I have also in my possession a copy of a German Bible, Luther's version, printed at Halle in 1731, small 12mo., in which the same omission occurs in the same commandment. (See Ebert, No. 219.) Could this have also been accidental?

I desire at this time to correct a mistake in the article above referred to (p. 390.). In speaking of the American editions of the Douay and Rhemish version, the printer has made me say, "there was a fourth edition printed in Philadelphia in 1804, from the fourth Dublin edition, and perhaps another edition previously." The first fourth was superfluous; and I am now satisfied that no edition of this version was printed between the years 1790 and 1805.

NEO-EBORACENSIS. MS. NEWS LETTERS (2nd S. viii. 450.)-In answer to the Query if any particular series of such letters exist, I beg to say on the authority of Mr. Adam Stark-that the Town Council of Glasgow was believed to have retained a professional newswriter for the purpose of a weekly supply from his pen, and that a series of these newsletters, descending as low as 1711, was discovered in Glammis Castle, Scotland. I cannot say if they were ever printed.

Ben Jonson in his Masque (presented at Court in 1600) entitled News from the New World, makes one of the characters describe himself as

"Factor for news for all the shires of England. I do write my thousand letters aweek ordinary, sometimes one thousand two hundred, and maintain the business at some charge, both to hold up my reputation with mine own ministers in town, and my friends of correspondence in the country. I have friends of all ranks and of all religions, for which I keep an answering catalogue of despatch, wherein I have my Puritan news, my Protestant news, and my Pontifical News."

Twenty-five years subsequently to this Masque, Burly Ben, in his Staple of News (acted in 1625), clearly notes the transition from the written to the printed news-paper when he deprecatingly says of the pamphlets of news published and sent out every Saturday, that it is "made all at home, no syllable of truth in them; than which there cannot be a greater disease in nature, or a fouler scorn put upon the times."

Unto some,

The very printing of them makes them news
That have not the heart to believe anything
But what they see in print."
W. J. STANNARD.

Hatton Garden.

DERIVATION OF HAWKER (2nd S. viii. 432.)—The derivation of hawker from hawk (accipiter) proposed by Alphonse Esquiros, is just that which was preferred by Skinner, and for the same reason; because the hawker, like the hawk, goes to and fro. "Hawkers sic dicuntur quia, instar Accipitrum, huc illuc errantes lucrum seu prædum quaquaversum venantur." (Etym. Vocab. Forens.)

In explanation of this etymology it should be borne in mind that the hawker, who is now a seller, was formerly a buyer; he bought up articles, and so raised their price in the market. Hence Skinner's allusion to the predaceous habits of the hawk.

The hawker's habit of going about from place to place, and rambling backwards and forwards, "huc illuc," is also a point of correspondence with the habits of the hawk kind. Some hawks sail in perpetual circles; the Blue Hawk or Hen Harrier "has been seen to examine a large wheat stubble thoroughly, crossing it in various directions, for many days in succession." (Yarrell, British Birds, 1856, i. 109.) So also in N. America. Red-tailed hawks "may be seen beating the ground as they fly over it in all directions." (Nuttall, 1840, p. 103.) "Hawkers, persons who went about from place to place." (Bailey.)

Between "hawks" and "hawkers," however, there exists an etymological link which is generally overlooked; namely, in the verb "to hawk," in its old but not very usual sense of going to and fro. This meaning is not mentioned in the Dictionaries; and the only example on which I can at this instant lay my hand is in Bingley's description of the dragon-fly. "The Rev. R. Sheppard informs me that in the summer of 1801 he sat for some time by the side of a pond, to observe a large dragon-fly as it was hawking backwards and forwards in search of prey." (Animal Biog. 1813, iii. 233.)

How much rushing to and fro, running forwards, running back, as the rival parties prevailed, in the noble game of hockey! Hockey was formerly Hawkey. (Halliwell.)

These suggestions are simply offered in illustration of the etymology of "hawker" proposed by Skinner; and not with any wish to depreciate the derivation which your correspondent appears to THOMAS BOYS. prefer.

