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Executors of Benefactors by Will become 2. Charlotte Row, Mansion House. Printed by THOMAS CLARK SHAW, of No. 10. Stonefield Street, in the Parish of St. Mary, Islington, at No. 5. New Street Square, in the Parish of St. Bride, in the City of London; and published by GEORGE BELL, of No. 186. Fleet Street, in the Parish of St. Dunstan in the West, in the City of London, Publisher, at No. 186. Fleet Street aforesaid.- Saturday, May 14, 1853. A MEDIUM OF INTER-COMMUNICATION FOR LITERARY MEN, ARTISTS, ANTIQUARIES, GENEALOGISTS, ETC. 493 Lord Bacon's "Advancement of Learning" · 495 FOLK LORE:- Raven Superstition — African Folk Lore -Funeral Custom 496 496 498 Notes. LORD BACON'S "ADVANCEMENT OF LEARNING.' Considering the large number of quotations from previous writers which occur in Lord Bacon's works, and especially in his most popular and generally read works-his Essays and his Advancement of Learning-it is remarkable how little his editors have done for the illustration of his text in this respect. The French editors of Montaigne's Essays, who is likewise a writer 499 abounding in quotations, have bestowed much 499 care on this portion of their author's text. The defect in question has, however, been to a great extent supplied in a recent edition of the Advancement of Learning, published by Mr. Parker in West Strand; and it is to be hoped that the beginning, so usefully made, may be followed up by similar editions of other of Bacon's works. 499 MINOR QUERIES:- Polidus - St. Paul's Epistles to PHOTOGRAPHIC CORRESPONDENCE:-Stereoscopic Queries - Photographic Portraits of Criminals, &c.- Photography applied to Catalogues of Books - Application of Photography to the Microscope REPLIES TO MINOR QUERIES:- Discovery at Nuneham Regis Eulenspiegel, or Howleglas - Parochial Libraries Painter-Pepys's "Morena" - Pylades and Corinna- Judge Smith- Grindle-Simile of the Soul and the Magnetic Needle- English Bishops deprived by Queen Elizabeth-Borrowed Thoughts-Dr. South v. Goldsmith, Talleyrand, &c. - Foucault's Experiment Passage in " Locksley Hall"- Lake of Geneva Inter cuncta micans -"Its"- Gloves at Fairs Astronomical Query - Tortoiseshell Tom Cat Sizain on the Pope, the Devil, and the Pretender Wandering Jew Hallett and Dr. Saxby"My mind to me a kingdom is "- Claret-Suicide at Marseilles-Etymology of Slang-Scanderbeg's Sword Arago on the Weather-Rathe-Carr PedigreeBanbury Cakes - Detached Belfry Towers, &c. MISCELLANEOUS : 502 503 503 504 504 505 505 - 507 513 514 514 514 The edition in question, though it traces the great majority of Bacon's quotations, has left some gleanings to its successors; and I propose now to call attention to a few passages of the Advancement of Learning which, after the labours of the late editor, seem still to require further elucidation. My references are to the pages of the new edition: : P. 25. Then grew the flowing and watery vein of Osorius the Portugal bishop to be in price." The editor prints Orosius for Osorius, and adds this note: "All the editions have Osorius, which, however, must be a mere misprint. He was not a Portuguese, but a Spaniard, born at Tarragona, nor indeed ever a bishop. He was sent by St. Augustine on a mission to Jerusalem, and is supposed to have died in Africa in the earlier part of the fifth century." The text of Bacon is quite right. The allusion is not to Paulus Orosius, a Spaniard, who flourished at the beginning of the fifth century; but to Jerome Osorio, who was born at Lisbon in 1506, afterwards became Bishop of Silves, and died in 1580. His works were published at Rome in 1592, in 4 vols. folio. His principal work, De rebus Emanuelis Virtute et Auspicio gestis, which first appeared in 1571, was several times reprinted, and was translated into French and English. P. 31. " Time, which is the author of authors." In Nov. Org., i. 84., Time is called "Auctor auctorum, atque adeo omnis auctoritatis." P. 34. "But of these conceits Aristotle speaketh seriously and wisely, when he saith, Qui respiciunt ad pauca de facili pronunciant." The editor does not attempt to trace this pas The passage referred to is in Eth. Nic., vi. 3.; P. 163. "For as the ancient politiques in popular states were wont to compare the people to the sea, and the orators to the winds." sage. Query, If it is not in Aristotle, where is it The allusion is to a couplet of Solon : to be found? P. 60. "Ulysses, Qui vetulam prætulit immortalitati' is a figure of those which prefer custom and habit before all excellency." “ ἐξ ἀνέμων δὲ θάλασσα ταράσσεται· ἢν δέ τις αὐτὴν μὴ κινῇ, πάντων ἐστὶ δικαιοτάτη. Fragm. i. 8., ed. Gaisford. The editor refers to Cic. de Orat., i. 44., where it And to a passage of Livy (xxviii. 