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CONTENTS.- N° 235.

NOTES:-Magyar Folk-Tales, 501-Oldest Family in England,
503-Romany Tongue, 501- Mistranslation in Litany-

Wycliffe and John of Gaunt-Rod of Sir Walter Scott, 505
Ben Jonson-Afternoon Tea-Bishop Heber-Old Customs
-Hunting the Wren-Watchmakers: Stainton-Aberdeen
Bibliography-Necessary Reform, 506.

moder"-Jones of Garthkenan - Leonardo da Vinci

who used to stand upon her tower with a wreath in her hand waiting for her two sons, who were busy at the mountain's foot killing the sweethearts of the girls they seized. Two heroes dressed in mourning slew the two sons, whereupon Dame Hirip and her wreath faded away. The fairies now live in caves and underground places, QUERIES:-Charles II. and a Greek Poet-Morse-"Hoder their halls and dwellings still flash and sparkle under the castles they used to dwell in, and there Haunted House, 507-Source of Quotation-Coins-Peasant with diamonds as big as men's heads, slung by Costumes-Author of Hymn-Early Steam Navigation golden chains,* and piles of precious gems, that Mulready Envelope -Princess Pocahontas, 508-"Arms light the windows till they are as bright as day. A Found"-iden Family-Capt. Fergusson-Peregrine Pelham magic cockt guards the castle gates, and only -Lafitte the Painter-Sir John Shorter-Sheffington-R. M. Roche-Parodies-Bede's Chair-Fursey Saint-Henry de sleeps once in seven years. Could any one guess Essex, 509-" Don Juan"-Authors Wanted, 510. the exact moment when that takes place, he could go into the treasure house and carry off untold wealth. Kozma gives the names of twenty-three castles still in existence which used to belong to fairies, some of which had in earlier times been inhabited by giants, and which the fairies had taken after the extermination of the giant race.

Bacon's Stepmother-Marlowe's "Dido"-Caricatures of

REPLIES:-Pestilence in England, 510-Henshaw - Most
Noble Order of Bucks-Illiteracy-Earl Fitzwilliam's Por-
trait-Sir N. Wraxall - Serjeants' Rings-Reformades
D'Orville MSS., 511-Waltonian Queries-Canova-R. Suli-
van-Heralds College: Degradation, 512-"Memoirs of the
Empress Josephine"-Sir R. Aston, 513-Bishop Barlow's
Consecration Carfindo-"Sal et Saliva"-Intended Viola-
tion of Henry VIII.'s Tomb, 514-Crimping-S. Daniel-Th.
Nash-Thieves on Calvary-Vigo Bay Bubble-New Words,
515-A.M. P.M.-Heraldic Crests-Wooden Walls-Par-
ticle "de"-" Je ne suis pas la rose "-Bryan's "Dictionary
of Painters"-Shakspeare's Bible, 516-Prince Tite-Trans-
mogrify-Women with Male Names-" Fisherman of Schar-
phout "Boon-days-Palaver, 517-Scavelman-Capell's
Notes to Shakspeare "-Cerberus, 518.

NOTES ON BOOKS:-Ashton's "Adventvres of Capt. Iohn
Smith"- Egerton's "Sussex Folk and Sussex Ways"-
Shortt's Law relating to Works of Literature and Art."

Notices to Correspondents, &c.

Rates.

MAGYAR FOLK-TALES.
(Continued from p. 413.)

The Magyar fairy seems to pass her time in bathing, singing, eating, drinking, and dancing, with occasionally a little embroidery. When she falls in love, she loves so intensely that if disappointed she fades away in her grief. Most of these fairies are described as good, but there are also traditions extant concerning bad fairies, in which the influence of Christianity is to be seen, e.g., Dame Vénétur's castle belonged to a bad fairy, who defied God and was swallowed up, Dame Vénétur herself becoming a stone frog.* There is also a rock called Dame Jenos's Carriage, which the people say is the carriage and horses of that bad fairy, who, when her coachman said, "If the Lord help us, we will be home soon," haughtily replied, "Whether He help us or not, we will get home all the same." Another fairy, who lived in Sóvár Castle, while spinning on the Sabbath day, used the Lord's name in vain, and was immediately changed into a block of stone. Traces of Mohammedanism are found in the tales wherein fairies kidnap girls, such as Dame Hirip,

*Ladislaus Kövary's Historical Antiquities, quoted by Kozma.

