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CONTENTS.-N° 264.

--

visited his court. The late Canon Cureton's book on the subject, dealing with the Syrian documents referring to the establishment of Christianity in NOTES:-Moses Chorenensis, 41-Suffolk Parish Registers, Edessa (London, 1864), is most valuable, and 42-The New English Dictionary'-Yorkshire Witchcraft, 43-Executions-N. Breton-Parallel Passages in Byron Cureton maintains that the forged letters were and Ugo Foscolo-D. Lysons-The Lion as an Emblem, 44 probably inspired by this Gnostic's visit. The -The Union with Ireland-Early Journalists - L'Imprimerie Nationale - Golden Sunday- Rev. C. Herle-good faith of Eusebius is not involved, though The Broad Church in the Seventeenth Century, 45- probably his claims to be a scientific and critical Aholibamah-"Liars should have good memories"-A writer are. Frequently "Killed" General, 46. QUERIES:-Indra-Novels of Lady C. Bury - Michael I confess that I had always thought myself that Angelo-Pobbies, 46-Agricultural Riots, 1830-"Collick Moses Chorenensis was a writer of doubtful authoBowls"-Monogram - Daiker-H. B.'s Caricatures-Sir John Falstaff-Carmichael-Architectural Foliage-Hugh, rity before I found out, from further inquiry, that Bishop of Lincoln-Spanish Armada-Restoring Engrav- great scholars hold the reverse opinion. I am ings Days and moments quickly flying"-Spencer Per- glad that it is so. Edessa was an early seat of ceval-Folk-lore, 47-Warin-Rabelais-Sienna-A Rare Booklet-Curtal Friar Tudor-Pontius Pilate's Horse, 48 Syrian Christian learning, and some have wished -Epaulets-"Twas when the seas were roaring"-Robin- to identify it with "Ur of the Chaldees." In the son-Cat's Brains-Stewart, 49. fourth century A.D. the illustrious St. Ephræus REPLIES:-" Write you," 49-Laxton, 51-Alleged Change of Climate-Archaeology-Portraits of D. Jerrold-Charles Syrus founded a seminary there, which afterwards Phillips, 52-Ambrose Philips-Works of T. Taylor- lapsed into Arian hands. En passant, we are Black Eyes'-Wordsworth-Beaumont and FletcherCuraçoa-Curious Misnomers, 53-Framework in a Grave indebted to the late Rev. Dr. Neale, I think, and -Egerton-John Sheehan, 54-Dab-To Whet-J. Cham- others for discovering the beauty and translating berlayne-Wroth, 55-R. Holmes-John Wesley-Old the language of that saint's noble hymns. So, -Hoxton-Statute Law-"But and ben"-Three Great also, we have been largely indebted to the late Archbishop Trench for introducing to English notice the admirable Christian medieval Latin poet Adam of St. Victor, in France. Archbishop Trench had much the same pious and scholarly affection for Adam of St. Victor that the late and profoundly regretted Dr. Church, Dean of St. Paul's, entertained for the greatest of all Christian poets, namely Dante-and I call Dante the greatest without wishing to follow the bad fashion of thereby implying that I fail to recognize Milton's literary eminence, inexpressibly inferior as his philosophy and also his gift of pure imagination and intellectual presentation are to those same qualities in Dante.

Christmas Day-Battle of the Boyne, 56-Men of Marsham

Subjects, 57-Sir T. J. Platt-Sharpe's 'Calendar of Wills
-Shelp-Ashstead, 58-Authors Wanted, 59.
NOTES ON BOOKS:- The Strife of Love in a Dream'-
Taswell-Langmead's English Constitutional History'
Masson's 'De Quincey's Collected Works'-Burton's In-
troduction to Dynamics'—Calleja's Theory of Physics.'
Notices to Correspondents.

Notes.

MOSES CHORENENSIS OF ARMENIA, This great Armenian writer deserves notice, and the more so as his name is little known in the West. In an earlier note I have, I think, mentioned the London edition of his book: "Mosis Chorenensis Historiæ Armeniacæ Libri III...............Londini, Ex Officinâ Caroli Ackers Typographi, apud Joannem Whistonum Bibliopolum. MDCCCXXXVI." I have also come across some further references to him in the notes to a sheet or two of 'The Church History of Eusebius,' in the new series of English translations of the Nicene and post-Nicene fathers, edited by Dr. Henry Wace, Principal of King's College, London, and Dr. Philip Schaff, of the Union Theological Seminary, New York, to be issued simultaneously in England by Messrs. Parker & Co., Oxford.

The correspondence said to have passed between Abgarus, Prince of Edessa, and our Saviour has long been assumed to have been a forgery. But there is still a slight possibility of its genuineness. There were several Kings of Edessa called Abgarus from B.C. 99 to A.D. 207. The one said to have been contemporaneous with Christ was surnamed Abgar Ucomo, or the Black. Gutschmid makes him the fifteenth king. In the latter part of the second century there was a Christian King Abgar of Edessa, and the Syrian Gnostic Bardesanes

It cannot be too strongly dwelt upon that Moses Chorenensis is, first of all, a sound and trustworthy writer; and secondly, that he, being the earlier writer, and an honest one, confirms Eusebius, and not vice versa. "Moses Chorenensis, the celebrated historian of the fifth century, who studied a long time in Edessa, is an independent witness." The alleged correspondence is probably a "pious" forgery; but Eusebius wrote in good faith. Who can with critical decency blame him, in a century like ours, when, with all our boasted crucibles of scientific testing, the authorship of the 'Letters of Junius' is still not exactly a closed question, when neither the Platonic, the Aristotelian, nor the Shakespearian canons are finally settled, and when one claimant and one forged letter have absorbed the time and talents of some of the acutest intellects among British experts?

