EMBLEMS of SAINTS. By which WILLIAM J. THOMS, F.S.A.

LONDON, SATURDAY, AUGUST 8, 1885.

CONTENTS.-N° 293.

NOTES:-New Version of the Bible, 101-Shakspeariana, 104 -Directors of Society of Antiquaries-Singular SolecismA New Use for Puppies-Hutton's "Literary Landmarks," 106-Unintentional Verse-"To be sweet on"-Carlyle's Naseby Relics-"Police" as a Verb-Rev. M. Lort, 107. QUERIES:-H. de Spencer, 107-Cowper and the BeadleSt. Yppodius-Demonology-Heraldic-" The Gospelles and Epistles"-Old Scotch Genealogies-Date and Title of Book, 108-Rhyming Prophecy-Burgee-" Sick as a horse "-The Silver Shield - Scandalise - Mr. Brenan - Archaeology of Popular Phrases-Ann Cargill-Sir E. Clive-Adam Cockburn - Madame Parodi - Finality, 109-Calves' Heads"Witch-Hampton Hall"-Extinct Baronetage-Warin de la Barne-Sir T. More-Joseph Heraldic-W. Whitman

"The Bar of Michael Angelo"-Motto on Sun-dialAuthors Wanted, 110.

REPLIES:-The Lord's Prayer in Verse, 110-Earls of Pem broke, 112-Excalibur-Eccles, 113-Itinerary-Early Eng lish Chalices - Oxford: "Mitre" Hotel, 114-Madame Vestris-Curious Recruiting-Lives of Showmen-Gossiping Letter-Old Plate Marks-Ramillies Wig, 115-Maids of Honour-The Longest and Shortest Act-Spanish Books at Osterley-"The Sir Paul Pindar," 116-L. da Vinci's "Last Supper"-Ross, Bishop of Exeter-"The New Metamorphosis"-Alluminer-Abednego Canne-Wood's Halfpence-Bishop Ken, 117-"Let us sing"-Life of Mary, Queen of Scots-Vico-Scour, 118-Authors Wanted, 119. NOTES ON BOOKS:-Halliwell-Phillipps's "Outlines of the Life of Shakespeare "-Bickley's "Inhabitants of Birmingham, Edgbaston, and Aston"-Rideing's "Thackeray's London.

Notices to Correspondents, &c.

Rates.

THE NEW VERSION COMPARED WITH SOME OLD ONES
(MORE ESPECIALLY WITH MATTHEW'S, 1537).

Old Version (1611). Eccles. ii. 8. I gathered me also silver and gold, and the peculiar treasure of kings and of the provinces: I gat me men singers and women singers, and the delights of the sons of men, as musical instruments, and that of all sorts.

(Continued from p. 84.)

New Version.

I gathered me also silver and gold, and the peculiar treasure of kings and of the provinces: I gat me men singers and women singers, and the delights of the sons of men, concubines very many.

Matthew's (1537).

Unless when otherwise described. I provided me singers and women which could play of instruments, to make men mirth and pastime. I gat me drinking cups also and glasses.

This passage has always been a difficulty; most probably the revised version gives the right sense. Some put "male and female cupbearers." Wycliffe has: "Y gadderide togidere to me siluer and gold, and the castels of kingis and of prouyncis; Y made to me syngeris and syngeresses, and delices of the sones of men, and cuppis and vessels in seruyce, to helde out wynes." The Douay Bible agrees. The Bishops' Bible says: I geathered togeather siluer and golde, and the cheefe treasures of kynges and landes: I haue prouided me menne singers and women singers, and the delightes of the sonnes of menne, as a woman taken captiue, and women taken captiues." The Genevan is similar.

20. Therefore I went about to cause my heart to despair of all the labour which I took under the sun. 21. For there is a man whose labour is in wisdom, and in knowledge, and in equity; yet to a man that hath not laboured therein shall he leave it for his portion. This also is vanity and a great evil,

Therefore I turned about to cause my heart to despair concerning all the labour wherein I had laboured under the sun. For there is a man whose labour is with wisdom, and with knowledge, and with skilfulness [marg.: Or, success], &c.

So I turned me to refrain my mind from all such travail as I took under the sun for so much as a man should weary himself with wisdom, with understanding and opportunity, and yet be fain to leave his labours unto another, that never sweat for them. This is also a vain thing and a great misery.

How does a man go about "to cause his heart to despair"? What is the use of revising the Bible if such meaningless phrases are left unaltered? How much better is the old word "refrain," used in its correct sense, to bridle! There are thousands of these meaningless phrases in the common Bible. In their great desire to make the 1611 version rhythmic the translators often made it unnecessarily wordy, to the obscuring of the sense.