Fielding, at the end of Tom Thumb, uses sending
SENDING JACK AFTER YES (2nd S. viii. 484.)—
I do not know
Jack for mustard in a like sense.
why:-

"So when the child, whom nurse from danger guards,
Sends Jack for mustard with a pack of cards,
Kings, queens and knaves throw one another down,
And the whole pack lies scattered and o'erthrown;
So all our pack upon the floor is cast,
And my sole boast is, that I fall the last."

Garrick Club.

Miscellaneous.

FITZHOPKINS.

MONTHLY FEUILLETON ON FRENCH BOOKS.

1. Contes et Apologues Indiens inconnus jusqu'à ce jour, suivis de Fables et de Poésies Chinoises, traduction de M.

Stanislas Julien, Membre de l'Institut. 2 vols. 12mo. Paris, L. Hachette.

The study of Oriental literature is now growing rapidly in France as elsewhere, and we can already anticipate the time when a knowledge of Sanscrit will be considered an essential element in every gentleman's education. Messrs. Renan, Caussin de Perceval, Renan, Eugène Burnouf, may be named amongst those who have chiefly aided in bringing about this result, and the two volumes to which we would call the attention of our readers are attempts-and very happy ones-to interest the reading public in researches which must open up literary treasures of the most remarkable character.

Both India and China have contributed to the volumes translated by M. Stanislas Julien, under the title Contes et Apologues Indiens, for the amusing tales there collected originally came from the banks of the Ganges; the Sanscrit text, however, exists no more, and it is from a Chinese version that the French savant has been obliged to perform his own task. The development of Buddhism in the "celestial empire" sufficiently explains why the Indian Avadanas, or similitudes, should exist at the same time in the double form just now mentioned. An additional value is imparted to the Contes et Apologues by the fact that they have hitherto escaped the observation of all those whose pursuits are directed towards either Sanscrit or Chinese literature. M. Stanislas Julien discovered the whole collection in a Chinese Cyclopædia, where it occurs with the metaphoric title Yu-lin (the forest of similes). The author of this work seems to have been a man named

Youen-thai, or Jou-hien, who, after having obtained (so says the Catalogue of the Imperial Library at Pekin) a doctor's degree in 1565, rose, at a later period, to the important post of chief justice. The Yu-lin is compiled from eleven recueils of similes or comparisons, the titles of which are enumerated by M. Julien; it is an extremely valuable production, if we either examine its intrinsic qualities or compare it with analogous works of Greek or Latin origin. We can only hope that the learned translator will be induced to proceed with his undertaking, and to give us his promised version of the Fa-youen-tchou-lin, as also another volume of Chinese fables. By way of sequel to the Indian Avadanas, which make up the greater part of the work, M. Julien has added a few pieces purely Chinese by origin, and these are not the less curious feature in the series.

2. Nouvelles Chinoises, traduction de M. Stanislas Julien. 12mo. Paris, L. Hachette.

M. Stanislas Julien informs us in the Preface to this volume, that "les Chinois possèdent plusieurs romans historiques fort estimés," and he now offers a specimen of mandarinic fiction both to the readers who are fond of Oriental literature, and to the more frivolous who like novels and tales in whatsoever garb they may appear. Certainly, after studying the sayings and doings of modern heroes and heroines, the chronicles of modern fashionable life and the mysteries of French boudoirs, it must be uncommonly piquant to know how love-affairs were conducted in China during the fourteenth century, and to be engrossed by the adventures of Mister Wangyung and Mademoiselle Tiao-tchan. However, it would have been quite impossible to translate in extenso one of the aforesaid Chinese novels, reaching, as they do, to the enormous proportions of twenty volumes and such volumes! Clarissa Harlowe, Scudéry's Clélie, Alexandre Dumas' Three Musketeers, it is true are fascinating enough to make us forget their rather undue length; but who would undertake to wade through twice ten quartos of descriptions, conversations, and narratives, about John China. man? Not half a dozen persons, we would venture to say,

amongst the subscribers to the Bibliothèque des Chemins de Fer. M. Stanislas Julien has therefore very wisely sodes, which, complete in themselves, will give a suffilimited his enterprising spirit to a selection of three epiciently correct idea of the imaginative literature of the Chinese. They are borrowed from an historical romance entitled San-Koué-tchi, or History of the Three Kingdoms.

