Chorister, 1802, under the title of The New Highland Lad.' He says, in a note, This song has been lately introduced upon the stage by Mrs. Jordan, who knew neither the words nor the tune.... The old tune (although not at all like a Scotch air) is included in Johnson's Scots' Musical Museum (vi. 566). It has been entirely superseded in popular favour by that of Mrs. Jordan. 'The Blue Bell of Scotland, a favourite ballad, as composed and sung by Mrs. Jordan at the Theatre Royal, Drury Lane,' was entered at Stationers' Hall on the 13th of May, 1800, and the music published by Longman & Co."] 66 AN OLD PRINT, dated 1790, represents a low thatched cottage and outbuildings. It is lettered Revolution House, Whittington, near Chesterfield, where convened England's preservers and the plan devised which raised her present glory, and regain'd her freedom lost." What does this refer to? B. B. BLECHYNDEN AND BACHE.-I shall feel much indebted to any one residing at Oxford who will forward me information as to the place of birth of the following graduates : Richard Blechynden, of St. John Baptist's College, who graduated as Master of Arts on March 22, 1672, and as Bachelor of Divinity on June 5, 1679. Richard Blechynden, of the same college, who graduated as Bachelor of Civil Law on April 27, 1691, and Doctor of Civil Law on February 13, 1695. William Bache, of Christ Church, who graduated as Master of Arts on November 12, 1692. WILLIAM DUane. Philadelphia. 'Prone on the flood, extended long and large, This I never published, but possibly I may do so one of these days." "Valentine has nothing to do etymologically with St. Valentine, but comes from Galantins, a Norman word for a lover.” CLERICUS RUSTICUS. AUTHORS OF BOOKS WANTED.— Naturall.-The epistle dedicatory, of which a fragment [Dr. Neale was Dean of Westminster 1605-10.] Bull, 1831. 12mo. 3 vols. The affianced one. By the author of Gertrude. Lond., Lond., A. K. Newman, 1819. 12mo. Alice Maine: a true tale. By A. W. D. Lond., 1842. 12mo. An Alpine tale, suggested by circumstances which Published by Cadell & Davies, Strand, London. Swan- AUTHORS OF QUOTATIONS WANTED."The Art of Book-keeping. How hard when those who do not wish Who call and take some favourite tome, Thus they commence a set at home you. I, of my Spencer' quite bereft, Of 'Lamb' I've but a quarter left, R. T. A. R. Hayle blessed Virgin, mother to thy Syre, Replies. J. R. DORE. Was this illustration to Milton ever published, difficulty. To my mind the meaning is clear upon the surface, independent of which it is supported convey-" in our time," that is, during the time in which we live; and the petition is almost a parallel to that in the Lord's Prayer, "Give us this day our daily bread." And it no more follows, because we pray for peace only "in our time," that we do not desire it also for them who come after us, than because we ask merely for bread for the day that we do not wish that we may have it the day after. The present alone is ours-the future rests with God. As for the "unfortunate resemblance" (is it not rather an unfortunate expression ?), it only holds so far as all qualities coming under the same category must, more or less, resemble one another. But the likeness is with a difference. The peace here prayed for is an outward general peace, whether of the Church alone or the world at large. But that of the benediction, "the peace which passeth understanding," is an inward personal peace-that which "keeps the heart and mind in the knowledge and love of God." Still, though not identical, it has not only a "resemblance" to the former, but is as intimately and necessarily connected with it as cause is with effect. For as "wars and fightings" come from the "lusts that war in our members" (James iv. 1), so, per contra, does peace outward come, to any extent, from a corresponding principle within. And it is when this shall have become universal and pervading that men "will beat their swords into ploughshares, and their spears into pruning hooks, and learn war no more" (Isaiah ii. 4). I know of no 66 assigned reason for the urgency of the petition" beyond what may be gathered from the Scriptures, either directly or by implication; such as "Pray for the peace of Jerusalem," &c. (Ps. cxxii. 