(Vol. viii., p. 468.)

About the year 1827, when the prosecutions for blasphemy were leading hundreds and thousands to see what could be said against Christianity, with a very powerful bias to make the most of all that they could find, some friends of mine, of more ingenuity than erudition, strongly recommended to my attention the works of a shoemaker at Norwich, named Mackey, who they said was more learned than any one else, and had completely shown up the thing. It is worth a note that I perfectly remember the cause of their excitement to have been the imprisonment of the Rev. Robert Taylor, for publishing various arguments against revelation. I examined several works of Mackey's, and I have yet one or two bound up among my wonders of nature and art. As in time to come, when neither love nor money will procure a copy of these books, some tradition may set inquirers looking after them, perhaps it may be worth while to preserve a couple of extracts for the benefit of those who have the sense to hunt the index of "N. & Q." before they give up anything.

"The Virgin Andromeda, the daughter of Cepheus and Cassiopeia, was the representative of Palestina; a long, narrow, rocky strip of land; figuratively called the daughter of Rocks and Mountains; because it is a country abounding with rocks and stones. And the Greeks, really supposing Cepha, a rock or stone, to have been the young ladies father, added their sign of the masculine gender to it, and it became Cepha-us. And mount Cassius being its southern boundary was called Cassiobi; from its being also the boundary of the overflowed Nile, called Obi, which the Greeks softened into Cassiopeia, and supposed it to have been her mother;..."—Mythological Astronomy, part second, Norwich, 1823, 12mo., p. xiii.

"The story of Abraham, notwithstanding all the endeavours of theologians to give it the appearance of the history of human beings, has preserved its mythological features with an outline and colouring, easily to be recognised by every son of Urania [Ur of the Chaldees is subsequently made to contain the root of Uranus]. We have just seen that the Egyptians have their harvest about the time which the sun passes over the equator, and if we go back to the time of Abraham we shall find that the equator [perhaps he means equinox] was in Taurus; the Egyptians must, then, have had their harvest while the sun was in the Bull; the Bull was, therefore, in their figurative way of speaking, the father of harvest, not only because he ploughed the ground, but because the sun was there when they got in their harvest: thus the Bull was doubly distinguished as their benefactor; he was now, more than ever, become the Bull of life, i.e. he was not only called Abir, the Bull, but Abir-am or Ab'-r-am, the Bull of life,—the father of harvest. And as their harvest was originally under the direction of Iseth, or Isis, whatever belonged to harvest was Isiac; but the Bull, Abiram, was now become the father of Isiac! and to give this the appearance of a human descent, they added to Abir, the masculine affix ah; then it became Ab'-rh-am who was the father of Isiac. And we actually find this equivoque in the hebrew history of Abram whom the Lord afterwards called Abraham, who was the father of Isaac, whose seed was to be countless as the sand on the sea-shore for multitude; even this is truly applied to Isiac the offspring of Ab'-rh-am; for countless indeed are the offspring of the scythe and sickle! but if we allow Isiac to be a real son of Ab-rah-am we must enquire after his mother. During the time that the equator [perhaps he means the sun] is passing through the constellation of the Bull in the spring, the Bull would rise in the east every morning in the harvest time, in Egypt,—but in the poetical language of the ancients, it would be said that, when Abir-am consorts with Aurora he will produce Isiac. But Aurora is well known to be the golden splendour of the east, and the brightness of the east is called Zara, and the morning star is Serah, in the eastern languages, and we find a similar change of sound in the name of Isaac's mother, whom the Lord would no longer call Sarai but Sarah. These ARE remarkable coincidences!"—Companion to the Mythological Astronomy, Norwich, 1824, 12mo. pp. 177-179.

M.

