and only find what exactly accords with Dr. Cureton's notes, but in a shorter form. The Syriac of the Martyrs of Palestine gives us the name of Valentina's companion three times: first in the title to the section, and afterwards in a passage which Dr. Cureton thus rendered: :

"He caused both the young women, Hatha and Valentina, to be bound together, and gave sentence against them of death by fire. The name of the first was Hatha, and her father's house was in the land of Gaza; and the other was from Cæsarea, our own city; and she was well known to many, and her name was Valentina."-P. 30.

I need scarcely say, that this justly represents the Syriac text. With regard to the passage in the Greek, where the word adeλpà occurs, it differs from the Syriac; in which no such idea is conveyed, at least not in similar diction. I need not repeat the Greek which your correspondent has quoted, but I copy Dr. Cureton's rendering of the Syriac which answers to it:

"Then, at that time of terror, the noble maiden showed the courage of her mind and gave the altar a kick with her foot, and it was overturned; and the fire that had been kindled upon it was scattered about," &c.-P. 29.

I venture to append as literal a translation as I can make of this sentence:

"Then the noble maiden, in that time of fear, the courage of her mind displayed; and kicked the altar with her foot, and it was overturned, and the fire that upon it was burning she scattered."

The late-alas, that it must be said!-the late learned Canon has stumbled at the last word; but he has not made the mistake ascribed to him by the reviewer, who cannot have carefully read the B. H. C.

passage.

STREET MELODY: "YOUNG LAMBS TO SELL' (3rd S. vii. 118.)—I well remember this cry in Birmingham full sixty years ago; and the seller must have been the old sailor described by Hone in his Table Book, p. 397, or rather by some correspondent, as the article bears the signature of an asterisk. But I also recollect seeing the old soldier, William Liston, who followed up the trade of the old sailor. This was in Northampton, about forty years ago; and I distinctly recollect his peculiar appearance with his wooden leg, iron hook for a right hand, and his remarkable way of crying his "Young lambs to sell." He first gave a prelude of a few bars without words, of which I could not convey an idea without musical notation; and this served to collect boys and girls about him, and excite attention. Then came his cry,

"Lambs to sell,

Young lambs to sell ;

If I'd as much money as I could tell,
I never would cry: Young lambs to sell,
Young lambs to sell.'"

This was his cry, as I remember it. I quite agree with MR. ROFFE that the "Young lambs"

Weever, in his Funeral Monuments, p. 127, ed. 1631, says,—

"Readers, quos Pastores (à pasco) nominatos putat

Ambrosins, matutino tempore Prophetarum Apostolorumque scripta legebant, ac populum divinis lectionibus

quasi pascebant. Which Saint Ambrose supposeth to be called Pastours by the Apostle Paul: did rede the writings of the Prophets and Apostles, at the time of morning prayer, and did feede, as it were, the people with such divine lessons." J. H. S.

"FOR A YEAR AND A DAY" (3rd S. vii. 116.)— S. inquires the origin of the above phrase. In English it is as old as the thirteenth century, at least, for it occurs in Magna Charta; by which it is declared that

"The King do not hold the lands of them that he convicted of felony longer than a year and a day ('Nisi per unum annum et unum diem'), after which they shall be restored to the lord of the fee."

But the use of the phrase is probably antecedent to this for as Magna Charta was not a new legislative creation of the reign of King Johnbut consists, at least in part, of re-enactments from earlier laws, Norman, Saxon, or Britishthis article may probably be traced to a prior date. From feudal associations, one would conjecture that it was Norman; but Barrington, in his Observations on the more Ancient Statutes, points out that an equivalent French law omits the "one day," and gives the king possession only for the year-" pour la première année;" whilst he quotes from the Danish law an instance, in which the term of the "year and the day agricola domum reliquerit, vicini per annum et diem, quo minus destruatur, custodiant" (p. 15).

occurs:

"Si

The precise period of a year and a day is fixed for other purposes in the statute of Gloucester in the reign of Edward I., and in many laws later than Magna Charta. Barrington suggests that the "addition of the day to the year may have been made with a view to prevent all disputes about inclusive and exclusive" (ib.). Was it for a similar reason that a youth's majority has been fixed at twenty-one? so as to be absolutely certain that he had attained twenty.

Amongst the natives in some parts of India, the number of blows legally inflicted for certain offences, is thirty-nine: being the "forty stripes save one," which St. Paul complains that he had so frequently received from the Jews. Has this precise figure been fixed on to ensure that the

punishment shall 'not be excessive, by keeping the number of lashes under forty?