The descendants of bad fairies are witches, cruel, ugly old women with iron teeth or nose, haters of mankind, and possessed of great power. Sometimes they appear as black cats, and other times as green frogs or horses; they change their forms by taking somersaults, and can become fiery ovens, running streams, or what they please; they are the mothers of giants and dragons. They are I vicious and spiteful, always doing some evil to their neighbours, very often stealing the cows' milk. It is, however, quite possible to make the witch bring the milk back. The modus operandi is as follows: Take a rag saturated with milk, or a horse-shoe, or a chain which has been made red-hot in a clear fire, place it on the threshold, and beat it with the head of a hatchet; or make a ploughshare red-hot and plunge it several times into cold water. Either of these charms will infallibly cause the witch to appear.§ Scores of charms of a

*Cf. "Legend of the Holy Grail," Baring Gould's Curious Myths of the Middle Ages, i. 604, &c. + Lancashire legend of the "Black Cock."

Witch in Magyar-boszorkány, according to Prof. tease, to vex, to annoy.

Vámbéry, from the Turkish-Tartar root boshur-to

§ It may be of interest to note one or two similar superstitions in our own land. In Yorkshire a relation told me that his mother had seen the following charm. When she was young the horses had the distemper, and were believed to be bewitched, so the heart of one of the horses that had died was taken out and stuck full of pins, then placed on the fire at midnight and slowly roasted, whilst around stood watchers armed with forks, pokers, tongs, &c., all watching the open door, at which the witch must enter, drawn by the potency of the spell. A Lincolnshire friend gave me the following as happening in his neighbourhood. An old witch who lived at Ghad a lover, but they quarrelled, and he married another woman, so for revenge the witch bewitched her whilom lover's cattle, the crowning point being when a fine cow was found with its horns stuck in the side of a ditch, drowned, although there was scarcely any water in it.

like class are in existence, but I will content myself with one more, after which I will not describe witches any further, for they can be seen by the readers themselves. After the autumn sowing is over leave the harrow out in the fields all the winter, then go out on St. George's Day in the morning and set the harrow upright; having done this, go behind the harrow and watch the cattle pass by on the other side. You will then see the head witch sitting between the horns of the bull, and the minor witches between the horns of the other beasts (Hungarian cattle have long erect horns like those in the Roman Campagna). But woe betide you if you do not know the formule to protect you from their power.

The tales are full of witches, such as "The Three Dragons, the Three Princes, and the Old Woman with the Iron Nose" (Erdélyi, iv.), where a poor king wept without ceasing because he was obliged to send ninety-nine men every Friday to feed the dragons who lived by the Blue Sea. This king had three sons, and two set out to slay the dragons (there were only three remaining, one with seven, one with eight, and one with nine heads, which had eaten up the others). Ambrose, the youngest son, who was left at home, had a fairy godmother, and she had given him a black egg with five angles, which was placed under the lad's left armpit, and there remained for seven winters and seven summers, and on Ash Wednesday in the eighth year a horse with five legs and three heads jumped out of the egg. This horse was a Tátos, and could speak. On this magic horse Ambrose set off, and met and conquered the dragons, who dwelt near the copper, silver, and gold bridges. Afterwards the lad changed himself into a rabbit

The man's temper was up, and he went and got some "wicken tree" and boiled it in a pan. In a few minutes in walked a cat. Knowing that it was his tormentor, he rushed after it with a stick; in desperation the cat flew up the copper chimney. Not to be balked, a roaring fire was at once lighted under the copper; nor did the cat escape before it had received serious injuries. My informant told me that she knew the old woman who laid the witch out after her death, and she asserted that the marks due to the fire in the chimney were clearly to be seen. These are but two out of many I have collected; but they will suffice for comparative purposes. Cf. "The Knight and the Necromancer," Gesta Romanorum.