It is, perhaps, only an unfortunate coincidence that the supposed bearer of the epistle of Abgarus to Christ should have been named Ananias, though, of course, the name suggests a cheap sarcasm. But it is worth noting that the Byzantine historian

Cedrenus (cf. Mr. Wright's " Abgar," in 'Dict. of
Christian Biog.') says that one Ananias was the
artist who obtained a representation of Christ on
a sudarium when He was going to Calvary. The
miraculous sudarium was said to have been carried
back to and preserved at Edessa. Of course, the
various sudaria, otherwise called vernacles, and
associated with the legend of St. Veronica, are so
well known that it is not necessary to say any
thing, except that Veronica is not a corruption of
the hybrid vera icon, but of the classic Greek
Pepevíkn, through the Macedonian variant Bepe-astical records is not to be wondered at.

upon the first establishment of these records, two years
subsequently to the performance of the marriage cere-
mony.' -Vol. ii. p. 227.
Dunwich.

νίκη.

the same.

The various vernacles or sudaria must be placed, without any irreverence, on the same level as the "Black Virgins" of popular devotion, which M. Du Caumont and others have recognized as specimens of degenerate Byzantine Christian art, namely, as not so much survivals as analogues of the lower paganism; the fact being, as M. Renan has justly said, that in Christianity, as in every creed, there is a false religion, a lower creed of the vulgar, as well as a clearer and nobler holding of M. de Maistre put the fact well-and he spoke as a strenuous Catholic-when, in his 'Soirées de Saint-Pétersbourg,' he defends "superstition as the outpost of divine faith; not faith itself, or even essential to it, but (if I may borrow a phrase from the medieval logicians) an "inseparable accident" of faith. The alleged miraculously obtained picture of Christ on the sudarium is also mentioned by Evagrius, H. E.,' iv. 27. A reference to M. Du Caumont's Abécédaire,' and other writings on ecclesiastical art and art traditions, will supply the further fact that the Black Virgins, and other icons and images in wood or stone, are certainly not Italian or Roman inventions, but of Byzantine origin. Conyers Middleton, and Trivier in our time, touch on these subjects, but in a sceptical, or at least a controversial spirit, which would, of course, be out of place in N. & Q.' Lucian mentions pagan statues, popularly believed on occasion to sweat, move, and utter oracles (Lucian, Opp.,' ed. Variorum, Amstelod., 1687, tom. ii., 'De Syriâ Deâ,' 659-60).

H. DE B. H.

SUFFOLK PARISH REGISTERS. (Continued from 7th S. x. 502.) Chediston. St. Mary.-" Earliest register Suckling's 'History of Suffolk,' vol. ii. p. 195. Cookley. St. Michael.-" Earliest register P. 203.

Cratfield.

Mr. Suckling mentions only one register in his lengthy account of this ancient town. In speaking of the new chapel of St. James, he says, "The parish register commences in 1672, and was brought from the old church of All Saints." If we remember that the inroads of the sea had virtually reduced the town to the state it is now in before the fifteenth century, the scantiness of the ecclesi

But

there must have been many old wills and deeds
preserved in the churches that were washed away,
and, unless they shared the same fate, a list of
tions some of the town records (pp. 260, 243, 455),
them would be very valuable. Mr. Suckling men-
of which I shall have something to say later on.

Easton Bavent. St. Nicholas,
No mention of the records.

Frostenden. All Saints.-"The Parish Registers of Frostenden commence in 1538. The books contain no curious records.”—Vol. ii. p. 322.

Henstead. St. Mary.-"The earliest register book for the parish is dated 1539. It is, however, only a transcript of the original record."-P. 380.

Heveningham. St. Margaret.-"Baptismal registers commence in 1550."-P. 399. Holton. St. Peter.-"Parish registers commence n 1539."

Huntingfield. St. Mary.-"The first entry in he register book, which was recopied from the old book by order of the Churchwardens by George Booth, rector, bears the date of 1539."-P. 421.

Leiston. St. Margaret.-" The parish registers com-
mence in 1538."-Vol. ii. p. 451.
Shaddingfield. St. John the Baptist.—" Registers
commence in 1538."-Vol. i. p. 76.

Shipmeadow. St. Bartholomew.
No records mentioned.

Weston. St. Peter." The registers commence in 1709."-Vol. i. p. 100.

Flixton. S. Elmham.-"The parish register begins in 1547. Transcribed by the Rev. Jonas Luker about the year 1590.”—Vol. i. p. 205.

Barnaby. St. John, consolidated with the rectoryo f Mutford."The Registers preserved in the Church commence in the year 1701, but the older parochial records are united with those at Mutford, and bear the date of 1554."-Vol. i. p. 236.

Kirkley. St. Peter.-"The earliest register bears the date of 1701. There is an entry in this register book, copied from an ecclesiastical visitation record of the year 1663, which, describing the ruinous state of the church, says: 'The ornaments and books are wanting.”” 1538."--Vol. i. p. 268.

1653."

Mr. Suckling mentions a chest which "contains the parish records," but says nothing respecting the records themselves.

Darsham. All Saints.-"Earliest baptismal entry in the parish registers occurs in 1539; but it is very remarkable that a marriage is recorded as having taken place in 1536......an entry which must have been made

Corton. St. Bartholomew.-"The parish registers

commence in 1651."

Fritton. St. Edmund's.

Mr. Suckling supplies notes from the parish registers, but does not state the period they cover.

Gorleston. St. Andrew's.-" The registers of Gorleston commence in 1705, though there was not many years since a register book commencing in 1674."-Vol. i. p. 380.