334 



NOTES AND QUERIES. 



\_2'^ S. VIII. Oct. 22. '59. 



second appearance of this individual, I cannot 

 pretend to say. I may, however, remind him of 

 the American (Mexican, I believe) who was only 

 two 3'ears since exhibited in Regent Street, under 

 the designation of " the Nondescript," of whom 

 portraits are common enough. I have no doubt 

 that many similar instances have occurred, but 

 •do not at present know where they are recorded. 



R. S. Q. 



In h'la Nan'oHve of an Expedition to Ava, Lieut. 

 Yule gives a full and very curious account of a 

 hairy-faced woman, with a sftgular lithograph of 

 herself and her child. If your correspondent has 

 not access to the work I shall be glad to send you 

 the extract. Este. 



(2°* S. viii. 249.) 



Taking this word in opposition to body — as 

 ■rrvfvfj.01, is opposed to (rap|, and y^vxv to awfia — we 

 find in tlie Shemitic class of languages as follows : 

 — In Hebrew its equivalent is nepkesh, meaning 

 breathing, soul, life, body, man, and smell ; in 

 Syriac, naphes means to animate, breath, appetite, 

 desire; in Arabic the root nafoa means to injure 

 anyone by mind or eye, najisa to bear a claild, 

 naftisa, valuable ; and in other formatives, to lift, 

 to recreate, to breathe, to desire, the soul, person, 

 individual, spirit. The Turks use nefayess for 

 anything delicate or precious, nefs, the soul or 

 person, nefass, the breath — hence the Tartar ne- 

 faslenmeh, to take breath, to repose. In the Indo- 

 Germanic class we have from the Sanscrit, jiv, to 

 live ; in Greek, faw, to live, fcoi^, life ; in Russian, 

 ziwu; in Lithuanian, gyiu andgywafa; in Moeso- 

 Gothic, saiwala = i'ount of life ; in Islandic salo or 

 sael; in Danish, siel ; in Anglo-Saxon, sawel ; in 

 Swedish, sial; in German, seele. Hire connected 

 siael, soul, with siaelf, self, in Anglo-Saxon. 

 Richardson connects, as above, soul with fc(w as its 

 etymon. With respect to the Romanic class, the 

 French a?ne, Portuguese alma, and Italian anima, 

 are from the Latin animus and anima — the Latin 

 being probably from the same original root in old 

 Pelasgic as iTvev/xa in Greek. The result of this 

 induction may be thus stated : the generic notion 

 of breathing led to the generalised term, living or 

 life, and to the concrete term self, and the ab- 

 stract term soid. 



But there is another term to represent an im- 

 material and invisible substance in Hebrew, 

 riiacit, which means breath also, derived from 

 the notion of smell (to breathe an odour), also 

 wind (breath of air), and applied to the Deity 

 i'^\'^\ C'l'l), runch Jehovah, the Spirit of God = 

 God himself (Ps. cxxxix. 9.) In Arabic the same 

 word (_j ,), ruah, means (like nefs) self (Lokman, 



14. 27. 32.) : in its Arabian origin it was applied 

 to the wind, which cools the air in the evening, 

 hence rest, taking breath, soul, or the cause of life 

 in the body, divine inspiration, prophecy, angel, 

 &c. The Syriac holds to many of these meanings 

 from the same root. Our word spirit is from the 

 Latin spiritus and spiro, derived from the same 

 root as the Greek cnraipoo — so the French terminal 

 -spire — all of kin to the Sanscrit spar, to live or 

 breathe, and spartan, breath. The generic notion 

 here appears to be, air in motion, the wind bring- 

 ing odours, analogous to breathing in animals : 

 hence Jupiter in the sense of atmosphere, and in the 

 abstract something distinct from matter, the cause 

 of life, the soul, deity. The Greek word ^i/vxh, 

 usually translated " soul " (as trfevixa, spirit), 

 means, in its root, to breathe, and to cool by 

 breathing. It appears to originate from the San- 

 scrit pu, pure, pavas and pavdkd, breath. 



T. J. BUCKTON. 



Lichfield. 



EARLY EDITIONS OF FOXe's BOOK OF MARTYRS. 



(S'^-i S. viii. 221.271.) 



I cannot offer much from my edition of Foxe 

 (1641), as giving direct information respecting 

 early editions of the work, but I note what I con- 

 sider a note-worthy circumstance, as, if not an- 

 swering a Query, inviting an answer to itself, as a 

 Query. 



In the third volume, following p. 1030., is a 

 title-page to " A Continuation of the Histories of 

 Forreine Martyrs," &c. printed by Ric. Hearn for 

 the Company of Stationers, 1641. This work is 

 paged in itself, pp. 1—106., but it was certainly 

 part of the 2nd edit, of 1641 of Foxe's book, inas- 

 much as it precedes the inde;c, and is included in 

 it, in reference to its contents. 



The title-page is highly ornamented in the style 

 of the time. Among the waving foliage of a vine 

 springing from a vase at the bottom of the page, 

 and winding round two ornate columns, at either 

 side, is a scroll or label bearing the date 1574. 



Now what can this date stand for ? It does 

 not point to the "Massacres in the Cities of 

 France, 1572," nor the "Famous Deliverance pf 

 our English Nation from the Spanish Invasion in 

 '88," nor "The other from the Gunpowder Trea- 

 son in the ^'car 1605," nor " The Cruelties on the 

 Professors of the Gospel in the Valletine, 1621," 

 all which are matters alluded to in the title-page 

 itself, and some of which are subsequent in point 

 of time to the date referred to. If it do not 

 point to some earlier unnoticed edition of The 

 Book of Martyrs, to what are we to take these 

 mysterious numerals as having reference ? 



A. B. R. 



Belmont. 



P. S. As to copies of "Foxe" contained In 