24. There is nothing better for a man, than that he should eat and drink, and that he should make his soul enjoy good in his labour. This also I saw, that it was from the hand of God.

25. For who can eat, or who else can hasten hereunto, more than I?

iii. 21. Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth?

There is nothing better for a man than that he should eat and drink, and make his soul enjoy good in his labour. This also I saw, that it is from the hand of God. For who can eat, or who can have enjoyment, more than I [marg.: apart from him]?

Who knoweth the spirit of man [marg.: Or, sons of men] whether it [marg.: Or, that] goeth upward, and the spirit of the beast whether [or, that] goeth downward to the earth?

Is it not better then for a man to eat and drink, and his soul to be merry in his labour? Yea, I saw that this also was a gift of God: For who may eat, drink, or bring anything to pass, with out him?

Who knoweth the spirit of man that goeth upward, and the breath of the beast that goeth down into the earth?

66

Matthew's Bible has this note: "The commen translacion readeth, whether the sprete of a man goo vpwarde, and the breath of a beast downewarde." By commen translacion" I suppose Wycliffe's is meant, which is thus: "Who knowith if the spirit of the sones of Adam stieth vpward, and if the spirit of beestis goith downward ?”

v. 4. When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou hast vowed.

8. If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for he that is higher than the highest regardeth and there be higher than they.

When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou vowest.

If thou seest the oppression of the poor, and the violent taking away of judgment and justice in a province, marvel not at the matter: for one higher than the high regardeth; and there be higher than they.

If thou make a vow unto God, be not slack to perform it. As for foolish vows, he hath no pleasure in them. If thou promise anything pay it.

If thou seest the poor to be op pressed and wrongeously dealt withall, so that equity and the right of the law is wrasted in the land: marvel not thou at such judgment, for one great man keepeth touch with another, and the mighty help themselves.

The meaning of Matthew's version is that great men stand by each other, and countenance each other in doing what is wrong.

vii. 7. Surely oppression maketh a wise man mad; and a gift destroyeth the heart.

23. All this have I proved by wisdom: I said, I will be wise; but it was far from me.

24. That which is far off, and exceeding deep, who can find it out?

25. I applied mine heart to know, and to search, and to seek out wisdom, and the reason of things, and to know the wickedness of folly, even of fool ishness and madness:

26. And I find more bitter than death the woman, whose heart is snares and nets, and her hands as bands: whoso pleaseth God shall escape from her; but the sinner shall be taken by her.

27. Behold, this have I found, saith the preacher, counting one by one, to find out the account:

28. Which yet my soul seeketh, but I find not one man among a thousand have I found; but a woman among all those have I not found.

29. Lo, this only have I found, that God hath made man upright; but they have sought out many inventions.

Surely extortion maketh a wise man foolish; and a gift destroyeth the understanding.

That which is is far off, and exceeding deep; who can find it out? I turned about, and my heart was set to know and to search out, and to seek wisdom and the reason of things, and to know that wickedness is folly, and that foolishness is madness: and I find a thing more bitter than death, even the woman whose heart is snares and nets, and her hands as bands: Whoso pleaseth God shall escape from her; but the sinner shall be taken by her. Behold, this have I found, saith the Preacher, laying one thing to another, to find out the account [marg. Or, weighing one thing after another, to find out the reason]: which my soul still seeketh, but I have not found: one man among a thousand have I found; but a woman among all those have I not found. Behold, this only have I found, that God made man upright; but they have sought out many inventions.

Whoso doeth wrong maketh a wise man to go out of his wit, and destroyeth a gentle heart.

All these things have I proved because of wisdom: for I thought to be wise, but she went farther from me than she was before, yea, and so deep that I might not reach unto her. I applied my mind also unto knowledge, and to seek out science, wisdom and understanding: to know the foolishness of the ungodly, and the error of doting fools. And I found that a woman is bitterer than death: for she is a very angle, her heart is a net, and her hands are chains. Whoso pleaseth God shail escape from her, but the sinner will be taken with her.

Behold (saith the preacher) this have I diligently searched out and proved, that I might come by knowledge: which as yet I seek, and find it not.

Among a thousand men I have found one, but not one woman among all. Lo, this only have I found, that God made man just and right, but they seek divers subtleties, whereas no man hath wisdom and understanding, to give answer thereunto.

