a white cross (?), and the half of a large gold star, showing ten points above, apparently the insignia of a Grand Steward; his right hand, wearing a white leather gauntlet, and holding an oval-headed hammer or mallet (similar to an enlarged drumstick), rests on the red-and-black oblique-striped cover of a narrow table in front, having thereon a small L-shaped square, plumb-level, &c. Masonic portraits of so early a date are rare. Does any reader know of reference in print or MS. to that in question, and whether it has been engraved? W. I. R. V. THE WESTERN REBELS AND THE REV. JOHN MOREMAN.-The ringleaders of the Western Rebellion of 1549 state that they were examined by the Lord Chancellor, by Mr. Smythe and Mr. North. The Rev. John Moreman, D.D., was committed to the Tower in 1549, by " accusement of the Deane of Powles," because of a sermon preached in the West Country, and he was examined thereon by the Archbishop of Canterbury. Can any one tell me whether a record of these examinations exists, or where they are likely to be found? I have not yet been able to discover them at the Public Record Office. (Mrs.) ROSE-TROUP. Beaumont, Ottery St. Mary. AUTHORS OF QUOTATIONS WANTED. GABORIAU'S MARQUIS D'ANGIVAL.' - Is there any English translation of this work, which Ruskin alludes to in 'Fiction Fair and Foul,' an article recently published in the Nineteenth Century, and now included in one of the volumes of "The Old Road'? It is considered by many to be Gaboriau's greatest work, and ranks with Eugène Sue's Mysteries of Paris.' It is said to have been published in English under the title of 'The Mystery of Orcival,' but a perusal of that work does not bear out Ruskin's description of the book which he entitles The Marquis d'Angival,' and which appears to be quite a different work. Doubtless some reader o N. & Q' can tell me whether the latter title is the correct designation of the book. FREDERICK T. HIBGAME. THE NAME JESUS.-The Rev. L. D. Dowdall, in the Gentleman's Magazine for December, Chapter on Names.' In the course of it he 1903, pp. 545-63, has an article entitled 'A states that Jesus is a form of Joshua. If so, how do phoneticians explain the evolution of the e (u) sound of modern Jesus from the o of Joshua? An explanation of the develop ment of the s from sh would also be interesting; and how is the terminal sibilant in Jesus to be accounted for? GREGORY GRUSELIER. THOMAS FARMER. Could any of your readers inform me whether there is any gravestone or memorial tablet in Atherstone Parish Church, Warwick, to 8. Thomas Farmer, and if so, what the inscription is, as I wish to trace his father? Thomas was of the same family as the Farmers of Ratcliffe Culey, Leicestershire, whose pedigree is to be found in Nichols's work on that county. A. J. C. GUIMARAENS. BLIN.-A Mr. Blin married the daughter of Ryder (sister of John William Walters Ryder, of Stoke, Devonport), and is believed to have had issue David William Walters Blin, born at Plymouth, and married to Ann, daughter of Josiah and Ann Austen, of Liskeard, Cornwall. Inter alia, my mother was a daughter of this last couple. Can any one give further information respecting all three surnames? (Rev.) B. W. BLIN-STOYLE. Langden House, Braunston, nr. Rugby. SELLINGER.-Amongst "the names of all the Noblemen that speak at the Westminster Meeting January ye 28th, 1730/1," this name of Sellinger appears. Can any correspondent of 'N. & Q.' help me to identify him? G. F. R. B. 'THE YONG SOULDIER.'-The name of the author, Capt.-Lieut. John Raynsford, appears at the end of the dedication, but not on the title-page of this book (London, printed by J. R. for Joseph Hunscott, 1642, 4to, 16 pp.) The tract is one of no little military interest, in that it describes the drill as actually practised in England immediately before the outbreak of the Civil War. Raynsford, instructor to Lord Saye and Sele's regiment, tells us that "having this last yeere wanted Action in the Field,......and being now commanded to leave the Schoole, and lead my youth to Field, [I] have (for the helpe of their Memory) written a Copy of what I formerly taught them," ie., instruction "in the right use of their Armes, Distances, Motions and Firings," both for cavalry and infantry. William, first Viscount Saye and Sele, is described in the dedication as Master of the Court of Wards and a Privy Councillor. He, "like many other persons of distinction who had experienced the favour of the Court," says Gorton ('Biog. Dict.,' p. 753), "joined the Parliament in the contest for power with Charles I." How