.—
What for?—For giving up his bow
To Coelia, who contrived to cheat him.
 
 
"The child! I could not have believed
He'd give his weapons to another.—
He would not; but he was deceived:
She smiled; he thought it was his mother."
 

RUFUS.

Was not Sir George Jackson "Junius?"—Among the names which have been put forward as claimants to be "Junius," I beg to propose the name of SIR GEORGE JACKSON, who was, I believe, about that time Secretary to the Admiralty. I shall be glad to know what obstacles are opposed to this theory, as I think I have some presumptive evidence (I do not call it strong), which seems to show either that he was "Junius," or a party concerned.

P.

[We insert this communication, knowing that our correspondent is likely to possess such evidence as he alludes to, and in the hope that he will be induced to bring it forward.]

Ballad of Dick and the Devil.—About the middle of the seventeenth century, occasionally resided, on the large island in Windermere, a member of the ancient but now extinct family of Philipson, of Crooke Hall. He was a dashing cavalier, and, from his fearless exploits, had acquired among the Parliamentarians the significant, though not very respectable, cognomen of "Robin the Devil."

On one of these characteristic adventures, he rode, heavily armed, into the large old church at Kendal, with the intention of there shooting an individual, from whom he had received a deeply resented injury. His object, however, was unaccomplished, for his enemy was not present; and in the confusion into which the congregation were thrown by such a warlike apparition, the dauntless intruder made his exit, though subjected to a struggle at the church door. His casque, which was captured in the skirmish that there took place, is yet to be seen in the church, and the fame of this redoubtable attempt, which was long held in remembrance through the country side, excited the poetic genius of a rhymer of the day to embody it in a ballad, entitled "Dick and the Devil," which is now rare and difficult to be met with.

As my endeavours to light on a copy have been unavailing, and my opportunities for research are limited, perhaps some one of your numerous readers who may be versed in the ballad poetry of the age of my hero, will kindly take the trouble to inform me whether he has ever met with the ballad in question, or direct me to where it may most likely be found.

I trust that from the obliging communications of some of your valuable literary correspondents, I may be so fortunate as to meet with the object of my query.

H.J.M.

Dec. 27. Ambleside.

Erasmus' Paraphrase on the Gospels.—I have in my charge the mutilated remains of an old black-letter copy of Erasmus' Paraphrase on the Gospels, not of any great value perhaps, but interesting to me from its having been chained from time immemorial (so to speak) to one of the stalls in our parish church; it is only perfect from Mark, fol. lxiiii. to John fol. cxiii., but I should be glad to know the date, &c. of its publication. Presuming, therefore, that one of the objects of your interesting publication is to aid in solving the minor difficulties of persons like myself, who have no means of consulting any large collection of books, I have the less scruple in forwarding the accompanying "Notes" from my copy, for the guidance of any one who will be at the trouble of comparing them with any copy to which he may have access.

The spelling of the word "gospel" varies throughout; thus, in Mark, fols. lxiiii-lxxii., xci., xciv., xcv., xcvii., and xcviii. it is "ghospel;" on lxxiii-lxxvi., lxxviii., it is "gospell;" on the rest "gospel." So also throughout St. Luke, which occupies cc. foll., it varies in like manner, "ghospell" being there the more common form. The initial letter to St. Luke represents Jacob's dream; on the first page of fol. vi. of St. Luke the translator's preface ends, "Geven at London the last day of Septembre, in the yere of our Lorde M.D.XLV." On fol. xiii. of the same, Erasmus' own preface ends, "Geven at Basill the xxii. dai of August ye yere of our Lord, M.D." (the rest effaced). On the first page of fol. viii. of St. John's Gospel the preface ends, "Geven at Basile the yere of our Lord, M.D.XXIII. the v daye of Januarye." If these notes are sufficient to identify my copy with any particular edition, it will afford a real pleasure to

A YORKSHIRE SUBSCRIBER.