It is well known that, about the year 220 of our era, when the Hân dynasty became extinct with the emperor Hien-ti, China was divided into three kingdoms, Cho, Weï, and Wou. Under the reign of Hien-ti lived a remarkable man, Tong-tcho, who from the rank of a general quickly rose to become prime minister. Then, carried away by his ambition, he rebelled against his master, dethroned him, usurped the title of Governor-general of the empire, and, after a long series of atrocities, would have seated himself at the helm of the state, if another minister, disgusted at his crimes, had not caused him to be murdered. It is the death of Tong-tcho that M. Stanislas Julien selects as the opening chapter of his volume; the name of the historian who compiled the annals of the three kingdoms is Tchin-tcheou, and from his narrative the novelist To

kouang-tchong borrowed the chief incidents of his celebrated romance, San-koué-tchi, in which, according to M. Stanislas Julien, "il releva l'aridité des faits par un style noble et brillant, et entremêla son récit d'épisodes d'un intérêt dramatique. . . .qui sont de son invention, et qui ont puissamment contribué au succès de son ouvrage."

The second extract is called Hing-lo-tou, or The Mys terious Painting; and the third, Tsé-hiong-hiong, or The Two Brothers of Different Sexes, the plot of this last tissements, so common even among novelists of the present tale being founded on one of those disguises, or traves

day.

3. Les Moralistes Orientaux, Pensées, Maximes, Sentences, et Proverbes, tirés des meilleurs écrivains de l'Orient, recueillis et mis en ordre alphabétique par A. Morel, 12mo. Paris, L. Hachette.

66

The third publication we have to mention is, like the two previously noticed, derived from Eastern sources. In a collection of extracts on moral philosophy, the first place must necessarily be given to those nations whose penchant for proverbs and pithy sayings has always been so strong. It is interesting to see how other men have thought on the subjects which will always interest the whole of humanity, and if, to quote from the Preface of the book now under consideration, "la nature des proverbes nous apprend le caractère et le génie propres de chaque nation," no better guide can be suggested to an accurate knowledge of nationalities than a work like M. Morel's Moralistes Orientaux. "Les pensées," the translator continues, sur notre destination et notre nature sont forcément plus sobres; le sujet y contient et refrène l'écrivain, sans le priver d'esprit et d'agrément. Ainsi les Chinois ont le style ingénieux quand ils moralisent; les Sémites brillent par l'énergie pittoresque; les Persans, par la douceur facétieuse; les Turcs, par la gravité hautaine; les Indiens, par une élégante simplicité." This enumeration includes all the sources from which M. Morel has borrowed; the Zend-Avesta, the Hitopadesa, the works of Confucius, the Koran, and the Gulistan of Saadi, will be found largely quoted from in this volume, which embraces, besides, a large variety of extracts supplied by the canonic and apocryphal Books of the Old Testament. A short account, both biographical and bibliographical, of the authors laid under contribution, has been prefixed, and also a very copious Index, for the purposes of reference. 4. La Vie de Saint Thomas le Martyr, Archevêque de Canterbury, par Garnier de Pont Saint Maxence, poète

du douzième siècle; publiée et précédée d'une Introduction, par C. Hippeau, Professeur à la Faculté des Lettres de Caen. 8vo. Paris, A. Aubry.