soon after the publication of this pamphlet did Saye and Sele's loyalty desert him and did Raynsford follow the lead of his colonel? Is anything further known of Raynsford and this drill-book, no copy of which I believe is to be found in the collection of Civil War tracts now in the British Museum? It is not mentioned by Mr. C. H. Firth in his 'Cromwell's Army, 1642-1660,' London, 1902. Solan, Punjab. M. J. D. COCKLE. Beylies. "ASHES TO ASHES" IN THE BURIAL SERVICE. (10th S. i. 387.) THE Rev. William Palmer, in 'Origines Liturgica' (ii. 235, ed. 1836), says: "This form of committing the 'body to the ground; earth to earth, ashes to ashes,' &c., seems, as far as I can judge, to be peculiar to our Church, as we find that most other rituals of the East and West appoint some psalm or anthem to be sung or said while the body is placed in the tomb; but the same form nearly has been used in the English Church for many ages, though anciently it followed after the body was covered with earth, and not while the earth was placed upon it." The Rev. W. Maskell, in the original edition of 'Monumenta Ritualia,' i. 124, gives the words thus: "Commendo animam tuam Deo Patri omnipotenti, terram terræ, cinerem cineri, pulverem pulveri, in nomine Patris," &c. The prayer following this commendation begins in these terms: "It is indeed presumption, O Lord, that man should dare to commend man, mortal mortal, ashes ashes, to Thee our Lord God; but since earth receives earth, and dust is being turned to dust, until all flesh is restored to its source," &c. under question three texts. I quote from the Vulgate, the Bible as they used it :Gen. iii. 19, "...donec revertaris in terram ...quia pulvis es, et in pulverem reverteris." Gen. xviii. 27, "cum sim pulvis et cinis." Ecclus. x. 9, "Quid superbis terra et cinis?" In these three passages we find the combination of earth, dust, and ashes, as suggestive of the deep humiliation which the evidence of our frail mortality must impress on every thoughtful mind. Ashes, the small residuum of a solid, perhaps beautiful substance consumed by fire, easily scattered by the wind, without form and worthless, are a fit emblem of what human pomp and pride suffer under the stroke of death. It is not, of course, likely that the compilers of this office had any thought of cremation, any more than the writers of Genesis or Ecclesiasticus. It would make this reply too long to give extracts from the 'Idiomela' of the Greek Church, written in the eighth century by St. John of Damascus, and still used in the Burial Office: ̓Ακολουθία νεκρώσιμος εἰς κοσukous. They may be seen in the Venice edition of the Evxodóyiov μéya (1862), p. 413. St. John was a true poet, and under his magic touch the dust and ashes of the grave immortality. become a fitting soil for the blossoms of C. DEEDES. Chichester. Whatever may have led to the use of the word "ashes" in this part of the Burial Service, it can have no reference to cremation. For the sense of the passage is that the body, which is earth, ashes, dust, returns to the same again, so that if we take "to ashes" to imply cremation we must suppose that the body came into existence also by cremation. W. C. B. These words in the Burial Service date from 1549, and are translated from cinerem cineri in the Sarum form. They are, I should think, founded on Gen. xviii. 27. Ashes are frequently associated with penitence and humiliation, as in the Old Testament (see Concordance) and in the old ritual of Ash Wednesday. Compare the line in the 'Dies Iræ,' "Cor contritum quasi cinis." The expression "dust and ashes" became familiar through Gen. xviii. 27 (see 'N.E.D.,' under 'Dust,' 3 b); and so, given the phrase "dust to dust" from Gen. iii. 19, "ashes to ashes" would naturally follow. At the same time it seems not unlikely that the expression originated in the practice of cremation, as The compilers of this ancient service would many other words and phrases have oriseem to have had in view in the phrases nowginated in things that have long ceased to This office, Inhumatio Defuncti,' was copied from the 1543 edition of the Sarum Manual in the editor's possession. He compared it with a slightly varying office in the Bangor Pontifical." be familiar. The form of committal in the English Burial Service appears to be peculiar to Sarum; I do not find it in the York or in the Roman service. Sarum and York both have a prayer beginning, "Temeritatis quidem est, Domine, ut homo hominem, mortalis mortalem, cinis cinerem tibi Domino Deo nostro audeat commendare." In the Greek rite oil from the lamp and ashes from the censer, as well as earth, are cast upon the body ('Book of Needs,' tr. by Shann, Lond., 1894, p. 164). J. T. F. Durham. The form of commendation in the Burial Service is partly taken from the Manual of Sarum. For the custom of casting earth upon the body three times cf. Horace, Od. i. 35, 36: Licebit BIRTH-MARKS (10th S. i. 362).