356 
triumph, a print of himself at full length, standing at the 
bar with Coke’s Jnstitutes in his hand, the work he made 
use of to prove that flattering doctrine, which he applied 
with singular address to the jury, that in them alone was 
inherent the judicial power of the law, as well as fact. 
In the same print, over his head, appear the two faces of 
a medal, upon one of which were inscribed the names of 
the jury, and on the other these words, “John Lilburne 
saved by the power of the Lord, and the integrity of his 
jury, who are judges of law as well as fact, Oct. 26, 1649.” 
London: 4to., pp. 168. Another edition in 8yo. London, 
1710, with portrait. | 
Handel's Harmonious Blacksmith.” — Why did 
Handel give the title of “Harmonious Black- 
smith” to his celebrated piece ? J. 
[Handel did not call “his celebrated piece” the Har- 
monious Blacksmith, nor was “the piece” so called in 
Handel’s life-time, Marot, who versified the Psalms; in 
Paris before Sternhold in England, published some vo- 
lumes of Chansons with the melodies, and amongst these 
melodies is the tune which Handel has used in his Harpsi- 
chord Sonatas. The tune became a court favourite in 
Paris and passed northward, for it appears in a Swedish 
collection of much earlier date than Handel’s time. It 
travelled also into Italy. Handel might have met with 
it in Germany, or in Italy; it might have been given 
him by some one in the English court, or it might have 
been a favourite at Cannons with the Duke of Chandos. 
Mr. Richard Clark has’ endeavoured to show that 
Handel heard this air for the first time from Wm. Powell, 
a blacksmith, of Edgware, who, it is alleged, was singing 
it when at work, as Handel, overtaken by the rain, took 
shelter in his shop. ‘The hypothesis has no evidence for 
its support, and as the air was not associated to English 
words before Handel’s use of it, it is most improbable that 
a village blacksmith should have known anything what- 
ever about it. In Mr. Clark’s account there is a serious 
error. It was not James, the first Duke of Chandos, that 
taught the ostler’s’wife, but Henry, the second duke, and 
the marriage did not take place in 1736, but in 1744. 
The chorus “ Triumph Hymen ” was not written so early 
as 1736. 
The variations on the air were liked and became a 
favourite of the fair sex, and then the teaching lesson in 
schools. About the commencement of the present century 
some professor at Bath —the city of dowagers — issued 
it with the title of “The Harmonious Blacksmith.” 
Wagenseil published some variations upon the tune, and 
we believe many other musicians have tried their skill 
upon it, but none with the spirit and elegance of Handel. 
Fesch, inr1725, published it with Italian words, under the 
title “‘ Venui Amore.”’] 
Daniel De Foe.—Mr. Forster, in his essay on | 
De Foe, and all the notiges of him I have access 
to, state he died April 24, 1731; but the Gentle- 
man’s Magazine, vol. i. for 1731, p. 174., has in its 
April obituary : “26th, Mr. Daniel De Foe, Sen., 
eminent for his many writings.” 
Is Sylvanus Urban in error or not? H. G. D. 
[ According to Walter Wilson (Life of De Foe, vol. iii. 
p. 609.), Mr. Forster’s date is the correct one. Wilson 
says, “ The author of the ‘Life of De Foe,’ in the Bio- 
graphia Britannica places his death upon the 26th of 
April, as does the Gentleman’s Magazine for 1731. The 
Historical Register for 1731 states it more correctly as 
follows: “April 24, Dy’d Mr. Daniel De Foe, well known 
for his various writings.” } 
NOTES AND QUERIES. 
[284 8, No18, May 3, °56, 
Alteration. of the Lord's Prayer. — Who altered 
the Lord’s Prayer by omitting the word “and?” 
In my Prayer-Book, printed in 1768, the ending 
of the prayer runs, “For thine is the kingdom 
and the power,” &c., which is correet according to, 
the Greek. If corrections are allowed, why not 
say, “ For thine are the kingdom?” &c. Osstan. 
[The word “and” in the doxology of the Lord’s 
Prayer, as well as the word “may” in the General. 
Thanksgiving, are both struck out with a pen im a copy 
of ae Book at Oxford. British Magazine, vol, xix. 
p. 80, 
“ Tumulo sine cede,” §c. — Where are the fol- 
lowing lines to be found ? 
Oe tumulo sine cade et sanguine pauci 
Descendunt reges, et sicc& morte tyranni.” 
Do you know any Latin dictionary which notices’ 
this meaning of the word siccus, viz. “natural,” as. 
opposed to “ bloody ? ” OssIAN. 
[The passage occurs in Juvenal, Sat. x. 112, 113., and 
the correct reading is as follows: 
“, . . . sine cede et vulnere pauci 
Descendunt reges, et sicca morte tyranni.” 
The epithet sicca, which puzzles Osstan, is thus com- 
mented upon by the old scholiast: ‘“Morte sicca, vet. 
Schol. recte: incruenta, ac per hoc naturali,” ie. by a 
bloodless, and therefore a natural, death. See notes to 
Bibliotheca Classica Latina, a Lemaire, vol. xxxiv. p. 95. ], 
Reference to S. Ambrose wanted. — In the Ca- 
techism of the Council of Trent (Catechismi ad 
Parochos, Pars ¥., Caput x., Questio xi.) the fol- 
lowing passage occurs respecting the Papal Su- 
premacy : 
“Postremo vero sanctus Ambrosius ait: Si quis ob- 
jiciat, ecclesiam uno eapite et sponso Jesu Christo con- 
tentam, preterea nullum requirere; in promptu responsio 
est. Ut enim Christum Dominum singulorum sacra- 
mentorum non solum auctorem, sed intimum etiam praebi- 
torem habemus (nam ipse est qui baptizat, et qui absolvit, 
et tamen is homines sacramentorum externos ministros 
instituit); sic ecclesia, quam ipse intimo spiritu regit, 
hominem sue potestatis vicarium et ministram preefecit. 
Nam quum visibilis ecclesia visibili capite egeat, ita Sal- 
vator noster Petrum universi fidelium generis caput et 
pastorem constituit, quum illi oves suas pascendas verbis 
amplissimis commendavit, ut qui ei successisset, eandem 
plane totius Ecclesiz regende et gubernande potestatem 
habere voluerit.” 
No reference is given to S. Ambrose’s works, 
and no clueas to how much of all this is quotation, 
|} how much comment; yet all the other extracts 
from the Fathers in the section are duly authen- 
ticated by references. Can any correspondent 
kindly inform me where this apparently most im- 
portant passage is to be found in the writings of 
the great Bishop of Milan. 
I quote from Tauchnitz’s edition, Lips. 1851. 
A. A. D. 
[The passage quoted by A. A. D. is not from St. Am- 
brose, but is the text of the Council, in answer to the 
question, “ Quomodo preter Christum Ecclesia uno capite 
visibili indigeat.” In the editions of Tauchnitz and 
L’abbé Doney (a Dijon, 1840), as well as in that of 
