510 



NOTES AND QUERIES. 



[No. 296. 



4to., Lond., 1730. In this we find Dover, Doris, 

 Durus, Dubris, laiine, &c. Now, the little stream 

 which disembogues into the harbour of Dover is 

 called in the Guide-books the Dour^ no doubt (as 

 I remarked in Vol. iii., p. 388., art. Minnis) deriv- 

 ing from dour (Celt.), water ; Dowr, Corn. ; Dur, 

 Gaul. ; Dur, bas Breton ; Dwr, Brit. ; Dur, Irish ; 

 Dur, or Dobhar, Gael. ; all having the same sig- 

 nification, Dover being a corruption of Dour, the 

 town taking its name from the river, no uncommon 

 occurrence, and confirmed in some measure by the 

 latinised name given in Lambarde, Durus. 



There is, however, another position in which it 

 may be put ; and this I venture to suggest for 

 the consideration of your learned correspondents, 

 viz., — In the foregoing category we have two 

 Gaelic words Dobkar and Dur, both at this day 

 obsolete, and only occurring in conjunction with 

 the word lus, a weed, herb, or plant, and thus 

 making water-cresses, Dobhar-lus, Dur-lus. Ac- 

 cording to Dr. Prichard, Lhuyd and Armstrong 

 gave Dobhar and Dovar as obsolete in the Erse. 

 (^Physical Hist, Sec, vol. iii. p. 125.) In the same 

 volume (p. 150.) he says that Lhuyd, finding such 

 words as Usk, Ax, Ex, contained in the names of 

 rivers, supposed they were derived from the Gaelic 

 word Uisge, water, and thence came to a conclu- 

 sion that the Gael were an earlier wave of popu- 

 lation, which passed over Britain before it was 

 occupied by the proper British race. 



May not the word Dover be a slight alteration 

 of Dobhar, or Dovar, the meaning of which, as 

 given in the Dictionary recently published by 

 McLeod and Dewar, is not only water, but also 

 the border of a country, a meaning perfectly ap- 

 plicable to this frontier place. A. C. M. 



Exeter. 



POPE PIDS v. AND THE BOOK OF COMMON 

 PRAYER. 



(Vohxi., p. 401.) 



T. L. has implied that the ofier of Pope Pius V. 

 (IV. ?) to confirm the use of the English liturgy, 

 upon the condition of Elizabeth recognising the 

 Papal supremacy, rests solely on the authority of 

 Camden and Ware. Your correspondent has 

 omitted to award the testimony of Lord Chief 

 Justice Coke, who at the Norwich Assizes in 

 August 1606, only three years after the queen's 

 death, publicly affirmed in his charge that — 



" The Pope wrote a letter to Elizabeth, in which he 

 consented to approve the Book of Common Prayer, as 

 used amongst us, as containing, says he, nothing contrary 

 to the truth, and comprehending what is necessary to sal- 

 vation, though not all that ought to be in it ; and that he 

 would authorise us to use it, if her Majesty would receive 

 it from him and upon his authority. And this, adds he, 

 is the truth touching Pope Pius V., which I have often 

 heard from the queen's own mouth. And I have frequently 



conferred with noblemen of the highest rank of the state, 

 who had seen and read the Pope's letter on this subject, 

 as I have related it to you. And this is as true as that I 

 am an honest man." — Charge, pp. 28, 29. 40. 



It is, of course, a matter of small moment to a 

 member of the Church of England, whether the 

 Bishop of Rome recognised our orders, and ap- 

 proved our liturgy, or no ; but should any of your 

 readers be curious in the matter, they may read 

 the pros and cons in Courayer's Defence of the 

 Dissertation on the Validity of the English Ordina- 

 tions, vol. ii. pp. 359 — 378. E. C. Harington. 



The Close, Exeter. 



DirrERENT IDEAS OF RELIGION AMONG CHRISTIANS 

 AND PAGANS. 



(Vol. xi., p. 343.) 



The German writers referred to by Mr. De 

 Quincey as having thirty years ago noticed the 

 fact, that ancient religion was ceremonial, and 

 modern or Christian doctrinal, were anticipated 

 in this remark by several controversial writers ; 

 who show that the sacerdotal ceremonies of an- 

 cient religions were superseded by the consoling 

 lessons and the legislative morality of the Gospel, 

 except in those countries in which the finished 

 work of Redemption has been eclipsed by the 

 abuses of Christianity introduced by ecclesiastical 

 and Papal tyranny and corruptions ; and where 

 Christian symbolism, avfKpwvwv awiTounv, has been 

 perverted by superstition, and rendered as much 

 the minister of idolatry as in former times were 

 the Egyptian hieroglyphics. It will be sufficient 

 to mention Penrose's Bampton Lectures, 1 808 : 



" An Attempt to prove the Truth of Christianity from 

 the Wisdom displayed in its original Establishment, and 

 from the History of false and corrupted Systems of Re- 

 ligion." 



This characteristic of Christianity is thus briefly 

 indicated by Lord Bacon : 



" That a religion which consisteth in rites and forms of 

 adoration, and not in confessions and beliefs, is adverse to 

 knowledge; because men having liberty to inquire and 

 discourse of theology at pleasure, it cometh to pass that 

 all inquisition of nature endeth and limiteth itself in such 

 metaphysical or theological discourse ; whereas, if men's 

 wits be shut out of that port, it tumeth them again to 

 discover, and so to seek reason of reason more deeply. 

 And that such is the religion of the heathen." — " Of the 

 Interpretation of Nature," ch; xxv. (Mallet's Life and 

 Appendix.') 



BiBLIOTHECAR. ChETHAM. 



Mr. De Quincey appears to have borrowed this 

 distinction from Lord Bacon : 



" The matter informed by divinity is of two kinds : 

 matter of belief, and truth of opinion; and matter of 

 service, and adoration — which is also judged and directed 

 by the former: the one being as the internal soul of 



