of the names of the days of the week. According to Dio Cassius, the Egyptians divided the day into twenty-four hours, and supposed each of them to be in an especial manner influenced by some one of the planets. The first hour of the day had the prerogative of giving its name, or rather that of the planet to which it was subject, to the whole day. Thus, for instance, Saturn presides over the first hour of the day, which is called by his name; Jupiter over the second, and so on; the Moon, as the lowest of the planets, presiding over the seventh. Again, the eighth is subject to Saturn, and the same cycle recommences at the fifteenth and at the twenty-second hours. The twenty-third hour is therefore subject to Jupiter, and the twenty-fourth to Mars. Consequently, the first hour of the following day is subject to the sun, and the day itself is accordingly dies Solis, or Sunday. Precisely in the same way it follows that the next day will be dies Lunæ; and so on throughout the week. To this explanation it has been objected that the names of the days are more ancient than the division of the day into twenty-four parts; and Joseph Scaliger has attempted to derive the names of the days from those of the planets, without reference to this method of division. His explanation, however, which is altogether geometrical, inasmuch as it depends on the properties of the heptagon, seems quite unsatisfactory, though Selden appears to have been inclined to adopt it. At any rate, the account of the matter given by Dio Cassius has generally been accepted.

To return to Chaucer: Theseus, as we know, had erected in the place where the tournament was to be held three oratories, dedicated to Mars, to Venus, and to Diana. On the day after their arrival, namely, on Monday, Palamon and Arcite offered their prayers to Venus and Mars respectively, and Emelie, in like manner, to Diana. Óf Palamon we are told that

"He rose, to wenden on his pilgrimage

Unto the blisful Citherea benigne " two hours before it was day, and that he repaired to her temple "in hire hour."

In the third hour afterwards,

Up rose the sonne, and up rose Emelie
And to the temple of Diane gan hie."

Her prayer also was favourably heard by the deity to whom it was addressed; the first hour of Monday (the natural day beginning at sunrise) being subject to Luna or Diana. The orisons of Palamon were offered two hours earlier, namely, in the twenty-third hour of Sunday, which is smilary subject to Venus, the twenty-fourth or last hour belonging to Mercury, the planet intermediate between Venus and the Moon. It is on this account that Palamon is said to have prayed to Venus in her hour.

"The thridde hour inequal that Palamon
Began to Venus temple for to gon,

Up rose the sonne, and up rose Emelie." In astrology, the heavens are divided into twelve houses, corresponding to a division of the ecliptic into twelve equal parts, the first of which is measured from the point of the ecliptic which is on the horizon and about to rise above it, at the instant which the astrologer has to consider, namely, the instant of birth in the case of a nativity, or that in which a journey or any other enterprise is

undertaken.

The hours inequal here spoken of similarly correspond to a division of the ecliptic into twentyfour parts, so that each house comprehends the portions of the ecliptic belonging to two of these hours, provided the division into houses is made at sunrise, when the first hour commences. It is obvious that these astrological hours will be of subtend unequal angles at the pole of the equator. unequal length, as equal portions of the ecliptic

tournament takes place, there seems to be an inWith regard to the time of year at which the consistency. Palamon escapes from prison on the 3rd of May, and is discovered by Theseus on the 5th. Theseus fixes "this day fifty wekes" for the rendezvous at Athens, so that the tournament seems to fall in April. Chaucer, however, says that

"Gret was the feste in Athenes thilke day, And eke the lusty seson of that May

Made every wight to be, in swiche plesance," &c. Why the 3rd of May is particularly mentioned as the time of Palamon's escape, I cannot tell: there is probably some astrological reason. The mixture of astrological notions with mythology is curious: "the pale Saturnus the colde" is once more a dweller on Olympus, and interposes to reconcile Mars and Venus. By his influence Arcite is made to perish after having obtained from Mars the fulfilment of his prayer ·

"Yeve me the victorie, I axe thee no more."

FOLK LORE.

