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Minor Queries with Answers

Cadenus and Vanessa.—What author is referred to in the lines in Swift's "Cadenus and Vanessa,"—

"He proves as sure as God's in Gloster,
That Moses was a grand impostor;
That all his miracles were tricks," &c.?

W. Fraser.

Tor-Mohun.

[These lines occur in the Dean's verses "On the Death of Dr. Swift," and refer to Thomas Woolston, the celebrated heterodox divine, who, as stated in a note quoted in Scott's edition, "for want of bread hath, in several treatises, in the most blasphemous manner, attempted to turn our Saviour's miracles in ridicule."]

Boom.—Is there an English verb active to boom, and what is the precise meaning of it? Sir Walter Scott uses the participle:

"The bittern booming from the sedgy shallow."

Lady of the Lake, canto i. 31.
Vogel.

[Richardson defines Boom, v., applied as bumble by Chaucer, and bump by Dryden, to the noise of the bittern, and quotes from Cotton's Night's Quatrains,—

"Philomel chants it whilst it bleeds,
The bittern booms it in the reeds," &c.]

"A Letter to a Member of Parliament."—Who was the author of A Letter to a Member of Parliament, occasioned by A Letter to a Convocation Man: W. Rogers, London, 1697?

W. Fraser.

Tor-Mohun.

[Attributed to Mr. Wright, a gentleman of the Bar, who maintains the same opinions with Dr. Wake.]

Ancient Chessmen.—I should be glad to learn, through the medium of "N. & Q.," some particulars relative to the sixty-four chessmen and fourteen draughtsmen, made of walrus tusk, found in the Isle of Lewis in Scotland, and now in case 94. Mediæval Collection of the British Museum?

Hornoway.

[See Archæologia, vol. xxiv. p. 203., for a valuable article, entitled "Historical Remarks on the introduction of the Game of Chess into Europe, and on the ancient Chessmen discovered in the Isle of Lewis, by Frederick Madden, Esq., F.R.S., in a Letter addressed to Henry Ellis, Esq., F.R.S., Secretary."]

Guthryisms.—In a work entitled Select Trials at the Old Bailey is an account of the trial and execution of Robert Hallam, for murder, in the year 1731. Narrating the execution of the criminal, and mentioning some papers which he had prepared, the writer says: "We will not tire the reader's patience with transcribing these prayers, in which we can see nothing more than commonplace phrases and unmeaning Guthryisms." What is the meaning of this last word, and to whom does it refer?

S. S. S.

[James Guthrie was chaplain of Newgate in 1731; and the phrase Guthryisms, we conjecture, agrees in common parlance with a later saying, that of "stuffing Cotton in the prisoner's ears."]

Replies

CORRESPONDENCE OF CRANMER AND CALVIN

(Vol. vii., p. 501.)

The question put by C. D., respecting the existence of letters said to have passed between Archbishop Cranmer and Calvin, and to exist in print at Geneva, upon the seeming sanction given by our liturgy to the belief that baptism confers regeneration, is a revival of an inquiry made by several persons about ten years ago. It then induced M. Merle d'Aubigné to make the search of which C. D. has heard; and the result of that search was given in a communication from the Protestant historian to the editor of the Record, bearing date April 22, 1843.

I have that communication before me, as a cutting from the Record; but have not preserved the date of the number in which it appeared², though likely to be soon after its receipt by the editor. Merle d'Aubigné says, in his letter, that both the printed and manuscript correspondence of Calvin, in the public library of Geneva, had been examined in vain by himself, and by Professor Diodati the librarian, for any such topic; but he declares himself disposed to believe that the assertion, respecting which C. D. inquires, arose from the following passage in a letter from Calvin to the English primate:

"Sic correctæ sunt externæ superstitiones, ut residui maneant innumeri surculi, qui assidue pullulent. Imo ex corruptelis papatus audio relictum esse congeriem, quæ non obscuret modo, sed propemodum obruat purum et genuinum Dei cultum."

