Notes and Queries, Number 13, January 26, 1850

"Bishops' Bible, first edition, 1568. There is also a double translation of the Psalms, one from what is called the Great Bible, the other entirely a new one."

Will any of your correspondents be so obliging as to state what is the additional version—new or other—there alluded to, other than the present Liturgy version?

    X.X.

MISCELLANIES

Sir William Rider.—"P.C.S.S." is happy to be able to answer one of the questions of "H.F." (at p. 186. No. 12.), by referring him to the Extracts from the Parish Registers of St. Olave's, which were published in vol. ii. of the Collectanea Topographica et Genealogica. At p. 316., of that volume, he will find the following entry, which pretty nearly determines the date of Sir William Rider's death:—"1611, November 19. Sir William Rider diing at Leyton, had his funeralle solemnized in our Church, the hearss being brought from Clothworkers' Hall." In a note to the above entry a further reference is made to Lyson's Environs, vol. iv. pp. 160, 161. 165.

    SONNET.

Written on the opening of the Session, 1847.

"For him was lever han at his beddes hed
Twenty bokes clothed in black or red,
Of Aristotle, and his philosophie,
Than robes riche, or fidel, or sautrie."

    CHAUCER
"Me, poor man! my library
Was dukedom large enough."—SHAKSPEARE.

Farewell, my trusty leathern-coated friends!
'Tis fitting, for a while, that we should part;
For I, as duty points, must shape my ends,
Obey what reason bids, and not my heart.
What though 'tis mine to listen in that Hall
Where England's peers, "grave, rev'rend, potent," sit,
To hear the classic words of STANLEY fall,
BROUGHAM'S biting sarcasm, LYNDHURST'S polished wit,
The measur'd sentence of THE GREAT CALM DUKE—
It is not mine to commune with the men.
Not so when I unfold some favorite book,
CHAUCER and I grow boon companions then;
And SHAKSPEARE, deigning at my hearth to sit,
Charms me with mingled love, philosophy, and wit.

    WILLIAM J. THOMS.
Pilgrimages of Princes—Bernard Calver— Passage from Hudibras.—In reply to Mr. Beauchamp's query, No. 11. p. 173., The Pilgrimage of Princes, penned out of Greek and Latine Authors, London, 1586, 4to., was written by Ludowic Lloyd. See Watt's Bibliotheca Brit., vol. iii. p. 612.

No. 11., p. 167. Mr. Stevens will find some account of "Bernard Calver," in Granger's Letters, 8vo., but I have not the book to refer to.

No. 12., p. 177. Menage observes, in speaking of Monsieur Perier's abuse of Horace for running away from the battle of Philippi, "Relietâ non bene parmulâ," "Mais je le pardonne, parce qu'il ne sait peut-être pas que les Grecs ont dit en faveur des Fuiars."

"[Greek: Aner o pheugon kai palin machesetai]"
Menagiana, vol. i. p. 248. Amst. 1713.

Perhaps Erasmus translated this "apophthegme." Audley End, Jan. 19. 1850.

    BRAYBROOKE.

Seal of Killigrew, Master of the Revels.—In the Museum at Sudbury, in the county of Suffolk, is, or was when I made a note of it about three years since, a silver seal with a crystal handle, which is said to have belonged to Killigrew, King Charles's celebrated Master of the Revels. The arms are, argent, an eagle displayed with two heads within a bordure sable bezanty. Crest. A demi-lion sable, charged with three bezants.

    BURIENSIS.

Lacedaemonian Black Broth.—Your correspondent "W." in No. 11., is amusing as well as instructive; but it does not yet appear that we must reject the notion of coffee as an ingredient of the Lacedaemonian black broth upon the score of colour or taste.

That it was an ingredient has only as yet been mooted as a probability.

Pollux, to whom your correspondent refers us, says that [Greek: zomos melas] was a Lacedaemonian food; and that it was called [Greek: aimatia], translated in Scott and Liddell's Lexicon, "blood-broth." These lexicographers add, "The Spartan black broth was made with blood," and refer to Manso's Sparta, a German work, which I have not the advantage of consulting.

Gesner, in his Thesaurus, upon the word "jus," quotes the known passage of Cicero, Tusc. Disp. v. 34., and thinks the "jus nigrum" was probably the [Greek: aimatia], and made with an admixture of blood, as the "botuli," the black puddings of modern time, were.