There is an oriental air about the addition of the unit, especially when the numbers are large, that reminds one of The Thousand AND ONE Nights of the King Shahriyar, and recalls the dreamy stories of the Princess Shahrazade.

J. EMERSON TENNENT.

QUOTATION WANTED: "OH! WHY WER'N'T YB
CUNNING," ETC. (3rd S. vii. 56.)-These lines form
a portion of a song called "The Widow McGra."
I have never seen it in print, but it runs thus:
If ye'll listen to me now, without any fun,
Sure I'll tell ye how the war begun :
But of all the wars, both great and wild,

There was that betune widow McGra and her child!
Musha tooral loo, &c.

"Now if Teddy would list, the serjeant said,
That soon a captain he'd be made;
With a fine long soord, and a big cocked hat,

• Arrah! Teddy, my child, wouldn't you like that?' Musha tooral loo, &c.

"Then Teddy he fought his way through Spain,
And to the Indies back again-

And the hundreds and thousands that he kilt,
Sure a mortial volume might be filt!
Musha tooral loo, &c.

"Then Widow MeGra waited on the shore,
For the space of seven long years and more-
'Till she saw two ships sailing over the say,
Crying, 'Phililu, hubbaboo, whack, clear the way!'
Musha tooral loo, &c.

"Then Teddy he lighted on the strand,
And Widow McGra seized him by the hand;
But after she had given him a kiss or two,
Sez she, Teddy, my child, this can't be you!'
Musha tooral loo, &c.

"Arrah! my son Teddy was straight and trim,
And had just one leg to every limb;
Arrah! my son Teddy was straight and tall,
But the divil reçave the leg have ye got at all!'
Musha tooral loo, &c.

"Oh! why wern't ye cunning, and why wern't ye cute? And why didn't ye run away from the Frenchman's

shoot?

"But a thundering war I will proclaim
Against the King of the Frinch, and the snuffy ould
Queen of Spain:

And I'll make them sorely to rue the time,
That ever they shot off the legs of a child of mine!'
Musha tooral loo, &c."

The first two lines of each verse are sung twice over. I have heard the song sung more than twenty years ago by poor Johnstone, the scenepainter of the Adelphi, and never by any one else. JOHN PAVIN PHILLIPS.

Haverfordwest.

VENERABLE BEDE (3rd S. vi. 358, 401, 480.)In the edition published in 1848 of Wheatly's

I remember at a Divinity Examination at Oxford more than twenty years since being furnished by the Examiner with the following paper: "State what you know of the History of the Venerable Bede." My answer was that, "His learning and piety had rendered him conspicuous, and the epithet of Venerable' was probably conferred upon him for that reason, but certainly not on account of his advanced age, as he died in his sixty-second year." My venerable Examiner, being then but forty-five years old, may have taken my answer as a sly compliment to himself, as I was ordained very high up in the list of candidates for Priest's Orders in a few days after my examination.

One question remains to be asked-If the monk were asleep when the epithet "venerabilis" was added to the inscription, how could he be certain that the verse was "filled up by an angelic EIN FRAGER, M.A. OXON.

hand?"

must arise from a pre-ordained harmony between the soul and body!!! Well done, John!"-Memoir by his Sister, p. 301.

A recent American writer, in a very curious and objectionable book, says:

"Within the corporeal frame there is another body, constituted of more ethereal elements, and an imperishable organisation. It is a curious fact, that persons who have lost a limb always have an internal consciousness that the body is still complete. Although an arm or a leg may have been amputated years before, and its decomposed elements scattered to the winds and waves, the individual still feels that the lost member is with him, and sustaining its proper relations; and his sensation extends to the very extremity, almost as perfectly as when the limb was there. This may seem incredible, but the fact is confirmed by the uniform experience of all who have suffered the loss of one or more of their members. The sphere of their conscious existence is never circumscribed by this partial destruction of the body. From this significant fact we can only infer that the individuality of man does not belong to his body, but, on the contrary, that it inheres in a super-mortal and indestructible constitution.". Dr. S. B. Brittan, Man and his Relations, pp. 574, 575.

Dr. Kerner tells us that Madame Hauffé, the "Seeress of Prevorst," when she saw people who had lost a limb, saw the limb still attached to the body; that is, she saw the nerve-projected form of the limb.

