On the next leaf begin the works of Sallust, with the commentaries and other apparatus. The sheets are in eights, so that the book is more properly large 8o than 4o, signatures A—S(but S is only a half-sheet). The prefatory matter (including the title) is contained on a single sheet, sig. A, of six leaves only. This is expressed by the printer's register at the end—

The colophon has not been completely given by C.; it is as follows:

In a recent number (p. 325.) MR. M. COLLINS objects to—

and exclaims, "In vain!" Why, did not Columbus, &c.? But this criticism also overlooks the meaning of the passage. The fleets traverse the ocean quite in vain, as to producing any permanent traces, as is explained in the very next words:

W. W.

Cambridge.

CAGOTS.
(Vol. iv., pp. 190. 331.)

A reference to Dr. Guggenbühl's Letter to Lord Ashley on Cretinism, and to the reviews of the subject, of which I can name two in the Athenæum, one in 1848, p. 1077., and another on June 21, 1851, will, I think, show that there are no "races of Cretins," though the disease—for it is nothing but a disease—will sometimes largely affect even families. One of the principal characteristics of the disease is a disgusting goître, enlarging the neck to such a size, that a part of it becomes pendulous to the length of upwards of a foot, and can even be flung over the shoulder, and is, indeed, often carried there. It is very commonly accompanied by idiocy; and, in fact, the Cretin is one of the most distressing objects that can be seen. The disease is very common in some parts of Switzerland, especially, I believe, the Valais; some attribute it to the water: and probably climatic influences, in conjunction with the deleterious elements contained in the water, and the frequent intermarriage of the villagers, and deficient or unwholesome diet, are the chief sources to which it must be traced. It is curable; at the institution on the Abendberg the treatment is very successful. The disease never appears above a certain level, and disappears when, under favourable circumstances, the patient is raised to that level. Cases have been found in Lancashire, and at Chiselborough in Somersetshire, and at other places which present predisposing causes resembling those of Switzerland.

I do not think that AJAX'S suggestion "credentes" as the derivation of Cretin can be substantiated. Is it a term at all connected with diversity of religious opinion and consequent persecution? In the Alps, Cretinism is regarded with pity and kindness, as RUSTICUS truly remarks. The term cagot is current in the French with the meaning of an impostor, a hypocrite; "celui qui a une dévotion fausse ou mal-entendue," is the meaning in the Dictionnaire de l'Académie; also a bigot.

It is altogether a religious term. May I suggest that they are a relique of the old population of the mountain vallies imperfectly Christianised, therefore despised by the more enlightened population of the neighbourhood,—half-civilised, perhaps, and physically degraded by the same causes which have given the goître and the idiocy of the Cretin to the inhabitants of the Valais. If so, they may be Iberian, or what is commonly called Celtiberian, a term which I think there is reason for abandoning. I shall be glad to hear more of these Cagots; about the Cretins a good deal is known, and with much certainty, but nothing, as far as I can learn, that tends to identify them historically with any religious sect.

I am able to add further information concerning the Cagots. They are a miserable race, mostly beggars, or employed only about the meanest and filthiest work, abounding in leprosy and other cutaneous diseases, and in the most loathsome vermin; houseless, half-clad, inhabiting stables, barns, or any casual place of shelter, generally mutilated and lame, outcasts from society, reputed to lead infamous lives, indulging in the most horrible practices, even of cannibalism, and worse offences than that. Their brand used to be an eggshell on their clothes, and the custom was to pierce their feet with an iron. Scaliger derived their name from "Canis Gottus," and their origin has been assigned to some one of the northern nations which penetrated into the south of France and north of Spain in the third and fourth centuries before our era.

On this may I be allowed to forward a Query or two? What is their language? What are their own traditions concerning their origin? I am confirmed in my opinion that they are no way analogous to the Cretins; the latter being diseased, and Cretins because they are diseased; the Cagot being diseased and filthy, and despised because he is a Cagot, an individual of a degraded and outcast race of men.

THEOPHYLACT.

TEXTS BEFORE SERMONS.
(Vol. iv., p. 344.)

In England, about the year 957, Elfric, afterwards Archbishop of Canterbury, required the priest in each parish to explain the Gospel of the day, the Creed, and the Lord's Prayer, on Sundays and holydays. (Canon XXIII. Ælfrica, Wilkins, Concil. tom. i. p. 253.) The same person afterwards compiled Homilies in the Anglo-Saxon language, which for some time continued to be read in the English Church. (Cave, Historia Literaria, tom. ii.)

