2'«» S. V. 122., May 1. '58.] 



NOTES AND QUERIES, 



861 



of the Rosicrucians and Freemasom (London Mag., 

 June, 1824, p. 657.)? I fi"d mention made of Les- 

 sinji's Dialogues for Freemasons. Were these 

 dialof^ues ever translated into English? And if 

 so, when and by whom were they published ? 



A Masojt. 

 [This wot-k is entitled Ernest and Falh : Conversations 

 for Freemasons, by Gottliold Ephraim Lessing. A portion 

 of it lias been translated by Kenneth R. H. Mackenzie, 

 and printed in The Freemasons' Quarterly Magazine for 

 July, 1854, p. 233. It embraces the iirst three Conver- 

 sations.] 



" Chi'ysal : or the Adventures of a Guinea.'" — 

 Who was the author of the Adventures of a Guinea, 

 and of Juniper Jack ? E. AxTwobD. 



Hoxtbn Squate. 



[Charles Johnstohe is the atithor bf the celebrated 

 Satire, Chrysal; or the Adventured of a (Guinea, 1760 ; as 

 well as of the romance The History of John Juniper, 

 Esquire, alias, Juniper Jack, 3 vols. l2mo., 1781. John- 

 stone was an Irishman by birth, though it is sAiA. a 

 Scotsman by descent. In 1782, he went to seek his for- 

 tune in India, and had the happy chance to find it there. 

 In Bengal he wrote much for the newspapers, imder the 

 signature of Oneiropolis. He became joint proprietor of 

 one of the Bengal newspapers, and died about the year 

 1800. A key to the personages introduced to the reader 

 in Chrysal, was furnished by the author to Lord Mount 

 Edgecombe, and another to Captain Mears, with whom 

 he sailed to India. It is published in Davis's Olio of 

 Bibliographical and Literary Anecdotes, p. l3., With this 

 caveat : — " The author's intention was to draw general 

 characters ; therefore, in the application of this key, the 

 reader must exercise his own judgment." Cf. Sir Walter 

 Scott's notice of Johnstone in The Novelists' Library, vol. 

 iv., and Chalmers's Biog, Dict.^ 



THE SEPAEATION OP THE SEXES IN CHURCHES. 



(2"* S. iy. 499. &c.) 



Such an observance in public worship is of rtiuch 

 higher antiquity, ^nd can be better verified than 

 some among the correspondents of " N. & Q." 

 seem Avilling to allow. That in tlie days of 

 Ezechiel such a rite was followed by the Jews in 

 their temple, is evidetit from what the prophet 

 says, cap. viii. vv. 14. 16. ; and i6 the authorities 

 gathered out of Josephus should be added the 

 testimony of Philo, pointin* out how the Thera- 

 peutaa exactly observed this same separation of 

 the sexes at the time of prayer, in their several 

 establishments in Egypt, and particularly about 

 Alexandria. While quoting in full the passage 

 from Philo's " Book on a contemplative Life,*' 

 concerning these Therapeutas, the historian iJu- 

 sebius (Hist. Eccl. b. ii. c. 17.) does not forget to 

 tell us that the work of this Jewish wi-itet- " evi- 

 dently comprehends the regulations that are still 

 observed in our churches, even to the present 

 time." Our own Beda, inoreovel*. helps us to a 

 valuable record of this same Jewisk practice even 



beyond the walls of the temple itself: our sainted 

 and learned countryman, while expounding St. 

 Luke's Gospel, C. ii. vv. 43. &c., thus writes : -^ 



" Quseret aliquis quomodo Dei filius, tanta parentum 

 cura nutritus, his abeuntibus potuerit obliviscendo re- 

 linqui. Cui respondendum quia filiia Israel moris fuerit» 

 ut temporibus festis vel Hierosolyma confluentes, vel a4 

 propria redeuntes, seorsum viri, seorsum fojminse choros 

 ducentes incederent, infantesque vel pueri cum quolibet 

 parente indifferenter ire potuerint. Ideoque beataili 

 Mariam vel Joseph vicissim putasse puerum lesum, quem 

 se comitai'i non cernebant, cum altero parente reversum." 

 —0pp. t. X. p. 338. ed. Giles, 



Besides those proofs already set forth (2"*^ Si its 

 96.), others, were they needed, might be brought 

 from the Latin and Greek Fathers to show that 

 this separation was practised, in the early age&, 

 throughout the whole church. To narrow thfe 

 inquiry, it may be best to find out what was th& 

 olden liturgical usage of Western Christendoni 

 on this point : — 



F. A. S. unhesitatingly lays it down that — 



" There is not a tittle of evidence that such a practice 

 (the separation of sexes in church) ever obtained in thii 

 Western Churches ; in fact, the silence of Durandus aii4 

 the other ritualista seetned to plrove the contrary." -^^ 

 2na S. iv. 500. 



In answer to this, it can be shown : — 

 1st. That at Rome and in Italy the usage wasj 

 and, after a manner, still is, that a separation of 

 the sexes should be observed. Baronius in his 

 Annals, a. d. 57 (Annal. i. 461. LUcse, 1738), gives 

 the following old inscription : — 



" Ad sanctum Petrum Apostolorum, ante fegia, ili 

 porticu, columna secunda quando intramus, sinistra parllj 

 virorum, Lucillus et Januaria hotiesta femina." 



In his Liber Pontificalis, seu De Gestis Romaitorum 

 Pontifcum, Anastasius tells us of Pope Sergius I.j 

 A. D. 687, that — 



" Hie fecit imagihem auream beati Petri Aposloll qua 

 est in parte miilierum." — Ed. Vignolio, t. i. p. 810. ; 



and of Pope Gregory III., A. d. 731, that — 



" Fecit quoque oratorium intra eamdem basilicalll (S. 

 Petri) juxta arcum principalem in parte virorum." — lb. 

 t. ii. p. 46. 



This separation of sexes in the churches at 

 Rome was observed in other parts of Italy, for 

 Sicardo, Bishop of Cremona, A. u. 1212, writes 

 thus : — 



" Similiter et in ecclesiis viri cum mulieribus orant, ita 

 quod mulieres secundum consuetudines quorumdam sint 

 in parte aquilonari, sicut viri ih australi , i . . Secundum 

 alios, viri in parte anteriori, mulieres in posteriori — quod 

 seorsum masculi, seorsum feminse stent, secundUin Bedam 

 accepimus a veteri consuetudihe detiV&tVLto.*'-^ Mitrahe, 

 cap. xi. p. 39. ed. Migne. 



Another Lombard writer, of the foUrteefttH 

 century, in his shortj though curious and valuable 

 work, De Laudibus Pdpide, tells us, while speaking 

 of the many churches of Pavia, — 



« Habent atitem omites tarn magflje quam parvaj eccle- 