This is another of the passages which the revisers might have made a little plainer. Some readers, remembering the antithetical nature of Hebrew poetry, think that "they" in the last verse refers to women, which seems to have been the view taken by Matthew, as he says "whereas no man hath wisdom and understanding to give answer thereunto." All is quite plain in the Vulgate; vir (man) is used in ver. 28 and homo (mankind) in ver. 29. This is intelligible. The Douay Bible correctly translates the Vulgate: "Lo this have I found, saith Ecclesiastes, weighing one thing after another, that I might find out the account, which yet my soul seeketh, and I have not found it. One man among a thousand I have found, a woman among them all I have not found. Only this I have found, that God made man right, and he hath entangled himself with an infinity of questions."

viii. 10. And so I saw the wicked buried, who had come and gone from the place of the holy, and they were forgotten in the city where they had so done: this is also vanity.

x. 3. Yea, also, when he that is a fool walketh by the way, his wisdom faileth him, and he saith to every one that he is a fool.

And withal I saw the wicked buried, and they came to the grave; and they that had done right went away from the holy place and were forgotten in the city: this also is vanity.

Yea also, when the fool walketh by the way, his understanding faileth him, and he saith to [marg.: Or, of] every one that he is a fool.

For I have oft seen the ungodly brought to their graves, and fallen down from the high and glorious place: insomuch that they were forgotten in the city, where they were had in so high and great reputation.

A doting fool thinketh that every man doeth as foolishly as himself.

11. Surely the serpent will bite without enchantment; and a babbler is no better.

xii. 11. The words of the wise are as goads, and as nails fastened by the masters of assemblies, which are given from one shepherd.

If the serpent bite before it be charmed, then is there no advantage in the charmer. [Marg. Or, Surely the serpent will bite where there is no enchantment, and the slanderer is no better.]

The words of the wise are as goads, and as nails well fastened are the words of the masters of assemblies, which are given from one shepherd [marg. Or, collectors of sentences].

A babler of his tongue is no better than a serpent that stingeth without hissing.

For the words of the wise are like pricks and nails that go through, wherewith men are kept together: for they are given of one shepherd only.

The Great Bible says: "For the wordes of the wyse are lyke prycks and nayles, that go thorowe, where with the stuffe gathered is holden vp: for they are gyuen of one shepherde onely." The Douay: "The words of the wise are as goads, and as nails deeply fastened in, which by the counsel of masters are given from one shepherd."

Solomon's Song is in the form of a dialogue in Matthew's and Wycliffe's Bible, but not in Coverdale's or the Great Bible; Wycliffe has many curious mystical notes upon it. In Coverdale's Bible it is entitled "Solomon's Balettes," and in Matthew's Bible it is called "*The Ballet of Ballettes of Salomon called in Latyne Canticum Canticorum," with this explanatory note: "That is, the cheafe and most excellent Balet, as the sainct of saynctes, the kinge of kinges, which is as moche to saye, after the maner of speakyng of the Hebrues, as the cheafe sainct, the chefe king. Wherfor it is to be supposed, that amonge the thousand and fyue other songs (of whiche iij. Reg. iiii.) this hath bene esteamed and iudged the chefe and principall." Cap. i. begins with this heading: "A mysticall deuyce of the spirituall and godly loue, betwene Christ the spouse, and the church or congregacyon his spousesse. Salomon made this Balade or songe by hym selfe and his wife the daughter of Pharao, vnder the shadowe of him selfe figuryng Christ and vnder the person of his wyfe the Churche." The title and the names of the speakers are printed in red, the only book of the Bible so distinguished.

i. 1. The Song of Songs, which is Solomon's.

2. Let him kiss me with the kisses of his mouth for thy love is better than wine.

3. Because of the savour of thy good ointments thy name is as ointment poured forth, therefore do the virgins love thee.

4. Draw me, we will run after thee: the king hath brought me into his chambers: we will be glad and rejoice in thee, we will remember thy love more than wine: the upright love thee.

5. I am black but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon.

6. Look not upon me because I am black, because the sun hath looked upon me my mother's children were angry with me; they made me the keeper of the vineyards; but mine own vineyard have I not kept.

7. Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon: for why should I be as one that tarneth aside by the flocks of thy companions?

8. If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds' tents.

9. I have compared thee, O my love, to a company of horses in Pharaoh's chariots.

10. Thy cheeks are comely with rows of jewels, thy neck with chains of gold,

The fyrst chapter.

The voyce of the Churche.

O that thy mouth wold geue me a kysse, for thy breasts are more pleasaunt then wine, and that because of the good and pleasaunt sauoure. Thy name is a sweet smelling oyntment, therefore do the maydens loue thee: yee that same moueth me also to runne after the.

The spousesse to her companyons. The kyng hath brought me into his preuy chambre. We wyll be glad and reioyce in the, we thynke more of thy brestes then of wine: well is them that loue the.