แ Snail, Snail, come out of your Hole."-In Surrey, and most probably in other counties where shell

snails abound, children amuse themselves by charming them with a chant to put forth their horns, of which I have only heard the following couplet, which is repeated until it has the desired effect, to the great amusement of the charmer.

"Snail, snail, come out of your hole,

Or else I'll beat you as black as a coal.” It is pleasant to find that this charm is not peculiar to English children, but prevails in places as remote from each other as Naples and Silesia. The Silesian rhyme is:

"Schnecke, schnecke, schnürre!

Zeig mir dein viere,

Wenn mir dein viere nicht zeigst,
Schmeisz ich dich in den Graben,
Fressen dieh die Raben;

which may be thus paraphrased:
"Snaii, snail, slug-slow,

To me thy four horns show;

If thou dost not show me thy four,
I will throw thee out of the door,
For the crow in the gutter,

To eat for bread and butter."

poor creature to death for the imagined misdeeds of his human namesake. H. G. T.

"Nettle in, Dock out."-Some time since, turning over the leaves of Clarke's Chaucer, I stumbled on the following passage in "Troilus and Cressida," vol. ii. p. 104.

"Thou biddest me that I should love another
All freshly newe, and let Creseidé go,
It li'th not in my power levé brother,
And though I might, yet would I not do so:
But can'st thou playen racket to and fro,
Nettle' in Dock out, now this now that, Pandare?
Now foulé fall her for thy woe that care."

I was delighted to find the charm for a nettle sting, so familiar to my childish ear, was as old as Chaucer's time, and exceedingly surprised to stumble on the following note:

"This appears to be a proverbial expression implying inconstancy; but the origin of the phrase is unknown to all the commentators on our poet."

If this be the case, Chaucer's commentators may as well be told that children in Northumberland

"Jesce, jesce, corna;

Ca mammata te scorna,
Te scorna 'ncoppa lastrico,
Che fa lo figlio mascolo."

of which the sense may probably be:

"Peer out! Peer out! Put forth your horns!

At you your mother mocks and scorns;
Another son is on the stocks,

And you she scorns, at you she mocks."
S. W. SINGER.

The Evil Eye.-This superstition is still prevalent in this neighbourhood (Launceston). I have very recently been informed of the case of a young woman, in the village of Lifton, who is lying hopelessly ill of consumption, which her neighbours attribute to her having been "overlooked" (this is the local phrase by which they designate the baleful spell of the evil eye). An old woman in this town is supposed to have the power of "ill-wishing" or bewitching her neighbours and their cattle, and is looked on with much awe in consequence.

H. G. T. "Millery! Millery! Dousty-poll!" &c. I am told by a neighbour of a cruel custom among the children in Somersetshire, who, when they have caught a certain kind of large white moth, which they call a miller, chant over it this uncouth ditty:

"Millery! Millery! Dousty-poll! How many sacks hast thou stole?" And then, with boyish recklessness, put the

proved charm; for the patient, while rubbing in the dock-juice, should keep repeating, —

"Nettle in, doek out,

Dock in, nettle out,
Nettle in, dock out,
Dock rub nettle out."

The meaning is therefore obvious. Troilus is indignant at being recommended to forget his Cressida for a new love, just as a child cures a nettle-sting by a dock-leaf. I know not whether you will deem this trifle worth a corner in your valuable and amusing "NOTES."

THE SCALIGERS.

"Lo primo tuo rifugio e 'l primo ostello Sarà la cortesia del gran Lombardo, Che 'n su la Scala porta il santo uccello."

Dante, Paradiso, xvii. 70.

The Scaligers are well known, not only as having held the lordship of Verona for some generations, but also as having been among the friends of Dante in his exile, no mean reputation in itself; and, at a later period, as taking very high rank among the first scholars of their day. To which of them the passage above properly belongs whether to Can Grande, or his brother Bartolommeo, or even his father Alberto, commentators are by no means agreed. The question is argued more largely than conclusively, both in the notes to Lombardi's edition, and also in Ugo Foscolo's Discorso nel testo di Dante.

