Nov. 13. 1852.] 



NOTES AND QUERIES. 



471 



Lady Day in Harvest (Vol. vi., p. 399. &c.). — 

 The i'oliowing extracts from Wilkins's Concilia 

 may, perhaps, be of some use to Mr. Edwards in 

 determining the day meant by this phrase. In 

 vol. iii. p. 823. he will find " A copy of the act 

 made for the abrogation of certain holydays, ac- 

 cording to the transumpt lately sent by the king's 

 highness to all bishops," &c., a.d. 1536, which re- 

 ceived the assent of Convocation, and in which it 

 is said : 



" Also that all those feests or day holydays which 

 shall happen to occurre eyther in the harvest time, 

 which is to be compted from the fyrst day of July unto 

 the 29 day of Septembre, or elles in the terme time at 

 Westmynster, shall not be kepte or observed from 

 henceforth as holydayes, but that it may be lawful for 

 every man to go to his work or occupacyon upon the 

 same as upon any other workyeday, excepte alwayes 

 the feests of the apostles, of our blessed Lady, and of 

 saynt George," &c. 



Also at page 827. there is an " ordinatio in synodo 

 provinciali, die 19 Julii, anni 1536, edita," wherein 

 it is said, — 



" Item, quod a festo nativitatis S. Johan. Bapt. usque 

 festum S. Michaelis archangeli nulli dies sanctorum in 

 posterum celebrabuntiir pro festivis aut feriatis, nisi 

 dies apostolorum, Assumptionis, et Nativitatis B. 

 Marias. " 



In these passages we have the legal definition of 

 harvest time, viz. from July 1st (the octave of St. 

 John the Baptist) to September 29th (St. Mi- 

 chael's Day), and also two Lady Days, mentioned 

 within that period. The question, therefore, is 

 reduced to the selection of one of these two. 



F. A. 



Quotations in Locke wanted (Vol. vi., p. 386.). — 

 Probably the last of these quotations, supposed to 

 be taken from TertuUian, is this, which is thus 

 quoted by Wilberforce in his Doctrine of the In- 

 carnation, ch. V. p. 114. 3rd edition : 



" Crucifixus est Dei filius : non pudet, quia pu- 

 dendum est; et ixiortuus est Dei filius : prorsus cre- 

 dibile est, quia ineptum est : et sepultus resurrexit : 

 certum est, quia impossibile est." — Tertull. de Carne 

 Christi, sec. v. 



F.A. 



Singing Bread (Vol. vi., p. 389.). — Amongst 

 the efiects belonging to Sir John Fastolfe, one of 

 the heroes of Agincourt (of which an inventory is 

 given in the' Archaologia, vol. xxi. p. 238.), will be 

 found in the chapel, " One box for syngyng brede 

 weyng 4 oz." To this item the following note is 

 attached by the late Mr. Amyot : 



" • Pain a chanter,' 7. e. the host or unleavened 

 bread, consecrated by the priest singing. In Caxton's 

 Doctrinal of Sapyence, there is a direction to the priest, 

 ' that if in the host be atiy form of flesh, or other form 

 than bread, he might not to use|that host, but ought to 



sing again.' In Queen Elizabeth's injunctions it is 

 ordered that the sacramental bread shall be ' of the 

 same fineness and fashion, though somewhat bigger in 

 compass and thickness, as the usual bread and water 

 heretofore named singing-cakes, which served for the 

 use of the private mass.' It was made into small 

 round cakes, impressed with the cross.". — Page 239. 



Davies, in his Monuments, Sfc. of the Church of 

 Durham, 1593, speaks of an almery near one of 

 the nine altars in that cathedral, — 



" Wherein singing-bread and wine were usually placed, 

 at which the Sacristan caused his servant or scholar 

 daily thereat to deliver singing-bread and wine to 

 those who assisted in the celebration of mass." 



In Strype's Life of Archbishop Parker is given a 

 certificate from the Cathedral of Canterbury con- 

 cerning the conformity to the rites and ceremonies 

 of the church, in which it is stated {inter alia) : 



" For the ministering of the Communion we use 

 bread appointed by the Queen's Injunctions." 



A marginal note, referring to the word " bread," 

 repeats what has been quoted, viz. that it was to 

 resemble the singing-cakes formerly used in pri- 

 vate masses. J. H. M. 



Profane Swearing by the English (Vol. iv., 

 p. 37. ; Vol. vi., p. 299.). — Long before " the mass 

 went down," our countrymen appear to have been 

 as much addicted to this profane swearing as in 

 times of a more recent date. Of this the trial of 

 Joan of Arc (ann. 1429) affords us a distinct 

 proof. One of the witnesses, Colette, being asked 

 who " Godon " was, made answer that the term 

 was a nickname generally applied to the English 

 on account of their continual use of the exclama- 

 tion " G — d d — n it," and not the designation of 

 any particular individual. I derive this fact from 

 Sharon Turner's Hist. Middle Ages, 8vo. edit, 

 vol. ii. p. 555. W. B. M. 



Dee Side. 



Raspberry Plants from Seed found in the Sto- 

 mach of an Ancient Briton (Vol. vi., p. 222.). — 

 Some time ago I put a Query to your readers on 

 the subject of the vitality of mummy wheat, which 

 had been pronounced by Professor Henslowe to be 

 erroneous. Your correspondent Ceridwen ap- 

 pears, according to the same learned gentleman, 

 to share in another popular delusion ; he Is re- 

 ported to have remarked to the British Association 

 (1852) that — 



" The instances of plants growing from seeds found in 

 mummies were all erroneous. So also was the case, 

 related by Dr. Lindley, of a raspberry-bush growing 

 from seed found in the inside of a man buried in an 

 ancient barrow." 



H. W. G. 



Since communicating on the above subject, I 

 have been reading the Athenceum, and find by that 