Part of this letter, but with important omissions, had been published by Dean Jenkyns in 1833. (Cranmer's Remains, vol. i. p. 347.) M. d'Aubigné's communication gave the whole of it; and it ought to have appeared in the Parker Society volume of original letters relative to the English Reformation. That volume contains one of Calvin's letters to the Protector Somerset; but omits another, of which Merle d'Aubigné's communication supplied a portion, containing this important sentence:

"Quod ad formulam precum et rituum ecclesiasticorum, valde probo ut certa illa extet, a qua pastoribus discedere in functione sua non liceat, tam ut consulatur quorumdam simplicitati et imperitiæ, quam ut certius ita constet omnium inter se ecclesiarum consensus."

Another portion of a letter from Calvin, communicated by D'Aubigné, is headed in the Record "Cnoxo et gregalibus, S. D.;" but seems to be the one cited in the Parker Society, vol. ii. of Letters, pp. 755-6, notes 941, as a letter to Richard Cox and others; so that Cnoxo should have been Coxo.

The same valuable communication farther contained the letter of Cranmer inviting Calvin to unite with Melancthon and Bullinger in forming arrangements for holding a Protestant synod in some safe place; meaning in England, as he states more expressly to Melancthon. This letter, however, had been printed entire by Dean Jenkyns, vol. i. p. 346.; and it is given, with an English translation, in the Parker Society edition of Cranmer's Works as Letter ccxcvii., p. 431. It is important, as proving that Heylyn stated what was untrue, Eccles. Restaur., p. 65.; where he has said, "Calvin had offered his assistance to Archbishop Cranmer. But the archbishop knew the man, and refused his offer." Instead of such an offer, Calvin replied courteously and affectionately to Cranmer's invitation; but says, "Tenuitatem meam facturam spero, ut mihi parcatur … Mihi utinam par studii ardori suppeteret facultas." This reply, the longest letter in their correspondence, is printed in the note attached to Cranmer's letter (Park. Soc., as above, p. 432.; and a translation of it in Park. Soc. Original Letters, vol. ii. p. 711.: and there are extracts from it in Jenkyns, p. 346., n.p.). D'Aubigné gave it entire; but has placed both Calvin's letters to the archbishop before the latter's epistle to him, to which they both refer.

Henry Walter.

"POPULUS VULT DECIPI."

(Vol. vii., p. 572.)

If Mr. Temple will turn to p. 141. of Mathias Prideaux's Easy and Compendious Introduction for reading all Sorts of Histories, 6th edit., Oxford, 1682, small 4to., he will find his Query thus answered:

"It was this Pope's [Paul IV.] Legate, Cardinal Carafa, that gave this blessing to the devout Parisians, Quandoquidem populus decipi vult, decipiatur. Inasmuch as this people will be deceived, let them be deceived."

This book of Prideaux's is full of mottoes, of which I shall give a few instances. Of Frederick Barbarosa "his saying was, Qui nescit dissimulare, nescit imperare:" of Justinian "His word was, Summum jus, summa injuria—The rigour of the law may prove injurious to conscience:" of Theodosius II. "His motto was, Tempori parendum—We must fit us (as far as it may be done with a good conscience) to the time wherein we live, with Christian prudence:" of Nerva "His motto sums up his excellencies, Mens bona regnum possidet—My mind to me a kingdom is:" of Richard Cœur de Lion, "The motto of Dieu et mon droit is attributed to him; ascribing the victory he had at Gisors against the French, not to himself, but to God and His might."

Eirionnach.

Cardinal Carafa seems to have been the author of the above memorable dictum. Dr. John Prideaux thus alludes to the circumstance:

"Cardinalis (ut ferunt) quidam μετὰ πολλῆς φαντασίας Lutetiam aliquando ingrediens, cum instant importunius turbæ ut benedictionem impertiret: Quandoquidem (inquit) hic populus vult decipi, decipiatur in nomine Diaboli."—Lectiones Novem, p. 54.: Oxoniæ, 1625, 4to.