6); "I exhort, therefore, that . . . . prayers. . . . be made for kings.... that we may lead a quiet and peaceable life," &c. (1 Tim. ii. 1, 2); with many passages of a like nature. "There need be no anxious desire for peace" (in this I entirely agree with JABEZ), nor yet for anything else, and ought not to be, because we are strictly warned against it; but this surely "in reason's ear," and to our ordinary common sense, is no reason why we should not pray for peace, because the Almighty fighteth for us. If so, there would be no need of prayer at all; since, as the "Giver of all good," and as "knowing our necessities before we ask," we might set ourselves at ease, and leave him to do with and for us as he would. But as we are commanded to ask that we may receive, and told that "we have not because we ask not," we may be certain that prayer for all things is a duty the most positive and incumbent upon us. It is incorrect to place these petitions in the "magnificent Litany" of our Church. They are not there, but in the versicles which immediately precede the second collect in the Order of Morning and Evening Prayer. They are, moreover, of very high antiquity, having had use in the Church for upwards of one thousand years. Palmer (Origines Eccl.) thus speaks of them : "The versicles which follow the Lord's Prayer are described by Amalarius in A.D. 820 (Amal., De Off., lib. iv. c. 4), and they are found in the Anglo-Saxon offices (Appendix to Hickes's Letters, ad primam). They varied, however, in different Churches of the West, even where the same prayers in general were used; but all our verses and responses are found in the ancient ritual of the English churches, both before and after the Norman Conquest; and they occurred in the same place which they occupy at present." EDMUND TEW, M.A. It is a delicate and difficult matter to touch upon points of theology without provoking a controversy or stirring other questions. I deprecate both, and write merely from a literary point of illustration of two passages. What an antiphon is to a psalm this versicle with its response is to the collects for peace, for grace to live well, and for aid against perils. It breathes the same spirit as the "Da propitius pacem in diebus nostris " in the Missal, on which Albinus wisely comments. The Church prays for temporal, that there may be no hindrances to her spiritual, peace : "Ecclesia deprecatur 'pacem in diebus nostris,' quod et post nos alii, et post ipsos alii usque ad finem seculi similiter orabunt. Cur autem ipsam pacem postulet, subjungit, scilicet, ut ope [id est, auxilio et protectione] ligionis devotionem pertinet simus semper à peccato 'misericordiæ Dei adjuti,' quantùm ad interiorem reliberi': quantùm ad exteriorem pacem, simus et ab omni perturbatione securi.""-De Divinis Officiis, 79, A. It was also said on certain days "ad Vesperas et Laudes," and reminds one of the "dones pacem protinus " in the "Veni Creator." The same thought recurs elsewhere in our services, for instance, in the Collect for the Second Sunday after Epiphany and in that for the Fifth Sunday after Trinity: "Qui coelestia simul et terrena moderaris... pacem Tuam nostris concede temporibus"; "Da nobis ut mundi cursus pacifice nobis Tuo ordine dirigatur, et ecclesia Tua tranquillâ devotione lætetur." Nobis is not represented in the Prayer Book version. I must observe that this versicle occurs as one of "the suffrages next after the Creed," and not in the "magnificent Litany." It also led Burnet, thinking of "wars and tumults," into one of his numerous blunders, which was corrected by the learned Bishop Lloyd, of Oxford. The meaning of the response seems to be suggested by Ps. lix. 11, Vulg., "Da nobis auxilium quia vana salus hominum"; and more directly by 2 Chron. xxxii. 8, "Cum eo brachia carnea nobiscum autem Dominus Deus noster ad præliandum prælium nostrum." On the Pax Dei, which is peculiar to the English service and taken literally from the Epis. to the Philippians, iv. 7, the best commentary is thus -- clause wrongly omitted in revision": if he will Bexhill. given by a Spanish writer, summarizing St. Thomas There is no conflict with human 66 omnem sensum." MACKENZIE E. C. WALCOTT. It is true that the exact relation between this versicle and response is not perhaps quite clear at first sight. But it may be explained in two ways: 1. By giving to the response a more general sense than JABEZ appears to give; that is, by applying it, not to the particular help to be sought in the wars against which the versicle prays, but to the general help to be sought at all times and in all misfortunes. God only