HASTINGS CASTLE.—A dungeon, previously unexplored and used as a cellar, has, within the last four years, been cleared from the accumulated dust and dirt by the present keeper of Hastings Castle. It is for the most part a passage about four feet wide and seven feet high, and extends for forty-six feet, a little below the surface, the entrance being by eight or nine steps, which are approached through a narrow gateway, just on the left-hand side of what is now the principal gateway leading to the ruins, and at the extreme end has a small aperture, for a window or for ventilation, which would have looked upon the moat in former times, supposing this to have been carried so far, but the ground is much changed. There is no other communication with the cuter air. It is formed in the soft sandstone rock, being cut in the solid stone, with a circular top of reputed Roman work. It is not quite straight, but turns first a little to the right, and then bends round to the left. The floor is not quite level, but for about a third of the length rises towards the further end, which is said to be for the better admission of a draught of air to a chamber at the end, the use of which will be suggested further on. But it may possibly be from some alteration in the structure of the rock at that part. So far there is nothing very remarkable in the description.

legs seem to have been stretched out as far as possible. The marks of the heels are plain.

Just to the left of this there is another chamber, which has a small recess at the entrance near the ground, where there is a channel, as if for the ascent of smoke, by which it seems to be marked. This is stated to have been used for a charcoal stove. There are also two similar recesses at the further end, but which show no trace of having ever been used. The room is divided by a set off in the rock, in which there are holes, and is supposed to have had a grating across to confine the prisoners while they were being suffocated by the charcoal fire. The additional recesses would have been used for fires also, if needed. It is also observed that the draught of air from the doorway and the aperture would tend to draw the fumes of the charcoal towards and into this room.

On this explanation, the theory is that this was a dungeon into which whosoever entered would never see the light of day again, and that there were three modes of execution-the affixing to the side in a straight position; the affixing with the arms and legs stretched out; and the suffocating by means of a fire of charcoal. No bones nor any other remains were found which might throw light upon the subject.

Can any one of the correspondents of "N. & Q." offer any suggestions, derived from a knowledge of Roman or medieval practice, in illustration of what is here stated, and which rests upon the explanation of the guide, or mention any other dungeon of a similar kind? ED. MARSHALL.

St. Leonards-on-Sea.

ANCIENT IDOL.-Having lately been working out what I conceive to be the history or explanation of an idol, found twenty-five feet beneath the fluviatile deposits in the valley of the Teign, near Kingsteignton, Devon, the idol was described, so far as it was possible before a mixed audience, by Mr. Pengelly, at the meeting of the Devonshire Association for the Advancement of Science, Literature, and Art, held at Torrington. With the idol, or rather lying near it, was a portion of an amphora, which appears from its form, &c., to be Roman, and not far from it, also, was found a bronze spear-head. The inference I draw from these is that the idol was one of those carried about villages, &c., at certain seasons of the year by the village maidens, corresponding to the Dionysiac festivals of Egypt and Greece.

But the details are extremely interesting. The steps are worn away on the left side, apparently by a chain dragging from the leg of the prisoner as he descended, and have evidently been much used. At a short distance there is a set off in the wall, as if for a door to shut against it, and a small circular chamber is reached, where there is a niche in the side, and which is supposed to have been the receptacle of a lamp, while the prisoners were pinioned or fettered here. But it may have served the purpose of a guard-room. A little further, on the right hand, there are holes in the rock, which may have been for staples, to which, as it is supposed, the prisoners were fastened close up to the side, and the soft sandstone is worn smooth by the rubbing of the back, and is discoloured by the exudation from the bodies, and assumes a dim appearance of the human form, the legs in this Being led on from one study to another, and instance having been fastened close together. debating in my own mind as to the date of the Further in, on the same side, are the marks of idol, and whether we are to ascribe it to the Rosimilar holes, as for staples. Here there is also mans, or to the Romano-British, or to the Celtic the same wearing away of the stone and disco-peoples, I had occasion to refer to Waring's Stone loration, and the sinking and rolling of the head from side to side may be traced. But in one respect it differs from the other, as the arms and

