BURLINGTON.-Jesse, in his very untrustworthy London,' says (iii. 384) that the architectural Earl of Burlington was, in his visit to Italy, rap turous over a church there, until he was told it was a copy of one he had left behind him in London-St. Stephen's, Walbrook-and that his first step, on alighting at Burlington House, was to make a pilgrimage to Walbrook. As he must have come by the Dover Road, he might as well have driven through the City first, to see it by the way. Did it ever happen at all; and, if so, how? C. A. WARD. Walthamstow. ROUSSEAU IN ENGLAND.-Can any of your correspondents suggest sources from which I may be able to gather details of Rousseau's sojourn in England? Are there any references to it in any of his writings? WOOTTON. AUTHORS OF QUOTATIONS WANted.— The childhood shows the man, Most mighty Agamemnon, king of men, Now, now, my friends! your utmost nerves employ. L'onda dal mar divisa Bagna la valle e'l monte; Va passeggiera In fiume, Va prigioniera Mormora sempre e geme, E. N. JOHN PICKFORD, M.A. Follow the Christ, the King, elsewhere foreborne. In the line that precedes occur the words "live pure, right wrong." MALCOLM DELEVINGNE. He sleeps the sleep of the just. Classics must go, A. HALL. Commerce must grow, So sang the poet Lord Mayor. Thus the St. James's Gazette, April 26. Whence the quotation; and who is the Lord Mayor allude 1 to? J. J. S. Replies. THE ORTHODOX DIRECTION FOR BUILDING CHURCHES. (7th S. vii. 166, 250, 333.) Great Rebellion. "a The very ancient practice of orientation in the building of churches can hardly be set aside as " High Church piece of pedantry." Allusion to worship towards the east may be found in the early liturgies and Church fathers; and in this country, at least, duction of Christianity into these islands down to orientation has been practised from the first introthe present time, with the interruption of the Abroad, a French writer, a noted Ultramontane, Mgr. Barbier de Montault (Traité Pratique de la Construction......des Eglises, Paris, 1878, t. i. p. 18) says that "the orientation of churches has been so neglected during the last three centuries that the canonists now no longer make it of rigorous obligation. Custom has prevailed over right, and now the most futile pretext appears a sufficient reason for neglecting the tradition of the Church, which, all the same, remains prescribed in the rubric of the Missal." So much for modern Roman Catholic teaching. In the ancient Roman local Church, the neglect of orientation is more apparent than real. In the church of St. John Lateran, the mother church of Rome, as well as in the church of St. Peter (the Vatican Basilica, which takes a lower ecclesiastical rank than the Lateran), the celebrant at the high altar has his face turned to the east, although the part of the church containing the altar is towards the west; and it is interesting to note in Mr. G. G. Scott's History of English Church Architecture' the discursus on the orientation of churches, in which the bearings of a large number of the Roman basilicas are given, and these show a very distinct orientation, either of the celebrant or of the altar, in the first ages of the Church at Rome. In Egypt, Mr. A. J. Butler tells us that "the entrance to a Coptic church is almost invariably towards, if not in, the western side, while the sanctuaries lie always on the eastern ('Ancient Coptic Churches of Egypt, Oxford, 1884, vol. i. p. 10). As to the Holy Eastern Church, Dr. Neale says that orientation "is universal through Asia as well as Europe" ('History of the Holy Eastern Church,' London, 1850, pt. i. p. 222). If Mr. Ferguson's dictum be correctly quoted, it is simply monstrous. The sounder opinion would be that the orientation of churches is almost universal amongst Christians, whether eastern or western, except in times and places where no heed is paid to ecclesiological propriety. It would be extremely interesting if some one Would work out completely the history of the tradition that in this country the church builders watched for the rising of the sun on the day on which they began their building, and then laid the 47, Green Street, W. French sacristans, wherever there is a deviation of the chancel from the nave's direction, I believe, tell you that it designedly represents our Lord bowing his head on the cross. But the cases are extremely rare, I suppose, in any country. The only one I know is the Abbey of St. Denis, where the twist is perhaps two or three degrees, and in Lichfield Cathedral still less. The case of Whitby Abbey must be quite abnormal, if not unique. E. L. G. MR. TOMLINSON exaggerates