We are obliged to E. F. F. for the article he offers to send, but we think it is unnecessary to reprint it in our Miscellany.

L's Sketches, we apprehend, would not be of sufficient interest for an engraving. We are afraid E. M.'s paper might be considered as a "puff direct.'

Mr. J. W. WOOLLGAR (of Lewes) begs to make his sincere acknowledgments to the individual who communicated the memoir of his late father (p. 89). And although more importance may have been ascribed therein to his Antiquarian and Topographical Collection, than is justly due, yet it is his intention carefully to preserve the same; and he embraces the present opportunity of stating publicly, that it will be a pleasure to him to give access to its contents to any person who may be engaged in editing the History of Lewes, or its environs.

"AMICUS," in correction of part of his statement (vol. XCI. part i. p. 577), mentions, that the date, July 1645, of the burial of Sir Thomas Gardiner the younger, who, as well as his brother Henry, was killed in a conflict with the Parliamentarians, is recorded by Mr. Gutch:-further also, that the memorandum of Wood, as to Henry Gardiner having been buried " by" (or near) "his father" (and consequently at Cuddesden), is corrected by another passage of the same author, stating, he was interred at Christ Church, Oxon, in the same grave with his aforesaid "brother;" and likewise that, according to Wood, their sister was second wife to Sir Henry Wood of Lowdham, in Suffolk; and mother to the Duchess of Southampton, who died in 1680, without

issue.

A Correspondent informs us, that the Heralds have it in contemplation to petition Government for the erecting of a new College at the West-end of the town. This is to be much wished for, as the exercise of their honorable profession lies chiefly in that vicinity.

PHILARCHAIOS wishes to learn the origin and particulars of the custom which exists in the parish of Caistor in Lincolnshire, of the Clerk's smacking a whip, with a purse attached to it, containing thirty pieces of silver, in the Church porch, three times, and flourishing the same over the Minister's head during the time that he is reading the Second Lesson on Palm Sunday. He imagines that the thirty pieces of silver must have reference to the sum given to Judas Iscariot, to betray our Saviour.

G. W. L. says, "Your last Supplement commences with an account taken from Mr. Bonney's Notices of Fotheringhay; part of which, as it seems to shew the derivation of the word Clerestory, I beg leave to quote. The clere story of the Church

is strengthened by ten segments of arches, which spring from the top of the buttresses of the ailes.' And again, both the ailes and the clere story are embattled.' By the clere story, I suppose means, that part of our religious structures which rises clear above the other parts of the buildings; therefore in describing the windows of the naves, architectural writers have termed them clerestorial windows. Vide Mr. Dallaway's Account, p. 174. This conjecture may probably satisfy some late inquirers as to the derivation of a term first mentioned in Blomefield's History of Norfolk,' which, on this very subject, is referred to in your volume for the year 1796, part ii. p. 1079. In many of our Cathedrals, there is a range of small windows over the large ones of the ailes, which are not seen withinside, being above the vaulting: these by some have been supposed to be the clerestory windows, so that the propriety of making two words of the term, may still be doubted. The most likely way then to obtain the true derivation is to request the assistance of your classical Correspondents, by whose aid we may learn whence this word is derived."

Le COMTE LAFEUILLADE would be thankful for some account of the Senhouse family of the North of England, particularly Cumberland, and at what period a part of that family emigrated to Italy.

ANTIQUARIOLUS asks on what authority "D." mentions Adam Gordon as marrying a Bidon (Bidun); whether of the Lavendou family, and which daughter; and whether the Scottish peerages mention him?

N. Y. W. G. informs W. Ment (vol. XCI. i. 602), that his authority for the arms of the Barons who signed Magna Charta, was a fac-simile at the British Museum, which, from W. Ment's remarks, he has no doubt but that it was Pine's. At the time he took the arms, he thought they were wrong, but fearful of departing from what might be correct (which at such an Institution every thing ought to be), refrained from giving the colours to some of them, (given thus....) For the derivation of Clarence from Clare, our Correspondent states: "the honor of Clare in the distribution of the property, came to the De Burgh's, which by Elizabeth, William de Burgh's daughter and heiress, passed to her husband, Lionel of Antwerp, second son of King Edward III. This Lionel was created Duke of Clarence, a title derived from the said honour of Clare, as the name of Clarencieux is similarly derived from the name of the said duchythus stands the heirship of the title. From that period the title has been appropriated to the Royal Family of this kingdom, down to the present Royal Representative."

G. G. shall appear in our next.

100

TOUR IN FRANCE, IN 1821.

(Continued from p. 33.)

Sept. WE have just returned from the Chapel of our Ambassador. Here all the English, of the first rank, and of the highest respectability, attend Divine service. The congregation is large, and, if the outward marks of devotion convey a sense of its being felt in spirit and in truth, there is a sincerity that manifests itself in the solemnity of the attendance, and in the performance of the duty of public worship at this Chapel. The Ambassador is present with his family, and by his exalted station and great example, gives that tone to religious sentiment, which the rational Christian cannot but approve, and which the pious behold with great degree of consolation. The effect, too, produced by the appearance of so many English resorting to public worship, must raise us in the estimation of the Parisians; unless Religion, with them, has lost its influence, and the principles of Infidelity have rooted out the notion of a superintending Providence. In my way from the Chapel, I stepped into one of the Churches, and heard a venerable priest preaching to a numerous auditory of women, which, with few exceptions, is the only class of society that seems to be religious. The subject of the discourse was on the mysterious ways of God towards reclaiming mankind from sin and wickedness, and on the instrumentality of second causes, by which he brings it about. Declamation took the place of argument, and there was little to admire, either in the style of delivery, or in the sermon itself. Something more persuasive is, I think, working its way; and, in time, a system of religion, more agreeable to the simplicity, and consonant to the truth of the Gospel, will establish a strong hold on the multitude. At present the French, as a Nation, seem devoid of any sense of obligation, in matters of Religion; and whatever exceptions there may be to this general observation, these are not only comparatively few, but confined to the exercise of forms and ceremonies, which, however salutary in their origin and design, have now lost their influence, and degenerated into any thing but pure spiritual worship. The French are an enlightened nation, but their philosophers have so tainted the prin

[Feb.

ciples of the present race, and, in course, of the rising generation, that nothing short of a total change in

Morality and Religion can make them

a virtuous people, or operate towards elevating the kingdom to real great

ness.