The history of the quarrel between Thomas à Becket and King Henry II. is one which has been the source of many controversies. Some writers still exist who, forgetting what the position of the Church was during the middle-ages, would fain represent the Archbishop as merely an ambitious, intolerant, and domineering prelate, anxious to secure his own power, whilst pretending to uphold the authority of the Church; M. Augustin Thierry, as most of our readers know, bent upon seeing throughout the whole range of English history a perpetual conflict of races between the Saxons and the Normans, and to consider the life of Thomas à Becket as an episode in this struggle, and to represent the Constitution of Clarendon and the subsequent tragedy as a further act of tyranny exercised by the invaders over the conquered English. M. Hippeau, in his most interesting and instructive Preface, does not go so far; and, instead of seeing in this transaction a question of nationalities, he explains it altogether as the natural issue of that contest which has always been going on between the temporal and the spiritual powers-the Church and the State. "The quarrel," says M. Hippeau, "n'est autre chose qu'une question de compétence judiciaire. Mais quand le droit de juger et de punir est un objet de contestation entre deux puissances aussi considérables que l'étaient au douzième siècle, d'un côté l'Eglise stipulant en quelque sorte pour les peuples, et de l'autre la Royauté, soutenue dans ses prétentions par les chefs de l'aristocratie militaire, elle ne pouvait que prendre des proportions immenses."

Amongst the numerous writers who have left us biographies and memoirs of Thomas à Becket, one of the most important is Garnier de Pont Saint Maxence, whose Chronicle is now for the first time published in an entire form. The Abbé De la Rue (Bardes et Trouvères, vol. iii.) had already given an account, though short and insufficient, of that annalist. M. Immanuel Bekker had edited (Mémoires de l'Académie de Berlin, vols. for 1838 and 1846) a few fragments from his Chronicle, and Dr. Giles, alluding to him in his history of the prelate, does not consider the details he supplies as deserving much attention. We are quite inclined to think with M. Hippeau that Garnier de Pont Saint Maxence is on the contrary one of the best authorities concerning the eventful life of Thomas à Becket, and that he is indeed, "sur tous les points essentiels, d'une exactitude scrupuleuse."

The curious reader, by referring to vol. xxiii. of the Histoire Littéraire de la France will find, from the pen of M. V. Leclerc, an able notice of our rhymester; we shall therefore merely state here that Garnier was in England during the year 1172, that is to say, two years after the murder of the prelate, and that he spent four in the composition of his Chronicle.

"Guarnier li clercs di Punt fine-ci sun sermun
Del martir Saint Thomas et de sa passiun;
Et meinte fez li list à la tumbe al barun,

L'an secund ke li sainz fu en l'église ocis
Comenchai cest roman et mult m'en entremis.
Des privez Saint Thomas la vérité apris."

A first narrative, which he wrote under the exclusive impression of his own feelings and of his partiality for Thomas à Becket, appears to have been less satisfactory :"Primes treitai de joie et sovent i menti; A Chantorbire alai; la vérité oï; Des amis Saint Thomas la vérité cuflli

Et de cels ki l'aveient dès s'enfance servi."

Garnier's poem consists of 5,872 lines in the Alexandrine measure, divided by the rhyme into stanzas of five lines

each; it forms a complete biography of the Archbishop, and has been published from a manuscript in the Imperial Library at Paris (No. 6236, Suppl. Français) manuscript which formerly belonged to Richard Heber. The British Museum possesses also two manuscripts of this metrical Chronicle (Hurl. No. 270, and Cotton, Domitian, xi.), but both are incomplete. The Wolfenbuttel manuscript, edited by M. Bekker (Leben des H. Thomas von Canterbury, alt Französischen, Berlin, 1838), is better than the English texts, though inferior to the French one; it has furnished M. Hippeau with a supplemental fragment describing the public penance which the King of England had to undergo in Canterbury cathedral. The Introduction, extending to nearly sixty pages, not only gives the history of the poem, and all the bibliographical details connected with it, but also discusses very fully the life and character of Thomas à Becket. We shall not examine any further this portion of the work, except in order to remark that M. Hippeau discards as entirely fictitious the famous story respecting Mathilda and Gilbert, first recorded by an anonymous compiler in the Quadrilogus of 1495, and subsequently adopted by M. Augustin Thierry and Dr. Giles, merely on such doubtful authority. Not one of Becket's contemporaries alludes to the romantic intercourse between the Saracen maiden and Gilbert à Becket, whilst Garnier de Pont Saint Maxence, and many other writers of the same epoch, mention the Archbishop's parents as being both of Norman extraction.