"From this interesting phenomenon," he adds, "we may, perhaps, explain the sensations of persons who still have feeling of a limb that has been amputated: the invisible nerve-projected form of the limb is still in connexion with the visible body."

Fancy or fact, which? one at least of your readers is disposed to ask. W. MAUDE. Birkenhead.

DIGHTON'S CARICATURES (3rd S. iv. 410; vii. 119.)-BOS PIGER has furnished you with several racy anecdotes of the medical practitioners at Oxford in the early part of this century. May I be allowed to fill up his line,

"Optat ephippia bos piger, optat arare caballus."

As a scholar at Alma Mater in their day, I was well acquainted (happily not as a patient) with these doctors, and remember their professional phizzes, dress, &c. Grosvenor sported a venerable powdered pate, and wore a blue coat with brass buttons, the correct thing in that day for an elderly surgeon. Dr. Bourne, on the contrary, clad himself in a sober suit of brown, with a neat brown wig to match, and carried a gold-headed cane in his hand. Dr. Wall, another eminent medical, was attired pretty nearly after the same fashion of the time. Ex uno disce omnes. In the Vista, when the two doctors chanced to walk in High Street, they realised the description of family likeness, often quoted from Ovid,

"Qualis decet esse sororum,

Non eadem facies omnibus, una tamen." Of the skill in these learned practitioners we

undergraduates did not pretend to judge, but like the Dons in Common Room, sometimes perpetuated wretched puns upon their names, over our wine and walnuts; e. g., The weakest go to the Wall; the Bourne from whence no traveller returns-were the post prandial jokes of unfledged scholars with gooseberry beards. The Fellows, old grey-beards, confined themselves to Attic wit from the Greek and Latin classics. Bos PIGER has omitted to mention a contemporary professor with Bourne and Wall, the late Sir Christopher Pegge, who had the good fortune to be dubbed, at the same time with Sir Edward Hitchins, a knight of the thimble, in the presentation of a loyal address from the city of Oxford. On their return from London, Sir Edward was proud of the royal honour conferred upon the mayor; not so Sir Christopher. His new title did not settle comfortably on the stomach of the professor. His appetite began to fail; his clothes (made by Hitchins) hung loosely about him; he could get no sound sleep when he went to his bed; his medical brethren, Wall and Bourne, were called in, and consulted long and thoughtfully on the seat of the disease. It was beyond doubt their patient From whence did it arise? They determined to was a peg too low from some nervous affection. call in Grosvenor to help them in council. When the "Rubber" obeyed the call, post haste, of his medical brothers, both of them anxiously exclaimed, "What is your opinion ?" The Rubber, with a look not to be mistaken, whispered in a slow and solemn tone-"night-mare."

QUEEN'S GARDENS.

LUNATIC LITERATURE (3rd S. vii. 120.) — In justice to our American friends I would refer your readers to Mr. Sala's "Echoes of the Week," in the Illustrated London News of Feb. 11, in which he entirely refutes the statement that one of the principal New York papers was edited by a lunatic. EDWARD C. DAVIES.

Cavendish Club.

XIMENES, ETC. (3rd S. vii. 102.) — The arms of Cardinal Ximenes were chequy or and gu. In Goussencourt, Martyrologe des Chevaliers de Malthe, Paris, 1643, tome ii. p. 257, the arms of this family are blazoned correctly; but the engraving. would make the tinctures arg. and gu. Very few indeed of the engravings, either in this work or in Favyn's Théâtre d'Honneur et de Chevalerie (Paris, 1620), have the hachures in accordance with the blazon: and that Favyn knew nothing of the system at present in use is proved by his speaking with praise of the German method of indicating the tinctures by small initial letters, as in Siebmacher's Wappenbuch, &c. He says (tome ii. p. 1797):

"Il y pouvoit demonstrer les Couleurs, et Metaulx du moins, ce qui luy estoit assez aisé de faire, s'il cognoissoit