In answer to the inquiry respecting this singular man, I beg to say that I remember him between the years 1826 and 1830, as a shoemaker in Norwich. He was in a low rank of trade, and in poor circumstances, which he endeavoured to improve by exhibiting at private houses an orrery of his own making. He was recognised as a "genius;" but, as may be seen by his writings, had little reverence for established forms of belief. At the period of which I speak, which was soon after the publication of his first work, I knew but little of his mind, and lost sight of him altogether till about 1840. Then circumstances connected with my own line of study led me to call on him in Doughty's Hospital, Norwich, an asylum for aged persons. I found him surrounded by astronomical apparatus, books, the tools of his former trade, and all kinds of strange litters. In the conversation that ensued, I learned much of the workings of his mind; though his high self-appreciation could not descend to unreserved converse with a woman. My object was, to ascertain by what steps he had arrived at his theory of the earth's motion, but I could gain nothing distinct. He mentioned the Asiatic Researches as containing vast information on his peculiar subject; quoted Latin, and I think Greek, authors; and seemed to place great dependence on Maurice and Bryant; but, above all, on Capt. Wilford's Essays. He showed me some elaborate calculations, at which he was then working and still fancied himself qualified, perhaps destined, to head a great revolution in the astronomical world. I cannot say how far his knowledge of geology went, as I am not well acquainted with that science. He had evidently read and studied deeply, but alone; his own intellect had never been brushed by the intellects and superior information of truly scientific men, and it appeared to me that a vast deal of dirt, real dirt, had accumulated in his mind. My visit disappointed and pained me, but he seemed gratified, and I therefore promised to call again, which I did, but he was not at home. I think this visit was soon after he had removed into the hospital, for I then purchased his last work, The Age of Mental Emancipation, published 1836, before he obtained that asylum. He died before 1849, but I do not know the exact year.

In any next visit to Norwich, I will make inquiries on all points relating to Mackey, of the very few persons now left who took interest in him, and I think I can find the printer of his last pamphlet.

I have not the work mentioned in "N. & Q.;" but, besides his last work, I have The Mythological Astronomy of the Ancients demonstrated, which is partly in poetry.

I have been obliged to write this Note in the first person, as I can give only my own impressions respecting Mackey; and I wish that ere this you may have received clearer information from more competent persons. If your Querist have the least grain of faith in the theory of Mackey, I hope he will not let the subject drop, for I have long been deeply interested in it.

F. C. B.

Diss.

Mackey, of whom your correspondent inquires, was an entirely self-educated man, but a learned shoemaker, residing in Norwich. He devoted all his leisure time to astronomical, geological, and philological pursuits; and had some share in the formation of a society in his native town, for the purpose of debating questions relative to these sciences. I have understood that he was for some time noticed by a small portion of the scientific world, but afterwards neglected, as, from his own account, he appears also to have been by his literary fellow townsmen; and at last to have died in a Norwich alms-house. This is but a meagre account of the man, but it is possible that I may be able to glean farther particulars on the subject; for a medical friend of mine, who some time ago lent me Mythological Astronomy, promised to let me see some papers in his possession relative to this learned shoemaker's career, and to a few of his unpublished speculations. When I have an opportunity of seeing these, I shall be glad to communicate to your correspondent through "N. & Q." anything of interest. The title-page of Mythological Astronomy runs thus:

"The Mythological Astronomy of the Ancients demonstrated by restoring to their Fables and Symbols their Original Meanings. By Sampson Arnold Mackey, Shoemaker. Norwich: printed by R. Walker, near the Duke's Palace. Published May 1, 1822, by S.A. Mackey, Norwich."

The book contains a variety of subjects, but principally treats of the Hindoo, Greek, and Roman mythology; and endeavours to deduce all the fables and symbols of the ancients from the starry sphere. It also contains a singular hypothesis of the author's upon the celebrated island of Atlantis, mentioned by Plato and other Greek authors; and some very curious speculations concerning the doctrine of the change in the angle which the plane of the ecliptic makes with the plane of the equator.

