2nd g. No 75., June 6. '57.] 



NOTES AND QUERIES. 



451 



thing in sacred history of wine until Noah, nor in 

 profane till Giamshid ; the Assyrians in Persia. 

 Later probably than this, the Egyptian monarchs 

 drank simply the expressed juice of the grape ; 

 and Homer's gods, long after Bacchus, stuck to 

 nectar. Giamshid's wine was thought poison. 



Finally: what was the difference between pa- 

 triarch and pagan, taking its proper sense, of 

 elder, foreign, inhabiting cities, such as Cain 

 built ? Is there in learning or religion anything 

 to disjoin the two, or to render Christianity itself 

 a separation from Patriarchal revelation, instead 

 of its complement and integral conclusion ? from 

 when " in the beginning was the Word," to when 

 that "Word was made flesh and dwelt among 

 us?" 



To dissever the two is to contravene the text, 

 disjoin the theocratic unity of system, and repel 

 the indubitable evidences of ceremonials and rites 

 existing previous to Christianity. These, resumed 

 naturally and in justice to itself by the Church 

 from the corruption of the Gentiles, overthrow in 

 their collective testimony the feasible objection of 

 the sceptics, that revelation was never made to 

 the world at large, but only to a corner of it. 

 Since the formula in question can be shown to 

 have long lost their meaning in the tongues of 

 the Gentiles, — witness the monstrous folly of the 

 "Jewel in the Lotos," or the Magyar sense of 

 Terem Tatta, — and since it can be demonstrated 

 that those formulae preserve their sacred and pho- 

 netic senses in the one language of the whole earth, 

 how sound must be the phonetic system, how 

 * satisfactory the powers of that philology that thus 

 can bring language as the tangible evidence of re- 

 ligion ! 



Since writing the foregoing I found the miss- 

 ing AthencBum, with H. C. B.'s communication, 

 and need only add that the word bun signifies 

 variously both breaking and eating, in Tartar 

 tongues. Let the verbal resemblance of " Easter 

 and Astarte " pass for whatever it is worth ; but 

 "the common channel" and "symbolical dress" 

 of " metaphysical ideas " are, most certainly in the 

 present case, probably in all others, owing to their 

 derivation from a single source; as above shown. 

 Faber, whatever his errors of theory, did vast 

 service to learning by those synthetical views of 

 accumulated fact, which it is a pity Egyptian 

 and Sanscrit scholars have not imitated, in their 

 Sloughs of Despond. 



The round cake, an offering to idols, is literally 

 so : buneka, deity- worship, in the oldest form of 

 Tartar that I know, and also in the Mayu of Yu- 

 catan. It is these cognate senses in collateral 

 tongues, simple phonetics, that misled Faber, as 

 attributes. To conclude: Christianity but reclaims 

 the earliest forms of revelation. R. G. Pote. 



Swindon. 



The cross is manifestly designed as a symbol of 

 Christ ( X ) ; and the practice is most probably bor- 

 rowed from the bread of the Eucharist used by the 

 Greek Church, which is impressed with the Greek 

 cross ; the Latin cross is not impressed on the 

 Good Friday buns. 



In the Liturgy of St. Chrysostom, the deacon 

 invites the priest to divide the holy bread, who 

 then "attentively and reverently divides it into 

 four pieces," saying : 



" The Lamb of God is divided and parted — the Son of 

 the Father — who is divided but not diminished, ever 

 eaten and never consumed, but sanctifies the recipients." 



The Roman Church only breaks a single wafer 

 into three parts (Wheatly, vi. s. 22.). The pass- 

 over bread of the Jews has no impression of a 

 cross, nor is there any evidence that the cakes 

 (libd) offered to Diana or Astarte had any im- 

 pression except a circle in the former case. The 

 forms of Egyptian cakes may be seen in Kitto'a 

 Bible, Jer. vii. 18. He thinks they probably re- 

 semble those referred to in this text. 



T. J. BUCKTON. 



Lichfield. 



MUSICAL BACHELOES AND MUSICAL DOCTOKS. 



(2"-^ S. iii. 48. 73. 115. 275. 354. 374.) 



In the Number for the 17th January for this 

 year, a writer who signs " M. A. Oxon." asks for 

 information on the degrees given by the Primate. 

 His questions are, first, " What gown or hood 

 Mus. Bac. and Mus. Doc. are entitled to wear ? " 

 Secondly, " What order of precedence they take 

 with regard to University graduates ? " And 

 thirdly, for general information respecting Can- 

 taur. degrees. In the Number for January 24th 

 I raised the question whether the University mu- 

 sical degree be legal or not. I contended no 

 University has any right to make any statute or 

 bye-law to the injury of the under-graduate, or to 

 grant degrees, not honorary, without supplying 

 education ; for the right to give the degree is 

 founded on the duty to afford the education, as the 

 degree is the proof that the education has been re- 

 ceived. I remarked, " to supersede the education is 

 to resign the degree, and no charter cojitemplates 

 the banishment of any art from the University, and 

 notwithstanding retaining the right to dispense 

 symbols of proficiency in its study." Again I 

 asked, " by what moral or legal right can an ex- 

 aminer inquire into that over which the University 

 has had no control, and of which it has no know- 

 ledge ? Is a degree so given consistent with the 

 University charter, and would it meet with the 

 approval of the Visitor, should the legal value of 

 such degree be called in question ? " In the 

 Number for February 7th the University degree 

 was defended bjr a writer who signs the initials^ 



