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"A Pipe

published by his son in the year 1768, are verses on of Tobacco," in imitation of six several Poets, viz. Cibber, Ambrose Philips, Thomson, Young, Pope, and Swift. These are most ingenious, and close, imitations of their varied style; but, in the address to the Reader, it is said by the son, that “The Imitation of Ambrose Philips was not written by my Father, but sent to him by an ingenious Friend."

NOTE 8-(p. 349.)

"The Corporation knew not what to do-the dilemma, in which they were involved, was a most serious one-the ruin of the City might follow the adoption of either alternative, butthe noble John Halle cut the Gordian Knot."

The expression of cutting the Gordian Knot is well known, and its application is, generally, well understood to be that of a bold extrication from circumstances of pressing difficulty. In the present instance, the inhabitants of the goodlie Citie of Salisburie were placed under an unavoidable choice of difficulties. The ancient proverb of "Incidit in Scyllam, qui vult vitare Charybdin," was well applicable to them. Edward, the Fourth, strove to preserve his seat on the Throne-the Duke of Clarence and the Earl of Warwick sought to push him from thence. Their officers severally urged the aid of the Citizens-they would not permit them to be quiet spectators of this mortal coil. The Citizens, on the other hand, uncertain as to whom victory might finally attach herself-fearful of the final result and dreading ruin to themselves, and to the City, from the adoption of either alternative-knew not what to do! They were seized with stupor, from which the energies of the noble, and patriotic, John Halle aroused, and relieved them. "Give me" (said he) "the forty marks, and I will find the forty men." Thus did this generous-this intrepid man-at once-cut the Gordian Knot-thus did he, borne away by his love for the City, and for its interests, resolve to trust to the chapter of

Scylla and Charybdis were, the one, dangerous rocks on the Coast of Italy-the other, a perilous whirlpool on the Coast of Sicily. To avoid them, by steering safely between them, was esteemed by the Romans a deed of peril, and gave birth to the above proverb, which has descended down to the present day, and will last to the end of time.-E. D.

accidents, and to his own good fortune, to extricate her from a perilous, and distressing, situation, although he well knew, that, if his Sovereign were successful against his foes, his conduct might (unable to appease his wrath) bring down ruin, and destruction, on himself, his family, and property.

For the information of the general reader, I beg permission to quote, from the pages of Lempriere's "Classical Dictionary," the following historical account of the origin of the expression of cutting the Gordian Knot: "Gordius, a Phrygian, who, though originally a peasant, was raised to the throne. During a sedition the Phrygians consulted the oracle, and were told, that all their troubles would cease as soon as they chose for their king the first man they met going to the temple of Jupiter, mounted on a chariot. Gordius was the object of their choice, and he immediately consecrated his chariot in the temple of Jupiter. The Knot, which tied the yoke to the draught-tree, was made in such an artful manner, that the ends of the cord could not be perceived. From this circumstance a report was soon spread, that the Empire of Asia was promised by the oracle to him, who could untie the Gordian Knot. Alexander, in his conquest of Asia, passed by Gordium, and, as he wished to leave nothing undone, which might inspire his soldiers with courage, and make his enemies believe, that he was born to conquer Asia, he cut the Knot with his sword; and from that circumstance asserted, that the oracle was really fulfilled, and that his claims to universal empire were fully justified."

I cannot, however, refrain from presenting to my reader this anecdote in the interesting words of Quintus Curtius, the Historian of Alexander, the Great :

"Alexander, urbe in suam ditionem redacta, Jovis templum intrat. Vehiculum, quo Gordium Midæ patrem vectum esse constabat, adspexit, cultu haud sane à vilioribus, vulgatisque usu abhorrens. Notabile erat jugum adstrictum compluribus nodis in semetipsos implicatis, & celantibus nexus. Incolis deinde adfirmantibus, editam esse oraculo sortem; Asiæ potiturum, qui inexplicabile vinculum solvisset: cupido incessit animo sortis ejus implenda. Circa regem erat & Phrygum turba, & Macedonum illa exspectatione suspensa, hæc sollicita ex temeraria regis fiducia. Quippe series vinculorum ita adstricta, ut unde nexus inciperet, quove se conderet, nec ratione, nec visu percipi posset, solvere adgresso injecerat curam, ne in omen

verteretur inritum inceptum. Ille nequaquam diu luctatus cum latentibus nodis; nihil, inquit, interest quomodo solvantur : gladioque ruptis omnibus loris, oraculi sortem vel elusit, vel implevit." *

NOTE 9-(p. 360.)

"The aforesaid messuage and two ploughlands in Gratley are held of John Grene, Knight, in socage by fealty, and the rent of one pound of cumin annually."

The tenure by socage is largely explained by Blackstone in his "Commentaries on the Laws of England," Vol. ii. p. 79, (Christian's Edit. 1809,) and the learned Editor has further elucidated the subject in an interesting note. In the "Law Dictionary" of Potts, "Socage" is defined to be "a tenure of lands by or for certain inferior services of husbandry to be performed to the lord of the fee. This was a tenure of so large an extent, that all the lands in England, which were not held in knight's service, were held in socage." This definition is not, I think, sufficiently full. The tenure by socage was of two sorts the one called free socage-the other villein socage—the latter tenure being clogged with baser services than the former, which, perhaps, in its nature, approached much nearer to the copyhold inheritance, the holding being acknowledged by some annual payment, either of a small sum of money, or the delivery of some article in kind, which, in this instance, was—a pound of cumin.

