Part 3

* * * * *

Replies.

NORWICH, KIRKPATRICK COLLECTION MSS. FOR THE HISTORY OF.

(Vol. ix., p. 515.)

Your correspondent T. A. T. can find a full, but in one respect a most unsatisfactory reply to his inquiry, in the preface to a _History of the Religious Orders and Communities, and of the Hospital and Castle of Norwich_, by Mr. John Kirkpatrick, Treasurer of the Great Hospital, bearing the names of Edwards and Hughes, London, and Stevenson and Hatchett, Norwich, as publishers, and dated 1845. This volume was printed at the expense of Hudson Gurney, Esq., whose "well-known liberality and laudable desire to perpetuate the knowledge of the antiquities of his native city," the preface fitly records; but it was not, in the commercial sense of the word, _published_; and, therefore, the information it gives may not be generally accessible. The following is the list of the collections which were "safe in the custody of the corporation about thirty years ago (say between 1800 and 1810), when M. de Hague held the office of town-clerk."

"1. A thick volume of the early history and jurisdiction of the city; date 1720.

2. A similar folio volume, being an account of the military state of the city, its walls, towns, ponds, pits, wells, pumps, &c.; date 1722.

3. A thick quarto.

4. Several large bundles, foolscap folio; Annals of Norwich.

5. A fasciculus, foolscap folio; origin of charities and wills relating thereto, in each parish.

6. Memorandum books of monuments.

7. Ditto of merchants' marks.

8. Ditto of plans of churches.

9. Paper containing drawings of the city gates, and a plan of Norwich.

10. Drawings of all the churches.

11. An immense number of small pieces of paper, containing notes of the tenures of each house in Norwich."

No portion of these collections remains at present in the hands of the legatees, and the greater number of them is not so much as known to be in existence. The "thick quarto," marked "3" in the list, is that which Mr. Gurney's zeal has caused to be printed; and it is now the property of the representatives of the late Mr. William Herring of Hethersett, whose father purchased it many years ago of a bookseller. The paper marked "9" was "said to have been in the possession of the Friars' Society," which was discovered some twenty years ago. My father had tracings of the "Drawings of the City Gates;" but I am not sure that they are made from Kirkpatrick's original. The collection marked "10," my father saw "in the possession of Mr. William Matthews, Mr. De Hague's clerk." And "a portion of the papers included under the last number" was said to be existence in 1845; but Mr. Dawson Turner, who compiled the "Preface," was "not fully informed" respecting them, and I can throw no light upon the subject. It is very remarkable that the Norfolk and Norwich Archæological Association has done nothing for the recovery or _dis_covery of the remainder of this invaluable bequest; perhaps the inquiry of T. A. T. may incite them to attempt both, and in this hope I trouble you with this reply.

B. B. WOODWARD.

Bungay, Suffolk.

In the year 1845, one of the MSS. of Mr. John Kirkpatrick was printed at Yarmouth, edited by Mr. Dawson Turner, at the expense of Mr. Hudson Gurney. This MS. is the _History of the Religious Orders and Communities, and of the Hospital and Castle of Norwich_, and filled a quarto of 258 folios in the handwriting of the author. In a very interesting preface, the editor states that no portion of Kirkpatrick's bequest remains at present in the hands of the corporation of Norwich, or is even known to be in existence, except the volume thus edited, and perhaps some fragments of the "small pieces of paper," described in the will as "containing notes of the tenure of each house in Norwich," which, if such do exist, are, it is to be feared, so scattered and injured as to be useless. The editor enumerates and describes eleven MSS. which, he says, were safe in the custody of the corporation about forty years ago from the present time: but, he adds, they have now disappeared, with the exception of the volume which he has edited. This MS. is the property of the representatives of the late Mr. William Herring, of Hethersett, whose father purchased it of a bookseller.

F. C. H.

{565}

* * * * *

EARLY GERMAN COLOURED ENGRAVINGS.

(Vol. ix., p. 57.)

H.'s prints are probably cut from a work on Alchemy, entitled

"Lambspring, das ist ein herzlichen Teutscher Tractat vom philosophischen Steine, welchen für Jahren ein adelicher Teutscher Philosophus so Lampert Spring geheissen, mit schönen Figuren beschreiben hat. Frankfurt-am-Main, bey Lucca Jennis zu finden." 1625, 4to. pp. 36.