The Tátos is a mythic horse, generally represented as a most miserable creature to begin with, sometimes lying under a dunghill, yet possessed of marvellous powers. A stroke of its tail makes a city rock as though shaken by an earthquake, and its speed is as the lightning. It feeds on burning cinders and becomes a golden-haired horse, whose magic breath changes old and rotten bridles and saddles into shining gold, and weak and haggard men into heroes whose strength eclipses that of Hercules and whose beauty dims the very sun. The name is still a favourite amongst the peasants for their horses. The old pagan priests were also called Tátos, but the word never has this meaning in the folk - tales. Vide Gubernatis's Zoological Mythology, vol. i. pp. 288-296.

and ran into the hut where the dragous' wives sat, who took him in turn in their laps and declared that if Ambrose had slain their husbands the first would become a great pear tree, the fruit of which could be smelt thirty-five miles off, but would be deadly poison, and no one could kill it till Ambrose plunged his sword in amongst the roots, and then tree and woman would die; the second said she would become a spring with eight rivers flowing out of it, each running eight miles, and then each subdividing into eight rivers again, and all who drank of it would die till Ambrose washed his sword in the water, which was the woman's blood, and then woman and spring would disappear; the third said she would become a mighty bramble, running over all the world and every road and highway, and whosoever tripped over it would die till Ambrose cut it in two, and then woman and tree would die. Ambrose heard all this and then rushed out, chased by the dragons' mother, the old woman with the iron nose; but he escaped, and delivered his brothers from the enchantments of the three dragons' wives whose conversation he had overheard as a rabbit. The old woman, full of rage, persecuted Ambrose, and he, to get out of the way, fled to a smithy, and became the blacksmith's helper. The witch followed him, and one day she came in her carriage, drawn by two cats, and began to make sheep's eyes at Ambrose, who became so vexed that he kicked her chariot, and his foot stuck there. † Away went the cats, and away went Ambrose over hill and dale, till "at last he saw old Pilate looking at him," and so knew he was in hell. Then the old witch wished Ambrose to marry her, and as be would not she cast him into a fearful dungeon, nine miles below the surface, where he lay until a pretty maid of the witch's persuaded him to marry the witch and so worm out of her the secret of her life. After some trouble the old silken meadow, and that if it were killed he would woman told him that she kept a wild boar in the find a hare inside, and inside the hare a pigeon, and inside the pigeon a tiny box, and inside the box two small beetles-one black, that held her power, and one shining, that held her life. If they were destroyed‡ she would die. Ambrose and his *Cf. Freyja in the Norse myths.

+ Cf. "Lamb with Golden Fleece," Kriza, ix.; also the "Sad Princess," L. Arany; "The Powerful Whistle, Gaal: "Hans who made the Princess Laugh," Asbjörnsen and Moe. I may here mention that my friend M: L. L. Kropf and myself have translated the whole Kriza's and Erdélyi's collections of Magyar folk-tales, which translation is to be published by the Folk-lore Society this year, and from which all quotations in the present article are taken.

Cf." Jætten, som havde skjult sit Liv i et Hönszeg." from Lapland; "The Giant and the Vesle Boy," fret Hammerfest; Old Deccan Days, 13; Thorpe's Fules Tales, 435; Ralston's Russian Folk-Tales, 103; Sagi from the Far East, 133.

lady love obtained the beetles and slew them, and so destroyed the old witch. They then struck the palace walls with a golden rod, and it became a golden apple, so they harnessed the two cats and drove up to the earth, then the apple was placed in a beautiful spot, tapped with the rod, and became a glorious palace of gold, where Ambrose and his wife lived in great splendour. As for the father's land, it was the most powerful in the world, so strong had the men grown while in the dragons' stomachs before Ambrose killed the monsters and set them free.*

W. HENRY JONES.

Thornton Lodge, Goxhill, Hull. (To be continued.)

THE OLDEST FAMILY IN ENGLAND. I am induced to pen a few lines on this subject by the remembrance of an interesting circumstance in connexion with Lord Palmerston, who, at some public meeting, about two years prior to his decease, good-humouredly related an incident that had occurred to him but a few days previously.

