out heads or arms; telling one another, in a most piteous mauner, how they met with such misfortunes; and their Clergy all saying it was a judgment upon them for their wickedness. Some even said, it was because they had shewn so much favour to Hereticks, and going in a tumultuous manner to Court, declared this to be the cause of the people's sufferings. They thought it almost impious for them to endeavour to take care of themselves; and many of them called it fighting against Heaven! officer upon guard at the Mint, with the greatest courage and resolution, remained there three days, and, by beating down the buildings adjacent, preserved it happily from the flames; the King, however, rewarded him as his merit so highly deserved.

The

"At last a miracle brought the populace tolerably to themselves, performed, as we supposed, by a secret order from the Court. For, in the middle of the night, the Virgin Mary was seen sitting amidst flames of fire, from the ruins just thrown down by the earthquake of a church belonging to a famous convent of hers, called Our Lady of Penhada Franca, situated upon the top of a very high hill, and waving a white handkerchief toward the people. This was immediately declared to be a forgiveness of all their past offences, and a promise

of life.

"However, notwithstanding this, we had many prophecies of destruction several times afterwards. It is nevertheless remarkable that the bull-feast celebrated about two months before the earthquake in a great square, called the Rocio, made an old prophecy of great mischief to happen to Lisbon in a year, with two fires in it, to be much talked of; because some hundreds of years before, in the same square, upon a like occasion, the scaffolds fell, and killed a great number of people. The fear, therefore, that something of that sort would then happen, to accomplish the prophecy, prevented many from going to the first day's spectacle.

"It was said that the Queen of Spain immediately sent her brother a large remittance in cash; and that the King wrote a letter with his own hand, not only offering his treasures and troops, but to come himself in person, if necessary.

"The French also made some, very trifling, offers. But the Portuguese, of all denominations, fixed their hopes upon England from the very first; most confidently expecting to receive all manner of assistance from thence. Nor would they have been much deceived, had the winds proved but as favourable as the intentions of the English to alleviate their aggravated calamities."

Mr. URBAN,

DR

Market Rasen, April 12. R. Hodgson requests an early insertion of his thanks to your Correspondent in p. 213 & seq. for his communication. The Doctor, however, must observe, that the date of the Work quoted, 1763, is at least 40 years, too late to be admitted as an evidence of Dr. Franklin's plagiarism, in respect to his beautiful Fable. The Doctor was then 54 years old; and that Fable's being inserted in an interpolated Work, printed in 1763, as your Correspondent himself acknowledges it to be, proves nothing. It must be by quoting some edition printed before, or very early in the Eighteenth Century, and unimpeachable with interpolation, that the charge against the American Doctor can be . established beyond the possibility of a doubt.

I fancy we have had nogood English translation of Josephus since Whiston's, whose very valuable additions of much and most interesting inatter give a value to his Author, which he could never claim before he fell into the hands of such a Translator, whom Gibbon characterizes as "the great, the honest, the pions, the visionary Whiston!" (Fall of Rome, vol. VII. 413. Svo edit. note.)

Whiston's Translation, genuine edition, is not scarce.

I

H.

Mr. URBAN, Stratton, March 10. AM much pleased with the letter ΟΙ ΦΙΛΙΠΠΟΣ in the Supplement to your last Volume.

It is said, that two Antiquaries (vulgarly called Antiquarians, although Antiquarian is merely adjective, Antiquary being the substantive) — that two Antiquaries, I say, were in the West of this County, looking at the famous Logan Rock, when one (Clericus) observed it was called so from

the

the Greek (λoyos); the other (Causidicus), with all due respect to the other, said it might be so; but inquired of the guide, Why it was. called "Logan Rock?" when, to the surprise of both, the Guide put his foot against it, gave it a shake, and said, Why see how it logs (a provin cial expression implying "see how it shakes.") The Antiquaries, with great liberality of sentiment, were satisfied with the interpretation.

gall,

On their return, their attention is said to have been arrested near South Moulton, in Devonshire, where they observed some rude letters sculptured on a large block of granite, which, at length, they very correctly deciphered to be H. E. S. M. R. One be"This is Roman, the letters H. E. necessarily implying Hic Est; we must consider what the letters S. M. mean, but the letter R. most unquestionably denotes the Roman origin. They applied to their Guide to know what the stone was called. He began to scratch his head (for whenever you speak to a countryman in the West, his head invariably itches) and at length said, "They call it the BONDSTONE." Ah! Bond-stone ! said one of the Antiquaries, it is certainly Roman Cicero, the Roman Orator, says, "Facinus est VINCIRE civem Romanum; scelus verberare, prope Paricidium necare; quid dicam in crucem tollere." It is a crime to put a Roman Citizen in BONDS, &c.