Monuments and Tumuli, pl. 53, f. 12. It is to these and the first four plates of coins figured by Ruding in his British Coins that I wish to draw

special attention. These coins are supposed to
belong to Cunobeline, or, as Mr. Waring says,
before Cunobeline. The figures on these coins are
very curious and very instructive, when viewed
from a certain point of view. It will be seen, when
these are carefully studied, that they are filled with
astronomical signs; that the rude figure, which at
length represents a horse, is in the early stages
as on f. 10, pl. 1, Ruding, where the sun and
moon are represented between four figures which
afterwards form the legs of the horse. Above
these are six balls representing Ursa Major, for-
merly called the Ark of Osiris. Fig. 12 is very
remarkable, as the stars forming the constellation
Ursa Major are here bound together by fillets or
bands, the same as in Chinese astronomy, and in
this only, so far as I am aware. On the reverse
of this coin the horse is being formed, that is,
a portion of its body is traced out, and the dumb-only sister, of whom I seek information.
bell-like jointed legs are being brought into posi-
tion. There is some large star forming its head,
and there is a constellation behind it. Below the
body of the horse the sun is in the centre of a con-
stellation.

Ealing, co. Middlesex. Where is she buried?
When did Josina Baldina de Hochepied, sister of
Clarissa Catherine, wife of Sir James Porter, die?
She is said to have died in London about 1768.
Where is she buried? What day in April, 1756,
did John Porter, Alderman of Lime Street Ward,
Sheriff of London at time of death, M.P. for Eve-
sham from 1754 till his death, member of the
Salters' Company, die, and where is he buried?
He married Anne, eldest daughter of Claudius
Amyand, Surgeon in Ordinary to George II.: see
Cornewall of Moccas, co. Hereford, Bart. Where
are the parents of Sir James and John Porter
buried? Their father, Monsieur la Roche, assumed
the surname of Porter. Their mother, a daughter
of Isaye d'Aubres, and sister to Rev. Charles
Daubrez, rector in 1715 of Rotherham, co. York,
died January 7, 1753. Sir James Porter had an
REGINALD STEWART BODDINGTON.

In the Chinese Zodiac the horse represents the seventh sign. Nearly every coin on the first three plates in Ruding represents a different configuration of these zodiacal signs, so that I think these coins represent the different phases of the heavenly bodies, probably at the time of the ruling sovereign in whose honour these coins were struck.

A

My own opinion is that these Celtic kings bear some relation to the Chinese from their adopting this prominent zodiacal sign of the horse. great deal more might be said about these coins. The symbol of the giver or sustainer of life, the sun, is represented on these coins, see pl. 2, figs. 38, 39, also pl. 4, f. 68; here we have the circle, representing the sun, and in the centre of the circle a dot, representing the continuity of life. I am therefore led to believe that the Devonians also kept the great Indian festival by carrying round the idol found in the valley of the Teign.

EDWARD PARFITT.

DE HOCHEPIED: PORTER: GROSVENOR.-Where is Sir James Porter, knighted September 21, 1763, British ambassador at Brussels, Constantinople, &c., who died in Great Marlborough Street, December 9, 1776, buried? When did his wife, Clarissa Catherine, daughter of Elbert, Baron de Hochepied, die, and where is she buried? Where is Lieut.-General George Porter, M.P. for Stockbridge from 1793 to 1820, colonel of 103rd Regiment, who became by royal licence Baron de Hochepied, and who died March 25, 1828, aged sixty-seven, s.p., buried? What is the exact date of the death of his wife Henrietta, daughter of Henry Vernon, and widow of Richard, first Earl Grosvenor? She died about January, 1828, at

15, Markham Square, Chelsea.

"CARPET KNIGHT": "NINE DAYS' WONDER." -A writer in the Spectator of Sept. 30, 1876, says that the germs of these phrases, "if not allusions to the phrases themselves, are to be found in Twelfth Night and As You Like It, though the actual expressions are first used by Burton and Beaumont and Fletcher respectively" (col. ii. P. 1218). Is there not error here? I am under the impression that both expressions are as old, at least, as the middle of the sixteenth century.

A. O. V. P.

THE PSALTER IN THE SCOTTISH PRAYER BOOK. -There were two issues of the Psalter in the Scot

tish Prayer Book of 1637. The title-page of one is :-

lation set forth by Authority in James his Time of "The Psalter, or, Psalmes of David: After the TransBlessed Memory.

"As it shall be Sung or Said throughout all the Churches of Scotland.

the Kings most excellent Majestie. Anno M.DC.XXXVI. "Edingburgh, Printed by Robert Young, Printer to Cum privilegio."

The title of the other is :

last Translation in King James his Time.
"The Psalter, or Psalmes of David, according to the

all the Churches of Scotland.
"Pointed as they shall be Said or Sung throughout

"Edingburgh, Printed by Robert Young, Printer to the Kings most excellent Majestie. Anno M.DC.XXXVI. Cum privilegio."