During the reign of King John, A.D. 1204, the custom of preaching from a text appears to have originated with Stephen Langton, Archbishop of Canterbury, and adopted by some of the divines of the University of Oxford. The practice, however, met with some opposition by the sages and seniors of that seat of learning, as related by the author [Sir John Peshall] of The History of the University of Oxford, from the Death of William the Conqueror to the Demise of Queen Elizabeth, 4to. 1773, p. 7.:—

"The ancient practice of explaining considerable portions of Scripture first showed itself openly in this University. This was to name a thesis or text from the Scripture, and make divisions upon it; which method is said to have been adopted by Stephen Langton, Archbishop of Canterbury, who therefore divided the Scriptures into chapters. The people at their religious assemblies much approved of this way, in preference to the raw discourses of young and ignorant preachers. Yet others, rejecting new customs and innovations, chose to follow their old way, which was that of the Saints Austin, Jerome, Barnard, &c.; and Robert Grostest, D.D. (whose word was a law with the university), was among the opposers. This was postillando, i.e. by expounding the words of Scripture as they stood in order, by inferences drawn from them. They took no text, but began in this manner: 'I intend, by the grace of God, in my following discourse, to treat of certain matters; and in these matters I intend to draw certain and true conclusions, for I intend now to speak of the fear of God. First, concerning fear,' &c. And so far down as the fifteenth century this kind of preaching continued: for so Vascanius, doctor and chancellor of the university, relates of himself: 'Anno 1450, in the octaves of St. John the Evangelist, on the Lord's Day, I showed in my sermon, preached at Oxford, in St. Martin's Church at Carfax, that Dr. Augustine preached four hundred sermons to the clergy and people without any thesis, and without taking a text at the beginning of his discourse. And so I (says he) preached the day and year above mentioned, in Oxford, by taking no theme or text; but I administered to the people profitable matters, without repeating of any text, but only words pertinent to matters proposed or declared.'"

The ancient practice of explaining considerable portions of Scripture to the people was revived by our reformers. Before them Colet had employed many years in publicly expounding all the Epistles of St. Paul. Archbishop Cranmer expounded Hebrews; as Bishops Hooper, Latimer, and Jewel, did Jonah, the Lord's Prayer, many of the Epistles, and all the Epistles and Gospels on Sundays and holydays.

"From the practice of Ambrose, Origen, Chrysostom, and Austin, among the ancients, and of our reformers, and more modern divines, we may safely affirm (says Mr. Shepherd in his Elucidation of the Morning and Evening Prayer) that explaining and applying portions of Scripture read in the Lessons, is a very beneficial mode of preaching to ordinary congregations."

J. Y.

Hoxton.

THE REV. —— GAY.
(Vol. iii., pp. 424. 508.)

Through the kindness of a friend, who takes an interest in the pedigree of the Gay family, I am enabled to offer the following information to MR. TAGART.

In Paley's Life of Law, prefixed to the Theory of Religion, mention is made of Gay's dissertation; and the author is there stated to be of "Sidney College." Inquiry was accordingly made in that quarter, and the following answer was returned:—

"I find there have been four persons of the name of Gay educated at Sidney College; three of them certainly—and in all probability the fourth—members of the same family. As I shall have occasion to refer to them subsequently, I will give you their several entries in the College Register:

"'1. Johannes, fil. Jacobi Gay, clerici, natus apud Meath in com. Devon. lit. gram. instit. per quinquennium apud Torrington sub Mro Reynolds, deinde per biennium sub Mro Rayner, apud Tiverton in com. prædicto. Adm. est Pens. min. anno æt. 18mo sub tut. Mro Nath. Popple, S.T.B., et Mro Laur. Jackson, M.A., 7mo Nov. 1717.'

"'2. Nicholas, fil Jacobi Gay, clerici, natus apud Meath in com. Devon. lit. gram. instit. per quinquennium apud Torrington sub Mro Reynolds, deinde per triennium sub Mro Rayner apud Tiverton, in com. prædicto. Adm. est Sizator 20mo Oct. 1718, anno æt. 17mo, Tut. Laurentio Jackson, A.M.'

