XIX.

Orosius was a Spaniard, and it is observable that the name of Osorius occurs now in that part of the world; witness the Portuguese Historian Hieronymus Osorius. Orosius and Osorius

consisting of the same letters, are probably the same name, by a metathesis. Orosius is right; the MSS. not only writing so, but authors, as Cassiodorus Jornandes and Joh. Sarisberiensis, citing him by that name.

XX.

They call a Clergyman's Sermon, what he preaches from, his Notes; because formerly it was written in characters, or short-hand, usually called Notes. The Dissenters, more than any. others, used the short-hand, and their hearers often would enable themselves to write them, that so they might take down the sermon, or a good part of it, for meditation after; but all the Dissenting ministers did not use to write in shorthand, for see Clegg, p. 52; and it is now, for the most part, left off amongst them.

XXI.

"Sunt tredecim anni quod hic sum, bene habeo, nisi quod dentes non habeo." These are the words of Scaliger, who was then at Leyden, in the Scaligerana (p. 140), and accord very exactly

with myself here at Whittington, 1763. So in his Epistles (I. 43): " Equidem valeo, et in hác ineunte senectute nil ad valetudinem et integritatem corporis desidero, si dentes excipias; qui ex nimid hujus cœli humiditate, sine ullá læsione sui aut dolore meo, integri et solidi mihi decidunt." But, with the leave of this great man, the moisture of the climate of Holland was not the cause of his teeth's dropping out, for that is not the case here in England. I rather imagine the scorbutic habit of his body was the cause; as I presume it may be with myself.

XXII.

"The three last Cardinals that this nation had were thine," says Dr. Hakewill, in his dedication to the University of Oxford; by which I presume he means, Pole, Wolsey, and Bainbridge.

XXIII.

The story or fable of the Father and his Son riding on an ass through a town is said by the Dutchess of Newcastle, in her letter to the Duke prefixed to her Life of his Grace, to be an old apologue mentioned in Æsop; but I cannot find it in that author.

XXIV.

Concerning those books, called Ana, or Iana, as Scaligerana, Menagiana; see Wolfius's Preface

to the Casauboniana. Of this kind are the Essays and Discourses gathered from the mouth of William Duke of Newcastle, by his Dutchess, who published them in 1667, as the fourth book of her life of that Duke; as also are, according to the opinion of Mons. Huet, the works of Montaigne. Those observations of the Dutchess's that follow those of her husband are not of the nature of Anas, because they are her own, and written ex professo; for the essence of this kind of Collections is, to be the casual remarks of others, collected by some friend. Yet Huetius wrote his Hommes Illustres, I. p. 60.

XXV.

The Dutchess of Newcastle, in her Life of his Grace, observes (p. 64), there were but four coaches that went the Tour, when they first came to Antwerp, about 1645; but that they amounted to above 100 before they left that city in 1660. This was afterwards called the Ring here in England, and was kept in Hyde-park; and there is frequent allusion to it in some of the plays written in the time of King William and Queen Anne. It was a kind of airing in a coach; but is now (1763) left off. It was a French custom (Lister's Journey to Paris, p. 14, 178. and called there le Cours.)

XXVI.

To put the broad R upon a thing, so it is often expressed and written; but it should be, to put the broad Arrow, which is the mark used on all the King's stores; but, query, how or why the Pheon came to be the mark for the King's Property?

XXVII.

"What pillars those five sons of thine [the University of Oxford], who at one time lately possessed the five principal sees in the kingdom." (Dr. Hakewill, Dedication.) The sees are well known; and, I presume, if this was written in 1627, it refers to the year 1615, when there sat at Canterbury, George Abbot.

York, Tobias Matthews.

London, John King.

Winchester, Thomas Bilson.

Durham, William James.

XXVIII.

At a meeting of the Society of Antiquaries, Feb. 1762, the meaning was asked of the word Trindals; the injunctions of Queen Elizabeth, 1569, art. 23, running thus, " Also, that they shall take away, utterly extinct and destroy, all shrines, coverings of shrines, all tables, candlesticks, trindals, and rolls of wax, pictures, paintings, &c." Now in the Articles of Visitation, by

1

Bishop Ridley, 1550, (p. 37) it is asked, "Whether there be any images in your church, tabernacles, shrines, or covering of shrines, candles, or trindels, of wax, &c.". But the clearest account is that in the Injunctions of Edward VI. 1547, p. 8: "Also, that they shall take away, utterly extinct and destroy all shrines, covering of shrines, all tables, candlesticks, trindilles or rolls of wax, pictures, paintings, &c." by which it appears plainly that trindilles or trindals, and rolls of wax, are the same; and I conceive it mean cakes of wax, which being round, are therefore called trindles, or trundles, as perhaps it might be more accurately written.

XXIX.

may

Mr. Colden tells us, vol. I. p. 16, that the Indians of the Five Nations "have no labials in their language; nor can they pronounce perfectly any word wherein there is a labial; and when one endeavours to teach them to pronounce these words, they tell one, they think it ridiculous that they must shut their lips to speak." According to this, there can be no B. M. P. in the Indian language; but whence come mohawk, maquas, mahikander, wampum, tomahawk, and in the maps Mohawk River? Surely the Europeans must make some mistake in relation to these words.