A number of these prisoners were sent to 'Chesterfield, and my father having business connexion there at that time, and being a maker of shire Fines' of the sixteenth century: HundesI collect the following local names from 'Yorkpierced artistic steel fenders, took a deep interest in some of these prisoners. One particularly, I have worthe (otherwise Hunsworth), Hunslett, Hunsley heard him say, was a very skilled craftsman in wire and these from Test. Ebor.' (Surtees Soc.) in (otherwise Hundesley), Huntun, Hunsingover; work and made some beautiful fenders and firescreens in both iron and brass wire. Numbers of the fifteenth and sixteenth centuries: Hunsdell, these relics are still to be met with in this neigh-In the Boldon Book, ascribed to 1183, I find Hynderwell, Hynderskelf, Hundeby, Hinderwell. bourhood. About 1820 wire fender-making was an industry in Sheffield, and I am under the impression that this industry originated with the French prisoners. Another prisoner he spoke of was remarkably clever in making workboxes and decorating them beautifully with different coloured A remnant of one of these boxes I have in my possession, and very beautiful work it is. CHARLES GREEN.

þjöfr as foreign thief. In the index of personal names to 'Sturlunga Saga,' ed. Vigfusson and Powell, the analogous name Hun-þjöfr, also meaning foreign thief, occurs.

It was natural that a member of a conquered or servile race should have been called a dog, but this appellation need not have expressed contempt. According to Liddell and Scott the Greek tragedians applied the term to the servants, agents, or watchers of the gods. For instance, the eagle was Διὸς πτηνὸς κύων, the feathered servant of Zeus. Hunstanton, like Hunstanworth, contains the personal name Hin-stan, explained by PROF SKEAT as "cub-stone"; Hunstan may have originally been a local name. Vigfusson says that the Icelandic woman's name Vé-steinn means "the Holy stone for sacrifices." Is it possible that the numerous O.N. personal names com. pounded with "steinn" refer to the old belief that men were descended from stones? The subject is too large to be discussed now, but there are remarkable stones in some English villages, such as that at Rudstone, near Bridlington, which may have been the object of religious veneration. Can we then explain Hun-stan as "foreign stone," a revered stone brought from a distance, as such stones sometimes were? The Norsemen believed that the family spirit, "ármaðr," dwelt in a stone ('Corpus Poet. Boreale,' i. 416). "Walnut," according to Prof. Skeat, is foreign nut. The conclusion at which I arrive is that O.E. "*hun"=KUWV, KUv-ós="hun(d)"="byn(d)," κύων, the sense being dog, Hun, slave, foreign, foreigner. Hundegate, then, stands for Hun(d)agata foreigners' street. S. O. ADDY.

P.S.-I have just noticed that the Norse giantess Hyndla, in the poem 'Hyndlo-liod,' is Anglicized by Vigfusson and Powell as "Houndling," with the suggestion that Hyndla Hynla.

As regards the local name at Norwich and elsewhere, it would be well if authoritative quotations of the earliest known spelling were given, as without them it is impossible to arrive at a satisfactory conclusion. But with respect to the prefix "Hun" in general, I would invite attention to the following note of Prof. Rhys on the name Cuneglasos:

"The meaning and origin of cuno are obscure; but Gildas may have had in his mind the Welsh word for a dog, which is now ci, plural cwn, though in his time it was probably cu, genitive cuno(s), and what he renders lanio may well have meant, considering the mood he was in, a champion or great warrior. The corresponding Teutonic vocable was hun, the meaning of which is also obscure, though that of giant has been suggested. The following Celtic names in point have their exact equivalents in the list of Old German ones :-Cunoval-i (Mod. Welsh, Cynual), Cunalip-i (which would be in Mod. Welsh, Cynllib), and Cunomor-i (Mod. Welsh, Cynfor) -Hunulf, Hunlaif, and Hunmar."-Celtic Britain,'

P. 289.

It is therefore a matter for inquiry whether such words as Hungate and Hunstan may not have reference to the pre-Celtic inhabitants of Britain, who seem to have survived as "giants" in popular belief. I have touched on this idea in a short article written some years ago on Gargantua in England' (7th S. i. 404). Minutiae of this kind become of importance when regarded as stepping-stones towards a fuller knowledge of the early developments of our national history. W. F. PRIDEAUX,

Kingsland, Shrewsbury.