"'4. Johannes, fil. natû max. Nicolai Gay, de Newton St. Cyres in com. Devon. Vicarii, ibidem natus, lit. verò gram. inst. apud South-Molton per sexennium, et apud Ottery St. Mary per triennium sub viro revdo Joanne Colridge. Adm. est Sizator 15to Junii 1762, annum agens 19mo, Tut. Gul. Elliston, Mro Ci et Joh. Hey.'

"Gay (1.) was a scholar of Peter Blundell's foundation, and in 1724 succeeded to a fellowship on the same foundation. This fellowship, of which there are two at this college, is tenable for ten years; and all our fellows are compelled to proceed regularly to the degree of B.D. (seven years after they have taken that of M.A.). Mr. Gay was M.A. in 1725, and might have proceeded to B.D. in 1732: but he never took any higher degree than M.A. He must therefore have vacated his fellowship before 1732. I find no mention of his name in our College Office-book later than 7th May, 1730. He was probably presented during that year to the vicarage of Wilshamstead (which of course would render void his fellowship), and subsequently entered upon another kind of fellowship, one of the results of which was Gay (3.).

"Of Gay (2.) I find it recorded that he was appointed Chapel Clerk in 1719; that he was B.A. 1722, and M.A. 1731. As far as dates are concerned, it might be questioned which of the brothers (1. or 2.) was the author of the 'Preliminary Dissertation.' In our University Library I can find only two editions of Law's translation of Archbishop King's work, viz. the 2nd edit., 1732, which contains the 'Preliminary Dissertation,' but no mention of its author; and the 4th edit., Camb. 1758, at the end of the Preface to which are these words: 'The following Dissertation was composed chiefly by the late Rev. Mr. Gay.' The author of the Dissertation must therefore have died in or before 1758. But in the entry of Gay (4.) 1762 (who was without doubt nephew of 1.), I do not find 'defuncti' attached to his father's name, which it has always been usual to add, in the case of the father being deceased.

"I am convinced in my own mind that the Mr. Gay of Sidney College, mentioned by Paley in his life of Bishop Law, was Gay (1.). There would be no difficulty, I should think, in ascertaining the time of Mr. John Gay's decease. The present vicar of Wilshamstead could no doubt readily inform you. If it should be found that Mr. John Gay died before 1758, then there can be no question but that he is Bishop Law's late Mr. Gay.

"Fellow of Sidney College."

VERMIN, PAYMENTS FOR DESTRUCTION OF, AND ANCIENT NAMES.
(Vol. iv., p. 208.)

The 8 Eliz. c. 15. and 14 Eliz. c. 11. provide that in every parish the churchwardens with six other parishioners shall yearly on one of the holydays in Easter week, and at every other time when needful, tax and assess every land and tithe-owner within the parish to pay such sums of money as they shall think meet according to the quantity of such their lands or tithes, and on nonpayment thereof within fourteen days after demand to forfeit five shillings, which, together with the sum assessed shall be levied by distress on the goods and chattels of such land or tithe-owner; and as well the said sums as penalties shall be delivered to two honest and substantial persons of the parish eligible by the churchwardens, to be named "The distribution of the provisions for the destruction of noisome fowl and vermin." Such is the authority required by J. B. (Manchester), by which churchwardens in old times paid sums of money for the destruction of vermin in the several parishes of England. It will, however, be observed that their authority was not confined to "vermin," but extended to the "fowls of the air;" and the "old volumes of churchwardens' accounts," to which your correspondent has access, amply testify to the fact that those churchwardens were fully alive to their duty, powers, and authority, under the above-named statutes; inasmuch as two, at least, of the ancient names belong to the feathered tribe; glead being identical with kite, and ringteal or ringtail (subbuteo) with a species of hawk, in some districts more commonly called the hobby. Greas' head I must leave to some other head to determine, unless indeed is meant the great-shrike or butcher-bird belonging to the same order (accipitres) as the kite and ringtail or hobby. Notwithstanding J. B.'s diffidence, I am much inclined to adopt his surmise, that the worthy churchwarden really intended badger when he wrote baggar.

FRANCISCUS.