Perhaps the following may be a contribution to the evidence in favour of Can Grande. After say

66

Denique principium Veronensium progenitores eadem habuerunt insignia: donec in eam familiam Alboinus et Canis Magnus Aquilam imperii cum Scala primum ab Henrico VII°, deinde à Ludovico Bavaro acceptam nobis reliquerunt."

Alboinus, however, who received this grant upon being made a Lieutenant of the Empire, and having the Signory of Verona made hereditary in his family, only bore the eagle "in quadrante scuti."

"Sed Canis Magnus, cum eidem à Cæsare Ludovico Bavaro idem privilegium confirmatum esset, totum scutum Aquilâ occupavit, subjectâ Alitis pedibus Scalâ." Can Grande, then, was surely the first who carried the "santo uccello" in su la Scala; and his epithet of Grande would also agree best with Dante's words, as neither his father nor brothers seem to have had the same claim to it.

I would offer a farther remark about this same title or epithet Can Grande, and the origin of the scala or ladder as a charge upon the shield or coat of this family. Cane would at first sight appear to be a designation borrowed from the animal of that name. There would be parallels enough in Italy and elsewhere, as the Ursini, Lewis the Lion (VIII. of France), our own Coeur de Lion, and Harold Harefoot. Dante, too, refers to him under

the name "Il Veltro," Inferno, canto 1. 1. 101. But Joseph Scaliger, in the letter to which I referred before, gives the following account of it:

"Nomen illi fuerat Francisco, à sacro lavacro, Cani à gentilitate, Magno à merito rerum gestarum. Neque enim Canis ab illo latranti animali dictus est, ut recte monet Jovius, sed quod linguâ Windorum, unde principes Veronenses oriundos vult, Cahan idem est, quod linguâ Serviana Kral, id est Rex, aut Princeps. Nam in gente nostrâ multi fuerunt Canes, Mastini, Visulphi Guelphi."- P. 17.

This letter consists of about 58 pages, and stands first in the edition of 1627. It is addressed "ad Janum Dousam," and was written to vindicate his family from certain indignities which he conceived had been put upon it. Sansovino and Villani, it appears, had referred its origin to Mastin II., qui," to use Scaliger's version of

the matter,

66

"Qui primus dictator populi Veronensis perpetuus creatus est, quem et auctorem nobilitatis Scaligeræ et Scalarum antea fabrum impudentissime nugantur hostes virtutis majorum nostrorum."

It was bad enough to ascribe their origin to so recent a date, but to derive it from a mere me

chanie was more than our author's patience could endure. Accordingly he is not sparing of invective against those who so disparage his race.

Vappa, nebulo, and similar terms, are freely applied to their characters; invidia, kakohbeia, &C., to their motives. The following is a specimen of the way he handles them:

"Dantes Poëta illustrissimum Christianissimorum Regum Franciæ genus à laniis Parisiensibus deducit, utique tam vere, quam ille tenebrio nostrum à scalarum fabro quas mirum, ni auctor generis in suspendium eorum parabat, quos vaticinabatur illustri nobilitate suæ obtrectaturos."

Now the charge of a ladder upon their shield was certainly borne by the several branches of this family long before any of them became masters of Verona; and I should suggest that it originated in some brilliant escalade of one of the first members of it. Thus, of course, it would remind us all of perhaps the earliest thing of the kind—I mean the shield and bearings of Eteoclus before Thebes: “Ἐσχημάτισται δ ̓ ἀσπὶς οὐ σμικρὸν τρόπον· ̓Ανὴρ δ' ὁπλιτης κλίμακος προσαμβάσεις Στείχει πρὸς ἐχθρῶν πύργον, ἐκπέρσαι θέλων.” Sept. c. Thebas, 461. WALDEGRAVE Brewster.

"A BALADE OF TROUTHE.

(Harl. MSS. No. 43. folio 92.) "What more poyson. than ys venome. What more spytefull. than ys troozte.' Where shall hattred. sonere come. Than oone anothyr. that troozte showthe. Undoyng dysplesure. no love growthe. And to grete* men. in especyall. Troozte dare speke. lest of all. And troozte. all we be bound to. And troozte. most men now dotle file. What be we then, that so do. Be we untrewe. troozte say the ee. But he yt tellethe troozte. what ys he. A besy foole. hys name shalle ronge. Or else he hathe an euyle tonge.