ST. PAUL'S CHURCHYARD (8th S. x. 8, 77, 105, folio, dated Manchester 1811, which at the head 222, 383),-I have a family Bible, in two volumes, of every page in the Gospels bears the letter "S," for Saint. In other places the word is spelt in full, and the contraction "St." is also used. 5, Capel Terrace, Southend-on-Sea.

In reply to ST. SWITHIN. Surely design is not far to seek! Philip was not an apostle. Paul (actually Saul) was hardly an apostle when he was baptized. One would not say that the young men laid their clothes at the feet of St. Paul! The two later references both (correctly or consistently) "St." S. S. BAGSTER. Bay Dorset County Museum, Dorchester.

THE MANOR OF TRUMPINGTON, IN CAMBRIDGESHIRE (8th S. x. 376).-Dr. John Cayus, in his History of Cambridge University,' p. 10, states that the Lord Pigot, or Picot, descended of the Norman noble lineage, and whose wife had to name Hugoline, was by the gracious favour of William, the Norman Count of Cambridge "Provence," and that he built the churches of St. Ives in Huntingdonshire, and St. Gyles in Cambridge, upon the river Graunt, near which he erected a religious house at the instance of his wife, and for the maintenance of religious persons thereof he gave two parts of the tenths, or tithes, according to the manner of France, of all his lordships, which happened in the reign of William Rufus (viz.), Stow, Waterlech, Middleton, Empston, Heston, Gretin, Hokiton, Rampton, Catenham, Lolles worth, and Trumpington-which came again into the name of Pigot five hundred years after-Haslingfield, Hareleton, Euersdon, Tosti, Calcot, Kingston, Wimpoole, Grandene, Hatleygh, Pampesworth, and Alwynde, all which pertained to his Baronie of Boorne or Brane.

After the death of this Othemyles or Robert Picot, Baron of Bourne, Robert, his son, succeed. ing in the barony, forfeited the same by taking part with Robert, Duke of Normandy, against William Rufus; and Henry I. gave the same to Payne Peverell, and, according to Camden, this Peverell married the sister of the said Lord Robert Pigot, and had issue William Peverell, who died issueless;

Alice, married to Haymon Peche, of whom came the Lord Gilbert Peche, who gave (part of) the "Provence" of Boorne to King Edward I.; Anseline, of whom came Hugh de Dive, ancestor to Sir Lewes Dive, of Brunham, co. Bedford.

It would seem probable, from the statement that Trumpington came into the family five hundred years after (viz., 1566-70), that Picot or Pygot may have been the original name of the family of Pitcher, ancestors of Edward Pychard, or Pitcher, who it is stated purchased (?) Trumpington in 1547. WM. JACKSON PIGOTT.

Dundrum, co. Down,

In the twenties, when I was at a school in Berkshire, it was common to play with such astragali, or knuckle-bones, which were called "dibs." "Dibstone" occurs in Locke (Johnson), but it is a stone to throw. The boys' play of Knucklebones: Dibs' has a notice in N. & Q.,' 4th S. ix. 201. This may perhaps be the simplest explanation of the game of talos. Corpus (Oxon) men may not, by the statutes, play at "dibs,' ch. xxii. ED. MARSHALL.

No doubt playing at knuckle-bones is intended. If MR. FERET will look at Smith's 'Dictionary of Greek and Roman Antiquities,' he will find an "TALOS" (8th S. x. 397).—I take this to be illustration, from a painting in Herculaneum, of a identical with the word italicized in the following woman playing with tali. White and Riddle's quotation from Cicero (De Senectute,' xvi. 58):Latin Dictionary' will carry the matter a little "Nobis senibus ex lusionibus multis talos relinquant et tesseras." Hence "playing at talos" would mean dice-playing. The following items from Cooper's "Thesaurus' (1565) are pertinent: "Talus, an huckle bone; a dye," i. e., a die. "Talos iacere, to play at huckle bones," otherwise at cockal. Your correspondent will find interesting J. O. M.'s note on 'Cockbones,' in 'N. & Q.,' 8th S. i. 471.