I subjoin a few extracts, which afford a curious instance of the respective prices put upon the heads of these animals at a time when such entries occur; as,

These entries are very numerous in our books with every variety of spelling, though the prices remain very much the same. I have found no entries of the kind after 1744, but that may be owing to the accounts being not entered fully in every case after that period; but I cannot agree with J. B. in his assertion that these animals are now considered innocuous; witness the vulgar error with regard to the hedgehog's sucking the teats of cows, an error which no process of reasoning can induce the farmers about here to renounce; moreover, I know for a fact that not more than a dozen years ago the farmers near Wakefield used to give a halfpenny per head for every unlucky sparrow (fledged or unfledged) that was brought to them by any bird-nesting youngster.

J. EASTWOOD.

Ecclesfield, Sheffield.

THE CLAIMS OF LITERATURE.
(Vol. iv., p. 337.)

There is the more pressing need, in our day, of an Order of Victoria, or of Civil Merit—such as you justly and feelingly contend for and describe in the "NOTES AND QUERIES"—from the great and increasing numbers of our literary and scientific men, who are acutely sensible of the undeserved stigma and ban under which they lie, by being often excluded from the intellectual society so congenial to them, owing to their not possessing some recognised badge of honour and passport in life, equivalent to the degrees or distinctions so justly conferred upon those who have studied at our Universities, or are awarded to men who have won eminence in the Naval, Military, or Civil Service of the Crown. An honourable title, proceeding from the Sovereign herself, and bestowed alike on both sexes (for who would think—certainly not our beloved Queen—of wounding the delicate female mind by excluding a Somerville, a Hannah More, a Joanna Baillie, or a Felicia Hemans—the three latter not needing now our poor applause—from the cheering honours due to their genius, their talents, and their virtues?) would be a fitting tribute from a British, a Christian Monarch to that intellectual superiority and moral worth which are the immortal distinctions of our race. At present many individuals who have raised themselves by their native force of mind and acquirements to a position of honour and respectability as literary and scientific men, are yet looked upon and treated as pariahs by those who are the bestowers and guardians of national distinctions. The just pride and self-respect of such men will forbid their courting, by any unworthy advances, an introduction to society, from which, by their position, they stand excluded; and it would be a truly royal exercise of her sovereign rights, for Queen Victoria to extend, beyond the present line of demarcation, the barriers that now prevent those from meeting together, who, if they were better acquainted, would learn to value and esteem each other: while society at large would be an immense gainer in all its relations—scientific, literary, and artistic—by the honours and distinctions thus conferred upon a most worthy, but most contemned and neglected portion of the educated community.

A CONTRIBUTOR TO "NOTES AND QUERIES."

Replies to Minor Queries.

Arbor Lowe—Stanton Moor—Ayre Family (Vol. iv., p. 274.).

—In Rhodes's Peak Scenery, p. 228, it is said:

"Near Middleton, by Youlgrave, we found the celebrated Druidical monument of Arbor Low, one of the most striking remains of antiquity in any part of Derbyshire. This circle includes an area of from forty to fifty yards diameter, formed by a series of large unhewn stones, not standing upright, but all laid on the ground, with an inclination towards the centre; round these the remains of a ditch, circumscribed by a high embankment, may be traced. Near the south entrance into this circle there is a mound, or burial-place, in which some fragments of an urn, some half-burnt bones, and the horns of a stag, were found."

In the same work, at pages 236, 237., is an account of the Druidical remains at Stanton Moor. And at page 224. are the following remarks:—

A descendant of this person is the present Earl of Newburgh, of Hassop Hall.

At page 240. is an account of the village of Birchover, and also of the Rowter Rocks, but no mention is made of the family of the Ayres, or of the ruins of any house formerly belonging to them.

JOHN ALGOR.

Sheffield.

The Duke of Monmouth's Pocket-books (Vol. iv., p. 3.).

—The paragraph quoted by SIR F. MADDEN out of Prayers after the confession of sins, and the sense of pardon obtained, and well called by him "striking," is a verbatim copy of a passage in "A Guide for the Penitent," published at the end of Jeremy Taylor's Golden Grove.

The short preface, by a nameless hand, which precedes this division of the Golden Grove, would lead one to suppose that "A Guide for the Penitent" was a posthumous work of Jeremy Taylor; but this is not exactly stated. The prayers, however, have the same spirit and grandeur of piety which characterise those which are the acknowledged compositions of Bishop Taylor. Monmouth was beheaded eighteen years after Taylor died. It would be interesting to identify the author of "A Guide for the Penitent" (should there be any doubt on the subject): also, to ascertain how far Monmouth quoted, in his "prayers," from Taylor or any other divine.