Urania's Key to the Revelations is bound up with the above work. I forgot to say that his Ancient Mythology demonstrated is written in verse, and afterwards more fully explained by notes. His poetical abilities, however, neither suit the subject, nor are of a very high order. His prose is better, but here and there shows the deficiency of education.

E. M. R.

Grantham.

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SINCERE, SIMPLE, SINGULAR.

(Vol. viii., pp. 195. 328. 399.)

When a hive of bees is taken, the practice is to lay the combs upon a sieve over some vessel, in only that the honey may drain out of the combs. Whilst the combs are in the hive, they hang perpendicularly, and each cell is horizontal; and in this position the honey in the cells which are in the course of being filled does not run out; but when the combs are laid on the sieve horizontally, the cells on the lower side of the combs hang perpendicularly, and then the honey begins to run out of those that are not sealed up. The honey that so runs out is perfectly pure, and free from wax. The cells, however, that are sealed up with wax still retain their honey; and the ordinary process to extract it is to place the sieve with the combs upon it so near a fire as gradually to melt the wax, so as to let the honey escape. During this process, some portion of wax unavoidably gets mixed with the honey. Here then we have two kinds of honey: one in a perfectly pure state, and wholly sine cerÂ; the other in some degree impure, and mixed cum cerÂ. Can anything be more reasonable than to suppose that the former was called sincerum mel, just as we call it virgin honey? And this accords with Ainsworth's derivation, "ex sine et cerÂ: ut mel purum dicitur quod cer non est permixtum." If it be said that there is nothing to show that the old Romans adopted the process I have described, I reply it is immaterial what process they followed in order to extract what would not flow out of itself; as whatever did flow out of itself would be mel sine cerÂ.

If such were the origin of the term, it is easy to see how appropriately, in a secondary sense, it would denote whatever was pure, sweet, unadulterated, and ingenuous.

Now if we apply this sense to the line:

it will mean, "unless the vessel be sweet and pure, it will turn whatever you pour into it sour."

This is the interpretation that has always hitherto been put upon the line; which is thus translated by Tommaso Gargallo, vol. iii. p. 19. edit. 1820:

And by Francis (vol. iv. p. 27., 6th edit.):—

The context shows that this is the correct translation, as sincerum vas is obviously in opposition to "auriculas collect sorde dolentes," in the preceding line.

The line itself plainly refers to the well-known fact, that if wine or other liquor be poured into a foul vessel, it will be polluted by it. Nor can I avoid noticing the elegant opposition, according to this construction, between the sweetness in sincerum, and the acidity in acescit.

I also think that Mr. Inglesby's version cannot be correct for the following reason. Cracks may exist in every part of a vessel alike; and as the part filled by the liquor is always many times greater than the remainder of the vessel, cracks would more frequently occur in the former; and, as where air can get in the liquor can get out, it is plain that in the majority of instances the liquor would run away instead of turning sour. Now the line plainly contains a general affirmative proposition that all liquor whatsoever will be turned sour, unless the vessel be sincerum; and therefore that version cannot be right which applies only to a few instances.

"Sincerum cupimus vas incrustare" is well rendered by Gargallo (vol. ii. p. 37.):

and by Francis (vol. iii. p. 39.):

The passage is well explained in the note to Baxter's Hor. (p. 310. edit. 1809):

"Incrustari vas dicitur cum aliquo vitioso succo illinitur atque inquinatur."

And the passage in the 18th satire of Lucilius shows that this is an accurate explanation:

A practice, I rather think, prevails in some parts of England of rubbing the inside of a vessel with sweet herbs, in order to flavour cyder or other liquor.

It appears from the same note:

"Fracta vasa et gypsare et pelliculare Veteres consuevÊre. Gypsantur et pelliculantur vasa plena ad aËra et sordes excludendas. Sincerum proprie mel sine cerÂ, vel, quod magis huc pertinet, vas non ceratum: nam a ceratur odorem vel saporem trahit."