The series of plates extends to fifteen, among which are those described by H. Some are remarkable for good drawing and spirited expression, and all are good for the time. The verses which belong to Plate 2. are printed on the back of Plate 1., and so on, which rendered transcription necessary on mounting them. Each represents, figuratively, one of the steps towards the philosopher's stone. Some have Latin explanations at the foot. Not understanding alchemy, I can appreciate them only as works of art. An account of one as a specimen may be of some interest, so I select the least unintelligible.

Plate 6. A dragon eating his own tail.

Above:

"Das ist gross Wundr und seltsam list, Die höchst Artzney im Drachen ist."

Below:

"Mercurius recte et chymice præcipitatus, vel sublimatus, in sua propria aqua resolutus et rursum coagulatus."

On the opposite page:

"Ein Drach im Walde wohnend ist Am Gifft demselben nichts gebrisst; Wenn er die Sonn sieht und das Fewr, So speüsst er Gifft, fleugt ungehewr Kein lebend Thier für ihm mag gnesn Der Basilisc mag ihm nit gleich wesn, Wenn diesen Wurmb wol weiss zu tödtn Der Kömpt auss allen seinen nöthn, Sein Farbn in seinem Todt sich vermehrn Auss seiner Gifft Artzney thut werden Sein Gifft verzehrt er gar und gans, Und frisst sein eign vergifften Schwanz. Da muss er in sich selbst volbringen Der edlst Balsam, auss ihm thut tringen. Solch grosse Tugend wird mann schawen, Welches alle Weysn sich hoch erfrawen."

The three persons in Plate 13. appear first in Plate 11. The superscription is--

"Vater, Sohn, Führer, haben sie beym Handen: Corpus, spiritus, anima, werden verstanden."

In Plate 13. the father's mouth may well be "of a preternatural wideness" as he swallows the son; and in Plate 14. undergoes a sudorific in a curiously-furnished bedchamber. In Plate 15. the three are seated upon one throne. The stone is found. They also will find it who strictly follow Dr. Lambspring's directions, as given in a rhyming preface. Only one ingredient is left out of the prescription:

"Denn es ist nur ein Ding allein, Drinn alls verborgn ist ins gemein. Daran solt ihr gar nicht verzagen, Zeit und Geduld müst ihr dran wagen."

What is it?

H. B. C.

U. U. Club.

* * * * *

THE BELLMAN AT NEWGATE.

(Vol. i., p. 152.; Vol. iii., pp. 324. 377. 451. 485.: and see _Continental Watchmen_, Vol. iv., pp. 206. 356.)

Formerly it was, according to a very ancient custom, the practice on the night preceding the execution of condemned criminals, for the bellman of the parish of St. Sepulchre to go under Newgate, and, ringing his bell, to repeat the following verses, as a piece of friendly advice, to the unhappy wretches under sentence of death:

"All you that in the condemn'd hold do lie, Prepare you, for to-morrow you shall die. Watch all and pray, the hour is drawing near, That you before the Almighty must appear. Examine well yourselves, in time repent, That you may not to eternal flames be sent. And when St. Sepulchre's bell to-morrow tolls, The Lord have mercy on your souls! Past twelve o'clock!"

The following extract from Stowe's _Survey of London_, p. 125. of the quarto edition, printed 1618, will prove that the above verses ought to be repeated by a clergyman instead of a bellman:

"Robert Doue, citizen and merchant taylor, of London, gave to the parish of St. Sepulchre's the sum of 50l. That after the several sessions of London, when the prisoners remain in the gaole, as condemned men to death, expecting execution on the morrow following; the clarke (that is the parson) of the church shoold come in the night time, and likewise early in the morning, to the window of the prison where they lye, and there ringing certain tolls with a hand-bell appointed for the purpose, he doth afterwards (in most Christian manner) put them in mind of their present condition, and ensuing execution, desiring them to be prepared therefore, as they ought to be. When they are in the cart, and brought before the wall of the church, there he standeth ready with the same bell. And after certain tolls rehearseth an appointed prayer, desiring all the people there present to pray for them. The beadle also of Merchant Taylors' Hall hath an honest stipend allowed to see that it is duely done."

This note is an extract from the _Romance of the Forum_, vol. ii. p. 268.

J. W. FARRER.

{566}

* * * * *

HERBERT'S "CHURCH PORCH."

(Vol. ix., p. 173.)