-I am not a physiologist, so any opinion I might offer on this subject would be regarded as of little value. The following is, however, worth putting on record, as there is no doubt of the truth of the statements. I do not venture to suggest what inference, if any, should be drawn from them. In December, 1836, an old man named William Marshall, and his sister, Deborah Elizabeth Hutchinson, who lived with him, were murdered in their cottage in this town. As soon as the crime came to light many persons who had known them flocked to see the bodies. Among the crowd was a pregnant woman who had been a friend of the victims. She clasped the dead woman's hand, and when her baby was born, which was a boy, it had two very short fingers, the first and second. This the mother fully believed to be the result of the clasping of the dead hand. The baby grew up to manhood. My informant, who is a very trustworthy person, knew him well, and has often observed the defective fingers. The following passage from Jean Baptiste Thiers's Traité des Superstitions qui regardent les Sacremens' is interesting, but, I think, must be looked upon as folk-lore only : "Qui s'imaginent que si une femme grosse demeure debout ou assise au pié du lit d'une personne agonizante, l'enfant, dont elle est grosse, sera marqué d'une tache bleue au-dessus du nés, appellée la bierre, qui signifie que cet enfant ne vivra pas long-tems."-Fourth edition, 1777, vol. i. p. 236. EDWARD PEACOCK. Wickentree House, Kirton-in-Lindsey. The points mentioned in this article are treated of in the following places :Lennius, L., physitian, Secret Miracles of Nature, 1658. Digby, Sir K., Discourse......Powder of Sympathy, 1660, pp. 83-5. Malebranch, Search after Truth, by Sault, 1694, i. 145-59. Turner, Daniel, M.D., Force of Mother's Imagination......1726. (Munk, Roll of R.C.P., 1861, ii. 32.) Strength of Imagination......a vulgar error, 1727. Blondel, J. A., Power of Mother's Imagination... examined, 1729 (in answer to Turner, Munk, ii. 31). Mauclerc, J. H., M.D., Dr. Blondel confuted, 1747. Ray, John, Three Discourses, ed. 3, pp. 55 sqq. Athenian Oracle. Hudibras, ed. Grey, notes on part iii. c. ii. 811. Church, Miraculous Powers, 1750, p. xxxi. Winter, G., History of Animal Magnetism, Bristol, 1801. W. C. B. This is a subject which occupied me a good deal some years ago, and the following are some notes I took concerning it : "De Seleuco Mentore Syriæ rege. 'Pariter inter miranda venit, quod Seleucus qui Syriæ regno, postea etiam Asiæ jura addidit, ipse cum posteris nasceretur coxa anchoræ imagine signata. Nec minus mirum matrem ejus somniasse se ex Apolline gravidam factam, et proemium concubitus ab eo annulum accepisse, cui anchora sicut in filii coxa erat insculpta, quem annulum postea ad bellum cum Alexandro eunti Seleuco mater dono dedit, et miraculum quo annulum assecuta erat, narravit."" Baptiste Fulgosii Genuensis Factorum et Dictorum memorabilium Libri ix.' (Coloniæ Agrippinæ), 1604, lib. i. cap. 6, p. 41 et verso. · "Les figures enfin qui se trouvent aux animaux raisonnables, sont toutes celles que l'imagination de la mère enceinté a imprimés sur l'enfant......Vne formé par le desir que ma mère avoît eu d'en manger, mienne sœur avoît un poisson a la jambe gauche, mais representé avec tant de perfection et de merveille qu'il semblait qu'un savant peintre y eut travaillé. Ce qui est admirable en çeçi, c'estoit que la fille ne mangeoît jamais poisson que celuy de sa jambe ne luy fit ressentir une douleur très relevée sur le front, provenue aussi de l'appetit de : et un de mes amis qui avait une meure sa mère, ne mangeoît jamais pareillement des meures, que la sienne ne le blessat par une émotion extraordinaire." - Jacques Gaffarelli, Curiositez inouyes sur la sculpture talismanique des Persans,' &c. (Rouen, 1632), lib. v. p. 105. sensible: See also Plutarch, 'De Sera Numinis Vindicata,' cap. xxi. EDWARD HERON-ALLEN. The following anecdote from a little book entitled Comforts of Old Age' may prove an amusing illustration of this belief. The book seems to have been popular, as my copy is one of the fifth edition, was published by John Murray in 1820, and was written by Sir Thomas Bernard, a very philanthropic