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SIR JAMES WILFORD, OR WILLSFORD.-I have lately seen an old picture representing "Sir James Wilford, Knight." He is represented in a threequarter length facing to the left, in armour, and holding a baton in his right hand, and the picture is painted on panels. At the top left-hand corner of the picture is this coat,-Quarterly, 1 and 4 gules a chevron engrailed between 3 lions' heads or, 2 and 3, argent 3 hunting horns stringed sable; crest a lion rampant vert. Under the arms "Anno Domini 1547," and over "Etatis suæ 32." At the top right hand a representation of "Haddington toon," under which is written, "Taken and defended against tow beseages of the Scotes asisted of the French bie the valeure of the Englishe men this Knight being theyre Captayne." I should be glad to know when this Sir James Wilford died, and what is his proper place in the Wilford pedigree; and I should also like to be referred to any fully traced genealogy of the family. I have consulted Morant's Essex, ii. 34, 44, 581, 583, 605; Harl. MS. 5801, fo. 64 b; Society of Antiquaries MS. 163, being a copy of the Visitation of Kent,


Queries with Answers.

G. W. M.

DR. FIELD, DEAN OF GLOUCESTER.-A book is mentioned in Nichols's Literary Anecdotes (i. 129), entitled Some Short Memorials of the Life of Dr. Richard Field, 8vo, 1717, which I was lately unable to find at the British Museum. Can any reader, who has been more fortunate or skilful in using the Catalogue, inform me if Dr. Field married a second wife, and if her name was Dorothy? C. W.

[The Short Memorials of Dr. Richard Field, 1716-17, 8vo, were written by his son Nathaniel Field, and will be found under the name of the latter in the Catalogue of the British Museum. The first wife of Dr. Richard Field

was Elizabeth Harris, the daughter of Richard Harris, "After her death," says his

Rector of Hardwick, Bucks.

biographer, "he continued a widower about two years, when he was persuaded by some of his friends, for the good of his children, and his own future comfort, to marry again; and they recommended unto him for a wife a religious, wise, understanding woman, the widow of Dr. John Spencer, sometime President of Corpus Christi College in Oxford, of whose birth and education Mr. Izaak Walton gives us a very good character in the Life of Mr. Hooker." We learn from the pedigree of the Cranmer family, printed in Nicolas's edition of Walton's Complete Angler (vol. i. p. cxlii.), that Dorothy, the eldest daughter of Thomas Cranmer (the archbishop's nephew), was married to an individual of the name of Field, "possibly," adds Nicolas," Dr. Richard Field, Dean of Gloucester, the friend of Hooker." He then adds that "it is certain that one of Thomas Cranmer's daughters was the wife of Dr. John Spencer, President of Corpus Christi College, Oxford, the boscm friend and fellow pupil of Hooker, and editor of his works." From these statements it is probable that Dorothy Cranmer was first the wife of Dr. Spencer, and that her second husband was Dr. Richard Field.]


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Hotten's Slang Dictionary, presumably the latest if not the best authority on the subject of cant and slang words, makes no mention as a cant term of the phrase to be "caught napping." Coles's English Dictionary (my copy of which is dated 1732) gives the word "Nap, to cheat at dice": so that to be caught "napping," was to be caught cheating at dice, and not to be discovered indulging in an inappropriate forty winks-the sense in which the term is now used. In the Bibliography of Slang and Cant attached to the Dictionary, Hotten makes no mention of Cole, although in his little book are to be found the meanings of a large number of cant words, concerning which he remarks in his preface:

""Tis no disparagement to understand the canting terms: It may chance to save your throat from being cut, or, at least, your pocket from being pick'd."


[There is a common saying: "We caught him napping, as Morse did his mare." It appears there was a man of the name of Morse who had a mare very wild and difficult to catch, and one day seeing her lying in a slough, and thinking she was asleep, he exultingly exclaimed, “Well, I've caught thee napping at last!"—the poor mare being at the same time as dead as Julius Cæsar. There is also a ballad, sung by the farmers of South Devon, of which the last line of each verse is "As Morse

caught the mare."]