If these passages show the practice of sealing vessels with wax, they also show that the wax was what affected the flavour of the liquor.

Mr. Jeffcock plainly errs in saying that simplex "does not mean without a fold, but once folded." In Latin we have the series simplex, duplex, triplex, &c., corresponding precisely to the English single, double, treble, &c. And as single denotes a thing without a fold, so does simplex. Mr. Jeffcock's derivation would make simplex and duplex mean the same thing. Now duplex does not mean twice folded, but double.

Nor can I think that singulus can be "semel and termination." Ainsworth derives it from the Hebrew ?????, which denotes whatever is peculiar or singular. It occurs to me to suggest whether it may not be derived from sine angulis. The term denotes unity—one person, one thing. Now the Roman mark for one is a straight line, and that is "that which lies evenly between its extreme points;" it is emphatically a line without bend, angle, or turning—"linea sine angulis:" angulus, like its Greek original, denoting any bend, whether made by a straight or curved line.

Though I cannot at this moment refer to any other Latin words compounded of sine, we have in Spanish simpar, without equal: sinigual, sinjusticia, sinrazon, sinnumero, sinsabor.

The delight I take in endeavouring to attain the correct meaning of the classics will, I hope, form some apology for the length of this Note.

S. G. C.

Newcastle-upon-Tyne.

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POETICAL TAVERN SIGNS.

(Vol. viii., p. 242.)

In an old collection of tavern signs of the last century, among many others I find the following. On the sign of the "Arrow," at Knockholt, in Kent,—

On the sign of the "Shoulder of Mutton and Cat," at Hackney, in Middlesex,—

On the sign of the "Gate," at Blean Hill, in Kent,—

On the sign of the "Ship in Distress," in Middle Street, Brighton, Sussex,—

On the sign of the "Waggon and Horses," in Black Lion Street, Brighthelmstone,—

Ruby.

At a small way-side beer-shop in the parish of Werrington in the county of Devon, a few years since there was the following sign:

J. D.

Launceston.

Not far from Kilpeck, Herefordshire, I have seen a wayside public-house, exhibiting the sign of the "Oak," under which is the following couplet:

As "good John Pugh" sold excellent cider, I did not repent complying with the injunction.

W. J. Bernhard Smith.

Temple.

This is at a roadside public-house near Maidenhead, known by the sign of the "Gate." It is thus:

I remember a sign near Marlborough of the "Red Cow," and the landlord, being also a milkman, had inscribed under the rude drawing of a cow these lines:

Newburiensis.

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HOMO UNIUS LIBRI.

(Vol. viii., p. 440.)

I have not verified in the works of St. Thomas this saying ascribed to him, but I subjoin a passage from Bishop Taylor, where it is quoted:

"A river cut into many rivulets divides also its strength, and grows contemptible and apt to be forded by a lamb and drunk up by a summer sun; so is the spirit of man busied in variety, and divided in itself; it abates its fervour, cools into indifferency, and becomes trifling by its dispersion and inadvertency. Aquinas was once asked, with what compendium a man might best become learned? He answered, By reading of one book; meaning that an understanding entertained with several objects is intent upon neither, and profits not." —Life of Christ, part ii. s. xii. 16.

He also quotes Ecclus (xi. 10.), St. Gregory, St. Bernard, Seneca, Quintillian, and Juvenal to the same purpose.

Southey quotes part of this passage from Bishop Taylor (in the Doctor) and adds:

"Lord Holland's poet, the prolific Lope de Vega, tells us to the same purport. The Homo Unius Libri is indeed proverbially formidable to all conversational figurantes: like your sharpshooter, he knows his piece, and is sure of his shot."

The truth of this dictum of St. Thomas cannot be too much insisted on in this age of many books, which affords such incentives to literary dissipation and consequent shallowness.