the divergence of the lines of the nave and choir at Whitby Abbey. Dr. Young's remark is that the nave "diverges from the choir about five degrees towards the north," and that is entirely accurate. By actual observation, made for me while engaged on my handbook for the abbey, it was ascertained that "the axis of the nave diverges from true east and west by 155, and that of the choir by 7°9; while, according to the lines of the Ordnance maps of the town (which are not, however, drawn exactly due north and south and east and west), the divergences are approximately 11° and 6°." After a very patient consideration of all the circumstances, including historical data afforded by the building itself, very careful and accurate measurements, and such considerations as the unquestionable technical skill and ability of medieval architects and masons, the only conclusion I found myself able to come to was that the building in question was deliberately so planned, and I ventured to suggest an explanation founded on precisely the principle suggested in J. T. F.'s reply. The whole is too long to reproduce; but it is all given in the handbook aforesaid. All the explanations customarily proposed are either nonsensical or unsupported by fact or authority. Deliberate intention with a well-considered end in view is alike consistent with what we know of the builders and with the results yet recognizable as actually attained. And while the story of the building of the Whitby Abbey Church, as told by the archi tectural features themselves, seems to be sufficient effectually to preclude the applicability of Mr. Micklethwaite's explanation there, the divergence in the line of the south arcade of the nave of the parish church at Scarborough-the part from the clustered column westward being not in the same line with the portion running eastward from the same point-certainly cannot be accounted for on LATIN LINES (7th S. vii. 348).-A query as to these lines, with replies, will be found in 5th S. iii. 187, 236, 299. There seems to be no doubt that they are by Thomas Warton, in whose works by Mant, Oxford, 1802, 8vo., vol. ii. p. 258, they are thus, more correctly, printed : Somne veni, et quanquam certissima mortis imago es, Huc ades, haud abiture cito: nam sic sine vita O Sleep, of death although the image true, In the 'Selecta Poemata Anglorum,' second edi- Consortem lecti te cupio esse mei : Grata venito quies: nam vita sic sine curis "This inscription is said to have been intended to be placed under a statue of Somnus, in the garden of the late James Harris, Esq., of Salisbury."-Note by Mant. W. E. BUCKLEY. [Many interesting communications, unfortunately anticipated, are acknowledged.] 308).-Granger, in his ' Biographical History' (ed. 1779), says : PORTRAIT OF CROMWELL'S WIFE (7th S. vii. "There is in the possession of the Rev. Dr. Edward Cooper, of Bath, a portrait of Cromwell, which belonged to the commissioner Whitelock; and another, called Cromwell's wife, which was the property of Zincke the painter, who presented it to Dr. Cooper's father. This picture is without character, and very unlike the print of her, which I believe to be genuine" (vol. iii. p. 11). In his next page Granger shortly describes the engraved portrait he refers to: "Elizabeth Cromwell, wife of the Protector, in a black hood. In the upper part of the print is a monkey...... The print, which is neatly engraved, is prefixed to a scarce satirical book, entitled The Court and Kitchen of Elizabeth, called Joan Cromwell, the Wife of the late Usurper, truly Described and Represented,' &c., London Your correspondent H. J. A. will probably obtain the information which he seeks by addressing a line to Mr. Bertram Astley, of Chequers Court, near Tring, or the Rev. J. De Kewer Williams, of Hackney, both of whom have large collections of portraits of members of the house of Cromwell. E. WALFORD, M.A. 7, Hyde Park Mansions, N.W. In reply to H. J. A. I beg to state that my family are in possession of a portrait of Oliver Cromwell's wife, three-quarters length, by Sir Peter Lely. It has come to them in direct descent from Henry Cromwell, Lord-Lieutenant of Ireland, of whose line my grandfather, Oliver Cromwell, was the last male descendant. E. O. PRESCOTT. As PLURALIZATION (7th S. vii. 142, 309).