Read Ebook: Notes and Queries Number 242 June 17 1854 A Medium of Inter-communication for Literary Men Artists Antiquaries Genealogists etc. by Various Bell George Editor

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The series of plates extends to fifteen, among which are those described by H. Some are remarkable for good drawing and spirited expression, and all are good for the time. The verses which belong to Plate 2. are printed on the back of Plate 1., and so on, which rendered transcription necessary on mounting them. Each represents, figuratively, one of the steps towards the philosopher's stone. Some have Latin explanations at the foot. Not understanding alchemy, I can appreciate them only as works of art. An account of one as a specimen may be of some interest, so I select the least unintelligible.

Plate 6. A dragon eating his own tail.

Above:

"Das ist gross Wundr und seltsam list, Die h?chst Artzney im Drachen ist."

Below:

"Mercurius recte et chymice praecipitatus, vel sublimatus, in sua propria aqua resolutus et rursum coagulatus."

On the opposite page:

"Ein Drach im Walde wohnend ist Am Gifft demselben nichts gebrisst; Wenn er die Sonn sieht und das Fewr, So spe?sst er Gifft, fleugt ungehewr Kein lebend Thier f?r ihm mag gnesn Der Basilisc mag ihm nit gleich wesn, Wenn diesen Wurmb wol weiss zu t?dtn Der K?mpt auss allen seinen n?thn, Sein Farbn in seinem Todt sich vermehrn Auss seiner Gifft Artzney thut werden Sein Gifft verzehrt er gar und gans, Und frisst sein eign vergifften Schwanz. Da muss er in sich selbst volbringen Der edlst Balsam, auss ihm thut tringen. Solch grosse Tugend wird mann schawen, Welches alle Weysn sich hoch erfrawen."

The three persons in Plate 13. appear first in Plate 11. The superscription is--

"Vater, Sohn, F?hrer, haben sie beym Handen: Corpus, spiritus, anima, werden verstanden."

In Plate 13. the father's mouth may well be "of a preternatural wideness" as he swallows the son; and in Plate 14. undergoes a sudorific in a curiously-furnished bedchamber. In Plate 15. the three are seated upon one throne. The stone is found. They also will find it who strictly follow Dr. Lambspring's directions, as given in a rhyming preface. Only one ingredient is left out of the prescription:

"Denn es ist nur ein Ding allein, Drinn alls verborgn ist ins gemein. Daran solt ihr gar nicht verzagen, Zeit und Geduld m?st ihr dran wagen."

What is it?

H. B. C.

U. U. Club.

THE BELLMAN AT NEWGATE.

Formerly it was, according to a very ancient custom, the practice on the night preceding the execution of condemned criminals, for the bellman of the parish of St. Sepulchre to go under Newgate, and, ringing his bell, to repeat the following verses, as a piece of friendly advice, to the unhappy wretches under sentence of death:

"All you that in the condemn'd hold do lie, Prepare you, for to-morrow you shall die. Watch all and pray, the hour is drawing near, That you before the Almighty must appear. Examine well yourselves, in time repent, That you may not to eternal flames be sent. And when St. Sepulchre's bell to-morrow tolls, The Lord have mercy on your souls! Past twelve o'clock!"

"Robert Doue, citizen and merchant taylor, of London, gave to the parish of St. Sepulchre's the sum of 50l. That after the several sessions of London, when the prisoners remain in the gaole, as condemned men to death, expecting execution on the morrow following; the clarke of the church shoold come in the night time, and likewise early in the morning, to the window of the prison where they lye, and there ringing certain tolls with a hand-bell appointed for the purpose, he doth afterwards put them in mind of their present condition, and ensuing execution, desiring them to be prepared therefore, as they ought to be. When they are in the cart, and brought before the wall of the church, there he standeth ready with the same bell. And after certain tolls rehearseth an appointed prayer, desiring all the people there present to pray for them. The beadle also of Merchant Taylors' Hall hath an honest stipend allowed to see that it is duely done."

J. W. FARRER.

HERBERT'S "CHURCH PORCH."

"God made me one man; love makes me no more, Till labor come and make my weakness score."

I conceive the stanza to be a recommendation of the contemplative life with poverty, in preference to the active life with riches.