MARGARET GATTY.

Ecclesfield.

Buxtorf's Translation of Elias Levita's "Tov Taam."

—Your correspondent T. T., in reply to my Query respecting this work, says (Vol. iv., p. 328.) that it "was printed in Venice, 1538, in 4to." This is impossible: for the elder Buxtorf was born in 1564; and it would be singular if he had translated R. Elias' work, and printed it at Venice, twenty-six years before he was born.

T. T. seems not to have observed that my inquiry related to Buxtorf's translation, not to the original work of Elias Levita, which, although now rare, is sufficiently well known to Rabbinical scholars. I must therefore renew my inquiry (Vol. iv., p. 272.): has Buxtorf's translation ever been printed, or does it now exist in MS.?

JAMES H. TODD.

Trin. Coll. Dub.

Burke's "Mighty Boar of the Forest" (Vol. iii., p. 493.).

—Idomeneus awaiting the attack of Æneas could hardly be compared with Junius attacking every body in his way. Burke more probably borrowed his boar from even a greater poet than Homer. See Psalm lxxx. verses 8 to 13 (Common Prayer Version), and the context before and following, which contains perhaps the most picturesque and beautiful, as well as practical, allegory in the compass even of sacred literature. "The wild boar out of the wood doth root it up, and the wild beasts of the field devour it."

J. M. G.

Hallamshire.

"Son of the Morning" (Vol. iv., pp. 209. 330.).

—I have always understood Byron's apostrophe "Son of the morning, rise! approach you here!" to be merely an appeal to one of the Orientals who then ruled in that region. And this appears to me to be confirmed by the suggestion which follows that the creed of Mahomet shall pass away as that of Jove has done. The words "Come—but molest not yon defenceless urn," did not appear to me to have any reference to the iconoclastic propensities of the person addressed. But this notice of your correspondent is ingenious.

W. W.

Cambridge.

"Perhaps it was right to dissemble your love" (Vol. iv., p. 72.).

—This quotation, the author of which was inquired for,—

is from a comedy in three acts called the Panel, altered from Bickerstaff's comedy 'Tis well it's no worse.

M. W. B.

Burges, Sept. 26. 1851.

Anecdote of Curran (Vol. iv., p. 173.).

J. R.

Cork.

Sibi (Vol. iv., p. 327.).

—The erroneous use of the reflective pronoun, of which MR. FORBES gives an example in a quotation from the Legenda Aurea, is common in monkish writings. I have an instance before me, in a charter of Cnut (Kemble's Codex Dipl. Anglo-Sax., vol. iv. p. 28.):

"Eius (i.e. Christi) quippe largiflua bonitate regia dignitate subtronizatus, ego Knu[d] rex Angligenæ nationis, pro nauciscendo eius immensitatis misericordiæ dono, concedo sibi de suo proprio quæ mihi gratuito concessit, villam," &c.

C. W. G.

Cassek Gwenwyn (Vol. iv., p. 269.).

—I learn from the dictionaries of Walters and Owen, that casec gwanwyn, mare of spring, means a woodpecker. And the more curious part of the name is confirmed by Llwyd, who calls a woodpecker casec drychin, mare of storms. But here I read that casec gwenwyn, mare of poison, means a screech-owl. Of this I have not elsewhere found anything. Therefore I ask for more information; to save me from the heresy of thinking that that woman was turned into a woodpecker. In what country and language does mara mean a screech-owl?

A. N.

The Monumental Inscriptions of the Bourchier Family (Vol. iv., p. 233.).