Lord Palmerston's country residence is well known to have been near Romsey, Hants, and the incident he related was as follows. In the course of his accustomed rides in the New Forest he saw a labouring man burning lime, and entered into familiar conversation with him, asking to be obliged with his surname. The man replied that it was Purkiss. Now this was the reply that was sought; and Palmerston exclaimed, "I thought as much." He accordingly asked the man if he were descended from the lime burner of that name who carted away the body of William Rufus after his unfortunate fall by the arrow of Sir Walter Tyrrel? The man answered in the affirmative. "Then give me your hand," said his lordship; " for, though you are a labourer, I must not forget that you are a brother Hampshire man," at the same time handing the man (if my memory serve me) the medium of procuring some refreshment at his earliest cessation from toil. "Thus," said his lordship to the audience, "I have had the great honour of conversing with an honest working man who is descended from the oldest family and bears the oldest surname in England."

Shortly after relating this anecdote Lord Palmerston received a letter from a gentleman who, having read the report, claimed the privilege of correcting a mistake his lordship had made in stating that Purkiss was the oldest of English surnames, and enjoined him to reconsider the

* Cf. Stokes's Indian Fairy Tales, pp. 99, 122; Gubernatis's Zoological Mythology, vol. i. pp. 140, 406; Rink's Eskimo Tales, pp. 260, 438; Tylor's Primitive Culture, vol. i. p. 341; "The Greedy Youngster," Asbjörnsen and Moe.

matter, when he would find that the most ancient family in England were the Wapshots of Chertsey, lineally descended from Saxons who were yeomen in that neighbourhood before the Norman Conquest. Lord Palmerston, having weighed the matter over, as requested, admitted that he stood corrected, and thanked his correspondent for putting him right on what he considered a point of no small significance. It is apparent that Palmerston's zeal for his father's favourite county, combined with his laudable ardour in favour of his "brother Hampshire man," caused his wish to become father to the thought, and led to his overlooking the legitimate claim of the adjoining county of Surrey.

About six years ago I resolved upon paying a visit to Chertsey, for the purpose of ascertaining if any of the Wapshots were still living there; but was sorry to learn that not a single member of the family was left to relate anything respecting their ancestry. I consoled myself with the reflection that whilst in the neighbourhood I might, at any rate, find out their residence; but ascertaining, after several hours' research, that so many as three different farms were pointed out as the right one, I determined to abandon my inquiry for the time being. In the next year I revisited the town, with better success, finding out, beyond all doubt, the right house, but not the exact period when the family became extinct in the town. A few weeks ago I reopened my inquiry, with satisfactory results. I think the following statements may be relied upon as truthful.

The house occupied by the Wapshots is situate nearly two miles from the town, and is known as "The Almners." It is a goodly messuage, and has been the abode of various persons since the Wapshots. Its present occupant is Mr. Joseph Vincent. It seems to have remained in the possession of the Wapshots down to so late a period as thirty years ago, so that about the time of the temporary presence of the camp* in its neighbourhood as a precursor to the now permanent one at Aldershot, there were some of the family remaining at The Almners who could make it their boast that the soil they daily trod and tilled was the same which their Saxon ancestors trod and tilled in the days of King Alfred.

In the year 1830, when I had just emerged from my teens, I made a pedestrian tour through Surrey, taking Chertsey in my course; but at that time I had no idea of the treat I was losing by my unconsciousness of the fact that I was within bow-shot of what was then, and was to continue for a quarter of a century afterwards, the residence of the oldest family in England. My

Chobham, by rail, is the next village beyond Chertsey, going from London, and all visitors to its camp (in 1852) had to alight at the Chertsey station.

chief object was at that time to see St. Ann's Hill, on the acclivity of which stood the former residence of Charles James Fox, who, as the reading world knows, died in 1806, but whose widow, Mrs. Fox, was still residing there at the period mentioned. It is now the residence of Lady Holland.

