Browne’s Britannia’s Pastorals, B.I.

Song 5.  A.D. 1613.

J.F.  BOYES.

Twm Sion Catti (Vol. i., p. 456.).—­Seleucus observes that Twm Catti flourished between the years 1590 and 1630.

I have seen the original pardon, under the great seal, countersigned
Vaughan, and bearing date 15th Jan., 1st of Elizabeth (1559).

The pardon extends to—­

“Thome Johns, alias Cattye, nuper de Tregaen in Com.  Cardigan, Genº., alias dict.  Thome Johns, alias Catty ae Tregaem, in Com.  Cardigan, Generoso, alias dict.  Thome Jones, alias Catty, Gent., sen quocunque alio nomine vel cognomine seu additione hominis cognitionis dignitatis, officii sen losi idem Thomas cognatur, vocetur seu nuncupetur,” &c. &c.; and includes “omnia escapia et cautiones.”

I have written the extract without all the contractions in the original.

J.M.T.

May 21. 1850.

Christian Captives (Vol. i., p. 441.).—­R.W.B. may probably obtain valuable information from the trustees of Lady Mico’s Charity.  See Attorney-General v.  Gibson, 2 Beavan, 317. (n.)

A note on that case may not be uninteresting, as showing the vast increase of a fund originally small.

Lady Mico, in 1670, gave 1000_l_. to redeem poor slaves.  In 1686 this fund was laid out in the purchase of land.

In 1827 an information was filed against Mr. Gibson and others and at that time the rental of the purchased land amounted to something like 3000_l_. a year, and the trustees had accumulated upwards of 115,000_l_.  Consols.

Trustees were appointed in 1834, and their office is No. 20.  Buckingham Street, Strand.  The funds are applied towards the education of our emancipated slaves.  Q.D.

Cannibals.—­Your correspondent W. (Vol. i., p. 186.) will field the origin of this word in Stillingfleet’s Origines Sacrae, Part II.  Book i. c. i., where there are traced the gradations observed by travellers in the savagery of the several natives of America.  Has it been recorded of any people in Europe, Asia, or Africa, that they were addicted to the practice of scalping?  T.J.

Symbols of the four Evangelists.—­The misappropriation of the four faces of the cherubim, originally designed to shadow forth the incarnate Deity, to the four evangelists, with whom these emblematic representations are still, as anciently, associated in architectural decorations and heraldic bearings, appear to have originated, among the early Christians, in the reverence with which they regarded the four gospels.  JARLZBERG (Vol. i., p. 385.) explains why the lion is assigned to St. Mark, and desires to know the reasons assigned for the three other Evangelists’ emblems.

    “Aquila”, says Aringhi, “dignissimum ilium ac lynceum in
    arcanarum rerum ac mysteriorum sublimitate speculatorem, Joannem
    Evangelistam sublimi velocium pennarum symbolo portendit.”