1823.]

kingdome of Scotland, that John Steward, when the kingdom of Scotland came unto him, renouncing that name, would be proclaimed King Robert." Jonathan, Hebrew, the gift of the Lord.

Joseph, Hebrew, addition, see its origin, Gen. xxx. 24.

Joshua, Hebrew, the same as Jesus, a saviour.

Isaac, Hebrew, laughing. The name originated with the son of Abraham, so called from the joy of his parents at his birth. Gelasius was a Greek name of the same meaning.

Lancelot, Spanish, a little lance; it is supposed to have been invented for the famous hero of romance, Lancelot of the Lake, whence it became a com

mon name.

Laurence, Latin, flourishing like the bay, the Daphnis of the Greeks; or crowned with laurel.

Luke, if Hebrew, lifting up; if Latin, splendid, or, in that case, why should it not share the glory of lucus in being a non lucendo, and tell us the child was found in a wood!

Mark, if Hebrew, high. Marcus was a Roman name, of which Dr. Littleton gives many derivations, the most probable are;-either from being born in March, or from an old word meaning male.

Marmaduke, Saxon, more mighty. Matthew, Hebrew, a gift or reward. Michael, Hebrew, who is like God? Bp. Horsley considers it evident from the description of the archangel Michael in the tenth chapter of Daniel, that it is a name for our Lord himself. Nathaniel, Hebrew, the gift of God. Nicolas, Greek, the conqueror of the people. Nicodemus, Demonicus, and Laodamas, were all Greek names of the same meaning.

Oliver, Latin, from the olive-tree, an emblem of peace.

Patrick, Latin, patrician, noble. Paul, Greek, or Latin, small. The Apostle was of low stature, but the similarity of sound between this and his Hebrew name Saul, might also contribute to his being so called, (as Silas was changed to Silvanus, both having become Roman citizens); Paul being a common Roman name.

Peter, Greek, a stone, or rock. The name originated with our Saviour, when He said to his Apostle Simon; "Thou art Peter, and upon this rock will I build my church," Matt. xv. 18.

395

Philip, Greek, a lover of horses, is a good name for a jockey; but when first used by the ancient Greeks was undoubtedly intended, as perhaps the greater part of the names of that heroic age, to convey the idea of the owner being a valiant warrior. Ralph, from the Saxon Radulpe, helpcounsel.

Richard, Saxon, rich heart.
Robert, Saxon, bright counsel.
Roger, German, guardian of rest.
Samuel, Hebrew, hearing, or heard
by God.

Simon, Hebrew, listening, obedient.
Stephen, Greek, crowned.

Theodore, Greek, the gift of God. Theophilus, Greek, a lover of God, or beloved by him. Amadeus, and Amadis, Latin, have the same meaning.

Thomas, Hebrew, a twin, or double, as the Apostle's Greek name, Didymus, who might be so called also from his doubting our Lord's resurrection.

Timothy, Greek, one that honours God.

Walter, Saxon, a master of the woods, a forester, nearly answering to the Latin Silvanus. From the same source come the Weald of Kent, and Waltham in Essex (the town by the wood). Walter may also signify, however, the ruler of an army.

William, German, the defender of many. Verstigan in his "Decayed Intelligence," 1673 (of which work see a particular analysis, vol. LXXXI. ii. pp. 18-21.) tells a long story concerning this name, saying, that it was not anciently given to children, but to men for their merit; for, during the wars between the ancient Germans with the Romans, the latter wearing gilt, the former unornamented helmets, when a valiant German slew one of their invaders, assuming his, guild helm, he was afterwards named from it; the French made it Guillaume, we William.

Those I have now endeavoured to explain are names really of frequent. occurrence, and my lists might have been greatly enlarged by inserting those less commonly used, the signification of which are equally interesting. I have naturally noticed those most familiar to my own ear, but, at the same time, it is to be observed, that many Christian, as well as Surnames, are, it may almost be said, peculiar to

a par

398

Gloria Patri of its choral tones, without which they have not the character of Anthems, nor is the suitableness of their insertion perceived. Cranmer

did not consider the Psalter so contaminated by its long and ancient connection with the Romish Missal, as to be unfit for future use; for he made the translation in our Prayer-book, and accommodated it to the ecclesiastical chant..

Metrical Hymns, with other innovations, were introduced from Geneva. Human composition then first took place of divine, and the language of inspiration ceased to be the vehicle of

praise.

With reference to these paraphrastic versions, as a late Divine of our Church observes, "Men's poetry is preferred to the good Word of God, and Hymn-makers not only take precedence of the Holy Ghost, but thrust him out of the Church."