"Constable Yewer, 191 D, on searching the prisoner, found nine Hanoverian coins in his possession." Standard, Sept. 12, 1868.

It seemed once rather a shame to call these wretched little jettons "Hanoverian coins," but now I suppose they are the only ones that are in

active circulation. They have on the obverse the Queen's head, and the legend-"Victoria, Queen of Great Brit."; and on the reverse, St. George and the dragon: legend-"To Hanover," 1837. Are there other dates than this? I want to know

on what occasion they were struck, and why "To

Hanover" is on them. The date is when our

Queen ascended the throne, when she was neither to Hanover, nor Hanover to her, but just the opposite. NEPHRITE.

[Is not our correspondent under a wrong impression as to the obverse of the token? And is not the figure which he describes as St. George really intended for the late Duke of Cumberland, who did go to Hanover in 1837 for the purpose of ascending the throne, in consequence of the prevalence of the Salic law in that country?]

WARDEN OF GALWAY.-In the Letters of Peter Plymley, Sydney Smith speaks of the (Roman) Catholic prelacy in Ireland as consisting of twentysix bishops and the Warden of Galway, a dignitary enjoying (Roman) Catholic jurisdiction. Will you, or any of your correspondents, give us any further account of this dignitary? E. H. A.

[The Roman Catholic Warden of the Collegiate Chapel of St. Nicholas, Galway (who has been sometimes described by the term quasi episcopus), was a prelate chosen triennially by the lay-patrons of the town, who exercised episcopal jurisdiction over an extensive district and population in the capital of the province, but subject to the triennial visitation of the metropolitan of Tuam. His institution by the chapter or vicars conferred on him all the necessary faculties in ordinary for this jurisdiction. He possessed a visitorial power over all religious foundations within the limits of the wardenship; had the privilege of sending two students to the Royal College of St. Patrick, Maynooth; was entitled to a chair and vote in synod, with mitre, crosier, and pontificals, as other prelates; but he could not administer the sacrament of confirmation, confer orders, or consecrate the sacred unction. (Hardiman's History of Galway, ed. 1820, p. 264.) A few years since the Wardenship was elevated into a Roman Catholic bishopric.]

MACDONELL OF LEEK.-Can any of the readers of "N. & Q." inform me where I can find a pedigree of the Macdonells of Leek? They were a branch of the Glengarry family, being descended from one of the sons of Donald Macdonell, called Donald Laggan, who died in 1630. Leek is near Fort Augustus, in Invernesshire.

G. J. A.

[Some valuable genealogical notes of the Macdonalds, a branch of the Glengarry family, may be found in Anderson's Scottish Nation, ii. 728.]

"THE WORLD KNOWS NOTHING OF ITS GREATEST MEN."-Can any of your readers inform me whence this line comes? CHARLES J. LANGHORNE. [Taylor's Philip van Artevelde, Pt. I. Act I. Sc. 5.]



amongst the literary notices of "N. & Q." a proIt is now many months since there appeared mise of a forthcoming publication by the REV. H. T. ELLACOMBE upon "bells in all the old parish churches of Devonshire, with a supplement containing an account of bell-founding, and a list of bell-literature, with many other articles connected with the same subject." I have never observed any review upon this work, and therefore suppose it has not yet been published. If such should be the case, I am sure MR. ELLACOMBE will not be displeased with a reference to a passage in the Quarterly Review, as it gives in a few lines a mass of authorities upon what may be called the antiThe passage I refer quities of "bell-literature." to is the following:

Parr's) heart, that in one of his letters he intimates an

"Campanology was a subject so much at his (Dr.

intention of treating upon it at large. In the Bibliotheca Parriana, p. 479, is a long note on Magius de Tintinnabulis, in which he notices Pacchichelli de Tintinnabulo Nolano as the only learned work he had met with on bells. He does not seem to have fallen in with the commentary of Angelus Roccha, or the poetry of Dellingham, or the Campanologie Rationale of Durandus, or the huge folio of Valentinus, which would have been a great comfort to the Doctor's mind. What would he have said, however, to the incomparable theory of Frater Johannes Drabicius, who, in his book De Calo et Cœleste Statu, printed at Mentz, 1618, employs 425 pages to prove that the principal employment of the blest in heaven will be the continual ringing of bells"!-Quarterly Review, vol. xxxix. p. 308.