I must also quote from Dr. Jackson:

"Do all the learned of that religion in heart approve that commonly reported saying of Leo X., 'Quantum profuit nobis fabula Christi,' and yet resolve (as Cardinal Carafa did, Quoniam populus iste vult decipi, decipiatur) to puzzle the people in their credulity?"—Works, vol. i. p. 585.: Lond. 1673, fol.

The margin directs me to the following passage in Thuanus:

"Inde Carafa Lutetiam regni metropolim tanquam Pontificis legatus solita pompa ingreditur, ubi cum signum crucis, ut fit, ederet, verborum, quæ proferri mos est, loco, ferunt eum, ut erat securo de numine animo et summus religionis derisor, occursante passim populo et in genua ad ipsius conspectum procumbente, sæpius secreta murmuratione hæc verba ingeminasse: Quandoquidem populus iste vult decipi, decipiatur."—Histor., lib. xvii., ad ann. 1556, vol. i. p. 521.: Genevæ, 1626, fol.
Robert Gibbings.

LATIN—LATINER

(Vol. vii., p. 423.)

Latin was likewise used for the language or song of birds:

"E cantino gli angelli
Ciascuno in suo Latino."

Dante, canzone i.

"This faire kinges doughter Canace,
That on hire finger bare the queinte ring,
Thurgh which she understood wel every thing
That any foule may in his leden sain,
And coude answere him in his leden again,
Hath understonden what this faucon seyd."

Chaucer, The Squieres Tale, 10746.

Chaucer, it will be observed, uses the Anglo-Saxon form of the word. Leden was employed by the Anglo-Saxons in the sense of language generally, as well as to express the Latin tongue.

In the German version of Sir Tristram, Latin is also used for the song of birds, and is so explained by Ziemann:

"Latin, Latein; für jede fremde eigenthümliche Sprache, selbst für den Vogelgesang. Tristan und Isolt, 17365."—Ziemann, Mittelhochdeutsches Wörterbuch.

Spenser, who was a great imitator of Chaucer, probably derives the word leden or ledden from him:

"Thereto he was expert in prophecies,
And could the ledden of the gods unfold."

The Faerie Queene, book iv. ch. xi. st. 19.

"And those that do to Cynthia expound
The ledden of straunge languages in charge."

Colin Clout, 744.

In the last passage, perhaps, meaning, knowledge, best expresses the sense. Ledden may have been one of the words which led Ben Jonson to charge Spenser with "affecting the ancients." However, I find it employed by one of his cotemporaries, Fairfax:

"With party-colour'd plumes and purple bill,
A wond'rous bird among the rest there flew,
That in plain speech sung love-lays loud and shrill,
Her leden was like human language true."

Fairfax's Tasso, book xvi. st. 13.

The expression lede, in lede, which so often occurs in Sir Tristram, may also have arisen from the Anglo-Saxon form of the word Latin. Sir W. Scott, in his Glossary, explains it: "Lede, in lede. In language, an expletive, synonymous to I tell you." The following are a few of the passages in which it is found:

"Monestow neuer in lede

Nought lain."—Fytte i. st. 60.

"In lede is nought to layn,
He set him by his side."—Fytte i. st. 65.
"Bothe busked that night,
To Beliagog in lede."—Fytte iii. st. 59.

It is not necessary to descant on thieves' Latin, dog-Latin, Latin de Cuisine, &c.; but I should be glad to learn when dog-Latin first appeared in our language.

E. M. B.

Lincoln.

JACK

(Vol. vii., p. 326.)

The list of Jacks supplied by your correspondent John Jackson is amusing and curious. A few additions towards a complete collection may not be altogether unacceptable or unworthy of notice.

Supple (usually pronounced souple) Jack, a flexible cane; Jack by the hedge, a plant (Erysimum cordifolium); the jacks of a harpsichord; jack, an engine to raise ponderous bodies (Bailey); Jack, the male of birds of sport (Ditto); Jack of Dover, a joint twice dressed (Ditto, from Chaucer); jack pan, used by barbers (Ditto); jack, a frame used by sawyers. I have also noted Jack-Latin, Jack-a-nod, but cannot give their authority or meaning.