I will refrain from endeavouring to develope the origin of the words soc, sock, and socage, as I fear, gentle readers, we should all be lost in a quagmire; neither will I longer dilate on the tenure by socage, a subject interesting to few but the professed lawyer, or him, who is studious of the constitutional history of his country.

In the Linnæan System cumin stands in the class Pentandria, order Digynia, and is included in a natural tribe of plants called Umbellatæ. Bailey, in his "English Dictionary," thus well characterises this tribe of plants: "Umbelliferous Plants (among Botanists) Plants which have round Tufts, or small Stalks standing upon greater, or have their Tops branched and spread like a Lady's Umbrella." Gentle Reader! if you are a

"Quinti Curtii Rufi de rebus gestis Alexandri Magni, Regis Macedonum, Libri Superstites." Edit. à Snakenburg. Tom. i. p. 56.

botanist, you must well know an umbellate plant-if not-the kind of plants, which constitute the umbellate tribe, you will easily recognise on my thus reminding you of the names of some of the genera, such as parsley, parsnip, carrot, chervil, hemlock, fennel, angelica, and coriander. These have all large bunches of flowers, and each bunch consists of a congeries of smaller ones. Such is a very general, and concise, but imperfect description of an umbellate plant. I am restrained, by the desire of brevity, from going into a full description of an umbellate plant, yet I must apprise you, that every plant, bearing the port of one, is not admitted into that tribe; as, for instance, the elder, whose bunch, or raceme, of flowers is umbellate in shape, yet the florets possess botanical characters, which place the plant in a different class.

The Cuminum (Cumin) is the produce of Egypt, and other Eastern countries. It is extensively cultivated at Malta, from whence the druggists of this country are supplied with the seed, which bears a great similitude to that of anise, but is somewhat larger, and coarser.

The seeds of cumin are, in their nature, carminative, and stomachic. Old Gerarde, in his "Historie of Plants," speaks highly of their virtues; and, according to his account, as well as from occasional modern practice, they may be considered as a good ingredient in cataplasms, &c. Their use is, however, now more restricted to medicines for cattle.

Cumin was in much more general repute amongst the Ancients. Pliny (Nat. Hist. Lib. xx. caps. xiv. xv.) enlarges much on its medical virtues. Sir Thomas Browne, in his " Observations upon several Plants mentioned in Scripture," (included in his "Certain Miscellany Tracts," which were published posthumously, by his relatives, in the year 1684,) saith, “That we meet so often with Cumin Seed in many parts of Scripture in reference unto Judæa, a Seed so abominable at present unto our Palates and Nostrils, will not seem strange unto any, who consider the frequent use among the Ancients, not onely in medical, but dietetical use and practice: for their Dishes were filled therewith, and the noblest festival preparations in Apicius were not without it: And even in the Polenta, and parched Corn, the old Diet of the Romans, (as Pliny recordeth,) unto every Measure they mixed a small proportion of Linseed and Cumin Seed.

"And so Cumin is justly set down among things of vulgar and common use, when it is said in Matthew xxiii. 23, Ye pay tithe of Mint, and Anise, and Cumin.""* This passage tends to shew, that this plant was in extensive cultivation and use in Judæa.

The Romans conceived, that the seeds of cumin, infused in drink, or the liquid being used as a wash, would have the effect of creating a pallor of countenance. Diascorides affirms as much. By this they sought to give themselves an aspect worn down by length, and depth, of study; and Pliny thus alludes to this circumstance: "Veruntamen omne pallorem bibentibus gignit. Ita certa ferunt Porcii Latronis clari inter magistros dicendi adsectatores similitudinem coloris studiis contracti imitatos: & paulo ante Julium Vindicem adsertorem illum à Nerone libertatis, captatione testamenti sic lenocinatum." † Allusion to the same opinions are made both by Horace and Persius, as

"Proh! si

Pallorem casu, biberent exsangue cuminum."

Hor. Epis. Lib. 1, Ep. 19, l. 18.

"Mercibus hic Italis mutat sub sole recenti

Rugosum piper, & pallentis grana cumini.”

Auli Persii Satyr. v. l. 55.

From the above passage of Persius I draw the inference, that the Ancients attributed this property, viz. that of creating pallor, generally, to products of a hot nature.

ADDENDA.

In p. 358 I intimated to my readers, when speaking of the Inquisitiones post mortem of John Halle, that I would append them in their original language to my notes. They are as follow:

66

"Inquis: p. m. 19 Edw: 4. No. 33

"Wilts

Inquisitio capta apud Novam Sar. ultimo die Octobris anno regni Regis Edwardi quarti decimo nono coram Willielmo Haket, Eschactore, &c.

* Browne's" Certain Miscellany Tracts," p. 22.
Plinii Nat. Hist. Lib. xx. cap. xiv.

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