The admiration for bell-ringing is not confined to England. The Irish participate fully in it, as testified in lines composed by the greatest of our departed poets-Moore in his "Evening Bells,” and by the truest and best of our living poets, Denis Florence Mac Carthy, in "The BellFounder."

The taste for bell-ringing is not one, however, that is universally diffused, as I shall presently show by an extract from the published writings of a French author who lived in the last century and was known as John Baptist Thiers. This gentleman was a Doctor of Divinity, and his opinions as to bell-ringing, it will be seen, were directly opposed to those of the Protestant Doctor Parr and the Roman Catholic Brother John Drabricius: :

"It is necessary here to remark," says Dr. Thiers, "that the dullest persons (les gens les plus grossiers) are those most attached to bells, and take the greatest delight in hearing them ring. The Greeks, who are a most enlightened people, had few bells previous to the time they were subjected to the Ottoman Empire; and, even now, they have scarcely any, being obliged to make use of tablets of iron or wood to collect the faithful in their churches. The Italians, who pique themselves upon their

spirituality or refinement (delicatesse), have also very few bells, and even these are by no means of a large size. The Germans and the Flemings, on the contrary, have very big bells, and a great number of them also. This comes from their scanty politeness (peu de politesse). Peasants, people of a low condition in life, children, fools, deaf and dumb, all delight in bells, or in hearing them ring. Intellectual (spirituelles) persons have no taste for any such thing. The sound of bells annoys them, pesters them, gives them a pain in their head, and confuses them. -"Le son des cloches les importune, les incommode, leur fait mal à la tête, les étourdit."

And to this he adds a scrap of folk-lore, which may be considered as invaluable for " N. & Q." :— "An infinity of simple and ignorant people believe that when the church bells are not rung at a baptism the children will become deaf, and will have no voice for chanting; whereas when the bells are rung, the children will have a fine ear, and will sing very well."

The readers of "N. & Q." will be surprised to learn that the sentiments of Dr. Thiers are to this day not only entertained at Malta, but even strongly sympathised with by English travellers, and, I suppose, the English authorities in that island. I take the following paragraph from The Times newspaper of Nov. 2, 1865:


English travellers who are in the habit of making any stay in Malta, will be glad to learn that a vigorous attempt has just been made on the part of the Roman Catholic bishop to lessen the nuisance of the ringing of church bells. The edict prohibiting all superfluous ringing caused quite an excitement among the ignorant and bigoted. In some instances the populace broke open the doors of the belfries, and rang the customary noisy peals, in spite of the bishop's order to the contrary. A large number of persons have been brought before the magistrates and sentenced to various terms of imprisonment for breaches of the peace. The more sensible Maltese hail with joy the determination of the bishop to put down the nuisance, which had become a reproach to the island."

I can well sympathise with the enthusiastic delight experienced in one place by the dulcet chiming of bells, and the irritability provoked in another by their incessant and clamorous tintinnabulation. I remember, as a child, noticing with delight the delicious tones of the bells of my native parish-St. Audeon's in Dublin; and I was witness, as a young man, to an amusing instance of the same pleasure being participated in by my fellow parishioners.

One of the first relaxations of the old penal laws in the present century was the right conceded to Roman Catholics of controlling the scandalous expenditure of their money in all sorts of parish jobs by exclusively Protestant vestries. At one of these open vestries, the late Alderman John Reynolds, M.P., proposed to strike out the salaries of the bell-ringers for this reason-viz. "That the bells were only rung for services in the Protestant church, and therefore Protestants and not Roman Catholics ought to pay for thems

Upon this proposal being made there was an universal outcry from all sides of the vestry-room.