fights for us, he only defends us against evil and gives us good; therefore he only can give us peace in our time. 2. But the deeper and preferable explanation is this. The divine help promised to us is surely no reason whatever why we should take the less care to avoid any danger in which we may need that help, or why we should pray the less earnestly against the danger. Nay, rather, the great goodness of God in promising us that help of which we are so utterly unworthy should give us a stronger motive still; for the promise is not unconditional, but is to be claimed, the help promised asked for, and the danger in which we need it struggled and prayed against. In the same way we say in the Psalm, "There is mercy with thee, therefore shalt thou be feared." God's mercy is great, but we fear him none the less for that, because we know that we do not deserve that mercy; nay, we fear him the more, because we know that it might be withdrawn from us. There can hardly be a better commentary on this versicle and response than the old proverb, "God helps those who help themselves." The religious proverbs of this class are good and true; and if we could be so unconventional, they would supply us priests with admirable texts for There is no clause wrongly omitted on revision here, the words being a translation of the "antiphon" which formed part of the "memoria de second collect for peace" is taken. pace in the Sarum services, from which our "Da pacem Domine in diebus nostris. Quia non est alius qui pugnet pro nobis nisi tu, Deus noster." As for the meaning of the phrase, we do not assign God's but as the reason why we seek peace only at his fighting for us as the reason why we dread war, adage often quoted in these days. It is because "Si vis pacem para bellum," says an God fights for us and defeats all our enemies that we enjoy peace. As for the words "in our time," I suppose we may paraphrase them, "Whatever thy providence hath provided for future, grant to judgments upon his house and people, was yet us now peace." Hezekiah, when he heard of the his days (Is. xxxix. 8). I suspect the words are thankful that there would be peace and truth in from some part of the Latin Bible, though I cannot succeed in finding their equivalents in our version. A. C. Dickinson on the Prayer Book has the following remarks on this versicle: "The clauses, Give peace in our time, O Lord;' 'Because there is none other that fighteth for us, but only thou, O God,' have suggested to some a difficulty. As has been said, The connexion between this petition and its response is not very obvious at first sight: the ceased in the rude times in which these versicles were former evidently supposes a state of war (and war seldom framed), while the latter implies that God alone can give the victory, which will secure peace as its result' (Procter). 'Give peace in our time,' &c. The emphatic word here is peace.' That is what we, as Christians, should desire; and we ask God to aid our cause, that we may have it. knappeth the spear in sunder,' who also maketh wars to cease in all the earth.' It is he who maketh even our enemies to be at peace with us; and therefore we commit our cause to him who' hath the government upon his shoulder,' for he is also the Prince of Peace." It is he who breaketh the bow and JOHN CHURCHILL SIKES. Godolphin Road, Shepherd's Bush, W. There is some want of an easily seen connexion between the petitions. I have always, however, read the ellipse in a way different from that which JABEZ suggests. 66 Give peace in our time, O Lord"; we appeal to thee, for thou only canst give peace, thou only art the Lord of Hosts. Then In respect of JABEZ's suggestion about " some the words "in our time" would be not at all sermons. emphatic, perhaps an echo of Isaiah xxxix. 8, "For there shall be peace and truth in my days," and "none other that fighteth for us," an echo of the words of Joshua xxiii. 