The voyce of the Church in persecucyon.

I am black (0 ye daughters of Jerusalem) lyke as the tentes of the Cedarenes, and as the hangynges of Salomon but yet am I fayre and welfauoured withal. Maruel not at me that I am so black and why? the sunne hath shined vpon me.

The voyce of the Synagogue. For when my mother's chyldren had euil will at me, they made me the keper of the vyneyarde. Thus was I fayne to kepe a vyneyarde whych was not myne awne.

The voyce of the churche to Christ. Tell me (0 thou whom my soul loueth) where thou fedest, where thou restest at the noone daye: lest I go wronge, and come vnto the flockes of thy companyons.

Christ to the Churche.

Yf thou knowe not thy selfe (0 thou fayrest among wemen) then go thy

11. We will make thee borders of gold with studs of silver,

ii. 5. Stay me with flagons, comfort me with apples: for I am sick of love.

10. My beloved spake and said unto me, Rise up, my love, my fair one, and come away.

11. For, lo, the winter is past, the rain is over and gone;

12. The flowers appear on the earth; the time of the singing of birds is come, and the voice of the turtle is heard in our land;

13. The fig tree putteth forth her green figs, and the vines with the tender grape give a good smell. Arise, my love, my fair one, and come away.

viii, 6. Set me as a seal upon thine heart, as a seal upon thine arm: for love is strong as death; jealousy is cruel as the grave: the coals thereof are coals of fire, which hath a most vehement flame.

7. Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned.

The flashes thereof are flashes of fire,
A very flame of the Lord.
Many waters cannot quench love,
Neither can the floods drown it;
If a man would give all the substance
of his house for love,

He would utterly be contemned.

waye forth after the fotesteppes of the shepe, as though thou woldest fede thy goates besyde the shepeherdes tentes. There wyll I tary for the (my loue) with myne host and with my charettes, which shalbe no fewer then Pharaos. Then shall thy chekes and thy neck be made fayre, and hanged with spanges and goodly iewels: a neck bande of golde wyll we make the, with silver botons.

Refresh me wyth grappes, comforte me with apples, for I am sick of loue.

The voyce of Christ.

stand up my love, my dove, my beautiful, and come: for lo, the winter is now past, and the rain is away and gone. The flowers are come up in the field, the twystynge time is come, the voice of the turtle dove is heard in our land. The fig tree bringeth forth her figs, the vines bear blossoms, and have a good smell. O stand up my love, my beautiful, O

come.

The Churche speakynge to Christ. O set me as a seal upon thine heart, and as a seal upon thine arm: for love is mighty as the death, and jealousy as the hell. Her coals are of fire, and a very flame of the Lord: so that many waters are not able to quench love, neither may the streams drown it. Yea, if a man would give all the good of his house for love, he should count it nothing.

Wycliffe says: "Put me as a brooche vpon thin herte, as a brooche vpon thin arm; for strong is as deth looue, hard as helle ielousnesse; the laumpis of it the laumpes of fir, and of flaumes. Manye watris shul not moun quenchen out charite, ne flodis shul not throwen it doun. If a man zeue al the substaunce of his hous for looue, as nozt he dispisith it." Possibly a kind of tattooing is meant.

SHAKSPEARIANA.

(To be continued.)

R. R.

no one will dispute; but the wish hounds of WHIST, "TEMPEST," I. ii.-The punctuation of Dartmoor, or "yell hounds," are quite enough to the folio is:show wish and whist have many other meanings. It is not pure silence that is expressed, even in that lovely kindred passage in Milton's Ode on the Nativity:

"Curtsied when you have, and kist

The wild waves whist;

Dyce (i. 241) thinks that this conveys a meaning, viz., "When you have courtsied, and kissed the wild waves to silence." Steevens, he says, took the second line as parenthetical-"The wild waves being whist." Steevens does not say this. He prints the line in parentheses ("The wild waves whist"), and the note refers merely to kissed. "As was anciently done at the beginning of some dances" is all that he says.

With regard to kissing the waves to silence and going into rapture over the beauty of that idea, as some have done, I confess I do not see it. That whist has a connexion with silence I think

"The winds with wonder whist
Smoothly the waters kisst,

Whispering new joys to the wild ocean,"
Here Newton's gloss is "silenced"; but clearly
they were not silent, for they whisper new joys.
The whist here I take to mean the low moan of
the wind, as in weird and desolate places, which
hisses and sobs and whispers, and seems to be the
very soul of local melancholy :-

"Sighing (I heard the love-lorn swain)
Wishness! oh, wishness walketh here."

Polwhele, Wishful Swain of Devon.