570. This writer says he saw the title, which was placed above the head of Jesus; and upon it was written: "Jesus Nazarenus Rex Judæorum." He says he held it in his hand and kissed it, in the church of Constantine at Jerusalem (sec. 20). He is silent in reference to the Greek and Hebrew. The most recent article upon the subject is in the Sunday at Home for 1864, p. 804. I may remark that, in one MS. of Antoninus, the reading is "Hic est Rex Judæorum;" and that there is considerable diversity in Greek MSS. of the Gospels as to the words employed by Pilate. The actual order of the languages cannot be determined, and the question is rather curious than important. For a description of the title, as shown at Rome, see Severano, Memorie Sacre delle Sette Chiese di Roma (Rome, 1630), p. 626. This title was found in 1492, and is mentioned by writers soon after. B. H. C. "MUNGO" (3rd S. vii. 135.)—Was not the term "mungo" given to a low class of woollen goods in consequence of the manufacturer, when the bad quality of them was pointed out to him, saying: "Well-well-there they are, and they mun go;" mun go" being a provincialism for "must go": meaning thereby, that they must be sold at any sacrifice, rather than not be sold at all?

Hence low rubbishy woollens have taken the name of "mungos." J. B. C. I cannot help G. G. to the origin of the term "mungo," as applied to shoddy, or devil's dust; but I can inform him that the name "mungo" is applied, in the north of Ireland-and, for aught I know, in Scotland also-to an alkaline liquid used for cleansing linen yarns. What the mungo is composed of I have no notion; but I can answer for it that it is useful for cleansing other things besides yarn: since when, boy like, I had my hands covered with thick dirt, I have often made them perfectly clean and white by simply washing them in a vat of mungo in a friend's mill.

C. W. GREEK CHURCH (3rd S. vii. 134.)—I will keep clear of all controversy in a brief reply to the inquiries of G. G. As to the precise relation of the Greek Church to the Roman Catholic: it is the relation of a schismatical and heretical church, entirely separated from her communion. It is so in consequence of its denying the Procession of the Holy Ghost from the Father and the Son, and maintaining that the Holy Ghost proceeds from the Father only; and also, from its denial of the Pope's supremacy. In every other article of faith, the Greek Church agrees with the Roman Catholic, believing in the same seven sacraments, the mass, purgatory, &c.

As to the precise relation in which the Greek Church stands to the Church of England, it agrees with it in one only point-the denial of the Pope's

supremacy. The Greek Church does not acknowledge the validity of the Anglican Orders. Copious information on the Greek Church may be had by consulting the great and learned work, La Perpetuité de la Foi; which gives professions of faith, definitions of synods, liturgies, and ecclesiastical records, in abundance. Much information may be derived also from Bergier's Dict. de Théologie, and Bell's Wanderings of the Human Intellect. F. C. H.

The best and fullest account of the Greek Church in our language, I believe, is the Rev. J. Mason Neale's History of the Holy Eastern Church (Masters or Rivington, I think). G. G. will probably find there what he wants. LYTTELTON. Hagley, Stourbridge.

An article, entitled "The Greeks of the Greek Church in London," by William Gilbert, appears in the number of Good Words for the present month. I think it will prove interesting to G. G., and afford him the information he requires.

C. K.

-

"In behalf of the common derivation of this name, we may quote Mr. Pepys. In his Diary under date, October 9, 1661, we find the following:- By coach to Captain Marshe's at Limehouse, to a place that hath been their ancestors' for this 250 years, close by the lime-house which gives the name to the place.' The lime-house is there to this day, and also a house, which, if I mistake not, is either the same, or occupies the same site, as the one mentioned by Mr. Pepys. John Stow, a man possessing far more of the spirit of an antiquary, and who made such things his particular study, adopts the view that Limehouse is a corrupt spelling for Lime-host, or Lime-hurst ; the latter of which denotes a plantation or a place of lime-trees. John Norden, in 1592, rather earlier than Stow, gives the more usual explanation, and, as we have seen, refers to the lime-kilns. These lime-kilns are very ancient, and must have existed for 450 years."

The reference to Limehouse by Norden mentioned previously seems to be the insertion of the name in his map. (See the Account of Millwall, &c., pp. 12, 108.) There is a good plan of Limehouse in Gascoyne's Survey of Stepney, 1703 - a large map of the old parish of Stebonheath. The plate comprising the Limehouse section was a few years since at the Town Hall of the parish, and I have an impression (modern of course) taken from it. This is what I was told on the spot. B. H. C.

S. DECHARMES, LONDON (3rd S. vii. 133.) — Mr. Simon De Charmes, the eminent watchmaker, flourished about the beginning of the last century. He built a house at Hammersmith, which is now called Grove Hall (at present unoccupied). The estate contained about twenty-five acres. About 1730 his son, David De Charmes, resided here, and was buried in the churchyard,