Though banished from the Church, chanting has found an asylum in the Cathedral, where its early music, reflected in lengthened echoes from an high arched roof, well assorts with the antiquity of the pile, and where its enchanting effect is best perceived. Even Milton forgets his puritanism, and wars with Rubric and Ceremonial, to acknowledge in his Il Penseroso the transcendant beauty, and devotional influence of Cathedral service, "But let my due feet never fail To walk the studious cloysters pale, And love the high embowed roof With antique pillars massy proof, And storied windows richly dight, Casting a dim religious light. There let the pealing organ blow To the full voiced quire below, In service high and anthems clear, As may with sweetness thro' mine ear Dissolve me into ecstacies,

And bring all Heaven before mine eyes." Various passages in Bishop Horne's "Commentary on the Psalms" witness the propriety and beauty of Choral Service. He observes in his preface, Delight thus prepares the way for instruction, and pleasure becomes the handmaid of wisdom, while every turbulent passion is calmed by sacred melody, and the evil spirit is still dispossessed by the harp of the son of Jesse." It is more than probable that his enjoyment of this music, when President of Magdalen College, led to the production of his unrivalled work.

[May,

Those Worthies of Walton's_page, George Herbert and Nicholas Farrer, so delighted in this nearest approach to the holy and happy employment of angels, that the one, as often as he could, resorted to the Cathedral service, and the other, in his private rectory, daily celebrated the same.

An objection has been urged against chanting, that it is a hurried and disorderly chattering of some words, but this is not the fault of the chant itself, but of the manner in which it is sometimes practised. Nothing is easier of attainment, and nothing more intelligible when deliberately performed. It simply consists in holding on certain notes to accommodate the music to verses of unequal length. The length of the service, if that were an objection, would not be increased by its resumption, especially if other singing were omitted. Nor is it necessary to form a scientific choir; the children of the charity schools might be the best choristers, and under the instruction of an organist soon acquire the few chants necessary to vary the service, and familiarize the ear of the congregation to accompany some one division of them, and some the other.

This is so feasible, that in the neighbourhood of the metropolis the practice of chanting the hymns between the lessons (children leading the voices) obtains, with the most pleasing effect, and if these, the psalms, and responses of the decalogue, were universally sung, the tædium arising from a long service would be agreeably relieved, and the service of God rendered more animated and edifying. Yours, &c. MODULATOR.

Mr. URBAN, Horbury, March 16. last year's N accidentally perusing a descrip

Medical Journals, of the symptoms and mode of treating the Black vomit, a disease which appears to have raged lately with the most destructive malignancy among our armies in India, my attention was arrested by observing that the writer, notwithstanding the proofs which till then appeared to him conclusive, had relinquished his idea of its being contagious, in consequence of its having spread to the Isle of France, "a distance of more than a thousand miles, in direct opposition to the prevailing Monsoon." Now the treatment of a disease is of course uninfluenced

823.] Clergy's Right' to Tithes cisely and clearly as to render it plain to the most ordinary capacity.

"There is not a lay estate in the kingdom that is held upon a title so ancient and so sound as that of the property of the Church. It is a gross violation of the first principles of the Constitution to call the revenues of the Church either a burthen or a tax. They are neither; but they are freeholds; freeholds productive of the same advantages, subject to the same burthens, and protected by the same laws, with every other species of landed freehold. A Churchman and a Layman hold their respective estates upon the same common right; the one is no more a burthen upon the Country than the other; and the same revolutionary hand which would violate the laws of property in the one case, will violate them also in the other. Tithes are no tax: they are a rent-charge upon the land to the amount of a tenth part of its produce. They are a rent-charge, not imposed by the law, but by the original possessors of the land; the land thus charged by its original possessors has been bought and sold hundreds of times, subject to the ecclesiastical rights which are vested in it; and in the price for which these lands have been bought or sold, this reservation has always been considered. Tithes are not public but private property; nor are they less so because in some cases a public duty is entailed on their possessors. The incumbent of a parish is a servant of the public, but he is not paid by the public; in his parochial property the public have no more concern than in his private fortune."

Tmody in our Parish Churches has

HE present defective state of Psal

been occasionally noticed, and as it is a matter of just regret, so it ought to awaken the attention of the Clergy to its amelioration.

The defect complained of is not only that congregations do not generally join in the singing, but is said to arise in part from the absence of a suitable version, and of familiar and appropriate tunes; so that this most delightful part of Christian worship is likely to decline into a mere interlude for dividing the services.

Of the numerous Selections and Appendixes which have of late been submitted for adoption, whatever be their general merits over one another, or over those in present use, if the test of their excellency be approximation to the spirit and language of David, then are David's Psalms more suitable than any other, as the original is to be

