a 
_ 2nd S, No 7,, Fes, 16. °56.] 
gate printed by Robert Stephens in 1528, entitled Biblia 
Sacra Latina cum Concordantiis, &c. Paris, ex officina 
Roberti Stephani, e regione Schole Decretorum, 1528. 
Cum privilegio Regis. fol. But notwithstanding this 
“privilege, the work was inserted in the list of prohibited 
books. It was reprinted in 8yo. in 1534 and 1545. In 
that of 1534, the Prefaces of St. Jerome are collected 
together, and printed at the end, with the little work of 
St. Augustin, de Spiritu et Litera. Consult Bibliotheca 
Sussexiana, vol. i. pt. ii. pp. 390, 399. 418. ] 
Roscoe's Edition of Pope. —I have a copy of 
this edition, of the date 1847, without any index, I 
should be glad to learn whether it was published 
in that state. W. M, T. 
[Our correspondent’s copy must be imperfect, as the 
index to the previous edition was revised for that of 1847, 
which was a trade book. ] 
Rhymes upon Places: Warwickshire, ~ 
“ Sutton for mutton, 
Tamworth for beef, 
Yenton (i. e. Erdington) for a pretty girl, 
And Brummagem for a thief.” 
Query, Is Brummagen, 7. e. Birmingham, pro- 
perly Bromwich-ham ? K. 8S. Tartor. 
[These lines seem to have done service in other coun- 
ties, as, for instance, in Surrey and Kent. See our It §. 
v. 374. 404. In The Atheneum, Sept. 8, 1855, p. 1035., is 
a valuable article on the etymology of Birmingham, 
from Mr. James Freeman, who says, that “ the word Bir- 
minghgm is so thoroughly Saxon in its construction, that 
nothing short of positive historical evidence would war- 
rant us in assigning any other than a Saxon origin to it. 
The final syllable ham means a home or residence, and 
Bermingas would be a patronymic or family name, mean- 
ing the Berms (from Berm, a man’s name, and ing or 
tung, the young, progeny, race, or tribe). The word dis- 
sected in this manner, would signify the home or residence 
of the Berms; and there can be little question that this 
is its true meaning. Bromwicham is a coined word, and 
may be dismissed as bad Saxon.” ] 
“ The Whole Duty of Man.” — What is the 
date of the earliest known edition of this once 
popular work? I have a copy with an engraved 
title, called the “Last edition, corrected and 
amended.” It is printed by the original pub- 
lisher, J. Garthwaite, 1659, and contains Dr. Ham- 
mond’s letter of March 7, 1657. I presume that 
letter was prefixed to the first edition; but can 
you or any reader of “ N. & Q.” say where a copy 
of that edition can be seen? An account of the 
first few editions would oblige me, or a reference 
to some source of information. B. H. C. 
[The first edition of this popular work is entitled The 
Practice of Christian Graces, or the Whole Duty of Man, 
and printed for T. Garthwaite, 1658, with frontispiece by 
Hollar; to which is prefixed a letter by Dr. H. Ham- 
mond, dated March 7, 1657. The most useful work to 
consult respecting its disputed authorship is Pickering’s 
_ edition of 1842, containing a bibliographical preface by 
the Rev. Wm. Bentinck Hawkins, of Exeter College, 
Oxford. See also “N. & Q.,” 1 S, ii, 292.; v. 229.; 
vi, 537,; viii. 564.; ix. 551.] 
NOTES AND QUERIES. 
135 
Verse in the Sense of Solo.—In cathedral music 
the word verse is used to designate such passages 
as are to be sung by only one voice to a part, in 
opposition to the word full, which is used to indi- 
cate that all the choir aie to sing. The latter 
word of course explains itself, but how came verse 
to be so employed ? A.A. 
[The word verse may be derived from verset (Fr.), the 
short modulus introduced bythe organist between one 
psalm and another, or between any two parts of a psalm. 
Or it may come from versi, that part of the Italian opera 
written in unrhymed lines, and sung in recitative. Or 
from versé (Fr.), for those most experienced in singing. 
Or from verse, a section or paragraph, not in figured 
counterpoint like the polyphonic movement or chorus. 
Or from verser, a pouring forth or expansion, in opposition 
to the concise expression of the canon or fugue. Or for 
that part of the music when the members of the quire 
and collegiate body spread themselves out to take up the 
dance, But this it is not. ] 
Replies. 
POPE PIUS AND THE BOOK OF COMMON 
(24 S. i. 98.) 
I willingly leave the question respecting Pope 
Pius and the Book of Common Prayer where it is, 
“unsettled,” if ‘I’. L. pleases so to pronounce it. 
But I shall be pardoned for reminding T. L., that 
in his first communication (May 26, 1855) he vo- 
lunteered a “settlement” of the point at issue, 
contrary, I submit, to evidence; and hence were 
elicited the few remarks which I have since ven- 
tured to offer. How far T. L. has succeeded in 
settling the question in favour of his own views, 
I must leave to the decision of the reader. T. L.’s 
last communication merely contains a renewal of 
his former positions, and a reiteration of his pre- 
vious convictions; whether they are tenable or 
not I will not categorically pronounce, but I may 
hazard a doubt whether “almost all Papists and 
Protestants will acquiesce in T. L.’s conclusions ; 
nay, I question whether, after all that has been 
advanced, they will allow him to claim either 
Camden, Coke, or Ware. 
By the by, T. L. has not answered my question 
respecting Constable’s reply to Courayer on the 
subject before us; I must therefore reply to it 
myself. The fact is, that Constable never did re- 
spond to the third chapter of the fifth book of 
Courayer’s Defence of the Dissertation, or to any 
portion of it; and it is to ¢his work, and to this 
chapter of Courayer, that I have so repeatedly 
referred. What Constable did was simply this, 
to copy from Le Quien’s Answer to Courayer's 
Dissertation some thirty lines, in reply to about 
seventeen lines of Courayer, in which Camden’s 
statement is incidentally mentioned. But could 
T. L., when he penned the paragraph respecting 
PRAYER, 