—I am very glad to see attention so ably called to this matter, as a previous attempt of mine to sift it (6th S. vi. 449, heading 'Vulgar Error') elicited chiefly expressions of adhesion to the current forms. my objection to the custom of speaking of vespers as "them" was met by the reply that this mode corresponded to Latin and French use, I take this opportunity of noting that in Italian, on the other hand, though i vespri, or vesperi, is occasionally used, the form adopted by careful writers is mostly il vespro. As one instance among many, I have before me a compendium by Dr. Pitre of the various local traditions concerning "The Sicilian Vespers," which is not only entitled 'Il Vespro Siciliano,' but the author throughout speaks of vespers in the singular, and other authors he quotes do the like. German, Spanish, and Portuguese idioms similarly admit of the use of either singular or plural form. What seems to be wanted is an authoritative pointing out of those words which, though, in consequence of their descent, ending in an s, are yet not to be spoken of in the plural. Vespers is one of these. I do not see that, as has been alleged, considering it as evening prayers justifies the custom. It is an evening service, which, when called vespers, has no more reason for being spoken of as plural than when we call the same service even song. We do not say evensongs, though there are several things sung in it. scent. Next to this come alms, tactics, riches, morals, obsequies, nuptials, espousals, rites, each owing its plural treatment to the accident of the s in its deWages and shingles have not even this excuse. Measles it may be more excusable so to treat, if, indeed, the word came to us from the Dutch for spots; but even then I take it that what we intend to speak of is not the spots, but the spotted disease, and therefore we should still use the singular. Similarly, at whist it is common to hear people saying "hearts [&c.] are trumps"; but, of course, what is intended to be expressed is not the pips, but the suit, and therefore we ought to say, "[the suit of] hearts is trumps." Premises in the plural has been justified by pronouncing it to mean "the adjuncts of a building"; but I have had to do with many a lease where the word has been used for the main building itself. Other "sigmated" words about which many people are "hazy" are species, ides, calends, archives, manes, antipodes. doubled plurals which may be typified by cariaThe most flagrant blunder of all is the class of tides, and I have often heard country people say, "The mices is dreadful." On behalf of "I'll summons you" it may be urged that it is not thereby intended to use the verb to summon, but the noun summons in its verb form, just as people also say, "I'll countycourt you," "Shall I shine [for "put a shine on"] your boots?" &c. Of words which the French treat as singular where we use plural may be instanced, besides those already enumerated, billiards, stays, tongs, pincers, bellows, and (sometimes) scissors. Of "singularization" the only instance I call to mind at the moment occurred in a book on Tirol, where a single chamois was spoken of as “a chamoi." R. H. BUSK. 16, Montagu Street, Portman Square. In connexion with the "vulgar use of unnecessary plurals," it is interesting to note that Shakspere makes his Welshmen speak in a similar manner. Thus, in 'Merry Wives,' Sir Hugh Evans says, "" Peradventures shall tell you another tale if matters grow to your likings," "Prings goot discretions," "How full of cholers I am!" Also, in 'Henry V.,' Fluellen says, "He has no more discretions in the true disciplines of the wars." H. C. MARCH. May I add to MR. MOUNT's instances of the s omitted where it has a proper place the expression beast instead of beasts as applied to a number of cattle? It is in constant use throughout Northamptonshire and Leicestershire, and may be seen any day in the advertisements in the local newspapers. LOUISA M. Knightley. ERROR REGARDING THE MASS (7th S. vi. 506; vii. 154, 235, 318).-Were it not that a Roman Catholic has to get accustomed to the sensation of astonishment at the statements made regarding the ritual of his Church by persons who ought to know better, the communication from MR. T. ADOLPHUS consecration of the Elements, the priest alone reTROLLOPE under the above heading would astonish ceiving the Host, which was consecrated the day one to some purpose. before. MR. TROLLOPE states that no sacred service whatever in which the consecration of the Elements does not take place is, or can be, called a mass. The word itself is.sufficient to indicate this." Surely he should know that the word Mass has nothing on earth to do with the consecration of the Elements! Igive from that excellent book 'The Mass Companion (compiled by the Very Rev. Dom. J. Alph. M. Morrall, O.S.B.) the following paragraph, which is the best account I know of the origin of the Mass : "The word Mass-in Latin Missa, or Dimissio (Dismissal) has