106A, Albany Road, Camberwell,

F. ADAMS.

The mention of the talus or tali is very frequent. From many such take Horace ('Od.,' i. iv.) :— Nec regna vini sortiere talis.

Martial ('Ep.,' iv. xiv. 7–9) :—

Dum blanda vagus alea December
Incertis sonat hic et hic fritillis,
Et ludit rota nequiore talo.

Persius (iii. 48, 49) :—

Jure etenim id summum, quid dexter senio ferret,
Scire erat in votis.

In Dr. Sheridan's translation it is :

All my delight was rather to be skilled in dice, with the note:

"The method of playing with the tali among the ancients was this. They had four of them made, either of gold, of silver, or bone; these they threw out of a box. The number of casts which could possibly happen were [was] reduced to 1,296, because they had but four sides; the opposite sides always made seven on each of them, as one and six, three and four, five and two."

After referring to Lucian, Julius Pollux, Suetonius, he observes: "It is not to be doubted but they had many methods of playing, which we cannot settle at this distance of time.'

So Pliny ('N. H.,' xxxiv. c. viii.) speaks of the statue of two boys, "talis ludentes, qui vocantur Astragalizontes et sunt in Titi Imperatoris atrio." This piece of statuary represents the game of which further explanation can be seen in the notes on the authors above, or in Liddell and Scott's 'Lexicon,' 8. v. ȧσrpayaλíšev. In Facciolati (Bailey's translation) it is "the game of cockal," which has just a notice in N. Bailey as a sort of game.”

further. Talus, originally a knuckle-bone, signifies also "a die (made from the knuckle-bones of certain animals) of a longish shape, rounded on two sides and marked only on the other four; while the tessera were cubes, and marked on all six sides." Which is illustrated by a passage from Cicero ('De Oratore,' 3, 15, 51), "Ad pilam se

But I

aut ad talos se aut ad tesseras conferunt.
incline to say that knuckle-bones were intended.
Perhaps the offenders played the game during
church hours, “at a time when they ought not,”
on a flat gravestone, like Hogarth's idle appren-
W. SPARROW SIMPSON.

tice.

PITT CLUB (8th S. viii. 108, 193; ix. 13, 116). -There was a Pitt Club in Warrington, as proThe bably there was in many another town. following is a description of its medal. Silver, or apparently silver; about one and three-quarters inches in diameter, on the obverse a head of Pitt, with the legend, "The Pilot that weather'd the storm!" under the head is "P. Wyon"; and below is given the date of Pitt's birth : "Born XXVIII May MDCCLIX"; on the reverse is "Warrington Pitt Club MDCCCXIV.' It is encased in glass, with a silver rim running round the medal, having a silver loop for a ribbon to be passed through. I have two examples, each of which has its round leathercovered case, which when shut allows the loop to be outside. One of them has its ribbon remaining in the loop, dark blue, about one and a half inches wide, and fitted for the medal being hung round members of the club who wore them. They do not bear the names of the Is not "patrie," in the Pitt medal motto given by Z. (8th S. ix. 13), a misprint for "patriæ"? ROBERT PIERPOINT.

the neck.

St. Austin's, Warrington.

CHURCH BRIEF FOR A LONDON THEATRE (8th S. x. 7, 58, 299).-DR. BRUSHFIELD mentions in his paragraph that the parish of St. Martin-in-theFields completely surrounds that of St. Paul, Covent Garden. I am reminded of a statement, current more than fifty years ago, that there was

one outlet into St. Clement's Danes, viz., through a back window into the graveyard in Russell Court. If of sufficient interest, some correspondent may be able to say whether the statement is correct. The graveyard always seemed to me to answer better than any other to that in 'Bleak House.' DOSSETOR.

Tunbridge Wells.