Human laws are totally inefficient where there is no religious principle; they may restrain from open acts, and check concealed purposes detrimental to the well-being of society, but they cannot govern the heart. That requires another guide, and must be subjected to higher restraints, and to a better rule of conduct. The passions are our masters, unless their violence be subdued by the calm of serious reflection, and an internal monitor; whose operations are not dependant on motives of policy or self-interest, but arise from the love as well as the fear of God.

Here the Lord's day is a scene of dissipation. The Theatres are open; places of amusement are thronged; dancing, fireworks, fairs, and revels are the chief objects of attraction. Now all this is so inconsistent with the purposes of the Divine Institution, and so subversive of moral good, that the mind recoils at such a violation of common decency, not to mention the express command of God, to keep holy the Sabbath-day. Cards, dice, and gambling in its various windings, are practised here on this sacred day; and it is shocking to see the old and the young, the great and the mean, in fact all classes, spending the Sabbath-day in complete and absolute profanation. How differently is it observed in the metropolis of the British empirewhat a combination of pleasing reflections arises in the mind of the Philanthropic Christian, when he sets out on a Sunday-morning for his parish Church, or to join the assembly of that Religious Society of which he is a member. In all directions he meets his fellow Christians repairing to Divine Service, solemnized, indeed, with different rites, and in doctrine with some shades of discrepancy; but attending to one great object, and seeking, by various roads, a blissful habitation in the promised land. His heart is warmed within him, when he beholds the numerous train of children clothed and educated by the hand of public charity, walking, in their neat attire, and carrying the word of truth and their spi

1822.]

ritual guide, to help them out in that solemn duty at the House of God, which will lead them, by a good life, to a blessed immortality. He acknowledges and approves the wisdom of Government in enforcing the due observance of the Lord's day; and he cannot but rejoice in the general sentiment of agreement on this inestimable and important provision for the spiritual and moral instruction of the community. He is shocked, indeed, at many instances of profanation, and he is grieved at the neglect in those who ought to know better, in matters of Religion; but he congratulates himself on the sober, solid sense of the Country at large, and feels a pride in her noble establishment. Esto perpetua! is the wish of his heart.

Now nothing of this appears in Paris. Many of the shops, as I have already said, are open till the hour of amusement. The grinding of barrelorgans, the cries of the fruit and vegetable venders, the noise of the coachmen, din upon the ear; the employment of young people at the shops, the sound of the hammer, and the return of masons from their work-sink the Sunday into a day of labor or hilarity; and as for the institution of the Sabbath, it is degraded or totally neglected. These are the blessed effects of the French Revolution! But a French Philosopher would say, that all this contrasting and reasoning is mere prejudice. Be it so, but it is a prejudice which I hope to retain as long as I live; and which, if Great Britain would maintain her character, she will support to her latest posterity. Besides the Chapel already mentioned, there is a Church, called L'Oratoire, assigned by the Government to the Protestants, for their use; and it is now the English Protestant Church, There is service morning and evening, on Sunday, and the communion is regularly celebrated on the first Sunday in each month. A very civil and intelligent gentleman, who is engaged in the direction of this establishment, kindly walked with us through the Church, and took us to a vaulting at the East end, which is converted into a separate place for religious exercises, and into a school for educating children on the Bell system. This worthy man gave us to understand that protestantism was gaining ground very fast; and said that if all the protestants

101

It

went to the Church, there would not be room for them in the established places of worship. But whatever truth may be in this observation, there is much here to counteract the progress of so desirable a work. requires no common share of resolution to stand up against the current of pleasure which, on all sides runs so strong, that young people are ever in danger of being carried away with the stream; and others, from the novelty of the thing, fall into the vortex. Association, too, by degrees, rubs off disinclination to mingle the sacred with the profane; and the conscience that is tender at first, is apt to lose its awakening power, especially when serious reflection is looked upon as folly, and deemed inconsistent-not with the word of God, that is out of the question-but with the philosophy of man.

There is this danger. I hope it will not overcome the good principles of my fellow-countrymen, their beloved partners, and the olive-branches that surround their table. The English have begun to send their sons and daughters to France for education. This step is not only unpatriotic, but I think, in every sense, impolitic. Education there, is, undoubtedly, acquired on terms far more easy than in England, and that is the inducement. The cause is to be lamented; but the acquirements are disproportionate, the knowledge of the French tongue excepted; and when young persons have been brought up in France, they retain the manners of the country, and generally prefer it to their own. I have seen this, and from conversation with young people, ascertained the truth. Besides all this, it destroys that amor patriæ so natural to a youthful and an ingenuous mind not perverted by foreign admixture, that national feeling which is the offspring of noble sentiment, and exists but on the prosperity and happiness of our natale solum. "Monibus in patriis, atque inter tecta domorum."

Is it a good exchange to sacrifice these principles for the acquisition of the French language and Literature? and shall the rising generation throw aside the immortal works of Addison and Johnson, to imbibe the loose and degenerate system of morals, so pregnant with mischief, in the writings of Rousseau and Voltaire?

We