been applied to this sacred function because in the first ages of Christianity, through reverence for the Sacred Mysteries, the Discipline of the Secret' was observed. At that time only those who were fully instructed were allowed to be present at the Sacred Mysteries. The Catechumens (those under instructions) were dismissed before the Offertory, and the Faithful themselves were sent away at the end of the Liturgical Action, by 'Ite, Missa est,' or some equivalent expression. At other functions all might remain, but at the Holy Sacrifice none except the initiated might be present. Hence it was known as the Dismissal Service, or the Mass. This derivation is given by St. Augustine, Bishop of Hippo, 430," This little work contains more information as to the history of the various portions of the service of the Mass than can be easily found in any other publication. It has the advantage over Canon Oakley's excellent work on the 'Ceremonial of the Mass that the whole of the service is given in Latin and English. MR. TROLLOPE says, "No priest can on any occasion celebrate [Mass] more than once in each day." I fear there are not a few Roman Catholic priests in England who may be tempted to wish that such indeed were the law of the Church. It is not unusual for one priest to have to celebrate Mass and to preach at two churches or temporary places of worship at the distance of as much as seven miles from one another, and that without any means of transport other than his legs. I know myself two priests who have had to do this, and it is only the other day I was talking with one who had not only to celebrate Mass, hear confessions, and preach at two churches seven miles apart every Sunday, but, in addition to this, had to preach two other sermons. Of course we Roman Catholics in England would only be too glad if it were unnecessary for any one priest to have such a burden thrown on his shoulders, but in some places it is at present unavoidable. The other day I saw a paragraph finding fault with a writer for talking of the celebration of Mass on Good Friday; but in this case the critic was wrong, for the service on Good Friday is always known as the Mass of the Presanctified, though, strictly speaking, it certainly is not a Mass, as there is no I believe it is a disputed point whether the word Mass has ever been applied by any accurate or orthodox writer in the early times of the Church to any service other than that now known as the Mass. But your readers will find all information on this point in Addis and Arnold's 'Catholic Dictionary.' F. A. MARSHALL. NONCONFORMIST REGISTERS (7th S. vii. 370).— Write to the various ministers in the town of the required denominations, and ask if the records wanted appear in their "Church books." HERMENTRUde. With the non-parochial registers at Somerset House are three volumes of Lyme registers, viz., Independent, baptisms, 1775-1836; Baptist, burials, 1823-1857. DANIEL HIPWELL. 34, Myddelton Square, Clerkenwell. Many such are in the custody of the RegistrarGeneral at Somerset House. C. F. S. WARREN, M.A. HERALDIC (7th S. vii. 268, 317).—I have the 1611 and the 1724 editions of Gwillim's 'Heraldry,' in both of which occur the blazon, "Sable, a turnip proper, a Chiefe or, Gutte de Larmes," without name. In the 'Grammar of Heraldry,' by Samuel Kent (1716), these arms are given to Dammant, of Suffolk. The same arms are given to Dammant in Berry's Encyclopædia Heraldica.' Burke's Armory' and Robson's 'British Herald' (1830) have the following arms and crest for Dammant: Sa., a turnip leaved ppr., a chief or, goutty de poix; Crest, a dexter hand brandishing a scimitar ppr. There are persons of the name Damant now living in Norfolk and Suffolk. LEO CULLETON. In the abridgment of Gwillim, 2 vols., by Kent, these arms are ascribed to Dammant, of Suffolk. E. FRY WADE. Axbridge, Somerset, I am unable to answer your correspondent's query exactly, but if he wishes to know by what family the turnip is borne in their arms, I can tell him. It is Damant, or D'Amant, of Eye, co. Suffolk, where they settled on their migration from France. I have a sketch of three or four generations of the family in the handwriting (in 1822) of the late Mr. Turner Barnwell, of Bury St. Edmunds. The fourth generation is not connected with the preceding one, but there is little doubt of the parentage. There is also a sketch of the arms, and they are described as "Sable, a turnip proper, a chief or, gutté de larmes," not "de poix," as given in Burke's 'Armory' under "Dammant." Y. S. M. "MULTUM LEGERE, SED NON MULTA" (7th S. vii. 288). This saying is quoted by Plinius Minor ('Epistles,' vii. 9): "Aiunt enim, multum legendum esse, non multa." Compare "Illud autem vide, ne ista lectio auctorum multorum et omnis generis voluminum habeat aliquid vagum et instabile. Certis ingeniis immorari et innutriri oportet, si velis aliquid trahere, quod in animo fideliter sedeat. Nusquam est, qui ubique est."