Iland Chest.—In some wills of Bristol merchants of the latter part of the 16th century, I have met with the bequest of a chattel called an "Iland Chest:" thus, ex.g. "Item: to Edmond Poyley I give the Iland chest in the great chamber wherein his linen was." Mention is made of the like article in two or three other instances. An explanation of the word and an account of the kind of chest will much oblige.

B.W.G.

D'Israeli on the Court of Wards.—D'Israeli, in his article upon "Usurers of the Seventeenth Century" (Curios. of Lit. iii. 89. old ed.), which is chiefly upon Hugh Audley, a master of the Court of Wards and Liveries, speaks of that court as "a remarkable institution, on which I purpose to make some researches." Can any of your readers inform me if D'Israeli acted upon this resolve, and, if so, where the results of labours are to be found?

J.B.

Ancient Tiles.—Two birds, back to back, with heads turned to each other, were common on ancient tiles. What are they intended to represent or to emblemise?

B.

Pilgrimage of Kings, &c.—Blind Man's Buff —Muffin—Hundred Weight, &c.— 1. Can your readers oblige me with the name of the author and the date of a work entitled The Pilgrimage of Kings and Princes, of which I possess an imperfect copy—a small quarto? 2. What is the etymology of the game Blind Man's Buff? I am led to doubt whether that was the old spelling of it, for in a catalogue now before me I find a quarto work by Martin Parker, entitled The Poet's Blind Man's Bough, or Have among you my Blind Harpers, 1641. 3. What is the origin of the word muffin? It is not in Johnson's Dictionary. Perhaps this sort of tea-cake was not known in his day. 4. By what logic do we call one hundred and twelve pounds merely a hundred weight? 5. I shall feel still more obliged if your readers can inform me of any works on natural history, particularly adapted for a literary man to refer to at times when poetical, mythological, scriptural, and historical associations connected with animals and plants are in question. I am constantly feeling the want of a work of the kind to comprehend zoological similes and allusions, and also notices of customs and superstitions connected with animals, when reading our old poets and chroniclers. Even the most celebrated zoological works are of no use to me in such inquiries.

STEPHEN BEAUCHAMP.

Anthony Bek, Bishop of Durham.—Having employed my leisure for many years in collecting materials for the biography of the famous Anthony Bek, Bishop of Durham, I am baffled by the conflicting and contradictory accounts of,—(1.) The title by which he became possessed of the Vesci estates; (2.) When and by what authority he took upon him the title of "King of the Isle of Man;" and (3.) How he became dispossessed of that title, which it is well known that Edward II. bestowed upon Gaveston; and whether that circumstance did not induce him to take part with the confederate barons who eventually destroyed that favourite.

Other incongruities occur in my researches, but the above are the most difficult of solution.

I am, dear Sir,

ONE THAT INTENDS TO BE A REGULAR SUBSCRIBER TO THE "NOTES AND QUERIES."

Curious Welsh Custom.—A custom prevails in Wales of carrying about at Christmas time a horse's skull dressed up with ribbons, and supported on a pole by a man who is concealed under a large white cloth. There is a contrivance for opening and shutting the jaws, and the figure pursues and bites every body it can lay hold of, and does not release them except on payment of a fine. It is generally accompanied by some men dressed up in a grotesque manner, who, on reaching a house, sing some extempore verses requesting admittance, and are in turn answered by those within, until one party or the other is at a loss for a reply. The Welsh are undoubtedly a poetical people, and these verses often display a good deal of cleverness. This horse's head is called Mari Lwyd, which I have heard translated "grey mare." Llwyd certainly is grey, but Mari is not a mare, in Welsh. I think I have heard that there is some connection between it and the camel which often appears in old pictures of the Magi offering their gifts. Can any of your readers inform me of the real meaning of the name, and the origin of the custom, and also whether a similar custom does not prevail in some parts of Oxfordshire?