6

10

"May a tong. be trew and evyle.

Trootze ys good. and evyle ys navtze." God ys trootze. and navzt ys y devyle. Ego sum veritas. ors lord tavzt." At whyche word. my conceyt lavzt.10 To se our Lorde. yff" foly in hym be. To use troozt. that few doth but he. "To medyle w trouthe'. no small game. For trouthe told. of tyms ys shent. And trouthe known. many doth blame. When trouthe ys tyrned. from trew intent. Yet trouthe ys trouthe. trewly ment.14 But now what call they trouthe. trow ye, Trowthe ys called colored honestè. "Trouthe. ys honest without coloure.. Trouthe. shameth not in no condycyon. Of hymself. without a trespasowre.

Be myst and knowne. of evyle condycyon. But of trouthe thys ys y conclusyon. Surely good ordre there ys brokyne.

30

Ayot St. Lawrence Church (Vol. iii., pp. 39.102.). Ayot St. Lawrence, Herts, is another deserted church, like that of Landwade,-in fact a ruin, with its monuments disgracefully exposed. I was so astonished at seeing it in 1850, that I would now ask the reason of its having been allowed to fall into. such distress, and how any one could have had the power to build the present Greek one, instead of restoring its early Decorated neighbour. I did not observe the 2 ft. 3 in. effigy alluded to in Arch. Journ. iii. 239., but particularly noted the elegant sculpture on the chancel arch capital.

I would suggest to Mr. Kelke, that the incumbents of parishes should keep a separate register,

I will first extract Parnel's description, and then the passage of Secundus; to which, I suppose, Dr. Johnson referred.

"This to my friend — and when a friend inspires,
My silent harp its master's hand requires,
Shakes off the dust, and makes these rocks resound,
For fortune placed me in unfertile ground;
Far from the joys that with my soul agree,
From wit, from learning - far, oh far, from thee !
Here moss-grown trees expand the smallest leaf,
Here half an acre's corn is half a sheaf.

Here hills with naked heads the tempest meet,
Rocks at their side, and torrents at their feet;.
Or lazy lakes, unconscious of a flood,
Whose dull brown Naiads ever sleep in mud.”
Secundus, in his first epistle of his first book
(edit. Paris, p. 103.), thus writes:-

The King's Messengers, by the Rev. W. Adams. -Ought it not to be remarked, in future editions of this charming and highly poetical book (which has lately been translated into Swedish), that it is grounded on one of the "examples" occurring in Barlaam and Josaphat?

In the third or fourth century, an Indian prince named Josaphat was converted to Christianity by a holy hermit called Barlaam. This subject was afterwards treated of by some Alexandrian priest, probably in the sixth century, in a beautiful tale, legend, or spiritual romance, in Greek, and in a style of great ease, beauty, warmth, and colouring. The work was afterwards attributed to Johannes Damascenus, who died in 760. In this halfAsiatic Christian prose epic, Barlaam employs a number of even then ancient folk-tales and fables, spiritually interpreted, in Josaphat's conversion. It is on the fifth of these "examples" that Mr. Adams has built his richly-glittering fairy palace.

Barlaam and Josaphat was translated into almost

every European dialect during the Middle Age, sometimes in verse, but usually in prose, and became an admired folk-book. Among the versions lately recovered I may mention one into OldSwedish (a shorter one, published in my OldSwedish Legendarium, and a longer one, not yet published); and one in Old-Norwegian, from a vellum MS. of the thirteenth century, shortly to appear in Christiania. GEORGE STEPHENS. Stockholm.

Parallel Passages.-Under “Parallel Passages" (Vol. ii., p. 263.) there occur in two paragraphs"There is an acre sown with royal seed," concluding with "living like gods, to die like men," from Jeremy Taylor's Holy Dying; and from Francis Beaumont

"Here's an acre sown indeed

With the richest royalest seed.

.