The quotation was at first decisive; but the Countryman began to laugh at their jargon; when one asked, if he knew what the letters meant. When, after having scratched his head again, he said, that the stone shewed the Boundaries of the Parish. "Here Ends South Moulton Road!!!" A. H. C.

IN

Mr. URBAN, Oxford, April 8. N reply to your Correspondent's Query, p. 197. a. I beg to state, that Dr. Theophilus Gale having finished his education, and graduated at Magdalene Hall, in the University of Oxford, his life and family connexions will be most copiously detailed in an elaborate work now preparing, intituled, "A succinct and separate History of Magdalene Hall, St. Mary's Hall, and Alban Hall, Oxford, with the Lives of the Worthies of those Societies." Yours, &c. OxONIENSIS.

Mr. URBAN, Sileby, March 3. SOME years ago I communicated

some remarks, which were inserted in the History of Leicestershire, concerning the stone called by the inhabitants of Humberston Hoston-stone, or Hoston; meaning, perhaps, High-stone. I have always regarded this stone, though now little noticed, as a very curious object; and having made myself of late years better acquainted than when I wrote before with the subjects with which I imagine this stone to be connected, I offer the following remarks, as correcting, in some measure, my former communications.

This stone is one of those blocks of granite found very frequently in the neighbourhood, and supposed by the celebrated De Luc to be fragments cast up by some convulsion of the earth from the primary and deepest strata. The Hoston-stone lies on the ridge of an eminence, which, though not the highest of the neighbouring hills, is yet very conspicuous for a vast distance from the West. Some old persons in the neighbourhood, still living, remember when it stood a very considerable height, perhaps eight or ten feet, in an artificial fosse or hollow. About fifty or sixty years ago the upper parts of the stone were broken off, and the fosse levelled, that a plough might pass over it; but, according to the then frequent remark of the villagers, the owner of the land who did this deed never prospered afterwards. He certainly was reduced from being the owner of five yard-land, to use the then common phrase, or about one bundred and twenty acres, to absolute poverty, and died about six years ago in the parish workhouse. This superstitious opinion attached to the stone, together with the following circumstances, persuade me to think that the stone was what is usually called druidical. It possibly may have been a logan, or rocking-stone; but of this there certainly is no evidence.

There are, or rather were, about fifty years ago, traditionary tales in the village that a Nunnery once stood on Moston; and that steps had been found communicating subterraneously with the monks of Leicester Abbey, about two miles distant. But no religious house of this kind is to be traced here. The tale must have

owed

owed its origin to circumstances connected with the religion of earlier times; probably anterior to the introduction of Christianity into Britain and therefore during the prevalence of the idolatry of the Bri

tons.

Some years ago it was believed that Fairies inhabited, or at least frequented, this stone; and various stories were told concerning those pigmy beings. Such, according to the testimony of Borlase, in his History of Cornwall, is the common opinion respecting the many druidical stones in that county. This belief was so strongly attached to the Hoston-stone, that some years ago a person visiting it alone, fancied he heard it utter a deep groan; and he immediately ran away to some labourers, about two hundred yards distant, terrified with the apprehension of seeing one of the Wonderful Fairy inhabitants.

In the adjoining vale, at the distance of about one hundred yards from the stone, on the North-east, is a plot of ground known, before the inclosure of the lordship, by the name of Hell-hole Furlong. No circumstance belonging at present to the spot seems likely to have given rise to this strange name: it leaves room therefore for the conjecture, that in this quarter the sacrifices, too often human, were wont to be performed; and that from this circumstance it obtained the Saxon name of Hela, or Death.

From these circumstances, and also from the situation of the stone on an eminence, such as were usually chosen for the celebration of the religious rites of the antient British, there seems to be little room for doubt that Hoston was once sacred to the purposes of druidical, or rather of the more antient bardic worship. These spots are in some places still termed Homberds, or Humberds, probably from the Erse word (according to Vallancey) uam, or owim, signifying fear or terror, and bardh, the name of a well-known order of priests. The word humberd, thus compounded, is but too justly applicable to the scenes of Bardic worship, which were terrible, both from the character of Dis, or Pluto, whom they especially wor shiped, and from the rites by which he was propitiated.

These conjectures and opinions derive farther support from the name of the village within whose liberties this stone is situate. Humberston is very plainly the ton, or town, of the Humberd, or sacred place of bardic worship; for the village stands on the South side of the ridge of which Hoston-height is part; and about half a mile from the stone, which is as near as habitations seem to have been allowed to approach those dreadfully-sacred places. The name of Humberston belongs to a village on the coast of Lincolnshire, near Grimsby. Should there be any Humberd near it, the conclusion must be, not only that the Lincolnshire village, but the river Humber itself, derived their names from a place of bardic worship. Yours, &c. J. D.

