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MEANING OF JEZEBEL
(Vol. ii., p. 357.)
There appear to be two serious objections to the idea of your correspondent W.G.H. respecting the appearance of Baal in this word: 1. The original orthography (אִיזֶּבֶל); whereas the name of the deity is found on all Phœnician monuments, where it enters largely into the composition of proper names, written בעל: and, 2. The fact of female names being generally on these same monuments (as tombstones and so forth) compounded of the name of a goddess, specially Astarth (אַתִֹּרִת or עַ). I do not know that we have any example of a female name into which Baal enters.
The derivation of the word appears to be that given by Gesenius (s.v.); that it is compounded of the root זָבַל (habitavit, cohabitavit) and the negative אֵין, and that its meaning is the same as αλοχος, casta: comp. Agnes. Isabel, in fact, would be a name nearer the original than the form in which we have it.
SC.Carmarthen, Oct. 29. 1850.
Jezebel.—W.G.H. has been misled by the ending bel. The Phœnician god Bel or Baal has nothing to do with this name,—the component words being Je-zebel, not Jeze-bel. Of the various explanations given, that of Gesenius (Heb. Lex., s. voc.) appears, as usual, the simplest and most rational. The name אִיזֶבֶל (Jezebel) he derives from אִי (i) "not" (comp. I-chabod, "In-glorious") and זָבַל (zábal), "to dwell, cohabit with."
The name will then mean "without cohabitation," i.e. αλοχος (Plat. Theæt.) "chaste, modest." Comp. Agnes, Katherine, &c.
Less satisfactory explanations may be found in Calmet's Dictionary, and the Cyclopædia of Biblical Literature, edited by Dr. Kitlo.
R.T.H.G.
Jezebel.—The Hebrew spelling אִיזֶבֶל presents so much difficulty, that I fear such a derivation as W.G.H. wishes to obtain for the name is not practicable by any known etymology. Nothing that I am aware of, either in Hebrew, Syriac, or Arabic, will help us. The nearest verb that I can find is the Chaldee אֲזָא, signifying, "to light a fire," parts of which occur two or three times in Dan. iii.; but I fear it would be too daring a conjecture to interpret the name quem Belus accendit on the strength of that verb's existence. At present I feel myself obliged to take the advice of Winer, in his Lexicon, "Satius est ignorantiam fateri quam argutari."
"Nominis origo (he says) non liquet. Sunt qui interpretentur non stercus, Coll. 2 Reg. ix. 27., ineptè. Simonis in Onom. dictum putat Ino נְאִי זֶבֶל, mansio habitationis (habitatio tectissima); Gesenius cui nemo concubuit, Coll. זבל, Gen. xxx. 20. Sed satius," &c.
Admitting that Hasdrubal is, in fact עָזְרו בֵּל, Bel (was) his helper, we cannot possibly connect אִיזֶבֶל with it.
ב.L– Rectory, Somerset.
Jezebel.—Your correspondent W.G.H. believes this word to be derivable from Baal. That the Phœnician word בַעַל (Lord) makes a component part of many Syrian names is well-known: but I do not think the contracted form בֵל, which was used by the Babylonians, is ever found in any Syrian names. If we suppose the name אִיזֶבֶל to be derived from בֵל or בַעַל, we must find a meaning for the previous letters. Gesenius derives the name from אי, the negative particle, זבל, and gives it the sense of "innuba", i.e. "pure," comparing it, as a female name, with the Christian Agnes. There is but one passage, however, in Scripture which supports this secondary sense of זבל properly, "to be round," or, "to make round," and then "to dwell;" from whence זְבוּל, "a dwelling or habitation:" also זְבוּלוּן, "dwellings," the name which Leah gives to her sixth son, because she hopes that thenceforward her husband יִזְבְלֵוִי, "will dwell with me." (Gen. xxx. 20.) Gesenius considers this equivalent with "cohabit;" and from this single passage draws the sense which he assigns to אִיזֶבֶל This seems rather far-fetched. I am, however, still inclined to give the sense of "pure, unpolluted," to אִיזֶבֶל, but on different grounds.
זֶבֶל has another sense, κοπρος, particularly of camels, from the round form; and the word was common, in the later Hebrew, in that sense. Hence the evil spirit is called בַעַל־זְבוּל, a contemptuous name, instead of בַעַל־זְבוּב = Βεελζεβουλ instead of Βεελζεβουβ (Matt. xii. 24.).
The negative of this word אִיזֶבֶל might, without any great forcing of the literal sense, imply "the undefiled," Αμιαυτος; and this conjecture is supported by comparing 2 Kings, ix. 37. with the same verse in the Targum of Jonathan. They are as follows: (Heb.):
וִהָיְתָ נִבְלַת אִיזֶבֶל כְּרמֶן עַל־פְנֵי הַשׂרֶה
In the Targum thus:
וּתִהֵי נִבֵילתָּא רְאִיזֶבֶל כְּזֶבֶל מְבַרַּר עַל אַפֵּי תַקְלָא׃
It is quite clear that the Targumists intended here a strong allusion to the original meaning of Jezebel's name; viz. that she who was named "the undefiled" should become as "defilement." I am not sure whether a disquisition of this kind may be considered irrelevant to your work; but as the idea seems not an improbable one to some whose judgment I value, I venture to send it.
