Kitabı oku: «Notes and Queries, Number 212, November 19, 1853», sayfa 4

MONUMENTAL BRASSES ABROAD

(Vol. vi., p. 167.)

A recent visit to the cathedral of Aix-la-Chapelle enables me to add the following Notes to the list already published in "N. & Q."

The brasses are five in number, and are all contained in a chapel on the north-west side of the dome:

1. Arnoldus de Meroide, 1487, is a mural, rectangular plate (3' · 10" × 2' · 4"), on the upper half of which are engraved the Virgin and Child, to whom an angel presents a kneeling priest, and St. Bartholomew with knife and book.

2. Johannes Pollart, 1534, is also mural and rectangular (5' · 2½" × 2' · 4"), but is broken into two unequal portions, now placed side by side. The upper half of the larger piece has the following engraving:—In the centre stands the Virgin, wearing an arched imperial crown. Angels swing censers above her head. St. John Baptist, on her right hand, presents a kneeling priest in surplice and alb; and St. Christopher bears "the mysterious Child" on her left. The lower half contains part of the long inscription which is completed on the smaller detached piece.

3. Johannes et Lambertus Munten, 1546. This is likewise mural and rectangular (2' · 11½" × 2' · 1"). It is painted a deep blue colour, and has an inscription in gilt letters, at the foot of which is depicted an emaciated figure, wrapped in a shroud and lying upon an altar-tomb: large worms creep round the head and feet.

4. Johannes Paiel, 1560. Mural, rectangular (3' · 4" × 2' · 4¼"). This is painted as the last-mentioned plate, and represents the Virgin and Child in a flaming aureole. Her feet rest in a crescent, around which is twisted a serpent; on her right hand stand St. John Baptist and the Holy Lamb, each bearing a cross; and to her left is St. Mary Magdalene, who presents a kneeling priest.

5. Henricus de .... This is on the floor in front of the altar-rails, and consists of a rectangular plate (2' · 9" × 2' · 1"), on which is represented an angel wearing a surplice and a stole semée of crosses fitcheé, and supporting a shield bearing three fleurs-de-lis, with as many crosses fitchée. A partially-effaced inscription runs round the plate, within a floriated margin, and with evangelistic symbols at the corners.

In the centre of the choir of Cologne Cathedral lies a modern rectangular brass plate (8' · 10" × 3' · 11") to the memory of a late archbishop, Ferdinandus Augustus, 1835.

Beneath a single canopy is a full-length picture of the archbishop in eucharistic vestments (the stole unusually short), a pall over his shoulders, and an elaborate pastoral staff in his hand.

Josiah Cato.

Kennington.

MILTON'S "LYCIDAS."

(Vol. ii., p. 246.; Vol. vi., p. 143.)

Your correspondent Jarltzberg, at the first reference, asks for the sense of the passage,—

 
"Besides what the grim wolf with privy paw
Daily devours apace, and nothing sed:
But that two-handed engine at the door
Stands ready to smite once, and smite no more."
 

My own view of this passage strongly testifies against the interpretation of another passage at the second reference.

The two-handed engine, I am positive, is St. Michael's sword. Farther on in the poem the bard addresses the angel St. Michael (according to Warton), who is conceived as guarding the Mount from enemies with a drawn sword, for in this form I apprehend does tradition state the vision to have been seen; and he bids him to desist from looking out for enemies towards the coast of Spain, and to "look homeward," at one of his own shepherds who is being washed ashore, in all probability upon this very promontory. Milton elsewhere (Par. Lost, book vi. 251.) speaks of the "huge two-handed sway" of this sword of St. Michael; and here, in Lycidas he repeats the epithet to identify the instrument which is to accomplish the destruction of the wolf. St. Michael's sword is to smite off the head of Satan, who at the door of Christ's fold is, "with privy paw," daily devouring the hungry sheep. Note here that, according to some theologians, the archangel Michael, in prophecy, means Christ himself. (See the authorities quoted by Heber, Bampton Lectures, iv. note l, p. 242.) Hence it is His business to preserve His own sheep. In the Apocalypse the final blow of St. Michael's (or Christ's) two-edged sword, which is to cleave the serpent's head, is made a distinct subject of prophecy. (See Rev. xii. 7-10.)

While on this subject allow me to ask, Can a dolphin waft? Can a shore wash?

C. Mansfied Ingleby.

Birmingham.

SCHOOL LIBRARIES

(Vol. viii., pp. 220. 395.)

In returning thanks to those of your correspondents who replied to my Query, I ought, perhaps, to have begged to learn such of our public schools that were without libraries, as the best means of obtaining for them bequests or gifts that would form a nucleus of a good library. For example, a correspondent informs me that the governors of Queen Elizabeth's Grammar School, Wimborne, Dorset, are laying by 10l. a year towards the purchase of books for that purpose: that having no library at present, there now is a favourable opportunity for either a gift or a bequest: but I should in any case prefer a selection of works likely to prove readable for young people, as history, biography, travels, and the popular works of science.