I venture the following as the meaning of the curious stanza in George Herbert's _Church Porch_, referred to by your correspondent S. SINGLETON:

"God made me one man; love makes me no more, Till labor come and make my weakness score."

If you are single, give all you have to the service of God. But do not be anxious to make the gift larger by toil: for God only requires that which is suitable to the position in which He has placed you. He bestows a certain "estate" upon every man as He bestows life: let both be dedicated to Him. For if you give first yourself, and then what He has given you, this is sufficient; you need not try to be more rich, that you may be more charitable. But if you choose a life of labour to gain an "estate" beyond the original position assigned to you in the providence of God, then you must reckon yourself responsible for the "one man" which God "made" you, and for _the other_ which you make yourself besides.

I conceive the stanza to be a recommendation of the contemplative life with poverty, in preference to the active life with riches.

J. H. B.

* * * * *

ANCIENT USAGES OF THE CHURCH.

(Vol. ix., pp. 127. 257.)

As your well-known correspondent from Clyst St. George has addressed an inquiry to you on this subject, it may not be uninteresting to some of your readers to learn that the practice of kneeling at funerals still exists in this neighbourhood. On a cold December day have I seen men, women, and children bend the knee on the bare sod, during the Lord's and the other prayers used in the outdoor portion of our service, not rising till the valedictory grace concluded the service. Indeed, I have never known (at least the _majority_ of) those attending our funerals here, omit this old custom.

That of dressing graves with flowers, at Easter and Whitsuntide, prevails here as in Wales: and the older folks still maintain the ancient practice of an obeisance as often as the Gloria occurs during the ordinary services. The last railful of communicants are also in the habit of remaining in their place at the altar rails till the service is concluded; but whether these observances are widely spread, or merely local, I have not had sufficient opportunity to judge.

J. T. P.

Dewchurch Vicarage.

At the church of South Stoke, near Arundel, I have heard the clerk respond after the Gospel: "Thanks be to God for the Holy Gospel."

At Southwick, near Brighton, the rector was wont (about four years since) to stand up at the "Glory" in the Litany.

The Bishop of London believes bowing the head when the doxology, or ascription of praise, is pronounced, to be a novelty in our Church (Letter to the Knightsbridge Churchwarden, March 28, 1854). I remember an old woman regularly attending the services of Exeter Cathedral, who was wont always to curtsy at the "Glory." And in _The Guardian_ of April 25, W. G. T. alludes to a parish in Staffordshire where the custom prevails. And A. W. says:

"In the western counties of England there are many parishes where the custom of bowing at the 'Gloria' has been universally observed by the poor from time immemorial. I could mention parishes in Worcestershire or Herefordshire where it has always prevailed."

It should be observed, that the custom is not to bow at the "Glory" only, but whenever, in the course of the service, the names of the Three Persons of the Blessed Trinity are mentioned. See Isaiah, vi. 2, 3.

I have heard sermons commenced in the name of the Holy Trinity, and ended with "the Glory," the preacher repeating the former part and the congregation the latter. I believe this is agreeable to very ancient use. Can any one say whether it has anywhere been retained in our own Church?

J. W. HEWETT.

The custom of Lincolnshire mentioned by MR. ELLACOMBE as observed by his two parishioners at Bitton had its origin doubtless in the first rubric to the Order for the Administration of the Lord's Supper in our Book of Common Prayer, which enjoins that--

"So many as intend to be partakers of the Holy Communion, shall signify their names to the Curate at least some time the day before."

On this Bishop Wilson remarks:

"It is with great reason that the Church has given this order; wherefore do not neglect it."

"You will have the comfort of knowing, either that your Pastor hath nothing to say against you, or, if he has, you will have the benefit of his advice: and a good blessing will attend your obedience to the Church's orders."

GEORGE E. FRERE.

_Reverence to the Altar_ (Vol. vi., p. 182.).--Statute XI. Such obeisance was always made in the college to which I belonged, at Oxford, to the Provost by every scholar, and by the Bible clerks when they proceeded from their seats to the eagle lectern, to read the lessons of the day.

I. R. R.

_Separation of the Sexes in Church._--It was the custom a few years ago (and I have every reason {567} to believe it to be so at present), for the men to sit on one side of the aisle, and the women on the other, in the church of Grange, near Armagh, in the north of Ireland. No one remembered the introduction of the custom.

ABHBA.