The Roman Catholics were to a man opposed to it; and I remember one of them using some such words as these:

"Oh! Mr. Reynolds! Mr. Reynolds! let us have our old bells. By Gorra, sir! I don't care what else you ask of us-we'll go with you and against it; but really, sir, we can't vote against the bells-the sweet, blessed bells! Why, sir, we wouldn't ever think it was the Sunday if we didn't hear the beautiful bells of St. Audeon's."

"Well! well! have it so, as you wish for it," replied John Reynolds; "they are the same bells that were in the church before the Protestants took it from us. It was upon principle I proposed to abolish the salaries of the ringers; but at the same time I would myself be heartily sorry not to hear the bells of St. Audeon's on the Sunday morning."

Living at present not thirty feet from the side of the largest church in Dinan, I can bear testimony to the incessant hammering of bells. There is no such thing as a chime, or a perfect peal of bells; there is a noise, and no music. The truly pretty chime has been in Dunkirk; but the only place in France in which I have heard a bells of St. Eloy are, I suspect, a memorial of the English having at one period possession of that maritime fortress. Here "the clashing and the clattering of the bells" is continuous; and if one did not know the several purposes their ringing indicated, the noise would be intolerable. The bells are rung preliminary to every sacrament that is administered, and every ceremony that is performed within the walls of the church. A quarand there may be from fifteen to twenty masses ter of an hour before every mass the bell rings, said in St. Sauveur's between six and nine o'clock every morning. Then the bells are rung for the Angelus at six in the morning, twelve at noon, and six in the evening. If there is a funeral serviceand there may be two, three, or four in the same day-there is incessant bell-tolling. Every time the Blessed Sacrament is borne from the church to pass in procession through the streets and be administered in their own homes to the sick, there is bell-ringing. Every time that a person-rich or poor-is in "the last agony," there is loud bell-ringing to summon the pious and charitable before the altar of Mount Carmel to assist the priest who is praying there for the dying. Every time there is a marriage there is bell-ringing; and every time there is a baptism-no matter whether the infant is the child of a beggar, a citizen, or noble—there is a long, loud, uproarious battering of all the bells, small and great, to manifest the joy of the church in having received a new member within its fold. And last of all, there is here what has been so long abolished in England-"the curfew bell." It begins its sad sombre ding-dong tolling at three-quarters past nine every night, and continues until ten o'clock, when all owners of cabarets are subjected to a heavy fine if their drinking-booths are not then cleared of every description of customer. Thus you may perceive

the bell-ringing is incessant, and there is so "musical a discord" that it is apt to make ill-tempered persons very angry, and all nervous individuals very irritable. WM. B. MAC CABE.

Place St. Sauveur, Dinan, France.


(4th S. ii. 178, 238.)

The celebrated altar-piece of Isis, which after so many vicissitudes is preserved in the Museum of Turin, has been the object of attention and investigation to various learned men, and the hieroglyphics by which it is covered have been minutely and variously engraved in their several works. For Æneas Vico of Parma, who, I think, was the first who gave his attention to the subject, it was engraved in full size. This, however, I have not seen. Pignorius was the next, in his curious work:

"Vetustissimæ Tabulæ Æneæ Hieroglyphicis, hoc est sacris Ægyptiorum litteris cælatæ, accurata explicatio," &c. 4to. Venetiis, 1605."

This I have not seen, my own copy being the second edition of the same work, with a different title, which I transcribe:

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"Characteres Egyptii, hoc est Sacrorum quibus Ægyptii utuntur, simulachrorum, accurata delineatio et explicatio, qua antiquissimarum superstitionum origines, progressiones, ritusque, ad Barbaram, Græcam, et Romanam historiam illustrandam, enarruntur, et multa scriptorum veterum loca explicantur atque emendantur. Autore Laurentio Pignorio Patavino. Accessit ab eodem, Auctarium, in quo ex antiquis Sigillis Gemmisque selectiora quædam ejus generis, et veterum hereticorum amuleta exhibentur. Omnia in æs pulcherrimè incisa, et in lucem emissa per Joannem Theodorum, et Joannem Israelem De Bry, fratres germanos. 4to. Francofurti, M.DC.VIII."