I can quite imagine that Eton, Winchester, Westminster, Harrow, Shrewsbury, and other similar great schools, would have such libraries, but these are not half the number of our public foundations; the wealthy schools above mentioned, and the rich men's children who go to them, would be in a sad plight indeed were they not amply provided for in such matters. But there are others whose mission is not less important, perhaps more so; and on this head none would be better pleased than I to find I laboured under an "erroneous impression," as remarked by Etonensis. The English public appeared to have an "erroneous impression" that they were better provided with books than any other people a short time ago, till it was disproved when the agitation respecting parochial libraries was set on foot, the facts appearing on the institution of the Marylebone public library.

It has been shown that in France and Germany the public libraries, and the volumes in them, far exceed any that we possess; a strange fact, when we are better provided with standard authors than any other language in the world. I should much wish these brief parallels answered. The city of Lyons has a magnificent public library of 100,000 vols., open to all; how many has her rival Manchester? Boulogne has a public library of 16,000 vols.; how many has Southampton? From the obliging notices of correspondents in "N. & Q.," we have had several articles on parochial libraries, and the sum of the whole appears to be most miserable; surely some bad system has prevailed either in not having proper places for them, or in some other fault. In one place the resident clergyman sells them: surely if they were combined under some enlarged plan, people desirous of making bequests or gifts would do so very willingly when they knew they would be cared for and made use of; for it is probably the case that private libraries are more numerous here than abroad, and that there are altogether more books in the country. I am told by a correspondent that in his time there were no books at Christ's Hospital, therefore the bequest made is, I presume, a late one; and if such is the case, it will be a favourable opportunity for the governors of that school to enlarge the collection and make it available to the scholars.

If, therefore, our schools are no better provided than our public libraries, the inquiry may be of service; but if they are, it cannot do harm to know their condition. It is true I have heard of but one public school hitherto that has no library and wants one, but I shall remain unsatisfied till other returns make their appearance in "N. & Q." or privately, when, if it should appear I have taken a wrong opinion, I shall be as please as anybody else to find myself mistaken.

Weld Taylor.

Bayswater.

In answer to your correspondent Mr. Weld Taylor's Query on this subject, may I be allowed to say that at Tonbridge School, where I was educated, there is a very good general library, consisting of the best classical works in our own language, travels, chronicles, histories, and the best works of fiction and poetry, and I believe all modern periodicals.

This library is under the care of the head boy for the time being, and he, with the other monitors, acts as librarian. Books are given out, I believe, daily; the library is maintained by the boys themselves, and few leave the school without making some contribution to its funds, or placing some work on its shelves.

The head master, the Rev. Dr. Welldon, approves of all books before they are added to the library.

There is also what is called the "Sunday Library," consisting of standard works of theology and church history, and other works, chiefly presented by the head and other masters, to induce a taste for such reading.

I am sorry that Mr. Weld Taylor should have to complain of the general ignorance of public schoolboys; but I know I may on behalf of the head boy of Tonbridge say, he will be happy to acknowledge any contribution from Mr. Weld Taylor, which he may be disposed to give, towards the removal of this charge.

G. Brindley Acworth.

Star Hill, Rochester.

CAWDRAY'S "TREASURIE OF SIMILIES," AND SIMILE OF MAGNETIC NEEDLE

(Vol. viii., p. 386.)

There can be no doubt as to the authorship of the Store-house of Similies. The work is now before me, and the title-page is as follows:

"A Treasurie or Store-house of Similies; both Pleasaunt, Delightfull, and Profitable for all Estates of Men in Generall: newly collected into Heades and Common Places. By Robert Cawdray. London: printed by Thomas Creede, 1609."

The only reference to his Life, which I can find, is in "The Epistle Dedicatorie;" and two ancestors of mine, "Sir John Harington, Knight, and the Worshipful James Harington, Esquire, his brother," in which, when assigning his reasons for the "Dedication," he says:

"Calling to mind (right worshipfuls) not only the manifold curtesies and benefits, which I found and received, now more than thirty years ago, when I taught the grammar schoole at Okeham in Rutland, and sundry times since, of the religious and virtuous lady, Lucie Harington," &c.

The "Dedication" is subscribed "Robert Cawdray." Cawdray was also the author of a work On the Profit and Necessity of Catechising, London, 1592, 8vo.

E. C. Harington.

The Close, Exeter.

The "Epistle Dedicatorie," as well as the title-page, appears to be wanting in J. H. S.'s copy of Robert Cawdray's Store-house, which was "printed by Thomas Creede, London, 1609." From this we find that it was dedicated to "his singular benefactors, Sir John Harington, Knight, as also to the Worshipfull James Harington, Esquire, his brother," whose "great kindness and favourable good will (during my long trouble, and since)" the author afterwards "calls to mind," and also the "manifold curtesies and benefites which I found and received, now more than thirtie years agoe (when I taught the Grammar School at Okeham in Rutland, and sundrie times since) of the religious and vertuous lady, Lucie Harington your Worship's Mother, and my especial friend in the Lord." Would this be the "lady, a prudent woman," who "had the princess Elizabeth committed to her government" (vide Fuller's Worthies, Rutlandshire)?