27.) : is said that such is the love of country, "Ut Ithacam illam, in asperrimis saxulis, tanquam nidulum, affixam, sapientissimus vir immortalitati anteponeret." Another application of the saying is made by "Grave natures, led by custom, and therefore constant, are commonly loving husbands, as was said of Ulysses,vetulam suam prætulit immortalitati.' The passage in Cicero does not agree with the dictum quoted by Bacon, which seems to be a reference to the Odyssey, v. 136. 208-10. P. 62. "Claudus in viâ antevertit cursorem extra viam." The same proverb is quoted in Nov. Org., i. 61. Several passages are cited by Bacon from Seneca, which the editor does not trace. Thus, in p. 146., it is said, "Multitudo omnis, sicut natura maris, per se immobilis est, venti et auræ cient." Compare Babrius, fab. 71. P. 165. "Did not one of the Fathers, in great indignation, call poesy vinum dæmonum ?" The same citation recurs in Essay I., "On Truth:" "One of the Fathers, in great severity, called poesy vinum dæmonum." Query, Who is the Father alluded to ? Page 177., the saying "Faber quisque fortunæ propriæ" is cited; and again, p. 178., “Faber quisque fortunæ suæ." In Essay XL., “On Fortune," it is quoted, with the addition, “saith the poet." The words are to be found in Sallust, Ad Cæsar. de Rep. Ord., ii. 1.: "Sed res docuit, id verum esse, quod in carminibus Appius ait, fabrum suæ esse quemque fortunæ." Censor. Bacon proceeds to say: 6 "This conceit or position [viz. Faber quisque,' &c.], "Nocet illis eloquentia, quibus non rerum cupiditatem if it be too much declared and professed, hath been facit, sed sui." Page 147., "Vere_magnum habere fragilitatem hominis, securi tatem Dei." thought a thing impolitic and unlucky, as was observed in Timotheus the Athenian, who, having done many giving an account thereof to the people, as the manner great services to the estate in his government, and was, did conclude every particular with this clause, pass, that he never prospered in anything he took in And in this Fortune had no part.' And it came so to hand afterwards." The anecdote is as follows:- Timotheus had been ridiculed by the comic poets, on account of the small share which his own management had had in his successes. A satirical painting had likewise been made, in which he was represented sleeping, while Fortune stood over him, and drew Apophth., vol. ii. p. 42., ed. Tauchnitz; Ælian, V. H., the cities into his net. (See Plutarch, Reg. et Imp. xiii. 42.) On one occasion, however, having reto the Athenians, in allusion to the previous sarturned from a successful expedition, he remarked casms, that in this campaign at least Fortune had no share. Plutarch, who relates the latter anec lote in his Life of Sylla, c. 6., proceeds to say, hat this boast gave so much offence to the deity, hat he never afterwards prospered in any of his enterprises. His reverse of luck, in consequence of his vainglorious language against Fortune, is also alluded to by Dio Chrysost. Orat., xiv. § 19., edit. Emper. It will be observed that Plutarch refers the saying of Timotheus to a single expedition; whereas Bacon multiplies it, by extending it over a series of acts. P. 172. "Cicero reporteth that it was then in use for senators that had name and opinion for general wise men, as Coruncanius, Curius, Lælius, and many others, to walk at certain hours in the Place," &c. The passage alluded to is De Orat., iii, 83. The persons there named are Sex. Ælius, Manius Manilius, P. Crassus, Tib. Coruncanius, and Scipio. P. 179. "We will begin, therefore, with this precept, according to the ancient opinion, that the sinews of wisdom are slowness of belief, and distrust." its destination," &c. - Colburn's United Service Magazine, December, 1852, pp. 514, 515. Thucydides tells us that as soon as the crews of the Athenian ships, weatherbound at Pylos in the spring of the year B.C. 425, had made up their minds to kill time by fortifying their harbour of refuge, "They took the work in hand, and plied it briskly. The mud that was anywhere requisite, for want of vessels, they carried on their shoulders, bending forwards as much as possible, that it might have room to stick on, and holding it up with both hands clasped fast behind that it might not slide down.”