Besides the engravings interspersed in the text, this volume has fifteen pages of engraved hieroglyphical representations, and forty-three leaves of explanatory letterpress. The theory of Pignorius, who sees in the mystic figures merely the representation of the ceremonies of a sacrifice after the Egyptian rite, is advocated with equal brevity and learning, and is held to be the most simple and probable. His little work reached yet a third edition, in which the title again underwent a change. It now appeared as

"Mensa Isiaca, quâ Sacrorum apud Egyptios ratio ac simulacra subjectis tabulis æneis simul exhibentur et explicantur. 4to. Amsterdam, 1669."

Of this the Rev. Hartwell Horne says that it is "The best edition of a most curious work. Pignorius is allowed to have succeeded best in deciphering the meaning of the mystic table of Isis." (Introd. to Bibliog., p. 460.)

Not having seen this edition, I cannot say in what respect it differs from that of 1608. Mr.

Horne appears not to have been aware of the earlier one of 1605, as he erroneously states the first to have appeared at Frankfort. I believe, however, that so far as regards the text, the one is a reprint of the other.

The subject of the Isiac table is further discussed by Kircher, in his Edipus Egyptiacus (Romæ, 1652-4, 4 vols. folio), by Montfaucon, Yablonski, and Caylus, in whose several works engraved representations will also be found. Warburton considered it the most modern monument of ancient Egypt, and Champollion regarded it as the work of an artist who had no esoteric acquaintance with the mystic rites of the goddess. Since the expression of this opinion, the Isiac tablet has lost much of the interest with which it was formerly regarded.

I have also before me

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"The New Pantheon; or, Fabulous History of the Heathen Gods, Goddesses, Heroes, &c., explained in a manner entirely new, &c., by Samuel Boyse, A.M. The fifth edition, by William Cooke, A.M., &c. 8vo. Salisbury, 1777."

Here are given three plates identical with the engravings of De Bry in the work of Pignorius. The explanation which accompanies these plates is prefaced by the statement, that

"These thrée following plates-viz. of ISIS, OSIRIS, and ORUS, were taken originally from the Bembine or Isiac table in the Bodleian. This table or altar-piece is of brass, full of hieroglyphics, inlaid in silver and enamel, which constitute an epitome of the whole Egyptian theology. It has been described, copied, and elaborately explained by the learned Jesuit, Athanasius Kircher, in his Edipus Egyptiacus, vol. iii. p. 80 et seq. Romæ, 1654-7. Hor. Apoll.'

Here there appears to be something, which, to me at least, requires explanation. The table preserved at Turin is the "Bembine," so-called from its having been purchased by Cardinal Bembo from a locksmith who had bought it at the sack of Rome in 1525. There can hardly be two Bembine Isiac tables, with similar inscriptions. Is then the Bodleian table a copy of that at Turin ?

I have before me another work on the subject teresting to your correspondent. It is entitled:of Isiac worship, the citation of which may be in

"Joannis Olivæ Rhodigini In Marmor Isiacum Romæ nuper effossum Exercitationes, &c. 8vo. Romæ, 1719."

Here we have an account of a marble altar discovered in 1719 in the foundations of the Casanatensian Library (Minerva) at Rome. A copper-plate gives the four sides of the altar, in fair preservation, and the author presents us, in his explanatory commentary, with a learned dissertation on the worship of the Egyptian deities WILLIAM BATES. at Rome.




(4th S. ii. 263.)

I have to thank various friendly correspondents for (private) communications on my contemplated inclusion of a collective edition of the Works of Joshua Sylvester in my privatelyprinted and limited, Fuller Worthies' Library: and in answer to MR. WILLIAMS' query-Whether I intend to give "The Soule's Errand to Sylvester, and on what evidence ?-I beg to state: 1. That "The Soule's Errand," as it appears in Sylvester's folio of 1641, must be assigned to him; and therefore, have its place in his writings.

2. That MR. WILLIAMS, in common with most, seems to be unaware that this version, in its twenty stanzas, embraces only seven of the more perfect poem; and throughout omits the refrain of "The Lie."

