334 



NOTES AND QUERIES. 



[2'«i S. VI. 147., Oct. 23. 'Sft, 



elude them from realising an equal amount by 

 private pr.ictice. There is a tradition that the 

 Emperor of China pays his physician a fixed salary, 

 only during the time his majesty continues well. 

 With the first symj)tom of indisposition the salary 

 is stopped. Although the origin of fees is stated 

 to be as above, it must be remembered that fees 

 are not supposed to exist at all. I believe that, 

 by such name, a physician cannot recover his ho- 

 norarium for advice rendered. A . counsellor 

 would be in the same condition, but he takes his 

 fee before the advice or service is rendered. Now 

 there is a religious reason why fees are supposed 

 not to be taken by physicians. Among the Chris- 

 tian martyrs are reckoned the two eastern bro- 

 thers, Damian and Cosmas. They practised as 

 physicians in Cilicia, and they were the first mor- 

 tal practitioners who refused to take recompense 

 for their work. Hence they are called the Anar- 

 gyri, or, " without money." All physicians are 

 pleasantly supposed to follow this example. They 

 never take fees, exactly like Damian and Cosmas ; 

 but they meekly receive what they know will be 

 given, out of a christian humility, and with a cer- 

 tain or uncertain reluctance, which is the nearest 

 approach that can be made in these times to the 

 two brothers who were in partnership at Egea, in 

 Cilicia ; and who were clever enough to carry on 

 the establishment long after their decapitation, by 

 curing Justinian of a perilous disease, simply by 

 their intercession ; not, however, without fee, for 

 he had to pay a monstrous heavy bill for the erec- 

 tion of churches built by him out of pure grati- 

 tude for his recovery. J. Doran. 



RUSHWORTH S DIALOGUES. 



(•2"d S. vi. 230.) 



Having looked into Des Maizeau.x.'s Account of 

 the Life and Writings of Wm.Chillingiuorth, I send 

 the following extracts, which will throw light on 

 some of the points which occasioned perplexity to 

 your correspondent S. C. : — 



" I must not forget his Answer to some Passages in the 

 Dialogues publisli'd under the name of Mr. Rushwortli. 

 The occasion was this. The Lord Digby desir'd Blr. 

 Chillingworth to meet Mr. White, the true Author of 

 these Dialogues, at the lodgings of Sir Kenelm Digby, a 

 late convert; to the Church of Rome. Their conference 

 turii'd upon Tradition : and as Mr. White had treated the 

 same matter in his Dialogues, which were not yet publish'' d, 

 Mr. Chillingworth, probably at the request of the Lord 

 Digby, selected out of them some passages relating to that 

 subject, and confuted them." 



In a note on the above paragraphs, Des Mai- 

 zeaux says : 



" Now that Mr. Chillingworth had a manuscript Copy 

 of these Dialogues, when he answer'd some passages in 

 them, I infer from this, that all those passages, except 

 the first, are wanting in the several Impressions of the 

 Dialogues: audit is probable that they were struck out 



of the Manuscript by Mr. White, after he had seen Mr. 

 Chillingworth's Answer. However, the editor of that 

 Paper of Mr. Chillingworth hath intitled it: An Answer 

 to some Passages in Rushworth's Dialogues : beginning 

 at the third Dialogue, Section 12., p. 181. ed., Paris, 1654, 

 about Traditions ; taking for granted that all those pas- 

 sages are to be found in the third Dialogue, which he 

 might be led into, by finding the first passage to be as 

 cited ; and concluding, without looking further, that the 

 rest did follow." 



In reply to S. C.'s Query, What is the external 

 evidence on which the Answer to Rushworth is 

 attributed to Chillingworth, I give an extract from 

 Dr. John Patrick's Abridgment of Chillingivorth's 

 Book, which is cited by Des Maizeaux in a note, 

 p. 225.: — 



" As for the Additional pieces that follow the Book, and 

 were never before printed, he that reads them will find 

 by the clearness of expression, the close way of arguing, 

 and strength of reasoning, sufficient to convince him that 

 they are .... the genuine productions of this great 

 Man ; but yet for his further satisfaction he may know, 

 that tfie Manuscript out of which most of them were failli.- 

 fully transcribed, is an Original nf Mr. Chillingivorth^s own 

 hand-writing, and now in tlie custody of the Bev. Dr. Ten- 

 nison.'' 



With respect to Hallam's citation, it stands in the 

 last edition of his Literature of Europe precisely 

 as in the second. I doubt whether it is to be 

 found at all in the Religion of Protestants. I 

 should be inclined to suppose that the reference 

 to "chap. iii. §82." originally stood to Dial. iii. 

 sect. 12. of Rushworth's Dialogues, and by some 

 accident had been altered to its present form, 

 which is undoubtedly incorrect. 



For an explanation of the term " the Collier's 

 Faith," I may refer S. C. to " N. & Q ," P' S. v. 

 523.571.; x. 334. 'AXuis. 



Dublin. 



SKcjJlic^ to ;iKtn0r CEucric^. 



Haveringmere (P' S. vii. 454.) — At the above 

 reference was a query about this lake, which was 

 said to be near Wales, and that if certain words 

 of reproach were uttered by persons navigating it, 

 their boat was instantly upset. No reply was 

 given to the query about this legend. I have 

 recently found that there was a mere called 

 Haveringmere in the parish of Soham, Camb. 

 It is now drained and cultivated, but one of the 

 mills on it is called Harrymere mill. I cannot 

 account for the confusion of Cambridgeshire for 

 Wales, unless the city of Ely, from which Haver- 

 ingmere was only two or three miles distant, was 

 confounded with the river Ely in Glamorganshire. 

 This has been done in the last two or three years, 

 for the newspapers in the counties adjacent to 

 Cambridgeshire regularly reported the progress 

 of " The Ely Tidal Harbour and Railway Bill " 

 (Glamorganshire), as something interesting to 

 their fen friends ! If naverinjjmere at all re- 



