2nd §, No 20., May 17. °56.] 
NOTES AND QUERIES. 
395 
is it to ascertain whether we are holding a faith which 
addresses us as members of a class, a class of fine gentle- 
men, philosophers, divines, or one which addresses us as 
men, which explains the problems of our human life.” — 
The Religions of the World and their Relations to Christ- 
ianity, considered in Eight (Boyle) Lectures, p, 250. 
BisrioTHEcAR CHETHAM. 
HORSETALK. 
(2° S, i. 335.) 
I am glad to respond to the request of your 
correspondent J. K., to obtain examples of horse- 
talk. Ican supply him with those used to agri- 
cultural horses in Scotland. There are three 
dialects of such talk in Scotland : one used in the 
midland, another in the southern, and the third in 
the northern counties. The midland counties and 
towns use the same terms. 
The chuck, chuck, a sound made with the side of 
the tongue at one side of the mouth, by inhaling 
the air in impulses, is the signal, common in all the 
counties, for the horses to start into the walk, to 
go on, to go forward. 
The word wo is used in all the counties for the 
horses to stop, to cease going. For them to remain 
to stand, the word stand is used in the southern, 
and still in the northern counties. 
Back is used in all the counties for the horses 
to step backwards. 
To come towards you, Hie is used in the southern, 
and hie here and come ather in the northern 
counties. In towns one hears carters using for 
the same purpose, hip and vaw. 
To go from you, Hup is used in the southern, 
and haud aff in the northern counties; while in 
towns haap and wyud are used. 
Lift is used when a horse is desired to lift his 
foot from any object upon which he may have 
set his foot. 
A crack of the whip signifies an acceleration of 
speed. Reins greatly facilitate the turning round 
of horses at the land’s end in ploughing ridges; 
and the phrase hie in indicates to the horses that 
they are to go into the furrow in order to con- 
tinue the ploughing. 
When a horse startles at anything, he is assured 
of safety by a lengthened wo-o-o. 
When a horse forgets what he is doing, and 
becomes careless, he is reminded of his duty by a 
sharp hut, Henry STEPHENS. 
In Norfolk the word used for a horse to go to 
the right, is woosh; or, as they often pronounce 
it, rather wooish. Forby pretends gravely to 
derive this from the French gauche, which is very 
refined nonsense ; as he labours very unsuccess- 
fully to explain how a word meaning the left, has 
come to be used in the very reverse sense for the 
right. When they want a horse to go to the left, 
they say hait, or come ha, or come hather ; which, 
of course, is come hither. This, Forby says, was 
horse-language in the fourteenth century: for 
which he quotes Chaucer, ‘‘ Heit Scot! heit broc !” 
But when he derives it from the French hay, one 
is tempted to laugh as before. F. C. 
DIONYSIUS ANDREAS FREHER, COMMENTATOR UPON 
JACOB BOHME’s ‘‘ PHILOSOPHY.” 
(1* §, viii. 246., &c.) 
As great interest is taken at the present day in 
the writings of Jacob Bohme (surnamed the 
Divine Clairvoyant), perhaps the following par- 
ticulars of the works in MS. of his great com- 
mentator, Freher, drawn up from the originals 
(copies of part of which are in the British Mu- 
seum, Additional MSS. 5767-5794), may be an 
acceptable information to the literary world, 
British and foreign, through the medium of the 
“N. & Q.” Much has been published in Ger- 
many, of late and former years, concerning 
Bohme’s Theosophy; but no writer has yet ap- 
peared, down to Baader and Hamburgher, who 
may be at all compared with Freher (and his 
student, William Law), for a due apprehension 
and exposition of the mind and sense of Béhme, 
and the design of bis revelations. The list of his 
writings, entitled Fundamenta Mystica Jacobi Bo- 
hemiit Teutonici, Explicata, is as follows : — 
“1. Serial Elucidations of J. B.’s Principles of Philo- 
sophy and Theology; in Eight Vols. (a.p. 1698—1705), 
Viz. : 
“Vol. A. (1.) Of God considered without Nature and 
Creature. (2.) Of God, as manifesting Himself by 
Eternal Nature; with its Seven Properties, Two Prin- 
ciples, and Three Distinctions or Parts. 
“Vol. B. Explanation of J. B.’s Tables of God extra 
Naturam. (3.) Answer to Objection concerning the 
Desire’s Attraction of itself. (4.) Of the further Exterior 
Manifestation of God, or the Divine Nature, in the Crea- . 
tion of Angels. Of the Objection concerning Material 
Causes. (5.) Of the Fall of Lucifer and all his Angels. 
“Vol. C. (6.) Of the Creation of this Third or Tem- 
poral Principle of Nature, whereiu we have our Outward 
Being. 
“ Vol. D. (7.) Of the Fall of Man from his Primeval 
Glory, down into the Spirit and Grossness of this Astral 
Principle. (8.) Of the Natural Propagation of Man in 
this now cursed four-elementary World. (9.) Of Man’s 
Regeneration, through the Blood and Death of Christ. 
“Vol. E. (10.) Of the Eternal Word’s becoming Flesh. 
Or of the Pure, Immaculate Conception and Incarnation 
of our Lord Jesus Christ in the Womb of the Blessed 
Virgin Mary. [The author’s references are always to the 
1682 German edition of J. B.’s works. ] 
“Vol. F. (Seconp Serres.) Nothing and All, and 
Something. A Discourse concerning the true Sense of 
J. B.’s Eternal or Abyssal Nothing and All. How this 
posits itself as Something, in and by the Process of Eternal 
Nature. And showing how J. B.’s different and contra- 
dictory Descriptions of the Deity in Unity and Trinity, 