3. That in the folio of 1641, the lines are among Sylvester's "Posthumi, never till now printed."

Turning back on notes 2 and 3, it seems impossible that Sylvester could write the lines of 1641 subsequently to the consummate poem anonymously published for the first time in Davison's Poetical Rhapsody (2nd edition, 1608). I feel disposed, consequently, to see in the later posthumously-published version a rude first draught of the finished poem; and printed perhaps in the folio of 1641, because found among his MSS. and "youthful Remaines."

The Raleigh authorship has not been satisfactorily made out. Will the accomplished librarian of the Chetham Library furnish the alleged manuscript evidence in his custody? Will he also tell us the probable writer of the MS., date, &c.?

I would call attention to one improved reading (among others) from the folio of 1641. In all the copies of "The Soule's Errand" that I have seen, and in all the collections wherein it appears (Archbishop Trench's Household Book of English Poetry being the latest), the third stanza reads: :

"Tell Potentates they live

Acting by others' action;
Not loved unless they give,

Not strong but by affection," &c.

It will be noticed that "action" and "affection" are, to say the least, imperfect rhymes, and make nonsense. Sylvester reads in perfect rhyme and reason:—

"Not lov'd unlesse they give;

Not strong, but by a faction." Nicolas, in his edition of the Rhapsody (2 vols. 1826), in his text (mis)reads "affection"; but in the later of two versions from the Harleian MSS. reads "actions" and "factions," in agreement with Sylvester (vol. ii. p. 413.)

It might advance inquiry into the original authorship, could space in " N. & Q." be found for Sylvester's imperfect, and the Rhapsody's perfect, form of "The Soule's Errand."

I add that I shall be grateful for collations of early editions of Sylvester's Du Bartas, &c., on the basis of the folio of 1641 (my text); and also for any biographical, or literary, or critical memoranda relating to either Sylvester or Du Bartas. ALEXANDER B. GROSART.

15, St. Alban's Place, Blackburn, Lancashire.

[The evidence in favour of Joshua Sylvester, Lord Pembroke, and Francis Davison, as claimants of "The Soule's Errand," has been ably examined by the Rev. John Hannah, and completely set aside. (Poems by Sir Henry Wotton, Sir Walter Raleigh, and others. Lond. 12mo. 1845.) "This negative evidence," says Mr. Hannah, 66 though necessary, will be insufficient, unless we can produce some positive testimony in Raleigh's favour, which is free from the suspicion felt towards witnesses, of whose statement one part has been shown to be inaccurate. Such the following piece must be allowed to be." Then follows the poem printed from an old MS. Miscellany in the Chetham Library, commencing Go, Eccho of the minde;

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A careles troth protest;

Make answere yt rude Rawly
No stomack can digest," &c.

"In these verses," adds Mr. Hannah, "three points especially deserve attention; first, that they assign the disputed poem to Raleigh by name; next, that they were written when he was still alive, as is plain from the concluding stanzas; and lastly, that they give the reason why it has been found so difficult to discover its true author, for the thirteenth stanza intimates that The Lie' was anonymous, though its writer was not altogether unknown." Vide also "N. & Q." 1st S. iv. 353.—ED.]


(4th S. i. 125, 610; ii. 67, 208.)

Whoever wishes to see a discussion as to the Delhi and other Indian inscriptions should certainly not omit to read Moore's Lost Tribes; or, the Saxons of the East and West. Dr. Moore not only asserts that these inscriptions are in Hebrew, but he has converted some of them, and very long ones too, into Hebrew, letter by letter and point by point, so as to form Hebrew words and sentences. I do not venture to pronounce any opinion upon the question whether Dr. Moore be right or not, but I tested his version letter by letter and point by point in several instances, and found that they exactly agreed; and in one or two instances I found letters in one of the alphabets in Williams' Sanscrit Grammar which were not in Dr. Moore's alphabet, and these had been properly represented by him in Hebrew.

Lord Lyndhurst took a great deal of interest in the Sinaitic inscriptions; and on one occasion when we were conversing about them, he said

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