HE Monastery of La Trappe lies

sea-coast, but secured from storms and sheltered on all sides; the building stands in a bottom; the scenery about it is enriched with plantations. Soon after the commencement of the French revolution, when the religious of all kinds were obliged to seek this country for protection, some monks of La Trappe found an asylum at Mr. Weld's; and, as they increased in number, he erected the present building (under the sanction of Government) for their habitation, which may, with strict propriety, assume the name of a Convent. This monastery is of a quadrangular shape, with a schilling in the inside, forming the cloisters, and the area a depository for the dead. We observed seven graves, to some of which were added a wooden cross, either at the head or feet: the living may be said to reside with the dead, and that they may be continually reminded of their mortal state, a grave is always left open for the reception of the next that dies. The cloisters are used for air and exercise in bad weather, having a large cistern at one end for the monks to wash. The entrance to the monastery is on the West side, near the Porter's Lodge, under a long narrow building, which serves for offices of the meaner kind. The porter who received us was dressed in the habit of a convent-brother, wearing a long

brown

brown robe of coarse cloth, and a cowl of the same colour over his head, a leathern girdle encircled his waist, from which suspended his keys; he spoke to us in a whisper, and desired us to be silent. As we passed through the first court, we fancied ourselves in former days, when the monastic orders flourished; and strange and unusual seemed the appearance of the monks, in the full habit of their order, gliding along intent on meditation, or employed in manual labour, but not a word spoken. From the

a

court we came to an entrance-room, on the walls of which were seen figures of saints, a crucifix on a bleeding heart, and other objects of devotion: thence to the cloisters are several crucifixes on the walls, to excite adoration. We then entered the Chapel, which is not splendid, nor highly decorated, but elegantly neat, the altar having a crucifix on its summit, with the paintings of the Virgin and Child, and of patron saints: on each side are stalls for the monks, with their names inscribed, and in each stall a large old missal on vellum, guarded at the corners and sides, and large clasps; lamp burning perpetually during the presence of the Eucharist; the roodloft contains the organ. Opposite to the chapel are private oratories, embellished, as usual, with paintings of a religious kind, crucifixes, the Virgin and Child, and a whole length of Armand Jean Bouthillier de Rancé, who was abbot and reformer of the Order. From another part of the cloisters we entered the chapter-house, whither the monks retire after their meal is over, not to beguile away their time in trifling conversation, but in reading religious books, saying vespers and other evening prayers, and in public self-accusation; the walls of this room are covered with religious prints; and at the entrance hung up a board with pegs, on which were suspended bits of wood, inscribed with the names of all the monks that had been and are now in the convent, P. Dionysius, P. Hyacinthus, P. JuJianus, P. Baruardus, P. Martinus, P. Matthæus, P. Pius, and others, to the number of eighty-six: on another board was inscribed a list of the different offices of the church for the day, and the names of such of the fathers as officiated set opposite; be

The

low it an exhortation in Latio and French, pointing out the advantages of devotion, and the importance of self-denial. We were next shewn the Refectory, a very long room, containing a wooden bench, extending on each side; upon the tables were placed a wooden trencher, bowl, and spoon, with a napkin for each monk, and the name of each inscribed over his seat; at the upper end sat the prior, distinguished from the rest of the convent only by his pastoral staff; during the repast the lecturer delivers a discourse to the poor monks. Dormitory next attracted our notice, which extends the whole length of the building, and on each side are ranged the cells of the monks, in which they recline themselves, on wood, with one blanket and a coarse rug; a window at each end to ventilate and air the room, which is dark and gloomy; a clock is stationed at one end, near the entrance, to warn the monks of the hour of matins; and the cells ranged together on each side, like so many caves of death, must unavoidably inspire melancholy reflections. Below is the vestmentroom, where the vestments of the choir-brothers are hung up, with the name of each inscribed. The domestic offices surround the monastery ; and contiguous is the poultry-yard, cattle-range, and rick-yard. The ground attached to the monastery contains about one hundred acres, which is cultivated by the monks, with the assistance of a carter and his boy. The community rise at one o'clock in the morning, winter and summer the choir-brothers then begin their devotions, and continue in the chapel till nine o'clock, when each goes to some manual labour, in the garden, on the roads, or on the grounds, till eleven, when there is a short service, which lasts about half an hour, then to labour again, till half past one, when they return to prayers for half an hour, and are then summoned to their frugal meal; after this meal is over (the only one, which they have during the four-andtwenty hours) they return thanks to God, and adjourn to the chapterroom, where they continue to read or meditate till their day is nearly over, when they once more to prayers, and retire to their dormitorics about