10, "The Lord your God it is he that fighteth for you." There is a passage which has struck me as curiously parallel in Virgil, Æn., x. 18-19 : "O Pater, O hominum divumque æterna potestasNamque aliud quid sit, quod jam implorare queamus?" -"O father, O everlasting ruler of men and gods, for who else is there to whom we can appeal?" O. W. TANCOCK. Sherborne. This versicle with its response, not from the Litany, but from the Order of Morning and Evening Prayer, occurs in the Roman Breviary as the antiphon before the collect, "Deus a quo sancta desideria," &c. It runs as follows: "Da pacem, Domine, in diebus nostris, quia non est alius qui pugnet pro nobis, nisi tu, Deus noster." This citation will perhaps furnish an answer to the questions that JABEZ has raised. The expression "in our time" then represents " in diebus nostris." The assigned reason for the urgency of the petition is seen to be this, that there is none other to fight | for us, and therefore none other that can give us peace by subduing our enemies, but he to whom the prayer is addressed. Our translation, by rendering the words "qui pugnet pro nobis" as "that fighteth for us," has passed over the force of the subjunctive mood, and thus obscured the connexion between the two clauses of the petition. It will also be evident from the above that no clause has been wrongly omitted on revision, as JABEZ has suggested. C. H. MAYO. Long Burton. I fail to see the difficulty which JABEZ and others, as I know, find in this petition and its response. Surely it means, "Give peace in our time" in our lives, "O Lord; because there is none other that fighteth for us"-and therefore no other can give us peace by vanquishing our enemies. How far it is wise or desirable to pray for temporal peace is a separate question, and scarcely suited to your columns. It always strikes me as painfully resembling a petition for a delay of the Lord's coming. HERMENTRUDE. I presume that JABEZ alludes to the Litany of the Established Church. I am not acquainted with it; but if he will refer to the "Officium Parvum Beatæ Mariæ Virginis, ad usum Romanum," in any edition of the Roman Breviary, he will find these words in the commemoration Pro Sanctis" at the end of Lauds and Vespers. The prayer runs thus : "Omnes Sancti tui, quæsumus Domine, nos ubique adjuvent: ut dum eorum merita recolimus, patrocinia sentiamus: et pacem tuam nostris concede temporibus: et ab Ecclesia tua cunctam repelle nequitiam," &c. THE OXFORD AND CAMBRIDGE BOAT-RACE, 1829 (5th S. ix. 246, 271, 280.)-The Christ Church racing boat, in which the Oxford crew pulled at Henley, June 10, 1829, was built by Davis & King, of Oxford, as was every racing boat, to the best of my memory, during the four years1827, '8, '9, and '30-that I pulled in the Christ Church boat, except the Exeter boat, which I understood was built at Saltash. I am not aware that any drawing of the boat was taken, at any rate I never heard of it. THOS. STANIFORTH. Storrs, Windermere. BINDING OF THE ENGLISH DIALECT SOCIETY'S PUBLICATIONS (5th S. ix. 148, 196.)—There is no doubt but that the best way of binding_publications of a society like the Early English Text or the English Dialect Society is, in theory, to keep every separate work in a separate volume. Even if a work extend only to a few pages, it should, nevertheless, if complete in itself and not subject to addition, be bound by itself and be properly lettered with a title sufficiently distinctive. Such is the scientific and theoretical method. But it often happens in practice that such a method is inconvenient, as multiplying the number of volumes and the cost of binding. As to the extent to which the right rule should be broken through, it is simply impossible to give more than a few general hints. It becomes a purely personal matter, and depends on the peculiar requirements of the owner of the volumes. This being so, I can with my own books, with such slight amendments only speak for myself, and say what I have done as experience has dictated. I must premise that I am merely "a working man," and pay small guilds, trades, and handicrafts. There is, or was, in Bermondsey, a public-house known by the sign of the "Three Compasses, the House of Call for Carpenters." Are we therefore to infer by a regard to the outside of the book, but only aim at the convenience of getting at the inside as soon as possible. I also wish to avoid expense, and have to resort, in consequence, to the practice (wholly incorrect) of binding together as many of the pub-parity of reasoning that this sign was a corruption lications as will comfortably go into one volume. For brevity, I use the numbering of the publications as shown on the wrapper of No. 19, i.e. An Outline of the Grammar of the Dialect of West Somerset. Nos. 1, 5, 6 make a volume of "Reprinted Glossaries." Nos. 2, 8, 18 make up the "Bibliographical List." Together with these I have bound up all the reports, advertisements, &c. hitherto