J. H. B.

ANCIENT USAGES OF THE CHURCH.

As your well-known correspondent from Clyst St. George has addressed an inquiry to you on this subject, it may not be uninteresting to some of your readers to learn that the practice of kneeling at funerals still exists in this neighbourhood. On a cold December day have I seen men, women, and children bend the knee on the bare sod, during the Lord's and the other prayers used in the outdoor portion of our service, not rising till the valedictory grace concluded the service. Indeed, I have never known those attending our funerals here, omit this old custom.

That of dressing graves with flowers, at Easter and Whitsuntide, prevails here as in Wales: and the older folks still maintain the ancient practice of an obeisance as often as the Gloria occurs during the ordinary services. The last railful of communicants are also in the habit of remaining in their place at the altar rails till the service is concluded; but whether these observances are widely spread, or merely local, I have not had sufficient opportunity to judge.

J. T. P.

Dewchurch Vicarage.

At the church of South Stoke, near Arundel, I have heard the clerk respond after the Gospel: "Thanks be to God for the Holy Gospel."

At Southwick, near Brighton, the rector was wont to stand up at the "Glory" in the Litany.

"In the western counties of England there are many parishes where the custom of bowing at the 'Gloria' has been universally observed by the poor from time immemorial. I could mention parishes in Worcestershire or Herefordshire where it has always prevailed."

It should be observed, that the custom is not to bow at the "Glory" only, but whenever, in the course of the service, the names of the Three Persons of the Blessed Trinity are mentioned. See Isaiah, vi. 2, 3.

I have heard sermons commenced in the name of the Holy Trinity, and ended with "the Glory," the preacher repeating the former part and the congregation the latter. I believe this is agreeable to very ancient use. Can any one say whether it has anywhere been retained in our own Church?

J. W. HEWETT.

The custom of Lincolnshire mentioned by MR. ELLACOMBE as observed by his two parishioners at Bitton had its origin doubtless in the first rubric to the Order for the Administration of the Lord's Supper in our Book of Common Prayer, which enjoins that--

"So many as intend to be partakers of the Holy Communion, shall signify their names to the Curate at least some time the day before."

On this Bishop Wilson remarks:

"It is with great reason that the Church has given this order; wherefore do not neglect it."

"You will have the comfort of knowing, either that your Pastor hath nothing to say against you, or, if he has, you will have the benefit of his advice: and a good blessing will attend your obedience to the Church's orders."

GEORGE E. FRERE.

ABHBA.

In St. Paul's Chapel, Edinburgh, York Place, the congregation stand at the reading of the Ten Commandments in the fifth chapter of Deuteronomy, and they chant "Glory be to thee, O God," on the giving out of the Gospel, and "Thanks be to thee, O God," &c., after the reading of it. In the Communion they sit during the reading of the Exhortation, "Dearly Beloved in the Lord;" and it is but very lately that they have stood when repeating "Glory be to God on high," &c., in the Post Communion.

HENRY STEPHENS.

In Durham Cathedral, on Sept. 5, 1850, at the Anniversary of the Sons of the Clergy, the congregation rose simultaneously on the occurrence of the Lord's Prayer in the lesson. I remember also that the same custom was observed at Trinity Church, Chelsea, during the incumbency of the Rev. Henry Blunt. Where the Bidding Prayer enjoined by the 55th Canon is used , it is usual I believe for the people to stand during the Lord's Prayer; the preacher then teaching us to pray as our Lord taught His disciples. The short doxology at the end of the Gospel, to which MR. ELLACOMBE refers at p. 257., is common in the north of England.

E. H. A.

This custom prevails generally in the Episcopalian churches in Scotland; and our congregations also stand up while the Commandments are read in course of the lessons. We have also the practice of singing, after the Gospel: "Thanks be to thee, O Lord, for this thy Holy Gospel!"

BALIVUS.

Edinburgh.

This is the practice on the reading of this prayer in the second lesson at the parish church of Edgbaston, near Birmingham. It is probably a remanet of the ancient practice in the Church, not only to stand up during the reading of the Gospel, but throughout the whole service, as symbolic of the resurrection of Christ--the Lord's Day; which still exists in the Greek Church, and may be witnessed any Sunday in London, on visiting the recent edifice in London Wall.

T. J. BUCKTON.

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