CINDERELLA'S SLIPPER: GLASS OR FUR (8th
S. x. 331, 361).-The edition of Histoires ou
Contes du Temps Passé,' 1698, which is in the
British Museum, is probably a Dutch contrefaçon
of the first edition, which had been published in
Paris by Claude Barbin in 1697. The story of
'Cendrillon,' with the other tales in verse and prose,
had, however, been previously published at the
Hague, by Adrian Moëtjens, in his 'Recueil de
Pièces Curieuses et Nouvelles tant en Prose qu'en
Vers.' As the heroine is invariably possessed of
pantoufles de verre in all these reprints, the
hypothesis of a misprint is clearly inadmissible.
The vair theory originated in the brain of some
able editor of the last century, who, unconscious
of the fraud he was committing on the fairies, was
unable to conceive that a glass slipper could serve
as a dancing-shoe. But to those who can swallow
the pumpkin-carriage and the rat-coachman, the
mice-horses and the lizard-lackeys, there is no
need to strain at a slipper of glass. The difficulty
is, indeed, more apparent than real. Most people
regard the glass as the ordinary vitreous substance
of which our window-panes are made, and while,
like Larousse, admiring its transparency, "which
would allow the lovely little feet, of which the
prince became enamoured, to be seen," doubt its
adaptability for the minuet or gavotte. But this was
not the glass that Cinderella wore. Every one
who has been at Venice must know the pretty
little baskets, mats, and other nicknacks which
are made from spun glass. At this moment of
writing I have before me a parti-coloured basket,
which I bought some years ago at Venice, and
which for flexibility of texture can scarcely be dis-
tinguished from silk. M. André Lefèvre, in his
useful edition of Les Contes de Perrault' (Nou-
velle Collection Jannet-Picard), informs us that
the Venetian tissues in glass were very much in
favour under the Roi-Soleil, and Cinderella at the
ball, as we know from her history, was even a trifle
in advance of the Court fashions. Perrault, while
boasting

Ce qui me plaît encor dans sa simple douceur
C'est qu'il divertit et fait rire,

Sans que mère, époux, confesseur,
Y puissent trouver à redire,

was yet careful to give the impress of his times to
the old-world tales which he had learnt from his
nurses. The coachman was chosen from among his
brother rats, "à cause de sa maitresse barbe," and
in human form, "avoit une des plus belles mous-

taches qu'on ait jamais vues," from which we learn
that the razor was not then in favour with the
Court Jehus; while the Sleeping Beauty had her
temples sprinkled with "l'eau de la reine de
Hongroie," as if she had been Madame de Main-
tenon herself. It is these touches that charm us
when reading the delightful productions of the
"premier commis des bâtiments du roi," and we are
the dry light of reality upon our illusions.
not thankful to the able editor who seeks to throw
W. F. PRIDEAUX.

I am the last person in the world to wish to rationalize a fairy tale; but I have sometimes wondered, when reflecting on the fur or fur-trimmed slipper theory, whether the pantoufles de verre were entirely made of glass, or whether they were merely profusely decorated with spangles or jewels of it. I believe I have heard a lady debating whether her jet or her gold shoes would better suit a dress she thought of wearing, without its ever occurring to me that her foot-gear was to be wholly mineral. It was beaded or broidered with black sparkling stuff, or with something that glittered and was yellow though it might not be gold.

If Perrault imagined the slippers to be of glass throughout, from whom did he receive his impression; and was it accurately transmitted to him? In connexion with the glass slippers, it is but fair to remember a passage in Madame Blavatsky's 'Veil of Isis,' vol. i. p. 50:

"The fabrication of a cup of glass which was brought by an exile to Rome in the reign of Tiberius-a cup which he dashed upon the marble pavement, and it was not crushed or broken by the fall,' and which as again with the hammer, is a historic fact. If it is it got dented some was easily brought into shape doubted now, it is merely because moderns cannot do the same.

Ah! miserable "so-called nineteenth century"! Your very ineptness would seem to be an important proof of the antiquity of 'Cinderella.'

FOXGLOVE (8th S. viii. 155, 186, 336, 393, 452, 495; ix. 16, 73, 517; x. 424)-I wish to record my vote of thanks to MR. TERRY for giving us the origin of the myth of the folk's glove.

At the same time, I wish to be allowed to draw attention to the bold and shameless use of bogus Anglo-Saxon which is still so disgracefully prevalent. We are actually told that the derivation of foxglove is from "the A.-S. foxesclife, foxesclofe, foxesglofe, foxesglove, the glove of the fox."

Will it be believed (I fear not) that every one of these forms is false?

There is, indeed, such a word as foxesclife, but it has nothing to do with foxglove, being name for the greater burdock (Arctium lappa). It is clear that the writer thought that clif- and glofare just the same, or near enough. Of course, in Modern English cl and gl are different things, and

a class is not a glass; but, as to Anglo-Saxon, any rubbish will do, and even the exercise of common sense is despised.