man, who died in 1816. The speaker is John Hough, Bishop of Worcester, who died in his ninety-third year in 1743: exposed, infants had salt put beside them for safety (Grimm's 'Deutsche Rechtsalterthümer,' 1854, p. 457). To sprinkle a child with water ("ausa vatni") on giving it a name was usual among the Norsemen in the heathen age. It was regarded as a protection against danger. Thus in 'Hávamál' ('Corpus "If you will not accuse me of Egotism, I will Poeticum Boreale,' i. 27) we have: "Ef ek mention a circumstance that has very lately skal þegn ungan verpa vatni á, munað hann occurred. A country neighbour and his dame dined falla þótt hann í folk komi, if I sprinkle with me on new-year's-day. She was in the family-water on a young lord, he shall never fall way, and during dinner was much indisposed; they Hence it is proboth went home as soon as they could after dinner. though he go to battle." The next morning the husband came and informed me of the cause of her indisposition-that she had longed for my silver tureen, and was in considerable danger. I was anxious that my tureen should not be the cause of endangering her life, or become a model for the shape of her child; and immediately sent it to her. In due time she produced a chopping boy, and last week when I offered my congratulations on her recovery, I informed her that now in my turn I longed for the tureen, which I begged she would send by the bearer; and that I would always have it ready to send her again, in case of any future longing."-P. 105. The italics are in the book. Dr. Mead, like Dr. John Freind, was an excellent Latin scholar. The idea of the book is taken from Cicero De Senectute,' and the circumstances recorded might have taken place. JOHN PICKFORD, M.A. Newbourne Rectory, Woodbridge. DICKENS QUERIES (10th S. i. 228, 272, 298).The modern Winchester song-books do not contain Jarvey.' PROF. STRONG'S derivation of "biddy" was the accepted one in my time, and is also to be found in Winchester College Notions,' published in 1901. bable that salt also was used as a charm. In a letter to the Academy, 15 February, 1896, Dr. Whitley Stokes suggested that "the source of Christian infant baptism, like the source of Christian parthenogenesis, &c., is to be found in folk-lore," and his suggestion was supported by Mr. Clodd in a presidential address to the Folk-lore Society (Folklore, vii. 51, 57). So far away as Borneo water is poured over a child's head on its admission to the kindred (Folk-lore, born a drinking carousal is held; this they xiii. 438). In Yorkshire soon after a child is call "washing baby's head." In Derbyshire the birth of a child who came over the sea in a ballad used to be sung at Christmas about a ship. I have preserved the air, and as many of the words as could be remembered, in my 'Household Tales,' p. 108. The ballad contains the lines : They washed his head in a golden bowl, In a golden bowl, in a golden bowl; They washed his head in a golden bowl At Christmas Day in the morning. Here the basin was of gold. Nothing is said about salt, but the child's head was wiped with a diaper towel, and combed with an ivory comb. As regards saliva in baptism, I think I saw an English clergyman, many years ago, put his finger into his mouth, and make the sign of the cross on the child's forehead. S. O. ADDY. The ceremonies connected with salt and spittle at baptism are explained in the Catechismus Concilii Tridentini Pars Secunda LX.' JOHN B. WAINEWRIGHT. JOHN B. WAINEWRIGHT. "SAL ET SALIVA" (10th S. i. 368). The ancient Norsemen used salt in baptism, and this inscription on the font mentioned by MR. HOOPER shows that salt was also used at Ipswich. Under the word "Geifla," to mumble, the following passage from 'Biskupa Sögur,' i. 25, is quoted in Cleasby and Vigfusson's Icelandic-English Dictionary': "Gömlum kennu vér nú Goðanum at geifla á saltinu, see how we teach the old Godi [priest] to mumble the salt." Some old English fonts have two basins, a larger one See the rubrics in the Ritus Baptizandi' for water, and a smaller one which may in the medieval manuals or in the modern have been used for salt; see an engravingRituale Romanum.' Thus in Sarum (Surt. of a very old font of this kind at Youlgreave Soc., vol. lxiii. p. 9*) :— in Bateman's 'Vestiges of Derbyshire,' p. 241. In my Household Tales and Traditional Remains,' p. 120, I have recorded the fact that "some English people carry a plate of salt into the church at baptism. They say that a child which is baptized near salt will be sure to go to heaven." Unbaptized, and so ejus, ita