"An intellectual man, as the world now conceives of him, is one who is full of 'views,' on all subjects of philosophy, on all matters of the day. It is almost thought a disgrace not to have a view at a moment's notice on any question from the Personal Advent to the Cholera or Mesmerism. This is owing in a great measure to the necessities of periodical literature, now so much in request. Every quarter of a year, every month every day, there must be a supply for the gratification of the public, of new and luminous theories on the subjects of religion, foreign politics, home politics, civil economy, finance, trade, agriculture, emigration, and the colonies. Slavery, the gold fields, German philosophy, the French empire, Wellington, Peel, Ireland, must all be practised on, day after day, by what are called original thinkers."—Dr. Newman's Disc. on Univ. Educ., p. xxv. (preface).

This writer follows up the subject very ably, and his remarks on that spurious philosophism which shows itself in what, for want of a better word, he calls "viewiness," are worth the attention of all homines unius libri.

P.S.—As I think of it, I shall make a cognate Query. Some facetious opponent of the schoolmen fathered on St. Thomas Aquinas an imaginary work in sundry folio volumes entitled De Omnibus Rebus, adding an equally bulky and imaginary supplement—Et Quibusdam Aliis. This is as often used to feather a piece of unfledged wit, as the speculation concerning the number of angels that could dance on the point of a needle, and yet I have never been able to trace out the inventor of these visionary tomes.

Eirionnach.

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THE FORLORN HOPE.

(Vol. viii., p. 411.)

My attention was directed to the consideration of this expression some years ago when reading in John Dymmoks' Treatise of Ireland, written about the year 1600, and published among the Tracts relating to Ireland, printed for the Irish ArchÆological Society, vol. ii., the following paragraph:

"Before the vant-guard marched the forelorn hope, consisting of forty shott and twenty shorte weapons, with order that they should not discharge untill they presented theire pieces to the rebells' breasts in their trenches, and that sooddenly the short weapons should enter the trenches pell mell: vpon eyther syde of the vant-guarde (which was observed in the batle and reare-guarde) marched wings of shott enterlyned with pikes, to which were sent secondes with as much care and diligence as occasion required. The baggage, and a parte of the horse, marched before the battell; the rest of the horse troopes fell in before the rearewarde except thirty, which, in the head of the rearelorne hope, conducted by Sir Hen. Danvers, made the retreit of the whole army."—P.32.

The terms rearelorne hope and forlorne hope occur constantly in the same work, and bear the same signification as in the foregoing.

Remarking upon this circumstance to my friend the late Dr. Graves, he wrote the following notice of the word in the Dublin Quarterly Journal of Medical Science, of which I was then the editor, in Feb. 1849:

"Military and civil writers of the present day seem quite ignorant of the true meaning of the words forlorn hope. The adjective has nothing to do with despair, nor the substantive with the 'charmer which lingers still behind;' there was no such poetical depth in the words as originally used. Every corps marching in any enemy's country had a small body of men at the head (haupt or hope) of the advanced guard; and which was termed the forlorne hope (lorn being here but a termination similar to ward in forward), while another small body at the head of the rere guard was called the rear-lorn hope (xx.). A reference to Johnson's Dictionary proves that civilians were misled as early as the time of Dryden by the mere sound of a technical military phrase; and, in process of time, even military men forgot the true meaning of the words. It grieves me to sap the foundations of an error to which we are indebted for Byron's beautiful line:

W. R. Wilde.

Dublin.

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TIECK'S "COMŒDIA DIVINA."

(Vol. viii., p. 126.)

The title-page of this work is: Comoedia Divina, mit drei Vorreden von Peter Hammer, Jean Paul, und dem Herausgeber, 1808. The absence of publisher's name and place of publication leaves little doubt that the name W.G.H. Gotthardt, and the date "Basel, Mai 1, 1808," are both fictitious.