The term was very familiar to our older writers. The following to Dodsley's Collection of old Plays (1st edition, 1744) may assist in explaining its use:

Your correspondent is perhaps aware that Dr. Johnson is disposed to consider the derivation from John to be an error, and rather refers the word to the common usage of the French word Jacques (James). His conjecture seems probable, from many of its applications in this language. Jacques, a jacket, is decidedly French; Jacques de mailles equally so; and the word Jacquerie embraces all the catalogue of virtues and vices which we connect with our Jack.

On the other hand, John, in his integrity, occurs familiarly in John Bull, John-a-Nokes, John Doe, John apple, John Doree, Blue John, John Trot, John's Wort, John-a-dreams, &c.; and Poor John is found in Dodsley, vol. viii. pp. 197. 356.

C. H. P.

Brighton.

PASSAGE IN ST. JAMES

(Vol. vii., p. 549)

On referring to the passage cited by S. S. S. in Bishop Taylor's Holy Dying, vol. iv. p. 345. (Heber's edit.), I find I had marked two passages in St. James's Epistle as being those to which, in all probability, the bishop alluded; one in the first chapter, and one in the third. In the commencement of his Epistle St. James exhorts his hearers to exercise patience in all the worldly accidents that might befal them; to resign themselves into God's hands, and accept in faith whatever might happen. He then proceeds:

"If any of you lack wisdom" (prudentia ad dijudicandum quid in singulis circumstantiis agendum sit—Grotius), "let him ask of God" (postulet ab eo, qui dat, nempe Deo: ut intelligas non aliunde petendum sapientiam.—Erasmus).

Again, in chap. iii. 13., he asks:

"Who is a wise man, and endued with knowledge among you" (ἐπιστήμων, i. e. sciens, sive scientià præditus, quod recentiores vocant scientificus.—Erasmus).

He bids him prove his wisdom by submission to the truth; for that cunning craftiness which manifests itself only in generating heresies and contentions, is—

"Not from above," ἀλλ' ἐπίγειος, Ψυχικὴ (animalis,—ista sapientia a natura est, non a Deo) δαιμονιώδης.—Vid. Eph. ii. 2., and 2 Cor. iv. 4.

These passages would naturally afford ample scope for the exuberant fancy of ancient commentators; and it is not unreasonable to suppose that Bishop Taylor may have had the remarks of one of these writers running in his mind, when he quoted St. James as reprobating, with such minuteness of detail, the folly of consulting oracles, spirits, sorcerers, and the like.

I have not, at present, access to any of the commentators to whom I allude; so I am unable to confirm this suggestion.

H. C. K.

—– Rectory, Hereford.

There is no uncanonical epistle attributed to this apostle, although the one received by the English from the Greek and Latin churches was pronounced uncanonical by Luther. The passage to which Jeremy Taylor refers, is iv. 13, 14., which he interpreted as referring to an unlawful inquiry into the future:

"Go to now, ye that say, To-day or to-morrow we will go into such a city and continue there a year, and buy and sell, and get gain: whereas ye know not what shall be on the morrow: for what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away."

Hug (Wait's Trans., vol. ii. p. 579.) considers the apostle as reproving the Jews for attempting to evade the national punishment threatened them, by removing out of their own country of Judæa. Probably, however, neither Taylor nor Hug are correct in departing from the more obvious signification, which refers to the mercantile character of the twelve tribes (i. 1.), arising mainly out of the fact of their captivities and dispersions (διασπορᾷ). The practice is still common in the East for merchants on a large and small scale to spend a whole season or year in trafficking in one city, and passing thence to another with the varied products suitable respectively to each city; and such products were interchanged without that extreme division of labour or despatch which the magnitude of modern commerce requires. The whole passage, from James iv. 13. to v. 6. inclusive, must be taken as specially applicable to the sins of mercantile men whose works of righteousness St. James (iii. 17-20.) declared to be wanting, in proof of their holding the faith necessary, according, to St. Paul (Rom. iii. 27.), for their salvation.