Coffee would not be of much lighter colour than blood. A decoction of senna, though of a red- brown, is sometimes administered in medicine under the common name of a "black dose."

As regards the colour, then, whether blood or coffee were the ingredient, the mess would be sufficiently dark to be called "black."

In respect of taste, it is well known, from the story told by Cicero in the passage above referred to, that the Lacedaemonian black broth was disagreeable, at least to Dionysius, and the Lacedaemonians, who observed to him that he wanted that best of sauces, hunger, convey a confession that their broth was not easily relished.

The same story is told with a little variation by Stobaeus, Serm. xxix., and Plutarch, Institut. Lacon., 2. The latter writer says, that the Syracusan, having tasted the Spartan broth, "spat it out in disgust," [Greek: dyscheranunta apoptusai].

It would not have been unlike the Lacedaemonians purposely to have established a disagreeable viand in their system of public feeding. Men that used iron money to prevent the accumulation of wealth, and, as youths, had volunteered to be scourged, scratched, beat about, and kicked about, to inure them to pain, were just the persons to affect a nauseous food to discipline the appetite.

    R.O.

Lacedaemonian Black Broth.—I should be glad to know in what passages of ancient authors the Lacedaemonian black broth is mentioned, and whether it is alluded to in such terms as to indicate the nature of the food. It has occurred to me that it is much more probable that it was the same black broth which is now cooked in Greece, where I have eaten of it and found it very good, although it looked as if a bottle of ink had been poured into the mess.

The dish is composed of small cuttle-fish (with their ink-bags) boiled with rice or other vegetables. Edinburgh, Jan. 13. 1850.

    W.C. TREVELYAN.

ON A LADY WHO WAS PAINTED. (From the Latin.)

It sounds like a paradox—and yet 'tis true,
You're like your picture, though it's not like you.

    RUFUS.
Bigotry.—The word Bigotry pervades almost all the languages of Europe, but its etymology has not been satisfactory to Noah Webster. The application of it is generally intelligible enough; being directed against those who pertinaciously adhere to their own system of religious faith. But as early as the tenth century it appears, that the use of the word Bigot originated in a circumstance, or incident, unconnected with religious views. An old chronicle, published by Duchesne in the 3rd vol. of his Hist. Francorum Scriptores, states that Rollo, on receiving Normandy from the King of France, or at least of that part of it, was called upon to kiss the foot of the king, a ceremony, it seems, in use not at the Vatican only; but he refused "unless the king would raise his foot to his mouth." When the counts in attendance admonished him to comply with this usual form of accepting so valuable a fief, he still declined, exclaiming in pure Anglo-Saxon, "Not He, By God,"—Ne se bigoth; "quod interpetatur," says the chronicler, "non [ille] per Deum." The king and his peers, deriding him, called him afterwards Bigoth, or Bigot, instead of Rollo. "Unde Normanni," adds the writer, who brings his history down to the year 1137, "adhuc Bigothi dicuntur." This will account for the prepositive article "Le" prefixed to the Norman Bigods, the descendants of those who followed William the Conqueror into England, such as Hugh Le Bigod, &c. Among other innovations in France, the word Bigotisme has been introduced, of which Boiste gives an example as combined with Philosophisme:– "Le Bigotisme n'est, comme le Philosophisme, qu'un Egoïsme systématique. Le Philosophisme et le Bigotisme se traitent comme les chiens et les loups; cependant leurs espèces se rapprochent, et produisent des monstres."

    J.I.

Oxford.

Gowghe's Dore of Holy Scripture.—If your correspondent "F.M." (No.9. p.139.) has not received a reply to his third query, I beg to submit that he will find the perusers of Gowghe's work to be the individuals mentioned in different portions of Foxe's Acts and Monuments, vol. v. edit. 8vo. pp. 414.449. 482.; the less intelligible names, "Doctor Barons, Master Ceton," being intended for Dr. Barnes and Alexander Seton. Anyhow, this reference may, it is hoped, lead to a fuller discovery of the parties intended.

    NORRIS.

Reinerius Saccho.—Your correspondent "D." (No.7. p.106.) will find some account of Reinerius Saccho, if the source is accessible, in Quetif and Echard's Scriptores Ord. Praedicatt. tom. i. 154.