re

preferred to the copy: and as these already form a part of our Liturgy, metrical versions might fairly be dispensed with as superfluous, if the ancient practice of antiphonal chanting were resumed, to which our pointed Psalter is adapted, and simple melody again permitted to take place of lifeless repetition. A form of words, however appropriate, if merely read, is not sufficiently the act of praise to atone for the absence of singing, which is equally with a divine ordinance, the prayer lively harmonious expression of Christian gratitude and joy. We cannot celebrate in too grand a manner the mercy and truth of our God, nor "shew ourselves joyful before the Lord," unless we "sing" as we joice and give thanks.' "With trumpets also and shawms," with vocal and instrumental music have the praises of the Church been offered up from age to the Throne of Grace. Chantage ing is therefore recommended by all that is venerable in custom, by all that is beautiful in effect. Derived from the Temple services, it was the only primitive Music sanctioned in the earliest ages of the Christian Church: Christ and his Apostles, whom Matthew records to have "sung a hymn," appear to have in fact chanted part of David's Psalms. St. Ignatius, the disciple of Apostles, with a view of keeping the people from weariness, suggested the antiphon or alternate chant, after the manner of the East. St. Augustine, in his Confessions, acknowledges the sweet influence of this custom, and while sensible of the danger of being led astray by the luxury of sensations, remembered with tears of affection his conversion under the

to

melody of the Church. Gregory the Great in 590 composed many of the chaunts in present use, remarkable for their gravity and simplicity. This mode of singing was uniformly practised by all the Eastern and Western Churches till the time of the Reformation under Elizabeth, when against the evident intention of the compilers of our Liturgy, in compliance with puritan taste, it was gradually laid aside. The object of the Reformers was to restore the Liturgy in substance and ceremonial to the simplicity of the first ages; they stripped it of Hymns. to the Virgin and Saints, but did not expect a late generation would deprive Te Deum of its triumphant music, and

398

Gloria Patri of its choral tones, without which they have not the character of Anthems, nor is the suitableness of their insertion perceived. Cranmer

did not consider the Psalter so contaminated by its long and ancient connection with the Romish Missal, as to be unfit for future use; for he made the translation in our Prayer-book, and accommodated it to the ecclesiastical chant..

Metrical Hymns, with other innovations, were introduced from Geneva. Human composition then first took place of divine, and the language of inspiration ceased to be the vehicle of

praise.

With reference to these paraphrastic versions, as a late Divine of our Church observes, "Men's poetry is preferred to the good Word of God, and Hymn-makers not only take precedence of the Holy Ghost, but thrust him out of the Church."

Though banished from the Church, chanting has found an asylum in the Cathedral, where its early music, reflected in lengthened echoes from an high arched roof, well assorts with the antiquity of the pile, and where its enchanting effect is best perceived. Even Milton forgets his puritanism, and wars with Rubric and Ceremonial, to acknowledge in his Il Penseroso the transcendant beauty, and devotional influence of Cathedral service, "But let my due feet never fail To walk the studious cloysters pale, And love the high embowed roof With antique pillars massy proof, And storied windows richly dight, Casting a dim religious light. There let the pealing organ blow To the full voiced quire below, In service high and anthems clear, As may with sweetness thro' mine ear Dissolve me into ecstacies,

And bring all Heaven before mine eyes." Various passages in Bishop Horne's "Commentary on the Psalms" witness the propriety and beauty of Choral Service. He observes in his preface, "Delight thus prepares the way for instruction, and pleasure becomes the handmaid of wisdom, while every turbulent passion is calmed by sacred melody, and the evil spirit is still dispossessed by the harp of the son of Jesse." It is more than probable that his enjoyment of this music, when President of Magdalen College, led to the production of his unrivalled work.

[May,

Those Worthies of Walton's page, George Herbert and Nicholas Farrer, so delighted in this nearest approach to the holy and happy employment of angels, that the one, as often as he could, resorted to the Cathedral service, and the other, in his private rectory, daily celebrated the same.

An objection has been urged against chanting, that it is a hurried and disorderly chattering of some words, but this is not the fault of the chant itself, but of the manner in which it is sometimes practised. Nothing is easier of attainment, and nothing more intelligible when deliberately performed. It simply consists in holding on certain notes to accommodate the music to verses of unequal length. The length of the service, if that were an objection, would not be increased by its resumption, especially if other singing were omitted. Nor is it necessary to form a scientific choir; the children of the charity schools might be the best choristers, and under the instruction of an organist soon acquire the few chants necessary to vary the service, and familiarize the ear of the congregation to accompany some one division of them, and some the other.

This is so feasible, that in the neighbourhood of the metropolis the prac tice of chanting the hymns between the lessons (children leading the voices) obtains, with the most pleasing effect, and if these, the psalms, and responses of the decalogue, were universally sung, the tædium arising from a long service would be agreeably relieved, and the service of God rendered more animated and edifying. Yours, &c. MODULATOR.

Mr. URBAN, Horbury, March 16.
N accidentally perusing a descrip-

Medical Journals, of the symptoms and mode of treating the Black vomit, a disease which appears to have raged lately with the most destructive malignancy among our armies in India, my attention was arrested by observing that the writer, notwithstanding the proofs which till then appeared to him conclusive, had relinquished his idea of its being contagious, in consequence of its having spread to the Isle of France, "a distance of more than a thousand miles, in direct opposition to the prevailing Monsoon." Now the treatment of a disease is of course un

influenced