. - - Book iv. chap. 4. (Smith's Translation.) Considering the cheap issue of all standard The precept adverted to is the verse of Epi- works of reference a great boon to the general charmus : Mr. Dartnell, Surgeon of H. M. 53rd regiment, gives the following account of the building of a fort which has lately been erected at Michnee to check the incursions of the Momunds into the Peshawur Valley : "There was little to be done, except to build a fort, and here the officers had to superintend and direct the working parties which were daily sent out. Labourers from far and near, Cashmerees, Caboolees, men from the Hindoo Koosh, Afreedees, Khyberees, &c., all working together with hearty goodwill, and a sort of good-humoured rivalry. It is only when working by contract, however, that the Cashmeree displays his full physical powers, and it is then perfectly refreshing, in such a physically relaxing and take-the-world-as-it-goes sort of a country as this, to observe him. And then to see him carry a burden! On his head? No. On his back? Yes, but after a fashion of his own, perfectly natural and entirely independent of basket, or receptacle of any kind in which to place it. I have now in my garden some half-dozen of these labourers at work, removing immense masses of clay, which are nearly as hard as flint, and how do they manage? My friend Jumah Khan reverts his arms, and clasping his hands together behind his back, receives the pyramidal load, which generally overtops his head, and thus he conveys it to student, I was predisposed to welcome heartily Mr. Bohn's Antiquarian Library. If, however, cheapness be accompanied by incorrectness, the promised boon I conceive to be worthless; even one or two glaring errors rendering the student distrustful of the entire series. I was led to form the first of these conclusions on receiving vol. i. of a translation of the Annals of Roger de Hoveden, by Henry T. Riley, Esq., barrister-at-law; who introduces the work by a flourish of trumpets in the Preface, on the multifarious errors of the taken to correct his own; to the second by obLondon and Frankfort editions, and the labour serving, whilst cutting the leaves, the following glaring errors, put forward too as corrections: Vol. i. p. 350., Henry II. is stated by the Annalist to have landed in Ireland, A.D. 1172, "at a place which is called Croch, distant eight miles from the city of Waterford." Here Mr. Riley, with perfect gravity, suggests Cork* as the true reading!! Can it be, that a barrister-at-law, with an ominously Irish-sounding name, is ignorant that the city of Cork is somewhat more distant than eight miles from the urbs intacta, as Waterford loves to call herself? The fact is, however, that Hoveden and his former editors were nearly correct: on *This geographical morceau was nearly equalled by a scribe in the Illustrated London News, who stated that her Gracious Majesty's steam-yacht, with its royal freight and attendant squadron, when coasting round from Cork to Dublin in the year 1849, had entered Tramore Bay, and thence steamed up to Passage in the Waterford Harbour ! A truly royal road to safety; and one that, did it exist, would have saved many a gallant crew and ship, which have met their fate within the landlocked, but ironbound and shelterless, jaws of Tramore Bay. old maps of the harbour of Waterford, Crook Castle is laid down inside Creden Head, on the Waterford side of the harbour; and Crook is still the name of a place at the point indicated, somewhat more however than eight miles from Waterford. 