Though gods they were, as men they died." Which of these twain borrowed the "royal seed" from the other, is a matter of little moment; but the correspondence of living as gods, and dying as men, both undoubtedly taken from Holy Scripture; the phrase occurring in either Testament: "I have said, Ye are gods... But ye shall die like men" (Psalm 1xxxii. 6, 7.); quoted by our Saviour (John, x. 34.): "Jesus answered them, Is it not written in your law, I said, Ye are Gods?" J. G. M. Hallamshire.

-

Cause of Rarity of William IV's Copper Coinage. The copper coinage of William IV. is become so scarce, that possibly a doubt may some day arise, whether any but a very limited issue of it was ever made; it may be well, therefore, to introduce a note on the cause of its disappearance, while the subject is comparatively recent.

When the copper coins of the last reign appeared, a slight tinge in the colour of the metal excited the suspicion of those accustomed to examine such things, that it contained gold, which proved to be the fact; hence their real value was greater than that for which they passed current, and they were speedily collected and melted down by manufacturers, principally, I believe, as an alloy to gold, whereby every particle of that metal which they contained was turned to account. I have been told that various Birmingham establishments had agents in different parts of the country, appointed to collect this coinage. R. C. H. Burnet. In the list of conflicting judgments on Burnet, quoted by your correspondents (Vol. i., pp. 40. 120. 181. 341. 493.), I find no reference to the opinion of his cotemporary, Bishop Nicolson. That writer takes a somewhat partial view of the character and merits of the historian, and canvasses, by anticipation, much of what has been urged against him by our more modern critics. But, as

the weight of authorities already cited appears to militate against Burnet, I am induced to send you some of Bishop Nicolson's remarks, for the sake of those readers who may not have immediate access to them. I quote from his English Historical Library, 2nd edition, p. 119. :

"In the months of December and January in the year following (1680), the historian (G. Burnet) had the thanks of both Houses of Parliament for what he had already done; and was desired to proceed to the ingly. This historian gives a punctual account of all finishing of the whole work, which was done accordthe affairs of the Reformation, from its first beginning in the reign of Henry VIII., till it was finally completed and settled by Queen Elizabeth, A.D. 1559. And the whole is penned in such a masculine style as becomes an historian, and such as is this author's property in all his writings. The collection of records which he gives in the conclusion of each volume are good vouchers of the truth of all he delivers (as such) in the body of his history; and are much more perfect than could reasonably be expected, after the pains taken, in Queen Mary's days, to suppress everything The work has had so much justice done it, as to meet that carried the marks of the Reformation upon it. with a general acceptance abroad, and to be translated into most of the European languages; insomuch that even the most piquant of the author's enemies allow it Indeed, some of the French writers have cavilled at it; to have a reputation firmly and deservedly established.

but the most eminent of them (M. Varillas and M. Le Grand) have received due correction from the author himself." HENRY H. BREEN.

St. Lucia, Dec. 1850.

Coleridge's Opinion of Defoe. Wilson, in his Memoirs of the Life and Times of Defoe, vol. ii. of Cadell's edition of Robinson Crusoe,—“ that p. 205., having quoted the opinion of the Editor Defoe wanted many of those qualities, both of mind and manner, which fitted Steele and Addison to be the inimitable arbitri elegantiarum of English society, there can be no doubt,”—Coleridge wrote in the margin of his copy, "I doubt this, particularly in respect to Addison, and think I could select from Defoe's writings a volume equal in size to Addison's collected papers, little inferior in wit and humour, and greatly superior in vigor of style and thought." Ts.

Miller's "Philosophy of Modern History."--In the memoir, chiefly autobiographical, prefixed to the last edition (published by Mr. Bohn, 1848-9) of this most able and interesting work, we find the following words, p. xxxv.:

"In the preceding period of my lecturing, I collected a moderate audience [seldom exceeding ten persons in the Law School [his friend, Alexander Knox, being always one], sufficient to encourage me, or at least to permit me, to persevere, but not to animate my exertions by publicity. But as I was approaching the sixteenth century, the number of my hearers in