dicendo: Accipe salem sapientiæ," &c. ; and p. 10*, after the Gospel, "Benedictio Salis......ponatur de ipso sale in ore "Deinde spuat Sacerdos in sinistra manu, et tangat aures et nares infantis cum pollice suo dextero de sputo [in modum crucis-MS.] dicendo ad aurem dexteram, Effeta, quod est adaperire; ad nares, In The meaning of the words "Sal et saliva," found on the font in St. Margaret's Church, Ipswich, is easily explained. In the Catholic rite of baptism the officiating priest puts salt into the mouth of the child, as a sign that he is to be freed from the corruption of sin, and anoints his ears and nostrils with spittle, after the example of our Lord, who thus restored sight to the blind man. I may add that the antiquity of these rites is proved from their being contained in the Sacramentary of Pope Gelasius, who died in 496. D. OSWALD HUNTER-BLAIR, O.S.B. Oxford. See The Catholic Christian Instructed,' pp. 15-17. ST. SWITHIN. In the ancient form of baptism the priest placed salt in the child's mouth, "Sacerdos ....ponat de ipso sale in ore ejus, ita dicens, N., Accipe salem sapientiæ," &c. Afterwards he placed some of his own saliva in his left hand, and with his right thumb touched therewith the ears and nostrils of the child, "Deinde sputet Sacerdos in sinistra manu, et tangat aures et nares infantis cum pollice dextro cum sputo." See, e.g., the York Manual,' Surtees Soc., pp. 6, 10, 9*, 10*. W. C. B. A short account of the old English baptismal rite may be seen in Dr. Swete's 'Church Services before the Reformation,' published by S.P.C.K. Those who wish to consult the very interesting Ordines Romani' can do so in Mabillon's 'Museum Italicum' (1724). The whole of the second volume deals with this subject. Bingham's 'Antiquities' is also helpful. C. DEEDES. Chichester. See Trench, Miracles,' p. 353, ed. 1854, and Dict. Chr. Ant.,' p. 1838b. Rabanus Maurus (circa 850 A.D.) mentions both rites and their mystical significance. CHAS. P. PHINN. Watford. "AS THE CROW FLIES" (10th S. i. 204, 296, 372). The phrase was used in 1829 in a judgment given by Mr. Justice Parke, afterwards Lord Wensleydale: "I should have thought that the proper mode of admeasuring the distance would be to take a straight line from house to house, in common parlance, as the crow flies."-9 Barnewall and Cresswell's Reports, 779. The following story is told, I believe, of the late Archbishop Temple, and I daresay of other bishops, with varying details. parson applied for leave to reside outside his parish at a house which he stated to be "only two miles off the parish church as the crow flies." Leave was tersely refused, on the ground that the parson was not a crow. H. C. It is no easy task to take a direct line "as the crow flies" across the open country. I once tried it for three miles or so under the following circumstances, and still retain a very vivid recollection of the plight I was in when I reached my destination. In June, 1875, while my brother and I were at a neighbouring village, we received telegraphic intelligence that my father's house had been struck by lightning, and was on fire. We started for the nearest point from which we could observe the position of West Haddon, and, having located it by the smoke, tore headlong across country. Through brooks, ditches, and other obstacles, we rehedges, across fields of mowing grass, over lentlessly pursued our course, and I am not aware that we once deviated from the direct line. I have performed many cross-country runs, both before and since then, but only in this one instance could I strictly apply the JOHN T. PAGE. term "as the crow flies." West Haddon, Northamptonshire. STOYLE (10th S. i. 349).-Inquiries were made in 7th S. xii. 167 for the Stoyte family of Uffington and Stamford, co. Lincoln, and in 9th S. x. 448 for the Stoyles family, of London. If either should be considered of service to your correspondent, I would gladly send him a MS. copy. EVERARD HOME COLEMAN. 71, Brecknock Road. This very interesting subject has been fully AINOO AND BASKISH (10th S. i. 264, 297).— dealt with by the Canadian scholar Dr. John Campbell, of the Presbyterian College, Montreal, who most kindly furnished me with the pamphlets in which he had worked out the place and relationship of these and other nonAryan languages, which he denotes the Khitan family, and classifies as follows :— I. OLD-WORLD DIVISION. 1. Baskish. 2. Caucasian (Georgian, Lesghian, Circassian, Mizjeji). Tchuktchi, Kamtschadale). 3. Siberian (Yeniseian, Yukahirian, Koriak, 4. Japanese (Japanese, Loochoo, Ainoo, Korean). |