The register is the same in both, beginning AA, and going on regularly in eights to KK, which has six leaves. Forty large initials are different and twenty the same in each book. In one issue the word "Lord" is printed in capital letters when it occurs in the first line of a psalm, in the other it is usually printed in small type. Neither the offices nor the "Psalmes of King David, trans

lated by King James " (printed by Thomas Harper,
London, 1636), exhibit any variation. I should
be glad to be informed which of the two was issued
first.
J. R. DORE.

Huddersfield.

FAMILY OF PRIDEAUX.-Prince, in his Worthies of Devon (ed. 1810, p. 650), mentions a duel fought between Sir John Prideaux, of Orcharton, and Sir William Bigberry, of Bigberry, two Devonshire knights, in which the former gentleman had the misfortune to kill the latter, and moralizes thus :

"From the time of that unhappy murder, 'tis observable, not only the estate, but the honour of this house greatly declined. For, however it had yielded several knights before, it never produced one in that place after. Of so dangerous consequence is it to have one's hands dip'd in blood."

In order to secure his pardon Sir John Prideaux was compelled to part with several manors, including that of Culm John, which had come into the family through the marriage of his grandfather with the daughter and heiress of Sir John Clifford (Prince, p. 222). But Prince says Orcharton and some other lands

"descended to his son, and continued in his posterity for seven descents, even to the last age: when Robert Prideaux, the last of the name in that place, sold all; and Orcharton, in particular, unto Sir John Hele, Serjeantat-law."

I should feel much obliged if any correspondent of " N. & Q." could favour me with the date of this unlucky duel, which I believe is still a matter of local tradition at Modbury and its neighbourhood, and could also acquaint me with the intermediate descents, &c., between Sir John and his last representative at Orcharton, Robert Prideaux. AJAX.

BRADSHAW THE REGICIDE.-Where can I obtain a pedigree of the Bradshaw family? Can any one inform me if any of the sons or brothers of the regicide filed to Ireland at the Restoration, and took the name of Potter? Also, where could I obtain a list of the officers in the Royalist and Parliamentary armies during the great Rebellion?

GENEALOGIST.

JOSEPH BARTON.—Of what family was this clergyman, who was M.A., and was collated by Archbishop Wake to the sinecure rectory of Orpington, Kent, in 1722, and died about the year 1742? Any information about him will oblige

It is a com

under ground, is a solid rectangular platform of masonry,
144 ft. long, 104 ft. wide, and 5 ft. thick.
position of boulders and coarse mortar, and the whole
upper surface to the very verge is covered over with a
coat of the same sort of mortar, six inches thick. In the
middle of the platform is the base of a superstructure in
the shape of a cross, rising somewhat above the ground,
and from four to five feet above the platform.

"It has been faced with squared stones, some of which
remain. The shaft of the cross running north and south
is 87 ft. long and 7 ft. broad. The traverse is 22 ft. in
width and 46 ft. in length."
CHARLES COLLIS.

SURNAME "COATS."-I should be glad if any of your correspondents would explain the origin and meaning of the name. INQUIRER.

Whether the Hebrew bears the signification inquired after by MIBSARI is of no consequence as for that doctrine was utterly unknown to Job and regards Job's belief in the resurrection of the body, his friends, see chap. xiv. I seldom find any one who really understands the point of dispute between Job and his friends, consequently individual passages are taken to mean what they cannot mean RICHBOROUGH CASTLE.-Is it known for what when compared with the context. The case is this: purpose the following curious cross and sub-Satan, the adversary, afflicts Job. His three friends structure of Roman workmanship at Richborough Castle (or Rutupia) was constructed, and the probable date of the work? Leland's description is thus:

NUMIS.

