Oct. 21. 1854.] 



NOTES AND QUERIES. 



333 



" JTe who fights and runs away" (Vol, x., p. 101.). 

 — In Newman's Church of the Fathers (p. 215.), 

 there is given an extract from Tertullian's argu- 

 ment that Christians should not flee from perse- 

 cution ; in which he says, — 



"The Greek proverb is sometimes urged, * He who flees 

 will fight another day ; ' yes, and he may flee another day 

 also." 



No reference to the place in Tertullian's works is 

 given by Mr. Newman. II. P. 



Lincoln's Inn. 



I do not undertake to identify' these lines, but 

 merely suggest their possible prototype. The 

 passage I mean is Nepos, Tlirasybulus, c. 2. : 

 " Nee sine causa dici, matrem timidi flere non solere." 



While on the subject of " parallel places," I may 

 observe that Ovid, Amor. II., Eleg. xvi. 1. 44. : 



" Per me, perque oculos, sidera nostra, tuos," 

 brought to my mind the other day Shakspeare's 

 " lodestars ; " and still more forcibly did the con- 

 cluding verses — 



" At vos, qua veniet, tumidi subsidite monies : 

 Et faciles curvis vallibus este visa." 



remind me of the noble passage in Isaiah xl. 3, 4. 

 Shall we infer that the older writers were known 

 to the later ; or simply say, that " there is nothing 

 new under the sun ? " Wm. Hazel. 



Some years since Mr. Thorpe,' the bookseller, 

 purchased several manuscripts of the De Clifford 

 family, and published at' least one octavo volume, 

 containing a descriptive catalogue. The South- 

 wells were much connected with Ireland, and I 

 obtained one of the catalogues ; from it I transcribe 

 the following. 



Sir John Mennis, in his Musarum Delicice, pub- 

 lished in 1656, writes against Sir John Suckling, — 



" He that fights and runs away, 

 May live to fight another day." 



These were the only lines given ; I have heard 

 two more : 



" But he who is in battle slain, 

 Can never live to fight again." 



Cork. 



J. E. H. 



Was the Host ever buried in a Pyx ? (Vol. x., 

 p. 184.). — Mention is made of this having been 

 done in the early times, in the Life of St. Basil, 

 falsely attributed to St. Amphilochius, in the 

 Dialogues of St. Gregory the Great, and in the 

 fourth book of Offices, by Amalarius, Deacon of 

 the Church of Metz. But it has long been dis- 

 continued and disapproved, as irreverent and su- 

 perstitious. The discovery mentioned by Simon 

 Wakd of a small cup and cover, near the head of 

 a skeleton, is, I think, no evidence of the practice 

 in question. A chalice is usually buried with a 



priest, and probably in this case a chalice was not 

 at hand, and a ciborium or pyx was substituted. 



F. C. H. 



I can answer Mr. S. Ward's Query by a refer- 

 ence to the following canon of the council held at 

 Ceale-hythe, July 27, a.d. 816 : 



" As the building of parochial churches was now be- 

 come frequent, the second canon prescribes the manner of 

 their consecration ; which is to be performed only by the 

 bishop of the diocese, who is to bless the holy water, and 

 sprinkle it on all things with his own hands, according to 

 the directions in the book of rites. He is then to conse- 

 crate the Eucharist, and to deposit it, together with the 

 relics, in the repository provided for them. If no relics 

 can be procured, the consecrated elements may be suifi- 

 cient, because they are the body and blood of Christ." — - 

 Henry's History of Great Britain, book ii. ch. ii. sec. 4. 



It seems to me more likely, however, that the 

 sacred vessel he describes was the chalice, which 

 it was once customary to bury between the hands 

 of a priest, as a sign of his office. Brasses on the 

 grave of a parish priest often represent him in his 

 sacerdotal garments, with the chalice in his hands 

 over his breast. William Fbaseu, B.C.L. 



Alton, Staffordshire. 



George Herbert's Poem " Hope'^ (Vol. ix., 

 p. 541.). — The reply to this, inserted in Vol. x., 

 p. 18., did not at all satisfy me. I now beg to 

 offer the accompanying, given me by a friend, as 

 seeming more suggestive of the author's probable 

 meaning : 



" I gave to Hope a watch of mine ; but he 



An anchor gave to me. 

 Then an old praj'er-book I did present, 



And he an optic sent. 

 With that I gave a phial full of tears, 



But he a few green ears. 

 Ah loiterer ! I'll no more, no more I'll bring ; 



I did expect a ring." 



" I gave to Hope a watch of mine" (i. e. a time- 

 piece representing fleeting Time). I receive in 

 exchange a sure and stedfast hope (the anchor). 

 Then, taking to prayer, I receive from him an 

 optic — the eye of faith. I fiill to repentance (the 

 phial full of tears). He gives a few green ears — 

 the promise of better things. I turn away im- 

 patiently — rebelliously : I did expect a ring (com- 

 pletion of my desires, not expectation merely)^ 

 The whole seems the picture of man, impatient in 

 working out his salvation, dreaming his faith and 

 repentance should at once obtain their full re- 

 ward. G. D. 



Books burnt (Vol. x., p. 215.). — 



" He (Abelard) had made himself two considerable 

 enemies at Laon, Alberick of Rheims and Lotulf of Lom- 

 bardy; who, as soon as they perceived how prejudicial 

 his reputation was to their schools, sought all occasions 

 to ruin him ; and thought they had a lucky handle to do 

 so, from a book of his entitled the Mystery of the Trinity. 

 This they pretended was heretical, and through the arch-- 



