332 
NOTES AND QUERIES. 
[No. 21. 
by which it distinctly appears that line 405 has a 
reference to the third “ dire repast” of the Cyclops, 
instead of the second. 
Perhaps you will not deem me presumptuous in 
offering an amendment of these passages by the 
following substitutions :— 
For lines 325 and 326, 
Fools that ye are! (the savage made reply, 
His inward fury blazing at his eye. ) 
for line 463, 
Sing'’d is his brow: the scorching lid grows black. 
for line 405, 
Brain’d on a rock: his third most dire repast. 
and for line 533, 
Seest thou this lid that now unfolds in vain ? 
Davin Stevens. 
Godalming, Feb. 10. 1850. 
PROVERBIAL SAYINGS AND THEIR ORIGINS — PLA- 
GIARISMS AND PARALLEL PASSAGES. 
In a note to Boswell’s Life of Johnson (Lond. 
1816. 8vo.), iv. 196., the following lines are 
ascribed to their real authors : — 
To Joh. Baptista Mantuanus (Leipz. 1511. 4to.), 
Eclog. i. : — 
“Td commune malum, semel insanivimus omnes.” 
To Philippe Gaultier, who flourished in the last 
half of the 12th century (Lugduni, 1558. 4to. 
fol. xlij. recto) : — 
“ Incidis in Scillam cupiens vitare Charybdim.” 
At the conclusion of the same note, the author- 
ship of 
“ Solamen miseris socios habuisse doloris,” 
is said to remain undiscovered ; but it appears to 
be a corrected form of a line in Albertus ab Eyb’s 
Margarita Poetica (Nuremberg, 1472. Fol.), where, 
with all its false quantities, it is ascribed to Ovid :— 
«« Solacium est miseris socios habere pcenarum.” 
Ovidius Epistolarum, 
In the same page (fol. 149. rect.), 
(sic) “ Feeundi calices quem non fecere disertum ” 
is transferred from Horace to Ovid; while, on the 
reverse of the same fol., Aisop has the credit of 
«“ Non bene pro toto libertas venditur auro ; 
Hoe ceeleste bonum preterit orbis opes.” 
Of the first line of this couplet, Ménage says 
(Menagiana, Amstm. 1713. 12mo.), iii. 132., that 
it is “de la fable du 3° Livre de ce méme Poéte 
& qui nous avons dit qu’appartenoit le vers 
“«« Alterius non sit qui suus esse potest ;’” 
but I cannot find the reference to which he al- 
ludes. 
In the same fol. (149 rect.) is perhaps the ear- 
liest quotation of 
“ Gutta cavat lapidem non vi sed sepé cadendo, — 
Sapiens.” 
which occurs also in Menagiana (Amstm. 1718, 
12mo.), i. 209. : — 
“ Horace fait mention du Poéte Chérile, de qui l’on 
n’a que ce vers Gree — 
“Tlérpay kotAaive: pavis bbaros évdehexeln.” 
“ Gutta cavat lapidem non vi sed sepé cadendo.” 
The parallel passages in Ovid are in Epist. ex 
Pont. rv. x. 5,:— 
“ Gutta cavat Japidem ; consumitur annulus usu, 
Et feritur pressa vomer aduncus humo,” 
and in Art. Amat. 1. 475, 476. : — 
“ Quid magis est saxo durum? quid mollius unda? 
Dura tamen molli saxa cavantur aqua.” 
F.C. B: 
QUERIES. 
A TREATISE ON THE LORD’S SUPPER, BY ROBERT 
CROWLEY. 
T have before me a somewhat scarce volume of 
Theological Tracts (small 8vo.), ranging between 
the years 1533 and 1614. With the exception of 
one relating to the Sacraments, by John Prime 
(Lond. 1582), the most curious treatise is that en- 
titled ‘The Supper of the Lorde, after the true 
meanyng of the sixte of John, &c. . . . whervnto 
is added, an Epystle to the reader, And incident- 
ally in the exposition of the Supper is confuted 
the letter of master More against John Fryth.” 
To a motto taken from 1 Cor, xi. is subjoined the 
following date, “ Anno m.ccccc.xxxu1., v. daye of 
Apryll,” together with a printer's device (two 
hands pointing towards each other). This Tract 
was promptly answered by Sir Thomas More (a.p. 
1533, “after he had geuen ouer the offyce of Lorde 
Chauncellour of Englande”), and is described by 
him as “the poysoned booke whych a nameles here- 
tike hath named the Supper of the Lorde” ( Works, 
pp- 1035, seqq., ed. Rastell). From the following 
passage of the reply, we learn that this offensive 
publication, like so many others of the same class, 
had been printed abroad : — 
« And in thys wyse is ther sent ouer to be prynted 
the booke that Frythe made last against the blessed 
sacrament answering to my letter, wherewyth I con- 
futed the pestilent treatice that he hadde made agaynst 
it before. And the brethren looked for it nowe at 
thys Bartlemewe tide last passed, and yet looke euery 
day, except it be come all redy, and secretely runne 
among them. But in the meane whyle, ther is come 
ouer a nother booke againste the blessed sacrament, a booke 
of that sorte, that Frythe’s booke the brethren maye 
nowe forbeare. For more blasphemous and more 
bedelem rype then thys booke is were that booke harde 
to be, whyche is yet madde enough, as men say that 
haue seene it” (p. 1036. G.), 
More was evidently at a loss to discover the au- 