_Standing while the Lord's Prayer is read_ (Vol. ix., pp. 127. 257.).--The congregation of the English Episcopal Chapel at Dundee stood during the reading of the Lord's Prayer, the Ten Commandments, and the Song of the Angels at the birth of Christ, when these occur in the order of morning lessons. This congregation joined that of the Scottish Episcopalians several years ago, and whether the practice is continued in the present congregation I cannot say.

In St. Paul's Chapel, Edinburgh, York Place, the congregation stand at the reading of the Ten Commandments in the fifth chapter of Deuteronomy, and they chant "Glory be to thee, O God," on the giving out of the Gospel, and "Thanks be to thee, O God," &c., after the reading of it. In the Communion they sit during the reading of the Exhortation, "Dearly Beloved in the Lord;" and it is but very lately that they have stood when repeating "Glory be to God on high," &c., in the Post Communion.

HENRY STEPHENS.

In Durham Cathedral, on Sept. 5, 1850, at the Anniversary of the Sons of the Clergy, the congregation rose simultaneously on the occurrence of the Lord's Prayer in the lesson. I remember also that the same custom was observed at Trinity Church, Chelsea, during the incumbency of the Rev. Henry Blunt. Where the Bidding Prayer enjoined by the 55th Canon is used (that, by-the-way, being the only authorised pulpit prayer), it is usual I believe for the people to stand during the Lord's Prayer; the preacher then teaching us to pray as our Lord taught His disciples. The short doxology at the end of the Gospel, to which MR. ELLACOMBE refers at p. 257., is common in the north of England.

E. H. A.

This custom prevails generally in the Episcopalian churches in Scotland; and our congregations also stand up while the Commandments are read in course of the lessons. We have also the practice of singing, after the Gospel: "Thanks be to thee, O Lord, for this thy Holy Gospel!"

BALIVUS.

Edinburgh.

This is the practice on the reading of this prayer in the second lesson at the parish church of Edgbaston, near Birmingham. It is probably a remanet of the ancient practice in the Church, not only to stand up during the reading of the Gospel, but throughout the whole service, as symbolic of the resurrection of Christ--the Lord's Day; which still exists in the Greek Church, and may be witnessed any Sunday in London, on visiting the recent edifice in London Wall.

T. J. BUCKTON.

Birmingham.

The custom is observed in St. Thomas' Church.

W. HAZEL.

Portsmouth.

At Exeter Cathedral the people _kneel_ whenever the Lord's Prayer is read in the lesson.

J. W. HEWETT.

_Tolling the Bell on leaving Church_ (Vol. ix., pp. 125. 311, 312.).--In this parish a bell is always rung on the conclusion of the morning service, to give notice that a sermon will be given at the evening service. This bell, which a very respectable old man, who was parish clerk here for fifty-four years, called the "sermon bell," is never tolled unless there is a second service. If at any time the morning service is not performed, the bell is tolled at twelve o'clock at noon to inform the parishioners that an evening service will take place. A bell is also rung at eight and nine o'clock on Sunday, or any other morning when morning prayer is said.

The custom of ringing the church bell on Shrove Tuesday, as mentioned by NEWBURIENSIS (Vol. ix., p. 324.), is observed here too, and is generally called "the pancake bell."

C. F. P.

Normanton-upon-Soar, Notts.

I am disposed to agree in opinion with E. W. I. as to this custom, not only as regards the priests, but the people also, for in most country parishes it is the signal for the baker--who usually cooks the Sunday's dinner of the humbler classes--to open his oven: and I have often heard old folks speak of it as "the pudding bell."

G. TAYLOR.

Reading.

The object is to announce that another service is to follow, either in the afternoon or evening, as the case may be. Here the tolling is, not as the congregation are leaving the church, but at one o'clock.

WM. HAZEL.

Portsmouth.

E. W. I., in his answer to this Query in Vol. ix., p. 312., refers to the custom of tolling the church bell at eight o'clock on Sunday morning, and again at nine. This custom is followed at the chapel of ease (at Maidenhead) to the parishes of Bray and Cookham.

NEWBURIENSIS.

"The pudding bell," as country folks sometimes call it (under the impression that its use is to warn those at home to get the dinner ready), is still rung in some of the old Lancashire parish churches as the congregation go out. But as in this county parish churches are scarce, and two full services quite a matter of course, W. S.'s {568} reason cannot apply here. I remember well the custom of the congregations _kneeling_ when the Lord's Prayer occurred in the lesson; it was left off in my own church about thirty years since, this custom, curtseying at the "Gloria," and some others, being considered _ignorant_, and therefore discountenanced by those who knew better.