-L. Ann. Seneca, 'Epist.,' 2. "Multa magis, quam multorum lectione formanda mens, et ducendus est color."-Quinctilianus, Inst. Orator.,' x. i. 59. Οὐχ οἱ πολλὰ, ἀλλ' οἱ χρήσιμα ἀναγινώσKOVTES, Eiσi σTovdatot. A saying of Aristippus. -Diogenes Laertius, ii. 71. St. Austin's, Warrington. ROBERT PIERPOINT. I have no books here, but I am pretty sure that "multum legere non multa" is a saying of Bacon's. G. B. Rock Houses, Tenby. "SADDLES, WONTOWES, AND OVERLAYES" (7th S. vii. 370).-A wontowe is a wanty, or belly-band, lit. a 66 womb-tie," the old meaning of womb being belly. An overlay may be the same as a lay-over, also layer-over, which is a facetious term for a whip, because laid over a horse. "Layer-overs (or lay-overs) for meddlers" is an old and intelligible proverb. WALTER W. SKEAT. Wanty is explained by Halliwell as a leather tie or rope, a surcingle. The word occurs in Tusser's 'Husbandrie,' 17, 5, A panel and wantey, packsaddle and ped, in the sense of a rope to tie burdens to the back of a horse. In the will of Thomas Wade, of Bildeston, 1569 (Camden Soc. Publ., 'Bury Wills,' p. 155), there is this bequest: "Item, I gyve to my brother William Wade my best pack sadell with a newe 'wante' and 'wantyrop' withe the best girt." In a note to this passage, wante is explained as a long upper girth to come over a pad or saddle, especially such as are used by carriers to fasten their packs. An overlaye is probably the cloth which was laid over the saddle. Such an arrangement may be seen in many equestrian pictures a rich saddlecloth surmounted by a broad surcingle. G. L. G. VOWEL-SHORTENING IN ENGLISH PLACE-NAMES (7th S vii. 321, 430).-I suppose it would be possible to associate Benacre with benerth, but I see no evidence for it; I think it must be left as a conjecture. Benerth is not given in Murray's 'Dictionary,' but we find benrip, used in the same sense as bedrip, both meaning "a reaping by request." This explains Somner's extraordinary error in deriving bene from the A.-S. biddan, on the ground, apparently, that both begin with the letter b; which is true of a great many other words. Bene A.-S. bēn, is the same word as boon=Icel. | bon, a petition; it is curious that the native word has been ousted by a Scandian one. Perhaps it is worth while adding that the A.-S. bydel no longer exists, as the E. beadle represents the Anglo-French bedel, which was derived, in its turn, from the Teutonic; so that the E. beadle is merely cognate with the A.-S. bydel, and not a survival of it, as might be supposed. It is a pity that Dr. Murray's Dictionary' is not consulted before old errors are again let loose upon us. As to the equation of A.-S. hwaete-dun with Wotton (in Surrey), I am very glad to be corrected. I relied upon Kemble, not knowing that he was wrong. I quite agree with G. L. G. that his explanation better suits the exact operation of phonetic laws; but he does not tells us why. I think I can tell him. Wood-town; on the other, he equates Waddon On the one hand, he equates Wotton with with Wheat-down. The "foreign letter o" has not much to do with it, since the a in Wad- and the o in Wot- are much alike; still, as a matter of tradition, it is of some weight. But the law really illustrated is this, viz., that whereas dt becomes tt by assimilation, td becomes dd. In other words, it is the latter letter of such combinations as dt or td that determines the ultimate form. Whether this is a universal rule, or a very general rule, I do not as yet know; but I suspect it to be so. At any rate, it is worth watching. Cf. A.-S. wifman, M.E. wimman, a woman; M.E. godsib, E. gossip. WALTER W. SKEAT. "THE LEGEND OF GOOD WOMEN' (7th S. vii. 367). It is curious that one error in the editions of the Legend of Good Women' has at last been pointed out. My own edition is nearly ready; and in preparing it I have come to the conclusion that, at any rate as regards the text, it must be one of the worst edited books in the world. The old editions swarm with the most disgraceful blunders. At least five lines are made to have only eight syllables and four feet, a circumstance which no one has yet observed during five centuries; and in many places the author is made to talk absolute nonsense. But there is one essay on the subject matter, of course by a German, which leaves little |