66 In unwilling to explain what especial virtue there exists - Funeral Custom. In some parts (I believe) of Yorkshire, and perhaps elsewhere, it is customary to send, immediately after a death, a paper bag of biscuits, and a card with the name, &c. of the deceased, to his friends, be they many or few. Can any of your readers explain the matter? I have more than once seen the card, but not the biscuits. ABHBA. Again, at p. 351. occurs Hoveden's well-known and valuable enumeration of the Irish episcopal sees at the same period, of which Mr. Riley observes: "Nearly all these are mis-spelt... they are in a state of almost hopeless confusion." And then, to make confusion worse confounded, his note on the Bishop of Ossory (p. 352.) says: the text, Erupolensis' is perhaps a mistake for 'Ossoriensis.'" Now, Erupolensis happens to be a correct alias of Ossoriensis: the former characterising the diocese from Kilkenny, the cathedral city, which being seated on the Nore, or Neor— Hibernicè Eoir, Latinè Erus, was sometimes called Erupolis-the latter from the territory with which the see was and is co-extensive, the ancient king-checks "an absurd blunder," and in the preface he dom of Ossory. How many more errors there may be in the first volume of the work, I cannot say but, at all events, what the reader has to complain of is, not that the translator was unable to tell all about "Croch" and "Erupolis," but that, not knowing, he has made matters worse by his hardy elucidations. Truly, at this rate, it were better that no cheap edition of Hoveden were vouchsafed to the public. JAMES GRAVES. Kilkenny. FOLK LORE. Raven Superstition.-On a recent occasion, at an ordinary meeting of the guardians of the poor, an application was made by the relieving officer on behalf of a single woman residing in the church village at Altarnun. The cause of seeking relief was stated to be "grief," and on asking for an explanation, the officer stated that the applicant's inability to work was owing to depressed spirits, produced by the flight of a croaking raven over her dwelling on the morning of his visit to the village. The pauper was by this circumstance, in connexion with its well-known ominous character, actually frightened into a state of wretched nervous depression, which induced physical want. S. R. P. African Folk Lore. The following curious piece of folk lore is quoted from an extract in The Critic (of April 1, 1853, p. 172.), in the course of a review of Richardson's Narrative of a Mission to Central Africa, &c.: - "To avert the evil eye from the gardens, the people (of Mourzak) put up the head of an ass, or some portion of the bones of that animal. The same superstition prevails in all the oases that stud the north of Africa, from Egypt to the Atlantic, but the people are SHAKSPEARE READINGS, NO. VII. This is the question that MR. COLLIER proposes in support of the alteration of checks into ethics, at p. 144. of his Notes and Emendations. He terms again introduces it, passing upon it the same unqualified sentence of excommunication, as upon "bosom multiplied," viz. "it can never be repeated." In this opinion he is backed by most of the public scribes of the day, especially by the critic of the Gentleman's Magazine for April, who declares "we should be very sorry to have to discover what the editors have understood by the checks of Aristotle." Furthermore, this critic thinks that "it is extremely singular that the mistake should have remained so long uncorrected;" and he intimates that they who have found any meaning in checks, have done so only because, through ignorance, they could find no meaning in ethics. Hence it becomes necessary for those who do find a meaning in checks, to defend that meaning; and hence I undertake to answer MR. COLLIER'S question. Aristotle's checks are those moral adjustments that form the distinguishing feature of his philosophy. They are the eyes of reason, whereby he would teach man to avoid divergence from the straight path of happiness. They are his moderators, his mediocrities, his metriopathics. They are his philosophical steering-marks, his moral guiding-lines, whereby the passions are to be kept in the via media; as much removed from total abnegation on the one hand, as from immoderate indulgence on the other. Virtue, according to Aristotle, consists in checked or adjusted propensities. Our passions are not in themselves evil, except when unchecked by reason. And inasmuch as we may overeat, or underfeed ourselves (the check being temperance), so may we suffer our other propensities to deviate from the juste milieu, either in the direction of indulgence or of privation. |