P. P.

_Arch-priest in the Diocese of Exeter_ (Vol. ix., pp. 105. 185.).--A question has been asked: "Does a dignity or office, such as rector of Haccombe, exist in the Anglican Church?" I find something similar in the case of the vicar of Newry, who is entirely free from ecclesiastical control; he holds his appointment from the ex-officio rector (Lord Kilmony), who derives his title from the original patent granted by Edward VI. to his Irish Marshal Sir Nicholas Pagnall, who, on the dissolution of the "Monasterium Nevoracense," obtained possession of the land attached, and was farther granted:

"That he shall have all and singular, and so many and the like courts leet, frank pledge, law days, rights, jurisdictions, liberties, privileges, &c. &c., in as large, ample, and beneficial a manner as any abbot, prior, convent, or other chief, head, or governor of the late dissolved monastery heretofore seized, held or enjoyed," &c.

The seal of the ancient charter, on which is inscribed the legend, "Sigillum exemptæ jurisdictionis de virido ligno alias Newry et Mourne," is still used in the courts. A mitred abbot in his albe, sitting in his chair, supported by two yew-trees, is also engraved on it; to perpetuate (it is said) the tradition that these trees had been planted by St. Patrick in the vicinity of the convent.

N. C. ATKINSON.

85. Waterloo Road, Dublin.

_Holy-loaf Money_ (Vol. ix., pp. 150. 256.).--In Normandy and Brittany, and probably in other Roman Catholic countries, bread is blessed by the officiating priest during the performance of high mass, and handed round in baskets to the congregation by the inferior officers of the church. On inquiring into the meaning of this custom, I was told that it represented the _agapæ_ of the primitive church; and that, before the first revolution, every substantial householder in the parish was bound in turn to furnish the loaves, or a money equivalent. It is now, I believe, a voluntary gift of the more devout parishioners, or furnished out of the ordinary revenues of the church.

HONORÉ DE MAREVILLE.

Guernsey.

* * * * *

POPIANA.

(Vol. ix., p. 445.)

In MR. HARRY LEROY TEMPLE'S _Popiana_, allusion is made to Pope's _Imitation of Horace_, Second Satire, Book I., and the question is asked, In what modern editions of Pope is this Imitation to be found? It is in Warton's edition, and also in the Aldine edition published by Pickering. It appeared to me (as to Bowles, Roscoe, Mr. Cary, and others) too glaringly indecent for a popular edition of Pope. The poet never acknowledged it; he published it as "Imitated in the manner of Mr. Pope," but it is a genuine production. See note in my edition of Pope, vol. iv. p. 300.

MR. TEMPLE says,--

"Roscoe and Croly give _four_ poems on _Gulliver's Travels_. Why does Mr. Carruthers leave out the third? His edition appears to contain (besides many additions) all that all previous editors have admitted, with the exception of the _third_ Gulliver poem, the sixteen additional verses to Mrs. Blount on leaving town, the verses to Dr. Bolton, and a fragment of eight lines (perhaps by Congreve); which last three are to be found in Warton's edition."

The _third_ Gulliver poem was not published with the others by Pope in the _Miscellanies_. It should, however, have been inserted, as it is acknowledged by Pope in his correspondence with Swift. The omission must be set down as an editorial oversight, to be remedied in the next edition. The verses on Dr. Bolton are assuredly _not_ Pope's; they are printed in Aaron Hill's _Works_, 1753. See a copious note on this subject in "N. & Q.," Vol. vii., p. 113. The two other omissions noticed by MR. TEMPLE (with others unnoticed by him, as the parody on the First Psalm, &c.) were dictated by the same feeling that prompted the exclusion of the _Imitation of Horace_. In several of Pope's letters, preserved at Maple Durham, are grossly indecent and profane passages, which he omitted himself in his printed correspondence, and which are wholly unfit for publication. The same oblivion should be extended to his unacknowledged poetical sins.

R. CARRUTHERS.

Inverness.

* * * * *

CATHOLIC FLORAL DIRECTORIES

(Vol. viii., p.585.): _Anthologia Borealis et Australis; Florilegium Sanctarum Aspirationum_.