"Within the area of the castle, not precisely in the centre, but somewhat towards the north-east corner

come to comfort him, or rather to advise him. Their argument is that no one could suffer as Job did unless he had sinned grievously. They, therefore, call on him to confess and repent; Job vehemently asserts his innocency, i.e. not his impeccability, but that he had not sinned so as to

66

"And after my skin, which they tear to pieces thus And free from my flesh, shall I behold Eloah." With most modern expositors he holds that Job does not here avow the hope of a resurrection of the old mortal flesh (involving the ideas of frailty and sin), but of a future spiritual beholding of God, when the soul shall be clothed with a new spiritual body instead of the former decayed one. He does not consider that this beatific vision presented itself to Job as a bodiless one, and even admits

bring upon himself these calamities as punishment in the flesh when he beholds God, and sees in it a for his sins. He asserts that these calamities come plain assertion of the doctrine of the resurrection from "the adversary." He asks for a tribunal, of the body. Such also is the general patristic God being the judge, and that his "adversary," view from St. Clement of Rome downwards (vid. Satan, and he might plead against each other: Bishop Wordsworth, in loc.). Delitzsch, however, Behold, my desire is that the Almighty would renders the verse differently :— answer me, and that mine adversary had written a book," i.e., bring a written libel against me. Then Elihu appears; he takes up the same ground as Job, that God is answerable to no man for His deeds, and no man has a right to judge them, because they are beyond his comprehension. Then the Almighty appears, according to Job's wish, and again the same line of argument is carried on -God immeasurable in wisdom and power, man as dust. Now had Job, his friends, or Elihu known anything of the resurrection and the future judg-that the rendering— ment, they would have settled the whole matter in a few words-that man has to undergo probation and suffering here to fit himself for a higher state hereafter, and that the Great Judgment will correct the state of confusion and seeming injustice in this life. But there is not a word of this; it is entirely ignored; the speakers know nothing of any such future judgment. The Almighty justifies Job Certainly "out of" literally, but this does not because his line of argument was right-God's omnipotence, man's ignorance; also that his pre-in English. The passage in question is generally mean of course "apart from," either in Hebrew or

sent affliction was not sent as a punishment for any particular sin. He blames the three friends for their persistence in charging Job with sin, and not paying due honour to God's justice. The expression, "in my flesh shall I see God," only intimates Job's firm belief that God will heal his body and restore him to his former prosperity-a belief which was amply realized.

E. LEATON BLENKINSOPP.

The literal translation of mibsâri is no doubt "from my flesh," but the partitive preposition min, from," is often used in the sense of going out from anything, of the origin or efficient cause from which anything proceeds, and of the instrumentality by which anything is done, as well as in the sense of apart or separate from (Gesenius). "I shall see God from my flesh" may thus mean, "I shall look forth from the eyes of this flesh and with the same bodily organ enjoy the vision of God," and this -sense seems to be demanded by the parallelism of V. 27, "Mine eyes shall behold Him, and not another." The patriarch must obviously be in the flesh before he can see out of it, and so the Vulgate has it, "In carne mea videbo Deum meum." Dr. Pusey, in his Lectures on Daniel, translates the whole passage as follows :

"And I, I know that my Redeemer liveth;

And that, the last, He shall arise upon the dust;
And, after my skin, they have destroyed this [body],
And from my flesh I shall behold God,

Whom I, I shall behold for myself,

And mine eyes shall behold, and not another."

"After this my skin is destroyed (i.e. after this body is put off)

From my flesh (i.e. restored and transfigured) I shall behold God,"

though on critical grounds improbable, does no violence to the text. A. SMYTHE PALMER.

Lower Norwood, S. E.

mine

66

eye

seeth Thee."

When Abraham was

supposed by those who refer it only to this life
to mean that out of or from his flesh, even then
being destroyed by worms, he should yet look up
to God and see Him; cp. xlii. 5, "I have heard
of Thee by the hearing of the ear, but now
told to look from (or out of) the place where
he was (Gen. xiii. 14), would Mr. Froude say
meaning, of course, apart from the place"?
When Isaiah besought the Lord to "look down
from (out of) heaven" (lxiii. 15), did he mean
that the Omnipresent when He looked was to be
'altogether apart" from heaven? The same
Hebrew preposition is used in all these cases and
in many others like them, and the plain straight-
forward sense of the passage in Job is what I have
stated. Whether it refers to this present life or
to a future life in the flesh is a question not of
So far as the
grammar but of interpretation.
grammar goes, it may refer to one as well as the
other, and Froude appears to me to be by no means
justified in saying, "If there is any doctrine of the
resurrection here, it is precisely not of the body,
but of the spirit." Had this been meant, the pas-
sage would probably have run, "I shall see Him,
but not out of my flesh," or not in my flesh."

Hatfield Hall, Durham.

66

J. T. F.

MIBSARI is right. Truly, "And I have known my Redeemer is the Living One, and from my flesh I shall perceive [mentally, not see bodily] God

· He understands this to mean that Job would be [singul.]"; simply, "My own anatomy teaches