E.C.H.
SOCINIAN BOAST
(Vol. ii., p. 375.)
One of your correspondents, referring to the lines lately quoted by Dr. Pusey—
"Tota jacet Babylon; destruxit tecta Lutherus,
Calvinus muros, sed fundamenta Socinus."
inquires "by what Socinian writer" are these two hexameter verses used ?
In reply, I beg to remark that by "Socinian" is, I suppose, meant "Unitarian," for even the immediate converts of Socinus refused to be called Socinians, alleging that their belief was founded on the teaching of Jesus Christ; and modern Unitarians, disowning all human authority in religious matters, cannot take to themselves the name of Socinus.
The distich, however, appears to have been in use among the Polish Unitarians shortly after the death of Faustus Socinus, as respectfully expressive of the exact effect which they conceived that he had produced in the religious world. Mr. Wallace, in his Antitrinitarian Biography, vol. iii. p. 323., states that it is "the epitaph said to have been inscribed on the tomb of Faustus Socinus." Mr. Wallace's authority for this assertion I have not been able to discover. Bock (Hist. Antitrinitariorum, vol. iii. p. 725.), whom Mr. Wallace generally follows, observes that the adherents of Faustus Socinus were accustomed to use these lines "respecting his decease," (qui de ejus obitu canere soliti sunt). This would seem to imply that the lines were composed not long after the death of Faustus Socinus. Probably they formed originally a part of poem written as a eulogy on him by some minister of the Unitarian church. The case would not be without a parallel.
Three versions of the distich are before me; that cited by Dr. Pusey, and the two which follow:—
"Alta ruit Babylon; destruxit tecta Lutherus,
Muros Calvinus, sed fundamenta Socinus."
Fock, Socinianismus, vol. i. p. 180.
"Tota ruet Babylon; destruxit tecta Lutherus,
Muros Calvinus, sed fundamenta Socinus."
Bock, ut supra.
Which is the original? Bock's reading has the preference in my mind, because he is known to have founded his history on the results of his own personal investigations among the manuscripts as well as the printed documents of the Polish Unitarian Churches. Besides, if, as there is reason to believe, the lines were composed shortly after the death of F. Socinus, ruet (will fall) would now correctly describe what, at so small a distance from the days of Luther and Calvin, may be supposed to have been the feeling among the Polish Unitarians; whereas Dr. Pusey's jacet (lies low, in the present tense) does as certainly partake somewhat of the grandiloquent. That no "boast," however, was intended, becomes probable, when we consider that the distich was designed to convey a feeling of reverence towards Socinus rather than an insult to Rome.
JOHN R. BEARD.
REPLIES TO MINOR QUERIES
The Königs-stuhl at Rheuze (Vol. ii., p. 442.).—DR. BELL, who inquires for an engraving of the old Königs or Kaisers-stuhl, at Rheuze, is referrred to the History of Germany, on the Plan of Mrs. Markham's Histories, published by Murray, where, on the 188th page, he will find a very neat woodcut of this building, which we are told was destroyed in 1807, and rebuilt after the original model in 1843. It is of an octagon form, supported by pillars, with seven stone seats round the sides for the electors, and one in the centre for the emperor.
M.H.G.
[The woodcuts of this work deserve especial commendation, being accurate representations of objects of historical interest, instead of the imaginative illustrations too often introduced into works which claim to represent the truth of history. Many of the engravings, such as that of the room in which the Council of Constance was held, and the Cages of the Anabaptists attached to the tower of St. Lambert's Church, Munster, are, we have understood, copied from original sketches placed at Mr. Murray's disposal for the purpose of being used in the work in question.]
Mrs. Tempest (Vol. ii., p. 407.).—This lady was one of the two daughters of Henry Tempest, Esq., of Newton Grange, Yorkshire (son of Sir John Tempest of Tong Hall, who was created a baronet in 1664), by his wife Alathea, daughter of Sir Henry Thompson of Marston, co. York. She died unmarried in 1703. As the Daphne of Pope's pastoral "Winter," inscribed to her memory, she is celebrated in terms which scarcely bear out the remark of your correspondent, that the poet "has no special allusion to her."
J.T. HAMMACK.
Calendar of Sundays in Greek and Romish Churches.—In reply to M.'s Query, I beg to inform him, that to find a calendar of both the above churches, he need seek no further than the Almanach de Gotha for the year 1851. He will there find what he wants, on authority no doubt sufficient.
D.C.