I should consider myself remiss in my duty to the reader if I neglected to add that Chertsey has been immortalized by another circumstance, for it is also the place

"Where the last numbers flow'd from Cowley's tongue." A portion of the poet's house is still standing, and displays, on an outer wall, a small stone slab, on which is inscribed the above line from Pope; but the engraver has substituted "accents" for numbers, doubtless by direction of those who employed him.

I presume I shall not be deemed either fanciful or capricious if, before taking leave of my subject, I entertain the very agreeable, and by no means unreasonable supposition that Abraham Cowley was on terms of intimacy with the Wapshots of his time. This is quite as probable as that a Duke of Grafton should have been a familiar and social visitor at the cottage of old widow HENRY SCULthorp.

Bloomfield.

James Street, Buckingham Gate.

THE ROMANY TONGUE.

(6th S. iv. 513; ix. 394.) Scholars agree that the gipsy (like the Jew) comes from the East; but regarding his origin, as they have endeavoured to trace it by studying parts of that strange patois and jumble of languages which compose the Romany tongue, they do not possess the same unanimity.

the root of the Romany tongue. Yet now, marvellous as the statement may appear, there is not a gipsy in Europe or out of it who does not understand and speak the Romany tongue. Take a gipsy from some Indian valley and put him face to face with a cockney gipsy, and it is more than probable that they will talk as easily together as if they had been brought up from childhood in the same tent.

The Romany is emphatically a language of secrecy, and the more mixed its phrases the more bewildering it becomes to the uninitiated and valuable to a race of people which socially has the hand of respectability against it and its hand against respectability. It is the language of bargaining and fortune-telling, as I will presently explain. But touching the Hindoo origin of the speech, many words would seem to be derived from the Indian. Thus panice (water) is the same in Hindostanee, and boro panice (the sea or big water) very little different. Again, the Indian has rat for dark night, and the gipsy says rattie"Dorti kallo rattie" (Oh, what a dark night!); but again, the Romany has aves for windows, which word would seem to denote a Latin origin. It is useless to pursue this subject of origin any further. Many persons have confused the low gibberish in vogue with thieves and mendicants, called "flash," with the Romany; but that idea is absurdly wrong, and I only notice it for the benefit of the ignorant.

Caste among gipsies is by no means so strictly adhered to as among gaujas (house dwellers); "Romany rye" (gipsy gentleman or rich gipsy) will associate readily with an ordinary "Romany chal moosh" (gipsy man), as will a "Romany rawnee" (gipsy lady) with a "Romany chal monishnee" (ordinary gipsy woman); and a rich Looked upon as these wanderers are, by staid gipsy would far rather marry his daughter to the communities, with suspicion and distrust, no pro-poorest of gipsy men than he would consent to tective freemasonry of signs could avail them so her wedding the wealthiest of gawjas, even though well for the purposes of secrecy as this language, that gawja were a boro-rye, squire, or big gentleso difficult, so little understood, and so jealously man. guarded by the Romany people. Some of the learned have endeavoured, from the number of words in the gipsy language bearing a resemblance in meaning and spelling to the Hindostanee, to prove their Hindoo origin, stating that they are descendants of an Indian race called the Suders. Were the language pure and uncorrupted it would be a very easy matter to follow their descent, but it possesses numerous words of Latin, Spanish, and Hebrew origin, besides others of Persian derivation. That it was ever a perfect tongue is much open to question. earliest accounts of the gipsies speak of them as necromancers and fortune-tellers, and relate their roving propensities, and it is probable that the very first tent of the tribe that was struck carried with it, as a defensive measure, some mixed jargon,

Speaking above of the jealousy exhibited by gipsies in guarding their language, I may state that large sums have been offered to some of them to teach their tongue, but they have refused them. This can be no matter of surprise. But to fully realize their reticence a stranger has only got to ask them to express and explain in the Romany a phrase which is to them one of warning or danger,-such a one, for instance, as "The policeman is watching" ("Prasta mangro is dickin"); from the moment he asked such a question he would The very be looked upon with distrust. A policeman goes under three different names in the Romany; he is called a prasta mangro, a muskra, and a gas angro.

Frequently a word in the Romany stands for three or more things; thus pawno expresses white,

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