We recommend, in conclusion, M. Hippeau's book most especially to the English reader, who cannot but be interested by the fresh light it throws upon a momentous episode in the history of this country. The name of the publisher, M. Aubry, is enough to guarantee the beauty and correctness of the volume as a specimen of French typography. GUSTAVE MASSON.

Harrow-on-the-Hill.

Notices to Correspondents.

Among other Papers of interest which will appear in our next Number, will be Burghead, Clavie and Durie; English Comedians in Germany; Prohibition of Prophecies; General Literary Index, &c.

THE INDEX TO VOLUME EIGHT will be issued with “N. & Q." of Saturday, January 21.

CHELSEGA. The Carol called Joy's Seven is well known, and printed in Sandys' Christmas Carols, p. 157. R. W. The oft quoted,

"Well of English undefiled,"

is from Spenser's Faerie Queen, Book IV. Canto 2. St. 32.

EXUL's Anagram, "Quid est veritas? Vir est qui adest,” has already appeared in "N. & Q.," 2nd S. vii. 114.

X. A. X. Only Part I. of Edward Irving's Missionary Oration was published.

ZETA. Ballard, in his British Ladies, says, "What use Elizabeth Legge made of her learning, or whether she wrote or translated any thing, I know not." The following works are not in the British Museum, Jephtha's Daughter, 1821; Revenge Defeated and Self-Punished, 1818; Darwell's Poetical Works, 1794. reelite, 1844, is a dramatic poem. College, Cambridge, A.M. 1726.

Anne Flinders's Naboth the JezEdward Lewis was of St. John's Edward Stanley, author of Elmira,

1790, does not appear in Romilly's Catalogue.

L. R. P. "Sending to Coventry" has been noticed in our 1st S. vi. 318. 589.

F. K. The Speeches on the Equalisation of the Weights and Measures, 1790, were by Sir John Riggs Miller, Bart. as stated on the titlepage of the pamphlet.

ERRATA.-2nd S. viii. p. 497. col. i. line 13. from bottom for "Ann Countess of Harington," read "Lady Harington, the widow of John Baron Harington above mentioned;" 2nd S. ix. p. 6. col. ii. 1. 9. for "Thirteenth," read" Seventeenth; " p. 12. col. ii. last line but 2. for "Sitherland," read" Litherland.""

"NOTES AND QUERIES" is published at noon on Friday, and is also issued in MONTHLY PARTS. The subscription for STAMPED COPIES for Six Months forwarded direct from the Publishers (including the Halfyearly INDEX) is 118. 4d., which may be paid by Post Office Order in favour of MESSRS, BELL AND DALDY, 186. FLEET STREET, E.C.; to whom all COMMUNICATIONS FOR THE EDITOR should be addressed.

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QUERIES:-Lord Macaulay-Swift's Marriage - Burial in a Sitting Posture-Monteith Bowl-Quotation Wanted Excommunication of Queen Elizabeth- King Bladud and his Pigs -Judges' Costume- Bp. Downes' "Tour through Cork and Ross"- Celtic Families Magister Richard Howlett-Oldys's Diary The Battiscombe Family-Crowe Family-Charles II.- Pepysiana - The Young Pretender-Sir George Paule-Pickering Family -Sir Hugh Vaughan, 44.

QUERIES WITH ANSWERS:-Antonio Guevara-Post Office in Ireland-Anthony Stafford - Anonymous Author -Orrery-Sir Henry Rowswell - Bishop Lyndwood, 46. REPLIES:-English Comedians in the Netherlands, 48The De Hungerford Inscription, 49-Prohibition of Prophecies, 50-Folk-lore and Provincialisms, 51 - The Mayor of Market Jew or Marazion-The King's Scutcheon-Sir Peter Gleane-Arithmetical Notation-Boydell's Shakspeare Gallery-Sir Robert le Grys-The Three Kings of Colon-Cutting one's Stick: Terms used by PrintersHeraldic Drawings and Engravings - Three Churchwardens Cabal-Geering-Hildesley's Poetical Miscellanies Discovery of Gunpowder Plot by the Magic MirrorCampbellton, Argyleshire, &c., 54.

Notes on Books, &c.

Notes.