To proceed; there is no such form as foxesclofe; for is it not obvious that it was coined merely to form a ridiculous link in an impossible chain? Such a practice is considered legitimate; but I never could discover why.

Next, there is no A.-S. foxesglofe, for the simple reason that the A.-S. word is masculine, and weak masculines do not end in e, but in a; so the right form is glofa. There is also a strong feminine, but it has no final e at all, being the monosyllabic glof.

Moreover, it is considered the thing to do, when writing Greek, for a scholar to mark the difference between long and short o. But in writing AngloSaxon, scholarship is held to be promoted by neglecting such a precaution. Men write glofa when they mean glōfa, and never shudder at it

for a moment.

be so in the next century.

When we write Latin we do not write Digitale purpureus. If there could be a similar rule for English a large number of ridiculous suggestions would soon disappear; but the plight of the unfortunates who want to air their Anglo-Saxon but do not know how to spell it correctly would be a curious thing to behold. WALTER W. SKEAT.

Southey has a ballad, founded on one of the lays
of Marie of France, on the subject of Sir Owen's
descent into purgatory,
E. YARDLEY.

"TO WALLOP" (8th S, x. 397).—It is quite true that this word is in common use in Scotland, but it is probably considered a slang term-or, at any rate, one with a strictly provincial characterwhen it means to chastise. Jamieson limits it with this sense to Clydesdale. On the other hand, as a variant of gallop (A.-S. weollan), the word has a recognized standard value. It is so used by both Gavin Douglas and Sir David Lyndsay, the latter employing it thus in his 'Complaynt to the King,' 1. 179 :—

And sum, to schaw thair courtlie corsis, Wald ryid to Leith, and ryn thair horsis, And wychtlie wallope ouer the sandis; Yea nother spairit spurris nor wandis. As applied to the sprightly and winning movements of bonnie Maggie Lauder (circa 1650), the expression is still in keeping with the original meaning :Meg up and walloped o'er the green, For brawlie could she frisk it.

A

Lastly, there is no Anglo-Saxon glove, for the simple reason that there is no v in the alphabet; so that the gentleman who devised this form did not know the alphabet. Such ignorance, I believe, is held to be a high qualification for discussing ques-unstable and flexional exertions as those of a At present the word is used in describing such tions of English etymology; but I hope it will not salmon just shaken from a net into the bottom of traveller pressing forward to a railway station. a boat, or of a "long and lank” and likewise lame familiar and pathetic figure, long known in the uplands of an eastern Scottish county was once, in my hearing, aptly delineated in the exclamatory remark, "There goes Tea Archie, wallopin' away!" Another, in the same neighbourhood, less capable of evoking sympathy, was in a hasty moment caustically depicted as endowed with limbs that "wallopit like the souple o' a flail." The spontaneous imagery of the Scottish peasant, usually apt and adequate, is often singularly picturesque and graphic. Those who have watched a thresher will instantly recognize the significance of this figurative touch, while the connexion of the flail movement with the original "wallop" is evident enough.

'SIDDONIANA' (8th S. x. 175).—The paper in question appeared in Titan for August, 1857. I have a copy, extracted from the magazine, and if URBAN will communicate with me I shall be pleased G. L. APPERSON.

to lend it to him.

Movilla, Merton Hall Road, Wimbledon.

THE SEA AND FUNERAL CUSTOMS (8th S. x. 356). The Highland custom of taking the dying to breathe their last on the seashore would seem to be allied to that of the Hindoos, who send their dying to float down the Ganges.

Town Hall, Cardiff.

JOHN HOBSON MATTHEWS.

ST. PATRICK'S PURGATORY (8th S. x. 236, 361). -The notice of Matthew Paris in the year 1153 obtains this further information in a note in the "Rolls Series ":

"The legend is found in Wendover, ii. 257-271, somewhat abridged from the original work by Henry of Saltrey, in MS. Cotton Nero A. vii. f. 113."

ED. MARSHALL.

It has not been remarked, I think, that Calderon has a drama on the 'Purgatory of Patrick,' or that

Helensburgh, N.B.

THOMAS BAYNE,