received, and a copy of Mr. Ellis's Varieties of English Pronunciation, containing the account of Glossic. The disadvantage is, that future reports will have to go somewhere else; but there is some advantage in having the old reports disposed of. Nos. 3, 12, 9, and 13 (observe the order) make a volume of Original Glossaries, marked C. 1 to C. 7. No. 4 may go by itself, or, conveniently enough, with Nos. 11 and 17. No. 6* by itself. No. 15 by itself. But Nos. 14 and 16 (both Yorkshire) go together well enough. No. 10 should wait for the present. So should No. 7, to go with No. 19, and the Glossary of West Somersetshire which is yet to come. This reduces the whole set to seven volumes (complete), and leaves a few incomplete parts over. It is better not to number the volumes, but to letter them so as to show the contents. WALTER W. SKEAT. A FRIGHTFUL STORY (5th S. ix. 265.)-The story of the Russian countess who barks like a dog is partly true. She is a well-known lady. of the "Trinity encompasseth us"? There is one house in London bearing the sign of the "Goat and Star," and two that of the "Goat in Boots." Would any one dare to affirm that the star of the former alludes to Bethlehem? And I am very much afraid we should be obliged to make an irreverent interpretation of the "Goat in Boots." What, then, is the common-sense view of the case? The Carpenters' Company was incorporated in 1476, and its arms were a chevron engrailed between three compasses sable. The company never appears to have had a crest. A publican who had already the sign of the "Goat," in honour perhaps of the house of Russell, may have been desirous of attracting the custom of the carpenters, and he added the arms of that guild; the sign would soon then fall into the "Goat and Compasses." Or, what is more probable, he of the "Goat," being a Freemason, would append the emblems of the craft, the square and compasses-they may be seen on most public-houses now. And what could be more easy than for the goat and compasses to be combined in the sign, without the aid of a black-letter legend to lead the way and be corrupted? At the back of Guy's Hospital, in Southwark, is the sign of the "Ship and Shovel," an hostelry that for generations and generations has been much affected and patronized by the medical students. Now would the sapient conjecturer who published the dogma about "God encompasseth us" (I call it dogma because it has become an article of faith with an unreasoning majority) have asserted that this sign, seeing its association with medical students, was a corruption of "Shape your scalpel," which is quite as near and as logical a conclusion as the conversion of the goat? No; the simple solution is that the public-house being near the wharves and granaries in Tooley Street, where the corn-meters and corn-porters most did congregate, the founder of the institution to obtain their custom doubtless hoisted the emblems of their employment. Good beer and skittles subsequently attracted the alumni of St. Thomas's and Guy's, and not an aphorism of any famed operator. D. PUBLIC-HOUSE SIGNS (5th S. ix. 127, 174, 257.) -The tenacity with which mankind cling to a plausible idea or a favourite crotchet is most remarkable. More than thirty years ago I heard that the sign of the "Goat and Compasses" was a corruption of "God encompasseth us." hear so now, and I suppose I shall hear it again thirty years hence, if I live so long, unless "N. & Q." will aid in stamping such nonsense out. I said then what I now repeat-that signs were used because nine-tenths of the people could not read; and In conclusion, permit me to say that to endeato suppose, under these circumstances, that a sign vour to find a profound, a mythical, or a religious would take the place of a legend, is the most pre-interpretation for any sign that the humour or posterous suggestion that was ever propounded. These signs were primarily heraldic in honour of the lord of the soil or the patron; hence the unlettered world was favoured with directions and sign-posts portrayed by chromatic illustrations of lions, dragons, bulls, stags, horses, goats, &c. Then, in addition, there were the cognizances of ingenuity of a Boniface may have set up by which to advertise his calling or to attract his thirsty customers, appears idle, absurd, and an evidence of a perverted ingenuity. CLARRY. "THE NEW WHOLE DUTY OF MAN" (5th S. viii. 389, 515; ix. 99, 176.)-Who was the author |