The Conquest (Vol. ii., p. 440).—I do not agree with L. in thinking that the modern notion, that this word means "a forcible method of acquisition," is an erroneous one; but have no doubt that, whatever its original derivation may be, it was used in that sense. If William I. never pretended "to annex the idea of victory to conquisition," it is certain that his son William II. did: for we find a charter of his in the Monasticon (ed. 1846), vol. vi. p. 992., confirming a grant of the church of St. Mary of Andover to the abbey of St. Florence, at Salmur, in Anjou, in which there is the following recital:
"Noscant qui sunt et qui futuri sunt, quod Willielmus rex, qui armis Anglicam terram sibi subjugavit, dedit." &c.
If this charter was granted by William I., under whom Dugdale has placed it in his Chronica Series, p. 1., nomine Baldric, the argument is so much the stronger; but I have endeavored to prove by internal evidence (Judges of England, vol. i. p. 67.) that it is a charter of William II.
EDWARD FOSS.
Thruscross (Vol. ii., p. 441.).—In a sermon preached at the funeral of Lady Margaret Mainard, at Little Easton, in Essex, June 30, 1682, by Bishop Ken, he says:
"The silenced, and plundered, and persecuted clergy she thought worthy of double honour, did vow a certain sum yearly out of her income, which she laid aside, only to succour them. The congregations where she then communicated, were those of the Reverend and pious Dr. Thruscross and Dr. Mossom, both now in heaven, and that of the then Mr. Gunning, the now most worthy Bishop of Ely, for whom she ever after had a peculiar veneration."
"My last son Izaak, borne the 7th of September, 1651, at halfe an houre after two o'clock in the afternoone, being Sunday, and he was baptized that evening by Mr. Thruscross, in my house in Clerkenwell. Mr. Henry Davison and my brother Beacham were his godfathers, and Mrs. Roe his godmother."—Izaak Walton's Entry in his Prayer Book.
Peckhard, in his Life of Nicholas Ferrar, p. 213., quotes Barwick's Life, Oley, Thruscross, and Thorndike.
W.P.
Osnaburgh Bishopric (Vol. ii., pp. 358. 447.).—The succession to this bishopric was regulated by the Treaty of Westphalia, in 1648. By virtue of that treaty the see of Osnaburgh is alternately possessed by a Romish and a Protestant prince; and when it comes to the turn of a Protestant, it is to be given to a younger son of the house of Hanover. The Almanach de Gotha will most probably supply the information who succeeded the late Duke of York. Looking at the names of the titular bishops of Osnaburgh, it may be inferred that the duties attached to the see are confined to its temporalities.
J.T. HAMMACK.
Nicholas Ferrar (Vol. ii., pp. 119. 407. 444.).—The libellous pamphlet, entitled The Arminian Nunnery at Little Gidding, is printed entire in the Appendix to Hearne's Preface to Langtoft. One of the Harmonies of the Life of Christ is in the British Museum, and another at St. John's College, Oxford (Qy.) (See the list of MSS. once at Gidding, Peckhard, p. 306.) N. Ferrar published and wrote the preface to Herbert's Temple, 1633,—and translated Valdesso's Divine Considerations, Camb. 1646.
W.P.
Butchers' Blue Dress (Vol. ii., p. 266.).—A blue dress does not show stains of blood, inasmuch as blood, when dry, becomes of a blue colour. I have always understood this to be the explanation of this custom.
X.Z.
Chaucer's Portrait by Occleve (Vol. ii., p. 442.).—This portrait is engraved in Strutt's Regal and Ecclesiastical Antiquities.
J.I.D.
[And we may add, in the edition of Tyrwhitt's Canterbury Tales, published by Pickering—ED.]
Chaucer's Portrait (Vol. ii., p. 442.).—His portrait, from Occleve's poem, has been engraved in octavo and folio by Vertue. Another, from the Harleian MS., engraved by Worthington, is in Pickering's edition of Tyrwhitt's Chaucer. Occleve's poem has not been printed; but see Ritson's Biblioth. Poetica, and Warton's H.E.P. A full-length portrait of Chaucer is given in Shaw's Dresses and Decorations of the Middle Ages; another, on horseback, in Todd's Illustrations of Gower and Chaucer.
W.P.
Lady Jane of Westmoreland (Vol. i., p. 103.).—I think your correspondent Q.D. is wrong in his supposition that the two following entries in Mr. Collier's second volume of Extracts from the Registers of the Stationers' Company refer to a composition by Lady Jane of Westmoreland:—
"1585-6. Cold and uncoth blowes, of the Lady Jane of Westmorland.
1586-7. A songe of Lady Jane of Westmorland."
My idea is, that the ballad (for Mr. Collier thinks that both entries relate to one production) was merely one of those metrical ditties sung about the streets of London depicting the woes and sufferings of some unfortunate lady. The question is, who was this "unfortunate lady?" She was the wife of Ralph, Earl of Westmoreland, who was attainted about the year 1570, and died in Flanders anno 1584. I learn this from a MS. of the period, now before me, entitled Some Account of the Sufferinges of the Ladye Jane of Westmorlande, who dyed in Exile. By T.C. Perhaps at some future time I may trouble your readers with an account of this highly interesting MS.