"BOOKS BURNT:" LORD BOLINGBROKE. In the first volume of the Diaries and Correspondence of the Rt. Hon. George Rose, edited by the Rev. Leveson Vernon Harcourt*, I find the following note, which may be added to your records of "Books Burnt :

Lord Bolingbroke had printed six copies of his Essay on a Patriot King, which he gave to Lord Chesterfield, Sir William Wyndham, Mr. Lyttleton, Mr. Pope, Lord Marchmont, and to Lord Cornbury, at whose instance he wrote it. Mr. Pope lent his copy to Mr. Allen, of Bath, who was so delighted with it that he had an impression. of 500 taken off, but locked them up securely in a warehouse, not to see the light till Lord Bolingbroke's permission could be obtained. On the discovery, Lord Marchmont (then living in Lord Bolingbroke's house at Battersea) sent Mr. Gravenkop for the whole cargo, who carried them out in a waggon, and the books were burnt on the lawn in the presence of Lord Bolingbroke."

The editor has attached this note to the following early entry in Rose's Diary:

"It appears by a letter of Lord Bolingbroke's, dated in 1740, from Angeville, that he had actually written some essays dedicated to the Earl of Marchmont, of a very different tendency from his former works. These essays, on his death, fell into the hands of Mr. Mallet, his executor, who had at the latter end of his life acquired a decided influence over him, and they did not appear among his lordship's works published by Mallet; nor have

* 2 Vols. 8vo. Bentley. (Just published.)

they been seen or heard of since. From whence it must be naturally conjectured that they were destroyed by the latter, from what reason cannot now be known; possibly, to conceal from the world the change, such as it was, in his lordship's sentiments in the latter end of his life, and to avoid the discredit to his former works. In which respect he might have been influenced either by regard for the noble viscount's consistency, or by a desire not to impair the pecuniary advantage he expected from the publication of his lordship's works."

Upon this Mr. Harcourt notes:

"The letter to Lord Marchmont, here referred to, has a note appended to it by Sir George Rose, the editor of The Marchmont Papers, who takes a very different view of its contents from his father. He gravely remarks, that as the posthumous disclosure of Lord Bolingbroke's inveterate hostility to Christianity lays open to the view as well the bitterness as the extent of it, so the manner of that disclosure precludes any doubt of the earnestness of his desire to give the utmost efficiency and publicity to that hostility, as soon as it could safely be done; that is, as soon as death could shield him against responsibility to man. Sir George saw plainly enough that when he promised in those essays to vindicate religion against divinity and God against man, he was retracting all that he had occasionally said in favour of Christianity; he was upholding the religion of Theism against the doctrines of the Bible, and the God of nature against the revelation of God to man."

It is painful to reflect upon this prostration of a splendid intellect; and I am but slightly relieved by Lord Chesterfield's statement in one of his letters published by Lord Mahon, in his edition of Chesterfield's Works, that "Bolingbroke only doubted, and by no means rejected, a future state." Lord Brougham says:

"The dreadful malady under which Bolingbroke long lingered, and at length sunk,--a cancer in the face, he bore with exemplary fortitude, a fortitude drawn from the natural resources of his mind, and unhappily not aided by the consolations of any religion; for, having early cast off the belief in revelation, he had substituted in its stead a dark and gloomy naturalism, which even rejected those glimmerings of hope as to futurity not untasted by the wiser of the heathens."

We know that Bolingbroke denied to Pope his disbelief of the moral attributes of God, of which Pope told his friends with great joy. How ungrateful a return for this "excessive friendliness the indignation which Bolingbroke expressed at the priest having attended Pope in his last moments!

Bolingbroke died at Battersea in 1752, and some sixty years after (in 1813), a home-tourist gleaned in the village some recollections of Bolingbroke and his friend Mallet. The tourist was Sir Richard Phillips, who, in the early portion of his Morning's Walk from London to Kew, in 1813, describes Bolingbroke's house as then converted into a malting-house and a mill! Some parts of the original house, however, then remained; and among them " Pope's room," in which he wrote his Essay on Man: this was a parlour of brown polished oak, with a grate and ornaments of the age of George I.