But for finding the passage cited by M.M.E. at p. 38., I should have supposed that the Munich critic had referred to some other book with the same title. No one who has read this can suppose it was written by Tieck. The Catholic-romantic school, of which he was the most distinguished member, furnishes the chief objects of the author's ridicule. Novalis, GÖrres, and F. Schlegel are the most prominent; but at p. 128. is an absurd sonnet "an Tieck."

The Comoedia Divina is a very clever and somewhat profane satire, such as Voltaire might have written had he been a German of the nineteenth century. It opens with Jupiter complaining to Mercury of ennui (eine langweilige Existenz), and that he is not what he was when young. Mercury advises a trip to Leipzig fair, where he may get good medical advice for his gout, and certainly will see something new. They go, and hear various dealers sing the catalogues of their goods. The lines quoted by M.M.E. are sung by a young man with a puppet-show and barrel-organ to the burden:

He exhibits things taken from the physics of Oken, the metaphysics of Schelling, and the Æsthetics of GÖrres. The whole of the song is good; and I quote one stanza as showing a sound appreciation of the current metaphysicians:

They visit the garret of Herr Novalis Octavianus Hornwunder, a maker of books to order upon every subject: they learn the mysteries of the manufacture. The scene is clever, but much of the wit is unappreciable as directed against productions which have not survived. Jupiter, in compassion to Hornwunder, changes him to a goose, immediately after which a bookseller enters, and, mistaking the gods for authors, makes them an offer of six dollars and twelve groschen the octavo volume, besides something for the kitchen. Jupiter, enraged, changes him to a fox, which forthwith eats the goose "feathers and all."

They then go to see the play of the Fall of Man (Der SÜndenfall). The subject is treated after the manner of Hans Sachs, but with this difference, that the simple-minded old Nuremberger saw nothing incongruous in making Cain and Abel say their catechism, and Cain go away from the examination to fight with the low boys in the street; whereas the author of Der SÜndenfall is advisedly irreverent. Another proof, if one were wanted, that he was not Tieck.

Die UngÖttliche ComÖdie is not by Batornicki, but translated by him from the Polish. In the preface he apologises for inelegant German, as that is not his native language; and I presume he is a Pole, as he says the author's name is known among us (unter uns). As he calls it a poem (Dichtung) the original is probably in verse. I think the Munich critic could have seen only some extracts from the Comoedia Divina; for, so far from Batornicki "plundering freely," I do not find any resemblance between the works except in the sole word comoedia. The Comoedia Divina is a mockery, not political, but literary, and as such anti-mystic and conservative. Die UngÖttliche ComÖdie is wild, mystical, supernatural, republican, and communistic. It contains passages of great power, eloquence, and pathos. German critics are often prosy and inefficient, but not given to wilful misrepresentation or carelessness in examining the books they review. The writer in the Munich journal must be held an exception.

H. B. C.

U. U. Club.

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LIVERIES WORN BY GENTLEMEN.

(Vol. vi., p. 146.; Vol. viii., p. 473.)

The prevalence of the custom of the liveries of noble and other persons being worn by others than the retainers of the family, in the reigns of Henry VI. and Elizabeth, is exemplified by two documents preserved amongst the MSS. of the corporation of this borough. The first, which is also curious as a specimen of the language of the period, is an award under the seal of Margaret of Anjou; under whom, as they had previously done under Katherine, queen of Henry V., the corporation farmed the bailiwick of the town:

"Margaret, by the grace of God, Quene of England and of Ffraunce and Lady of Irland, Doughter of the Kyng of Sicile and Jerlm. Be it knawen to all men to whom this p'sent writyng (endented) shall come, that whereas a certeyn Comission of my fuldoutfull Lord was directed to c'teyn p¯sones to enquere as well of yevyng of lyu'e, as of other diu's articles ... before the Comissioners of the seyd Comission it was p'sented by William Neuby and other of our tenntz of Leycestre ... that c'teyn p¯sones, in Leycestre, had taken clothyng of diu'rez p'sones, ayenst the forme of the statut; that ys to wete, that some of hem had taken clothyng of the Viscount Beaumont, and some of S^r Edward Grey, Lord Fferrers of Growby, and some of hem had taken clothyng of other diu'res p¯sones, by cause of which p'sentement diu'res p¯sones, some of the houshold of the seyd Lord Fferrers, and some of the clothing of the said Lord, with other wele wilners to the said Lord, as yet not to us knawen, by supportacon and favour, and for pleasance to the said Lord, as we ben enfo'med ... betyn and sore woundetyn the said William Neuby, and manesten to bete other of our tenntz of Leycestre." ... She doth therefore "ordeyn, deme, and awarde" that the said Lord Ferrers pay c. marks to William Neuby, that he "be goode lorde to the said William Neuby; and to all other tenntz in our lordship of Leycestre; and that the said lord shall not geve any clothyng or liue'y to any p¯sone dwellyng within our said lordship," &c.... "Yeven the xx day of May, the yere of the reign of my most douted Lord Kyng Henr' the Sext, xxvii."

The above extracts show one of the evils to which the practice led; another, mentioned in the deed, was that of deerstealing. William Newby was mayor of the town in 1425, 1433, and 1444-5.

The second document is a curious letter from the mayor and some members of the corporation to George Earl of Huntington, lord-lieutenant of the county, and a frequent resident in the town, where a part of his mansion, called "Lord's Place," and in which James I. was entertained, still exists. The draft of this letter forms part of an interesting series of correspondence between the corporation and the earl, respecting the nomination of the parliamentary representatives of the town in 1601.

The earl recommended that Mr. (afterwards Sir) William Herrick and Mr. Bromley should be chosen, and in strong language warned them against electing Mr. George Belgrave of Belgrave (who had greatly offended him), as he hears "that Belgrave still contineweth his great practising in labouring to be chosen;" and he adds, "Goode Mr. Mayor, be carefull of this, as you and the rest will looke to make accompt of me."

It appears that many members of the corporation were secretly favourable to Mr. Belgrave, and he was elected, as explained in the following letter:

"Right Ho^e, oure humble dewties remeberd, &c., may yt please yo^r good Lpp. to be c'tified, that upon Tuesday morninge laste, being assembled for the choice of o^r Burgesses, Mr. George Belgrave p'sented himselfe amongest us, in a blewe coat w^th a bull head, affirminge and protestinge he was yo^r Lp's s'vt, and that S^r Henrie Harrington, verye late the night before, had obteyned that favour of yo^r ho^r in his behalfe; and muche bemoned his former undewtifull cariage towards yo^r Lp, w^th a remorsive remembrance of many most ho. favours receaved from yo^r Lp and yo^r house, towards his auncestors, him, and his; and, recommendinge his former suite to be one of oure Burgesses, being demanded whether he had any letter from yo^r Lp, answered, that this (poyntinge at his coat and cognizance) he hoped was a sufficient testimonie of y^r Lp's favour towards him, and of his submission towards yo^r ho^r; and further, that it was so late before S^r Henrie cold p¯cure yo^r Lp's said favour, as that you cold not well write, and, for the truth of the p¯mises, he offered his corporal oathe. Whereupon we, thinkinge all this to be true, made choyce of him, w^th Mr. Willm Herricke, to be o^r Burgesses. And now, this evening, wee are credibly certified that y^r Lp hath geven him no suche entertaynem^t; and thus by his said lewde and most dishonest dealinge, being much abused, we thought it o^r dewties forthew^th to signifie the same unto yo^r Lp, humbly cravinge yo^r Lp's most ho^rable favor for some reformacon of this vile practize. And thus, w^th remembrance of oure dewties, wee humbly take o^r leaves. From Leic^r, this xx^th day of October, 1601.

"Youre honor's most humble to comaunde,

Signed by "Willm ROWES, Maior,

ROBERT HEYRICKE,"

And ten others.