J. H. S.'s Query recalls two examples of the "magnetic needle simile" (Vol. vi. and vii. passim), which Cawdray has garnered in his Store-house, and which fact would probably account for their appearance in many sermons of the period, as the book being expressly intended to "lay open, rip up, and display in their kindes," "verie manie most horrible and foule vices and dangerous sinnes of all sorts;" and the "verie fitte similitudes" being for the most part "borrowed from manie kindes and sundrie naturall things, both in the Olde and New Testament," and being as the writer says "for preachers profitable," would find a place on many a clerical shelf; and its contents be freely used to "learnedly beautifie their matter, and brauely garnish and decke out" their discourses. I fear that I have already encroached too much on your valuable space, but send copies for use at discretion. In the first, the "Sayler's Gnomon" is used as an emblem of the constancy which ought to animate every "Christian man;" and in the second, of steadfastness amidst the temptations of the world. I shall be glad to know more of Cawdray than the trifles I have gathered from his book:

"Euen as the Sayler's Gnomon, or rule, which is commonly called the mariner's needle, doth alwayes looke towards the north poole, and will euer turne towards the same, howsoeuer it bee placed: which is maruellous in that instrument and needle, whereby the mariners doo knowe the course of the windes: Euen so euerie Christian man ought to direct the eyes of his minde, and the wayes of his heart, to Christ; who is our north poole, and that fixed and constant north starre, whereby we ought all to bee governed: for hee is our hope and our trust; hee is our strength, whereupon wee must still relie."

"Like as the Gnomon dooth euer beholde the north starre, whether it be closed and shutte uppe in a coffer of golde, siluer, or woode, neuer loosing his nature: So a faithfull Christian man, whether hee abound in wealth, or bee pinched with pouertie, whether hee bee of high or lowe degree in this worlde, ought continually to haue his faith and hope surely built and grounded uppon Christ: and to haue his heart and minde fast fixed and settled in him, and to follow him through thicke and thinne, through fire and water, through warres and peace, through hunger and colde, through friendes and foes, through a thousand perilles and daungers, through the surges and waues of enuie, malice, hatred, euill speeches, rayling sentences, contempt of the worlde, flesh, and diuell: and, euen in death itselfe, bee it neuer so bitter, cruell, and tyrannicall; yet neuer to loose the sight and viewe of Christ, neuer to giue ouer our faith, hope, and trust in him."

Sigma.

Stockton.

Robert Cawdray, the author of A Treasurie or Store-house of Similes, was a Nonconformist divine of learning and piety. Having entered into the sacred function about 1566, he was presented by Secretary Cecil to the rectory of South Luffenham in Rutlandshire. After he had been employed in the ministry about twenty years, he was cited before Bishop Aylmer and other high commissioners, and charged with having omitted parts of the Book of Common Prayer in public worship, and with having preached against certain things contained in the book. Having refused, according to Strype, to take the oath to answer all such articles as the commissioners should propose, he was deprived of his ministerial office. Mr. Brook, however, in his Lives of the Puritans, states that though he might at first have refused the oath, yet that he afterwards complied, and gave answers to the various articles which he proceeds to detail at length. He was cited again on two subsequent occasions; and, on his third appearance, being required to subscribe, and to wear the surplice, he refused, and was imprisoned, and ultimately deprived. He applied to Lord Burleigh to intercede on his behalf, and his lordship warmly espoused his cause, and engaged Attorney Morrice to undertake his defence, but his arguments proved ineffectual. Mr. Cawdray, refusing to submit, was brought before Archbishop Whitgift, and other high commissioners, May 14, 1590, and was degraded and deposed from the ministry and made a mere layman. The above account is abridged from Brook's Lives of the Puritans, London, 1813, pp. 430-43.

Ἁλιεύς.

Dublin.

P. S. Besides the Treasurie of Similies, I find the following work under his name in the Bodleian Catalogue:

"A Table Alphabeticall; conteyning and teaching the True Writing and Vnderstanding of hard vsuall English Wordes, borrowed from the Hebrew, Greeke, Latine, or French, &c. London. 8vo. 1604."

The title of this work is—

"A Treasurie or Store-house of Similies; both Pleasant, Delightfull, and Profitable for all Estates of Men in Generall: newly collected into Heades and Common Places. By Robert Cawdray. Thomas Creed, London, 1609, 4to."

Cawdray was rector of South Luffenham, in Rutland; and was deprived by Bishop Aylmer for nonconformity in 1587. He appealed to the Court of Exchequer, and his case was argued before all the judges in 1591. A report of the trial is in Coke's Reports, inscribed "De Jure Regis Ecclesiastico." There is a Life of Cawdray in Brook's Lives of the Puritans (vol. i. pp. 430-443.), which contains an interesting account of his examination before the High Commission, extracted from a MS. register. Notices of him will also be found in Neal's Puritans, 1837 (vol. i. pp. 330. 341.); and Heylin's History of the Presbyterians, 1672 (fol. p. 317.).

John I. Dredge.