—Your inquirer L. M. M. will most probably meet with the information he desires in the county of Essex, of which portion of the kingdom they were Earls, and held immense possessions from the early part of the fourteenth to the sixteenth century. Their principal estates were in the parishes of Moreton, Tollesbury, Chingford, Little Laver, Greensted, Ramsden, South Church, Wakering, Maldon, North Farnbridge, Lachingdon, Mayland, Langford, Great Totham, Bentley, Wickes, Tendring, Great Holland, Beaumont, Ramsey, Bromfield, Rivenhall, Halsted, Hanningfield, Chicknall, Ulting, Messing, Hedingham Sibil, Ballington, Foxearth, Belchamp, Toppesfield, Braintree, Little Easton, Chickney; Broxted, Roding Aythorp, Little Hallingbury, Walden, and Farnham. In all these parishes they held manors, with the advowsons of several of the churches. Many of the manors are called after the family, Bourchier's Hall; some members of the family were buried in Bilegh Abbey, which stood in the west part of the town of Maldon. In Halsted they founded a chantry for a master and eight priests; and adjoining Little Easton church still remains a fine chapel, known as Bourchier's chapel, where there are tombs to some of the family in fine preservation. By a visit to the churches of the parishes above enumerated, much information may probably be obtained, for there can be little doubt but so powerful a family were great benefactors to the churches of the several parishes where their estates and mansions were situated; and most probably many members of the family were interred in them, and had tombs to their memory.

J. R. J.

Test of the Strength of a Bow (Vol. iv., p. 56.).

—TOXOPHILUS will find all his Queries well answered in Hansard's Book of Archery. The modern method of proving a bow is very different from that quoted by PHILOSOPHUS from Ascham, p. 211. A bow is now, I believe, tested by placing the bow across a piece of stout timber made for the purpose, and hanging weights to the string till it reaches about twenty-seven or twenty-eight inches. The weight necessary to do this determines the power of the bow.

H. N. E.

Bitton Vicarage, Oct. 1851.

Stillingfleet, Bishop of Worcester (Vol. iv., p. 274.).

—Is it worth while, in reference to SIGMA'S inquiry as to the name of the author of one of the Bishop of Worcester's works, to tell you a droll mistake on that point, which I have before my eyes? I have the work in a fine old binding, which in the gilt lettering on the back, states it to be by Ed. Wigorn. This reminds me of another similar naïveté. When the late Bishop Prettyman, then Bishop of Winchester, wrote to propose to Mr. Murray to publish his life of Pitt, Mr. Murray, following the signature too literally, addressed his answer to George Winton, Esq.

C.

Yankee Doodle (Vol. iv., p. 344.).

MACKENZIE WALCOTT, M.A.

General Wolfe (Vol. iv., pp. 271. 323.).

—Some of the inquiries made at p. 271. respecting General Wolfe have been subsequently answered, I find, in p. 323., but no mention appears of his family beyond his father and mother; a deficiency which I can in some degree supply by ascending to his great-grandfather, Captain George Woulfe (sic), of whom we are told by Ferrar, in his History of Limerick, there printed by A. Watson, in 1787,—

"That on the capitulation of the city of Limerick in October, 1651, to the Parliamentarian general Ireton, twenty of the most distinguished of its defenders were excepted from pardon, and reserved for execution. Amongst them were two brothers, George and Francis Woulfe: the former, a military officer; the latter, a friar, who was hanged,—but the captain made his escape. He fled," says Ferrar (p. 350.), "to the north of England, where he settled; and his grandson, General Edward Woulfe, was appointed colonel of the 8th regiment of foot in the year 1745. He transmitted his virtues with additional lustre to his son Major-General James Woulfe, whose memory will be for ever dear to his country, and whose name will be immortalised in history."

Captain Woulfe married, and changed his religion; to which his brother the friar fell a martyr, exhibiting on the scaffold, it is related, far more intrepidity than many of his fellow sufferers of military rank. Ireton, however, finally pardoned several of those originally excepted from the capitulation. Woulfe's family was at that period one of the most eminent in the county of Clare, where it still retains a respectable rank; and one of its members was the late Chief Baron, Stephen Woulfe, a gentleman equally beloved in society as respected on the bench. Another was a chemist of some eminence in London, at the close of the past century. They retained the u in the name, which most others, like the captain's descendants, laid aside; as Bonaparte did during his triumphant campaign in Italy, in order to un-Italianise and Frenchify his patronymic Buonaparte. The Chief Justice Wolfe, who was so barbarously murdered in Dublin at the outbreak of young Emmet's rebellion in 1803, was of a different branch. Edward, the general's father, had distinguished himself under Marlborough, as did the son in 1747, at the battle of Lawfelst on the continent. My own family, I may add, has been brought into close connexion with that of the subsisting Irish branch of the general's stock by intermarriage.

J. R. (Cork.)

The Violin (Vol. iv., p. 101.).

—This article reminds me of a distich said to have been inscribed on the violin of Palestrina, the "Musicæ Princeps" of the sixteenth century:—